آہـ! مولوی محمودالحسن
اس مہینہ کے معارف کی طباعت ختم ہو رہی تھی کہ یکا یک خبر ملی کہ مولوی محمود الحسن ناظم انجمن تعلیمات دین، اپنے بچوں، عزیزوں اور قدر دانوں کو چھوڑ کراب وہاں ہیں جہاں نیکوں، پاکبازوں، صفاکشوں کو سرور جاودانی اور حیات ابدی ملتی ہے، ان کی دائمی جدائی پر کچھ آنکھیں نمناک اور اشکبار ہوں گی، لیکن انجمن تعلیمات دین کے کارکنوں اور ہمدردوں کی آنکھوں سے خون کے آنسو، بھی جاری ہوں گے تو اس سے ان کی دائمی رحلت کی غم ناکی اور درد ناکی دور نہ ہو سکے گی، ان کی وفات کچھ ایسا ہی جاں گسل سانحہ ہے۔
وہ انجمن تعلیمات دین کے بانیوں میں سے تھے، ۱۹۴۷ء کے انقلاب کے بعد چند مردان خدا کی بدولت یہ انجمن قائم ہوئی تو زبان حال سے یہ کہہ رہی تھی:
یہ دور اپنے ابراہیمؑ کی تلاش میں ہے
اس انجمن نے اترپردیش میں جو کام انجام دیے ہیں، وہ مسلمانوں کی ملی تاریخ کا ایک زریں کارنامہ ہے، اس کے ذریعہ سے بے شمار دینی مکاتب قائم ہوئے، جن سے اترپردیش کے مسلمان بچوں کی دینی حمیت اور ایمانی غیرت کے ثبات ویقین کا سامان فراہم ہوا، جناب عدیل عباسی مرحوم نے اس کارواں کے یکہ تاز بن کر جس طرح رجز خوانی کی، اس سے انجمن کا کام بہت آگے بڑھا، ان کے یمین ویسار میں مولوی ظفر احمد صدیقی مرحوم وکیل اور مولوی محمود الحسن رہے، جس سے اس کے کام کو غیر معمولی فروغ ہوا، مصلحت خداوندی سے جناب عدیل عباسی مرحوم اور جناب ظفر احمد صدیقی مرحوم، مولوی محمودالحسن کو تنہا چھوڑ گئے، مگر وہ اس کے لیے عمل پیہم اور یقین محکم بلکہ سوزدروں، درد پنہاں اور روح جاں گسل بنے رہے، وہ کسی مجلس میں بیٹھ جاتے تو معلوم ہوتا کہ انجمن تعلیمات...
Maulānā Shiblī Nu‘mānī (1914) was a great Muslim scholar of sub-continent. Shiblī was a versatile scholar in Arabic, Persian, Turkish and Urdu. He collected much material on the life of Prophet of Islam, Muhammad (ﷺ) but could write only first two volumes of the planned work the Sirat-un-Nabi(ﷺ). His disciple Syed Sulaymān Nadvī, made use of this material and added to it and also wrote remaining five volumes of the work, the Sīrat Al-Nabī(ﷺ) after the death of his mentor. Shiblī was greatly inspired by the progress of science and education in the West. He wanted to inspire the Muslims to make similar progress by having recourse to their lost heritage and culture, and warned them against getting lost in the Western culture. The writer of this article has written a preface followed by an introduction of life and work of Maulānā Nu‘mānī. The next part consists of explaining distinctive features of Shiblī’s book. Maulānā Nu‘mānī dedicated his entire life for the sake of Islam. He had a high quality awareness of the Quran and Sunnah. In his book “Sīrat Al-Nabī", he proved his uniqueness (tafarrudat) regarding various Islamic teachings. In this article I have endeavored to collect some of his uniqueness (tafarrudat) on various issues. Maulānā Nu‘mānī's uniqueness and exclusive ideas were unacceptable for many of contemporary scholars and traditional religious leadership. This article contains some of the selected religious issues in which Shiblī has differed, on the basis of arguments from Quran and Hadith, from traditional scholars. In this article I have analysed Allama's such ideas from his original writings.
Education can uplift individuals, families and nations from poverty and enable their socio-economic mobility, and for that reason, achieving universal access to education has been included in several international and national memorandums. The United Nations, in 1948, declared education a basic human right. World’s leaders came together in Dakar (2000), then in New York (2015) and set the global agenda for ensuring equitable education access for all. Generally, it is state’s responsibility to ensure education provision but sadly, the current education situation in Pakistan shows the bleak picture of government’s interventions and successes in the sector. For decades, Pakistan has faced serious challenges and setbacks to fulfill its promises on the above commitments, as around 22.6 million children are out of schools today. Non-government organizations (NGOs) have emerged as alternatives to help the government and communities to catch up and fulfill the local-global promises. Like the government, NGOs have also been contested in the literature between being solution and problem to providing affordable, relevant, quality and sustainable education to the marginalized communities. Against these local-global realities and theorizations, this qualitative case study explored how a local educational NGO, through its leaders’ thoughts and actions mobilized underprivileged communities to increase their children’s access to quality education. The study’s findings are consistent in describing NGO’s and its schools’ positive role in making education accessible. It is found that providing education access in the economically deprived, religiously fragile and politically charged conditions of rural Sindh demand more complex, creative and yet contextualized approaches. The NGO (AAS, pseudonym) and its schools considerably expanded access of quality education to the public through the clear policy-practice match in maintaining standard education, social mobilization, inclusiveness, subsidized-fee and social capacity-building projects. Apart from these, (a) the schools’ proximity, (b) excellent infrastructural facilities, (c) safe learning environment, (d) educational opportunities and (e) committed local female teachers, -- all improved access, quality, sustainability, relevance and community’s emotional engagement and advocacy of the schools. An important finding was the establishment of schools’ direct relationships with communities and individuals instead of using specially designed structures like school management committees. Community mobilization took place and sustained due to highly committed and culturally informed NGO’s and schools’ leadership. They aligned their organizational mission and policies with the contextual nuances. As a result, schools’ interventions were not seen a threat to local traditions and norms. AAS’s schools accomplishments to reach out poor families ultimately depended