مولانا سیداصغر حسین
صد حیف کہ آسمانِ علم و عمل اور فلکِ شریعت وطریقت کاایک اورکوکبِ درخشندہ ٹوٹ گیا یعنی حضرت مولانا سیداصغر حسین صاحبؒ المعروف بہ میاں صاحب نے ۸؍ جنوری۴۵ء کوبمقام راندیر ضلع سورت انتقال فرمایا۔انا ﷲ وانا الیہ راجعون۔
حضرت میاں صاحب ؒ ان بزرگوں میں سے تھے جن کو بے تامل مادر زاد ولی کہا جاسکتا ہے۔ علوم ظاہر وباطن دونوں کے جامع تھے۔ دارالعلوم دیوبند میں تعلیم پائی، آپ کاشمار حضرت شیخ الہند ؒکے ارشد تلامذہ میں تھا۔دارالعلوم دیوبند سے فارغ التحصیل ہونے کے بعد مختلف مقامات میں بسلسلۂ تعلیم وتدریس مقیم رہے۔ان مقامات میں جونپور کواس لحاظ سے خاص امتیاز حاصل ہے کہ حضرت مرحوم کاقیام وہاں قدرے ممتدرہا اور وہاں کے مسلمانوں نے آپ کے وجود سے بہت کچھ فیضِ ظاہری و باطنی حاصل کیا۔
اب سالہاسال سے دارالعلوم دیوبند میں حدیث کے استاذ اعلیٰ تھے۔تفسیر کی بھی بعض اونچی کتابیں (تفسیر ابن کثیر وغیرہ) آپ کے درس میں رہتی تھیں، حدیث کی مشکل ترین کتاب سننِ ابوداؤد ہمیشہ آپ ہی کے یہاں رہتی تھی اورحق یہ ہے اس اہم کتاب کی عقدہ کشائی آپ جس فنی حذاقت سے فرمایا کرتے تھے وہ آپ ہی کاحصہ تھا۔حدیث کے علاوہ فقہ میں خصوصاًاوردوسرے علوم دینیہ و الٰہیہ میں استعداد پختہ اورنظر وسیع رکھتے تھے۔ درس میں بولتے کم تھے مگر جوبات فرماتے تھے نہایت جچی تلی اورٹھوس ہوتی تھی۔حضرت الاستاذ علامہ سیدمحمد انورشاہ صاحبؒ اپنے حلقۂ درس میں آپ کی ذہانت وفطانت کی داد دیا کرتے تھے۔ فرمایا کرتے تھے میاں صاحب’’فقیہ النفس ‘‘ہیں ۔علاوہ بریں آپ اردو زبان میں تصنیف وتالیف کاشگفتہ اور سلجھا ہوامذاق بھی رکھتے تھے۔’القاسم‘ اور’الرشید‘ کے دورِ قدیم میں دونوں میں علمی ودینی مباحث پرمضامین لکھتے تھے۔ان کے علاوہ چھوٹی بڑی متعدد کتابیں اور مستقل رسالے بھی تصنیف کیے ہیں جو چھپ کرملک میں شائع اور...
Humans have always had the curiosity to know themselves, to know the world around them, and to know their place in the world. Morality, spirituality and religion are closely intertwined, ‘certain moral ideas became united with certain religious and spiritual ideas to such an extent as to become indistinct from them’. The role of religion in educational institutions is one of the most sensitive and volatile topics on the political and legal landscape now a days especially in country like Pakistan which has been created on religious ideology. The Islamic Way of Life is based on this unique approach to life and a peculiar concept of man's place in the Universe. Islam has provided mankind with the highest possible standard of morality. This moral code, which is both straightforward and practical, provides the individual with innumerable ways to embark upon and then continues the path of moral evolution. By making divine revelation the primary source of knowledge, moral standards are made permanent and stable. The first part of the paper is about the relationship between education and its role as spiritual and moral tool of training. Second part deals with the concept of education in Islam and third part will present types of knowledge in Islam and their application as moral and spiritual tool of education. Last part will give moral and spiritual training methodology in Islamic education. The relationships between ‘moral’, ‘spiritual’ and ‘religious’ seem to be akin to the relationships between the cluster ‘social’, ‘human’ and ‘political’. In each of these clusters, only beings of the kind appropriately described by the middle term can engage in activities which could be properly described by the first and third terms. Islam as religion of spirituality and morality gives a frame work to educate and train the students in modeling their life as more moral and spiritual with practical application in this life and success in the hereafter. The chief characteristic of the Islamic Concept of Life is that it does not admit a conflict, nay, not even a significant separation between life-spiritual and life-mundane. It does not confine itself merely in purifying the spiritual and the moral life of man in the limited sense of the word. Its domain extends to the entire gamut of life. It wants to would individual life as well as the social order in healthy patterns, so that the Kingdom of God may really be established on the earth and so that peace contentment and well-being may fill the world as water f ills the oceans.
Temporal variability of flows and sediments and bank erosion is fundamental to understand river dynamics. The temporal variability of sediment load and effective discharge class is one of essential information which is require to improve the barrage and canal operations for flow diversion into the canals. Similarly, bank erosion causes substantial land loss along the river banks due to erosion. Moreover, understanding for the impact of flood events on bank erosion are also lacking for sand bed braided river reaches. Similarly, quantitative relationship between branch channel movement and river bank erosion also have not attained significant attention. The river reach just starting from downstream of the Marala barrage to the 7 km downstream was selected to study the bank erosion. The reach is braided with small unstable sand bars and few semi-stable islands and river flows in multiple channels during low flows. The major proportion of the flows in the Chenab River occurs during monsoon season, which brings lot of sediments from the catchment. Thus, sediments in the river flows not only cause changes in the morphology of river but also diversion of highly sediment laden flows into the canals which creates sedimentation issues. Therefore, firstly, sediment rating curve, variation of sediment load and effective discharge for different temporal scales were examined. Secondly, the changes in the river were assessed and the relationships of river bank erosion with branch channels movement and floods magnitudes (during different flow regimes) were developed. Thirdly, two dimensional (2D) hydrodynamic numerical model was simulated for the flows/floods of 2010 and the results were coupled with the excess shear stress approach to predict the bank erosion and identify the river bank locations more vulnerable to erosion.