مولانا سید محمد سلیمان اشرف
چار سلیمانوں کی رباعی قاضی محمد سلیمان صاحب مصنف رحمتہ للعالمین کی وفات سے مثلث ہوگئی تھی، شاہ سلیمان صاحب پھلواروی کی رحلت سے وہ فرد بن گئی تھی، اب اخیر اپریل ۱۹۳۹ء میں مولانا سلیمان اشرف صاحب (استاذ دینیات مسلم یونیورسٹی) کی موت سے مصرع ہوکر رہ گئی، دیکھنا یہ ہے کہ یہ مصرع بھی دنیا کی زبان پر کب تک رہتاہے۔
بہت آگے گئے باقی جو ہیں تیار بیٹھے ہیں
مولانا سید محمد سلیمان اشرف صاحب مرحوم بہار کے ایک مردم خیز دیہات کے رہنے والے اور شرفائے سادات کے خاندان سے تھے، ان کے والد مرحوم حکیم عبداﷲ صاحب اور ان کے اعمامِ محترم مولانا عبدالقادر صاحب، مولوی عبدالرزاق صاحب، مولوی عبدالغنی صاحب و مولانا عبید اﷲ صاحب اہل علم و فقر تھے، مولانا مرحوم نے درس کا بڑا حصہ مولانا محمد احسن صاحب استھانوی بہاری سے حاصل کیا تھا اور کچھ دن دارالعلوم ندوہ میں بسر کئے تھے، اور آخر میں مظق و فلسفہ کی آخری کتابیں مولانا ہدایت اﷲ خان صاحب رامپوری ثم الجونپوری سے پڑھی تھیں، جو یورپ میں خیر آبادی سلسلہ کے خاتم تھے، مولانا سید سلیمان اشرف صاحب مرحوم کو حقیقت یہ ہے کہ اپنے استاد کے ساتھ عقیدت ہی نہیں، بلکہ عشق تھا، ان کے حالات وہ جب کبھی سناتے تھے، تو ان کے طرز بیان گفتار کی ہراد اسے ان کی والہانہ عقیدت تراوش کرتی تھی۔
مرحوم خوش اندام، خوش لباس، خوش طبع، نظافت پسند، سادہ مزاج اور بے تکلف تھے، ان کی سب سے بڑی خوبی ان کی خودداری اور اپنی عزت نفس کا احساس تھا، ان کی ساری عمر علی گڑھ میں گذری جہاں امراء اور ارباب جاہ کا تانتا لگا رہتا تھا، مگر انھوں نے کبھی کسی کی خوشامد نہیں کی، اور نہ ان میں سے کسی سے دب...
Fasl and Wasl are the burning topics of ‘ilm ul-Bayan (Arabic Rhetoric) alongside it is very initial element which brings structure, beautification, embellishment and improvement. Many Arab scholars, in particular, Arab pioneer Rhetoricians had discussed and still have been discussing as well as discoursing Fasl and Wasl related matters. They put their all attention deeply to both of them in the discoursing of Qur’an structure. The utmost susceptible scholar Abu Bakr Abd al-Qahir bin ‘Abd arRahman bin Muhammad al-Jurjanī, the figurative personality, who first time in the history had discussed Fasl and Wasl based structures in his two prolific books; Asrar al-Balaghah (The Secrets of Elucidation) and Dala'il al-I’jaz (Intimations of Inimitability) theoretically and practically. Later on it was developed by Abu alQasim Mahmud bin ‘Umar al-Zamakhshari as he applied both theories to his commentary on Holy Qur’an known as “Al-Kashshaaf (the Revealer)”. The following research attempts all fruitful efforts spent by scholars having different ethics. It brings arguments towards where it is required, bringing out a short comparison between contemporary and classical Fasl and Wasl based perceptions resulting in what the scholar thinks in person.
The number of people killed or affected by firearms or light weapons each year is far greater than those killed by the atomic explosions in August 1945. Yet, in comparison to the weapons of mass destruction– which bear signature characteristics of indiscriminate mass annihilation and destruction - small arms and light weapons (SALW), or firearms have been viewed as less significant, less lethal and more manageable. This unfortunately is just one of the many myths that surround the destructive potential of these seemingly innocuous tools of violence and destruction. In case of Pakistan, the availability and continued proliferation of small arms, has not only made the country violence-prone but has also led to the violent framing of its politics. The acceptability of guninduced violence is becoming part of the political culture and more so than ever before, poses a direct and dangerous threat to the internal cohesion of the Pakistani state and society. Romancing the gun has been a salient feature of the Pakistani tribal culture for generations, where for centuries people have not only wore the gun as part of their dress code but have also taken pride in their ingenuity to manufacture weapons as a cottage industry. Across the country irrespective of ethnic or sectarian identity, the increase in licensed and unlicensed firearms ownership as well as indiscriminate usage and tolerance towards SALW has been manifold This study examines the role of SALW in the violent framing of Pakistani politics in the aftermath of the Soviet-Afghan war. It attempts to shed light on how small arms proliferation and use contributed to the rise in societal violence, perpetuated widespread insecurity and instability in the country and undermined the ability of Pakistani State to stem the rising tide of armed violence. It is not wrong to say that there is both a vertical as well as horizontal spread of weapons across the country which corresponds with the failing state of law and order and writ of government. The key questions to be addressed in this study are - what is the relationship between small arms and the sources of domestic insecurity and violence in Pakistan? Have SALW contributed to the fragility or failure of the state? Has the traditional culture of gun wearing and romancing with guns contributed to the increased violence in the country? What were the policy imperatives that motivated successive administrations in Pakistan to tolerate the emergence of illicit arms market? What is the negative fallout of these policies over the years, and why is the Pakistani state now feeling the impact of these weapons more than ever before? What more needs to be done, keeping in mind the increased international efforts at seeking a monumental arms trade treaty and other legislations to curb proliferation of small arms at both state and non- state level. Lastly, were the various remedial measures undertaken by the Pakistani state to redress domestic security concerns internally - motivated or these were acts undertaken to appease outside actors?