مولانا عبدالرزاق ملیح آبادی
افسوس ہے کہ گذشتہ مہینہ ہماری جماعت کے ممتاز رکن اور ندوہ کے نامور فرزند مولانا عبدالرزاق صاحب ملیح آبادی نے وفات پائی، انھوں نے متوسطات تک ندوہ میں تعلیم پائی، اور تکمیل جامعہ ازہر مصر میں کی تھی، علامہ رشید رضا کے خاص شاگردوں میں تھے، ان کا ذوق ابتدا سے سیاسی بلکہ انقلابی تھا، چنانچہ مصر کے قیام کے زمانہ میں قسطنطنیہ جاکر انور پاشا سے ملے، ان کی ملاقات نے سیاست اور آزادی کا نشہ اور تیز کردیا، پہلی جنگ عظیم کے بعد ہندوستان واپس آئے، اور کچھ دنوں تک مولانا عبدالباری فرنگی محلی رحمتہ اﷲ علیہ کے ساتھ رہے، جن کی ذات اس زمانہ میں مسلمانوں کی سیاست کا مرکز تھی، مگر مولانا عبدالرزاق کے خیالات اس زمانہ کی سیاست سے بہت آگے تھے، اس لئے زیادہ دنوں تک یہ ساتھ نہ رہ سکا۔
حسن اتفاق سے اسی زمانہ میں مولانا ابوالکلام کو ایک علمی و سیاسی رفیق کار کی تلاش تھی، اس کے لئے ان کی نگاہ انتخاب مولانا عبدالرزاق پر پڑی اور ان کو انھوں نے کلکتہ بلالیا، اس وقت سے وہ مولانا کے دامن سے ایسے وابستہ ہوئے کہ مرتے دم تک ان کا ساتھ نہ چھوڑا، وہ برسوں مولانا ابوالکلام کے سیاسی اور علمی کاموں میں ان کے دست راست رہے، چنانچہ دوسرے دور کے البلاغ اور ۱ مشہور عربی اخبار الجامعہ کے اڈیٹر مولانا ابوالکلام برائے نام تھے، ان کا پورا کام مولانا عبدالرزاق انجام دیتے رہے، الجامعہ ہندوستان میں عربی کا پہلا معیاری اخبار تھا، جس کی شہرت عرب ملکوں تک تھی، ہندوستان کے مسلمانوں میں عربی ادب و انشاء کا صحیح ذوق پیدا کرنے اور عرب ملکوں سے ان کا رابطہ استوار کرنے میں اس اخبار کا بڑا حصہ ہے، ان علمی و صحافتی مشاغل کے ساتھ سیاسی تحریکوں میں بھی علمی...
The Quran is the last book of Allah. The Quran was revealed in Arabic. The Qur'an was not revealed only to the Arabs. This book has been published to guide all Human beings. There for, translation of the Quran is necessary for non-Arabs. The translation of the Quran was started in the beginning of Urdu language. So far there have been many translations of the Holy Quran in Urdu . I have compared Allama Saeedi's translation of the Qur'an with other translations in this article. I have proved in this article that their translation is an extension of the Quran, the Barelvi school. Their translation is often matched by professional translation in many places. Barelvi School has original (genin), translation, Quran, Maulana Ahmad Raza Khan Barelvi and Allama Syed Mohammad Kachochvi. This work of mine is unique in its investigation of Allama Ghulam Rasool Saeedi. In my opinion, resding the Qur’an is essential for the understanding of the Qur’an in order to understand the Qur’an but also the study of translations that have a distinct identity and they have been the study of our teachers.
This study reflects on the consensual and conflictual political culture in Pakistan and specifically in two religio-political parties i.e. Jamaat-i-Islami and Jamiat Ulema-i-Islam. It validates the argument that consensus and conflicts within political parties are because of the socialization process of their workers. It fundamentally tries to investigate the questions of “how a culture of consensus or conflict is developed through the process of socialization”. How JI and JUI socialize their workers? And “how far socialized workers in JI and JUI accommodate people of other political parties and ideologies”? The scarce literature on Jamaat-i-Islami and Jamiat Ulema-i-Islam failed to explain the political behavior of the workers of these two parties. In the political socialization scholarship, socialization is a continuous process and different agents and factors have significant roles during the whole process, which shape specific preferences of the “socialized” workers. For JI and JUI, socializing and politically educating the future citizens of the polity is the primary duty of the family. Political and social conceptions along with religious ideas and values found among members of JI and JUI are thus transmitted through, especially, parents’ in the family, more than schools, peer groups and mass media. Family transmits the parents political values and disposition to the coming generation, thus provides a continuous ideological commitment and man power to the parties. It also validates the argument that certain aspects of children’s lives, such as civic participation, shaping voting behavior and party identification etc. are in the domain of families and parents in JI and JUI affiliated families. Educational institutions established by the workers of these parties also socialize and indoctrinate the ideology of JI and JUI in the children. In terms of communicating the curricula contents and messages to the students, the role of teacher is much important. His personal values, likes and dislikes and political affiliation greatly affect the classroom discussion, learning and the intellectual growth of the youth. Student organizations (IJT and JTI) in the education institutions across Pakistan are providing a significant environment to the students and prepare them for their active political roles in the society. They work as nurseries for JI and JUI by providing them man power (socialized workers) and future leadership. Both the organizations are having regular systematic training and socialization procedures, which are missing in other contemporary student’s organizations in Pakistan. However, both JI and JUI are not much successful in utilizing the modern communication tools as compared to other political parties. The excessive commercial nature of the traditional media caught up both the parties to get maximum advantage of it in terms of propagation of their ideology and political program. Though JI is trying to fill this gap with the maximum use of social media, JUI affiliates and leadership is neither that familiar with the modern social media and communication tools nor having much involvement in the social media. D. I. Khan and Dir districts were selected for this study primarily on the basis of the parties overwhelming presence, their extensive activities in engaging their workers, their electoral gains as compared to other political parties, and lastly, in addition to belonging of the central leadership of both the parties and their electoral constituencies in these regions.