مولوی عزیز الرحمن
مولوی عزیز الرحمن صاحب کوئر یاپار اعظم گڑھ کے ایک شریف و نجیب خاندان سے تعلق رکھتے تھے، اردو کے مشہور ادیب و نقاد جناب شمس الرحمن فاروقی ان کے حقیقی بھتیجے تھے، جو اور اس خاندان کے دوسرے اشخاص بھی بڑے سرکاری عہدوں پر فائر ہیں۔ علمی و دنیاوی وجاہت کی طرح دینداری میں بھی یہ خانوادہ ممتاز تھا۔
مولوی عزیز الرحمن صاحب کی تعلیم مدرسہ الٰہیات کانپور میں ہوئی تھی اور انھوں نے الٰہ آباد بورڈ کے امتحانات بھی اچھے نمبروں سے پاس کئے تھے، ۱۹۲۵ء میں وہ شبلی نیشنل ہائر سکنڈری اسکول میں تدریس کی خدمت پر مامور ہوئے اور ۶۶ء میں ریٹائر ہوئے۔
مولوی صاحب کو قومی و ملی اشغال سے بھی سروکار رہا اور جمعیۃ علمائے ہند اور کانگریس پارٹی سے وابستہ رہے، اعظم گڑھ کے نسواں اسکول کے جواب گریجویٹ کالج ہوگیا ہے، بانی ارکان میں تھے، برسوں اس کے صدر بھی رہے۔
ملازمت کے ابتدائی زمانے سے دارالمصنفین آنے کا معمول بنالیا تھا۔ اس وضع داری کو اس وقت تک نباہا جب تک پیروں میں قوت رہی، انہیں مولانا سید سلیمان ندوی صاحبؒ اور مولوی مسعود علی ندوی کی مجلس میں باریاب ہونے کا شرف حاصل تھا، شاہ معین الدین احمد اور سید صباح الدین عبدالرحمن صاحبان اور دوسرے رفقا اور کارکنوں سے نہایت بے تکلف تھے، اس ناچیز پر بھی بہت شفقت فرماتے تھے۔
دو تین برس سے بالکل معذور اور خانہ نشین ہوگئے تھے، بالاخر ۲۸؍ اور ۲۹؍ دسمبر کی درمیانی شب میں واصل بحق ہوگئے، اﷲ ان کے درجات بلند کرے اور پسماندگان کر صبر جمیل عطا فرمائے، آمین۔ (ضیاء الدین اصلاحی۔ جنوری ۱۹۹۴ء)
Prophet Muhammad (Peace be upon him) asked the Ummat to build a strong bond with Quran and Sunnah. However, it was not possible to hold these, till both were not maintained in their original form. The science of Hadith has a significant role in the preservation of this Islamic Intellectual Heritage. It became possible because of the tremendous efforts of the Muslim Scholars who spent their entire lives in learning and spreading the Islamic knowledge. Imam Muslim bin Hajjaj al Qushairi 578 AD is one of the most enthusiastic, popular, and authentic personalities in the field of science of Hadith and among the bibliography of the narrators of Hadiths. His compilation As-Sahih Al-Jamey has a major contribution in preservation of Hadith. It is considered as the second most authentic book after The Quran. The paper discusses in details about the life of this intellectual personal, his journeys, his teachers, his students, his status, and his other research works.
Moral values could be seen as the base of Human Civilization and without which there may not be any difference between a civilized man and an animal. Removing the moral values and moral responsibility from the society, any type of evil could be justified, as it is seen gradually in the occidental societies. The moral values and its strength in a nation is a matter of proud for those people. A nation whose collective morals are high has always potential to lead other civilizations with its own, and same is true for the opposite. This is the reason behind that when we see many non-Muslim Nations lead the world, just because they steadfast with the high moral values as justice, protection of rights of the weak etc. And when a nation, Muslim or non-Muslim, leave these high moral values, no one can save her from the demise. Due to this utmost importance of the moral sense in the humans, Islam regards the moral values as one of the integral part of the Divine Revelation. It is reported that our beloved Prophet peace be upon him has said, “Indeed I am sent to complete the high morals”. Islam aims to create a sense of moral responsibility in its adherents so that they show a complete picture of an ideal society, and so that each Muslim enjoys his freedom as well as his choice to do best moral deeds. Therefore I chose to study the Hadith Literature which covers this part of human life. Significance of the Topic The most prominent reasons which lead me to select this topic for my PhD dissertation are as follow: 1. The morals sense of Responsibility is the basic force which prevents an individual to control his desires and not to harm others for his benefits. The disturbance in the equilibrium of social behavior, decline of moral values in the Muslims and weakening of Family stability in our times appealed me to look in the topic. 2. Propagation of materialistic philosophies and attitudes, and their dominance over the minds entails serious affects upon the Nation and its civilization as a whole. These attitudes split a man between the spirit and the body, between the worldly and the otherworldly, between the secular and the religious. And as a fact after this dichotomy, the majority goes for the temporal. This superficial approach forms an agony in any living heart of a Muslim. 3. Disconnection of the Individual from the Divine Message and his detachment from the Sunnah which was provided as a role model by Allah. This is also a reason for a researcher to give attention. 4. To create a sense of moral responsibility in the individual is the best way to control his harmful desires and the law could hardly do that because where the individual is beyond the sight of the law he may have no other reason to stop other than the morals or the faith 5. And last but not least, the need of Muslims to know the Sunnah of their beloved Prophet peace be upon him regarding the morals. Hypothesis and the problems which would be researched about It is very much important in the current times to expand the investigation regarding the social responsibilities of an individual, especially those of a Muslim which he or she is liable to answer them outside the law. It is very much important to extract the teachings of Quran and Sunnah in this regard so that we may slow down, and finally reverse the process of social decay of our societies. To achieve my goal I tried to search the answers about these problems: 1. Although the responsibility is generally perceived as a subject of law, however, this is in strong connection with the morality. So, what is the relation between the responsibility in which an individual is liable to the law, and the other which is mere his own moral responsibility? What is this relation in the light of the Sunnah? 2. To what extent the Muslim Jurists and the modern law scholars agree or disagree in their perception of the moral responsibility. And what are the teachings in this regard in the Sunnah? And from among these, which will be better for the society as a whole and for the individual. 3. Is it possible for the law to ensure the humanity a peaceful world with all the necessary needs supplied to every member of the human community? Or the societies are always in the need of Morality to reinforce the law for its short comings and restrictedness. I tries to investigate the answers for these problems, so that I may present a complete picture of the teachings about the topic in the Sunnah. Research plan I have divided my research into three chapters. First chapter is about the meaning of the responsibility. Second Chapter is about the Prophetic method in the developing of awareness for moral responsibility in the Ummah. And I discussed in the third chapter the effects of the moral responsibility and its awareness in the society. The first chapter is further divided into a preface and two sections. The preface is about the definition and resources of the moral responsibility. The first section of the first chapter is about bases of the moral responsibility and its conditions in the individual. The second section of this chapter is about the aims and the domains of the moral responsibility. The second chapter is further divided into three sections. First section is about the Prophetic means of developing the moral responsibility awareness in the individuals. Second section is about the Prophetic methods of developing the moral responsibility awareness in the individuals. And the third section studies some of the examples from the Seerah regarding the moral responsibility and its implications. The third chapter is further divided into two sections. First section deals with the effects of the moral responsibility and its awareness upon the individual and the society. The second section is about the impacts of neglecting the moral responsibility upon the Pakistani Society. In the end I added my conclusion and provided some advices and recommendations for the fellow researchers, Muslim Da’wah workers as well as other social workers. Some of the important points in my conclusion are: 1. Every member of human race is responsible for what he says and what he does, if he meets the conditions of accountability. 2. The concept of responsibility in Islam differs from other legislations or philosophies. This is because the conventional legal conceptions of the responsibility bound it with the rule of law, and if the law doesn’t cover a certain area, the individual is not responsible in that area. 3. In the western world, values are left with no reliable frame of reference and are only temporary means for handling human affairs. The real ground for moral conduct is belief in a higher authority which has a moral order for the human kind. 4. Some of the key points in the significance of the moral responsibility in Islam and its characteristics. 5. Reasons behind the decline of moral awareness in the Muslim societies. Some of my important recommendations are: 1. Muslim families must do their best to provide their children means which develop high morals in them, and to safeguard them against the means which may destroy their morality or moral sense. 2. The Muslim families must pay heed to the upbringing of their children and must not rely upon their school teachers regarding their moral education. 3. The Educational Institutions and the Education Ministry must add the subject “The Islamic values of Morals” in each School class curricula till the high school grade. 4. The Media and its organizations must keep care not to broadcast anything which may affect the morals of their society in negative, instead they must be desirous to engage in healthy activities which create the high morals in the society. 5. It must be remembered that developing the morality and the sense of moral responsibility is not mere teaching and book reading of a subject; it is in fact, converting a theory into its practical implications.
