مولانامحمد اویس نگرامی ندوی
افسوس ہے مولانا محمد اویس صاحب نگرامی بھی ایک طویل علالت کے بعد ؟اگست کی سہ پہر کولکھنؤ میں داعی اجل کولبیک کہہ کر اس خاکدانِ عالم سے رخصت ہوگئے۔ عمر ترسٹھ کے لگ بھگ ہوگی۔ اِنَّالِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن۔
نگرام لکھنؤ کاایک مردم خیز قصبہ ہے ،مولانا یہاں کے ایک نامور علمی خاندان کے چشم وچراغ تھے ۔تعلیم ندوہ میں پائی ،فراغت کے بعد دارالمصنفین اعظم گڈھ چلے گئے، کم وبیش سات برس یہاں مقیم رہ کر’ سیرت النبی‘ جلد اول پر نظرثانی کی۔ حافظ ابن قیم نے اپنی تصنیفات میں جہاں کہیں کسی آیت سے متعلق تفسیری کلام کیا ہے اُن سب کوتفسیر ابن قیم کے نام سے یکجا مرتب کیا،علاوہ ازیں معارف میں بھی متعدد مقالات لکھے ۔یوں توسب ہی علوم اسلامیہ میں پختہ استعداد رکھتے تھے لیکن قرآن مجید کاذوق سب پرغالب تھا۔ چنانچہ یہ سب مقالات بھی قرآن مجیدسے متعلق ہیں، دارالمصنفین سے جب وہ ندوۃ العلما میں منتقل ہوئے تویہاں بھی اُن کاخصوصی مشغلہ درسِ قرآن ہی رہا،مدرسہ کے اندر اوراُس کے باہر بھی۔ندوہ میں آنے کے بعد درس کی ہمہ گیر مصروفیتوں کے باعث وہ تصنیف وتالیف کی طرف زیادہ توجہ نہیں کرسکے،تاہم جوکچھ لکھ گئے ہیں اُس کی افادیت میں کلام نہیں ہوسکتا۔
طبعاً نہایت شگفتہ مزاج ،خوش خلق ،خوش پوشاک وخوش خوراک تھے، خندہ جبینی اُن کی فطرت تھی،عملاً نہایت صالح اور اوراد و وظائف تک کے پابند تھے۔ مولانا سیدحسین احمدصاحب مدنی ؒ سے بیعت تھے اور اس سلسلہ میں اُن سے برابر مراسلت بھی رکھتے تھے۔ اﷲ تعالیٰ غریقِ رحمت فرمائے۔
[اکتوبر ۱۹۷۶ء]
The position of poetry remained unchanged in Islam as it was before Islam, however with due some changes it was used as a weapon for the sake of Islam. This article will explain that how the poetry played a vital role in preaching of Islam. Islam absolutely encourages good wholesome poetry, which inspires one towards the fear of Allah, towards His awe and obedience, and towards anything that is good and made permissible by Allah and His Messenger (ﷺ). Following discussions are made in this article: Firstly Qur’anic views towards poetry; as the word poet came in Qur’an four times while the word poetry once. The total verses in which we see the word poetry are six. Secondly preaching of ethics through poetry; as we see that before Islam the Arab society was without any ethics, the Muslim poet called them for an exemplary life like of the Holy Prophet (ﷺ) Using of Qur’anic notion in poetry. Thirdly the Qur’anic notion was used largely in the beginning of Islam, especially by Ḥassān bin Thābit, ʻAbdullāh Bin Rawāḥah, Kaʻb Bin Zubayr and Nābighah Al Jaʻdī etc. Fourthly Answer to non-believers through poetry; as Ḥassān bin Thābit did through his poetry, and answer to the opposition, which impacts more sharp than sword and lastly using of Poetry during the war; it was considered as one of the biggest source for encouraging towards holly wars, the example of Haḍrat Khansā is most prominent. The research article basically focuses upon the importance of poetry in Islam, moreover how the weapon of poetry has been used by Islamic poets for defending Islam and how Islamic poetry vastly used for spreading of golden teachings of Islam.
Today our society is facing serious issues of terrorism and sectarianism. Trough this thesis it is being proved that this attitude is not only against the Islamic law but also against the Islamic history. To improve the religious and inter faith harmony in society the examples from Islamic history have been shared in this thesis which tell that no society can survive without tolerance and religious harmony. For this purpose Mughal period has been selected. The Mughal rulers not only adopted toleration towards non Muslim communities but also developed relations with them in every field of life. Political, religious, economical and educational relations of Muslim and non Muslims have been discussed which brought prosperity and solidarity in Mughal Empire in the early two centuries of their rule. Under the influence of relations with Muslims the Hindus also adopted toleration towards Muslims in their society. Commonly it is said that the Emperor Akbar founded a Din under the name of Din-i-Elahi while gathering the rituals of different religions. It is not true because in this so-called Din there was no temple, no book and even no priest and for a Din or religion such things are very necessary. But he tried to make a social order and in spite of his encouragement only eighteen persons accepted it and after his death this social order lost its life. The followers of this social order were mostly Muslims and only Birbil accepted this from the whole Hindu community. The Jainas, Christians and Parsis showed no interest in it. Actually Akbar was a student of comparative study of different religions for this purpose he invited doctors of different religions and tried to understand the philosophies of different religions while adopting partially their rituals and customs. These relations also put impact on Indian culture and social life. The Muslims and non Muslim communities started to adopt the customs, rituals and life style of one another while ignoring orthodox law and religious limits. Through this thesis it is tried to tell that Islam does not like such practices. Under the influence of these relations thousands of non Muslim converted to Islam. But a lot of examples of apostasy had been also reported. The Muslims also adopted the lifestyle of Hindus while wearing Hindu dresses. Through this thesis this thought has been shared that Muslims and non Muslim relations are compulsory element in Muslim society but the Muslim should avoid violating Islamic law.