" فرمایا کہ ایک طالبِ علم، حدیث پڑھنا چاہتا تھا، میں نے کہا کہ معاش کی کیا صورت ہے؟ کہنے لگے " وما من دابة في الأرض إلا على الله رزقها" ( اور زمین پر چلنے والا کوئی جاندار ایسا نہیں ہے، جس کا رزق اللہ نے اپنے ذمے نہ لے رکھا ہو) میں نے کہا کہ اس کا تو یہ مطلب ہوا کہ گویا میں اس آیت سے جاہل ہوں، ورنہ پوچھتا ہی کیوں؟! تو ایسے جاہل شخص سے پڑھنے سے کیا فائدہ؟! " ۔

( ملفوظات حکیم الامت، جلد نمبر: 25، صفحہ نمبر: 29 ) ۔

قال الشيخ العلامة المحقق عبدالفتاح أبوغدة أن شيخه العلامة الكبير السيد محمَّد يوسف البنوري -رحمهما الله تعالى- حينما يتشرّف بزيارة النبي صلى الله عليه وآله وسلم لا يتكلّم بغير العربية طيلةَ إقامته بالمدينة المنورة على منوّرھا أفضل الصلاة والسلام.

Ḥaḍrat Maulānā Muḥammad Yūsuf Banūrī (may Allah have mercy on him) stated: “There is a need to renew, revise, and reform the curriculum of madrasas. This is not because the curriculum was insufficient or unable to produce the necessary competence in its time, but rather because there is now a need to acquire additional modern sciences and knowledge. Times have changed, the nature of people has transformed, and their tastes and thoughts have shifted. The capacity for detailed analysis and subtle distinctions in language has diminished.

If we examine it closely, our madrasas teach around one hundred (100) books across approximately twenty-two disciplines. Upon careful consideration, I have found that perhaps only ten of these books are irreplaceable; the remaining ones may be substituted with other, more effective texts from the works of earlier scholars. We do not wish to discard these ancient sciences; rather, we aim to introduce better books that will foster true expertise and proficiency in these sciences. This is intended for the well-being of Islamic sciences and the benefit of the present umma.

In my humble opinion, the revised curriculum should be based on three fundamental principles:

1. Reduction: The curriculum should be concise, requiring less time to complete.
2. Simplification: The texts included in the curriculum should be straightforward and written in accessible language, avoiding complexity and intricacy.
3. Elimination and Addition: Some non-essential disciplines should be removed, and beneficial modern sciences should be added.

If we continue to cling to these outdated resources in the current environment, attention will be diverted from Islamic sciences, and this approach will ultimately lead to the decline of the proud legacy and scholarly wealth left to us by our elders and predecessors.

Moreover, there is an even greater need for reforming the educational system. By “educational system”, I mean a broad concept that includes the training and supervision of students, their academic standards, moral conduct, teaching methods, study techniques, identifying which subjects require more focus, and determining the means to foster religious development among students. It also involves encouraging students to develop intellectual capabilities and providing incentives and deterrents to achieve this goal.

To develop public speaking skills among students, weekly speech sessions should be established on Friday nights. Separate training sessions should be held for students at each level, with each session supervised by a designated teacher. The final speech should be delivered by the supervising teacher, who should also critique and comment on the students’ speeches. Each session should have a predetermined topic, and the weekly meeting should last for at least three hours.” (Mērī ʿIlmī aur Mutālaʿatī Zindagī, edited by Maulānā ʿAbd al-Qayyūm Ḥaqqānī)

Mufti Taqi Uthmani writes in his Taqrīdh on Dr. Sayf al-'Asrī's al-Qawl at-Tamām — a masterpiece by Dr. Sayf proving Tafwīdh being the position among the generality of scholars:
*“The doctrine of the majority of the Salaf is that these texts are from the ambiguous verses to which no one knows its meaning except Allāh. Hence, staying silent and quite regarding it is necessary, and there is no need to delve into it's interpretation; for we believe in them in a general way while transcending and glorifying Him with certainty. One should also have the belief of negating what necessitates qualities of origination and resemblance. Thereafter, we do not certainly determine a meaning for it and relegate its knowledge back to Allāh.

There was also a group of the Salaf that opined that what is intended is the literal meaning (al-ma'nā al-haqīqī), however, that literal meaning that is ascribed to Allāh differs from the literal meaning which is ascribed to the creation and originated things, for He, glory be to Him, does not resemble anything. As for the reality of his hand, then there is no way of knowing it and the knowledge is relegated to Allah.

The difference between the first and second is that the first decisively negates what may necessitate origination and resemblance and with that they do not determine with certainty what its meaning is. Rather they choose to stay silent and relegate its meaning at first sight.

In contrast, the second group believes that what is intended by these words is their literal meanings. But they relegate the knowledge regarding the meaning of its reality to Allah. This group, although it may think that they are affirming the literal meaning they come back and deny all known literal meanings that are found among creation. They do not reveal that literal meaning in the right of the creator which is related to the texts.

In reality, all four of these views, after affirming divine transcendence above resemblance for Allah and rejection, are possible views. There is nothing in the Qur'an and Sunnah that directly rules any of these out as false. The difference between them (the views) in reality is not a difference in creed, for the creed is transcendence above resemblance and rejection. Rather, it is a difference in their view of expressing and informing that creed derived from the texts. Nothing is purely wrong in any of these doctrines, or deviation and distortion, even if the first doctrine is the safest which was chosen by majors of the Salaf.”*

This is found in the forward of Shaykh Sayf al-'Asri's al-Qawl at-Tamām.

ابن تیمیہ اور ابن قیم رحمہما اللہ باہم استاد شاگرد ہیں ۔ مگر غصیارے بہت ہیں۔ باقی ہیں ذہین اور سلطان القلم۔ بہت تیز چلتے ہیں ۔ موٹر سے بھی زیادہ۔ پھر نہیں دیکھتے کہ سڑک میں بچہ ہے یا جانور ؟ بس اڑے چلے جاتے ہیں۔ اپنی ہی کہتے ہیں دوسرے کی نہیں سنتے۔

مگر یہ طرز شان تحقیق نہیں۔ تعبیر میں سخت عنوان اختیار کرتے ہیں۔ ابن تیمیہ نے دین کی بڑی خدمت کی ہے ۔ فطرتا تیز مزاج ہونے کے سبب تشدد ہوگیا۔ کامل اور محقق شخص وہ ہے جو جامع ہو علم اور ادب کا ۔ دونوں کی رعایت رکھتا ہو۔

(ملفوظات حکیم الامت: 229/15)

ابن تيمية وابن القيم، رحمهما الله، كانا على علاقة الأستاذ بالتلميذ. غير أن كليهما كانا شديدي الحدة في الطباع. ومع ذلك، فقد امتازا بالذكاء وكانا من أعلام الكتابة والفكر. كانا يسيران بسرعة فائقة، تتجاوز سرعة السيارة، ولم يكونا يكترثان بما يعترض طريقهما، سواء أكان طفلاً أم حيواناً؛ بل كانا يمضيان قُدماً دون توقف. كانا يعبران عن آرائهما دون أن يلتفتا إلى آراء الآخرين.

إلا أن هذه الطريقة لا تتناسب مع منهج التحقيق العلمي الرصين. فقد اعتمدا أسلوباً صارماً في تفسيراتهما. لقد قام ابن تيمية بخدمات جليلة للدين، ولكن حدته الفطرية قادته إلى التشدد. إن الشخص الكامل والمحقق الحقيقي هو من يجمع بين العلم والأدب، ويراعي كلاهما في سلوكه وأحكامه.

(ملفوظات حكيم الأمة: 229/15)

Muslims made significant advancements in the manufacturing of pens. The renowned writer and poet, Za’im al-Dawla Abu al-Ala Sa’id ibn al-Hasan, who resided in Damascus and passed away in 478 AH/1072 CE, invented a pen that could hold enough ink to last for a month. He named it "al-Qalam al-Midad." It was made of iron and would not dry out for an entire month.

مسلمانوں نے(قلم)کو بڑی ترقی دی نامور ادیب وشاعر زعیم الدولہ ابوالعلاء صاعد بن الحسن نزیل دمشق المتوفی 478ھ/1072ء نے ایسا قلم بنایا تھا جس میں ایک ماہ کی سیاہی سماتی تھی۔اسکا نام”القلم المداد“ رکھا تھا،یہ لوہے کا تھا اور ایک ماہ تک خشک نہیں ہوتا تھا۔

اقراء اور علم بالقلم کے ثقافتی جلوے: عبد الحليم چشتي ص:30/2

مرحوم حضرت علامہ سید سلیمان صاحب ندوی نے اپنی ایک تقریر کے دوران میں بہت لطیف پیرائے میں فرمایا تھا کہ مسلمانوں نے ہر قسم کے علوم سیکھے مگر اس طرح کہ پہلے ان کو مسلمان کر لیا