[Reader-list] Madrasa journals as an important part of the muslim publishing in india

[mohd arshad]

Madaris Se Nikalnewaley Magazine : Hindustan me Muslim Nashr-o-Isha'at Ka Ik
Aham Hissa

Hi,
(Due to my illness it got delayed to inform you that Centre for Jawaharlal
Nehru  Studies,Jamia Millia Islamia had organised a workshop on the theme of
MUSLIM PUBLISHING IN INDIA on March 31,2006.As the madrasa journals which
i'm working on as a Sarai ifellow,constitute an important part of the muslim
publishing,the centre had extended me an invitation to speak on the thematic
concerns of these journals.A dynamic discussion followed my
presentation.Though its Urdu typed in Roman,i'm posting it on the readerlist
sothat interested fellows may go through it.Its English translation will
soon appear on the list.)

Hindustan duniya ki sabse bari jamhuraiyat hai aur musalman yahan ki sabse
bari aqalliyat.Mulk ke tool-o-arz me faili hui inki aabadi samaji, iqtisadi,
maslaki, siyasi aur ealqaiyat ke etbaar se mokhtalif khano aur khemo me bati
hui hain.Jahan tak nashr-o-isha'at ke kaam ka sawal hai, to musalman
naashrieen ki bari tadad Urdu literature hi shai karti hai.Urdu matbu'aat ko
motey taur par do khanon me banta ja sakta hai:

1. Secular literature
2. Mazhabi literature

Secular literature se meri murad aisi matbu'aat se hai jo ilm ki nai
shaakhon , science aur samaji uloom se motalliq ho.Urdu me aisa literature
napaid nahi to kabyab zaroor hai.Rahi baat mazhabi literature ki to garche
aise mauzu'aat par urdu me achha khaasa zakhira mojud hai,lekin ye bhi sirf
islam tak mahdood hai.

Urdu me jo mazhabi literature shai hota hai uska ik mo'tad bih hissa madaris
ki koshishon  ka samra hota hai.Madrason ki matboo'at ka qabil-e-zikr hissa
wahan se nikalne wale jaridon aur majallon se tashkil paata
hai.Mainguzashta do mahine se Sarai nami ik idare ki madad se madrason
me
bartijane  wali is sahafat ke khadd-o-khal neez uske asaraat ke mauzu par
tahqiq kar raha hoon.Ab tak ke motale aur daryaft ki raushni me main is
madrasa journalism ke  hawaley se kutch baaaten aap ke samne rakhna
chahunga.

Ye yaqin ke saath kahna behad mushkil hai ki Hindustan me fil waqt deeni
parchon ki tadad kitni hai, taham agar unki tadad 100 ke aas paas mani jaye
to ye koi mobalgha nahi hoga.Chunki deeni madaris ziyada tar shumaali
Hindustan me waqe hain,isliye beshtar prache hindusatan ke isi khittey se
nikalte hain.Taqriban har qabil-e-zikr madrasa ik parcha khwah wo se-mahi hi
kyon na ho,zaroor shaai karta hai.

Chunki Hindustan me  islam masalik aur makatib-e-fikr me munqasim
hai.Isliyemadaris jo ki islam ke in mokhtalif editions ki talimm dete
hain,unse
nikalne wale parchon ke mashmulaat  bhi  motalliqa maslak ke ruj'hanaat aur
fikri mailanat ke akkas hote hain.Agar har maslak ke imtiyazi masail se
sarf-e-nazar kar liya jaye to taqriban tamam deeni parchon ke mawad me kutch
khas farq nahi hota hai.Misaal ke taur par agar ham mahnaama Mohaddis ko len
jo Jamia Salafia,Vranasi se nikalta hai to is ke san 2002 ke shumaaron par
nazar dalne se pata chalta hia ki  mazameen ki tarteeb me darj zel pattern
ka khyal rakha jata hai:
1. Dars-e-Qur'an
2. Dars-e-Hadees
3. Edariya
4. Halat-e-Hazira par tabsara
5. Jama't ke imtiyazi masail par do-teen mazameen
6. Teen Chaar khalis deeni mazmoon
7. Akabirin ki sawanih
8. Akhbar-e-Jamia
9. Tibb wo sihhat se motalliq Column
10. Babul Fatawa

Mohaddis ke ik shumaare me chhapnewale mazamin ki tadad umuman 13 se18 ke
darmayan hoti hai.Phla mazmun Dars-e-Qur'an hota hai aur dusra
Dars-e-Hadees..Ye dono Mohaddis ke mustaqil column hain.In me columnnigar
hazrat bazat-e-khud aayat –o-ahaadees ki tashrih karne aur use ruh-e-asr se
marboot karne ki bajae apne maslak ki mo'tabar tafsir aur tashrih ka kutchch
hissa naqal karne par iktifa karte hai.Chunki ye tafsiren sadyon pahle likhi
gayi hain, isliye apne zamane ke mizaj-o-masail ki aainadar hain. Lihaza ye
dono column intihai khushk aur rewayati andaz-e-tahreer ka namuna hote hain

Jahan tak edariya ka talluq hai to ise kafi deedarazi aur jigarkavi ke sath
tahreer kiya jaata hai.Lekin in me se beshtar edariyon me mulki ya
bainulaqwami masail ke bajai deeni mauzuaat  ko zere bahas laaya jaata
hai.Misal ke taur par san 2002 me Mohaddis ke kutch edariyon ke anaaween yun
hain:Hadees ka adabi maqam,sidq-o-amaanat se droghbaf san'at tak,Allah ke
ghazab ke asbab,Allah ke madad ke asbab,Islam ka daaimi aalami aalame
amn-o-sa'adat,Islam ko kamzor karne ki saazishen,Qaumi ittihad-o-taraqqi ke
liye sadr-e-jamhuriya ka misali khitab,Mazaraat aur unko iijaad karne ka
fan,Roza mere hi liye hai aur main hi roza ka badla hoon,Inqilab-e-zaman ki
ek khushgawar misaal Is fehrist se ayan hai ki editor ne shaz-o-naadir
hi  musalmnon ke siyasi,samaji ya ma'aashi masail par qalam uthane ki
zarurat mahsus ki hai.Wazeh rahe ki san 2002 maujuda sadi ka wo saal hai
jisme gujrat fasadat aur iraq par America ki lashkar kashi jaise aham lekin
siyah waqiaat runuma huey.Iske bawjud Mahoddis me gujrat ke dangon par koi
idariya nahi chhapa Albatta As'ad Azmi ka ik mazmoon July ke shumare me
zaroor sha'I hua tha aur bus.

Is ke baad ke ek do mazameen haalat-e-hazira ke bare me hote hain aur in me
se aksar Dr.Muqtada Hasan Azhari ki qalami kawish ka natija hote
hain.Lekinumuman in mazamin me  filisteen ya iraq ya kisi aur muslim
mulk ke hawale
sa  amriki policyon ko  tanqid ka nishana banaya jaata
hai.Istanqid-o-tajziya ka maakhaz 90 fisad keson me arabi akhbar aur
risaley hote
hain.Amriki nausamrajiyat ke muzmarrat se apne qariyeen ko bakhabar rakhna
yaqinan ik qabil-e-tahseen qadam hai lekin agar aisa karte waqt first hand
information ki buniyaad par nataij akhaz kiye jain, neez issue ko arab
sahafat  ke chashme se dekhne ki bajaye ik Hindustani musalman ke
noqta-e-nazar se pesh karne ki koshish ki jai to aisa karma Hindustani
qariyeen ke liye ziyaada karaamad hoga.Dosri baat ye ki filisteen wagairah
ke masail ko barahe rast sirf  islam se jorna kis had tak durust hai
,ye  bhi bahas  talab hai.Meri nazar me,gair mazhabi siyasi jama'aton ke
wajud aur unki khidmaat ka sire se zikr hi na karma,ik nihayat pechida aur
kasir-pahalavi haqeeqat ko intihai saada aur satahi bana kar pesh karne ke
mutradif hai,jo amr-e-waqiya ke khilaf hai.Amrika ke samraji azaimm ke
shhikar dosre mamalik maslan Lattini amrika ke mamalik ke zikr se umuman
guraiz kiya jjaata hai.Halanki samrajwad harhal me
qabil-e-mozammat  hai,khwah uska nishana mashriq-e-wusta ke muslim aksariyat
wale mamalik ho ya latini amrika ke isai aur socialism ke pairukaron ki
aksariyat wale desh.

In parchon me mulki siyasat par tabsara karne se umuman gurez kiya jaata hai
jab tak ki koi aisa waqia na pesh aa jaye ya koi aisa siyasi faislana ho
jaae jiska asar  barah-e-rast musalmaanon par raha ho.Basa awqaat aisi surat
me bhi ye deeni parchey khamoshi hi ki rah ikhtiyar karte hain jaisa ki
gujrat fasadat ke hawale se main ne abhi abhi Mohaddis ke mauqif ka zikr
kiya.Lekin kabhi kabhi behad barwaqt aur maalumatafza mazamin ko bhi in
parchon  me jagah di jaati hai.Misaal ke taur par Mohaddis ke may2002 ke
shumarey me ik mazmun POTA ke motalliq shaa'i hua tha.As'ad Azmi ka ye
mazmun isnsidad-e-dahshatgardi ke liye banaye gaye is qanun ke taqriban
tamam goshon ka ehata karta hai aru is par siyasi jama'aton ke radde amal ki
raushni me iske ma-lahu wa ma-alaih par sair hasilbahas karta hai. Lekin is
tarah ke mazamin in deeni parchon me shaz-o-nadir hi chhapte hain jo
nation-states me bati is duniya ki sab se bari jamhuriyat me basne wali sab
se bari aqalliyat ke afraad ki khatir khah rahnumai kar sake.

Deeni parchon me samaji rasm-o-riwaj aur jadid rujhanat ko bhi mauzu-e-bahas
banaya jaata hai.Jahez, khushi ki taqribaat me fizul kharchi, auraton par
gharelu tashaddud waghira aham samaji masail par gahe ba gahe kutch na kutch
in parchon me parne ko milta rahta hai.Lekin in mazamin ke usloob-e-istidlal
aur tarz-peshkash ke hawale se agar ik do baten malhuz rakhi jaain to in ki
efadiyat aur tasir me bepanah izafa ho sakta hai.In mazamin me umuman khalis
mazhabi lab-o-lahje me guftagu ki jaati hai. Mazhabi istilah ka istimal apni
jagah par bilkul zaruri aur barmahal hai.Albatta in masail ke
samaji,iqtisadi aur insani pahlu bhi hain jin ki ahmiyat se inkar namummkin
hai.Misal ke taur par ham khushi ke mawaqi par aatishbazi ke barhte huye
rujhaan hi ko lete hain.Is mozu par likhte waqt agar iske
iqtisadi,tibbi,mahauliyati aur qanuni (supreme court ke ahkammat) pahluwon
ko bhi zere bahas laya jai to is se mazmun na sirf comprehensive ho jayega
balki iski mauzuniyat aur efadiyat bhi barh jayegi.Mazid ye ki agar qalamkar
hazraat sirf library me baith kar tarikh ki kitabon se aslaf ke waqi'aat
pesh karne ki bajaye zara samaj me jaaen aur motalliqa mozu se jure hue niz
motassir afrad ki rai jaane aur use apne mazmun me jjagah de,fir uski
buniyad par nataij akhz karen to zere tahrir mazmun na sirf ruh-e-asr se ham
ahang ho jayega bulki uski authenticity bhi doguni ho jayegi.

Apni ilmai nash-o-numa ko baqarar rakhne ke liye pabandi se literature
review karte rahne ki ahmiyat se inkar namumkin hai.Samaji masail par deeni
parchon me sha'e honewale mazamin ke motala se ye tassur milta hai ki
qalamkar hazrat nai bahason,ilm ke  naye goshon  aur tahqiq ke  naye manhaj
se anjan hain.Misal ke taur par agar ham Mohaddis ke July 2002 ke shumare me
chhape article "Islam me aurat ka tahaffuz aur us ki zimmedariyan" ko lete
hain.Sab se pahle to main ye arz kar doon ki ye ik aisa mozu hai jis par
deeni magazine me likhne wale har qalamkar ne kam se kam ik baar to zarur is
par qalam uthaya hoga.Aur taqriban tamam mazamin  ke mawad me taqriban 90
fisad yaksaniyat aur takrar hoti hai.Zahir hai ki iski wajah empirical
approach ka foqdaan hai kyunki nusus to bahrehal  tabdil hone se rahe.
Qlamkar Maulana Mohd No'man Salafi ne  bhi pahli hi fursat me auraton ko
naqisatul aql qarar diya hai aur apne da'we ke sabut me Qur'an ki aayaten
aur hadees pesh ki hain.Fir unhen laga ki chunki maghrib hi huquq-e-niswan
ka hami wa a'lambardaar hai to unhon ne maghribi danishwaro ke aqwal bhi
apni taayeed me pesh kiye.Agar mazmun nigar jins aur feminism ke issue
par  muslim khawateen maslan Fatima Mernissi,Zoya Hasan wagaira ki
tahriron  se baakhabar hote to shayad aisa na kahte.Hazrat Aisha ke
ilm,Hazrat Khadija ki tajirana salahiyat wagaira ki taujih ke liye shayad
mawaqi ki farahmi aur exposure jaise alfaz hi ziyada mauzu honge.Yahan par
main jamiatus Salihat,Rampur ki taleemyafta Farzaana Shafaq ka zikr karna
chahunga jo filhaal Jamia Hamdard me BUMS ki taliba hain.Jab maine un se
Naqisatul Aql ki tashrih pucchi to us ne barjasta kaha:Jitni shariyat aur jo
shariyat mard parte hain ham ne  bhi wahi aur utni hi parhi hai.To is mamle
me hamara ilm barabar hai.Yahan tibbiya ki parai me bhi ham kisi se kam nahi
hain aur hamare ache marks aate hain.Pahle jab auraton ko mawaqe nahi milte
the tab baat aur thi,lekin ab to surat-e-haal badal gayi hai.Haan jin
auraton ko is tarah ke mawaqi nahi mile hain wo albatta naqisatul aql ho
sakti hain.".

Muslim samaj ke kutcch aise bhi masail hain jin par madrason se nikalne wale
parchon mein awwalan to likha nahi jaata hai aur agar likha bhi jaata hai to
is se motalliq sirf Qur'an –o-sunnat ki taalimaat ko pesh  karne par iktifa
kiya jaata hai.,samaji pase manzar me maujuda surat-e-haal ka tajziya kar ke
puri tasweer ko manzar-e-aam par nahi laya jaata hai.Caste Hindustani
mo'aashrey ka ik aham unsure hai aur jama'aton ki shirazabandi neez qiyadat
ke liye hone wali morchabandi me kalidi role ada karta hai.Deeni parchon ke
safhaat me ye sawal kabhi nahi uthaya gaya ki agar islam ukhuwwat –o-masawat
ka alambardaar hai to ashraf aur azlaaf me bata muslim samaj ke aksar deeni
wa siyasi sarbarahon ka talluq unchi zat, jo Hindustani tanazur me
khushqismati se upper class bhi hain,se kyon hai.Aakhir arzal musalmanon ke
hisse me qiyadat ki baag kabhi kyon nahi aati?Aur ab jab pasmanda musalmaan
siyasi,iqtisadi aur saqafati mahaz par apni pakar mazboot bana rahe hain to
unki is peshqadmi ko ummat-e-islamiya ke ittihad aur ittifaq ke liye khatra
qarar diya jaa raha niz caste ki buniyaad par samaj ki taqsim ko ,jo ki ik
zamini haqiqat hai, ghairislami bataya jata hai.Aisa kyon?Ye kutch aise
sawal hain jo madraso se nkalne wale parchon me nahin uthaye jaate hain.

Har deeni parcha kisi na kisi maslak ka bhi Tarjuman hota hai.Isliye isme
sha'e honewale mawad ka ik bara hissa us maslak ke faroi  masail ke bare me
hota hai .Wazeh rahe ki in masail ka talluq umuman ibadaat ya aqaid se hota
hai.Zere bahas mahnama Mohaddis bhi is se achhuta nahi hai.Chunki ye
Jama'at- Ahle hadess ke markzi talimi edara se shai hota hai.Isliye is me
ahle hadeeson ke faroi masail jaise raf'ul yadain,aamin bil jahr wagaira par
hamesha kutch na kutch zarur hota hai.Hindustan ke ahle hadison aur  Saudi
ulema me bari had tak fikri ham aahangi payi jaati hai.Lihaza Mohaddis me
Saudi ulema ki tahreeron ke trajim bhi pabandi se shaa'I hote hain.Misal ke
taur par Syed Yusuf Hashim Al Refai, Jo Kuwait ki ik aham siyasi shakhsiyat
hain,ne  ulama-e-najd par kutch etrazaat kiye the.To Allama Abdul Mohsin Al
Abbad ,jo ki Jamia Islamia madina monawwara ke sabiq wais chancellor rah
chuke hain ,ne iska tul tawil jawab likha.Is jawab ka tarjuma Mohaddis me 16
qiston me chhapa..Isi tarah tasawwuf ke talluq se ahle hadison ka apna ik
khas mauqif hai.Apne is mauqif se ham ahang ik Saudi qalamkar
Dr.MohdIbrahim Al Barikaan ke mazmoon ke tarjuma "Tasawwuf Naql wo Aql
ki Raushni
Me" san 2001 aur 2002 ke 12 shumaro me qistwar chhapne mein Mohaddis ke
modir ko koi burai nahi hazar aai.Is se ik baat aur saamne aati hai ki
madaris se nikalne wale parchon me qistwaar mazamin sha'I karne ka chalan
hai.Aur to aur baz dafa to edariye bhi qiston me chhapte hain
halanki  Mainstream journalism me qistwar mazameen shaa'e karne se umooman
parhez karte hain.

Ik aur mustaqil column sawanih ka hota hai jis me jama'at ke sarkarda ulama
ka sawanehi khaka pesh kiya jaata hai.Khakanigari ka andaz intihai rewayati
hota hai.Mamdooh paidaishi zaheen aur deendar hote hain.Unki tasneefi
khidmaat,maslaki hamiyyat aur maslak ki tarvij—o- isha'at me unki khidmaat
par khususi roshni daali jaati hai.Mohaddis me ek aur mustaqil column
tibb-osihhat se motalliq bhi hai.Is column mein mausam ke taqaze ke motabiq
kisi ik mozu par sihhat ki hifazat ke bare me ik mazmun hota hai.Ye mazmun
kisi dosre parche se le kar courtesy ke sath chhapa jaata hai.Ye ik accha
aur mufid column hota hai.

Ek mahine me Jamia Salafia,Varanasi me jo  bhi sargarmiya hoti hain uska
khulasa qariyeen ke saamne ik mustaqil column me Akhbar-e-jamia ke naam se
pesh kiya jaata hai.Lekin madaris ki chahardiwari me kutch aisi sargarmiyan
bhi hoti hain,jinka zikr na to is column me aa paata hai aur na hi kisi aur
unwaan se unhe madaris se nikalne wale parchon me jagah mil paati
hai.Merimurad talaba ke masail,asataza aur digar molazimin ki tankhwah
se jure sawal
niz asataza,talaba aur intizamiya ke maabain bahami tabqati khashmokash se
hai.Aisa nahi hai ki chahardiwari ki andar sirf allah aur rasul ki hi baaten
hoti hain kyonki andar ik pura mo'aashra aabad hota hai,tabqat,zaat paat aur
ilaqaiyat ke khemon me bata hua mo'aashra.Qiyadat aur sarbarahi  ke masle
par hone wale ikhtilafat  aur uske nataij kisi se dhake chhupe nahi
hain.Asataza ko hamesha shikayat hoti hai ki unki tankhwah kam hai.Isi tarah
deegar molazimin ki moshahrah bhi kuchch yun hi si hoti hai.Is andaruni
siyasat me mohra hamesha talaba hi bante hain.Mazid ye ki system ki saari
kharabiyon aur campus me waqe hone wala har nakhushgawar  waqia ke liye
talaba hi sau fisad zimmedar hote hain.Ye kutch aise chubhte hue sawal hai
jin par dini parchon me bahas ki zarurat nahi samjhi jati.Wajah saaf hai ki
ulama andruni baton ko awam ke sath share nahi karma chahte hain.Is tarah
ghair elaniya taur par wo khud ko awam se alag ik class samajhte hain jiska
hissa ik aam musalmaan nahi hai,Ye aur baat hai ki ye madarase awami
chandey  se hi chalet hain.Goya ki ultimate sovereign se hi haqiqat chhipane
ki koshish ki jaati hai.Yahan par mashhoor deeni wa siyasi shikhsiyat
Maulana Anzar Shah Kashmiri ke mahnama Mohaddis-e-Asr,Deoband ko main
mustasna karne ki ijaazat chahunga. Kyonki mausuf  ne apne kutch idariyon me
madrase ke" andruni masail " me awam ko bhi sharik karne ki koshish ki hai.(
Molahiz ho mahnama Mohaddis-e-Asr,February,2006 me Maulana ka edariya
"Madaris ke Masail").

Madaris se nikalne wale jaraid me nai matbu'aat par tabsara bhi chhapta
rahta hai lekin ziyadatar  zere tabsara kitaben aqaid-o-ebadaat ke mauzu'aat
par hoti hain.Neez in kitabon ka ik bara hissa Saudi ulama ki kitabon ke
tarjama par mushtamil hota hai.Lihaza yahan par Hindustani ulama ki fikri
asalat aur danishwarana contribution ke bare me sawal uthne lagte
hain.Yesawal us waqt aur bhi baja aur monasib maalum hote hain jab ik
hi shumaare
me kisi ik  mozu par 7-8mazamin sha'e hote hain.Misal ke taur par Mohaddis
November 2002 ke shumare me zakaat se motalliq teen mazamin aur  roza ke
baare  me 7 article maujud hain..Mazid ye ki ik aur bharpur mazmun  "Khajoor
ke Fawaid" bhi isi shumare ki zinat hai.Yun to roze aur ramzan ke mozu par
zakhim zakhim kitaaben mojud hain lekin mudir ke zehn me wazeh hona chahiye
ki ik aam rozedaar ko aam haalat me kitni aur kaisi maalumat ki zarurat ho
sakti hai.Bahut sare aise mozu'aat hain jo tishana-e-tahqiq hain lekin unpar
ab tak kaam shuru nahi hua hai.Ahle hadison ke markazi talimi edarey se
sha'e hone wali ik magazine ki haisiyat se Mohaddis  me aise features to
zarur chhapne chahiye jis se Hindustan me is firqa ke maanne walon ki sahih
taadad,unki taalimi surate haal,fi kas maahana wa saalan aamdani ka pata
chal sakey.

Aam taur se har deeni parche me fatwa ka bhi ik mustaqil column hota
hai.Mohaddis me bhi aisa ik colum hai Babul Fatawa jo is ka  sab se aakhri
column hota hai .Ye column 2-6 safhat par mushtamil hota hai.San2002 me
Mohaddis me jo fatwe chhape the unme se sirf ik fatwa sigrate noshi ke bare
me tha jab ke baqiya  fatawe ebaadat se motalliq the.Ajeeb baat ye hai ki is
column se fatwa puchchnewale ke bare me kutch bhi pata nahi chalta.Ye bhi
wasuq ke sath kahna mushkil hoga ki ye fatwa waqei kisi puchchey gaye sawal
ke jawab me sadir kiye gaye ya ifta committee ne apni sawabdeed ke motabiq
awam ki rahnumaai ke liye sawal waza'a kiye aur fir uske jawab
diye.Yahanpar Maulana Anzar Shah Kashmiri ka ye qaul pesh karma
bemauqa na hoga ki jab
sawal nahi aate hain to hum khud sawal garhte hain aur fir uska jawab dete
hain taki awam ki rahnumaai ka silsila jari rahe aur unhe sawal karne ka
saliqa aa jaye.".(Mausuf ne ye baat mujjh se ik interview me batai thi jis
me wo mahnama Mohaddis-e-Asr,Deoband ke editor chief ki haisiyat se bol rahe
the).Mujhe  ulama ki nek niyati par koi shak nahi hai lekin is se ye baat
motanaza fih zarur ho jaati hai ki deeni parchon me chhapnewale tamaam fatwe
awam ke deeni ruj'hanat aur tajassus ke akkas hain..Tarze istidlal ke talluq
se kutch kahna shayad meri bisaat se bahar ki baat hogi.Albatta yahan par
main Jamia Millia se jure ek barguzida islami scholar Proff.Mushirul Haq ke
ik mazmun "Fatawa Aur Asri Masail" (Islam aur Asr-e-Jadeed,April1970) se  ik
iqtibas zarur pesh karma chahunga:

"Fatwa literature ka baghaur motala karne par ek aur haqiqat  jo ham par
munkashif hoti hai wo ye hai ki jun jun ham apne zamaane ke qareeb aate
jaate hain,aam taur se  Hindustan ke ulema usul-e-Istihsaan ko ghair zaruri
samajh kar asri masail ki taraf se sarf-e-nazar karte hue nazar aate
dikhayee dete hain.19 wi sadi ke barkhilaf 20 wi sadi ke fatawa me Istihsaan
ke bajai fiqhi riwayaat ko ziyada ahmiyat di gayi hai…Bahr-e-haal ifta ki
riwayat me ye ikhtilaf ik haqiqat hai jis se inkar nahi kiya ja
sakta.Maslanjab awail ….."
[Islam aur Asr-e-Jadid,khususi shumara bayaade prof Mushirul
haq.vol36.No.2.April2004].




arshad amanullah
35,masihgarh,
jamia nagar
new delhi-25.
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