ڈاکٹرمولوی عبدالحق
افسوس ہے پچھلے مہینے ڈاکٹر مولوی عبدالحق نے۹۲برس کی عمر میں مری میں انتقال کیا اورکراچی میں دفن ہوئے۔وہ غالباً علی گڑھ کے سب سے پرانے طالب علم تھے جنھوں نے سرسید احمد خاں،مولانا شبلی اورمولانا حالی اوراُس زمانہ کے دوسرے اکابر علم وادب سے استفادہ کیااوراُن کی صحبتوں اورمجلسوں سے فیض پایا تھا۔وہ۱۸۷۱ء میں ضلع میرٹھ کے ایک قصبہ ہاپوڑ میں پیداہوئے۔یہاں مڈل تک تعلیم پائی، پھر علی گڑھ چلے آئے اوریہاں سے۱۸۹۴ء میں بی۔اے کاامتحان پاس کیا، اس کے بعد حیدرآباد منتقل ہوگئے جہاں اُن کی زندگی کے بہترین ایام بسرہوئے۔ ایک اسکول کے ہیڈ ماسٹر مقرر ہوئے پھر انسپکٹر آف اسکولز کے عہدے پرفائز ہوئے۔اُس سے ترقی کی تواورنگ آبادکالج کے پرنسپل بنائے گئے۔اس کے بعد مولوی وحیدالدین سلیم کاانتقال ہواتواُن کی جگہ جامعۂ عثمانیہ میں اردو کے پروفیسر مقررہوئے۔موصوف جہاں اورجس حیثیت میں رہے اپنی لیاقت و قابلیت،حسن کارگردگی اورفرض شناسی کے باعث نمایاں اور ممتازہوکررہے لیکن قدرت نے جس اصل کام کے لیے پیداکیا تھا اورجس کے باعث انھیں بڑی شہرت اورعظمت نصیب ہوئی وہ ابھی تکمیل کے لیے اُن کے واسطے چشم براہ تھا۔چنانچہ جب وہ انسپکٹر آف اسکولز تھے انہی دنوں(۱۹۱۲ء) میں انجمن ترقی اردو کے سیکرٹری منتخب ہوئے۔انجمن اب تک محمڈن ایجوکیشنل کانفرنس کی ایک شاخ کی حیثیت رکھتی تھی لیکن مولوی عبدالحق صاحب نے اس کواتنی ترقی دی کہ وہ جلد ہی ایک مستقل انجمن بن گئی اوراس کی سرگرمیوں کاحلقہ وسیع ترہوتا چلا گیا۔
انجمن کے سیکرٹری منتخب ہونے سے لے کر اپنی زندگی کے آخری سانس تک موصوف نے اردو زبان وادب کی ہمہ جہتی خدمات جس محنت و استقلال، عزم وہمت اورایثارو قربانی کے ساتھ کم وبیش ایک نصف صدی تک انجام دی ہیں وہ صرف اردو زبان وادب کے حلقوں میں نہیں بلکہ تاریخ کے بڑے لوگوں کی صف میں جگہ دینے...
According to traditional-religious-culture the early age marriages are very common custom especially in rural areas. The act of marring girls in early ages is considered to be a good practice in these constituencies; in contrast, the holy Quran has provided some logical guidelines to reject this idea. In the holy Quran “men” are instructed to marry as per their choice, which reveals, it is necessary for a “man” to be adult (Baligh) for marriage. Considering this fact, how it is possible that a man can be permitted to have a non-adult (Nabaligh) life partner? In this regard, marriages between Adult and Non-adult, Non-adult and Non-adult are not permitted because it is against the right of equality. Further, the holy Quran instructs the guardians of the orphans to return them their valuables when reach to the age of Nikah; which reveals that there is a particular standard of age set for Nikah, if it is not so, why the holy Quran has made this bounding for the guardians of the orphans? As per the guidance of the holy Quran, it is clear that Nikah requires both man and women not only to be physically adult/mature but also mentally adult/mature. In this connection, it has been highlighted that Nikah which is a physical contract requires a particular age for man and woman which however cannot be an age of Non-adult.
This research aims at providing a historical analysis of the Agrarian perspective of a regional economy and the development process of its parameters using the State of Bahawalpur as both a specific context as well as a perspective. It approaches the State as a distinct entity, which had its own specific social, economic, and political conditions that interacted with external ideas especially during the period in its history when it was under the British Agency administration. Generally, the studies on economic history, particularly on the themes of agrarian history, agricultural development and its social impact, and the phenomena of State and society relationship are rare, which renders this discipline largely an unchartered territory in the princely India context. This thesis is an effort towards that end and adds to the scant body of literature on the topic. The native agrarian system of the State, having a pastoral outlook, had large potential for socio-economic uplift. This provided the basis for new initiatives of fundamental importance to develop the State‟s infrastructure in socio-economic sectors, especially under the Agency rule, which overhauled almost each department of the administration and adapted the constitutional mechanism of political power to shore up the economic growth. The provision of proprietary rights to the peasantry ensured the secure lease of land to them and acted as the major income-generator in the agricultural economy of the region. As a result, it also significantly increased the land revenue of the State, which was realized through the colonial apparatus of the settlements of land. This revenue largely was subsequently reinvested into two major areas; irrigation and colonization projects. These projects remain the major focus and form the main research questions of this study, which scopes both the ventures because they were broadly interlinked and consequential, and played a significant part in updating and leveraging the economy of the State. In parallel, a transformation from an aboriginal outlook to agricultural character was also occurring in the States‟ economy and the social matrix of the State was changing under the influence of the skillful and experienced colonists from the British Punjab. Along with the above noted projects, the research methodology also scopes and scales this phenomenon. Mainly, archival research and analysis methods have been employed to investigate the socio-economic dynamics underpinning the traditional agricultural practices and customary relations that were gradually replaced by the modern cultivating accomplishment. Relevant official documents provided the substance in this regard and both the qualitative and quantitative methods have been used to extract and glean required data. A wide range of other more specific methodological practices- from fundamental historiographic skills and strategies for archival investigations to formal analytic techniques such as content analysis and multidimensional scaling are used to interpret the phenomena of socio-economic development and administrative control of the Bahawalpur State in the context of main research questions outlined above.