مرزا نیاز احمد بیگ
افسوس ہے کہ ۷؍ فروری کو دارالمصنفین کے ایک قدیم رکن مرزا نیاز احمد بیگ بھی رحلت فرماگئے، وہ اعظم گڑھ کے ممتاز اور کامیاب وکیل اور شہر کے عمائد میں تھے، مولانا شبلیؒ اور ان سے نسبت رکھنے والے تمام اداروں سے ان کو بڑا تعلق تھا، شبلیؒ نیشنل پوسٹ گریجویٹ کالج کی مجلس انتظامیہ کے برسوں رکن اور نائب صدر رہے، اب ان کی تمام تر توجہ دارالمصنفین کی طرف مرکوز ہوگئی تھی جس کی مجلس انتظامیہ کے وہ آخر دم تک رکن رہے، دارالمصنفین کے نازک اور بحرانی دور میں ان کے مفید قانونی مشوروں سے اس کو بڑا فائدہ پہنچا، اب وہ اپنے ایک سچے بہی خیرخواہ اور مخلص ہمدرد سے محروم ہوگیا، وہ صوم و صلوٰۃ کے ہمیشہ سے پابند رہے، حج بیت اﷲ سے بھی مشرف ہوئے، آخر عمر میں ان کی دینداری زیادہ بڑھ گئی تھی، علماء و صلحاء سے بھی تعلق رکھتے تھے، حضرت مولانا سید ابوالحسن علی ندوی سے خاص عقیدت تھی، اﷲ تعالےٰ ان کی بشری لغزشوں سے درگذر فرمائے۔ اور انھیں اپنے جوار رحمت میں جگہ دے۔
(ضیاء الدین اصلاحی، فروری ۱۹۸۸ء)
After the Prophets of Allah Almighty, the most sacred class of mankind is the class of Prophet Muhammad's Companions. Those are the people who had seen the prophet of Islam with their naked eyes, remained in his companionship and got the heights of knowledge and actions and proved to be a great example of character by attaining the image of Prophet Muhammad's model of excellence. Another class which, like the companions of Prophet (pbuh), deserves such honor is the class of Tabe’en (The followers of the Companions). Tabe'en had contributed a matchless role in the history of Islam regarding religious knowledge and literature. They had also examplary performed in social, economical, political and military services. Due to these great services they are considered the most sacred class of the Ummah after the prophet’companions. There is a list of academic and literary services ahead of the name of each person in this class. And these services are the great testimony to the greatness of these people. The prophet's companions received the religious knowledge directly from the Prophet (peace and blessings of Allah be upon him), while Tabe'en got it from the companions and then published it in the whole world. The sincere efforts performed by Tabe'en regarding Quran, Hadith, Tafseer and Islamic litrature are of so high level that no one had reached such level of sincerity in the entire history of Islam. The steps that occur after that period, regarding the development of Islamic culture are only the effects of their services. Actually ‘‘Tabe’en’’ is the only class that has spread the social, moral and spritual blessings of Islam throughout the world. That is why, it is not only the Quran that witnesses their greatness but the Prophet (peace be upon him) also praises them.
People originating from the Indian sub-continent (South Asians) make up the largest ethnic minority group in Britain and suffer from higher rates of coronary heart disease (CIII)) and noninsulin- dependent diabetes mellitus (NIDDM) than the general population. The "classic" risk factors (other than diabetes and insulin resistance) do not explain these elevated rates. Insulin resistance is associated with central obesity, which is more prevalent amongst South Asians than Europeans and the most effective dietary means of preventing or reversing obesity is by reducing fat and energy intake. However it has been hypothesized that regional origins and religious differences within the South Asian community would result in differences in a) food related behaviours of selected South Asian groups b) the foods commonly consumed by the various South Asian groups and c) the nutrient composition of their traditional dishes, such that dietary intake of fat could be modified by use of selected traditional recipes and dishes. Any attempt to develop effective health promotion programmes would require a knowledge of these differences. In order to test these hypotheses two main studies were undertaken. Firstly, the traditional dishes most commonly consumed by members of five South Asian groups (Bangladeshi Muslims, Pakistani Muslims, Ismaili (East African Asians) Muslims, Punjabi Sikhs and Gujerati Hindus) were identified and their nutrient composition ascertained either by calculation from recipes for home-made dishes or by direct analysis in the case of purchased foods. Secondly, food related behaviour was examined in three Muslim groups (Bangladeshis, Pakistanis and Ismailis). Wide diversity was apparent in the food related behaviour of the three Muslim groups studied. Whilst first generation females were the main food preparers in all the Muslim groups, food purchasing was the responsibility of first generation males in the Bangladeshi and, to a lesser extent, the Pakistani groups. Religious food laws were strictly adhered to by the Bangladeshi and Pakistani communities, although there was an apparent weakening in religious influences over food amongst the second generation. Acculturation in eating patterns was seen across the Muslim groups. Whilst most change was observed in the meals of least importance (eg. breakfast), traditional eating habits persisted for the main meal of the day. The Ismaili group had the most westernised diet and appeared to be aware of healthy eating messages. In contrast the Bangladeshi community adhered to traditional foodways, though large generational differences were seen in the acculturation of food habits in the Bangladeshi and