اہلیہ، مفتی عتیق الرحمن عثمانی
ایک افسوس ناک خبر
نہایت افسوس کے ساتھ اطلاع دی جاتی ہے کہ ۲۷/ مارچ ۱۹۸۵ء کی صبح سات بجے حضرت مفتی عتیق الرحمن عثمانی کی اہلیہ کا انتقال ہوگیا۔ تدفین قبرستان مہندیان میں ہزارہا افراد کے درمیان عمل میں آئی۔
حضرت مفتی صاحب کی اہلیہ کی رحلت سے خاندان عثمانی کو زبردست جھٹکا لگا ہے۔ براہِ کرم زیادہ سے زیادہ ایصال ثواب کریں۔ مرحومہ اہلیہ مفتی صاحب بڑی خوبیوں اور بے پناہ صلاحیتوں کی مالک تھیں۔ ادارہ ندوۃ المصنفین کے بہت سے علمی، دینی اور مذہبی و تجارتی معاملات میں حصہ لیتیں اور اپنے مشوروں سے ادارے کو کمک پہنچاتی تھیں جس سے استفادہ حاصل ہوتا اور حضرت مفتی صاحب ان کے اس عمل سے بے حد متاثر ہوتے۔ اگر آپ حضرت مفتی عتیق الرحمن کی اہلیہ کے ابتدائی حالاتِ زندگی پر روشنی ڈالتے ہیں تو وہ جن حالات سے دوچار ہوتی رہیں کس طرح انھوں نے اس کو حسن و خوبی سے نبھایاوہ ہر لحاظ سے بے مثال ہے۔
حضرت مفتی عتیق الرحمن صاحب کے دل میں ان کی خوبیوں کی قدرو منزلت دن دوگنی رات چوگنی برابر مزید بڑھتی چلی گئی اور اہلیہ کی اتنی طویل علالت سے ان کا دل بے حد متاثر ہوتا تھا۔ میری والدہ ماجدہ کی جدائی میرے لیے بہت بڑا سانحہ ہے۔ [عمید الرحمن عثمانی، اپریل ۱۹۸۵ء]
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مفتی عتیق الرحمن عثمانی کی اہلیہ کاانتقال
افسوس ہے کہ ۲۷؍ مارچ کوحضرت مفتی عتیق الرحمن عثمانی ؒ کی اہلیہ محترمہ راقم الحروف کی خالہ اماں__ہم سب کو داغِ مفارقت دے گئیں اس طرح ایک ہی خاندان کے تین افراد دس ماہ کے اندر اندر اس دُنیا سے رخصت ہوکررفیق اعلیٰ سے جاملے۔ سب سے پہلے گذشتہ سا ل۱۰؍ مئی کواحقر کی والدۂ محترمہ کے سایہ عاطفت سے ہم محروم ہوئے اس کے...
In the early days of Islam, either of the married couple entering into Islam does not affect their marriage contract and it continued to be valid even after the Emigration of the Holy Prophet (peace and mercy be upon him) to Madina. In fact, it has been observed until Hudhabiya Truce was signed. It was also included the terms if someone from Quraish without accompanying the wali approaches the Holy Prophet (Peaceand Mercy be upon him), he/she will be returned to Makkah. After this agreement, many women came to Madina and embraced Islam. But their spouses and relatives followed them their way to Madina. They claimed them back to Makkah. In this respect, Allah almighty revealed a verse of Surah Mumtahina, which is an express evidence that such believing women must not be returned to their former infidel husbands. They were commanded so to marry believing husbands after their separation from their disbelieving spouses. Through this verse, Muslim husbands were forbidden to stay and have conjugal relations with their nonbelieving wives, too. Similarly, every believing wife was forbidden to reside with her disbelieving husband. The companions abided by the ruling in its entirety and separated from their non- believing spouses. Jurists have derived many instructions from the verse 10 of Surah Mumtahina, which are discussed in this paper.
Cockfighting chickens (Aseel) are popular in Pakistan primarily for their fighting behavior, good quality meat and as an attractive household bird. Seals depicting domestication of cockfighting chickens in Pakistan is as old as 2500 BC. Nevertheless, the exact origin of these chickens in Pakistan is not yet known. Pakistan is home to an estimated four to seven distinct varieties of cockfighting chickens. This study aimed to understand the phenotypic and genotypic diversity of Pakistani indigenous cockfighting chickens (ICC). For this purpose, a total of 185 samples of Pakistani ICC were obtained and evaluated for both phenotypic and genotypic diversity. The phenotypic data obtained were evaluated for both qualitative and quantitative characteristics of cockfighting chickens. Qualitatively, Aseel chickens were characterized by red, black, white, and wheaten plumage; yellow and brown shank; yellow beak with black patches; small earlobes; pea comb; yellow eye color and minimal wattles. Overall, the Aseels displayed great diversity with respect to its plumage. Quantitatively, Mianwali Aseel showed significantly lower estimates of mean body weight and body circumference than all other studied varieties (p≤0.05). Contrastingly, Kulung and Sindhi Aseels showed significantly higher estimates (p≤0.05) of mean body weight compared to all other Aseels. Mean breast widths, keel lengths, pelvis lengths and body circumferences did not showed any significant difference among the studied varieties (p≥0.05). Interestingly, Mianwali Aseel showed significantly higher estimates of mean drum length than Mushka, Sindhi, Kulung and Peshawari Aseels. Furthermore, mitochondrial DNA (mtDNA) hyper variable region (HV1) was sequenced to understand the phylogeny of ICC populations. Median-joining networks and Neighbor-Joining (NJ) trees were constructed by the 43 haplotypes which were generated from 38 polymorphic nucleotides sites. As a result, four distinct haplogroups (A, B, C, D) were emerged. Collectively, haplogroup D showed highest diversity (81.6%) followed by haplogroup A (15.1%), B (2.7%) and C (0.5%). Phylogenetic analysis of the data revealed that ICC and Gallus gallus murghi shared hyplogroup D. Likewise, the haplotype and nucleotide diversity ranged 0.643-0.909 and 0.00585-0.01575, respectively. The overall, high genetic diversity among individuals of ICC populations was noticed 91.52%, thus showing least genetic differentiation among the sub-populations (8.48%). Statistical tests showed extensive population expansion within the ICC population. Thus, our results showed that Pakistan, like Indian subcontinent and Southeast Asia, might have been one of the centres for domestication for cockfighting chickens. A South to North declining trend of haplogroup A in our data indicates the emergence of this haplogroup A towards Southern Pakistan in the recent past. Moreover, comparison of our data with other studies around the world showed significant variations, which could be attributed to the underlying differences in the geographies, selection pressures, regional practices within each country and multiple origin of cockfighting chickens over the world. Dispersal of cockfighting chickens around the world reflects the past trading routes between human communities and civilizations.