مولانا محمد عثمان فارقلیط
مولانا محمد عثمان فارقلیط سے معارف کے ناظرین بخوبی واقف ہیں، وہ پلکھنہ ضلع میرٹھ کے رہنے والے تھے، لیکن ان کی زندگی کا بڑا حصہ دہلی میں بسر ہوا، وہیں مدرسہ علی جان میں انھوں نے اپنی تعلیم مکمل کی، وہ مذہباً اہل حدیث تھے، مگر مزاج میں بڑا اعتدال تھا، حنفیوں کے ساتھ بڑا خلاملا تھا، اپنے اصول میں پختہ تھے، مگر تخرب اور گروہ بندی سے کوسوں دور تھے، دوسروں سے ایسی محبت اور یگانگت کے ساتھ پیش آتے کہ کسی کو غیریت کا احساس نہ ہوتا، وہ جماعتی عصبیت کے بجائے اسلام کی وسعت اور ہمہ گیری کو پیش نظر رکھتے تھے، تعلیم کے زمانہ ہی سے مناظرہ سے دلچسپی تھی، فراغت کے بعد کچھ عرصہ تک یہی مشغلہ رہا، اس سلسلہ میں دہلی کے علاوہ مدراس، کلکتہ اور ملایا تک کے سفر کئے، ۱۹۲۹ء میں الجمعیۃ (سہ روزہ) کے سب اڈیٹر مقرر ہوئے، بلال احمد زبیری صاحب کے بعد ادارت کی پوری ذمہ داری ان کے سرپر آگئی، درمیان میں ’’مدینہ‘‘ میں بھی کچھ عرصہ کام کیا، تحریک آزادی میں نمایاں حصہ لینے کی وجہ سے الجمعیۃ بند ہوگیا تو لاہور چلے گئے اور ۱۹۴۷ء تک ’’زمزم‘‘ کی ادارت کے فرائض انجام دیتے رہے۔ ۱۹۴۷ء میں ملک کی تقسیم کے بعد دہلی واپس آگئے اور اسی سال دسمبر میں روزنامہ الجمعیۃ کا اجرا ہوا تو وہ اس کے اڈیٹر مقرر ہوئے، ان کے مضامین قوت استدلال دلنشین طرز تحریر اور موثر انداز بیان کی وجہ سے بہت پسند کئے جاتے تھے، ۲۶ سال تک وہ برابر الجمعیۃ سے وابستہ رہے، ۱۹۷۳ء میں جب صحت نے بالکل جواب دے دیا اور ضعف حد سے زیادہ ہوگیا تو مجبوراً اس خدمت سے سبکدوش ہوئے، لیکن جمعیۃ علمائے ہند سے ان کا دلی تعلق برابر قائم رہا اور جمعیۃ بھی ان...
The financing operations of conventional microfinance institutions are usually based on interest (Usury/Riba) which is strictly prohibited by the Shariah of Islam, therefore, some Islamic microfinance institutions were set up in Pakistan to provide micro credit and other financial help to the deserving people based on Shariah compliant mechanism. The aim of this paper is to evaluate and compare the social and financial performance of these microfinance institutions in Pakistan. Two separate samples containing two microfinance institutions each, representing conventional and Islamic microfinance institutions has been selected for this study. Four stars, Wasil Foundation and Akhuwat from Islamic microfinance institutions while Asasah and Community Support Concern (CSC) from conventional microfinance institutions, rated by Mix market have been selected for this research paper. The social and financial performance based on outreach, profitability, efficiency/productivity, and portfolio quality of both these microfinance institutions were studied and compared. The study revealed that Islamic MFIs were more cost effective compared to conventional MFIs based on cost per borrower (CPB) and operating expenses to assets (OEA), while on the basis of financial efficiency conventional MFIs performed well. Though the financial and social performance of both Islamic and conventional MFIs have improved over the passage of time, still they have to struggle hard on various fronts especially to improve their profitability based on ROA and ROE measures to make the institutions profitable and sustainable. This study reveals that the successful operation of Akhuwat and Wasil Foundation for the last more than a decade latterly proves that Islamic MFIs are viable and sustainable even in the absence of charging interest from their clients. So, the society and the government should encourage and promote these Shariah compliant organizations in order to help the extremely marginalized people of the society.
This Qualitative, Ethnographic inquiry is done to explore the relationship between Language and Ethnicity as a Negotiated Construct with special reference to Baloch Community in Pakistan. Baloch is a distinct ethnic group for the reason that despite speaking four different languages i.e Balochi, Brahvi, Saraiki and Sindhi, the members of the group identify themselves as one ethnic group `Baloch'. In other words Baloch are multilingual and monoethnic. Baloch are 3.3 % of the total population of Pakistan and Balochistan makes 43% of the total area of the country. The group as a whole basically resides in three countries i.e Pakistan, Iran and Afghanistan but 70% of them live in Pakistan and the population concentrates in Balochistan, where a small population is scattered over a large area. The ethnography is done in the backdrop of the current social, political, cultural and ethnic situation in Balochistan. The data is collected in Quetta, the capital city of the province. Observation being the essential instrument for ethnographic research is supplemented by Semi Structured, in-depth Interviews and open and closed ended Questionnaires. Further, Smolicz's Cultural Core Value theory and Tajfel's Social Identity Theory have been taken up as a guiding theoretical and analytical framework for this study. The fundamental investigation lies in answering the set research questions by finding out the `cultural/ethnic core Value' of the group through exploring the role of language in the formation, maintenance and assertion of ethnic identity. Evaluation of ethnicity markers and situations that strengthen the in-group bonding also form an integral part of this study. The findings show that language is an important but not an essential marker of ethnic identity and significance of language can vary within a single group. There are many social factors and cultural elements other than language alone that determine the ethnic identity of the group and its in-group bonding.