پروفیسر علی محمد خسرو
سخت افسوس ہے کہ ۲۴؍ اگست کی شب میں ساڑھے گیارہ بجے مشہور مسلم دانشور، ملک کے ممتاز ماہر اقتصادیات اور علی گڑھ مسلم یونیورسٹی کے وائس چانسلر اور چانسلر پروفیسر سید علی محمد خسرو نے داعی اجل کو لبیک کہا، اناﷲ وانا الیہ راجعون۔
۷؍ اگست کو دل کا شدید دورہ پڑا تو اسپتال میں داخل کیے گئے لیکن مرض بڑھتا گیا اور آخر دنوں میں حالت اتنی خراب ہوگئی تھی کہ خود سے سانس نہیں لے سکتے تھے اور آلہ تنفس کا سہارا لینا پڑا بلڈپریشر بہت لو ہوگیا تھا بالآخر ۷۹ برس کی عمر میں وقت موعود آگیا، پس ماندگان میں ایک صاحبزادے اور ایک صاحبزادی ہیں۔
۲۵؍ اگست کو غالب اکیڈمی بستی حضرت نظام الدین کے قریب عرس محل میں عصر بعد نماز جنازہ ادا کی گئی اور درگاہ عمادالدین فردوسی کے پاس خسر و باغ میں تدفین ہوئی۔
موت تو ہر ایک کو آنی لابد ہے لیکن خسرو صاحب کی موت ایک بڑا قومی و ملی سانحہ ہے، وہ ملک کے مایہ ناز فرد، قومی اہمیت کے حامل اور زرعی و مالی اقتصادیات میں عالم گیر شہرت کے مالک تھے اور جس ملت سے ان کا تعلق تھا اس میں بڑا قحط الرجال ہے، اس کے یہاں جو جگہ خالی ہوتی ہے وہ پر نہیں ہوتی، خسرو صاحب جیسے بلند پایہ، عالی دماغ، کامل الفن اور یگانہ شخص کی خالی جگہ بھی پر ہوتی نظر نہیں آتی۔
سید علی محمد خسرو کا تعلق حیدر آباد کے ایک ممتاز خاندان سے تھا، وہ یہیں ۱۹۲۵ء میں پیدا ہوئے تھے، مدرسہ عالیہ اور نظام کالج سے فارغ التحصیل ہونے کے بعد لندن چلے گئے اور لیڈز یونیورسٹی سے معاشیات میں ایم۔اے اور پی۔ایچ۔ڈی کیا، وطن واپس آنے کے بعد عثمانیہ یونیورسٹی میں درس و تدریس کی خدمت انجام دی،...
The woman was once considered a commodity and property of her male partner that was to be used for satisfying physical needs and procreation. There was no concept of woman rights in its ideal sense for many centuries in east and the west. Though socialists and historians claim that woman was once head of the family in the agricultural age due to certain factors of that age, the plight of women throughout various phases of history is pityful. It was when Islam came that the just rights for women were granted to them keeping in view their innate capabilities and requirement. The Islamic law of inheritance is one of such rights that accommodate and preserve economic needs of a woman in view of her rights and responsibilities as a mother, sister, daughter, and wife. Muslim states in the current age have also legislated and enforced certain laws in accordance with these Qur’anic principles. Contemporary Pashtun society, mainly a male-dominant society, indicates quite an opposite approach towards woman’s share in inheritance, however. An attempt has been made in this paper to study and explore the context, factors, and impacts of the Pashtun social traditions regarding women’s share in inheritance and explain the teachings of Islam based on rationality and divine wisdom and highlight the State Law in this respect as well.
The present study was conducted to find out factors affecting the women’s share in family inheritance in District Peshawar. It was based on the assumption made from Structural Oppression Feminism Theory that inheritance denial to women in Pakistani society is a common phenomena where male economic interest in family inheritance is directly or indirectly supported by patriarchy centered inheritance norms, practices and legal, religious and social institutions. Data for the study were collected through a pretested interview schedule from 384 sampled respondents belonging to both urban and rural areas of District Peshawar, Khyber Pakhtunkhwa. Findings of the study are based on univariate and bivariate analysis of data. The findings of the study confirmed the denial to women in family inheritance as a common phenomena in the study area. Many respondents did not even consider the denial as a violation of female’s basic human rights. Hence, this was found a common phenomena among all socioeconomic groups. Almost three fourth of the total respondents did not share inheritance with females at all while those who gave full share constituted only 2.3 percent. The rest tried to exploit the females and their in-laws by giving a small piece of land or little amount of money. A number of factors were found to affect the phenomena. Female inheritance denial was found significantly associated with the families where land and property were considered as the critical and fundamental economic resources and assets for males who wanted to keep it within the family to control both the resources and the females. Legal and religious institutions, despite having clear rules and regulations, could not protect female inheritance rights. They were both male dominated and found favoring the males. The females, on their part, could not contact the legal institutions, especially, due to lengthy and cumbersome procedure as well as high social and economic cost on litigation. Similarly, mosque and religious leaders did not motivate the respondents to share inheritance with their females. In fact, the male claim on family inheritance was further strengthened by the prevalence of patriarchy based inheritance norms, practices, unlawful methods and complicated procedures to get the share in inheritance. A significant association of female inheritance rights denial in this regard was also found with the patriarchal based perceptions that emanated females as subordinate, land and property belong to family where male got the primary rights and females silence is a proper behavior in inheritance share cases. The family and social norms in one way or other supported these ideas. Special marriages including exchange, paternal cousins or with the children of inheritance entitled females were also arranged to keep land and property within the family. Helping females and dowry was found as a substitute for inheritance share. The community level social institutions such as family and Jirga also did not play a positive role and supported the male interest. Similarly, media, political parties, NGOs and educational institutions, despite having potential and authority, could not address to the extent it deserved and demanded. The results partially endorsed both the socialist feminism and intersectionality theories of structural feminism. The study concludes that for general understanding and acceptance at community and society level, the female inheritance denial was/is a basic but an ignored issue. At community level, it should be highlighted through mosque, religious leaders and community based organizations. Similarly, the political parties, media and educational institutions should also be used as channels for disseminating relative knowledge for bringing positive change in the attitude of locals over the issue under consideration. The study recommends further that there is no need for further legislation; existing laws should be implemented overwhelmingly. All customary laws and practices having any role in female inheritance denial should be dealt strictly in accordance with the prevalent law.