مصادرومراجع
بنیادی مآخذ
۱۔شہزا د احمد ، ڈاکٹر:(مرتبہ) ’’ انوارِ عقیدت‘‘ ( انٹر نیشنل حمد و نعت فائونڈیشن، کراچی) ۲۰۰۰ء
۲۔شہزا د احمد ، ڈاکٹر:’’آئنہ ریاض سہروردی‘‘(مرکزی انجمن عندلیبانِ ریاضِ رسول، کراچی) ۲۰۱۳ء
۳۔شہزاد احمد ، ڈاکٹر:’’ایک سو ایک پاکستانی نعت گو شعرا‘‘(رنگ ادب پبلی کیشنز، کراچی)۲۰۱۷ء
۴۔شہزاد احمد، ڈاکٹر/’’اردو نعت پاکستان میں ‘‘( حمد و نعت ریسرچ فائونڈیشن ، کراچی) ۲۰۱۴ء
۵۔شہزاداحمد ، ڈاکٹر:’’ اساسِ نعت گوئی‘‘( رنگ ادب پبلی کیشنز، کراچی) ۲۰۱۶ء
۶۔شہزاداحمد ، ڈاکٹر:’’اُردو میں نعتیہ صحافت‘‘(رنگ ادب پبلی کیشنز ، کراچی ) ۲۰۱۶ء
۷۔شہزاداحمد، ڈاکٹر:’’عزیزالدین خاکی کی تصنیفی اور تالیفی خدمات کا اجمالی جائزہ‘‘( انجمن ترقی نعت ، کراچی)۲۰۰۲ء
۸۔شہزاداحمد، ڈاکٹر:’’لاکھوں سلام ‘‘( انجمن ترقی نعت ، کراچی )۱۹۸۶ء
ثانوی مآخذ
۹۔اصغرعلی ، سید /شہزاد احمد ، ڈاکٹر :’’ خوشبوئے ادیب ‘‘(مرتبہ)( مدحت پبلشرز ، کراچی) ۲۰۱۷ء
۱۰۔انوار ظہوری، سید: ’’حرف منزہ ‘‘(ظہوری اکیڈمی، لاہور) ۱۹۹۳ء
۱۱۔آزاد، محمد حسین :’’آب حیات‘‘(نول کشور پرنٹنگ پریس، لاہور) ۱۹۰۷ء
۱۲۔آزاد، محمد اسماعیل ،فتح پوری،:’’ہندوپاک کی اُردو نعتیہ شاعری‘‘)برائون پبلی کیشنز،نئی دہلی( ۲۰۱۹ء
۱۳۔حسرت موہانی :’’نکات سخن‘‘( الفیصل ناشران کتب) لاہور، ۲۰۱۴ء
۱۴۔حفیظ جالندھر ی ا بولاثر: ’’شاہ نامہ اسلام ‘‘( مکتبہ تعمیر انسانیت ، لاہور)۱۹۸۵ء
۱۵۔حفیظ صدیقی، ابوالاعجاز: ’’کشاف تنقیدی اصطلاحات ‘‘(مقتدرہ قومی زبان، اسلام آباد) ۱۹۸۵ء
۱۶۔راجا رشید محمود: ’’اقامت نعت‘‘(مدنی گرافکس ،لاہور) ۲۰۱۲ء
۱۷۔رفیع الدین اشفاق، ڈاکٹر: ’’اردو میں نعتیہ شاعری‘‘(ارد و اکیڈمی سندھ، کراچی ) ۱۹۷۶ء
۱۸۔ریاض سہروردی:’’ارمغان ریاض سہروردی‘‘ مرتبہ :ڈاکٹر شہزاداحمد،۲۰۱۴
۱۹۔ریاض سہروردی:’’کلیات ریاض سہروردی‘‘ مرتبہ ،ڈاکٹر شہزاداحمد،دسمبر ۲۰۱۳
۲۰۔سودا، مرزا محمد رفیع:’’کلیاتِ سودا، جلد دوم‘‘ مرتبہ ، ڈاکٹر محمد شمس الدین صدیقی( مجلس ترقی ادب، لاہور) ۲۰۰۶ء
۲۱۔شہیدی، کرامت علی:’’ دیوانِ شہیدی‘‘ مرتبہ ، سید عامر علی( ، بیکن بکس ، ملتان) ۲۰۰۲ء
۲۲۔صبیح رحمانی،سید:’’ کلیات صبیح رحمانی‘‘ مرتبہ ،ڈاکٹر شہزاداحمد( دارالسلام ، لاہور) ۲۰۱۹ء
۲۳۔طیب ابدالی،ڈاکٹر:’’انتخاب کلام آسی غازی پوری‘‘(اُترپردیش اُردو اکادمی،لکھنو) ۱۹۸۳ء
۲۴۔علم بن حجاج...
Kafa'at is a term used in the field of Islamic jurisprudence which means equivalence and closeness between the expected spouse i.e. Male and female in specific area. So it may be defined as the compatibility or equivalence between the expected husband and his expected wife which have to be adhered to in future. This compatibility standard suggested by Islam is highly effective, that include religion, profession, wealth, lineage, moral and social standard. The Hanafi, the Shaft’s and the Hanbali schools concur in requiring kafa'at in religion (Islam), freedom (i.e. In his not being a slave), profession and lineage. These schools differ regarding kafa'at in wealth. The Hanafi and the Hanbali schools recognize it, while the Shaft’s school does not. The Maliki School do not accept the notion of kafa'at except in religion. The emphases of this Kafa'at are to make the spouse relation pleasant, everlasting and coherences. The alikeness suggested by Islam between male and female is also traditional and logical value which Islam highly encouraged. The hidden philosophy of Kafa'at is to build the relation between the expected spouses more effective and pleasant.
For the better guidance of humanity and for the demonstration of His blessings and favor’s, The Lord of the Universe gave Religion of truth the title of Islam. This is the right path'' which is fundamental cause of sending the chain of prophets starting from Hazrat Adam (AS) to the Holy Prophet Mohammad (PBUH). Allah has declared it as His favored Deen and a complete code of life for humanity. This is clear from the history of Prophets (AS) that they had left no stone unturned in the propagation of the Divine message and used each and every kind of available resources so that the humans related to every domain of life must be influenced from the purity of its message. Submitting God’s belief is the responsibility and essential element of faith of muslim men and women. The indolence for spreading Islam is the indication of weakens of faith. As the Holy Prophet (PBUH) adopted all the techniques and modes of dissemination of the Divine message which all the prophets of yore had adopted. For the accomplishment of His mission he sustained lot of discomforts and tortures that even all the previous Prophets had not bore them collectively. The Holly Qur’an has shown variety of the Modus Operandi to the dissemination of the divine Message. Amongst all these the most important are, The Modus Operandi of waazz , Inzaar o Tabsheer, Amsaal 0 Qessas. All these modes play a vital role in this regard. The Holy Prophet (PBUH) utilized each and every mode for the dissemination of the Divine message so that, as a result, by the grace of Allah Almighty, people may say yes to it, thus the goal of Islam was achieved in such a way as the entire humanity was left dumbfounded. This was the mode of Allah’s final dispensation adopted by the Holy Prophet (PBUH) and his companions which brought about a great upheaval in the society. It is preserved in it’s unalloyed form to the present day. The need of the day is, to deduce those methods from the Holy Qur’an the adoption of which revolutionized the world some fourteen hundred years ago. Though the problems of modern times are complex and multidimensional, yet one can turn to the Holy Book for their best solution. Because the Qur’an is the book of guidance not for one specific era, but for all epochs and all ages.