ڈاکٹر میرولی الدین
حیدرآباد کی ایک اطلاع سے یہ معلوم کرکے بہت افسوس ہواکہ ڈاکٹر میرولی الدین صاحب کاانتقال ہوگیا۔ مرحوم کی عمر۸۰کے لگ بھگ ہوگی۔ان کا مرتبہ انڈوپاک کے مصنفین میں بہت بلند تھا۔ دراصل ان کا مضمون فلسفہ تھا جس کے پروفیسر اورصدرشعبہ وہ ایک عرصہ تک جامعہ عثمانیہ میں رہے اوروہیں سے سبکدوش ہوئے۔ لیکن تصوف کے ساتھ ان کو بڑاگہرالگاؤ تھا علمی اور نظری اعتبار سے نہایت وسیع المطالعہ ہونے کے ساتھ وہ عملاً بھی ایک بلندپایہ صوفی تھے۔ایک مرتبہ کلکتہ میں ایک ہفتہ تک وہ راقم الحروف کے مہمان رہے تواس مدت میں کوئی ایک دن بھی ایسا نہیں تھا جب کہ وہ تہجد کے لیے بیدار نہ ہوئے ہوں اور نمازکے بعد صلاۃ فجر تک اوراد و وظائف میں مشغول نہ رہے ہوں۔ انھوں نے انگریزی اوراردو تصنیفات وتالیفات کاایک عظیم ذخیرہ چھوڑاہے۔ان میں سے ہرتصنیف ایک سے ایک بڑھ کر ہے۔ندوۃ المصنفین اوراس کے ارکان کے ساتھ ان کو بڑا مخلصانہ اورمشفقانہ تعلق تھا چنانچہ اس ادارے میں ان کی متعدد کتابیں چھپی ہیں اور مقبول عام وخاص ہوئی ہیں۔ادھر کئی سال سے وہ بے حد کمزور اورضعیف ہوکر خانہ نشین ہوگئے تھے مگر تصنیف وتالیف کامشغلہ پھربھی جاری تھا۔ اﷲ تعالیٰ ان کے مراتب ومدارج بڑھائے اوران کوجنت الفردوس نصیب ہو۔ [دسمبر۱۹۷۵ء]
The Critiques of Zakaria Boutros on the Noble Seerah of the Holy Prophet Muhammad: An Analytical Study Islam is not only a true divine religion but an all-embracing way of life. Prophet Muhammadﷺ is the perfect and ideal role model for the whole mankind. Hisﷺ holy life is open to all in each and every aspect. Hisﷺ noble footsteps and teachings give complete guidance in every walk of life. It has been observed that Jews and Christians’ religious scholars and Orientalist study the Quran, Hadῑth, Islamic History, Culture and Civilization, generally, to deduce negative and subjective conclusions, pretending that they are studying objectively. Father Zakaria Boutros is one such priest from the Middle East. Basically, he is an Egyptian Coptic priest and an active Evangelist. He is a controversial figure in that country for his scriptural studies of Islamic texts. For the last sixty years, he has misguided hundreds of people especially Muslims through his missionary activities and maligning campaign against Islam in the form of booklets, Television programs, Internet services such as Paltalk and personal official websites etc. He has tried to distort facts and to present Prophet Muhammadﷺ in such a way that the attraction of Islam be decreased in the eyes of non-Muslims and doubts be produced among the simple-minded Muslims. In the article under reference, some selected critiques and objections on Prophet Muhammad (ﷺ) related to the birth period (pregnancy duration), lineage, sources of knowledge and accusation of worshipping the black stone, are thoroughly analyzed and responded in a scholarly way.
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.