محمد یٰسین نوری بیرسٹر
جناب محمد یٰسین صاحب نوری بیرسٹر بھی ہماری قومی اور ملی زندگی کے بڑے ممتاز ہیرو تھے ۔گجرات ان کا وطن تھا۔ علی گڑھ میں تعلیم پائی اس لیے اس کے اولڈ بوائز ایسوسی ایشن کے بڑے فعال اورمخلص رکن تھے۔ولایت جاکر بیرسٹری کی اور بمبئی میں رہائش اختیار کی۔خلافت تحریک سے لے کر کانگریس کی جنگ آزادی تک ہر تحریک میں بڑھ چڑھ کر حصہ لیا۔قیدوبندکی صعوبتیں برداشت کیں۔مگراپنی کسی خدمت کا صلہ طلب نہیں کیا۔آزادی کے بعد ملک میں مسلمانوں کی حالت زارنے ان کی تمام توجہات اورمساعی کواس حالت کے سدھارنے پر مرکوز کردیاتھا۔اس سلسلہ میں انھوں نے جس بے باکی اور جرأت سے کام کیاوہ اُن کے غایت خلوص اور بے غرض خدمت قوم کی بڑی عمدہ مثال ہے۔ علی گڈھ مسلم یونیورسٹی بل کے سلسلہ میں انھوں نے اولڈ بوائز کونسل کے ایک وفد کے قائد کی حیثیت سے ابھی حال میں ہی وزیراعظم سے جو ملاقات کی تھی تواس میں علی گڑھ کامعاملہ اس خوبی سے پیش کیاکہ وزیراعظم قائل ہوگئیں۔ اﷲ تعالیٰ ان کو آخرت کی فلاح وبہود اور کامرانی وکامیابی سے نوازے اور ان کی قبر ٹھنڈی رہے۔آمین [اگست ۱۹۷۱ء]
Abstract: This paper describes that if we want to know about poetry we must understand that out of context we can never arrive at our destination. The Quran should be read and understood in totality of its message and spirit. Its verses are local and universal. Some verses are in local environments but leave universal and eternal message. The verses ofSura'h Yasin and Sura'h Najm related to poetry clearly exhibit the truth that God rejected the claim of the infidels who regarded the Quran as the book of poetry and Prophet Mohammad as a poet. The poets in general are not condemned in Sura Yasin. It is an apt reply to the infidels that the Quran is a message from God with a serious mission and motto. The Holy Prophet used to ask people to recite the holy poetry of Hazrat Abu Talib. Hassan bin Sabit used to recite "Naat" in the presence of the Prophet. Hazrat Ali was also a poet. They enhanced the divine mission of the prophets through their facile pen and noble spirit. Hence in the light of above brief dissertation, we can profess that Islam does not oppose poetry if it is written on didactic and divine lines.
The topic of the current research is the comparative study of Family Laws of two Muslims countries (Pakistan and Malaysia) in the light of Shariah. Both countries lived under the influence of British colonial rule for centuries and inspired from the effects of changes in cultural, educational and legal spheres of life. After getting independence from British, both have struggled to Islamize the area of Family Laws. The majority of Muslim population of Pakistan follow Hanafi school of thought, on the other hand, Muslims of Malaysia follow Shafi school. This difference of schools of thought resulted in variance of some aspects of Family Law. Similarly, the Muslim world is divided into many religious sects based on various schools of thought. This research aims to make Muslim Family Laws of Pakistan more better regarding the rights of women in the perspective of Shariah. Pakistan''s Muslim Family Laws are not complied in a book rather they are scattered in Acts, Ordinances and Legal Decisions. While, the Family Laws of Malaysia are complied in the shape of a book after passing from the parliament as Act. Pakistan’s Family Laws are criticized by orthodox and modernists. Major observations which are made about these laws include being cruel, unfriendly, against women''s interests and anti Shariah. On the other side, Malaysia''s Family Laws are less criticized and they are acceptable to the public, both orthodox and modernists. Comparative study of the Muslim Family Laws of both countries reveals that there are ample chances of modifying and improving the Muslim Family Laws of Pakistan in order to make them comprehensive, comfortable and friendly for women.