اردو کے نامور محققین(بابائے اردومولوی عبدالحق)
مولوی عبدا لحق برِ صغیر پاک ہند کے عظیم اردو مفکر، محقق، ماہر لسانیات، معلم، بانی انجمن ترقی اردو اور اردو کالج کے بانی تھے، ا?پ کو بابائے اردو کے لقب سے یاد کیا جاتا ہے۔آپ کی تاریخ پیدائش کے حوالے سے کافی اختلاف پایا جاتا ہے ،لیکن بقول ممتاز حسین مولوی عبدالحق 20 اپریل،1870ء کوبرطانوی ہندوستان کے ضلع میرٹھ کے ہاپوڑ کے قریب سراوہ نامی ایک گاؤں میں پیدا ہوئے۔مولوی عبدالحق نے ابتدائی تعلیم گھر پر ہوئی پھر میرٹھ میں پڑھتے رہے۔
بابائے اْردومولوی عبدالحق کو ابتدا ء ہی میں ریاضی سے گہرا لگاؤ تھا جس نے اْنہیں غور و فکر اور مشاہدے کا عادی بنا دیا۔اس کے علاوہ انہیں فارسی اور اْردو شاعری، نثرنگاری ،تاریخ ،فلسفہ اور مذہب کا مطالعہ کرنے کا بھی شوق تھا ان علوم اور ادب کے مطالعے نے مولوی عبدالحق? کے قلب و ذہن پر مثبت اثرات مرتب کئے انہیں اپنے اطراف سے گہری دلچسپی پیدا ہوئی۔
بابائے اْردو مولوی عبدالحق نے نہ صرف اْردو میں تنقید نگاری، مقدمہ نگاری اور معنویت عطا کی بلکہ اْردو میں پہلی بار حقیقی تبصرہ، جائزہ اور لسانی اکتساب صرف بابائے اْردو مولوی عبدالحق کی مقدمہ نگاری میں میسر آیا انہوں نے اْردو میں تبصرہ نگاری کو ایک نیا رنگ اور ڈھنگ عطا کیا۔جنوری 1902ء میں آل انڈیا محمڈن ایجوکیشن کانفرنس علی گڑھ کے تحت ایک علمی شعبہ قائم کیا گیا جس کانام انجمن ترقی اردو تھا۔ مولانا شبلی نعمانی اس کے سیکرٹری رہے تھے۔ عزیز مرزا کے بعد 1912ء میں مولوی عبدالحق سیکرٹری منتخب ہوئے جنھوں نے بہت جلد انجمن ترقی اردو کو ایک فعال ترین علمی ادارہ بنا دیا۔ مولوی عبدالحق اورنگ آباد (دکن ) میں ملازم تھے ،وہ انجمن کو اپنے ساتھ لے گئے اور اس طرح حیدر آباد دکن اس کا مرکز بن گیا۔
According to the certain teachings of al-Qur’ān mentioned at four different places (4: 1, 6: 98, 7: 189 and 39: 6), all humans have their origin in a single cell or soul. One of the objectives behind these proclamations is perhaps to ensure that the unity of humanity at large and of the Muslims in particular, is never to be compromised and that the differences existing among them are to be resolved through a process of mutual understanding on the basis of the notions derived from the al-Qur’ān (2: 213) and Sunnah. AlQur’ān and Sunnah acknowledge the human diversity, rather, describe it as a functional aspect of existence, but not as structural. Referring to the Quranic verse 5: 48, Allah would have made humanity a single people, but, His plan is to test them in whatever He has given to them, so they should emulate for virtues. The present article is an attempt to shortly describe the role of the seven crucial factors in disruption of peace, all starting with the Arabic alphabet fā, i. E., Fitnah, the false Fatāwā, Fujūr, Fakhr, Furqah, Fisq and Fasād, with the purpose of developing an overall religious harmony for strengthening the inner and the outer peace. These seven factors play significant role in disturbing the stability of society. The Islamic injunctions also stress that these factors should be avoided in order to live a righteous and peaceful life.
This research was designed to explore the liquidity management mechanisms and practices of Islamic banks in order to gain an insight of difficulties being faced by the Islamic banks in managing liquidity with the ultimate objective of finding Shari’ah compliant way-outs of such difficulties. This research has developed following econometric models (i) Liability Model—that identifies liquidity behaviours of Islamic banking depositors; (ii) Asset Model—that identifies liquidity behaviours of both the Islamic bankers and entrepreneurs; (iii) Liquidity Reserves Model—that explores factors determining the Islamic banks’ optimal liquidity reserves; and (iv) Liquidity DemandSupply Models—that investigate the resilience of the Islamic banking industry by considering different scenarios of unanticipated liquidity withdrawals. This research has found that: (a) Sukūk are the widely used liquidity management instruments by IFIs; (b) IFIs invest their excess liquidity by means of Mudārabah and Wakālah based mechanisms; (c) Commodity Murābahah is another widely used liquidity management instrument; (d) In Malaysia, there are various liquidity management instruments available, which are based on contracts of Bay’ al-‘īnah and Bay’ al-Dayn; (e) conventional liquidity management instruments are debt-based securities, therefore, are not Shari’ah compliant due to the involvement of Islamically prohibited Ribā and Bay’ al-Dayn. This research has found the liquidity behaviours of Islamic banking depositors and Islamic bankers as follows: (a) Islamic banking depositors are classified into the following three segments: (i) depositors with religious motives; (ii) depositors with profit motives; and (iii) depositors with transactional motives; (b) Islamic banking depositors withdraw their funds: (i) to fulfil their transactional needs; (ii) to relocate their term deposits’ tenor for a higher return; (iii) to shift their term deposits into other Islamic banks offering higher returns; and (iv) to place their deposits in their conventional bank’s accounts for a higher return; (c) Islamic banks, on liability side, apply following two approaches: (i) liquidity reserves are maintained for meeting the regular liquidity demands; and (ii) extra liquidity reserves are retained for meeting any unanticipated liquidity demands and for the purpose of safe sailing in times of liquidity run; (d) Islamic banks, on asset side, manage liquidity by: (i) preferring financing proposals of previously well-performed projects; (ii) requiring Rahn (collateral) or Kafālah (guarantee); (iii) preferring short-term financing; (iv) preferring to finance existing account holders; and (v) regularly monitoring the performance of their business partners; (e) Islamic banks would respond to the liquidity withdrawals exceeding the liquidity reserves by: (i) interbank borrowings or borrowing from the parent bank; (ii) selling Sukūk; (iii) withdrawing fund placements in other banks; and (iv) using bank’s equity. If further liquidity is required, Islamic banks would use emergency liquidity facility from State Bank and ask depositors to wait for extra days.