درویش شاعر
جلیل القدر نواب فصاحت جنگ جلیل رحمہ اﷲ تعالیٰ
یکم صفر ۱۳۶۵ھ مطابق ۶؍ جنوری ۱۹۴۶ء کو مشہور شاعر استاد حضرت جلیل نے پچاسی برس کی عمر میں حیدرآباد دکن میں داعی اجل کو لبیک کہا، اﷲ تعالیٰ اس درویش شاعر کو اپنی داد رحمت سے شاد فرمائے۔
اﷲ اﷲ! زمانہ کی نیزنگیاں کیا کیا انقلاب دکھاتی ہیں، بچہ جوان، جوان بوڑھا، اور بوڑھا راہ عدم کا مسافر ہوتا ہے، انگریزی کی بیسویں صدی کا پہلا سال تھا جب میری عمر ۱۶، ۱۷ برس کی ہوگی کہ میں دارالعلوم ندوہ لکھنؤ میں داخل ہوا، شعر و سخن کا چسکا مکتبی بیت بازی کے سبب سے پہلے سے تھا، اب لکھنؤ آیا، جہاں کے ذرہ ذرہ کے خمیر میں شعر و سخن کا عنصر ہے، مدرسہ میں بھی اس وقت طالب علم مشاعرے کرتے تھے اور غزلیں پڑھتے تھے، تجمل شاہجہاں پوری، سید ظہور احمد ناحل شاہجہاں پوری (جو بعد کو وحشی شاہجہانپوری ہوگئے تھے) دانا سہسرامی (حکیم رکن الدین دانا ندوی) مصطفےٰ ملیح آبادیؔ صدیق حسن، اثرؔ مانکپوری، شرر بہاری (مولوی عبدالغفور شرر) اور یہ خاکسار اس میں پوری دلچسپی لیتے تھے۔ یہ وہ زمانہ تھا، جب امیروداغ کے زمزموں سے ہندوستان پر شور تھا اور خاکسار کا میلان امیر مرحوم کی طرف تھا اور ان کا دیوان مراۃ الغیب پیش نظر رہتا تھا۔
صدیق حسن صاحب اثر مانکپوریؔ حضرت جلیل کے فرزند تھے اور ان سے اور مجھ سے شعراء انشاء کی دلچسپی کے رشتہ سے یارانہ تھا، اس تعلق میں ان کے والد ماجد کی حضرت امیر مرحوم کے ساتھ شاگردی کی نسبت نے محبت کی گرہ کو اور زیادہ استوار بنا دیاتھا، مولوی صدیق حسن صاحب (حال وظیفہ یاب سرکار نظام) کے پاس ان کے والد کی غزلوں کا سفینہ تھا، میں اس کو اکثر دیکھتا اور اس کے اچھے اشعار یاد کرتا، چنانچہ...
Im?m Al Sh?f? Has great contribution towards grammatical and principled Arabic poetry. It is observed that his poetry is rich with ethical values. He gained his reputation at the same time as a Muslim jurist and a great man of wisdom. He is the writer of many books regarding Islamic jurisprudence, and a famous book of poetry “Deewan e Sh?f.” More over his books contain such ethical values in couplet mood. All of these discussed values, he truly abstracted and retrieved from the holy Quran and hadith. This article presents a special study regarding his valuable topics of ethics. The article is a comprehensive study of the ethical values found in the poetry of Al imam Al-Sh?f. The important ethical values of his poetry are: true advice of Muslim and knowledge positively. He also discussed some bad habits to aware the people about their bad impacts on nature and gives examples of their destructions in human beings. Some of them are fraud, cruelty and being the secretary of the ruler etc. He also discussed some bad habits to aware the people about their bad impacts on nature and gives examples of their destructions in human beings. Some of them are fraud, cruelty and being the secretary of the ruler etc.
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.