فرنگی محلی، عبدالباری، مولانا
فرنگی محل کی آخری شمع بجھ گئی!
آہ! مولانا عبدالباری!
وَمَا کَان قَیْس’‘ ھَلْکُہٗ ھَلْکُ وَاحِدٍ
قیس کا مرنا صرف ایک آدمی کا مرنا نہیں ہے
وَلٰکِنَّہُ بُنْیَانُ قَوْمٍ تَھَدَّمَا
بلکہ پوری قوم کی بنیاد کا گر جانا ہے۔
دریغا! کہ آج قلم کو اس مجسمۂ علم و اخلاص کا ماتم کرنا ہے جس کے وصف و مدح کا فرض اس کو بارہا ادا کرنا پڑا ہے، دارالعلم و العمل فرنگی محل کی کہنہ عمارتوں میں فضل و کمال، ایمان و معرفت اور زہد و ورع کی جو آخری شمع جل رہی تھی وہ ۱۹، ۲۰ کی درمیانی شب میں ہمیشہ کے لئے بجھ گئی۔
فرنگی محل کے متاخرین میں حضرت استاذ استاذی مولانا عبدالحئی کے بعد مولانا عبدالباری کی ذات نمایاں ہوئی تھی، جو بزرگ اجداد کی بہت سی روایایت کی حامل تھی، ارشاد و ہدایت، وعظ و نصیحت، درس و تدریس، درس و تدریس، تلاش و مطالعہ، تحریر و تالیف ان کے روزانہ مشاغل تھے، ان دینی و علمی مناقب کے ساتھ دین و ملت کی راہ میں ان کا جان فروشانہ جذبہ اور مجاہدانہ اغلاص ہمرنگ شہدا تھا۔
ذاتی اخلاق، جو دوسخا، تواضع و انکسار، علم کی عزت، صداقت، حق گوئی ان کے اوصاف گراں مایہ تھے، وہ بے کسوں کے ملجا، مسافروں کے ماویٰ اور تنگدستوں کے دستگیر تھے، عبادت گزار، شب زندہ دار اور حق کے طلبگار تھے۔ ہندوستان میں ان کی ذات ذی اقتدار علماء کی حیثیت سے اس وقت فرد تھی، جدید تعلیم یافتوں کی سیاسی جدوجہد کو مذہبی تحریک بنادینا یقینا انہیں کا کارنامہ شمار کیا جائے گا۔ اس لئے ان کی یہ غیر متوقع موت صرف فرنگی محل کا نہیں بلکہ اسلام کا سانحہ ہے اور بنابریں ان کی جواں مرگی ہمیشہ کے لئے تاریخ اسلام کا ایک اندوہناک واقعہ شمار...
Arabic language is one of the most developed languages of the world. It has a number of grammatical phenomenon, Omissions is one of them. Omission of any part of a sentence creates ambiguity to fully understand its meanings. Due to this phenomenon Arabic has a specific cause when viewed in the light of Semantic analysis. This study deals with the phenomenon of dropping or omission of the part of a speech. In article under review, I have explained as to how an omission becomes requirement of the text to reflect a particular meaning. I have chosen semantic study of three basic parts of verbal sentence that is Verb, Subject and Object to unveil this phenomenon in Sahih Al Bukhari. This clearly explains the significance of omission of words in the sayings of Holy Prophet Muhammad (Peace Be Upon Him).
The present study was conducted to find out factors affecting the women’s share in family inheritance in District Peshawar. It was based on the assumption made from Structural Oppression Feminism Theory that inheritance denial to women in Pakistani society is a common phenomena where male economic interest in family inheritance is directly or indirectly supported by patriarchy centered inheritance norms, practices and legal, religious and social institutions. Data for the study were collected through a pretested interview schedule from 384 sampled respondents belonging to both urban and rural areas of District Peshawar, Khyber Pakhtunkhwa. Findings of the study are based on univariate and bivariate analysis of data. The findings of the study confirmed the denial to women in family inheritance as a common phenomena in the study area. Many respondents did not even consider the denial as a violation of female’s basic human rights. Hence, this was found a common phenomena among all socioeconomic groups. Almost three fourth of the total respondents did not share inheritance with females at all while those who gave full share constituted only 2.3 percent. The rest tried to exploit the females and their in-laws by giving a small piece of land or little amount of money. A number of factors were found to affect the phenomena. Female inheritance denial was found significantly associated with the families where land and property were considered as the critical and fundamental economic resources and assets for males who wanted to keep it within the family to control both the resources and the females. Legal and religious institutions, despite having clear rules and regulations, could not protect female inheritance rights. They were both male dominated and found favoring the males. The females, on their part, could not contact the legal institutions, especially, due to lengthy and cumbersome procedure as well as high social and economic cost on litigation. Similarly, mosque and religious leaders did not motivate the respondents to share inheritance with their females. In fact, the male claim on family inheritance was further strengthened by the prevalence of patriarchy based inheritance norms, practices, unlawful methods and complicated procedures to get the share in inheritance. A significant association of female inheritance rights denial in this regard was also found with the patriarchal based perceptions that emanated females as subordinate, land and property belong to family where male got the primary rights and females silence is a proper behavior in inheritance share cases. The family and social norms in one way or other supported these ideas. Special marriages including exchange, paternal cousins or with the children of inheritance entitled females were also arranged to keep land and property within the family. Helping females and dowry was found as a substitute for inheritance share. The community level social institutions such as family and Jirga also did not play a positive role and supported the male interest. Similarly, media, political parties, NGOs and educational institutions, despite having potential and authority, could not address to the extent it deserved and demanded. The results partially endorsed both the socialist feminism and intersectionality theories of structural feminism. The study concludes that for general understanding and acceptance at community and society level, the female inheritance denial was/is a basic but an ignored issue. At community level, it should be highlighted through mosque, religious leaders and community based organizations. Similarly, the political parties, media and educational institutions should also be used as channels for disseminating relative knowledge for bringing positive change in the attitude of locals over the issue under consideration. The study recommends further that there is no need for further legislation; existing laws should be implemented overwhelmingly. All customary laws and practices having any role in female inheritance denial should be dealt strictly in accordance with the prevalent law.