پھر قلم پر کُھلا راستہ نعت کا
پھیلتا ہی گیا سلسلہ نعت کا
خوشبوؤں سے لدے لفظ اُترنے لگے
یوں لگا اک چمن کِھل اُٹھا نعت کا
آنکھ میں تازگی سی کوئی بھر گئی
سبزۂ نو بہ نو بچھ گیا نعت کا
میرے لفظوں کو پھر باریابی ملی
ہوگیا ، ہوگیا فیصلہ نعت کا
نعت جس بھی گھڑی اک مکمل ہوئی
اِذن پھر مل گیا اک نیا نعت کا
میں نے کاغذ پہ کچھ لفظ یو نہی لکھے
غور سے جب پڑھا ، شعر تھا نعت کا
اک مہک سی مرے نطق میں بھر گئی
یہ بھی ہے اک نیا سلسلہ نعت کا
حجرۂ جاں میں پھر روشنی ہو گئی
پھر نیا اک دیا جل اُٹھا نعت کا
پھر سے شاخِ سخن تازہ تر ہو گئی
جو کِھلا ہے ابھی پُھول تھا نعت کا
Maulānā Shiblī Nu‘mānī (1914) was a great Muslim scholar of sub-continent. Shiblī was a versatile scholar in Arabic, Persian, Turkish and Urdu. He collected much material on the life of Prophet of Islam, Muhammad (ﷺ) but could write only first two volumes of the planned work the Sirat-un-Nabi(ﷺ). His disciple Syed Sulaymān Nadvī, made use of this material and added to it and also wrote remaining five volumes of the work, the Sīrat Al-Nabī(ﷺ) after the death of his mentor. Shiblī was greatly inspired by the progress of science and education in the West. He wanted to inspire the Muslims to make similar progress by having recourse to their lost heritage and culture, and warned them against getting lost in the Western culture. The writer of this article has written a preface followed by an introduction of life and work of Maulānā Nu‘mānī. The next part consists of explaining distinctive features of Shiblī’s book. Maulānā Nu‘mānī dedicated his entire life for the sake of Islam. He had a high quality awareness of the Quran and Sunnah. In his book “Sīrat Al-Nabī", he proved his uniqueness (tafarrudat) regarding various Islamic teachings. In this article I have endeavored to collect some of his uniqueness (tafarrudat) on various issues. Maulānā Nu‘mānī's uniqueness and exclusive ideas were unacceptable for many of contemporary scholars and traditional religious leadership. This article contains some of the selected religious issues in which Shiblī has differed, on the basis of arguments from Quran and Hadith, from traditional scholars. In this article I have analysed Allama's such ideas from his original writings.
This research was conducted to find out the impact of microfinance programs, in the context of Islamic banking. To achieve this objective, a sample of one hundred (100) respondents was chosen randomly, which consists of highly qualified employees working in financial organizations, such as the top management of these organizations. Four types of variables were examined in the data collection process. The first type was dependent variables that included transformation of the Microfinance institutions and the Islamic financial institutions. Holistic time frame, coordination among groups and resources were acting as Moderating variables. The third set of variables examined was the intervening variables. Intervening variables included growth model of microfinance and Islamic banking practices. The last set of variables, which included the accounting practices used by these organizations, conventional banking, microfinance institutions and the awareness level in the community, are considered as independent variables. The results show that, time span of organization in Islamic banking, organizational success, offerings of microfinance services and the reasons for not exploring their potential in microfinance are all significant in their effects. Similarly the necessity of awareness programs, technological change, assistance from other MFIs, designing new accounting procedures are all statistically significant in its effect. Moreover, the impact of microfinance under the Islamic banking on improving the poor’s standard of living, equitable distribution of wealth and increasing employment opportunities are statistically significant. Similarly, integrating IMF within Islamic banking operations is also found to be statistically significant in its effect, because both have the same guiding rules. Similarly training and capacity building program were found significant, for the success of Islamic banking. Further results of the study show that less number of the people is trained in this respect. It is recommended to train the existing and future employees for success of IMF and integrate IB & MF, which will also help in equitable distribution of wealth in the society. xviiKey words: Islamic Banking (IB), Microfinance (MF), Islamic Microfinance (IMF), Conventional Banking, Organizational transformation, Training and Capacity building.