مولانا سید ابوظفر ندوی
ابھی یہ سطور لکھی جا رہی تھیں کہ اچانک اطلاع ملی کہ مولانا سید ابوظفر ندوی نے اپنے وطن دیسنہ(بہار) میں وفات پائی۔اناﷲ واناالیہ راجعون۔مرحوم پرانے دور کے ندوی تھے۔ تمام علوم اسلامیہ وعربیہ میں دسترس رکھتے تھے،لیکن تاریخ ان کاخاص فن تھا، چنانچہ مرحوم نے جتنے مقالات لکھے اور جتنی کتابیں تالیف کیں اُن میں سے اکثر وبیشتر اسی موضوع پرہیں۔ اس فن کابڑا عمدہ اورصاف ستھرا مذاق رکھتے تھے، جو کچھ لکھتے تھے شگفتہ زبان میں لکھتے اور تحقیق کے ذریعہ فراہمی معلومات کاحق اداکردیتے تھے۔ ’مختصر تاریخ ہند‘ اور ’تاریخ سندھ‘ دارالمصنفین کی طرف سے شائع ہوکر مقبول عام وخاص ہوچکی ہیں۔ایک ضخیم کتاب ’’تاریخ گجرات‘‘ کے نام سے ندوۃ المصنفین کے زیرِ اہتمام طبع ہورہی ہے۔مختلف کالجوں میں پروفیسر رہے اوراب ادھر سالہا سال سے احمدآباد میں گجرات اکاڈمی سے وابستہ تھے۔ مولانا سید سلیمان ندویؒ کے بھانجہ یا بھتیجے تھے اور یوں بھی صورۃً وسیرۃً سیدصاحب سے اس درجہ مشابہ تھے کہ ۵۵ء میں اپنی صاحبزادی کی شادی کے سلسلہ میں کلکتہ آئے اور پہلے سے کسی اطلاع کے بغیر اچانک راقم الحروف سے ملنے کی غرض سے دفتر میں تشریف لے آئے تومرحوم کودیکھ کرسید صاحب کی شکل وصورت کا نقشہ آنکھوں میں پھر گیا اور بے قرار کرگیا،یہ بالکل پہلی ملاقات تھی مگروہی بزرگانہ شفقت ومحبت ، باتوں میں علمیت اورذہانت کے ساتھ وہی بھولا پن اورسادگی ،وہی غایتِ کرم اور توجہ۔ سمدھیانہ میں شادی کا ہنگامہ بپاتھا اس لیے شب غریب خانہ پر ہی بسر کی۔ احمد آبادسے بھی وقتاًفوقتاً خط لکھتے رہتے تھے اوراُس میں بھی وہی مشفقانہ اور بزرگانہ انداز ہوتاتھا۔میر ے اور اپنے خانگی معاملات پراس طرح گفتگو کرتے تھے کہ گویا ہم دونوں قریبی رشتہ دار ہوں۔ان ذاتی اخلاق کے علاوہ بڑے متشرع اور متدین تھے، دو راتیں میرے مکان پر...
Religion and marriage are two vital components of an individual’s life. Major world religions have guided human beings not only in theology but also in the matter related to marriage. Islam recognizes the need of its adherents for having matrimonial relationship with the women of the people of scripture in a pluralistic society. It has permitted its males followers for getting married with Christian females and vice versa is not permitted. In history, Muslims have been practicing such interfaith marriages and some of Muslim rulers also availed this relaxation. This paper discusses the marriages of Muslim rulers with Christian ladies enumerating various married couples. Among such rulers are included Umayyads caliphs, Spainish amirs, Ottoman sultans, Mughal emperor and some contemporary rulers. The effects of these interfaith marriages have also been analyzed.
This dissertation explores three important aspects of Islamic banking and finance (hereafter IBF). First, attitude of key stakeholders: depositors/customers, general masses, religious scholars, Islamic political parties, employees of Islamic banks, officers State Bank of Pakistan and officers Ministry of Finance towards IBF. Secondly, factors responsible for converting IBF into a mass movement by boosting its adoption. Thirdly, some stakeholders are opposing the promulgation of IBF in Pakistan. Chapter 1 highlights the introduction and identifies gap in the area of research for Pakistan. Chapter 2 discusses the historical evolution of IBF in the Muslim World. Islamic concept of wealth accumulation is developed from divine sources of Quran and Sunnah. Chapter 3 focuses on the literature review in a thematic way.Chapter 4 traces out the linkages between IBF: A new paradigm in I.R. The IBF has a lot of scope due to the vast geography it covers and the huge population that is more than 1.6 billion Muslims in OIC. This chapter concludes that IBF is a mean to win friends by cooperation among the Muslim countries and other nations by interfaith dialogue. Chapter 5 discusses the data and methodology. We use online questionnaire to collect primary data of 1008 respondents. Further, our questionnaire is pre-tested before it is uploaded through establishing a website. We use descriptive analysis to explore the most important factors influencing political, economic, religious and social dimensions of IBF. Moreover, we use ordered logistic regressions to estimate the probability of adoption and non- adoption of IBF in Pakistan. In Chapter 6, we perform the descriptive analysis of each stakeholder group. We construct frequency tables, bar charts and histograms to explain our data. Our results show that despite the awareness of IBF, the said stakeholders are opposing the paradigm as it does not offer attractive, cheaper and need compatible products to customers and general masses. The Shari''a consistency of IBF is not supported by the majority of Ulema on the basis of its practices. Moreover, the religious forces of Pakistan are not aware of IBF opportunities such as political alliances, winning more assembly seats, job opportunities, dialogue with other nations, education and research. However, it is found that the religious consensus on IBF is possible by conducting conferences, establishing district boards and constituting dialogues among various sects of Ulema. The employees of Islamic banks, in general, lack in education and long run trainings, hence are unable to execute it properly. The IBF in Pakistan is suffering from the lack of political will and has been used by the successive regimes to achieve their political goals. Further, the bureaucracy opposes the implementation of IBF as they consider it a threat to their vested interests. Chapter 7 focuses on the logistic regression analysis. We conclude that majority of the Ulema demotivate their followers to adopt Islamic banking as they do not consider it truly Shari’a compliant. Similarly, no religious consensuses of ulema coupled with un-addressed social issues by IBF may decrease its adoption domestically and damage the cooperation among the Muslim world.Moreover, lack of political will coupled with opposition by the policy makers is a hurdle for the promulgation of IBF in Pakistan. Lastly, the unclear mechanism of IBF is the main hurdle faced by the employees of Islamic banking in its execution. Chapter 8 covers summary and conclusion along with policy implications.