ایمان لانے کے بعد انسان پر سب سے پہلے عبادت کا ادا کرنا لازم ہے ہر مذہب میں عبادت کا ایک خاص طریقہ ہوتا ہے جو مخصوص طریقے کے ساتھ ادائیگی کا حکم دیا جاتا ہے اسی طرح اسلام میں بھی نماز، روزہ، حج اور زكوة عبادات کی مختلف طرق ہیں اصل عبادت کی غایت یہ ہے کہ معبود صرف اللہ تبارک وتعالیٰ ہی کو ماننا ، صرف اسی کی عبادت کرنا ہر چیز میں اسی سے مدد طلب کرنا اسی کو حاجت روا اور مشکل کشا سمجھنا اسی کو مالک، خالق اور رب تسلیم کرنا اسی سے التجاء کرنا، ہر چیز کے لئے اسی کو پکارنا اور یہ یقین رکھنا کہ اللہ کے سوا کسی کے دائرہ اختیار میں کوئی چیز نہیں ہے اگر وہ نفع پہنچانا چاہے تو اسے کوئی روکنے والا نہیں ہے اور اگر ضرر پہنچائے تو اس کو کوئی ہٹانے والا نہیں ہے ہر طرح کی عبادت مثلاً قیام، رکوع، سجدہ صرف اسی کے لئے خاص ہے اور کسی اور کے سامنے جھکنا جائز نہیں۔
انسانوں سے اللہ تعالیٰ نے انکی تخلیق سے پہلے ایک وعدہ لیا تھا جس کا ذکر قرآن مجید میں یوں مذکور ہے:
"اَلَسْتُ بِرَبِّكُمْ، قَالُوْا بَلٰي، شَہِدْنَا"۔[[1]]
" کیا میں تمہارا رب نہیں ہوں؟ اس وقت سب نے یہ کہا کیوں نہیں اے ہمارے رب!"۔
سب نے اس وقت اللہ کی ربوبیت کا اقرار کیا تھا گویا کہ اللہ تعالیٰ کی ربوبیت کا اقرار و اعتراف انسانوں کی فطرت میں داخل اور انکے وجدان میں شامل ہے۔
اللہ تعالیٰ کی ربوبیت کا مطلب اور اس کا تقاضا کیا ہے ؟اسکے جواب کے بارے میں بشیر احمد لودھی یوں رقمطراز ہیں:
" انسان ازخود پیدا نہیں...
Islam is a religion of peace and it has provided a strong system of justice for the establishment of peace and order, the practical picture of which is available to the Muslim Ummah in the form of Sira-e-Taiba of the Holy Prophetﷺ. On which the seal of beauty has been recorded by Allah Himself. Therefore, the system of justice of Islam can be used only when the solution of all issues is sought from Sira-e-Taiba because Heﷺ has eliminated the distinction between rich and poor in the supremacy of law. The Holy Prophet ﷺ has set great and enlightening examples of justice for humanity, the pursuit of which leads to peace and tranquility of social life. In his Supreme Court, the Qur'an and Sunnah and consensus and analogy were of fundamental importance. In the Qur'an and Hadith, Sira-e-Taiba had the status of Shāri' and Legislator, while in consensus and speculation, Sira-e-Taiba has promoted thinking and counseling. The center and axis of Islamic law is your caste. He ﷺ has established justice, supremacy, and law in every field of worship, affairs, disputes, and crime. Therefore, in this article, the judicial aspect of His ﷺ Sira-e-Taiba has been explained in the light of the Qur'an and Hadith, the Sahabah and the followers, and the edicts of the Imams and jurists.
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.