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ڈاکٹر وحید مرز ا

آہ! ڈاکٹر وحید مرزا
گزشتہ ماہ ریڈیو سے خبر ملی کہ اس برصغیر کے ایک بہت ہی لائق اور ممتاز اہل علم ڈاکٹر وحید مرزا کی وفات لاہور میں ہوگئی، اس خبر سے بڑا دکھ ہوا، ان سے میری ملاقات زیادہ نہیں رہی، اب سے ۳۵ سال پہلے ۱۹۴۱؁ء میں دہرہ دون میں تو ان سے برابر ملنے کا موقع ملا، اس کے بعد پھر کہیں ان سے نہیں ملا، مگر وہ اس وقت سے برابر دل و دماغ پر چھائے رہے ہیں ۱۹۴۱؁ء میں ایک طویل علالت کے بعد دہرہ دون جاکر تقریباً تین مہینے رہا، سرسید احمد خان ہم عصر اور دوست منشی ذکا اﷲ مرحوم کے نامور فرزند جناب عنایت اﷲ صاحب نے اپنی کوٹھی کے دو کمرے میرے قیام کے لئے دے دیئے تھے، اسی زمانہ میں لکھنؤ سے ڈاکٹر وحید مرزا دہرہ دون آکر اپنے خسر جناب رضاء اﷲ کے یہاں مقیم تھے، جو جناب عنایت اﷲ صاحب کے چھوٹے بھائی تھے، انجینئر کے عہدہ سے ریٹائر ہوکر دہرہ دون میں ایک بنگلہ بنایا تھا، دونوں بزرگوں کا وطن دہلی تھا، مگر عنایت اﷲ صاحب نے دہرہ دون ہی میں ڈالن والاکے سیمی روڈ پر منتقل سکونت اختیار کرلی تھی، ان ہی کے بنگلہ کی پشت پر رضا اﷲ صاحب کا بنگلہ تھا، ڈاکٹر وحید مرزا ان دنوں لکھنؤ یونیورسٹی میں استاذ تھے، وہ دہرہ دون آئے تو عنایت اﷲ صاحب کو سلام کرنے آئے، وہیں ان سے میرا تعارف ہوا، قد لمبا اور جسم دبلا پتلا تھا، دونوں گال پچکے ہوئے تھے، کیونکہ منہ کے تمام دانت نکلوا دیئے تھے، پتلون اور قمیض پہنے ہوئے تھے، بڑے متین اور سنجیدہ نظر آئے، خاموش بیٹھے رہے، عنایت اﷲ صاحب کی باتوں کا جواب بہت ہی مختصر طریقے پر دے کر خاموش ہوجاتے، جب وہ اٹھ کر چلے گئے تو عنایت اﷲ صاحب...

طبی میدان عمل میں ضرورت کی بنیاد پر رخصت کا اطلاق

This research article discusses optimal concessions (Al-Rukhsa) in light of the views of Jursists  in medical context. The study adopted an analytical method to analyze Quranic Verses, Ahadith and the principles of Fiqh and reliable classical juristic writings  related to this particular topic. The study came up with several results and one of the important results is the emphasis on the permissiblity of the idea of looking for the optimal concessions to be acceptable if certain conditions and criteria are duly fulfilled. It also conclude that the reforms of islamic laws as well as juristic thoughts in the modern era can not oppose the Islamic fundamentals related to the idea of religious information as long as that refarmation does not atter the fundamentals of Islam.

A voyage in search of the true religiona study of Maryam Jameelah's conversion to Islam and her critique of Western civilization

Maryam Jameelah is an American Jewish lady who, after her conversion to Islam, migrates to Pakistan on the invitation of Abul A'la Maududi. She is studied mostly as a scholar of modern Western thought. Less information is available regarding her conversion, however. Her writings indicate that her criticism of Western civilization is directly connected to her conversion. Therefore, this research aims to analyze her conversion and its relationship with her criticism of Western civilization. Notably, the complexity of the analytical study of any conversion process is augmented due to the involvement of various underlying motifs, events, and types of conversion. Therefore, Lewis Ray Rambo's heuristic stage model of conversion is used for understanding of psychological, sociological, historical, religious, and anthropological aspects of her conversion. Rambo uses the inter-disciplinary approach to formulate his heuristic model that consists of seven stages including context, crisis, quest, encounter, interaction, commitment, and consequences. This research finds out that adopting many religious traditions, groups, and movements, Jameelah is converted multiple times in her life. Her 'multiple conversions' reveal that it is her quest for the complete satisfaction that moves her from one religious fold to another. Her study of Islam provides her such satisfactory answers that end the process of her multiple conversions. After converting to Islam, she does not convert to any other religion. During her life in Pakistan, she is inclined towards Sufism and starts practicing it. Analysis of her 'multiple conversions' figures out that findings related to the context, crisis, and quest stages of Rambo’s model are almost the same in each of her conversion process whereas some differences are observed in other stages of her conversions. Regarding her criticism of Western civilization, it is observed that during her life in America, she feels the strong impact of secular culture on religion. Numerous factors such as the Reform Judaism especially the work of Moses Mendelssohn, the Western mood of living, the industrial revolution, love of natural beauty, the nonobservant attitude of parents, the genocide of red Indians, and love of classical music make her hate modernism and Western civilization. She claims that modernism or westernization are two sides of the same coin. When she discovers that, being influenced by the theory of evolution, modern scholars are trying to deny the presence of ideals such as permanence and absolute truth in the real life, she decides to spend the rest of her life in defending them by criticizing modern philosophies. In sum, her criticism of Western civilization can be divided into two types. Firstly, she criticizes Western civilization and its impact on Islam by evaluating its philosophical foundations. Secondly, she criticizes the reformers of Islam through hundreds of her book reviews. Moreover, she criticizes both Muslim and non-Muslim scholars of Islam alike maintaining that Islam does not need any sort of reforms or changes. She suggests embracing traditional orthodoxy in all world religions.
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