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عبدالمجید خواجہ

عبدالمجید خواجہ
افسوس ہے کہ گذشتہ مہینے دوسری دسمبر کو ہماری پرانی قومی بزم کی ایک یادگار عبدالمجید خواجہ نے انتقال کیا، خواجہ صاحب مرحوم کی شخصیت بڑی جامع تھی، ان کی ذات میں دین و سیاست، قومیت وطنیت اور اسلامی غیرت و حمیت کا بڑا متناسب اجتماع تھا، ان کی پوری زندگی ملک و ملت کی خدمت میں گذری، طرابلس اور بلقان کی جنگ سے لے کر ہندوستان کی آزادی تک ہر قومی و ملی تحریک میں ان کا نمایاں حصہ رہا، اس دور کے لیڈروں میں ان کا ممتاز مقام تھا، ایک طرف وہ پکے قوم پرور اور وطن دوست تھے، مسلمان فرقہ پروروں کا ہمیشہ مقابلہ کرتے رہے، دوسری طرف راسخ العقیدہ مسلمان تھے اور ان کا دل اسلامی غیرت و حمیت سے معمور تھا، اس لئے ہندوستان کی آزادی کے بعد کے حالات سے بہت بددل تھے، اور اس سلسلہ میں نئے ارباب سیاست اور ارکان حکومت سے بہت صاف اور کھری باتیں کہتے تھے، پنڈت جواہر لال تک ان کا لحاظ کرتے تھے، مسلم یونیورسٹی اور جامعہ ملیہ سے بہت قدیم اور گہرا تعلق تھا، جامعہ کے تو معماروں میں تھے، آخر وقت تک اس کے چانسلر رہے۔ مسلم یونیورسٹی کے بھی رکن رکین تھے، آزادی کے بعد یونیورسٹی میں جو غیر اسلامی رجحانات پیدا ہوگئے ہیں ان کی اصلاح کے لئے برابر کوشش کرتے رہے۔
خواجہ صاحب علی گڑھ کے اس دور کی پیداوار تھے جب انگریزیت اور تجدد اس کا طغرائے امتیاز تھا۔ بیرسٹری کی تعلیم کے سلسلہ میں ان کا قیام عرصہ تک لندن میں رہا، لیکن ان کا مزاج ابتدا سے مذہبی تھا، اس لئے وہ ہر دور میں عملاً مسلمان اور پابند مذہب رہے، اور عمر کے ساتھ ساتھ ان کی مذہبیت بڑھتی گئی تھی، ان کا مذہبی مطالعہ وسیع تھا، مذہبی گفتگو میں آیات و احادیث...

Perceptions of Sindhi Muslims Towards Exogamous Marriages: An Exploratory Study

It has been said that exogamous marriages tend to lead to language shift (Igboanus & Wolf, 2009 & Dumanig, David & Shanmuganathan, 2013). In an early study Gal (1978) found that Hungarian women marrying German men in the city of Oberwat had shifted to German to negate their peasant Hungarian ancestry and to move up the socio-economic ladder. Similarly, David and Dealwis (2011) found in their study of Malaysian Sindhi Hindus that exogamous marriages tend to lead to language shift but is not the only reason for the shift away from the heritage language. Therefore, before mixed marriages take place one should study perceptions of the speech community towards such marriages. In this exploratory study, the perceptions of Sindhi Muslims-men and women and from different socio-economic groups towards exogamous marriages are studied. With this objective, semi-structured interviews were conducted with ten Sindhi Muslim participants (four male adults and six female adults) who live in Karachi. The interviews were recorded, transcribed, coded and themes were generated after formal consent was obtained. The findings show that language choice in the home domain is shifting because of intercultural marriages. Also, such marriages are frequent among Sindhi community members with a high socio-economic status who live in cities. Gender plays an equal role too, as the women respondents showed mixed responses towards exogamous marriages while the male respondents had a more positive perception. Such views and perceptions may affect choice of marital partners and language choice in the home domain.

Effect of Religious Education on the Moral Development of Children

Education is a moral enterprise. Character building of students is the pivotal goal of education all over the world. It has ever been a hot issue either religion should be included the syllabi or secular values are enough for the moral development of young children. During the recent years, syllabus for Islamyat in schools and Madaris of Pakistan has also come under objection and revision. However, no research on relationship of moral development and religion has come to light in Pakistan. For the reason, a study was conducted to find the, “Effect of religious education on the moral development of children.” It was a causal comparative ex post facto study with a 3x3 factorial design. The stratified sample comprised 1350 children of 4-15 years from public schools, Madaris and uneducated from urban and rural areas of Lahore. The researcher developed a tool MDII (Moral Development Interview inventory) herself. Its validity and reliability were determined statistically. The data was analysed by ANOVA and T-test for independent sample. It was found that there was a substantial increase in the moral development of children during every age stage. Religious education has also significant positive effect on the moral development of children because the uneducated children showed the least moral development. The children from 7-11 (childhood) from schools and Madaris showed equal performance and the children in early childhood of Madaris indicated no significant difference with uneducated children. It was concluded that Hifz students were not provided with illustrative moral content so they lagged behind in moral concepts. The adolescents studying translation of the Quran and Hadith showed the highest stage of moral development. It was suggested that Madaris should introduce translation of the Quran and comprehensible subject matter of religion for young students also.
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