سید محمد احمد کاظمی
افسوس ہے پچھلے دنوں محمد احمد صاحب کاظمی کاانتقال ہوگیا۔مرحوم مولانا سید طفیل احمد صاحب منگلوری کے فرزند ارجمند اورایک نامور خاندان کے چشم و چراغ تھے۔الہٰ آباد ہائی کورٹ کے بڑے کامیاب ایڈوکیٹ اور ممبر پارلیمنٹ تھے۔ پارلیمنٹ میں وقف ایکٹ کے مصنف وہی تھے۔نیشنلزم گویاان کی گھٹی میں پڑا تھا۔کانگریس کے علاوہ جمعیۃ علمائے ہند اورمجلس احرار کے بھی سرگرم کارکن تھے۔ اخلاقی اعتبار سے بڑے درویش صفت اور خداترس انسان تھے۔گذشتہ سال جب کہ حج کرکے آئے تھے اس وقت سے ان کی دین داری میں عظیم انقلاب پیداہوگیا تھا۔آنحضرتﷺ کے ساتھ عشق کا یہ عالم تھا کہ نام نامی زبان پرآیا اورچشم پُر نم ہوگئی۔اسی جذبہ سے انگریزی زبان میں ایک ضخیم سیرت نبوی مرتب کررہے تھے جو افسوس ہے کہ نامکمل رہ گئی۔اﷲ تعالیٰ مغفرت وبخشش کی نعمتوں اورراحتوں سے نوازے۔ [دسمبر۱۹۵۹ء]
The patience is the noblest virtue and lays great stress on being patient. Islamic History is full of the examples from the lives of Ṣaḥabah who sacrificed a lot. Islam delineates all the divers and broader aspects of patience in all its form. The need is to follow all these noble personalities called Ṣaḥabah in our lives in this era in order to show tolerance and give respect to others. The Prophetic era is considered as the golden period wherein great students were trained to teach humanity, courage and determination. Although, having low status in society they taught the world how to lead a purposeful life with good morals and distinctive principles. They were the men rightly guided with high and far-seeing vision of the Prophet (r). They were the oceans of knowledge, instilled with spirit of service, thus stood as the exemplary icons of practical life. They chose indigent and destitute life but never extended their hands for help for their highly esteemed self-reliance. Those were men of field who never got afraid of anything in their life. They faced all the challenges with faith and patience, and with the spirit of Jihad, they crushed the infidels and uprooted infidelity from Arabian Peninsula. Owing to their strong faith, they passed through many wild, menacing and brutal stages but never tilted towards the worldly things or people, nor did they compromised on their firm belief and clear stance cultivated by the Holly Prophet (r). This was the reason they got the title weak those about is article This. Allah Almighty from (رضي الله عنهم) of companions of the Prophet (r) who were icons of Patience and determination. Their patience is un-exemplary. They were gifted with excellent qualities of forbearance.
Global education has emerged as a new educational response to the challenges and conditions of globalisation. Global education, however, has led to an on-going and vigorous debate among global scholars. Global education scholars have criticised nation-centric curricular and educational approaches of countries across the world for inadequately preparing students for the twenty-first century. The critical and post-colonial global scholars have also offered critique to global education for its failure to address economic inequity, dependency, structural violence, and the hegemonic processes of neoliberal globalisation (Kapoor, 2009 and Chana, 2011). Critique further indicates global education has failed to provide a multi-perspectival theoretical framework that truly represents views of the world’s diverse societies, nations and cultures (Kapoor, 2014 and Merryfield, 2009). The purpose of this study is to explore global education dimensions in the national curriculum of Pakistan Studies (class X-XII) for developing students’ global perspectives in schools. This research drawing upon colonial and post-colonial theoretical frameworks builds on the theoretical framework of one worldism (Pike and Selby, 2001), orientalism (Said, 1978), coloniality of power (Mignolo, 2000 and Quijano, 2000)) and southern theory (Connell, 2007). Employing two theoretical perspectives, this research analyses global education dimensions and practices in the national curriculum of Pakistan Studies, with specific reference to ethnocentric and Western-centric theoretical critiques. A case study method based on the interpretive approach was used to study Pakistan Studies curriculum practices of global education in two schools (one public and one private) in Chitral. The study employed qualitative data gathering strategies, particularly document analyses, semi-structured and open-ended interviews, classroom observations of participant teachers, and focused group discussions with students. The study utilised inductive data analysis technique to develop core categories in terms of dimensions of global education for developing students’ global perspectives. The research finds that the curriculum subject matter is superficially incorporates elements of cross-cultural awareness, perspective consciousness, world problems and local solutions, and global interconnections and interdependence for developing students’ global perspectives. The teachers’ pedagogies, on the one hand, construct/reconstruct and reinforce Western knowledge and promote Western-centric worldviews. On the other hand, some teachers introduce knowledge from Islamic and local traditions as a post-colonial resistance to the hegemony of Western knowledge. The Pakistan Studies curriculum provides perspectives within colonial and post-colonial frameworks rather than providing multiple perspectives on topical issues. The national curriculum over-emphasises economic and political global interdependence and interconnection, but ignores economic dependency, violence, and various forms of human rights