مال مویشی، مصر و مانسہرہ
شرم الشیخ سے جبلِ موسیٰ کا زمینی فاصلہ کوئی دو سو میل ہوگا۔ سارا راستہ بے آب و گیاہ ہے۔ کہیں کہیں جھاڑی نما درخت نظر آتے ہیں جس کو مقامی زبان میں ’’شگ‘‘ کہتے ہیں۔ راستے میں چھوٹی چھوٹی بستیاں بھی نظر آتی ہیں جن میں مکان ایک دوسرے سے بہت دور ہوتے ہیں یعنی مکانوں کے درمیان محلے اور چم کا تاثر نہیں بن رہا تھا۔ سڑک کنارے کبھی کبھی بکر والوں اور چرواہوں کی ٹولیاں سفر کرتی نظر آتیں ،دکتورہ بسنت نے مجھے سے پوچھا کہ پاکستان میں بھی یہ قوم موجود ہے ؟میں نے کہاجی بالکل ۔اس نے کہا یہ بہت محنتی اور مالدار ہوتے ہیں۔سفر کے گردوغبار نے ان کے چہرے کو غربت زدہ بنا لیا ہوتا ہے مگر ان کی بکریاں ،اونٹ اور بھیڑیں لاکھوں کروڑوں کی ہوتی ہیں ۔میں نے کہا جی بالکل پاکستانی چرواہے بھی ایسے ہی مالدار اور محنتی ہوتے ہیں،میں جب بھی ان سے ملتا ہوں ان کو اعصابی طور پر مضبوط پاتا ہوں نہ راستوں کی طوالت سے پریشان نہ جلد منزل تک پہنچنے کی فکر نہ سفرکی صعبتوں کا گلہ اور نہ جسمانی و ذہنی تھکن کے آثار ،شہری آبادیوں اور بستیوں سے گزرتے وقت جب یہ بھیڑ بکریاں ریوڑ سے الگ ہو جاتی ہیں یا کوئی بس ،ٹرک یا گاڑی والا ہارن دیتا یا کوئی بدزبانی کرتا ہے تو ان بکر والوں کو غصہ نہیں آتا ،بس اپنے بے زمام ناقے کو یہ گلہ بان منہ کے ذریعے خاص سیٹیاں بجا بجا کر سوئے قطار کشیدتے چلے جاتے ہیں ۔
مانسہرہ سے دریائے کنہار کے کنارے کنارے ایک سڑک ناران اور گلگت کی طرف جاتی ہے ،درمیان میں عطر شیشہ کے مقام پر ایک دوراہا آتا ہے جہاں سے کشمیر مظفر آباد تک...
After the Prophet r the Muslims all over the world associate themselves with him by following his pious deeds and acting upon his sayings (Hadith). The Muslims of the sub-continent have been very zealous in this respect and have done great job in this regard. In the subcontinent, the sayings of the Holy Prophet reached with Islam during the era of pious caliphs. In those days, according to some traditions, 25 companions of the Holy Prophet ﷺ Sahaba (R. A) and 42 Tabe-ien (those who had seen the Sahaba R. A i-e their successors) came to India and preached Islam. This preaching was continued by later Muslims and the rulers like Mohammad Bin Qasim and Mehmood Ghaznavi. The services of great Muhaddeseen (narrators and illustrators of the sayings of the Holy Prophet r like Musa Bin Yaqoob, Yazid Bin Abi Kabsha, Abu Musa Israeel Bin Musa and Abu Hafs Rabi Bin Sabih are note worthy. They provided local people the knowledge of Hadith. These scholars earned fame and prestige by their great works in this field. Shah Waliuallah wrote Mussffa and Maswwa, in subcontinent there are great many institutions like Jamia Salfiya Faisalabad, Jamia Ashrafia Lahore, Jamia Naeemia Lahore, Khair- ul-Madaras Multan, Jamia Mohammadia Gujranwala, Dar-ul-Hadith Delhi and Jamia Salfiya Banaras to teach the knowledge of Hadith.
This study explores how public sector schools female head teachers experience in-service professional development programs to influence their professional and personal experiences. Under the qualitative research paradigm, two research participants were selected through purposive sampling. Semi-structured interviews, observations and reflective journal were used as tools for data collection. This study was conducted in two public AKU-IED co-operative schools in Karachi, Pakistan. Study findings show that attending professional development programs has influenced the women head teachers' personal and professional lives. Their journey of evolving as educational leaders, in context where educational leadership is primarily male-dominated has been greatly influenced by both their birth and marital families and also the school. Their commitment to enhance their practice by attending professional development programs to learn new skills and knowledge has equally been facilitated both by their families and school administration. Hence, they feel competent and confident in their leadership practices. Participating in professional development programs have enhanced their organizational skills as well as their abilities to be a role model and to create an environment where staff works as a team to improve student learning outcomes. Nevertheless, patriarchy directs women's lives and they have to negotiate multiple roles and responsibilities within the ascribed gender norms of the context. Their participation in professional development programs, while possible in most instances, has also been challenging. Their mobility, care giving and domestic tasks have made it challenging for them to fully participate in professional development programs. Whereas, predominantly mixed-sex groupins in professional development programs have been problematic for the women head teachers. Nevertheless, opportunities to network and learn from the best practices of other educational leaders have been important. The women head teachers have had to overcome resistance from stakeholders in their determination and commitment to implement new learning in order to bring about change at the school level. This study was justified the need to include women's voice in educational leadership to further the knowledge-base and to challenge gender structures to enable more women to enter into this field. In particular, it has been significant in bringing forward women educational leaders' experiences of professional development programs, an area of education which has gone largely unexamined in the Pakistani context.