بانی تنظیم ڈاکٹر اسرار احمد کا تعارف
ڈاکٹر اسرار احمد، ۲۶ اپریل ۱۹۳۲ ء کو ضلع حصار، ہریانہ، بھارت میں پیدا ہوئے۔ ۱۹۴۵ء۔ ۱۹۴۶ ء میں حصار ڈسٹرکٹ مسلم سٹوڈنٹس فیڈریشن کے فعال کا رکن اور جنرل سیکرٹری رہے۔
۱۹۴۷ ء میں میٹرک کے امتحان میں ضلع حصار میں اوّل اور پنجاب یونیورسٹی میں مسلم طلباء میں چوتھی پوزیشن حاصل کی۔ ہائی سکول کی تعلیم کے دوران ہی علامہ محمد اقبال (۱۸۷۷ء۔ ۱۹۳۸ء) کی ولولہ انگیز ملی شاعری سے ذہنی و قلبی رشتہ استوار ہوا اور احیائے اسلام کے لیے عملی جدوجہد کی امنگ سینے میں پرورش پانے لگی۔
اکتوبر، نومبر ۱۹۴۷ ء میں براستہ سلیمانکی قافلے کے ساتھ بیس دن پیدل سفر کر کے پاکستان آئے۔ ۱۹۴۹ ء میں گورنمنٹ کالج لاہورسے ایف۔ ایس۔ سی
( میڈیکل) میں پنجاب یونیورسٹی میں چوتھی پوزیشن حاصل کی۔ ۱۹۵۴ ء میں کنگ ایڈورڈ میڈیکل کالج لاہور سے ایم۔ بی۔ بی۔ ایس کیا۔ ۱۹۶۰ء۔ ۱۹۶۱ء میں منٹگمری (موجودہ ساہیوال) میں حلقہ مطالعہ قرآن و اسلامک ہاسٹل قائم کیا۔ ۱۹۶۲ ء میں والدین کے ہمراہ پہلی بار حج کی سعادت حاصل کی۔
۱۹۶۵ ء میں کراچی یونیورسٹی سے ایم اے اسلامیات کا امتحان فرسٹ کلاس فرسٹ پوزیشن میں پاس کیا اور اواخر سال لاہور منتقل ہوکر کرشن نگر ( حال اسلام پورہ) میں ذاتی مطب قائم کرنے کے ساتھ ساتھ مطالعہ قرآنِ حکیم کے متعدد حلقے قائم کیے۔ فروری ۱۹۷۱ ء میں دوبارہ حج بیت اﷲ سے مشرف ہوئے۔ اس موقع پر زندگی کا اہم ترین فیصلہ یعنی آئندہ میڈیکل پریکٹس چھوڑ کر بقیہ زندگی ہمہ وقت دین کی خدمت میں وقف کرنے کا عزم کیا۔
۱۹۷۲ ء میں تعلیمات وافکارِ قرآنی کے فروغ کے لیے مرکزی انجمن خدام القرآن، لاہور کے...
The ancient 5000 BCyears old Indus Valley Civilization, widely recognized as one of the most important early cities of South Asia. It is one of the world’s first cities and contemporaneous with ancient EgyptianCivilizations and Mesopotamian civilizations. Mohenjo-Daro is located west of the Indus Riveraround 28 kilometres (17 miles) from the town of LarkanaDistrict, Sindh, Pakistan. The Indus Valley civilization was entirely unknown until 1921. It was discovered in 1922 by R. D. Banerji, an officer of the Archaeological Survey of India, under the direction of John Marshall, K. N. Mohenjo-Daro does mean 'Mound of the dead'. It is the name given by the locals to the place. The total area of Mohenjo-daro is 620 acres. Numerous objects found in excavation include seated and standing figures, copper and stone tools, carved seals, balance-scales and weights, gold and jasper jewellery, and children's toys. Many important objects from Mohenjo-daro are conserved at the National Museum of India in Delhi and the National Museum of Pakistan in Karachi. In 1939, a representative collection of arteffacts excavated at the site was transferred to the British Museum by the Director-General of the Archaeological Survey of India.
The number of people killed or affected by firearms or light weapons each year is far greater than those killed by the atomic explosions in August 1945. Yet, in comparison to the weapons of mass destruction– which bear signature characteristics of indiscriminate mass annihilation and destruction - small arms and light weapons (SALW), or firearms have been viewed as less significant, less lethal and more manageable. This unfortunately is just one of the many myths that surround the destructive potential of these seemingly innocuous tools of violence and destruction. In case of Pakistan, the availability and continued proliferation of small arms, has not only made the country violence-prone but has also led to the violent framing of its politics. The acceptability of guninduced violence is becoming part of the political culture and more so than ever before, poses a direct and dangerous threat to the internal cohesion of the Pakistani state and society. Romancing the gun has been a salient feature of the Pakistani tribal culture for generations, where for centuries people have not only wore the gun as part of their dress code but have also taken pride in their ingenuity to manufacture weapons as a cottage industry. Across the country irrespective of ethnic or sectarian identity, the increase in licensed and unlicensed firearms ownership as well as indiscriminate usage and tolerance towards SALW has been manifold This study examines the role of SALW in the violent framing of Pakistani politics in the aftermath of the Soviet-Afghan war. It attempts to shed light on how small arms proliferation and use contributed to the rise in societal violence, perpetuated widespread insecurity and instability in the country and undermined the ability of Pakistani State to stem the rising tide of armed violence. It is not wrong to say that there is both a vertical as well as horizontal spread of weapons across the country which corresponds with the failing state of law and order and writ of government. The key questions to be addressed in this study are - what is the relationship between small arms and the sources of domestic insecurity and violence in Pakistan? Have SALW contributed to the fragility or failure of the state? Has the traditional culture of gun wearing and romancing with guns contributed to the increased violence in the country? What were the policy imperatives that motivated successive administrations in Pakistan to tolerate the emergence of illicit arms market? What is the negative fallout of these policies over the years, and why is the Pakistani state now feeling the impact of these weapons more than ever before? What more needs to be done, keeping in mind the increased international efforts at seeking a monumental arms trade treaty and other legislations to curb proliferation of small arms at both state and non- state level. Lastly, were the various remedial measures undertaken by the Pakistani state to redress domestic security concerns internally - motivated or these were acts undertaken to appease outside actors?