میرا ملک پاکستان
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اسا تذہ کرام اور میرے ہم مکتب ساتھیو!
آج مجھے جس موضوع پر اظہار خیال کرنا ہے وہ ہے:’’میرا ملک پاکستان‘‘
صدرِذی وقار!
جہاں تک میرے ملک کا تعلق ہے تو یہ مجھے جان سے بھی زیادہ عزیز ہے، اس کے کھیت وکھلیان عزیز ہیں، اس کے کوہ ودمن عزیز ہیں، اس کے گلستان و چمن عزیز ہیں ، میرا ملک پاکستان ایک ایسی سرزمین ہے کہ جس پر جملہ عالم اسلام ناز کرتا ہے۔ جس کا وجود ہرمسلم کے لیے ناگزیر ہے۔ جس کی بقاء وسا لمیت پرکلمہ گو کا مقصد حیات ہے۔
محترم سامعین !
پاکستان کا قیام ایک نعمت غیر مترقبہ ہے، ہم نے یہ آسانی سے حاصل نہیں کیا، اس میں لاکھوں شہیدوں کا لہو شامل ہے، اس شجر ثمر دار کی بنیادوں میں کئی یتیموں کی یتیمی بھی شامل ہے۔ کئی بیواؤں کے اشکبار آنسوشامل ہیں ، کئی نئی نویلی دلہنوں کی شبہائے عروس شامل ہیں۔ کئی نوجوانوں کی اُٹھتی ہوئی جوانیاں شامل ہیں۔
محترم صدر!
پاکستان ہم نے اس لیے حاصل کیا تھا کہ ہم اپنی عبادت آزادانہ کریں گے، ہم آزادی کی نعمت سے مالا مال ہوں گے۔ ہمیں رکوع وسجود میں آزادی ہوگی ، ہمیںصدقہ و خیرات کرنے میں آزادی ہوگی ہمیں تعلیم کے حصول میں آزادی ہوگی، ہمیں خدمت خلق میں آزادی ہوگی ،ہمیں تبلیغ دین میں آزادی ہوگی، ہمیں تفہیم قرآن میں آزادی ہوگی، ہم جملہ امورِ حیات سرانجام دینے میں آزاد ہوں گے۔
صدرِ ذی وقار!
ہم قائد اعظم محمدعلی جناح اور سلف صالحین کی کوششوں سے آزاد تو ہو گئے لیکن ہم نے آزادی کا مطلب غلط سمجھ لیا، ہم مادر پدر آزاد ہو گئے ، ہم اقرباء پروری...
In today’s world mankind seems to be skidding towards chaos and violence. Mankind is divided on the lines of faith, race, sect, colour, cast, language and creed. Odium and intolerance have become the orders of the day. This condition pushes to take the refuge of religion but the religious radicalism, intolerance and discrimination are also in the fold. In this situation Sufi message comes to give shelter for peace, love and humanity. The enlightened Sufi message is not for one nation, race, or community but it is for the whole of humanity. Pakistan has faced terrified situations due to dangerous trends of religious extremism, radicalism and social intolerance. In order to understand this problem, the concept of Sufism has been applied. This has been used as an approach / methodology to evade from hated and violent tendency to reorient Pakistan back on the track to peace and prosperity. Sindh and Khyber Pakhtunkhwa provinces of Pakistan have been taken as case study to give the empirical evidence. This study demonstrates that the enlightened message of Sufism has enough potential to bring back peaceful environment.
This study is divided into two parts. Part I undertakes an analysis of Blake & Mouton's Grid managerial styles
which they formulated in the context of search for managerial excellence in the United States after World War
II. The study highlights this context and documents influence of other social psychologists and scholars of
related social science disciplines on Blake & Mouton who themselves belonged to the discipline of Social
Psychology. Benefiting from emerging ideas about managerial styles, such as democratic style, authoritarian
style, etc, the two authors came up with a clever device of depicting styles on a 9 x 9 grid with 81 cells.
A manager's concern for production and people could be measured on horizontal and vertical axes on a scale
of 9 points, the 9 presenting maximum concern. A manager's maximum concern for production and minimum
concern for people could be termed as 9,1 style. Similarly, maximum concern for both production and people
could be described as 9,9 managerial style. Blake & Mouton posited certain elements of style, e.g decision
making, conflict resolving, humour/emotion, strength of conviction which in their view, could be measured on
some scale. The authors used a scale of zero to five.
Managers could carry out self-assessment of their styles. They could also learn to refine on the knowledge of
their own styles through candid critique from peers. Blake & Mouton have emphasized that accumulated social
science knowledge furnishes reliable basis to carryout self-assessment of managerial style and to choose the
best style. Through analysis of various styles on social science principles, and documentation of their own
observations during their consultancy work, they were convinced that on the basis of 9,9 style, development
training could be undertaken to promote organizational excellence. In part-II of the study, Blake & Mouton's
method of self-assessment of managerial styles has been applied in the case of educational managers working
under the Directorate of Federal Government Educational Institutions (FGEIs) in Pakistan, giving background
information on such institutions and the organizational setup in which the educational managers work.
Questionnaires were sent to 52 heads of institutions and 104 subordinates of these heads. The response rate
was 87%. Each questionnaire contained 36 items, 18 to measure concern for production and 18 to measure
concern for people. The data was prepared by working out responses to questionnaire items on a six-point
scale ranging from `never' to 'always' carrying value from zero (minimum) to 5 (maximum). Analysis of data,
when figures were rounded for purpose of locating heads of institutions on the grid, showed the style to be
predominantly a 7,8 style. This is not an authentic Blake & Mouton's Grid style. Such discrepancy has been
analysed in terms of self deception, the idea that without full knowledge of Grid style through a Grid Seminar,
manager's answers to questionnaire for determining grid styles are misplaced.
It is then concluded that real value of Blake & Mouton's Grid styles analysis lies in the whole process of
organization development which will involve not only self-assessment of managerial style but also a whole
range of six phases beginning with self-assessment and ending with consolidation of organization development
measures.