مارنہیں پیار
زندگی میں انسان کو کئی حوالوں سے زندگی کا احساس دِلانا ہوتا ہے اور ثابت کرتا ہے کہ وہ شاہراہ حیات پر رواں دواں ہے خواہ وہ راستے خار دار جھاڑیوں سے پر ہو یا اس پر از ہارواثمار سے لدے درخت کی ٹہنیاں سر جھکائے محوِ حمدوثناء ہوں۔ زندگی مسائل سے بھری ہوئی ہو یا اس کی رنگینیاں ، رعنائیاں اظہر من الشمس ہوں۔ انسان کو کسی نہ کسی صورت میں ان سے واسطہ رہتا ہے۔ انسان کبھی خوش وخرم ہوتا ہے اورکبھی ناراضگی کے باعث اس کی پیشانی پرشکن واضح ہوتی ہے۔
زندگی میں انسان سے کوئی اچھاعمل سرزد ہوتا ہے تو اسے انعام و کرام سے نوازا جا تا ہے اور اگر اس سے کوئی خطا سرزد ہوتی ہے تو اس کو اس کی سزا بھگتنا پڑتی ہے، اچھے کام کی انجام دہی پراچھے صلے کا سزاوار ٹھہرتا ہے اور سہواً یا عمداً کوئی غلطی ہو جائے تو وہ سزا کا مستحق ٹھہرتاہے۔ دین اسلام میں بھی جزاء وسزاء کا تصور موجود ہے، عابد اور صالح مسلمان کے لیے وعدہ ٔحورو قصورموجود ہے۔ خاطی اور گنہگار کے لیے وعید جہنم کا تصور موجود ہے۔ اگر یہ تصور ختم ہو جائے تو حصول راحت کے لیے کی جانے والی مساعی جمیلہ کی چمک ماند پڑ جائے گی اور سزا کی طرف مائل ہونے والی حرکتیں اور اعمال سیٔہ کی کثرت ہو جائے گی’ ’مار‘‘ کا تصور موجود ہے اور ’’ پیار ‘‘ کا تصور بدرجہ اتم موجود ہے۔
یہ ہماری عظمت ہوگی ’’مارنہیں پیار‘‘ کو اپنے معاملات میں جب داخل کریں گے، اور محبت و شفقت کا وتیرہ اپنائیں گے تو اس خصلت حمیدہ کی آفاقیت سے کسی طور بھی صرف نظر نہیں کر سکتے۔ یہ اسلوب ایک طالب علم کے لیے فرحت بخش ثابت ہوگا۔ اگر چہ مار کے تصور سے تاریخ...
Spending in the cause of Allh is one of the most important ways for the welfare of society and all the divine books agreed about its vital role in the betterment of human lives. But it is obvious from Quraan that not everyone has capacity for it but only those who are saved from stinginess: And whoever is protected from the stinginess of his soul - it is those who will be the successful. (Al-Hashr: 09) It is also very relevant question in this regard that what should be spent? And how and where should be spent? Hence only that type of spending which is according to the need of time is worthy to be called as best use of it, as Prophet (Peace be upon Him) pointed out to the charity of water when Saad ibn e ubadah asked him about the best mean of charity after the death of his mother and people were in urgent need of water. So it is clear that the one who intended to charity must have the actual and original idea about the demand of those who are in crises and then he should decide to arrange the appropriate means in this regard. We found crystal clear indications in the seerat ur rasool (Peace be upon Him) about the appropriate spending in accordance with the demands of current time like the encouraging the release of slaves especially in the Makkah and the treaty of brotherhood among the immigrants and the ansaar and promoting the building of prophetic mosque and preparing the army for battles and promising the abode in paradise in response. This article deals with role of charity in welfare of current society by the proper means and ways, some of the important points are as follows: 1. Introduction. 2. Importance of Infaq in Quraan and Sunnah. 3. Examples of charity in accordance with the demands of society in light of seerah. 4. Charity endowments and its role in the well-being of society in the light of fiqh us seerah. 5. The needs of contemporary society and the role of Charity endowments. 6. Pre-protection from negativity, because prevention is better than cure. 7. Recommendations or proposals for proper expenditure
This qualitative-cum-descriptive piece of research aims at highlighting the popular conventions of (re)presentation with which women of Pakistani society have been portrayed and given voice to in the mainstream indigenous feminist discourse. Since fact and fiction both constitute the making of such conventions, therefore, the study focuses on the fictional and theoretical aspects of Pakistani women's identity and image in the contemporary feminist debate within Pakistan and seeks to see what brand of feminism is born out of it. The literary and imaginative conventions are critiqued side by side with the theoretical assumptions as espoused by indigenous feminism. What informs such analysis is a constant sense of inadequacy in terms of giving voice and representations to Pakistani women in matters of their identity and status. The insight drawn out of such analysis is the need to revise the perspectives and patterns with which to analyze and understand the position and image of Pakistani women as well as to incorporate and include multiple and diverse perspectives in order to appreciate and understand the complex yet lived realities of women in their peculiar socio-cultural milieu. Given the diversity and multiplicity of views and voices, the principal operating assumption of my work is to suggest patterns (of behavior and thought) which could "unify" and "include" rather than "alienate" and "exclude". My work attempts to see and seek the identity and image of Pakistani women to be reformulated and remolded by encompassing a wide range of women with their unique and shared perceptions about their own identity in particular and other women in general.