المبحث الثالث: خود کلامي
" خود کلامي" ھذہ المجموعۃ الثالثۃ لبروین شاکر۔
ظھرت ھذہ المجموعۃ الشعریۃ أمام أنظار الشعراء، ومحبي أعمال بروین شاکر لأول مرۃ عام (1985م)، وتعکس ھذہ المجموعۃ الشعریۃ المنازل الراقیۃ عن شخصیۃ الشاعرۃ، وتغیر أسلوب کلامھا ومرارۃ ألفاظھا، وقد أخذت الشاعرۃ تنظر الحیاۃ بنظرۃ أدق قریب من الحقیقۃ والواقع بعید عن الخیال والأمل الزائف۔ تقول الدکتورۃ سلطانۃ بخش یتضح في ’’خود کلامي‘‘ ان السفر الذي بدأت الشاعرۃ في خوشبو فقد تغیر أسلوبہ وحقیقتہ، وقد أصبحت ھذہِ المجموعۃ الشعریۃ صورۃ صادقۃ عن إنسانة بالغۃ تفھم الحیاۃ وتنظر الواقع علی حقیقتہ وتطورت أحاسیسھا، إنما في خوشبو فکان عن الشابۃ المراھقۃ ذات الأحاسیس المليئةبالأحلام والأمل الناعم وکانت تنظر إلی الحیاۃ بالبراء ۃ والبرودۃ الھادئة ۔ یقول أمجد أسلم أمجد ’’أن في شعر بروین شاکر من خوشبو إلى خود كلامي صورۃ واضحۃ عن الإحساسات التي یجد فیہ القاريء دقات عواطفہ الناقصۃ أو الکاملۃ بوضوح، وبراعۃ الشاعرۃ تکتمل في أنھا أعطت صورۃ صادقۃ عن ھذہ المشاعر والإحساسات بشکل لطیف وشعور ھاديء ناعم مليء بألوان البراءۃ۔
ورأي الشاعر حمایت علي في خود کلامي بأن ھذہ المجموعۃ عبارۃ عن تلك الروح التي تعبر عن حیاتھا وشعرھا الذي بہ تجد الأنس في وحدتھا وفراقھا ۔
یتضح من ذلك أن الشاعرۃ تقدمت في العمر والتجربۃ وأخذت تنظر للحیاۃ بصورتھا الحقیقیۃ، وأنھا تعطي تعبیرًا صادقًا عن وحدتھا وآلامھا، وکیف أن قلبھا المکسور یجد اللذۃ في الأنھیار والحزن، وأن جمال الوحدۃ والفراق یجد راحۃ البال والھدوء المسحور عند لقاء الحبیب، وھذہ المجموعۃ الشعریۃ تعطي صورۃ شاملۃ عن الحیاۃ وما فیھا من مشاکل وھموم والفھم العمیق وتنظر إلی الحیاۃ بنظرۃ قاسیۃ لأن الدنیا أقسیٰ من طموحاتھا، وکیف أنھا تحاول السير خلف تحقیق الأحلام والطموح ولکن قساوۃ الحیاۃ لا تساعدھا في تحقیق ھدفھا ولا تعطي لھا ید الأمل ولا تجد القلیل من الضوء في ھذا الطریق المظلم الذي سدّ أبواب أفراحُھا...
Being the natural religion, Islam demands peaceful, liberal and civilized society. To achieve this goal Islam introduces two types of laws; permanent and Transitional law. Permanent law are those which are abide by every person of the Muslim society i.e Marriage laws, economic laws, political laws, Family laws, heir ship laws, social laws and other such laws. On the other hand there are some temporary or Transitional laws; i.e War laws, Divorce laws, laws for Slave or laws to end slavery, Criminal Laws (Qis┐s, Diyat, Rajam and Lashes etc), there laws are put into practice only in conditional situations. After achieving the goal these Transitional laws are no more in practice. Islam is complete code of life and gives Laws and Rules for any situation. Islam is natural and liberal religion, its laws since beginning are very much practicable and result oriented. Whenever and where ever Islamic laws have been put into practice society has got its fruits. In this article Islamic Transitional Law are briefly discussed to understand the background of transitional laws. Detail of these laws can be seen in Hadith and Fiqah books.
A Comparative Study of Teacher Education Program in Pakistan and Turkey at Secondary Teacher training is a lynchpin of teaching learning process. Curriculum of teacher training programme
plays a vital role in its success. The study was undertaken to compare Secondary School teachers’
education programmes in Pakistan and Turkey. The study pinpointed the points of congruence and
incongruence in teacher education programmes of both the countries. The study was carried out to
achieve set objectives and research questions.Major objectives of the study were to highlight the
procedure which is being used to monitor and evaluate the model lessons; to investigate the similarities
and differences in teacher education programmes of both the countries, teaching practice facilities,
curriculum, comparison of teaching methodology, teaching faculties of Pakistan and Turkey, foreign
professional training, duration of teacher training course, monitoring and evaluation, assigning of
projects, comparison of education facilities available in both the countries and to suggest possible plan
for teacher education based on best practices of both the countries.
Research questions were framed to achieve the objectives of the study. 25 teacher trainers (13 Turkish
and 12 Pakistani) and 200 prospective teachers (100 Turkish and 100 Pakistani) were taken as sample
for the study. Two survey questionnaires were developed: one questionnaire for teacher trainers and
one for prospective teachers from Pakistan and Turkey. Survey Questionnaires were used as an
instrument for data collection and data was analyzed by using percentage and mean score. Majority of
Turkish teacher educators received foreign professional training while majority of Pakistani teacher
educators did not receive any foreign professional training. Teacher educators of both the countries
had attended seminars, workshops and conferences. Teacher educators as well as prospective teachers
of both the countries had consensus that supervision and evaluation of model lessons should be done
by a panel of examiners rather than head of institution or an individual teacher. Turkish teacher
educators were satisfied with the number of teaching staff, working conditions, funds for research ,
internet facilities and gadgets whereas Pakistani teacher educators and prospective teachers were
dissatisfied with the number of teaching staff, working conditions, funds for research, internet facilities
and gadgets. Turkish prospective teachers and teacher trainers mostly used demonstration method
whereas most of Pakistani teacher educators used lecture method. The researcher also recommended
that duration of B.Ed. should be increased to two years instead of one year.
On the basis of findings, major conclusions were drawn. The researcher gave his findings and
recommendations to attain maximum benefit of teacher training programmes in Pakistan and Turkey.