مثنوی سیرت ِ رسول ِ مقبول ﷺ
وَمَا أَرْسَلْنَاکَ اِلَّا رَحْمَۃً لِّلْعَالَمِینَ
اور ہم نے تمھیں نہیں بھیجا مگر رحمت سارے جہانوں کے لیے
الانبیآئ:آیت۱۰۷
اک جہالت کی گھٹا چھائی تھی دُنیا بھر میں
ظلم ہی ظلم بپا رہتا تھا بحر وبر میں
خیر اور شر میں کوئی فرق نہ کر سکتا تھا
ظلم کا سیل کسی وقت بپھر سکتا تھا
رحمتِ باری جو پھر جوش میں آئی یکبار
اور نمایاں ہوئے ہر سمت بدلتے آثار
وادیٔ بطحا میں اک نور برسنے کو تھا
ابرِ رحمت کوئی بھر پور برسنے کو تھا
تیرہ و تار فضاؤں کا مقدر چمکا
فرقِ افلاک پہ اک ماہِ منور چمکا
جبر کی رات چھٹی ، مہرِ نبوت اُبھرا
ظلم کی رات کٹی ، مہرِ نبوت اُبھرا
دشتِ گُم راہی کی راہوں میں ہدایت پھیلی
ہر طرف روشنیٔ رحمت و رافت پھیلی
خلوتِ خاص میں جبریلِ امیں ؑ آئے تھے
اور پیغام ِ خدا اُن کے لیے لائے تھے
زملونی کی صدا گوشِ خدیجہؓ نے سُنی
راہِ اسلام اُسی لمحے میں فی الفور چُنی
ٹھیک آغازِ رسالت میں علیؓ ساتھ رہا
زیدؓ و بوبکرؓ نے بھی آپؐ کو لبیک کہا
اقربا کو جو بلایا کہ مرا ساتھ تو دو
میرے ہاتھوں میں محبت کا ذرا ہاتھ تو دو
سُورما جتنے بھی بیٹھے تھے وہ خاموش رہے
سر بہ زانو تو کئی چہرہ بہ آغوش رہے
ایک کم سن جو علیؓ ابنِ ابی طالبؑ تھے
اُٹھ کے گویا ہوئے یوں سب پہ وُہی غالب تھے
گرچہ کمزور ہوں پر آپؐ کا ساتھی ہوں میں
دُنیا و عقبیٰ...
The Concept of Collective Ijtihad and Introduction to Prominent Institutions in the Muslim World for resolving contemporary jurisprudential issues is a burning issue these days. Ijtihad is the effort made by the mujtahid in seeking knowledge of the ahkam (rules) of the Shariah through interpretation. It is a known fact the ahkam specifically and explicitly prescribed in the Holy Quran and Sunnah are limited, and as human society evolves, new problems come to the fore. This is the responsibility of mujtahid to present solution of the problems in the light of the rules and principles prescribed in the Holy Quran and Sunnah. This endeavor can take place in three shapes, first by an individual effort of a mujtahid, second by a group of in the form of collective ijtihad while its more advanced shape is the consensus (ijma’a) of all the mujtahidin of the time. In this article all the three modes of ijtihad have been discussed and it has been concluded and suggested that the best option for resolving the issues faced by the Muslim Ummah is collective Ijtihad due its easy implementation. This also helps in avoiding many complications while seeking consensus (Ijma’a) in present day time. In this article a list of the problems have been given which need immediate attention of the Muslim scholars, while in the last part introduction of some prominent institutions of the Muslim World have been given with elaboration of their objectives.
ABSTRACT
This study is designed to assess the targeting efficiency, evaluate the welfare impact on the lives of the poor and explore the public perceptions about the performance of Dandot Bait-ulMal (DBM), Official Zakat System (OZS) and Benazir Income Support Program (BISP). To achieve the objectives, primary data is collected from households, through a survey conducted in Dandot and Dhalwal towns of district Chakwal, province Punjab, Pakistan. A total of 800 households are interviewed by using stratified and simple random sampling techniques. To address the objectives, different measures of targeting efficiency and propensity score matching methods are employed.
The findings reveal that DBM is the most efficient program since its targeting count gap is the lowest, followed by BISP and OZS. Targeting ratio of BISP is the lowest than that of the other two programs but its beneficiaries also belong to the richest households. The results show that all programs succeed to some extent in targeting poor, however, evidence of type-I and type-II errors is found. No leakage of funds is found in DBM. The third quintile of beneficiaries of OZS doesn't receive 24.5% of funds while about one-fifth of funds are not received by the poorest segment of BISP beneficiaries. About one-third of the beneficiary households get help to register their names with programs.
The estimates of matching methods reveal that per adult equivalent food and per capita health expenditure of cash recipients are significantly higher than those of the non-recipients. The significant difference in educational expenditures is also observed between recipients and nonrecipients of DBM and BISP. The poverty status of the BISP beneficiary households is not only higher than the non-beneficiary households but also statistically significant. The cash transfer of BISP is unable to provide any relief in terms of poverty to its beneficiaries. A significant proportion of the beneficiary households feel better off as compared to their position last year. Almost all the respondents report that the DBM has the potential to overcome poverty provided that proper ‘rehabilitation schemes’ are introduced and the ‘well-to-do people are motivated to
contribute’ to the program funds. The majority of respondents suggest that the ‘allocation of funds should be raised’, and ‘survey for the identification of the poor should be properly conducted’ to improve the role of the programs. The study implies that these programs can playa vital role in improving the lives of the poverty-ridden segments of the society but it needs sincere efforts on the part of the stake-holders.