لوگ ندیم ندیم کہے ہیں
یہ شاعر اور اس کی شاعری ایک ایسے خوابیدہ شہر میں پَل کر جوان ہوئے ہیں،جس کے باشندے سنہری شباہتوں کے ساتھ ساتھ ایک شان ِ بے نیازی بھی رکھتے ہیں۔اسی ماحول کے ساتھ ساتھ ہمارایہ ندیم پروان چڑھا ہے، ندیم سے میری پہلی ملاقات کب ہوئی ،معلوم نہیں،البتہ میں اس کے ’’یک بوسہ ودواشک ‘‘کی دل چسپ داستان سے خوب واقف ہوں۔ایسا شاگرد جو آپ کی آنکھوں کے سامنے ترقی کرتے ہوئے آپ کا رفیق ِکار بن جائے،اُس نوجوان دوست کے ساتھ ہونے والی گفتگوئوں میںزندگی کے کون کون سے رطب ویابس زیرِبحث نہیں آئے ہوں گے؟ندیم نے کالج کے زمانے میں شاعری ،افسانہ نگاری اور نقدونظرکی دنیامیں ایک ساتھ قدم رکھا۔یہ شعری مجموعہ اس کے افکار وتفلسف کا پہلاعکس ہے۔ اس کے مشتملات میں موجود غزلوں اور نظموں پر ناصر کاظمی کے گہرے اثرات ہیں ۔محمدندیم صادق نے اس کابرملا اعتراف بھی کیا ہے:
لوگ پوچھتے ہیں کیا غم ہے
رنگ ترا بھی ناصر سا ہے
میر و ناصر میرے مرشد
مجھ پر ان کا رنگ چڑھا ہے
’’تنہائی کا دکھ گہرا تھا‘‘
ناصر یہ بھی تو کہتا ہے
ناصر کی ’’پہلی بارش‘‘ میں
صادق پورا بھیگ چکا ہے
چاندکے ہم راہ پیدل سفرکرنے والا،شیرازی کبوتروں سے کرب وبلا کے واقعات روایت کرنے والا،راج ماتاکے تاج سے موتی چرانے والی چڑیا کی کھوج میں رہنے والا،ناصرکاظمی،ہماری جدید غزل کا ایک اہم سنگ میل ہے،سکول کے دنوں میں علی گڑھ کے فارغ التحصیل ایک مہربان بزرگ نے مجھے ناصر کاظمی کا اولین شعری مجموعہ ’’برگِ نے‘‘ بطور تحفہ عطاکیا۔اس کتاب نے مجھے شعرکی ایک انوکھی طلسم ہوش رباتک رسائی دی۔ اس کے مندرجات نے میرے جیسے مبتدی کے لیے امکانات کا ساتواں درکھول دیا۔آہستہ آہستہ شعروسخن کی نئی نئی وادیوںکی سیر کی، بہت سا وقت گزرگیالیکن ناصرکاظمی کی شاعری آج بھی زندگی کی...
The personality of Allama Iqbal is the integral part of the religious and national thinking of the Muslims of subcontinent, and for Pakistanis along with a religious thinker he is also the person who gave the idea of Pakistan. Because of this legacy Iqbal is considered as the founder of a school of thought in Pakistan's academic atmosphere. The magnitude of this position and importance is evident from the fact that the people of different intellectual backgrounds and ideologies have been seeking evidence from Iqbal in support of their arguments. So even the proponents of socialist ideology or the holders of the thought of negating the legal status of Hadeeth have tried to prove Iqbal as a torch bearer of their stance and saw their struggle as a continuation of his (Iqbal’s) thinking. But it is a general rule that a person, especially the one who is a prominent figure and there are a lot of themes that are present in his thoughts, cannot be judged on the basis of only some of his works. So declaring Iqbal as the negator of legal status of the Hadeeth because of some of his writings is not a fair academic activity. This paper would study the actual view of Iqbal about the legal status of Sunnah as well the place of Prophethood in his thoughts and try to figure out whether his stand in this regard is in accordance with the traditional concept o1r it is different and if it is different then how much is it different?
Education can uplift individuals, families and nations from poverty and enable their socio-economic mobility, and for that reason, achieving universal access to education has been included in several international and national memorandums. The United Nations, in 1948, declared education a basic human right. World’s leaders came together in Dakar (2000), then in New York (2015) and set the global agenda for ensuring equitable education access for all. Generally, it is state’s responsibility to ensure education provision but sadly, the current education situation in Pakistan shows the bleak picture of government’s interventions and successes in the sector. For decades, Pakistan has faced serious challenges and setbacks to fulfill its promises on the above commitments, as around 22.6 million children are out of schools today. Non-government organizations (NGOs) have emerged as alternatives to help the government and communities to catch up and fulfill the local-global promises. Like the government, NGOs have also been contested in the literature between being solution and problem to providing affordable, relevant, quality and sustainable education to the marginalized communities. Against these local-global realities and theorizations, this qualitative case study explored how a local educational NGO, through its leaders’ thoughts and actions mobilized underprivileged communities to increase their children’s access to quality education. The study’s findings are consistent in describing NGO’s and its schools’ positive role in making education accessible. It is found that providing education access in the economically deprived, religiously fragile and politically charged conditions of rural Sindh demand more complex, creative and yet contextualized approaches. The NGO (AAS, pseudonym) and its schools considerably expanded access of quality education to the public through the clear policy-practice match in maintaining standard education, social mobilization, inclusiveness, subsidized-fee and social capacity-building projects. Apart from these, (a) the schools’ proximity, (b) excellent infrastructural facilities, (c) safe learning environment, (d) educational opportunities and (e) committed local female teachers, -- all improved access, quality, sustainability, relevance and community’s emotional engagement and advocacy of the schools. An important finding was the establishment of schools’ direct relationships with communities and individuals instead of using specially designed structures like school management committees. Community mobilization took place and sustained due to highly committed and culturally informed NGO’s and schools’ leadership. They aligned their organizational mission and policies with the contextual nuances. As a result, schools’ interventions were not seen a threat to local traditions and norms. AAS’s schools accomplishments to reach out poor families ultimately depended