ڈیجیٹل بچے
محمد علی صدیقی
"انٹرنیٹ اور موبائیل نے نوجوان نسل کو کہاں پہنچا دیا ہے سمجھ میں نہیں آتا۔ آنے والا کل نہ جانے کیسا ہو۔!!۔" مینیجنگ کمیٹی کے صدر نے فکرمند لہجے میں کہا۔
"اتنی مایوسی ٹھیک نہی" میں نے کہا۔
میں کچھ اور بھی کہنے والا تھا کہ ایک ٹیچر درجہ چہارم کی ایک بچی کو لے کر آفس میں داخل ہوئیں اور بولیں
"سر یہ آپ سے کچھ کہنا چاہتی ہے۔"
"ہاں۔ کہو" میں نے ان کی طرف متوجہ ہوتے ہوئے کہا۔
"سر۔۔۔ کلاس میں ایک لڑکا مجھے بھابھی بلاتا ہے۔"
وہ اپنی مسکراہٹ چھپانے کی ناکام کوشش کر رہی تھی۔ مجھے کچھ عجیب سا لگا۔ میں نے اس بچے کو بلا کر وارننگ دی اور ٹیچر سے کہا
"آپ لوگ یہ شکایتیں خود ہی سن لیا کریں۔ آفس میں نہ لایا کریں۔"
"ہم تو سنتے ہی رہتے ہیں سر۔ میں نے سوچا کہ آج آپ بھی سن لیں" ٹیچر نے تھکے ہوئے لہجے میں کہا، " کل کے۔جی کا ایک بچہ اپنے ساتھ بیٹھی بچی سے پوچھ رہا تھا کہ کیا وہ اس سے پیار کرتی ہے۔ بچی کی شکایت پر میں نے ان دونوں کو الگ الگ بٹھا دیا لیکن کچھ ہی دیر بعد دونوں پھر ایک ساتھ بیٹھے باتیں کرتے نظر آئے۔"
میں نے ٹیچر کو جانے کا اشارہ کیا اور صدر کی طرف دیکھا۔ ان کے چہرے پر ایک معنی خیز مسکراہٹ کھیل رہی تھی۔
Sīrah is the topic which started during 1st Hijrah, from that time till now there are several books written on this topic, there is no such personality in history other than Prophet Muhammad (PBUH) whose biography from his birth till his death is preserved in such a manner. None of the aspect of his life is hidden, there was no such personality in history that was praised to such an extent. There are so many books written on the Sīrah of Holy Prophet (PBUH), but the one which was written by Allama Ibn-e-Kathir is indeed unique among them all. During his era there were too many books written on Sīrah al-Nabawiyyah but his command on Ḥadith and Fiqh made his work unique among others, he added authentic Aḥadith and narrations in his book and included such points which remained hidden from other authors. His book consists of 4 parts, and also includes Fiqh al Sīrah, which shows his great command over Fiqh (Islamic Jurisprudence). The work of Ibn-e-Kathir helps in deeply understanding the Sīrah of Prophet.
This study examines the life experiences of 500 women living in 34 shelter homes established by the Department of Social Welfare and Bait-ul-Mal, Government of the Punjab, Pakistan. The aim of the current study was threefold: to explore the challenges and risks to women’s lives which pushed them into the shelters; to accumulate information regarding available welfare services and their intervention in shelter homes; and to uncover the gap, if any, between existing welfare services and the actual needs of the women and identify the causes of this gap. Primary data was collected from service providers and women residing in the shelter homes through interviews. Face-to-face, in-depth interviews explored stories of extraordinary physical, emotional and cultural violence which were difficult to hear and painful to speak. The nature of the data was both quantitative and qualitative. The proportionate stratified sampling technique was adopted in order to gain a more representative sample. In addition, focus group discussions were conducted at nine locations in Punjab Province. Forced marriage, poverty, domestic violence, fear of honor killing, the right to divorce, love marriage, Watta Satta and Vani were the main factors, but the women were influenced to leave their homes by the intersectional system of society in which the concept of “honor” took the limelight. The results indicated that violence was a tool used by men to control women’s behavior within the patriarchal structure and that the intensity of the violence increased along with women’s demands for legal and religious rights. In such situations, shelters served as a safe haven but intervention and rehabilitation services were missing. The results also indicated that shelters are a taboo in Pakistani culture therefore they tend to provide only a temporary respite in a woman’s experience of violence. Furthermore, the shelters are embedded in a philanthropic model and need broader transformation. The study recommends a feminist or egalitarian approach for service provision in shelters and suggests that a structural overhaul is needed to improve the staff–resident relationship and to curb exploitative practices on shelter premises.