نواب اخترؔ یارجنگ
حیدرآباد میں اودھ کے ایک مشہور ممتاز مینائی خاندان کے فرد فرید نے بھی ہماری دنیائے فانی کو الوداع کہا، منشی امیر احمد صاحب امیر مینائی کے خلف الرشید نواب اختر یار جنگ بہادر جنہوں نے دکن میں امیر مرحوم کی وفات کے بعد سے دکن کو شاہ دکن کی نوازشوں سے اپنا وطن بنالیا تھا اور معتمد امور مذہبی کی حیثیت سے سینکڑوں مفید خدمات انجام دیں اور ہر نیک کام کی امداد میں سبقت کی اور اب چند سال سے پنشن پاکر عزت کی زندگی بسر کررہے تھے، اب وہ ہمیشہ کے لیے بزم حیات سے رخصت ہوگئے، اﷲ تعالیٰ ان کی نیک خدمات کا نیک صلہ عنایت فرمائے، وہ شاعر بھی تھے اور اختر تخلص کرتے تھے۔ (سید سلیمان ندوی،جولائی ۱۹۴۰ء)
The concept of coherence is not only a semantics one that exists within the meaning of text; it refers to grammatical continuity of a text that accurs within surface and deep structure of the discourse، and that define it as a text/discourse. That is why the study of coherence is important in textual linguistics، especially in the Text of Holy Qur’ān. Therefore the ancient researchers have chosen it in different ways in the Qur’ānic textual analysis. The ancient Arab started the study of Coherence to prove the Qur’ānic text as “Moʻjiza” and “iʻjāz” because of its organization and arrangement of text according the “Naẓm” “Insijām” “Ittisāq” “Iltiḥām” and many others. The English term that substitutes these terms is just Cohesion and Coherence. So we can say that the Arab were doing well about the discourse/textual analysis of the texts, especially the Qur’ānic textual coherence was their main goal. The Article aims to explore the main roots، elements and aspects of textual coherence in Arabic language. This work differ from previous works in many aspects as it focuses on the concept of coherence and its various aspects particularly in terms of the coherence in Arabic Language in the light of Qur’ānic text.
Global education has emerged as a new educational response to the challenges and conditions of globalisation. Global education, however, has led to an on-going and vigorous debate among global scholars. Global education scholars have criticised nation-centric curricular and educational approaches of countries across the world for inadequately preparing students for the twenty-first century. The critical and post-colonial global scholars have also offered critique to global education for its failure to address economic inequity, dependency, structural violence, and the hegemonic processes of neoliberal globalisation (Kapoor, 2009 and Chana, 2011). Critique further indicates global education has failed to provide a multi-perspectival theoretical framework that truly represents views of the world’s diverse societies, nations and cultures (Kapoor, 2014 and Merryfield, 2009). The purpose of this study is to explore global education dimensions in the national curriculum of Pakistan Studies (class X-XII) for developing students’ global perspectives in schools. This research drawing upon colonial and post-colonial theoretical frameworks builds on the theoretical framework of one worldism (Pike and Selby, 2001), orientalism (Said, 1978), coloniality of power (Mignolo, 2000 and Quijano, 2000)) and southern theory (Connell, 2007). Employing two theoretical perspectives, this research analyses global education dimensions and practices in the national curriculum of Pakistan Studies, with specific reference to ethnocentric and Western-centric theoretical critiques. A case study method based on the interpretive approach was used to study Pakistan Studies curriculum practices of global education in two schools (one public and one private) in Chitral. The study employed qualitative data gathering strategies, particularly document analyses, semi-structured and open-ended interviews, classroom observations of participant teachers, and focused group discussions with students. The study utilised inductive data analysis technique to develop core categories in terms of dimensions of global education for developing students’ global perspectives. The research finds that the curriculum subject matter is superficially incorporates elements of cross-cultural awareness, perspective consciousness, world problems and local solutions, and global interconnections and interdependence for developing students’ global perspectives. The teachers’ pedagogies, on the one hand, construct/reconstruct and reinforce Western knowledge and promote Western-centric worldviews. On the other hand, some teachers introduce knowledge from Islamic and local traditions as a post-colonial resistance to the hegemony of Western knowledge. The Pakistan Studies curriculum provides perspectives within colonial and post-colonial frameworks rather than providing multiple perspectives on topical issues. The national curriculum over-emphasises economic and political global interdependence and interconnection, but ignores economic dependency, violence, and various forms of human rights