پاکستانی معاشرے میں مذہبی تقلید کا بہت زیادہ رواج ہے ۔ شریعت مطہرہ نے اجتہاد کا دروازہ قیامت تک کے لیے کھلا رکھا ہے اور مجتہد کے لیے اجر کا فیصلہ تو ہر صورت میں موجود ہے۔ ہم جب فقہ اسلامی کا مطالعہ کرتے ہیں تو واضح طور پر یہ نظر آتا ہے کہ متقدمین کے فیصلوں سے متاخرین نے اختلاف بھی کیا ہے اور اسے غلط روش بھی نہیں سمجھا گیا۔ حالات اورعرف کے مطابق فیصلوں میں تبدیلی کی گنجائش بہر حال موجود رہتی ہے، لیکن ہمارے ہاں اسے گناہ یا گناہ جیسا تصور کیا جاتاہے۔ لہذا اس امر کی اشد ضرورت ہے کہ حالات کے تناظر میں فقہی جمود سے پہلوتہی اختیار کرتے ہوئے فقہ المقارن سے استفادہ کرکے امت کو آسانی کی طرف لایا جائے ۔اس طرح سے کی جانے والی قانون سازی سے مجرموں کو سزا ہر صورت میں ملے گی۔ یہ اندھی تقلید شرعی سزاؤں میں معاون نہیں ہوتی بلکہ یہ حدود کے فیصلوں کو شبہ کی بنا پر تعزیرات کی طرف لے جانے کا سبب بن رہی ہیں ۔
The paper examines the dynamics of The Gambian National Youth Service Scheme (NYSS) founded in 1996 through the efforts of Nigeria’s National Youth Service Corps (NYSC) Scheme. Though modeled after the NYSC, it has ventured into things NYSC has not. One of these was its most recent partnership with the IOM to curb recurrent illicit migration of The Gambian youths. The questions are, has this aspect of Nigeria-The Gambia history been documented? Has Nigerian Scheme gone into partnership with the IOM in the enterprise like The Gambian counterpart? Since its establishment, how many times has NYSC adjusted to changing realities? In what theoretical contexts could one frame the argument of the NYSS/ IOM partnership and what lessons does that holds for NYSC and similar youths’ services in Africa in the century? In addressing the problem, the paper adopts the qualitative method of historical research and gleans on evidence from diverse sources. It foregrounds its argument on the ideas of the National Youth Service as “Moral Equivalent of War”, “Service- Learning” and “A Way of Strengthening Ties among the People of the World” espoused by William James, John Dewey, and Rosenstock-Huessy. It concludes by charging NYSC and similar services to adjust to meet the current challenges of African youth and society
Much has been said and written about reflective practice, and in particular reflective dialogue but this has largely been limited to the West. Reflective dialogue is still very much an unexplored area in teacher education in Pakistan. This study, therefore, set out to explore what effects, if any, reflective dialogue has on teachers in a private school in Karachi. The study engaged four teachers from both primary and secondary schools in the process of reflective dialogue. It then looked at the teachers' responses to the process of reflective dialogue and its corresponding effect on them. Data on the uptake of reflective dialogue by these teachers and its effect on them was collected through observations, interviews, dialogue journals and oral reflective sessions. Findings from the study indicate that reflective dialogue is an alternative teacher professional development strategy. In addition, the study reveals that certain personal and professional characteristics are prerequisites for teachers to engage in reflection. These are open-mindedness, wholeheartedness, responsibility, a willingness to take risks, and accessibility to alternate ways of teaching. Furthermore, the study shows that teacher improvement is dependent on both the acquisition of pedagogical skills and the ability to reflect. The study illustrates that reflective dialogue does not only improve classroom practice, but also has an impact on the teacher's person. The study also highlights the significance of the role played by those who help teachers to become reflective (reflective coaches). It identifies what kind of functions the reflective coach would be expected to play in a context like the one that was under study. Recommendations for further inquiry in reflective dialogue as well as, by which reflective dialogue can become a reality in our schools, have also been suggested.