مارجر جس ،مفارہ ،مریم ؑ اور موم بتی
مسجد عمر و بن العاص کے قریب ہی ایک پرانا کلیسا مارجر جس ہے جو اپنی قدامت اور طرزِ تعمیر کی وجہ سے نہ صرف عیسائی بلکہ مسلم ،یہودی اور دوسرے مذاہب کے زائرین اور سیاحوں کو بھی اپنی طرف متوجہ کر تا ہے ۔مارجر جس سے منسوب کنویں کو عیسائی مقدس مانتے ہیں ،اطمینان ِ قلب کے لیے ایک یادگار بھی یہاں بنی ہے جہاں زائرین موم بتیاں جلاتے ہیں ۔ اس کلیسا کے ساتھ ہی ایک اور کلیسا المفارہ ہے جو دو عیسائی پیشوائوں سرجیوس اور باخس کی یاد میں تعمیر کیا گیا ہے ۔یہاں حضرت عیسی ؑ کے ان دونوںپیرو کاروں کو قتل کر دیا گیا تھا ۔ المفارہ کے صدر دروازے پر ایک بڑا بورڈ آویزاں ہے جس پر اس سفر کا نقشہ کھینچا گیا ہے جس کے بارے دعویٰ ہے کہ حضرت عیسیؑ کی پیدائش کے بعد حضرت بی بی مریم نے فلسطین کے اس وقت کے بادشاہ کے خوف سے کیا تھا ۔ دس سال مصر میں جلا وطنی کے بعد واپسی کے سفر میں جن جن راستوں مقامات سے ہو کر بی بی مریمؑ گزری تھیں نقشے میں انھیں واضح کیا گیا ہے ۔ مسافر کوبی بی مریم ؑ کے اس سفر اور نقشے میں موجود سفری لکیروں نے تاریخ کی ورق گردانی کی جانب راغب کیا کہ آیا حضرت بی بی مریم ؑ نے واقعی یہ سفر کیا تھا یا عیسائی زائرین کو تاریخ اور حقائق سے دور رکھ کر صرف سیاحت کے فروغ کی خاطر یہاں ایک مذہبی کشش پیدا کر نے کے لیے کہانی گھڑی گئی ہے ۔
اس حوالے سے جامعہ کراچی کی تاریخ کی پرو فیسر اور کئی کتابوں کی مصنفہ ڈاکٹر نگار سجاد ظہیر کی رائے معتبر لگی ۔وہ لکھتی...
This study explores Western parameters and principles of freedom of expression from an Islamic perspective. Western thought advocates infinite freedom of speech but it also has some regulations, limits and restraints. Every Western human rights instrument and convention guarantee freedom of expression, but in fact, the excess of freedom is bringing the society to a harsh kind of clash and conflict. In simple words, freedom without sufficient legal and moral restrictions cannot be managed. It is also observed that without strict legal and moral boundaries, it cannot become fruitful for the state and society. Even the Western world, which is representative of maximum freedom of speech, also bounds freedom of expression with some parameters and restrictions. However, it is propagated that the Western laws provide outclass freedom of expression and speech. The actual situation is not as good as it is expressed, because on one hand, the international instruments provide freedom of speech and on the other, they limit it through certain laws. It means freedom of expression is not free of boundaries in the West also. In other words, it is only a mythology and controlled propaganda that the Western thought and civilization provides absolute and unlimited freedom of expression and press in their countries. Instead, Islamic teachings categorically agree to provide the right to freedom of expression but on the other hand, it binds them with some social, moral and legal boundaries to save the society from any kind of clash and conflict. It is perceived Western legal instruments limit freedom of expression with some legal boundaries and laws rather than ethics and morals. It is recommended on behalf of this study that the Western world also puts moral and religious boundaries on freedom of expression for its safety. An analytical & critical approach with qualitative research methodology is adopted in the study.
The study analyzes (mis)representation of two ethnic groups of Pashtun and Persian (Farsi-speaking) characters in the novels of an Afghan-American writer, Khaled Hosseini. His novels included in the study are The Kite Runner (TKR), A Thousand Splendid Suns (ATSS) and And The Mountains Echoed (ATME). The ethnic groups belong to Afghanistan which has been pushed into a new war after the event of 9/11. The characters are analyzed in the framework of Mahmood Mamdani’s theory of “good” vs. “bad” Muslims and Fernando Ferrara’s ‘Theory and Model for the Structural Analysis of Fiction’ which has three layers of analysis i.e. surface structure, middle structure and deep structure. The analysis shows that Pashtun characters are portrayed with traits of cowardice, selfishness and immorality. Some Pashtun characters are portrayed as “good” Muslims due to Americanization/Westernization and hostility toward Taliban. Others having sympathy with Taliban are depicted as “bad” Muslims. They are more under influence of their code of life called Pashtunwali. They are shown as rich who exploit other ethnicities. Many Pashtun and Farsi-speaking characters challenge Pashtunwali for the reason that Pashtun cultural values are the main factors of disturbance and backwardness of people in the country. Farsi-speaking characters are depicted as brave, loyal, victimized, exploited and oppressed (traits). They are shown as poor and helpless people who suffer under dominating influence of Pashtuns in Afghanistan. They are depicted as “good” Muslims either because of being modern and Westernized or due to their hatred for Taliban. The presence of Americans is justified in the name of civilizing “bad” Muslims through Westernization and Americanization. However, Westernized/Americanized characters misrepresent cultural values of Afghanistan.