اتحادِملت
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اسا تذہ کرام اور میرے ہم مکتب ساتھیو!
السلام علیکم ! آج مجھے جس موضوع پر گفتگو کرنی ہے وہ ہے:’’اتحاد ملت ‘‘
جنابِ صدر!
اتحاد کا لفظ بڑی جاذبیت کا حامل ہے، اتحاد ،متحد ،متحدہ وغیرہ کے الفاظ اگر جائز استعمال ہو ںتو ان کے معنی میں ایک حسن پیدا ہو جاتا ہے۔ چند اینٹیں متحد ہو جائیں تو ایک مکان کی تعمیر کر دیتی ہیں، ایک عمارت بنا دیتی ہیں، ایک دیوار کھڑی کر کے بے پردہ گھر کو باپردہ بنادیتی ہیں۔ چند قطرے متحد ہوجائیں تو وُہ بحیر ہ اور بحر کی شکل اختیار کر لیتے ہیں۔
صدرِذی وقار!
اتحاد جس صورت میں بھی موجود ہو قابل صدتحسین تصور کیا جاتا ہے، جو قوم ملی اتحاد کی دولت سے مالا مال ہوتی ہے وہ ہر لحاظ سے مسرور اور خوش و خرم ہوتی ہے۔ اس کی فضاؤں میں آلودگی نہیں ہوتی ، اس کے کھلیانوں میں خس و خاشاک نہیں ہوتے ، اس کے حجر اور شجر پر جہالت کی گر دنہیں ہوتی، اس کے باشندگان کی عروق مردہ نہیں ہوتیں، اس کے میدان ویران نہیں ہوتے، اس کے ہسپتال آباد نہیں ہوتے۔
جنابِ صدر!
تاریخ کی ورق گردانی کریں اور مطالعہ کی میز سے تساہل اور غفلت کی گرد دورکریں تو پتہ چلتاہے کہ جو کام متحدہ اقوام نے کیا وہ اختلاف کا شکار قو میں کسی صورت سرانجام نہ دے سکیں، اور ہمیشہ ماہی بے آب کی طرح تڑپ کر، حقیر حشرات الارض کی طرح رینگ کر ، مردار کے گرد گدھ کی طر ح منڈ لا کر زندگی گزارنے کے لئے مجبور ہوگئیں۔
جنابَ صدر!
اسلام میں اتحاد پر بڑا زور دیا گیا ہے حدیث پاکؐ میں ہے کہ...
With the start of the codification of Muslim Personal Law in the Muslim countries, the question of exclusion and deprivation of orphan grand-children of the deceased from heir ship has gained importance. Bringing of section 4 on statute book was the result of the recommendations of the Commission on Marriage and Family Laws 1956. It was based on so-called ijtihād which caused confusion in the Islamic law of inheritance. Hence by declaring the section 4 repugnant to the injunctions of Islam, the Federal Shariʻat Court observed that the concept of “compulsory will” is an appropriate alternate to this problem. The court explains that making a will in favor of orphan grandchildren out of an estate of grandparents to the extent of one third would be very plausible solution to meet the socio- economic problem. The article aims to elaborate the concept of making of a will specially wasiyat wajiba in favor of orphan grandchildren. Various juristic opinions, rulings and legislation of Muslim countries have been analyzed in this regard. Majority of jurists are of the opinion that the making of will in the said case is only recommended and not mandatory. However according to some jurists it is mandatory. In this condition the legislative body may take steps to amend the law so as to bring the said provision in conformity with the injunctions of Islam.
There is a growing intensity of educational inequality, as the credentials one holds plays an increasingly powerful role in determining one's life chances. While the socioeconomic backgrounds of students are considered crucial, very often schools are complicit in advantaging the already advantaged ones. The present study explores the nature and extent of educational inequalities existent in elite and non-elite schools in the context of Gilgit-Baltistan through critical ethnography and exploring the teachers', students' and parents' perceptions about the life chances of their students. Two research sites, an elite one referred as Research Site A (RSA) and a non-elite one referred as Research Site B (RSB) schools, were selected through purposive sampling, were studied for a period of 10 months. Carspecken's (1996) five non-linear stages of critical ethnography, incorporating periods of prolonged non-participant and participant observations, semi-structured individual and group interviews, and document review guided the data collection process. The theoretical framework of the study was developed drawing on the works of Pierre Bourdieu and Basil Bernstein and it guided the data analysis process. The study revealed some major inequalities between RSA and RSB in three different but interlinked and interdependent domains: context, processes and life chances. The study found inequalities in the endowment and possession of different forms of capitals, which are then lived in the day to day school practices and their production, and reproduction are facilitated by the schooling processes. The curriculum exposes students to a body and level of knowledge which appropriates their specific class positions in the society. The pedagogical processes promote, reward and reinforce the disposition of the upper middle class and distance the dispositions of the students coming from poorer families. The assessment system serves the purpose of continual learning in the case of RSB and the purpose of selection and exclusion in the case of RSA. The unequal socio-economic conditions and schooling processes are perceived to contribute to the unequal educational, occupational, civic and social life chances. The students of RSB are perceived to be more likely to complete their schooling, enter prestigious colleges/universities and choose professional fields for their further education, whereas the chances of school completion, getting into decent colleges and entering into professional fields for the students of RSA are seen as comparatively low. The students of RSB are believed to have a comparatively secure future in terms of their jobs and employability, whereas the students of RSA are believed