عبادت کے معنی ’’اطاعت، خشوع و خضوع اور بندگی‘‘ کے ہیں۔ عبد جو کہ غلام اور بندے کو کہا جاتا ہے عبادت کوئی ثانوی چیز نہیں ہے جو زندگی میں کہیں ضمناً آجاتی ہو۔
عقائد کے بعد سب سے زیادہ اہمیت تمام مذاہب میں عبادت کو دی گئی ہے ۔درحقیقت یہ دونوں ایک دوسرے کے ایسے لازم و ملزوم ہیں کہ ایک کو دوسرے سے جدا نہیں کیا جا سکتا ہے ۔ عقیدہ درخت ہے تو عبادت اس کا پھل ہے۔اور درخت اپنے پھل سے پہچانا جاتا ہے ۔اسلام کی خصوصیت یہ ہے کہ دین کے مختلف شعبوں کی طرح اس نے عبادت کے مفہوم اور اس کے طُرق کے متعلق بھی ایک ایسا واضح اور جامع ہدایت نامہ پیش کیا جو ہر اعتبار سے بے مثال ہے۔ چنانچہ اگر دنیا کے کل بانیانِ مذاہب اور داعیوں کے تعلیم و عمل کا مطالعہ اس پہلو سے کیا جائے کہ عبادت کے معنی پر کوئی تسلی بخش روشنی پڑ سکے ۔ اور اس کے بہترین طریقوں کا علم حاصل ہو سکے تو حضور سرور کائنات صلی اللہ علیہ وسلم کی ذات ہی وہ واحد ذات ہے جو واضح حقیقت کی طرف راہ نمائی کر سکے ۔اسلامی عبادات کا اولین طرہ امتیاز یہ ہے کہ اللہ وحدہ کی اور اللہ وحدہ کے لیے ہوتی ہے، جس میں کسی دوسرے کو کسی بھی اعتبار سے شریک نہیں کیا جاسکتا ہے ۔اس میں نہ تو پیغمبر کا کوئی حصہ ہے، نہ ان کے گھر والوں کا اور نہ فرشتوں کا اور نہ ولیوں اور شہیدوں کا ،اسلام کا یہ فیصلہ اٹل ہے کہ خدا کے علاوہ زمین پر اور نہ آسمانوں میں کوئی شے یا کوئی ہستی ایسی ہے جو لائقِ پرستش ہو، جس کے سامنے انسان اپنی گردن جھکاسکے اور جس کی بارگاہ میں اپنی روح اور...
Islam lays emphasis on social justice and sharing of resources between the haves and the have-nots. In order to create such a balanced socio-economic environment, the inter-class lending is considered to be a way forward ethical activity. Qard is a gratuitous contract in which one gives a certain homogeneous wealth to other against the condition of returning of similar value of wealth upon demand or after termination of payback period. As per Sharia'h, the Qard should not bring any return or benefit for the lender because that would be equivalent to Ribâ. Therefore the lender cannot charge or demand any extra amount against the extension on the payback period awarded to the poor borrower. Furthermore, Islam considers the difference between debtors who default by procrastination and those who default by necessity. The Holy Qur'an, in principal, recommends having compassion for the poor barrowers and giving them the grace period till they have the capacity to payback. In such scenario the Muslim lenders perceive that the Islam has set unilateral direction in favor of borrowers only. Therefore the lenders feel that they are handicapped or helpless and found themselves in a strangled situation. This study is designed to solve the dilemma of lenders and explore risk mitigation strategies in case of insolvency of borrowers. The verses from the Holy Qur'an & Hadith of the Messenger (PBUH) and also work of prominent Sharia'h Scholars were considered to form a comprehensive guideline to mitigate the lender’s risk. Hence it has been proved that the Islam has given legal rights to the lender and allows some practical recovery strategies & tactics to recover the funds from the underprivileged borrowers. This study will play a key role in risk mitigation for default and late payments.
Early Childhood Education has been considered as a fundamental pillar for lifelong learning. In this regard, the teachers of early years need to play a significant role in the teaching and learning process at the classroom level. The study aimed to explore the question, "How do two early years teachers implement their learning, acquired from the Early Childhood Education and Development (ECED) Certificate in Education (Cert. Ed.), Programme 2006-2007, at the Aga Khan University, Institute for Educational Development (AKU-IED), Karachi. The study was qualitative in nature. Purposive sampling method was used under the qualitative case study approach where only the trained AKU-IED, ECD teachers were selected from two private schools in Karachi. The two ECD (Class I, II) teachers' perception, their conceptual understanding regarding different aspects of teaching in the early years, their classroom practices, the factors that facilitated them in the implementation of their learning and challenges they faced while translating their learning into classroom practices were explored. The data was generated through classroom observations, semi-structured interviews, informal talks or chats, and document analysis. The study is significant at both personal and professional level. It has strengthened and deepened my understanding about child development, how children learn, the role of the teacher and the environment specific to early childhood classrooms. Moreover, it has attributed to the literature about early childhood education especially, in the developing world context. Furthermore, it has also informed ECED faculty at AKU-IED about the implementation of ECED programmes in the real school context. The findings of this study will hopefully make a contribution in designing further training programmes for ECED facilitators at AKUIED. Besides the findings will be particularly helpful in those schools, where the study was conducted. It will provide the two teachers an opportunity to reflect on their own classroom teaching practices, improve and undertake different initiatives in early year's education. The findings suggest that a change has occurred in the teachers believes and perceptions regarding the teaching learning practices in the early years. They have adapted their learning by contextualizing it in their classroom and made a shift from the previous traditional approaches of teaching towards the usage of more innovative ways of teaching. As a consequence, they look at them in a more effective role as early years teachers. They are translating their learning acquired from the programme including active learning, integrated teaching and the usage of different teaching strategies in