ورنہ پنجرے میں پرندے نہ دہائی دیتے
آسماں چھوتے ہوئے پیڑوں نے غداری کی
ا سے فاصلے پر
رتجگے میں خیمہ زن ہے،
اسے یہ کون سمجھائے....
کہ یوں آوارگی کی زد پہ رہنے
اور
آبائی ٹھکانہ تج کے جانے سے..... کسی کا کچھ نہیں جاتا،
فقط خوابوں کو بے گھر ہونا پڑتا ہے،،،
متاعِ بے بہا کو کھونا پڑتا ہے،
ہمیشہ واسطے
آنکھوں کو اشک-شفق گوں ہی رونا پڑتا ہے،
"عذابِ کم نگاہی"
عمر بھر کو ڈھونا پڑتا ہے...
بہت خوش رنگ اور دلکش مناظر کو
بہت گہرے دھندلکوں کی
کسی گہری گراوٹ میں
ابد تک سونا پڑتا ہے...!!!
اسے یہ کبہت دن سے ہماری نیند
آنکھوں سے ذردل کے زخموں نے جب آنکھوں میں نموکاری کی
میں نے خوش رہنے کی بھر پور اداکاری کی
کچی پگڈنڈی کسی طور عیاں کرتی نہیں
شہرِ کم ظرف پہ تاثیر وفاداری کی
مجھ سے چھینی ہے مری پیاس کسی دریا نے
میں نے یونہی نہیں صحرا کی طرفداری کی
غم کی تشہیر اگر حب کی علامت ھے تو دوست
میرا رونا بھی سند مان لے حبداری کی
ہم زمیں زاد فلک سمت نہیں دیکھیں گے
ہاں وہ دیکھے جسے اُمید ہو غمخواری کی
یعنی یک لخت مجھے تنہا کیا, چھوڑ دیا
یہ عجب اپنے تئیں اس نے سمجھ داری کی
ون سمجھائے؟
Sūnan-ul-Tirmizi is an encyclopedia of Ahādith-ul-Ahkām. Imam Tirmizi is the Mohadith who divided hadiths into Sahih and Zaeef for the first time. He accepts or rejects a hadith on the base of Taāmul-e-Ummah. He is only the Mohadith who established the terminology of “Filbāb” in which he gives the words of hadith from a Sahabi and mentions the names of all other sahabies who are rawi of the same hadith. There are many sharh of Tirmizi written by Muhadiseen. Among them Tuhfat ul Ahwazi is famously written by Molana Abdul Rahman Mubarakpuri. He explores the terminologies of Sonan-e-Tirmizi. He discussed uloom ul hadith, books of hadith, Shoroh-ul-hadith, Asma-ul-rejal and ilm ul ansab etc. He mentions tafsiri aqwal, fiqhi problems and usool-e-hadith. He also solved the Tasaholat-e-Tirmizi in validity (sihat) and unvalidity (zouf). He is the first mohadith who tried to find the words of hadith from other sahabies whose names are given in “Filbab”. He did it but could not find the words of 87 ahadith for which he used the term “Lam aqif alaih” and 417 ahadith for which he used the term “Le Yonzar man akhraja haza ul hadith”. This thing makes it distinct from other shoroh of Sūnan-e-Tirmizi. He depends on the usool-e-hadith of forefather Muhadiseen and he did not establish his own usool hadith.
This qualitative case study explores the gender equality/inequality related experiences of male and female students in the context of a not-for-profit co-education school in Karachi. In particular, the study examines students' perceptions about their experiences of gender equality/inequality inside and outside classroom. Focused group discussions, semi-structured interviews, observations, drawings and discussion, and document analysis were the main sources of data generation. The study revealed that students' perceptions about themselves were guided by their experiences of gender equality or inequality at school. Their interactions with their teachers and peers appeared to help them define themselves as girls and boys. As such, the boys and girls considered themselves as the two ends of a continuum. They not only experienced gender segregation but many of them desired for such an environment in school. The study showed that both girls and boys experienced different treatment by the teachers inside and outside the classroom which determined their participation in teaching and learning and sports activities. To explore the possibilities of creating a gender equitable environment in the classrooms as well as in the schools, a collaborative action research can be carried out with students. Besides producing contextually relevant knowledge, such a study will help improve gendered practices in schools.