قتیلؔ شفائی کی رحلت
اورنگ زیب خاں قتیل شفائی کی وفات سے اردو کے شعری و ادبی حلقے میں بڑا خلا پیدا ہوگیا ہے، وہ ۲۴ـ؍ دسمبر ۱۹۱۹ء کو ہری پور ضلع ہزارہ پنجاب (پاکستان) میں پیدا ہوئے، ابتدائی تعلیم گورنمنٹ ہائی اسکول میں ہوئی، ۳۲ء سے شعر کہنے لگے، راولپنڈی وغیرہ کے مشاعروں میں شریک ہوتے، غزلیں پڑھتے تو سماں بندھ جاتا، کلام کی خوبی و دلکشی اور جادو بھری آواز سے عجیب کیفیت پیدا کردیتے تھے، اس لئے دوسری جگہوں کے مشاعروں میں بھی بلائے جاتے۔
کچھ عرصے وہ ہری پور میو نسلپٹی میں ملازم رہے، پہلی مرتبہ لاہور کے مشاعرے میں شرکت کے لئے آئے جہاں کے مشہور ادبی مجلے ’’ادب لطیف‘‘ میں ان کا کلام پہلے سے شائع ہوکر ادبی حلقوں سے خراج تحسین وصول کرنے لگا تھا، لاہور آنے پر جب ’’ادب لطیف‘‘ کے دفتر گئے تو چودھری نذیر احمد نے اس کی ادارت کی پیش کش کی، لاہور میں ان کاتعلق فلمی دنیا سے ہوا جس میں بڑی شہرت حاصل کی، تاہم اس سے ادبی حلقوں میں ان کی پذیرائی میں کمی نہیں ہوئی۔
شعر کے معائب ومحاسن میں قتیل شفائی کی گہری نظر تھی، پروفیسرجگن ناتھ آزاد کی روایت ہے کہ ممبئی کے ایک مشاعرے میں جوش ملیح آبادی صاحب نے اپنی نظم میں ایک مصرع پڑھا، ع کیا گلبدنی گلبدنی گلبدنی ہے تو قتیل نے مصرع کوغلط بتایا، آزاد صاحب نے وجہ پوچھی تو کہا تینوں جگہوں پر ’’گلبدنی‘‘ سے پہلے ’’کیا‘‘ آنا چاہیے اور جرات کا مصرعہ پڑھا،
کیا بات ہے،کیا بات ہے ، کیا بات ہے واﷲ
ایک بار جگن ناتھ آزاد نے ان کو اپنی ایک غزل سنائی جس کا یہ شعر قتیل کو بہت پسند آیا
تہذیبِ کہنہ میری شرافت پہ ناز کر
دھوکا دیا ہے دوست نے شرما رہا ہوں میں
Shaykh-ul-Islam Ahmad bin Abdul Haleem alias Ibn Taymiyya (661-728 AH) is one of the great personalities whose far-reaching effects of his thoughts and opinions have been felt in every age. The issues, on which Allama Ibn Taymiyya has a different opinion, are the result of his such research as well as liquidation, wisdom, Ijtihad and continuous consideration as well as deliberation which have been based on Quran and Sunnah, the interaction of companions and speculation. In his Ijtihadi issues, there is a collection of evidence and proofs related to the Quran and Sunnah. Most of Ibn Tamiya’s dissent is of a jurisprudential and principled nature. Some of these dissents are against the consensus of the Ummah. Some are against the religion of the four Imams, some differences are contrary to Hanbali School of thought itself and some differences are against the majority of scholars. Allama Ibn Taymiyya also has such differences in which he looks unique and distinguished from the whole Ummah. One of them is related to the pilgrimage to the tomb of the Holy Prophetﷺ. According to Islamic scholars, traveling to visit the tomb of the Holy Prophet Muhammad ﷺ is permissible and rewarding. The majority of scholars agree on this. Ibn Tamiya’s position and the difference is that if he did not intend to offer prayers in the Holy Prophet's Mosque during this pilgrimage, then it is not permissible according to most of the scholars and imams, nor has it been commanded. According to the command of the Holy Prophet ﷺ, the reason behind this is that only three mosques should be packed, namely Masjid al-Haram, Masjid al-Nabawi, and Masjid al-Aqsa. After the Prophet of Islam, there is room for disagreement with the words and deeds of everyone in Islamic thought. Almost all the great scholars have disagreed with this position and have refuted it with arguments. But their other religious and national services cannot be ignored based on this distinction. In the article under discussion, Ibn Tamiya’s position and his arguments will be critically examined in light of the views of other scholars of the ummah.
The role of females’ education in the social and economic growth of a country is well recognized. In Rural Pakistan, females are far behind in their education. The present study attempts to identify the community, household, parental and cultural determinants of the female educational attainment in the rural setting of Punjab, Pakistan. The households with at least one female child who had attained final educational level within the past five years in the rural areas of Jhang and Faisalabad constitute the population of the study. Triangulation approach consisting of quantitative and qualitative survey has been deployed for the study. For qualitative analysis, 50 information rich cases were selected from the population area using the snow-ball sampling technique. For quantitative analysis, a sample of 700 female children was selected from the rural areas of two districts (Faisalabad and Jhang) of central Punjab. Two towns (Lyallpur town and Chak Jhumra town) from district Faisalabad, while two tehsils (Jhang and Chiniot) were selected from district Jhang using the simple random sampling technique. The findings of qualitative approach reveal that distances of educational institutions for females, mothers’ illiteracy, poverty, child labour, unawareness of the heads of the households about the benefits of girls’ schooling and traditional attitude in terms of gender bias towards female schooling are the major hindrances in the educational attainment of rural females. The descriptive, inferential and qualitative analyses demonstrated that community, parental, economic and cultural factors are vitally important in explaining the female educational attainment in rural areas. The study found a negative effect of school distances on the educational attainment of the units of analysis. Higher Female Education Ratio (FER) of the village, better education of mother and father, higher income of the household, and innovative attitude and better awareness level of the Head Of the Household (HOH) emerged as significant predictors of the educational attainment of the units of analysis. A lower caste status of the family, child labour, higher chances of early marriage, and high gender bias level of the heads of the households had negative effect on the response variable.. Late age at enrolment of units of analysis caused their early dropout from schools. The results of the study are in close agreement with the theories of cultural reproduction (Bourdieu’s theory & Bernstein theory) and feministic approaches (radical, liberal and socialist feminisms). The research concluded that the trajectory of poverty, traditional thinking and low awareness viiiabout the benefits of females’ education are the close approximation of low educational attainment of rural females in the selected areas. Low education of parents, low social statuses of families and higher opportunity costs of girls also have a dampening effect on the females’ schooling in the study population. The qualitative descriptions of the key informants stressed establishing more secondary level schools for girls in rural areas. They also proposed introducing the ‘anjumans’ mean ‘local NGOs’ to increase the demand for female education among parents and to improve the situation of supply side factors in the community. The findings of the study suggest to plan programmes for poverty alleviation and to control the child labour in the rural areas. To change the perceptions of society about females and their education is the need of the hour. Government-private partnership campaign to increase the awareness about benefits of female education among male heads of the households and the families of low social status can increase the schooling participation of rural females.