المبحث الثالث:هل الشعر الحر نوعٌ من النثر؟
وھناک بعض الأدباء والشعراء اعتبروا الشعر الحر نوعاً من النثر وقالوا بأن معانیہ تافھۃ لا معنی لھا، والبعض قالوا بأن جذورھا وُجدَت في الموشحات الأندلسیۃ، وأن البند کان معروفاً ولکن أسلوبہ کان مجھولاً، ولم ینظمہ إلا شعراء العراق، ولکن نازک الملائکۃ استنکرت ھذا الشيء، وقالت أنھا لم تسمع بالبند قبل سنۃ 1953م۔ وقالت نازک الملائکۃ في موضع آخر عن الشعر الحر: "ولعل أبرز الأدلۃ علی أن الحرکۃ کانت ولیدۃ عصرنا ھذا، وأن أغلبیۃ قرائنا ما زالوا یستنکرونھا ویرفضونھا، وبینھم کثرۃ لا یستھان بھا تظن أن الشعر الحر لا یملک من الشعر إلا الإسم فھو نثر عادي لا وزن له" .
هل کانت حركة الشعر الحر قوية أ م لا ؟
ھذہ الحرکۃ الجدیدۃ(حرکۃ الشعر الحر) کانت قویۃ راسخۃ ثابتۃ متحمسۃ ولکن في بدایۃ الأمر کأي حرکۃ جدیدۃ زلّت وتخبطت ولکن بعد فترۃ من الزمن استکملت أسباب نضجھا فأصبحت حرکۃ مشھورۃ مستسلمۃ. وأخذت ھذہ الدعوۃ الشعریۃ الجدیدۃ تنتشر حتی کونت لنفسھا مکانۃ قویۃ، وبدأ بعض الشعراء الأفاضل یھجرون أسلوب الشطرین ویستعملون أسلوب الشطر.
أما نازک الملائکۃ فقد کانت ذکیۃ جداً، فبذکاءھا استطاعت أن تأخذ الریادۃ والمیزۃ المنفردۃ من بین الشعراء الأفاضل۔ فقد کانت واعیۃ وذات طموحات عالیۃ، قدمت نازک الملائکۃ الأدلۃ والبراھین حتی جعلت الشعراء والأدباء والنقاد والقراء أن یستسلموا لھذا الأمر۔
Paper currency has remained controversial since its advent, until the majority of the modern scholars agreed that paper currency is just like gold and silver, and all the rules and provisions regarding the/of homogeneous and heterogeneous exchange of gold and silver are applicable to paper currency. This viewpoint is widely adopted by prominent modern-day international academies of Islamic Jurisprudence and the same has been preferred by the majority of contemporary scholars in their books, dissertations and scholarly articles. On the contrary, there is a different opinion of majority of the scholars in Indian sub-continent. The reason behind this was that the viewpoint of Ḥanafi school of thought about legal effective cause (᾽illat) of Ribā i.e. Weight is not found in paper currency, so the rules of Ṣarf (Exchange of gold and silver) are inapplicable. So, they opined that paper currency is like Fulūs (metal coins). Furthermore, to stop all the possible ways resulting to/in Ribā according to this opinion, they preferred the viewpoint of Imam Muhammad (R.A) regarding the metal coins and set some precautionary measures. However, the said standpoint has not been deliberated and contested in the contemporary jurisprudential research work as it deserved. This research aims to evaluate this viewpoint in detail, clarifying its roots and evidences while revealing its implications and comparing it with the view adopted by the majority of the contemporary scholars.
According to Sustainable Development Policy Institute (2014), Pakistan "58.7 million people in Pakistan are living in multidimensional poverty with 46 per cent of rural population and 18 per cent of urban households falling below the poverty line." Practices of International Development have flagged community development programs as means to improve the living standard of people. Community development programs can provide opportunities to local people to improve the socio-economic conditionandalso use the existing recourses in better way. It is an approach that aims to bring about the changes in the Society. These changes are actually planned at development of the Society. It aims at all-around development people. It means at involving people, particularly of the areas in the development activities. The most broadly understood definition of the term was developed by United Nation organization: " Community Development refers to the process by which the efforts of the people themselves are united with those Governmental authorities to improve the economic social and cultural conditions of the nation and to enable them to contribute fully to national progress”. The development proposes that the emerging nations move through a series of phases of evolution towards modernization is on the basis of social , political and economic stabilization. Nowadays in the world, every country considers community development as an important approach for public development ,therefore; every country attempts to implement several programs of community development to improve the living standard of communities. Community development concept has been adopted rapidly by a variety ofdonor agencies as well as by many national governments in the world. A number of modest national community development programs were implemented primarily in British Africa around 1948. The first major community development program was initiated in India in 1952 with the support from Ford Foundation and the United States Foreign Economic Assistance Agencies. From the inception of Pakistan up to the present day, Government of Pakistan and Internationaland National Non- Government Organizations(NGOs) have implemented a number ofcommunity development programs in whole country as means to develop the living standard of people in the country. This thesis explores the impacts and contributions of community development programs for socio- economic development in Pakistan. The study includes case studies, in-depth interviews and focus group discussions with Government officials ,NGOs staff and beneficiaries in the field. Recommendations will be made as to the best practices of community development programs for policy makers and NGOs to improve the living standard of people in the country.