نوجوانوں کے تعاون سے دہشت گردی کا خاتمہ
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اسا تذہ کرام اور میرے ہم مکتب شاہینو!
آج مجھے جس موضوع پر اظہار خیال کرنا ہے وہ ہے:’’نو جوانوں کے تعاون سے دہشت گردی کا خاتمہ‘‘
صدرِذی وقار!
برائی جہاں بھی ہو، گھر کے اندر ہو گھر کے باہر ہو ، بازار میں ہو، تھانہ کچہری میں ہوں جہاں بھی ہو اس کو ختم کرنا، اس کو نیست و نابود کرنا، اس کو صفحہ ہستی سے مٹانا ایک مسلمان کا فرض ہے۔ اور اس کے لئے اس کا خاتمہ جزو لاینفک ہے۔
جنابِ صدر!
فرمان رسالت مآب ؐہے کہ تم میں سے جو کوئی برائی دیکھے اسے ہاتھ سے روکے، اگر ہاتھ سے نہ روک سکے تو اسے زبان سے منع کرے اور اگر زبان سے بھی منع نہ کر سکے تو اسے دل میں برا سمجھے ۔ آپ ؐنے ارشاد فر مایا کہ یہ ایمان کا آخری درجہ ہے۔
جنابِ صدر!
معاشرے کو سنوارنا، معاشرے کو نکھارنے کے لیے شب وروز ایک کرنا، انتہائی کدو کاوش کرنا، جہد مسلسل سے کام لینا تن، من، دھن کی بازی لگانے کیلئے پیہم جدوجہد کرنا ہم سب کی ذمہ داری ہے۔
درد دل کے واسطے پیدا کیا انسان کو
ورنہ طاعت کے لیے کچھ کم نہ تھے کروبیاں
صدرِذی وقار!
ہر ایک کے لیے بالعموم اور نوجوان کے لیے بالخصوص یہ ناگزیر ہے کہ ہم اس معاشرے اور قوم کے گلستان حیات میں میں اُگنے والے خودرو غیر مفید پودوں کو اپنی خداداد صلاحیت سے نکال باہر پھینکیں، گلستان ہستی میں چلنے والی بادِ نسیم کومتعفن کرنے والی غیراخلاقی بیماریوں کا قلع قمع کریں۔
جنابِ صدر!
ہمارے ملک میں دہشت گردی کا اژدہا خوف و ہراس پھیلارہا ہے، پشاور...
Islam endows men and women with “Human Honour and Dignity” (al-‘Izzah wa al-Karamah) and provides them with directions and guidelines to protect each other’s rights with respect and honour. This research paper demonstrates the protection of honor and dignity as a significant tool of life. The denotation of “honor” and “dignity” according to the Qur’ānic and prophetic perspective has been focused in this research. In the preservation of human personal honor, dignity and other rights, Shari’ah evidences from Qur’ān and Sīrah are explored with the perspective of highlighting the emphasis on Shari’ah on this aspect of religion, which is also one of the dimensions of Maqaṣid al-Shari‘ah as well. The paper ends with the note that human beings should endure the "best moral and ethical values" of mercy, faith, compassion, justice, piety, empathy and also with the fear of abusing one’s honor and status in the society.
Review of existing literature suggests that entrepreneurs in modern context often strive for economic sustainability at the expense of social sustainability in societies they operate. The review also suggests that there are alternative contexts, like the context of ethnic communities, where achieving social sustainability is also a primary goal of entrepreneurs. How social sustainability is balanced with economic sustainability within the context of ethnic entrepreneurial communities has not been sufficiently theorized in existing literature. So the aim of this study is to develop a theoretical model grounded in data to explain how this balance can be achieved through socially sustainable entrepreneurship as practiced in ethnic entrepreneurial communities. To achieve this aim, the study needed data from ethnic entrepreneurial communities which have balanced their economic sustainability with social sustainability for several generations. Three ethnic entrepreneurial communities were selected for data collection namely Memon, Delhi Saudagaran and Chinioti which appeared to have such characteristics. Eisenhardt’s research strategy (ERS) for theory building through comparative case analysis was employed to build cases from the data taken from the three communities and to perform a cross-case comparison to build a theoretical model. The data was taken in the form of in-depth interviews with respondents from each community, notes from direct observation and documentary sources published by each community. Data from each community was interpreted using the social constructivist paradigm. The interpretation of data was utilized to develop three case studies, one for each community. The three cases were then analyzed through a process of constant comparison which involved comparing data within and in between cases. The comparison helped in developing categories of codified data. Each category was further refined into a construct. The constructs and their relationships which were common in the three cases were used to build the theoretical model of socially sustainable entrepreneurship. The model was finally evaluated for external validity by reassessing the proposed constructs and their relationships in the light of existing literature. The case study developed for each community describes how historically evolved community and family cultures influence and are influenced by the process of starting, maintaining and sustaining a business using community and family resources. The cases also describe the emerging reasons for social disintegration as experienced by the three communities. The common patterns emerging from the comparison of the cases were used to build a theoretical Model of Socially Sustainable Entrepreneurship (MSSE) which highlights the possible sociocultural contexts, influencers, strategies and socio-economic consequences of socially sustainable entrepreneurship. The model proposes how economic, social and spiritual interdependence between members of the family and community can contribute towards a balance between social and economic sustainability of Muslim-ethnic entrepreneurial communities. The model can aid policymakers and community leaders to pursue economic sustainability without compromising the social sustainability of their entrepreneurial communities. The results can also contribute towards enhancing the socio-economic sustainability of communities similar to the ones studied for this dissertation. Business schools can also use the results to better explain the socially sustainable form of entrepreneurship to their students as an alternative to entrepreneurial activity in the modern free-market. Students and new entrepreneurs can use the results to strengthen the interdependence between their venture, family and community by striving for the social and economic well-being of all stakeholders as explained in the model. Future research will test the model for statistical generalizability within the three communities. The model once tested may also benefit communities other than the ones studied in this research.