قدیم مصری عقاید اور جانور
اس وقت مصریوں کا عقیدہ تھا کہ ابتدا سے آخر تک آسمان اور دریائے نیل ہی باقی بچ جانے والی سماوی مخلوق ہے ۔یہ تمام حیرت انگیز اجرام ِ فلکی محض اجرام نہیں بلکہ طاقتور روحوں اور ایسے دیوتائوں کی ظاہری صورتیں ہیں جن کے ارادے ہمیشہ یکساں نہیں ،یہ پیچیدہ اور مختلف تحریکوں کا حکم جاری کرتے رہتے ہیں ۔آسمان بذات خود ایک گنبد ہے جس کی وسعت کے پار عظیم گائے حت جور دیوی کھڑی ہے ۔زمین اس کے پیروں تلے تھی اور پیٹ پر دس ہزار ستاروں کا ملمع ،ایک مصری عقیدہ یہ بھی تھا کہ آسمان دیوتا سبو تھا ابیوت دیوی یعنی زمین کے اوپر دھیرے سے لیٹا ہے اور ان کی عظیم الجثہ مباشرت سے تمام چیزوں نے جنم لیا ۔
دکتور محمود نے سامری کے بچھڑے والے بت پر ہاتھ رکھ کر کہا دکتور الطاف فرعونی ادوار میں جانور دیوتا زیادہ مقبول تھے مصریوں کے عبادت خانے ،سانڈ،مگر مچھ ، باز، گائے، ہنس ، بکرے،بلی، مینڈھے ،کتے ،مرغی ،ابابیل ،گیدڑ ،سانپ کی نسلوں سے بھرے پڑے تھے ۔ میں نے کہا ہندئوں اور مصریوں کے حوالے سے عقیدۂ تقدیس قریب قریب ہے ۔اس نے کہاں ہاں بہت مشابہت ہے ۔مگر مصری فرعون کے زمانے میں جانوروں سے جنسی اختلاط کے قائل تھے اور یہ عمل صرف مردوںکے لیے روانہ تھا بلکہ خوبصورت عورتیں مقدس بکروں کے ساتھ مجامعت کی خاطر پیش کی جاتی تھیں۔ بکرا اور سانڈ تخلیقی جنسی قوت کا نمائندہ تھا ۔ہندو عورتوںکی طرح مصری عورتیں بھی ان جانوروں کے اعضا کی ننگی شبیہیں مخصوص تہواروں میں اٹھاتیں اور ان سے رغبت اور محبت کا اظہار کرتیں ۔
عجائب گھر میں ملکی اوور غیر ملکی سیاحوں کے جتھوں کے جھتے داخل ہو رہے تھے...
Due to the significance of Sīrah, Muslim scholars started writing about it from the very beginning of Islam. Pashto language, like other major languages, contains the Sīrah writings. There are two types of Sīrah writings in Pashto language. The first type of books are written for a common man, in a very simple language and style, just to get guidance from the Sīrah of the Holy Prophet (P.B.U.H). This type of books were discussed by Dr. Sa’īdullah Qaḍī in his article “Sīrah books in Pashto Language” published in “Al-Ḥaq” Monthly Journal of Jami’a Dārul Uloom Ḥaqqānia, Akora Khattak. The second type of Sīrah books are written after deep research and criticism of the narrations. But it is worth mentioning that no comprehensive research has been carried out so far which can cover both types of books. Therefore an analysis of the Selected Sīrah writings in Pashto Language has been made, to explore the remarkable Sīrah writings in Pashto Language.
Experience is a key source of learning. Voluntary services (VS) are one such experiential source to learn and grow from. The present case study used mixed methods (survey tools and in-depth interviews) to explore the perspectives of Ismaili youth on the meaning, value, and educative potentials of their voluntary services based in Karachi. The data was collected from Ismaili youth (18 to 23 years) belonging to three community sites in the city Karachi (Garden, Metroville and Clifton). The study’s data showed that the participants understand the meaning and value of voluntary services in myriad ways, starting from processes of benefiting the lives of the community members, to making a difference in some one’s life, to teaching academic/social subjects and skills to community. Khidmat to the religious leader and to their community appeared as key factors in their involvement in voluntary services. The participants were enrolled in various interconnected institutions and services established by their respective community sites. Even though the volunteers’ learning from their services is not purposefully structured, many participants actively and subtly learnt and developed skills, knowledge and attitudes such as communication, teaching, problem solving, critical thinking, reflecting, presenting, public speaking, time management, multi-tasking, people management, learning about diversity, respect towards others, patience, confidence in their ability, flexibility, leadership, and, most importantly, about justice and diversity. They expressed critical insights about instances of favoritism, nepotism, injustice and unfair treatment of the ‘other’ during their voluntary experiences. The link between academic/school subjects and voluntary experiences was limited to religious education. Overall the youth’s learning from their voluntary services showed the potentials for developing into successful leaders for their community and larger society, with broad vision and relevant skills and dispositions for 21st century. The youth appeared to have deeply thought suggestions, which make them natural partners to the community leaders in making VS more meaningful, relevant, and empowering. Dialogue with the youth can make the link between voluntary services and learning more robust, explicit and mutually beneficial. These transformative potentials can be tapped on, if the community leaders actively listen to their youth voices.