اسلام رواداری کا علمبردار
اسلام کی رحمت و شفقت کا دائرہ کسی خاص قوم و ملت کے لیے نہیں ہے بلکہ اس کا دائرہ کار پورے عالم انسانیت تک پھیلا ہوا ہے۔ اسلام نے تمام مخلوق کے ساتھ نیکی ، احسان اور بھلائی کا حکم دیا ہے۔حضور اکرم صلی اللہ علیہ و آلہٖ وسلمنے فرمایا ہے:۔’’ساری مخلوق خدا کا کنبہ ہے اور اس کے نزدیک سب سے پسندیدہ مخلوق ہے جو اس کے کنبہ کے ساتھ نیکی کرے۔‘‘ (طبرانی وبیہقی)
یہ پہلا سبق تھا کتابِ ہُدیٰ کا
کہ ہے ساری مخلوق کُنبہ خدا کا
’’جوشخص لوگوں پر رحم نہیں کرتا اس پر خدا بھی رحم نہیں کرتا۔‘‘ (ترمذی)
کرو مہربانی تم اہلِ زمیں پر
خدا مہرباں ہو گا عرشِ بریں پر
مذکورہ بالا احادیث مبارکہ سے یہ بات واضح ہورہی ہے کہ اسلام رواداری کا علمبردار ہے۔ وہ ہر ایک کو برابری کی سطح پر دیکھنا چاہتا ہے۔ ایک اور مقام پر بھی کچھ اس طرح کا فرمان رسالت مآب صلی اللہ علیہ و آلہٖ وسلم ہے کہ’’ اللہ تعالیٰ کی نظر میں تمام برابر ہیں‘‘ اسلام میںیہ نہیں ہے کہ جو صرف مسلمان پر رحم نہیں کرتا اس پر اللہ تعالیٰ بھی رحم نہیں کرتا ،بلکہ حکم ہے جو لوگوں میں رحم ،شفقت و محبت کے جذبات کو پروان نہیں چڑھا تا وہ خدائے لم یزل کی بے پایاں شفقتوں سے محروم ہو جاتاہے۔ اسلام میں کسی کی تخصیص نہیں کی گئی۔ یہودی ہو ، عیسائی ہو، مجوسی ہو، آتش پرست ہویا زرتشت ہوانسان ہونے کے ناطے سب برابر ہیں۔ اسی طرح ایک اور حدیث پاک میں ہے کہ جنّت ماں کے قدموں کے نیچے ہے، یہاں یہ نہیں کہا کہ ماں مسلمان ہو، با وضو ہو کر جائے نماز پر بیٹھ کر تسبیح کرنے میں مصروف ہو ،قرآن کا ابتدائی قاعدہ...
The Prophet (s. a. w.) was after all a human being with perfect human nature; whatever he did in his daily life represented human nature. All of his unanimously authentic doings have been classified by legal theorists into two major categories, the doings allowed to the Prophet (s. a. w.) alone with the exclusion of his followers and the doings that were meant to explain particular apparently ambiguous sayings. The latter category is further divided into two other categories: ( I) those acts of the Holy Prophet which explicitly refer to its explanatory nature, and (r) those acts whose explanatory nature is confirmed by other source. Islamic legal theorists have unanimity over the legal status of all categories of the Prophet’s (s. a. w.) acts. Certain acts of the Prophet (s. a. w.) are mandatoryfor him but non-mandatory for his followers; certain other acts are lawful for the Prophet (s. a. w.) but unlawful for believers; some acts are obligatory for the believers; and some acts of the Prophet (s. a. w.) are mere supererogatory. There are some acts of the Prophet (s. a. w.) on which legal theorists have not said anything concerning their legal status. The present paper represents an analysis of the views of legal theorists about the acts ofthe Prophet (s. a. w.) .
In Pakistan, more than half of the population used to live in rural localities and depend upon farm and non-farm rural economy for their livelihoods. In these areas, persistent poverty and inadequate development indicators clearly describes their backwardness. In order to develop these rural dwellers, state (government) launched different rural development programmes during different regimes. These state-led programmes/initiatives left little impact on rural livelihoods. With special reference to North-West region (Khyber Pakhtunkhwa, KPK province) these initiatives gained substantial success as the province stands on 3rd rank in Human Development Index (HDI). Besides state, a number of Civil Society Organizations are also engaged in rural development efforts throughout the country including KPK province. In the broader concept of civil society the emergence of Social Movement Organizations (SMOs) were also assumed to play a significant role in rural development. These organizations claimed to be deeply rooted in the traditional and religious culture of the rural KPK society and have greater capacity to cater the real needs of rural poor. Sometimes they challenge the state departments in providing basic welfare services to the rural community as they claimed that they have greater capability to provide these services at their door steps efficiently. But, their actual practices and claims related to rural development have not been yet identified. Keeping in view these perspectives the current PhD research was designed to analyse the vision and actual practices of these organizations regarding rural development in the KPK. The study followed the case study approach and selected District Mansehra as the study area. Both qualitative and quantitative data were collected from both categories of respondents i.e. staff/volunteers/members of SMOs as well as rural community affiliated with the respective SMO. The data were analysed using SPSS and content analysis technique. It was concluded that the major focus of all the three SMOs was on rural areas with a variety of funding sources. In all the three SMOs majority of the staff/volunteers/members was working on voluntary basis. They were involved in wide variety of rural development work related to education, health, agriculture, advocacy, social mobilization, emergency relief services etc. to empower the suppressed and ignored entities of society. It is further concluded that all the three SMOs were following the theme of people-centered RD approach covering all aspects of sustainable rural development. The perceived reasons of rural poverty in the area were lack of education, employment and good governance policies by the state. Small size of agricultural land holdings, appeared prominent in the study area, was also one of the major reasons of rural poverty and inequality. All the SMOs had strong horizontal (with village level local organizations) as well as vertical (with state departments) interaction and linkages for bring social change. Various RD practices rendered by SMOs appeared more effective than efforts of the state as large majority of the rural community were highly satisfied with their RD efforts. This scenario explores the potential of SMOs as alternate RD services providers in case of general failure of the state. Rural community perceived that collaborative strategic governance by the state and civil society would be more effective initiative towards reducing rural poverty and inequality. In addition, this collaboration will also pave the way toward sustainable rural development in KPK and ultimately in the entire country. In this way, mitigation of existing challenges such as food security and food sovereignty in the country will become easier. In view of these findings study recommends the development of partnership between NGOs/CBOs/FOs (including religious ones) and government (state) departments for efficient and effective delivery of rural extension/advisory services to the community; seeking for the sustainable rural development.