خان الخلیلی بازار
مسجد حسین کے باہر دالان میں بڑی تعداد میں ریستوران موجود ہیں جہاں کھلی فضا میں سیکڑوں میز اور کرسیاں لگیں تھی ۔چند مصری نوجوان گٹار بجا رہے تھے باقی لوگ محظوظ ہو رہے تھے۔نماز کے وقت موسیقی بند تھی ۔دکتور محمود نے کہا یہ ذہنی ہم آہنگی مصری قوم کا خاصہ ہے وہ ایک دوسرے کو بہ زور نہیں روکتے ۔مذہب اور محبت ہم مصریوں کی گھٹی میں ہے مگر ہم اس کے ذریعے ایک دوسرے کوجنت یا جہنم رسید نہیں کرتے ۔ہم جیو اور جینے دو کے اصولوں پر زندگی گزارتے ہیں ۔محمود کی گفتگو میرے دل میں ترازو ہو رہی تھی ۔میری فکر جیو اور جینے دو کے آفاقی اصول کو پاکستانی معاشرے میں ٹٹول رہی تھی ،مگر میری یہ تلاش بے سود تھی ۔مذہبی دھڑے بندیوں ،قوم پرستی ،لسانی تفاوت ،علاقائی بغض اوپر سے حکمران طبقے کی اس ملک اور عوام کے ساتھ چیرہ دستیوں نے پاکستانی معاشرے سے ان دونوں اصولوں کو ناپید کر دیا ہے ۔ مسافر اس سماجی اور مذہبی تخریب پر اپنی سوچوں میں غلطاں تھا جو نائن الیون کے بعد پاکستانی سماج میں انتہا کو پہنچی کہ اس دوران چہل قدمی کرتے کرتے ہم مسجد حسین سے اچھا خاصا فاصلہ طے کر چکے تھے اچانک دکتور محمود نے کہا کہ ہم خان الخلیلی بازار میں کھڑے ہیں ۔فکری پرواز سے زمینی حقائق کی طرف پلٹے تو اپنے آپ کو ایک تنگ مگر مصروف بازار میں پایا ۔چودھویں صدی کے اواخر میں ترک عثمانی دور میں بننے والے اس بازار کا پرانا نام ’’ترکی بازار تھا ‘‘جو بعد میں خان الخلیل کے نام سے مشہور ہوگیا ۔مجھے اس بازار میں لاہور کی انار کلی اور بنکاک کی نانا سٹریٹ کی شبیہ نظر آئی جہاں ہجوم کی حالت یہ تھی کہ ’’نظر چرا کے...
Acquisition of peace, eradication of crimes and cleaning a society of all immoral activities is the basic and equal need of all human beings without any differentiation of any worldly and divine religions, on the basis of this need, Imam Ghazali declared “peace” is the purpose of Islamic jurisprudence. Islamic jurisprudence expects protection of faith, life, reason, race and property from humans for the humans. Protection and prevalence of theses five purposes is called peace in Islamic jurisprudence. In the religion of our world, there are two ways of acquisition of peace, eradication of crimes and protection of property, First awareness and fright of divine punishments on committing a sin or sins, Secondly, to punish the wrong doer on the basis of the nature of his/her crime in the circle of pure justice. These worldly punishments have remained different in different ages and religions while in our modern world and revolted era, punishments of Islamic Jurisprudence are considered stick and against the humans rights, especially punishments relating to adultery and fornication. It is therefore, considered imperative to compare these punishment relating to adultery and fornication, we have in our Islamic jurisprudence to those of other religion in order to unearth the relating of considering Islamic punishments strict and against the human rights.
Community participation in schools has been widely advocated by researchers in the developed and developing countries. As schools get overwhelmed with so many innovations, new programmes, and competing priorities, they require more resources and sources of support. Thus communities to which schools serve have become a great source of support and resources, both human and material. This is very true for schools in Pakistan, particularly the public sector schools, which lack in effective governance and management and resources. Therefore there is a dire need for increasing communities’ active and meaningful participation in schools. However it is not known what can really increase communities’ active participation in schools and who can play the lead role in making this happen. There seems to be a consensus amongst researchers, practitioners, and policy makers that the head teacher can play the most crucial role in achieving greater level of community participation in a school. Thus keeping in view the centrality of the head teacher’s role, this study looked into the perceptions and practices of the head teacher in increasing community participation in a public sector secondary school in the district of Quetta, Balochistan. An exploratory qualitative case study approach was used to conduct this study. The data were generated through semi-structured interviews, observations, document analysis, and informal conversations with five purposively selected participants including the head teacher, two teachers, and two community members. The findings of the study revealed that the head teacher did play a key role in bridging the gap between the school and the local community. The head teacher’s perceptions about community participation in school, his leadership approach, and practices in and outside the school determine the level and purpose of community participation. Based on the findings, the study draws a few conclusions having implications for school leadership, community leaders, policy makers and researchers.