پنڈت آنند نرائن ملا
۱۲؍ جون کو اردو تحریک کے قائد پنڈت آنند نرائن ملا چل بسے، وہ ۱۹۰۱ء میں لکھنؤ میں پیدا ہوئے تھے، جہاں ان کے والد پنڈت جگت نرائن ملا چوٹی کے وکیل تھے، آنند نرائن ملا بھی تعلیم سے فارغ ہوکر وکالت کے پیشے سے وابستہ ہوئے، پھر الٰہ آباد ہائی کورٹ کے جج اور سینئر جسٹس ہوئے، ۱۹۶۱ء میں ریٹائر ہوئے تو سپریم کورٹ میں وکالت شروع کی، لوک سبھا اور راجیہ سبھا کے ممبر بھی منتخب ہوئے لیکن ان کی اصل وجہ شہرت و امتیاز کا باعث یہ ہے کہ وہ اردو کے ایک بڑے شاعر، نقاد، ادیب، سیکولر، انسان دوست اور گنگا جمنی تہذیب کا نمونہ تھے، اردو کی محبت ان کے رگ و پے میں رچی بسی ہوئی تھی اور وہ اس کے اپنی مادری زبان ہونے پر فخر کرتے تھے اور کہتے تھے کہ ’’میں مذہب چھوڑ سکتا ہوں لیکن مادری زبان نہیں چھوڑ سکتا‘‘۔
ان کا شعر ہے:
آتجھ کو گلے لگا کے مٹتی اردو
اک آخری گیت گا لیں تو چلیں
منظوم تصنیفات کے علاوہ بعض نثری تصنیفات بھی یادگار ہیں نظم وغزل دونوں پر قدرت تھی، روایت کی پاسداری کے باوجود کلام میں فرسودگی نہیں۔ مشاعرہ کے شاعر نہ تھے مگر اس میں شرکت کرتے تھے۔ دارالمصنفین کی گولڈن جبلی کے مشاعرہ کی صدارت کی تھی۔ اب غیر مسلموں میں اردو کے ایسے عالم، دانشور اور اس سے گہرا لگاؤ رکھنے والے عنقا ہورہے ہیں اس اعتبار سے ان کی وفات اردو کا واقعی ناقابل تلافی نقصان ہے۔ (ضیاء الدین اصلاحی، جولائی ۱۹۹۷ء)
In the present age, youth occupy an important position and can play a very important role in reforming and improving the world conditions. In Quran several methods are suggested for character building of youth for example following “Uswa-e-Hasna” and by preaching and motivation of youth the fear Allah, the crated in their heard for reforming them. In some cases, the punishment can also reformed of youth. Youth is an important entity of any human society. Particularly in an Islamic society, youth has great significance. Youth is considered as a junction of past, present and future. The role of young generation cannot be neglected in the building of character, changes in circumstances and development of society. Youth should play a positive and effective role against various evils, which are prevalent in human society. What can be the religious social, political, ethical and educational duties of the Muslim? How can they play their role in reformation of society? How can they be bright stars of their country by fulfilling their duties? How can the whole humanity and particularly Islamic Ummah get benefits from their youth? The answers to these questions are central idea and theme of this article, generally in the light of Islam and particularly in the light of seerah-un-nabwiyia. In following lines, it has been tried to impart feelings of high self-esteem in the young generation who have forgotten it. It is an effort to motivate the youth for practical actions.
Background: According to the World Health Organization (WHO), female genital mutilation (FGM) includes all procedures that involve removal of the female genitalia and / or injury to the female genital organs for cultural and / or any other nonmedical reason. The practice poses serious threats to women’s health hence violating their health and rights. FGM, also referred to as genital cutting, is deeply rooted amongst the Abagusii community of Kenya, with 84% of the girls cut as per Kenya Demographic Health Survey report of 2014 and the medicalized form slowly replacing the traditional cut. Overall in Kenya, the medicalized form stands at 14% as at 2014. Although FGM is illegal in Kenya, and the existing strategies by government through various laws and policies to curb FGM notwithstanding, its prevalence among the Abagusii community remains unacceptably high and medicalization seems to be increasing. Understanding the experiences and perspectives amongst healthcare professionals and community leaders in this community, will help inform new strategies to curb the practice. Objectives: Primary objective: To explore the experiences and perspectives of health professionals and community leaders towards FGM and its medicalization in Kisii county. Secondary objectives: To establish the experiences and perspectives among health professionals and community leaders on factors that contribute to the continued practice of FGM in Kisii county and secondly, to elicit views of health professionals and community leaders on new strategies that if used, could help curb the medicalization of FGM in Kisii county. Methods: A qualitative study using a focused ethnography approach was conducted to explore the experiences and perspectives of health professionals and community leaders towards FGM and its medicalization in Kisii county. Sampling was purposive. Twenty-six participants (18 health professionals and eight community leaders) from two sub-counties of Kisii County were recruited. Signed informed consent was acquired from all participants. Data collection was done using audio-recorded semi-structured interviews. All audiorecordings were transcribed in English. A thematic approach was used for analysis supported by NVivo version 12 plus software. Results: A total of 18 healthcare professionals (six doctors, six clinical officers, six nurses), eight community leaders (two representatives from local community-based organizations relevant to the study topic of interest, two religious leaders and four chiefs/assistant chiefs) were interviewed. Among health workers, doctors demonstrated more understanding on FGM compared to the other healthcare professionals. All the study participants demonstrated little knowledge on existing laws and policies. The general attitude towards FGM