درد کا حد سے گزرنا ہے دوا ہو جانا
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اسا تذہ کرام اور میرے ہم مکتب ساتھیو!السلام علیکم! آج مجھے جس موضوع پر گفتگو کرنی ہے وہ ہے:’’درد کا حد سے گزرنا ہے دوا ہو جانا ‘‘
جنابِ صدر!
دکھ درد، تکلیف ہم معنی الفاظ ہیں، زندگی میں ہر شخص کوکسی نہ کسی موقع پر رنج وغم اور دکھ و تکلیف سے واسطہ پڑتا ہے خوشیاں روٹھ جاتی ہیں، رنج و الم کے بادل گھٹائیں بن کر برسنا شروع ہو جاتے ہیں گھر کے آنگن میں نوید ومسرت کی چاندنی بکھیرنے والا قمر گہنا جاتا ہے۔
صدرِ ذی وقار!
زندگی کے نشیب وفراز سے انسان ہمکنارر ہتا ہے۔ افراط و تفریط کا سلسلہ شروع رہتا ہے، کامیاب انسان وہ ہے جوایسے حالات میں مستقل مزاج رہتا ہے ان بوقلمونیوں سے اس کے پائے استقلال میں لغزش نہیں آتی اور یوں اس کی زندگی کی گاڑی رواں دواں رہتی ہے۔بقول غالبؔ
رنج سے خوگر ہوا انساں تو مٹ جاتا ہے رنج
مشکلیں اتنی پڑیں مجھ پر کہ آساں ہو گئیں
صدرِ محترم!
جب کوئی چیز حد سے بڑھ جاتی ہے، اپنی انتہا کو پہنچ جاتی ہے تو اس کا وجود عنقا ہو جاتاہے اس کی حیثیت بدل جاتی ہے اس کے نفع نقصان کا تصور تبدیل ہو جاتا ہے۔ اس کے مضر اثرات مصلح ہو جاتے ہیں اس میں یکسر تبدیلی آجاتی ہے اور ایّام کے ساتھ ساتھ وہ قصہ پارینہ بن جاتی ہے۔
محترم سامعین!
رات اپنی انتہا کو پہنچتی ہے تو بادِ نسیم صبح کے حیات بخش جھونکوں سے آشنا ہے۔ دن اپنی بلندیوں کومس کرتا ہے تو قمر کی برووت بھری چاندنی قلب و ذہن کی طراوت کا باعث بنتی...
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.
This research aims to explore the linguistic behaviour of Burushaski speakers (an indigenous minority language group belonging to the Northern-most areas of Pakistan) living in Karachi, and the factors, both social and psychological, that are responsible for their linguistic choices to determine their degree of shift/maintenance and their ethnolinguistic vitality. Being a Mixed Methods case study, the research utilized both quantitative and qualitative data gathered through a SEV questionnaire administered on 120 Burushaski speakers studying at the University of Karachi, followed by in-depth interviews of 30 key informants, who were selected on the basis of the questionnaire analysis. In order to present the scholars’ perspective on the status of Burushaski language, some local scholars working on the indigenous languages were also interviewed followed by a visit to Hunza to cross check the validity of the information provided by the research participants. The research findings indicate clear signs of Burushaski language shift among the Burusho community living in Karachi despite having a positive attitude towards Burushaski language which is indicative of a high sense of ethnolinguistic vitality. Although the findings reveal that the Burushos living in Karachi have mostly confined their language to the home domain, it is heartening to discover that the intergenerational transmission of Burushaski has not completely stopped. All the Burushaski speakers who participated in the study not only claimed to have the ability to speak Burushaski but a majority of them also expressed the desire to transmit it to the next generation which reflects their willingness to maintain their ties with their native language and culture. The results of the study also reveal gender differences with regard to the participants’ language use in different domains and their psychological orientation towards Burushaski language. Gender differences were also observed in the participants’ views regarding the future of Burushaski. The significance of this case study lies in its attempt to promote research on indigenous languages of Pakistan (especially the ones that are declared endangered) and their speakers, particularly those linguistic groups, who move to urban centers for better economic prospects and upward social mobility. As a result of their movement, most of these indigenous language groups either integrate or assimilate in the mainstream society, resulting in language shift and in certain cases language attrition. The findings of this study can lead to the awareness that is needed to make efforts for maintaining linguistic and cultural diversity at both regional and national level in Pakistan and can accelerate the efforts to bring reforms in the existing language and education policy of the country which hardly has any room for the preservation and promotion of minority languages.