ہمیں معلومات سے زیادہ حکمت چاہیے
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اساتذہ کرام اور میرے ہم مکتب ساتھیو!
آج مجھے جس موضوع پر لب کشائی کا موقع دیا گیا ہے وہ ہے:’’ہمیں معلومات سے زیادہ حکمت چاہیے‘‘
صدرِذی وقار!
علم ایک خزانہ ہے، ہر ایک اس خزانے سے اپنی تجوریوں کو بھرنا چاہتا ہے، علم جستجو سے حاصل ہوتا ہے ،علم کے حصول کے لیے محنت شاقہ کی ضرورت ہے، علم کی تگ و دو میں زندگیاں صرف ہو جاتی ہیں۔ معلومات حاصل کرتے کرتے ایّام زیست گزر جاتے ہیں۔ معلومات جیسی بھی ہوں جہالت کے گھٹا ٹوپ اندھیروں کا خاتمہ کر دیتی ہیں۔
جنابِ صدر!
معلومات کا خزانہ اس وقت متمتع اور کار آمد ثابت ہوتا ہے، جب اس خزانے کے صحیح مصارف معلوم ہوں، ان معلومات کے لیے صحیح استعمال سے آشنائی حاصل ہو، معلومات کے مطابق زندگی کے ڈھنگ ہر صاحب علم کی دسترس میں ہوں۔ دنیا بھر کی معلومات ہیں لیکن وہ صرف اپنی ذات کی حد تک محدود ہیں تو وہ نہ ہونے کے برابر ہیں۔
جنابِ صدر!
جب کسی کام میں حکمت شامل ہو جاتی ہے تو اس کے حسن کو دوبالا کر دیتی ہے، اس کی خوبصورتی میں اضافہ ہو جاتا ہے، اس کی دھنک کے رنگ نمایاں ہو جاتے ہیں، اس کی اہمیت دوبالا ہو جاتی ہے، اس کی شان نرالی ہو جاتی ہے۔ دانائی اور حکمت سے معمور کام انفرادیت کا حامل ہوتا ہے، اس علم صفت کے حامل طفلان خودمعا ملہ نہیں ہوتے بلکہ زیرک و فطین لوگ ہوتے ہیں۔
صدرِذی وقار!
حکمت کے پھول کاغذی پھول نہیں ہوتے، گلشن حکمت و دانائی میں چلنے والی ہوا حیات بخش جھونکوں سے معمور ہوتی ہے، جس جگہ پر حکمت ہوتی ہے...
Any translation of the Arabic Qur’an in English or any European language is likely to be imperfect. This is primarily due to the differences in the language, semantics, idiom, style and culture. Almost fifty such translations have appeared in the last fifty years, both by Muslim and other scholars, but none can claim any perfection in imaging the Arabic Qur’an. Nevertheless, there are some that are faithful to word-by-word (literal) or sense-for-sense (free) translation, but most lack the flavor of the Qur’anic essence and image either due to the translating approach, or inadequate understanding of the meaning of Sacred Arabic Text, or constraints of eloquence of the English language. This paper examines eight of the leading translations and draws conclusions relating to the use of translation techniques and literary devices and concepts that add beauty to the eloquence of Arabic Qur’an and makes it a living and literary masterpiece. It is found that the meaning of the lexical expressions have been maintained to a high degree in the process of translation and the use of literary devices has been adequately captured by the selected translations.
This study explored the possibilities of creating a gender equitable learning environment in one of the Early Childhood Education (ECE) classrooms in Karachi, Pakistan through a Collaborative Action Research (CAR). The actions, reflections and retrospections were guided by the Feminist poststructuralist theoretical lens throughout the study. Two ECE teachers and 43 five year old (23 girls and 20 boys) children participated in this collaborative action research which was conducted in a non-for-profit private school. Various data collection strategies were used throughout the study. This included in-depth interviews, dialogues, observations, pre and post observation discussions with the teachers and reflective dialogues during and after drawings, stories, play, games with children. The participating teachers and I maintained reflective journals as part of our commitment to reflexivity during the study. An analysis of the discourses and discursive practices of participating ECE teachers and children revealed that initially both the groups positioned themselves within the essentialist discourse of gender and viewed gender as part of biological sex determinism. However, feminist poststructuralist methods such as deconstruction through reading and discussing literature, dialogues, critical actions and reflections helped the participating ECE teachers to expand their theoretical and practical repertoire regarding gender equity in early childhood. This enabled the teachers to disrupt the processes of promoting stereotypical masculine and feminine traits and oppressive gender relationships among children in the classroom. Cross case analysis of the five focused children revealed that collaborative efforts, critical actions and reflections enabled us (teachers and myself) to destabilize the hegemonic ways of being boys; deconstruct femininity and celebrate gender risk taking among both girls and boys. Hence, the study indicated possibilities for transforming the classroom learning environment in the context of ECE in Pakistan. The cyclical process of critical actions and reflections in the study revealed that a combination of child initiated and teacher/researcher led activities worked as appropriate pedagogical strategies to create a gender equitable learning environment. The strategies such as storytelling, dramatization of stories, opportunities of cross gender play, group discussions, dialogues and conversations about gender were particularly illuminating for effectively engaging young children inside and outside the classroom. The research process further revealed that teachers' and children's gender discourses were highly influenced by the complex intersection of their multiple identities. Therefore, the study emphasized the importance of closer bonds with children's families to strive for transformational changes in children's feeling, thinking and practicing of gender differently in the patriarchal