اہلیہ محترمہ مولانا سید سلیمان ندوی ؒ
کراچی کے ایک مکتوب سے یہ المناک خبر ملی کہ استاذی المعظم حضرت مولانا سید سلیمان ندویؒ کی اہلیہ محترمہ ۲۳؍ جولائی ۱۹۸۷ء کو اپنی اولاد کو آنسوؤں کے سیل رواں میں چھوڑ کر عالم جاودانی کو سدھاریں۔ اِنَّا ﷲ وَاِنَّا اِلیہ راجعون۔
یہ تعزیتی تحریر دارالمصنفین کے احاطہ میں اس گھر میں لکھی جارہی ہے جہاں حضرت استاذی المحترم نے اپنی زندگی کے بہترین بلکہ بہار آفریں اور مشک آگیں دور گزارے ہیں، وہ یہاں کے کتب خانہ میں اپنی میز پر سیرۃ النبیؐ، معارف کے شذرات، علمی، مذہبی اور ادبی مضامین میں اپنے علم و عرفان کے مروارید، نظر و فکر کے زمرد اور ادب و انشا کے درشا ہوار بکھیر کر داخل ہوتے تو پہلے اپنی سب سے چھوٹی اولاد کو اپنی آغوش شفقت میں لیتے، پھر ان کی اور اولادیں ان کے یمین ویسار میں سما جاتیں، جس کے بعد علمی میز پر ان کو جو تکان ہوتی وہ یکایک دور ہوجاتی، اور ان کے چہرے پر بشاشت، ان کی ہر ادا میں نزہت اور ان کی بزرگی میں روحانیت دکھائی دیتی، وہ اپنے بچوں کے شگفتہ چہروں کو دیکھتے تو ان کی آنکھیں جنت بن جاتیں، ان کی معصوم باتوں کو سنتے تو ان کے کان فردوس گوش بن جاتے، پھر فضا میں پدری مہرومحبت کی کوثر و سلسبیل نظر آتیں، اسی فضا میں ان کی اہلیہ محترمہ نے بھی زندگی گزاری، اس گھر میں وہ تقریباً ۱۰ برس رہیں۔
سید صاحب اپنی گھریلو زندگی میں بہت ہی نفاست پسند تھے، ان کی ہر چیز بہت سلیقہ، صفائی اور ستھرائی سے رہتی، مرحومہ بھی فطری طور پر بہت ہی سلیقہ مند، مہذب، عبادت گزار اور باوقار تھیں، جس سے سید صاحب کو اپنی زندگی میں بڑی مدد ملتی رہتی، دارالمصنفین کی قلیل آمدنی میں دونوں...
In today’s world mankind seems to be skidding towards chaos and violence. Mankind is divided on the lines of faith, race, sect, colour, cast, language and creed. Odium and intolerance have become the orders of the day. This condition pushes to take the refuge of religion but the religious radicalism, intolerance and discrimination are also in the fold. In this situation Sufi message comes to give shelter for peace, love and humanity. The enlightened Sufi message is not for one nation, race, or community but it is for the whole of humanity. Pakistan has faced terrified situations due to dangerous trends of religious extremism, radicalism and social intolerance. In order to understand this problem, the concept of Sufism has been applied. This has been used as an approach / methodology to evade from hated and violent tendency to reorient Pakistan back on the track to peace and prosperity. Sindh and Khyber Pakhtunkhwa provinces of Pakistan have been taken as case study to give the empirical evidence. This study demonstrates that the enlightened message of Sufism has enough potential to bring back peaceful environment.
The number of people killed or affected by firearms or light weapons each year is far greater than those killed by the atomic explosions in August 1945. Yet, in comparison to the weapons of mass destruction– which bear signature characteristics of indiscriminate mass annihilation and destruction - small arms and light weapons (SALW), or firearms have been viewed as less significant, less lethal and more manageable. This unfortunately is just one of the many myths that surround the destructive potential of these seemingly innocuous tools of violence and destruction. In case of Pakistan, the availability and continued proliferation of small arms, has not only made the country violence-prone but has also led to the violent framing of its politics. The acceptability of guninduced violence is becoming part of the political culture and more so than ever before, poses a direct and dangerous threat to the internal cohesion of the Pakistani state and society. Romancing the gun has been a salient feature of the Pakistani tribal culture for generations, where for centuries people have not only wore the gun as part of their dress code but have also taken pride in their ingenuity to manufacture weapons as a cottage industry. Across the country irrespective of ethnic or sectarian identity, the increase in licensed and unlicensed firearms ownership as well as indiscriminate usage and tolerance towards SALW has been manifold This study examines the role of SALW in the violent framing of Pakistani politics in the aftermath of the Soviet-Afghan war. It attempts to shed light on how small arms proliferation and use contributed to the rise in societal violence, perpetuated widespread insecurity and instability in the country and undermined the ability of Pakistani State to stem the rising tide of armed violence. It is not wrong to say that there is both a vertical as well as horizontal spread of weapons across the country which corresponds with the failing state of law and order and writ of government. The key questions to be addressed in this study are - what is the relationship between small arms and the sources of domestic insecurity and violence in Pakistan? Have SALW contributed to the fragility or failure of the state? Has the traditional culture of gun wearing and romancing with guns contributed to the increased violence in the country? What were the policy imperatives that motivated successive administrations in Pakistan to tolerate the emergence of illicit arms market? What is the negative fallout of these policies over the years, and why is the Pakistani state now feeling the impact of these weapons more than ever before? What more needs to be done, keeping in mind the increased international efforts at seeking a monumental arms trade treaty and other legislations to curb proliferation of small arms at both state and non- state level. Lastly, were the various remedial measures undertaken by the Pakistani state to redress domestic security concerns internally - motivated or these were acts undertaken to appease outside actors?