Thursday, April 5, 2018

http://www.vsb.org/docs/valawyermagazine/vl0414-complete.pdf


Beaches expenditure


https://www.colliercountyfl.gov/home/showdocument?id=51419

Quotes


Quote InvestigatorTracing Quotations Skip to content HOMEABOUT COOKIE POLICY LEARN ABOUT MY BOOK! MEDIA COVERAGE PRIVACY POLICY RESOURCES Quote Investigator If I Had a Single Flower for Every Time I Think of You, I Could Walk Forever in My Garden Alfred Lord Tennyson? Claudia Adrienne Grandi? Claudia Ghandi? Anonymous? tennyson05Dear Quote Investigator: The website of a major international news organization has an article titled “Tennyson: 10 Essential Quotes” with the following item listed third: 1 If I had a flower for every time I thought of you… I could walk through my garden forever. Strangely, I have not been able to locate this expression in the oeuvre of Alfred Lord Tennyson. According to the commentary in the article this quote has become quite popular: This romantic sentiment may sound like the message on a greeting card, but it now makes its way into wedding speeches and toasts. Would you please trace the provenance of this popular sentiment? Quote Investigator: QI has located no substantive support for crediting the famous poet Alfred Lord Tennyson with this expression. The earliest evidence of a close match found by QI was printed in an advertising section of a Santa Ana, California newspaper on Valentine’s Day in 1985. The section contained messages expressing love, and one item was addressed to Theresa from Steve: 2 IF I HAD A SINGLE FLOWER FOR EVERYTIME I THINK ABOUT YOU I WOULD WALK FOREVER IN MY GARDEN. The phrasing of this instance differed somewhat from the most common modern version. For example, this poem referred to “a single flower” instead of “a flower”; also, the position of the word “forever” was shifted. No attribution was listed. In subsequent years, instances of the poem appeared as a Valentine’s Day message in other newspapers. For example, in 1989 the European edition of “The Stars and Stripes” for the U.S. Armed Forces included an item with slightly different phrasing compared to 1985. The word “about” was replaced by “of” and “would” was changed to “could”. Boldface has been added to excerpts: 3 It is my greatest wish to give you all the love you could ever need. If I had a single flower for every time I think of you, I could walk forever in my garden. Happy Valentine’s Day! In 1990 a Valentine’s note was printed in “The Post Standard” of Syracuse, New York. Once again no attribution was provided: 4 If I had a single flower for every time I think about you, I could walk forever in my garden. My teepee is empty when you are gone In May 1992 an illuminating instance was printed in a Rockmart, Georgia newspaper. The paper described the contents of an annual publication called “The Sting” which was created by the local Middle School. A section of memories included the verse and identified the author as Claudia Adrienne Grandi. This was the earliest ascription known to QI: 5 A special remembrance was given to Joey Watts with a poem which read: “If I had a single flower for every time I think of you, I could walk forever in my garden” written by Claudia Adrienne Grandi. The evocative poems of Grandi have appeared in several collections published by “Blue Mountain Arts” which is a popular greeting card company. QI believes Grandi is the most likely originator of this verse, and Tennyson should not be credited. Here are additional selected citations in chronological order. According to a document with the date range January-June 1975 published by the United States Copyright Office, the name Claudia Adrienne Grandi was used as a pseudonym for Claudia Adrienne Demilia. The authorship of a book released in 1974 was credited to the pen name Grandi: 6 Riding on gardenias embracing rainbows. By Claudia Adrienne Demilia a.k.a. Claudia Adrienne Grandi. 47 p. Claudia Adrienne Grandi (pseud. of Claudia Adrienne Demilia); 25Nov74; A603899. To maintain simplicity QI shall continue to refer to the author as Grandi throughout this article. A 1988 article in a New London, Connecticut newspaper presented a biographical detail about Grandi. The news item described a poetry reading with five student participants, and indicated that Grandi was attending a school in Connecticut and crafting poetry by 1988: 7 Five student poets from area colleges and universities will read selections of their work Tuesday at Connecticut College… Claudia Adrienne Grandi, a sophomore at Manchester Community College. In May 1993 an instance of the poem was printed in the “Cleveland Plain Dealer” of Cleveland, Ohio, but no ascription was given. The phrasing referred to “a flower” instead of “a single flower”: 8 The simple gravestone will be engraved with words from a poem a friend sent the family –“If I had a flower for every time I thought of you, I’d walk in my garden forever.” In March 1994 an Akron, Ohio newspaper printed a funeral notice that included the poem as an epigraph. This instance used “a single flower”, but the phrasing continued to evolve: 9 If I had a single flower for each time I think of you, I could walk in my garden forever. In 1994 the verse was printed in the upper-left corner of a page listing meeting times for houses of worship in an Aberdeen, South Dakota newspaper. The words were ascribed to Grandi and differed from the earliest 1992 instance by only a single word. The phrase “think about you” was used instead of “think of you”: 10 If I had a single flower for every time I think about you, I could walk forever in my garden. Claudia Grandi In 2001 “The Everything Wedding Vows Book” included an instance of the poem credited to Grandi. The word “beautiful” was inserted before “garden”: 11 If I had a flower for every time I thought of you, I could walk forever in my beautiful garden. — Claudia Grandi Also in 2001 a different work by Grandi was printed in a poetry book titled “Thoughts of Love: A Blue Mountain Arts Collection”. 12 The company Blue Mountain Arts is known for publishing greeting cards, poetry, and illustrations. In 2002 a South Carolina newspaper printed an article “Good pick-up lines could lead to romance” that included an unattributed instance employed as a pick-up line. The flowers were identified as roses: 13 Here are a few lines that may or may not work. Try them at your own risk. “If I had a rose for everytime I thought of you, I’d be walking in my garden forever.” In 2004 “Chicken Soup for the Girlfriend’s Soul” was released as part of the very popular series “Chicken Soup for the Soul”. A chapter titled “A Good Connection” by Anne Merle used the verse as an epigraph and credited Grandi. The text precisely matched the 1992 version: 14 If I had a single flower for every time I think of you, I could walk forever in my garden. Claudia Grandi In 2005 a craft resource book for cardmakers included an instance of the saying and attributed the words to acclaimed poet Alfred Lord Tennyson, and this was the first published linkage to Tennyson seen by QI: 15 If I had a flower for every time I thought of you, I could walk in my garden forever. – Alfred Lord Tennyson Sometimes the name Grandi has appeared with a different spelling as “Ghandi”. Here is an example in a 2008 collection titled “You Are in My Thoughts”: 16 If I had a single flower for every time I think about you, I could walk forever in my garden. – Claudia Ghandi In 2009 a death notice appeared in the classified section of “The Deseret News” of Salt Lake City, Utah. The verse was ascribed to Tennyson: 17 A viewing will be held one hour prior to services. “If I had a flower for every time I thought of you, I could walk in my garden forever.” — Alfred Lord Tennyson In 2011 “BBC News Magazine” posted an article titled “Tennyson: 10 Essential Quotes”, and the third quotation attributed to the master wordsmith was the following: 18 “If I had a flower for every time I thought of you… I could walk through my garden forever.” In 2012 the book “Health for the Whole Self: Daily Tips for the Body, Mind and Spirit” printed an interesting variant about smiling with an anonymous ascription: 19 “If I had a flower for every time you made me smile and laugh, I’d have a garden to walk in forever.” Author Unknown. In conclusion, a version of this poem without attribution was in circulation by 1985. Based on current evidence QI believes that Claudia Adrienne Grandi should receive credit. QI is not certain of the precise phrasing because he has not found the poem directly in a volume written by Grandi. Also, the early instances differ in word choice. Also note that the Grandi name may be a pseudonym for Claudia Adrienne Demilia. The ascription to Alfred Lord Tennyson has no substantive support. Image Notes: Spring flowers by Shirley at Pixabay. Image has been cropped and the name Claudia Adrienne Grandi in script has been added. Alfred Lord Tennyson public domain portrait via Wikimedia Commons. Update History: On April 8, 2014 information about the 1975 copyright entry was added. Also, on April 8, 2014 citations dated 2001, 2005, and 2012 were added. On May 23, 2014 citations dated 1985, 1989, and 1990 were added and the entry was partially rewritten. Also on May 23, 2014 the name Claudia Ghandi was added to the keywords, and the 2008 citation was added. (Great thanks to Laurelyn Collins @laurelyn_rva who found this quote attributed to Alfred Lord Tennyson in an image at Pinterest. Her inquiry led QI to formulate this question and perform this exploration. Special thanks also to Kat Caverly ‏@KatCaverly for her valuable comments. Many thanks to Terri Guillemets who located the 1975 copyright entry for Grandi. Guillemets operates The Quote Garden website with its wonderfully advantageous system for categorizing quotations. Additional thanks to correspondent Andrew Steinberg who located the 1990 citation.) Notes: Website: BBC News Magazine, Article title: “Tennyson: 10 essential quotes”, Date on website: March 7, 2011, Website description: British Broadcasting Corporation, public service broadcaster of news and entertainment in the United Kingdom. (Accessed bbc.co.uk on April 7, 2014) link ↩ 1985 February 14, The Register (Santa Ana Orange County Register), Section: Heart to Heart, (Valentine message advertisement from Steve to Theresa), Quote Page F6, Column 6, Santa Ana, California. (NewspaperArchive) ↩ 1989 February 14, European Stars and Stripes, Section: Stripes Valentines, (Valentine message advertisement to Sweetie from Sherry), Quote Page 11, Darmstadt, Hesse. (NewspaperArchive) ↩ 1990 February 14, The Post Standard (Syracuse Post Standard), Section: Valentine’s Day Greetings, (Valentine message advertisement), Quote Page E4, Column 6, Syracuse, New York. (NewspaperArchive) ↩ 1992 May 27, The Rockmart Journal, Annual received at Elm Street, Quote Page 10A, Column 4, Rockmart, Georgia. (Google News Archive) ↩ 1976, Catalog of Copyright Entries: Third Series, Volume 29, Part 1, Number 1, Section 3, Books and Pamphlets: Including Serials and Contributions to Periodicals: Current and Renewal Registrations, (January to June 1975), Quote Page 1833, Column 2, Published by Copyright Office: Library of Congress, U.S. Government Printing Office, Washington, D.C. (HathiTrust Full View) link link ↩ 1988 February 3, The Day, Poets to read selections at Connecticut College, Quote Page C5, Column 1, New London, Connecticut. (Google News Archive) ↩ 1993 May 27, Cleveland Plain Dealer, Tricia’s Parents Buy Gravesite, Marker – But Pray She’s Alive by Michael Sangiacomo (Plain Dealer Reporter), Quote Page 1A, Cleveland, Ohio. (NewsBank Access World News) ↩ 1994 March 7, Akron Beacon Journal, “Death Notice / Classified”: Fannie L. (Sami) Stapleton, Quote Page C4, Akron, Ohio. (NewsBank Access World News) ↩ 1994 September 10, Aberdeen Daily News, (Page epigraph in upper-left corner; page title: Let Us Rejoice), Quote Page 7A, Aberdeen, South Dakota. (GenealogyBank) ↩ 2001, The Everything Wedding Vows Book (Revised and Expanded Second Edition) by Janet Anastasio and Michelle Bevilacqua, Quote Page 133, Published by Adams Media: An F+W Publications Company, Avon, Massachusetts. (Google Books Preview) ↩ 2001, Thoughts of Love: A Blue Mountain Arts Collection, Edited by Gary Morris, “If I had to spend my life without you…” by Claudia Adrienne Grandi, Quote Page 33, SPS Studios, Inc., Boulder, Colorado. (Verified with Amazon Look Inside for Third Printing 2003) ↩ 2002 August 11, Anderson Independent-Mail, Good pick-up lines could lead to romance by Jake Grove, Unnumbered Page, Anderson, South Carolina. (NewsBank Access World News) ↩ 2004, Chicken Soup for the Girlfriend’s Soul: Celebrating the Friends Who Cheer Us Up, Cheer Us On and Make Our Lives Complete, Compiled and edited by Jack Canfield, Mark Victor Hansen, Mark & Chrissy Donnelly and Stefanie Adrian, Series: Chicken Soup for the Soul, Chapter: A Good Connection by Anne Merle, Start Page 77, Quote Page 77, Published by Health Communications, Inc., Deerfield Beach, Florida. (Amazon Look Inside) ↩ 2005, The Ultimate Guide to the Perfect Card (Second Edition) by Linda LaTourelle, Quote Page 246, Bluegrass Publishing Inc., Mayfield, Kentucky. (Google Books Preview) ↩ 2008, You Are in My Thoughts by Reinata Thirion, Quote on unnumbered page and on back cover, Published by Struik Christian Media, Cape Town, South Africa. (Google Books Preview) ↩ 2009 March 4, The Deseret News, Section: Death Notice – Classified, Bonje Hinderkein Van Komen Kroon Bonnie, Page number unspecified, Salt Lake City, Utah. (NewsBank Access World News) ↩ Website: BBC News Magazine, Article title: “Tennyson: 10 essential quotes”, Date on website: March 7, 2011, Website description: British Broadcasting Corporation, public service broadcaster of news and entertainment in the United Kingdom. (Accessed bbc.co.uk on April 7, 2014) link ↩ 2012, Health for the Whole Self: Daily Tips for the Body, Mind and Spirit by Cathy Duesterhoeft, March 9 (Epigraph), Quote Page 80, Tate Publishing & Enterprises, Mustang, Oklahoma. (Google Books Full View) ↩ This entry was posted in Alfred Lord Tennyson, Claudia Adrienne Grandi and tagged Alfred Lord Tennyson, Claudia Adrienne Grandi, Claudia Ghandi on April 7, 2014. Post navigation← They May Forget What You Said, But They Will Never Forget How You Made Them FeelThere’s a Sucker Born Every Minute → Click to Learn About My New Book ADVERTISEMENT ADVERTISEMENT About Media Coverage Resources Facebook Twitter @QuoteResearch Search for: ARCHIVES Archives PEOPLE A. A. Milne A. E. 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NOSTALGIC MOMENTS: of secrets behind lowered eyes

NOSTALGIC MOMENTS: of secrets behind lowered eyes: the only reason i donot look into your eyes is because i can see the reflection of my dreams there---the ones that i have been hiding, prob...

Wednesday, March 21, 2018

ترکی میں اصلاحات


*ترکی میں اصلاح پسندوں کے کارنامے* *تحریر: مفتی ابولبابہ شاہ منصور* میں جب ترکی گیا تووہاں کی اصلاحی تحریک پرت در پرت کھلنا شروع ہوئی۔ترکی میں جہاں اعلی سطح کے عہدے داراں سے ملاقات ہوئی وہیں پر ہمیں عام لوگوں، شہریوں اور ائمہ سے ملاقات کا موقع ملا۔ رفتہ رفتہ وہاں پر جاری اصلاحی کاموں کا علم ہونے لگا۔ ہمیں پتہ چلا کہ *وہاں پر عوامی آگہی اور شعور کا آغاز اصلاح و ارشاد سے تعلق رکھنے والے طبقہ سے ہواہے۔* تصوف و سلوک نے دنیائے اسلام کو دو بڑے طوفانوں میں سنبھالا دیا ہے۔ پہلا اس وقت جب تاتاری یلغار نے عالم اسلام کے حصے بخرے کردیئے، دوسرا اس وقت جب مصطفی کمال کے فاشزم نے ترکی کو بے راہ روی، بے دینی اور آوارگی کا مرکز بنادیا تھا۔ مصطفی کمال کی مجہول الحال شخصیت کو اتاترک کا لقب ان شرائط کی بنیاد پر ملا تھا: *اسلامی شعائر کا خاتمہ* *اسلامی قانون کا خاتمہ* *ترکی معدنی ذخائر نہ نکال سکے* *اور نہ بحری ٹیکس لے سکے۔* مصطفی کمال کے دور میں اتنا جبر تھا کہ 40 سال قبل وہاں تعلیم کے لئے جانے والے ایک ڈاکٹر صاحب نے بتایا: وہاں کوئی نماز پڑھتا نظر آجاتا تو سیکولر حضرات ایکشن میں آجاتے۔ میں نے نماز پڑھنا چاہی تو دوستوں نے مشورہ دیا کہ اپنے ساتھ ایک تولیہ رکھو۔ حمام میں جاکر وضو کرو، پھر وہیں *چھپ کر نماز پڑھ لو۔* اس لئے کہ ترک حمام خوبصورتی، صفائی اور تعمیراتی حسن کا شاہکار ہوتے ہیں۔ اس دور میں اگر کسی شخص کی جیب سے اسلامی سال کی جنتری نکل آتی تو اسے جیل ہوجاتی تھی۔خلافت عثمانیہ کے دور میں شیخ، خطیب، واعظ، عالم، مفتی، قاضی، یہ چھ تعلیمی ڈگریاں تھیں۔مصطفی کمال نے یہ ساری ڈگریاں ختم کردیں۔ اس دور میں لوگوں نے ایمان کی شمع روشن کئے رکھی۔ مسلمانوں نے بظاہر شراب خانہ نظر آنے والی جگہوں میں دین پڑھانے کے حلقے جمائے رکھے۔ رات دو سے صبح 6 بجے تک وہاں قرآن کی کلاس لگتی۔ ٹرینوں میں کیبن بک کرواتے، ایک اسٹیشن سے دوسرے تک کا ٹکٹ لیتے۔دروازہ بند کرکے اس میں پڑھنا پڑھانا جاری رکھتے۔ کھیتوں میں قرآن کی درس گاہیں جمتیں۔ دنیا کو اعتدال، نرمی اور محبت کا درس دینے والے ان سیکولرز کے جبر سے بچنے کے لئے تہہ خانوں میں قرآن کی کلاسیں ہوتیں۔ *شیخ محمود آفندی وہاں کے بہت بڑے اور مشہور نقشبندی شیخ ہیں۔* انہوں نے 18 سال تک لوگوں کو بلایا مگر انہیں ایک نمازی نہ ملا۔ 18 سال بعد موسی امجا نامی شخص نے اپنے بچے پڑھانے کے لیے بھیجے۔آج ان کے پورے ترکی میں 300 مکاتب و مدارس ہیں۔ تاتاریوں کے بعد تاریخِ اسلام میں دوسری باراسلام کی نشاۃ ثانیہ صوفیا نے کی جنہوں نے صنم خانوں میں کعبے کے پاسبان تیار کئے۔ ہماری تحقیق کے مطابق اس معرکہ ایمان و مادیت کے سرخیل سکندر پاشا مسجد کے امام شیخ زاہد کوتکو رحمہ اللہ تھے۔ انہوں نے مسجد کے سامنے چائے خانہ میں نوجوانوں پر محنت شروع کی۔ مسجد میں کوئی تعلیم و تبلیغ کرنے نہیں دیتا تھا۔ انہوں نے مشغلہ بنایا کہ چائے خانہ میں جاکر بیٹھ جاتے، ذہین لڑکوں کو چائے پلاتے۔ ان پر محنت کرتے اور دین کی تعلیم کے لئے تیار کرلیتے۔ اسی کوشش میں *ان کے ہاتھ ایک ہیرا لگا۔* ان کا یہ شاگرد ایک انجینئر تھا۔ یہ شاگرد پڑھنے لگا تو جرمنی سے اعلی تعلیم حاصل کرلی۔ پھر ملک آیا تو ترکی کو ٹینک کے لئے ایسی موٹر تیار کر کے دی جوسخت ترین سردی میں بھی انجن کو گرم رکھتی تھی۔ سیاست میں قدم رکھا تو ملک کا وزیر اعظم بن گیا۔ *اس شاگرد کا نام نجم الدین اربکان تھا۔* اربکان نے اپنی زندگی میں متعددشاگرد تیار کیے۔ سیاسی شاگرد طیب اردگان کہلایا، رفاہی میدان میں بلند یلدرم وغیرہ۔ ترکی میں ہم نے اصلاح احوال کی دو محنتیں دیکھی ہیں۔ ایک باقاعدہ اور دوسری بے قاعدہ۔ *باقاعدہ محنتیں:* *حکمت و بصیرت:* نجم الدین اربکان نے مختلف ناموں سے سیاسی جماعت بنائی مگر ہر بار سیکولر فوج نے کسی نہ کسی بہانے سے ان پر پابندی لگادی۔ طیب اردگان یہ سارا تماشا دیکھ رہے تھے کہ پہلے سعادت پارٹی پر پابندی، پھر فضیلت پارٹی پر پابندی، پھر ملت پارٹی بھی بین ہوگئی۔ طیب اردگان نے کہا ہم جتنے بھی نام رکھ لیں، ہر نام پر پابندی لگے گی۔اردگان نے کہا کہ ہمیں کوئی بھی ایسا نام نہیں رکھنا چاہےے جس پر کوئی شک کرسکے۔ اس لئے انصاف اور ترقی پارٹی نام رکھنا چاہیے۔ استاد کے سامنے یہ تجویز پیش کی تو اربکان نے اپنے ہونہار شاگرد سے کہا: ''تم یہ نام ضرور رکھو، مگر مجھ سے اور میری چھاپ سے الگ ہو جاؤ''۔اس طرح بظاہر اردگان اور اربکان کے راستے جدا جدا ہوگئے مگر دونوں دراصل ایک ہی منزل کے مسافر تھے۔ *انفاق فی سبیل اللّٰه:* ترکوں کی نمایاں ترین صفت اللّٰه کے راستے میں بے دریغ خرچ کرنا بھی ہے۔ *پاکستان میں زلزلہ آیا تو سب سے پہلے وہ پہنچے،* میکسیکو میں تباہی ہوئی تو وہاں بھی ترک ہی سب سے پہلے پہنچے۔ وہاں ہم نے محسوس کیا کہ ترک لوگ اپنی اضافی دولت خیرات کرتے ہیں۔ ان کا وژن ہے: *إن فی مالک حقا سوی الزکوۃ۔* اسی طرح *یسئلونک ما ذا یُنفقون، قل العفو۔* *عوامی خدمت* طیب اردگان نے 12 سال میں تمام قرض اتار دیے۔ بغیر قرض کے دنیا کے 3 بڑے منصوبے بنا رہے ہیں۔دنیا کا سب سے بڑاائرپورٹ،دوسمندروں کو ملانے والی دنیا کی تیسری مصنوعی نہر"باسفورس کینال"اور خلیج باسفورس پر ایک اور بڑا پل۔ *ہاسٹلز:* انہوں نے یونیورسٹیوں کے قریب ہاسٹل بنائے۔ وہاں پر انتہائی واجبی فیس کے عوض بہترین رہائش فراہم کی ہے۔ یہاں آنے والے بچوں پر کوئی پابندی نہیں۔ صرف ایک یہ پابندی کہ رات دس بجے کے بعد باہر نہیں جانا ۔ دن میں دو بار ''کلیات النور'' سید الزمان نورسی کی تعلیم سنیں۔ *مولوی خانے:* ایک اہم کام مولوی خانے کا بھی ہے۔ یہ کہنے کو قدیم خانقاہیں ہیں مگر اس بلڈنگ میں خطاطی اور تزیین کاری سکھائی جاتی ہے۔ ایک کمرے میں درسِ قرآن اور دوسرے میں درس حدیث ہوتا ہے۔ *باب العالم:* انہوں نے باب العالم کے نام سے متعدد ادارے بنائے۔ ان اداروں میں دنیا بھر سے تعلیم کے لئے آنے والے طلبہ کو ہر قسم کی سہولت فراہم کی جاتی ہے۔ ان طلبہ کو ایئرپورٹ سے لے کر واپس ایئرپورٹ چھوڑنے تک اعزاز و اکرام سے نوازا جاتا ہے۔ ترک کہتے ہیں کہ یہ طلبہ دنیا بھر میں ہمارے سفیر ہیں۔ نیز اللّٰه کا فرمان ہے کہ *ان ھذہ امّتکم امّۃ واحدۃ۔* *ٹیوشن سینٹرز:* ایک اہم ادارہ ٹیوشن سینٹرز بھی ہیں۔ نوجوان ایک محلے میں جائے گا اور محلے والوں سے کہے گا کہ میں شام کو فارغ ہوتا ہوں، آپ کسی گھر کی بیٹھک دیدو، وہاں محلے بھر کے بچوں کو مفت میں پڑھاؤں گا۔ اس طرح وہ محلے بھر کے بچوں کو مفت تعلیم دیتا ہے، ساتھ ہی ساتھ اصلاح و تجدید کی تحریک کا کارکن بھی بناتا ہے۔ ان باقاعدہ کاموں کا اتنا منظم نیٹ ورک ہے کہ پچھلے 20 سال میں انتظامیہ، مقننہ، عدلیہ اور صحافت کے میدان میں جو بھی گیا، وہ کسی نہ کسی طرح ان اداروں سے وابستہ رہا تھا۔ یہی وجہ ہے کہ جب طیب اردگان کے خلاف بغاوت ہوئی تو انہی طلبہ اور عوام نے اسے اللّٰه کی مدد سے کچل دیا۔ *کچھ بے قاعدہ اور غیر منظم کام:* اس کے ساتھ ساتھ ترکی میں اصلاح کی اس تحریک کے کچھ غیر منظم اور بے قاعدہ کام بھی ہیں۔ *چاند کی روشنی:* چاند کی روشنی نامی کلب عوام کے لئے کھلا ہوا ہے۔ اس میں ایک طرف بڑا ہال ہے، دوسری طرف چائے خانہ۔ تیسری طرف کرسیاں لگی ہیں، اور اس کے ساتھ نوجوانوں کو میچ دکھانے کے لئے ٹی وی بھی موجود ہے۔ اس کے ساتھ ساتھ بچوں کے لیے جم موجود ہے۔ کراٹے سکھانے کا بندوبست بھی ہے۔ اگر آپ کو لیکچر سننا ہے تو فلاں ہال میں چلے جائیں۔ اگر آپ کو ٹیوشن پڑھنی ہے تو فلاں ہال میں چلے جائیں۔ اس کے علاوہ گپ شپ کے لئے فلاں ہال میں چلے جائیں۔ *تاج اور تلوار* شام ڈھلتے ہی ایک ادھیڑ عمر شخص سڑک پر آجاتا ہے جو بچوں کو غبارے سےتاج اور تلوار بنا کردیتا ہے۔ اس سے ملاقات ہوئی تو اس نے بتایا کہ میں ترک بلدیہ میں اعلی افسر ہوں۔ شام کو تاج اور تلوار اس لئے تیار کرتا ہوں تاکہ بچوں کو بتاؤں کہ تم نے تلوار چھوڑدی، اسی لئے تم سے تاج چھین لیا گیا۔ *نماز کا انعام:* وہاں پر بچوں کو ترغیب دینے کے لئے نماز کی ادائیگی پر سائیکل کا انعام دینے کی مہم بھی بہت کامیاب رہی۔اسی لئے وہاں فجر کی نماز میں بھی اتنے ہی نمازی دکھائی دیتے ہیں، جتنے جمعہ کی نماز میں ہوتے ہیں۔ *تعلیم یا کوچ* ترکی میں خیرات مانگنا ممنوع ہے۔ ترکی کی دوسری خصوصیت یہ ہے کہ ہر چھوٹے بڑے کام میں مقامی افراد ہیں۔ ترکی ھر کام اپنے ھاتھ سے کرتے ھیں۔مگر مہاجرین شام کی آمد کے بعد وہاں گداگری کا مسئلہ شروع ہوا۔ اس کو حل کرنے کے لئے انہوں نے *''جمعیت الماجرین والانصار''* بنائی ہے۔ جب کوئی شامی مہاجر خیرات مانگتا ہوا گرفتار ہوتا ہے تو اسے پکڑ کر جمعیت المہاجرین والانصار میں لے آتے ہیں۔ انہیں ترکی زبان سکھاتے ہیں اور تعلیم دیتے ہیں۔ اسے بتادیتے ہیں کہ تعلیم حاصل کرو،اگر دوبارہ گداگری کی تو واپس شام بھیج دیں گے۔ *انکار حدیث کا مسئلہ:* پاکستانی متجدد ڈاکٹر فضل الرحمن کے شاگردوں نے وہاں انکار حدیث کا فتنہ کھڑا کیا تو انہوں نے اس کو حل کرنے کے لئے منصوبہ بندی کی۔ علاج یہ تجویز کیا کہ اس وقت دنیا بھر میں حدیث کے سب سے بڑے ماہر شیخ محمد عوامہ حفظہ اللّٰه ہیں۔ ترکی عوام کی اکثریت حنفی، ماتریدی اور صوفی ہے۔ حکومت نے اپنے عوام کی رھنمائی کے لئے حضرت الشیخ کو سعودی عرب سے مستقل ترکی میں بلایا۔ تمام منکرین حدیث پر لازم کیا کہ حدیث پر جو بھی اعتراض ہو وہ شیخ سے جاکر پوچھو۔عوام کے دل میں وسوسہ ڈالنے کی تمہیں اجازت نہیں۔ *سگریٹ کی ڈبیا:* ترکی میں ہر دوسرا نوجوان سگریٹ کا عادی دکھائی دیتا ہے۔ اس لت کو ختم کرنے کے لئے اردگان نے یہ حکمت عملی اپنائی کہ جب بھی کوئی سگریٹ نوش اسے ملتا ہے تو اس سے سگریٹ کی ڈبیہ لے کر پہلے اسے ڈسٹ بن میں خالی کردیتا ہے۔ پھر اسی ڈبیاپر دستخط کردیتا ہے کہ آئندہ کے بعد سگریٹ نہیں پینا۔ اس کے بعد اس شخص کو صدر کے دفتر سے فون آتا ہے کہ اگر آپ نے سگریٹ چھوڑ دی ہے تو اعزازی تقریب میں آ جائیں۔ اگر کوشش کے باوجود نہیں چھوڑ سکے تو ہم آپ کو نفسیاتی تربیت دینے کے لئے تیار ہیں۔ *وقف الامۃ:* وقف الامۃ کے نام سے 4 منزلہ عمارت فلسطینیوں کو دی ہے۔صرف اس لئے کہ تعلیم یافتہ فلسطینی یہاں آ کر مشورہ کریں کہ کس طرح القدس کو اسرائیلی غاصبین سے چھڑوانا ہے۔ استنبول میں دو فائیو اسٹار ہوٹلوں کی آمدنی کو اسی وقف الامہ کے اخراجات کے لئے وقف کردیا گیا ہے تاکہ اخراجات کا مسئلہ نہ ہو۔ *یتیموں سے سلوک:* ترک حضرات یتیم بچوں سے بہترین سلوک کرتے ہیں۔ایسے دار الیتامی تعمیر کئے ہیں کہ ان کے سامنے بحریہ ٹاؤن کچھ بھی نہیں ہے۔آئی ایچ ایچ دنیا بھر میں ایک لاکھ، 30 ہزار یتیم بچوں کی کفالت کر رہی ھے۔ ترک بچوں کو اتنی سہولیات دستیاب نہیں، جتنی ان یتیم بچوں کو سہولیات دی گئی ہیں۔ *کرنے کا کام:* ترکی سیکولر دور میں اسمگلنگ، منشیات، دھوکا دہی اور گندگی کا ڈھیر تھا۔ اس کے باوجود اللّٰه کا نام لے کر اٹھنے والے چند لوگوں نے ترکی کا نقشہ ہی بدل کے رکھ دیا ہے۔ *ہم بھی اگر اس ملک کو سنوارنے کی کوشش کریں تو نجانے کتنے طیب اردگان ہماری صفوں میں سے نکل آئیں۔* پسند آئے تو شیئر کرنا نہ بھولیں آئیں ہم بھی خود کو بدلیں اور دوسروں کو بھی ترغیب دیں __._,_.___

supporters from fighting each other, they would be able to defeat the Congress in a majority of the constituencies. As Haig explained to the Viceroy, the interests of Hindu and Muslim landlords were identical and they could greatly help each other ‘through the influence the Muslim landlord has over his Hindu tenants, and vice versa .’ 64 This, however, was a fond hope, for the party also came to be divided along communal lines in addition to suffering from personality conflicts between its members. Thus, Jinnah’s policy of setting up the UPMLPB caused much consternation among Muslim landlords who appeared reluctant to compete electorally against it since its ‘name carried considerable influence in the U.P .’ 65 The landlords’ initial strategy was to ‘capture the machinery of the provincial electoral board and having done so, render it nugatory .’ 66 They could not however succeed in this endeavour, thanks to the vigilance of the MUB group and due to the fact that the NAP leaders lacked strength to stand up to Jinnah . 67 When the latter made it clear that MLPB members could not run ..... highlighting the extensive public debates which fed popular conceptions regarding Pakistan and the accompanying hopes, apprehensions and questions that confronted U.P Muslims who indeed led the struggle for its creation, this book contends that Pakistan was not always ‘insufficiently imagined’ in the process of its creation as has been assumed thus far in Partition historiography. Partition Historiography and the ‘Insufficient’ Imagination of Pakistan Pakistan, by most accounts, seems to have happened in a fit of collective South Asian absent-mindedness, the tragic end result of the ‘transfer of power’ negotiations gone awry, hastily midwifed by a cynical, war we

Wednesday, March 14, 2018

https://archive.org/stream/CreatingANewMedinaStatePowerIslamAndTheQuestForPakistan/Venkat%20Dhulipala-Creating%20a%20New%20Medina_%20State%20Power%2C%20Islam%2C%20and%20the%20Quest%20for%20Pakistan%20in%20Late%20Colonial%20North%20India-Cambridge%20University%20Press%20%282015%29_djvu.txt


https://archive.org/stream/CreatingANewMedinaStatePowerIslamAndTheQuestForPakistan/Venkat%20Dhulipala-Creating%20a%20New%20Medina_%20State%20Power%2C%20Islam%2C%20and%20the%20Quest%20for%20Pakistan%20in%20Late%20Colonial%20North%20India-Cambridge%20University%20Press%20%282015%29_djvu.txt

India ...Muslim 018


There is a third school of thought too, which sees the marginalisation of Muslims as a systemic result of the institutional policies of governments ever since Independence, reinforced by the promotion of a politics that revolves around cultural and religious anxieties. Asaduddin Owaisi, a Lok Sabha representative for his All India Majlis-e-Ittehadul Muslimeen, is an outspoken proponent of this position. There is much to be said for this view, which acknowledges historical injustices as well as the negative role that community leaders have played in reducing Muslim politics to a set of perennial insecurities about religious identity. As Owaisi said in an interview in 2015, “It is high time someone says the bitter truth: there’s a problem with the ulema all over India.” On 18 March 1912, Shibli Nomani, a hugely influential religious scholar and one of the foremost Muslim intellectuals of his time, wrote an article in the Muslim Gazette titled ‘Is it the fault of leaders, or of those who elect them?’. Shibli’s topic was the lack of a political leadership among Muslims in colonial India. He differentiated between qaumi, or community, and siyasi, or political, leadership, and argued that if qaumi leaders sought to provide political leadership then Muslims would make no headway. (Muslim leaders often use“qaum” ambiguously, to refer to both community and nation, but Shibli explicitly used it to talk of the community.) In his view, Muslims needed a leader who had a deep knowledge of uloom-e-siyasi, or political science, and was concerned with substantive political issues rather than ones that played into the hands of religious leaders. Shibli did not see a single Muslim contemporary who could fill this role. Instead, he offered as an example Gopal Krishna Gokhale, a liberal political leader whom both Gandhi and Jinnah saw as a mentor. Shibli argued that only a Muslim equivalent of Gokhale could free Muslims from the fetters of parochial politics.. Elsewhere, Shibli argued that only a system driven by and built upon individual rights would be able to take the country, and the Muslim community, forwards—and emphasised that this understanding was in no way antithetical to Islam. Shibli is certainly not the only one to have arrived at this diagnosis of Muslim politics. BR Ambedkar, for instance, writing around the time of Independence, also concluded that the form of Muslim politics largely preoccupied with religious issues would prevent Muslims from engaging with constitutional issues. He argued that the only solution was the formation of “non-communal” political parties. The fact that such anxieties endure to this day indicates that the situation has not changed much since Shibli’s or Ambedkar’s times. The Congress relied on support from Muslim religious leaders to defeat the Muslim League in the famous provincial elections of 1937. This nexus persisted after 1947, as the Congress, despite billing itself as secular, cultivated a Muslim vote bank by encouraging a politics based on religious identity. Other parties did much the same, and no viable alternative for mobilising the Muslim vote ever emerged. The community’s political concerns were dominated by questions of religious and cultural safeguards. Muslims’ dismal socio-economic status was occasionally spoken about at political rallies and in community meetings, but, as the journalist Saeed Naqvi writes in his memoir Being the Other, hardly anything was done to improve it. Furthermore, political parties in cahoots with sectarian religious leaders often encouraged enmities within the Muslim community—for instance, pitting Shia against Sunni, or Salafi against Sufi. The BJP and its parent organisation, the Rashtriya Swayamsevak Sangh, seem content to follow the Congress’s modus operandi. In May, the Jamiat Ulema-e-Hind, a leading national organisation of Islamic scholars that has historically aligned itself with the Congress, broke ranks with other Muslim organisations when it sent a delegation to call upon Prime Minister Narendra Modi. The Muslim Rashtriya Manch, tasked with reaching out to Muslims on behalf of the RSS, often engages with Muslim religious leaders as a way of engaging with Muslims themselves. An MRM meeting in early May to discuss cow protection and encourage Muslims to give up beef was reportedly attended by 300 clerics. Once again, Muslim politics has been relegated to dealing with such things as meat consumption—as well as “ghar wapsi,” “love jihad,” and other such deliberately overblown and communally provocative issues—in place of Muslims’ socio-economic realities. Those Muslims being promoted by the BJP—for instance, the businessman Zafar Sareshwala, who enjoys Modi’s confidence but has no grass-roots support—have made their peace with this model. Shibli ended his 1912 article by arguing that if a political leader with the necessary qualifications does not emerge, the “chair” of Muslim leadership should remain empty. He stressed that religious leaders should not try and recast themselves as political representatives to fill the vacuum, and that Muslims should not defer to those “short-sighted community leaders who seek to build their small estates and constituencies that will ultimately only enrich and help them and their families.” This is as salient today as it was over a century ago. But it does not address the crucial question of how a suitable Muslim leadership might be forged. As things stand, if, on one hand, there are certain religious leaders who have treated the political representation of the Muslim community as their natural right, then, on the other hand, there are prominent Muslims who try to hide or downplay their religious identity as far as possible. This set of people, some of them politicians, insist on qualifying this Muslim identity with such labels as “secular,” “liberal” or “modern,” and often take pains to distance themselves from what they often see as the “backward” Muslim majority. This condescension leaves them so far removed from the everyday lives of most Muslims that they have no popular support. This is compounded by their inability to communicate their ideas to the community at large, as they reject the vocabulary and idioms of religious thought. Speaking the language of constitutional morality or socialism or liberalism alone denies the inescapable role of religion in the formation of many people’s political worldviews in India. What is needed now is the emergence of an intellectual and political leadership that ascribes to and deploys the language of religious thought where needed, and also promotes an understanding of citizenship rooted in the constitution and its values. The way forwards for India’s Muslims is not a retreat from the political arena, nor a continued surrender into the hands of certain clerics obsessed with safeguarding their power, but mobilisation behind a new political leadership that will assert their citizenship, with all its attendant rights and duties under the constitution, securing the protections and privileges that can allow them to be agents of their own uplift. It is often moments of great difficulty that give rise to new possibilities. Perhaps this will be such a moment. Ali Khan Mahmudabad is an assistant professor of political science and history at Ashoka University. He writes regularly for various English-language newspapers and magazines, and has a fortnightly column in the Urdu daily Inquilab. P

Sunday, March 11, 2018

SATYAM BRUYAT - Justice Katju : Secularism in India While India claims to be a se...

SATYAM BRUYAT - Justice Katju : Secularism in India
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