واضح نہیں ہوئی تھی ابھی شانِ کردگار
اُس وقت کب کسی کو تھی پہچانِ کردگار
پھر یوں ہُوا وہ لوگوں پہ احسانِ کردگار
خود کردگار کا تھا جو جانانِ کردگار
اُس کے زمیں پہ آنے کے آثار ہو گئے
اور معجزات تھے کہ نمودار ہو گئے
سچ ہی تھا مُطّلب کا وہ یعنی کہا ہُوا
پھر طیر کے وہ جُھنڈ نظر آئے باخدا
برساتِ سنگ کرتے وہ دشمن پہ جابجا
قہرِ خدا سے لشکرِ اعدا ہُوا فنا
اپنے حبیبؐ کے لیے ایسا سماں کِیا
دشمن تھے جتنے آپؐ کے عبرت نشاں کِیا
پھر یوں جنابِ آمنہ کا انکشاف تھا
جب سے شکم میں میرے ہے یہ نورِ باصفا
محسوس اس کا بار بھی ہوتا نہیں ذرا
سایہ کُناں ہے سر پہ مرے ٹکڑا ابر کا
پوشیدہ اس میں تھا یہی پیغامِ کبریا
یعنی نبیؐ کی ذات سراسر ہے معجزہ
With the growing economic industry, the importance of bill discounting is not obscured any more. It is undoubtedly one of the most important tools of trade financing. Now it has become very easy for importers and exporters to sale any product to a complete stranger anywhere in the world and get the bill against it discounted before its maturity date. That is why this tool is in the practice of all conventional banks. But regarding to shār’iah rulings its prevailed practice in conventional banks is not shār’iah compliance as this transaction consists of debt sale and interest. But due to it’s vitally need, Jurists of Islamic shār’iah have stepped forward with its different alternatives based on Můrabaha, Wākalāh, Můshāārkāh and Bāy’ Sālām in currency. In this article we have covered the causes behind the shār’iah rulings of prevailed bill discounting in conventional banks and addressed the Bāy’ Sālām as an alternative in currencies and its executive model in Islamic banks. Furthermore I have discussed the different opinions of modern scholars regarding these issues.
Christian monasteries became the religious and public buildings in Christianity and have flourished and given birth to many architectural features and work scales. In, Pakistan has had a large population of Christians during its origin but it has declined substantially due to many persecutions and migration. Although, there is resentment between the religions in Pakistan, there are examples of religious tolerance and of positivity reflected in unity and brotherhood. The project aims for the architectural typology of a monastery reflecting the ideas of religious tolerance and expanding the Church architecture that has recently come to a halt in the country. It further reflects to sustain the ecology of the site it caters to be constructed within. The ideas of sustenance in ecology and religion come together in the form of a new architectural style, i.e. Pantheclectism that aims to establish an architecture of the current and changing future scenario and at the same time demarcating an ecologically endangered site. This eventually plays its part defined within this typology to curate itself in the form of different architectural typologies that make up a monastery and in a way are also exclusive to the monastery.