بہارجہلم
(بابا فضل دین ؒ رجسٹرار ہائی کورٹ کی فرمائش پر)
میری آنکھوں سے دیکھے کوئی بہار جہلم
دل و جان سے وہ ہوگا نثار جہلم
عشق الٰہی کا سمندر وہاں بہتا ہے
اِک مرد قلندر جہاں رہتا ہے
دُکھ درد غریبوں کے وہ سہتا ہے
سب کرتے ہیں تجھ سے پیار جہلم
تیرے باسی بہت ہی پیار والے ہیں
ان کے دل بہت ہی اُجالے ہیں
وہ ہراک کے کام آنے والے ہیں
تیرے منگلا میں بہتا ہے آبشار جہلم
مئے پینے سب جہلم کو جاتے ہیں
پیا بھر بھرجام سب کو پلاتے ہیں
پیا جب موج میں آتے ہیں
تو پیاسا نہیں رہتا کوئی میخوار جہلم
قادری سائیںؔ میخانے کے سہارے ہم جیتے ہیں
توحید و رسالت کی مئے ہم پیتے ہیں
دلبر کے سنگ جو دن بھی بیتے ہیں
یاد کرکے دل روتا ہے زارو نزار جہلم
The article titled: the rights of foetus in Islamic law, aims at explaining the rights of foetus without discussing different theories of the scholars in this regards. It also defines the foetus and gives literal and technical meanings besides different stages of foetus mentioned in the Holy Quran and the Hadith. The article explains the rights granted to foetus in the lights of serah before birth and these rights are a binding on the concerned people and violation of foetus’ s rights is prohibited and it is a cognizable offence. The article also discusses the attitude of west regarding foetus rights as the western society is totally ignorant about the rights of foetus and their legislation in this regard is contrary and several western laws are causing the violation of foetus’s rights. Thus, the champions of human’s rights are blind to the rights of foetus which is foundation and beginning of human life and first step for the human race. It is that has given these rights to mankind for the first time and informed human being about their rights through the first human’s rights charter given at the time of the Noble Prophet {blessing of Allah and peace be upon him}. This charter is known as the charter of Madina between the Muslims and the Jews. The article concludes: mankind cannot be protected unless the sperm of man is protected and foetus is protected in the womb of the mother from abortion because these are the future of humanity.
Women empowerment is a key issue for the development process of countries around the globe for which policy makers strive to attain sustainable position In this context, Microcredit has proved as an effective strategy for women to gain empowerment. This study has explored women’s experiences with microcredit facility for this very purpose. While there is a mutual understanding and general consensus on closer nexus between women empowerment and microcredit, women feel disempowered due to a variety of reasons such as lack of financial resources, being a member of patriarchal society, misinterpreted religious concepts about their role and position in the society, and cultural restraints. However, microcredit is globally promoted as a “miracle cure” for the financially weak segment of the society, especially women who experience difficulties in credit access. This research delineated the experience of women about their economic, social, political, and familial empowerment; familial empowerment representing the overall household well-being of the participant. The study is qualitative in nature and conducted by using abductive approach under the philosophy of hermeneutics with feminism. This approach allows the existence of multiple subjective perceptions, interpretation and construction of knowledge from the perspective of women. This methodology along with the hermeneutic phenomenological philosophy is not only based on the analysis of composite description of the experiences lived by the participant but it also concerns the construction of meaning and accomplishing the sense of understanding of participant experiences with the empowerment phenomenon. The participants are women, who have availed microcredit from microfinance institutions (MFIs) and microfinance banks (MFBs) and have a year of experience of utilizing it. The data was collected through in-depth semi-structured interviews, reflective notes by observation and interviews that had been stopped at saturation level. Eighty two women were interviewed for this purpose, selected through purposive multivariate-sampling. Through interpretive phenomenological analysis, that are idiographic and nomothetic analysis, the experiences of women were analysed.Twenty gleaned themes emerged through the process of idiographic and nomothetic analysis. The transcripts were analysed by keeping in view the hermeneutic circle along with the reflexivity. The interpretations of women experiences indicate that microcredit strengthens women in all dimensions except in the political and legal sphere, and they play a more influential role when they are provided with autonomous access to microcredit, support from male family members and facilities from MFIs. Familial empowerment is realized and shared by most women as they had shared their children’s education, nutrition and health facilities. In short, their household’s well-being has increased and economic empowerment is also felt by them however, empowerment in social and cultural context is negligible. The multidimensional women’s stability contributes in recognizing their self-efficacy and alleviating feminization of poverty. Women associate financial stability, self-earnings and happiness within the household with the word empowerment. This research is significant for the microfinance practitioners to design policies for promoting women empowerment according to the sub-cultural and social needs. MFIs must facilitate their women clients with trainings and efficient supervision.