غار حرا
مکہ معظمہ سے تین میل کے فاصلہ پر ایک غار ہے جس کو حرا کہتے ہیں ۔ اب اس کو جبل النور کہتے ہیں ۔ اس غار کا طول چار گز اور عرض پونے دو گز ہے اونچائی اتنی ہے کہ ایک دراز قد آدمی کھڑے ہو کر اس میں نماز پڑھ سکتا ہے دھوپ اور بارش سے بھی بہت حدتک محفوظ ہے۔ آپ ﷺْ کھانے پینے کا سامان لے کر وہاں چلے جاتے اور جب تک کھانے پینے کی اشیاء ختم نہ ہوتیں ، آپ ﷺ واپس تشریف نہ لاتے ۔ آپ ﷺ وہاں عبادت میں مصروف رہتے ۔ یہاں سوال یہ پیدا ہوتا ہے کہ آپ کس قسم کی عبادت کیا کرتے تھے ۔ شرح بخاری عینی میں ہے ۔ ترجمہ ’’ یہ سوال کیا گیا کہ آپ کی عبادت کیا تھی ؟ تو اس کا جواب یہ ہے کہ غور و فکر اور عبرت پذیری ‘‘۔ مولانا شبلی لکھتے ہیں ’’ یہ وہی عبادت تھی جو آپ ﷺ کے دادا ابراہیم ؑ نے نبوت سے پہلے کی تھی۔ ستاروں کو دیکھا تو چونکہ تجلی کی جھلک تھی ، دھوکہ ہوا ، چاند نکلا تو اور بھی شبہ ہوا ، آفتاب پر اس سے بھی زیادہ شبہ ہوا لیکن جب سب نظروں سے غائب ہو گئے تو بے ساختہ پکار اٹھے ’’ اِنّیِ لاَ اُحِبُّ الاٰفِلِینo
انی وجھت ۔۔۔۔ والارض ( الانعام ۔۷۹) ترجمہ( میں فانی چیزوں سے محبت نہیں کرتا میں اپنا منہ اس کی طرف کرتا ہوں جس نے زمین و آسمان پیدا کیا ‘‘۔ ایک مغربی مورخ کار لائل نے آنحضرت ﷺ کی عبادت کی کیفیت اس طرح بیان کی ہے ’’ سفرو حضر میں ہر جگہ محمدﷺ کے دل میں ہزاروں سوال پیدا ہوتے تھے، میں کیا ہوں ؟ یہ غیر متناہی عالم کیا ہے ؟ نبوت کیا...
According to Islamic Jurists the main objectives, or purpose of Islamic Law (Shariah) are the preservation of faith, life, intellect, progeny, and wealth. These five purposes are designated as necessities of life and these are the primary purposes of the Shariah (Islamic Law). Protection of faith is the first and foremost objective of the Islamic Law as the Quran clearly mentions worship of Allah as the purpose of creation of human being. Protection of life is the second purpose and according to Islamic teachings human life is sacred. The Quran clearly forbids taking human life of a person without justification. Protection of Intellect is the third purpose as human being has been given superiority over other creatures by virtue of intellect and reason. A Person with sound mind and intellect can think, act, react well, this is why Islam prohibits all kinds of intoxicants because they are harmful and may disturb faculty of reasoning. Protection of Progeny is the fourth purpose as Islam emphasizes on the establishment of lawful relationship between man and woman. It is the foundation for the establishment of a value-based society. Islam considers unlawful relation harmful for individuals and community. This is the reason that Islam prohibits adultery. Protection of wealth is the fifth purpose and the Islamic teachings’ emphasis on acquisition of wealth by lawful means. While the Quran enjoins that one should not earn wealth by unlawful means. These dharurat (necessities are followed by the hajat (needs) and thasinat (complementary values). However the scope of these purposes goes beyond them and they include protection of civilization, culture, establishing peace, harmony, security, elimination of violence, maintenance of equality, and so on. In this article all these five kinds of dharurat (necessities) have been elaborated while in the last portion a review has been carried out for their relevance and implementation in the contemporary era.
Evaluating the effectiveness of public participation in terms of its influence on EIA related decisions has been increasingly suggested in the literature. In Pakistan, public is involved during EIA of projects likely to cause adverse environmental and socio- economic impacts. Empirical evidence to establish the extent to which it is achieving its objectives of making widely acceptable decisions and promoting sustainable development in the country is scant. This thesis evaluates the effectiveness of public participation in EIA in the Punjab province by adopting a pragmatic combination of qualitative and quantitative research strategy. The methodology involved reviewing the literature, developing an evaluation framework incorporating the country context, investigating four EIA cases of transport infrastructure and industrial development projects through content analysis of related documents, and in-depth interviews of the stakeholders. Several inadequacies and prospects are discovered. EIA and Public participation are not integrated into project planning cycle due to a legal lacuna of requiring EIA before start of construction rather than before procurement of site and detailed design. The case studies demonstrated a weak influence of public concerns on decisions, since consultations were held after taking irreversible decisions. Lack of information about participation opportunities, poor accessibility and quality of EIA reports, lack of communication and transparency in the decision making process were some of the other barriers, which also exist elsewhere even in well established EIA regimes. Provision of an egalitarian environment during public hearings, sufficient time for submitting concerns, and a high degree of willingness and availability of public to participate were some of the attributes in contrast with what the literature generally suggests. Furthermore, this study revealed that involving technical experts and NGOs can influence more positively on the public hearing outcome than the directly affected public. Thus, the theoretical connotations of public participation in EIA may not be generalized and there is a need to revisit the theory, particularly in the context of developing countries. Overall, it is concluded that despite certain impediments public participation in EIA is gradually gaining ground in Pakistan. Useful recommendations have been made to enhance the effectiveness of EIA. In particular, a new model for proactive but represented public participation has been suggested to take place before EIA and selection of site for a development project.