وجہ تالیف
انسان ہر میدان میں روج کا خواہاں دکھائی دیتا ہے ۔زوال نام سے خائف ہے ، معاشی، معاشرتی ، سیاسی یا روحانی میدان ہو خواہش اُ س کی یہی ہوتی ہے کہ ان سب پر اُسی کا قبضہ ہو اور دیگر حضرات اِن میادین میں اُس کی دریوزہ گری کریں ، تحریر ہو، تقریر ہو، خطابت ہو، کتابت ہو،سب میدان اپنے نام کرنا چاہتا ہے ۔ لیکن یہ قانون قدرت ہے کہ ملتا وہی ہے جس کے لیے لیس للانسان الا ماسعٰیکے مصداق وہ جہدِ مسلسل کرتاہے۔ انسانی شخصیت میں جو شعبے نکھار پیدا کرتے ہیں وہ خطابت اور تحریر ہیں ، مقالات و خطابت میں ، انسان اپنا مافی الضمیر یا تواپنی زبان کی حرکت سے بیان کرتا ہے اوریا پھر قلم کو اذنِ خرام دے کر قرطاس ابیض پر کچھ رقم کر کے تخیلات و تصورات کو منصۂ شہود پر لا کر کرتا ہے ۔ ایّام زیست و حیات کے طائر خوش الحان کو محو پرواز رکھنے کے لیے تحریر و تقریر کی فضائے خوشگوار کی اشد ضرورت ہے ۔ اسی فضاء میں زندگی کی گاڑی بطریق احسن اپنی منزل کی طرف رواں دواں ہو سکتی ہے ۔ ان حقائق کو مدِ نظر رکھتے ہوئے عوام النّاس کے لیے بالعموم اور طلباء کے لیے بالخصوص چند عنوانات پر مشتمل مضامین کا انتخاب کیا ہے جو طلباء میں فصاحت و بلاغت کے ساتھ ساتھ اُن کی معاشرتی زندگی میں بھی ممدو معاون ثابت ہوں گے۔ نیز ان کے لیے تحریر و تقریر کے میدان میں مہمیز ثابت ہوں ۔ یہ چنگاری کافی عرصے سے اس وجودِ خاکی میں سلگ رہی تھی کہ کوئی تو ذریعہ ایسا سامنے آئے جس سے نونہالانِ وطن کے دماغ کے دریچوں کو جنبش دی جا سکے اور اُن کی تخلیقی صلاحیتوں کو اُجا گر کیا جا سکے ۔ اِس...
Islam lays great emphasis on security and the sanctity of human life. The holy Quran terms killing of an innocent person as killing of the whole humanity. It prohibits unjust killing of human being in unequivocal terms. The holy Qur’an and Sunnah terms killing of an innocent person as one of the greatest sins. An eternal torment is the destiny of a killer who takes life of a person unjustly. However, it is also a bitter fact that hardly a crime free society could be found anywhere in the world. Peace prevails only in those societies where culprits are brought to justice. This is why Islamic penal code has prescribed punishments for all kinds of crimes. It has prescribed punishment of Qisâs in case of intentional murder and Diyat (blood money in case of killing of a person by mistake, it is also due in case if remission is made by the heirs in intentional murder case). To prove the crime of murder, testimony of two reliable witnesses or confession of the killer is required before the court. However, if a corpse is found in a place where killer is unknown and witnesses are unavailable, then Islam enjoins the process of Qasâmah to safeguard rights of the heirs of the deceased. Qasâmah is a process of taking oath by fifty persons selected by the heirs of the slain. In this article the concept of Qasâmah has been elaborated. It has three parts , in the first part conditions for the validity of Qasâmah has been elaborated, while in the second part its process has been discussed with elaborate opinions of jurists regarding taking of oath, as some of them opine that the heirs of the slain have to take oath, mentioning name of the killer, while others say oath will be taken by the defendants that they didn’t kill him, Both these opinions have been discussed by producing arguments of the both sides. While in the third part the issue of Qisâs and Diyat has been discussed as according to some jurists the Qasâmah entails Qisâs while other say that it entails Diyat only; arguments of both sides have been discussed in detail.
This dissertation communicates an explorative endeavor of the ethnobotany and pharmacognosy of folk medicines of Deosai plateau; a cold desert area of 7200km2, mostly located at an elevation of more than 4000m above the sea level. The plateau is an uninhabitable mountainous terrain surrounded by deep valleys covered with snow for almost nine months of the year. A structured questionnaire was used for documentation of folk knowledge regarding native plants used by Deosai associated communities. The localities analyzed for the pharmacognostic exploration included Dass Khirum Nalla, Chilim, Choti Deosai, Barri Deosai, Burzil, Sardar Kothi of District Astore, Gilgit-Baltistan Province, Pakistan. Formal interviews for documenting traditional knowledge regarding folk medicines of the area were gathered from traditional healers, hakeems, shepherds, farmers and forest guards of Deosai National Park. Ethnopharmacognostic of the drugs like texture, fracture, color, size, surface and broken surface features were noted. The plants used in folk remedies were collected from their natural habitats and submitted to Hazara University Herbarium, as future reference. It was observed that 93 plant species belonging to 38 families were used as folk remedies in the inaccessible areas of Deosai for treating diseases like dyspepsia, asthma, coughs, abdominal pain, tonic, expectorant, anathematic, carminative, skin diseases, snakebites, jaundice, diarrhea and dysentery. Folk preparations used for different ailments were documented. Field records in Deosai supported by observations of the community experts revealed that vegetation of the area was generally threatened with the indiscriminate use by the communities and their livestock, which has resulted in extinction pressure on 17 precious medicinal plants, which needs proper location-specific analyses for their rehabilitation/recovery of the species. The trends like uprooting medicinal plants, overgrazing, habitat fragmentation, and habitat loss due to soil erosion and land sliding are threatening plant life. Proper conservation efforts are necessary for sustainable development of plant resources especially medicinal plants for improved livelihood of the far placed communities of Deosai.