The current work was executed in Upper Tanawal which is situated in the mid of Western fragment of lesser Himalaya. The study area is situated between 34°.34.40´ N to 34°.48.88´ N latitude and 72°.84.27´ E to 73°.10.50´ E longitude. Upper Tanawal is rich in biodiversity. (Farooq et al., 2017). This Area of Himalaya has been unexplored for botanical researches due to its remoteness as well as poor law and order conditions. Upper Tanawal also called feudal Tanawal is a territory found in the mid of western part of Hazara division. On its west lies Bhadanak tract of District Haripur; on its west lies River Indus, on North found Tor Ghar (Black Mountain) and Agror Valley and on its East, it is bounded by areas of Pakhal valley and parts of District Abbottabad. (Watson,1907) In British India, upper Tanawal consisted of two states i.e. Amb and Phulra. Amb being the major state constituted about 85 % of the area while Phulra had 15 % of the total land. At present upper Tanawal consists of ten union councils of tehsils Mansehra and Oghi of district Mansehra. (Watson 1907, Farooq, et al., 2017) During this study the area was extensively visited and appraised during January 2014- December 2016 for phytosociological data collection using quadrate method. Using species-area curve technique size of the quadrate was determined. Size of quadrate was 100 m2, 10 m2 and 1 m2 for trees, shrubs and herbs respectively. Plants were collected, preserved, identified and submitted with herbarium Hazara University Mansehra. Results reflect that Upper Tanawal hosts 308 plant species of tracheophytes belonging to 243 genera placed in 92 tree families. Asteraceae and Leguminosae were found to be the dominant families represented by 26 species each. Rosaceae was represented by 21 species, Poaceae by 19, Lamiaceae by 15, Brassicaceae by 8, Euphorbiaceae, Pteridaceae, and Moraceae with seven species each. On the basis of habit plants of the study area were divided into three classes i.e. Herbs, shrubs and trees. The vegetation was dominated by herbs as 202(66%) species showed herbaceous habit. Trees habit was shown by 59(19 %) species. As far as shrubs are concerned 47(15%) species fell in this catagory. According to the Raunkiaer’s life form classification therophyte was dominant life form class represented by 135 species. Megaphanerophytes were represented by 58 species, Hemicryptophytes were represented by 49 species, nanophanerophytes contributed by 45while geophytes by 21 species. According to leaf size spectrum classification Microphylls were represented by 158 species, followed by mesophylls represented by 116 plant species. Nanophylls, megaphylls and Leptophylls were represented by 22, 10 and 16 species respectively. For detailed ordination of phytosociological data PAST-3 software was used and CCA and DCA plots were drawn. These ordination techniques showed arrangement of data along environmental gradients. DCA and CCA analyses established that altitude, temperature, aspect and soil pH are the strongest environmental drivers responsible for plant species clustering and association formation. In CCA tri-plot species and samples aggregation established interaction among species, samples and environmental variables. For classification of samples to plant communities, PC-ORD software used and by TWINSPAN method 32 plant communities were formed. These plant communities were falling in two vegetational zones of Pakistan i.e. subtropical zone and moist temperate zone.
ایمان لانے کے بعد انسان پر سب سے پہلے عبادت کا ادا کرنا لازم ہے ہر مذہب میں عبادت کا ایک خاص طریقہ ہوتا ہے جو مخصوص طریقے کے ساتھ ادائیگی کا حکم دیا جاتا ہے اسی طرح اسلام میں بھی نماز، روزہ، حج اور زكوة عبادات کی مختلف طرق ہیں اصل عبادت کی غایت یہ ہے کہ معبود صرف اللہ تبارک وتعالیٰ ہی کو ماننا ، صرف اسی کی عبادت کرنا ہر چیز میں اسی سے مدد طلب کرنا اسی کو حاجت روا اور مشکل کشا سمجھنا اسی کو مالک، خالق اور رب تسلیم کرنا اسی سے التجاء کرنا، ہر چیز کے لئے اسی کو پکارنا اور یہ یقین رکھنا کہ اللہ کے سوا کسی کے دائرہ اختیار میں کوئی چیز نہیں ہے اگر وہ نفع پہنچانا چاہے تو اسے کوئی روکنے والا نہیں ہے اور اگر ضرر پہنچائے تو اس کو کوئی ہٹانے والا نہیں ہے ہر طرح کی عبادت مثلاً قیام، رکوع، سجدہ صرف اسی کے لئے خاص ہے اور کسی اور کے سامنے جھکنا جائز نہیں۔
انسانوں سے اللہ تعالیٰ نے انکی تخلیق سے پہلے ایک وعدہ لیا تھا جس کا ذکر قرآن مجید میں یوں مذکور ہے:
Islam is a complete code of life and it provides complete guidance in every field of life. Islamic law provides protection to the human wisdom, race and respect. Spiritual purity, sacred heart and environmental cleanliness, is one of the important persistence of Islamic sharia. Every act which leads us towards ignorance, contradiction, ambiguity and vulgarity is prohibiting in human societies. Zina has destroyed the spiritual values of individuals, families, societies and even nations. This ruthless deed is not only prohibited and sentenced in Islam, but also rather detested by other heavenly religions as well. Without discrimination of any religion, many scholars considered this hated act as the source of unrest and anarchy. Physically, ethically, medically, socially and even religiously zina has infinite hindrances in the society. Islam has provided various teachings and precautions to shun from this major sin for the protection of greatness and superiority of humanity. One of the important teachings is punishment for committing this sin, which is known as “Hadd” in Islamic sharia. In the current book, the punishments of married and unmarried (Fornicator) zani have been described in the light of Sunnah and Quran. The important purpose of Qisas and Hadd is the correction of societies, protection of life, respect and wealth, not the humiliation of people. To punish the criminals is the source of rectification for others.
Nature has blessed every individual with a sense of self-respect and equality. Socially it has been titled as rights and constitutionally they are termed as fundamental & basic human rights. Therefore, Constitution of almost every state contains provisions for fundamental human rights. However, pragmatically enforcement of basic Human Rights are subject to independence of judiciary with prerequisites of rule of law, democracy and good governance, thereforeinthe contemporary world majority of statesincluding Pakistan, are moving towards rule of law ,democracy and good governance through judicial reforms where as human rights have become catalyst of social change in variety of political systems besides diversity of viewpoints of political and legal scholarsthe real consensus is thathighest degree of human rights protection mean rapid progression in social change and enhancement of the independence of judiciary. With this background, the study evaluates the role of judiciary in promotion and protections of fundamental human rights through comprehensive understanding of the existing height of abuse of human rights in Pakistan. For this purpose, qualitative research method has been applied.The study finally establishes an undeniable fact that completely an autonomous judicial system is essential for protection of human rights through rule of law, democracy and good governance in Pakistan. The study in hand, is an academic contribution in the growing field of transitional justice, comparative law, and political literature concerning human rights, judicial independence and rule of law.