ہمیں معلومات سے زیادہ حکمت چاہیے
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اساتذہ کرام اور میرے ہم مکتب ساتھیو!
آج مجھے جس موضوع پر لب کشائی کا موقع دیا گیا ہے وہ ہے:’’ہمیں معلومات سے زیادہ حکمت چاہیے‘‘
صدرِذی وقار!
علم ایک خزانہ ہے، ہر ایک اس خزانے سے اپنی تجوریوں کو بھرنا چاہتا ہے، علم جستجو سے حاصل ہوتا ہے ،علم کے حصول کے لیے محنت شاقہ کی ضرورت ہے، علم کی تگ و دو میں زندگیاں صرف ہو جاتی ہیں۔ معلومات حاصل کرتے کرتے ایّام زیست گزر جاتے ہیں۔ معلومات جیسی بھی ہوں جہالت کے گھٹا ٹوپ اندھیروں کا خاتمہ کر دیتی ہیں۔
جنابِ صدر!
معلومات کا خزانہ اس وقت متمتع اور کار آمد ثابت ہوتا ہے، جب اس خزانے کے صحیح مصارف معلوم ہوں، ان معلومات کے لیے صحیح استعمال سے آشنائی حاصل ہو، معلومات کے مطابق زندگی کے ڈھنگ ہر صاحب علم کی دسترس میں ہوں۔ دنیا بھر کی معلومات ہیں لیکن وہ صرف اپنی ذات کی حد تک محدود ہیں تو وہ نہ ہونے کے برابر ہیں۔
جنابِ صدر!
جب کسی کام میں حکمت شامل ہو جاتی ہے تو اس کے حسن کو دوبالا کر دیتی ہے، اس کی خوبصورتی میں اضافہ ہو جاتا ہے، اس کی دھنک کے رنگ نمایاں ہو جاتے ہیں، اس کی اہمیت دوبالا ہو جاتی ہے، اس کی شان نرالی ہو جاتی ہے۔ دانائی اور حکمت سے معمور کام انفرادیت کا حامل ہوتا ہے، اس علم صفت کے حامل طفلان خودمعا ملہ نہیں ہوتے بلکہ زیرک و فطین لوگ ہوتے ہیں۔
صدرِذی وقار!
حکمت کے پھول کاغذی پھول نہیں ہوتے، گلشن حکمت و دانائی میں چلنے والی ہوا حیات بخش جھونکوں سے معمور ہوتی ہے، جس جگہ پر حکمت ہوتی ہے...
The Quran is the complete code of life and the fountainhead of guidance for all peoples till the last Day. When the Quran itself does not speak directly or in detail about a certain subject, Muslims only then turn to alternative sources of Islamic Law is this way the companions of the Prophet Muhammad (BPUH) would asking Him when they were not able to find a specific legal ruling in the Quran in spite they were Arabians. With the passage of time slowly gradually new issues and problems are to be faced by peoples in different times. Sometimes the companions & the followers not only salved those issues & problems in the light of Quran & Sunnah, but also played a significant role in such cases. To find the solution of any problem in the light of primary sources of Islam is called Etiology. Etiology has a significant role in the Sharia’s sources of analogy. To illustrate this, analogical reasoning can be viewed in this article.
Phytosociological and Ethnobotanical Profile of Subtropical Vegetation of Darazinda, Frontier Region, Dera Ismail Khan, Pakistan This study was conducted i n o r d e r to assess the ecological resources of Darazinda F. R. Dera Ismail Khan during 2013- 2014 in various seasons. The floristic diversity showed presence of 213 species belonging to 68 families in which 46 species were monocotyledons and 163 species were Dicotyledons. Based on number of species, Poaceae (37Spp), Asteraceae (19Spp), Solanaceae (12 Spp), Brassicaceae (10Spp) and Papilionaceae (9 Spp) were the leading families. Life spectrum showed that therophytes were dominant followed by hemicryptophytes. Leaf size spectrum showed nanophylls and Leptophylls were dominant. Cuscuta reflexa and Cistinche tubelosa were the two parasitic plants in the area. Phenological study showed that March was the highest flowering season as 24% of the plants blossomed. High fruiting was recorded in the month of April and June. Dominancy of vegetative phase was dominant in March followed by December and February. July and November were the two dormant seasons observed in the investigated area. The first dormant period extended from July to December with 62 Spp. (29.1%) while second dormant period was observed in October with 55 species (28.8%) in which the temperature slowly decreased facilitating leaf fall. Vegetation structure of the area showed 20 plant communities in five habitats during different seasons. Qualitative analysis showed that 116 species were present throughout the year, in which 7 were trees, 17 shrubs and 92 were herbs. During autumn season 71 species were present, while, 73 species were present during winter, 87 species during spring and 68 species in summer. Similarity index between autumn and winter was 62.3%, spring-autumn 54.5%, spring-winter 79.1%, summer-autumn 53.8%, summer-winter 72.8%, summer-spring was 60.3%. Different communities like Achyranthus biclentata-Tamarix aphylla–Tamarix dioica, Salvadora oleoidesPeriploca aphylla-Withania coagulans, Calotropis procera-Rhazya stricta-Capparis spinosa etc were recorded. Cluster analysis showed 4 associations among 20 communities. Edaphology Of five sights (Bargholi, Pasta, Anghar ghara, Sin ghar and Sur ghar) showed the soil was mostly clay loam, with occasional gravel sandy soil having pH 7.3, EC between 0.37-0.89. Palatability study indicated that 52 plants (24.4%) were non-palatable, 105 (49.2%) palatable, 23 (10.7%) highly palatable, 6 (2.8%) moderate palatable, 14 (6.5%) low palatable while 13 (6%) were rarely palatable. Live stock preference showed that cow preferred 47 (22%), goat 96 (45%), sheep 92 (43.2%) and camel 34 (16%). For palatability condition of plants showed that fresh plants were 100 (47%), dry form 24 (11.2%) and both fresh and dry form were 36 (17%) while the plants parts used by the grazing animals showed that whole plant were 89 spp. (42%), leaf of 64 (30%) and inflorescence of 3spp. (1.4%) were used by grazing animals. Eight palatable species were analyzed for macro and micro minerals in three phenological stages i-e Pre-reproductive, reproductive and post reproductive stages which showed that Ca, Al, P, N, S, Na, K, Mg were macro and Fe, Si, Cu and Cl were micro minerals. Nutritional analysis showed that moisture, ash contents, crude protein, crude fiber, crude fat and carbohydrate contents were non-significant at three phenological stages of herbs and woody species. Ethnobotanically 198 plant species were used for different purposes, like agriculture applications (2%), fodder (65%), fuel (15%), making furniture (4%), fruit yielding (6%), medicinal(55%), timber (5%), vegetables (13%) and fencing plants (4%). Conservation assessment revealed that 49 plant species (31.4%) were vulnerable, 49 species (31.4%) endangered, 33 (21.1%) species were rare and 25 species (16%) were infrequent due to excessive collection, over grazing and other human influences.