عبدالمجید خواجہ
افسوس ہے کہ گذشتہ مہینے دوسری دسمبر کو ہماری پرانی قومی بزم کی ایک یادگار عبدالمجید خواجہ نے انتقال کیا، خواجہ صاحب مرحوم کی شخصیت بڑی جامع تھی، ان کی ذات میں دین و سیاست، قومیت وطنیت اور اسلامی غیرت و حمیت کا بڑا متناسب اجتماع تھا، ان کی پوری زندگی ملک و ملت کی خدمت میں گذری، طرابلس اور بلقان کی جنگ سے لے کر ہندوستان کی آزادی تک ہر قومی و ملی تحریک میں ان کا نمایاں حصہ رہا، اس دور کے لیڈروں میں ان کا ممتاز مقام تھا، ایک طرف وہ پکے قوم پرور اور وطن دوست تھے، مسلمان فرقہ پروروں کا ہمیشہ مقابلہ کرتے رہے، دوسری طرف راسخ العقیدہ مسلمان تھے اور ان کا دل اسلامی غیرت و حمیت سے معمور تھا، اس لئے ہندوستان کی آزادی کے بعد کے حالات سے بہت بددل تھے، اور اس سلسلہ میں نئے ارباب سیاست اور ارکان حکومت سے بہت صاف اور کھری باتیں کہتے تھے، پنڈت جواہر لال تک ان کا لحاظ کرتے تھے، مسلم یونیورسٹی اور جامعہ ملیہ سے بہت قدیم اور گہرا تعلق تھا، جامعہ کے تو معماروں میں تھے، آخر وقت تک اس کے چانسلر رہے۔ مسلم یونیورسٹی کے بھی رکن رکین تھے، آزادی کے بعد یونیورسٹی میں جو غیر اسلامی رجحانات پیدا ہوگئے ہیں ان کی اصلاح کے لئے برابر کوشش کرتے رہے۔
خواجہ صاحب علی گڑھ کے اس دور کی پیداوار تھے جب انگریزیت اور تجدد اس کا طغرائے امتیاز تھا۔ بیرسٹری کی تعلیم کے سلسلہ میں ان کا قیام عرصہ تک لندن میں رہا، لیکن ان کا مزاج ابتدا سے مذہبی تھا، اس لئے وہ ہر دور میں عملاً مسلمان اور پابند مذہب رہے، اور عمر کے ساتھ ساتھ ان کی مذہبیت بڑھتی گئی تھی، ان کا مذہبی مطالعہ وسیع تھا، مذہبی گفتگو میں آیات و احادیث...
According to Ibn-e-Taimia and Mujaddad Alf-e-Sani the Samaa’ of Quran is a real beneficial Samaa’ of perfect Muslims, the Samaa’ of poetry comprises of praise of Prophet (SAW), songs of Jihad and Islam are also permissible and admirable in Islam but the Samaa’ of innovators which comprises of opposing Shariah poetry and practicing of music and clapping is totally innovation and sin. It is important to note that unlike Ibn-e-Taimia and Hadrat Mujadad when mark the Samaa’ valid or invalid, by this he means the particular Samaa’ or spiritual songs of Sufis singed and listened with a particular method that melodramatize the people, Ibn-e-Taimia not interested in such type of Samaa’, Hadrat Mujadad also not inclined towards this type of Samaa’ but according to him it is permissible only sometime to remove the spiritual toughness. Both Allama(s) Ibn-e-Taimia and Mujadad Alf-e-Sani believe that during listening Quran or mentioning GOD(ادخ رکز) some intuitive conditions
The present study was conducted to assess the vegetation cover, productivity, carrying capacity in the alpine rangelands of Gilgit-Baltistan. The assessment of the population of domestic ungulates, wild ungulates and their habitat characteristics was also carried out. At the end the diet composition and diet selection of wild ungulates and domestic small ruminants for important fodder resources were assessed, so that the severity of grazing pressures on these rangelands could be assessed. A model was developed in the area of competition keeping in view the availability and preferences of livestock and wild ungulates for the future sustainable use of rangeland resources. The study was conducted during July and August of 2012-13; diet competition was assessed during the winter season of the same year. The line transect method was used to assess the cover and productivity of rangelands. A total of 1320 quadrats were selected in both the Hushe and Thallay valleys in 2012 and 2013. Cover abundance of the individual species within each quadrat was measured and recorded. The vegetation cover was higher in Thallay Valley, showing coverage over 60% area, while the Hushe Valley showed 36% area covered by vegetation, however, the productivity of the Hushe range was relatively higher (275.5 Kg/ha) than in the Thallay Valley (240.5 Kg/ha). Within the vegetation cover distribution, the Hushe range was mainly dominated by forb (22.38%); the Thallay Valley was also dominated with forb (25.42%), in which Artemisia was dominant. This means the palatable species has been replaced by less palatable and drought resistant species due to the combined effect of overgrazing and environmental factors. In Hushe Valley, the average carrying capacity was found as 19 hectare/Animal. Unit/5 months. In Thallay Valley, the average carrying capacity was found as 16 hectare/Animal.Unit/5 xxiv months. This extremely low productivity and carrying capacity of range shows the critical condition of range sites in the valleys due to heavy grazing by livestock and climatic factors, specifically rain fall and soil characteristics such as organic matter and soil phosphorus. A livestock survey was conducted to check the grazing pressure with a semi structured questionnaire and the type of livestock was noted in each village. For assessment of Capra ibex in Hushe, two permanent trails - one upstream (7 km) from Hushe village to Dumsum Junction and one downstream (5 km) from Hushe village to Hushe Bridge - were established along the Hushe River. In Hushe Valley, the average livestock holdings per household were 17.14 animals. In Thallay Valley, the average livestock holding size was 15.25 animals per household. The number of dzomo per household has decreased because of the changing trend from agriculture to employment. The dzomo needs to be grazed on the pasture because of their grazing behavior which people can’t afford due to their jobs. The grazing period was dependent upon climatic condition and the harsh winter was a factor to control livestock numbers in both valleys. The population density of Himalayan Ibex was 3.44 animal / km2 during winters in the Hushe Valley. In winter, ibex come down to the surroundings of the main Hushe Nallah (3000-3600 m) for grazing, due to a shortage of grasses at higher altitude because of snow cover. The number of ibex seems to be increasing due to non-interferences of human beings. The average number of trophy size ibex was 3.54 in each of studied locations. This study revealed that the number of hunting licenses may need to be increased for the sustainable conservation of ibex and co-existence of both livestock and ibex, and to reduce the pressure on rangeland grasses. xxv For the assessment of competition, a total of 150 faecal pellets were collected. Each of 50 samples for Himalayan Ibex (hereafter referred to as ibex), domestic goat and domestic sheep (hereafter referred to as goat and sheep) were collected from Hushe Valley during the winter season from November 2012 to February 2013. The images of faecal fragments were compared with the plant reference photomicrographs. Frequency occurrence, relative importance value (RIV) and diet selection value (DSV) were calculated to estimate the diet overlap between the wild ungulates and domestic ungulates and thus to measure their overall diet similarity. The present study revealed that the shrub Rosa webbiana is the most preferred plant species in winter for ibex, goat and sheep with the highest diet selection values. The Salix illensis is also an important source of food for sheep and goat. The Artemisia bravifolia shows considerable contribution to the diet of ibex. The diet overlap index between ibex and goat was calculated as 0.86. The diet overlap index between ibex and sheep was 0.85, whereas the diet overlap index between sheep and goat was 0.96. The value of ( ) is closer to each other and closer to 1.00, which showed potential of competition among all species in winter season. This high diet overlap in winter was due to the downward movement of ibex in winter to search for food. The livestock also graze during day time in the surrounding areas therefore there is a possibility of high competition for the available forage in winter season. The results of the present study revealed that there is a high amount of pressure on the lower rangeland resources in winter seasons, as livestock graze in the lower ranges more frequently