المبحث الثالث: ثقافتها
تقول نازك الملائکۃ: بأنھا اتجھت اتجاھًا شدیداً مبالغاً إلی دراسۃ الأدب القدیم، وخاصۃ النحو، وأنھا قرأت من کتب النحو ’’شذور الذھب لابن ھشام‘‘[1]، وأیضاً ’’حاشیۃ الشیخ عبادۃ علی شذور الذھب‘‘ وقرأت نازك في حقل الأدب واللغۃ ’’عمدۃ ابن رشیق‘‘[2] والمثل السائر وأدب الکاتب و ’’خزانۃ الأدب للبغدادي‘‘ وقرأت أیضاً، ’’البیان والتبیین‘‘[3] في ثمانیۃ أیام ولم یکن ھذا ھیناً علیھا، فقد کانت أیام محنۃ انتھت بمرض عینیھا حتی اضطرت إلی ترك المطالعۃ وقرأت أیضاً ’’رسالۃ الغفران‘‘[4]۔
وتحکي نازك عن نفسھا في حیاتھا المدرسیۃ عندما کانت تلمیذۃ في ’’فرع البنات‘‘ وفي تلك الفترۃ ھذا الفرع کان بین العلمي والأدبي فنازک کانت تکرہ الریاضیات والفیزیاء وعلم النبات، وکانت تتمنی أن تتخرج من الثانویۃ وتلتحق بالفرع الأدبي في دار المعلمین العالیۃ، وفي ھذہ الفترۃ کانت تحب دروس اللغۃ العربیۃ، فقد جاء ت في السنۃ الأخیرۃ من الثانویۃ مَدرِّسۃ راعت مواھبھا ومدحت ثقافتھا الواسعۃ، وکانت کثیرۃ النقاش مع والدھا وحفظت الکثیر من الشواھد والأھم من ذلك أنھا کانت توفق بین دراستھا الخارجیۃ والمدرسیۃ۔
[1] ابن ھشام: ابن ھشام الانصاري ھو ابو محمد عبداﷲ جمال الدین بن یوسف بن أحمد بن عبداﷲ بن ھشام الانصاري المصري من أئمۃ النحو العربي
[2] ابن رشیق: ھو ابو علی الحسن بن رشیق المعروف بالقیرواني أحد الأفاضل البلغاء۔ لہ کتب عدۃ منھا، کتاب العمدۃ في معرفۃ صناعۃ الشعر ونقدہ وعیوبہ، وکتاب الأنموذج والرسائل الفائقۃ
[3] البیان والتبیین: البیان والتبیین للجاحظ، وھي موسوعۃ أدبیۃ تمثل ثقافۃ الجاحظ وھو من أصخم مؤلفات الجاحظ۔
The many aspects of the Holy Prophet’s (PBUH) personality has been defined by Allah himself in Quran many times, keeping in view the all angles of the Holy Prophet (PBUH) Character blessings for all worlds and times. The Rehmatul-il-Almeen is infinite. The Holy Prophet (PBUH) has proved such a huge chain by his character. The blessing of the Holy Prophet (PBUH) is such a supreme that, it could not be defined in such an article, but here it has been tried to throw light on some features of Holy Prophet (PBUH) blessing. As Quran says that the secret of man on the path of the Holy Prophet (PBUH). Today same way, man regardless of color, race and religious should know that the wounds of humanity could be headed by following the route of the Holy Prophet (PBUH) Sunnah. All the other ways will lead to cul-de-sac.
The grasses have acquired a sufficient scientific attention and belong to largest plant family (Poaceae). The world’s dry land is enclosed about one-third by the Poaceae members and a great number of people rely profoundly on cereal grasses. Moreover this is predominantly true for the grasses that they are the part of exclusive animal feed as well. Fertile plain of Central Punjab Pakistan is rich with fodder grasses and from centuries the local inhabitants of this area have been using their regional grasses for ruminant feeding. However little or no information was available about the nutritional potential of these ethnobotanically used grasses. Moreover grasses always faced difficulties in identification because of their more or less identical leaf shapes, indefinite variations in stem branching pattern and reduced floral parts. Hence this study took an initiative to establish a nutritive data bank of these ethnobotanically used fodder grasses along with provision of taxonomically viable tools for their identification.Data regarding ethnobotanically used grass fodder species was collected by using snowball technique to identify key informants, whereas semistructured questionnaires, face-to-face interviews and site visits were used for describing the fodder grasses. For taxonomic evaluation classical taxonomic parameters (morphological, anatomical and palynological) were employed. In order to develop a nutritional profile proximate analysis (moisture, dry matter, ash, organic matter, crude proteins, fats, neutral and acid detergent fibre, lignin, cellulose, hemicellulose) and anti-nutritional analysis (total phenols, total tannins, condensed tannins) in combination to mineral and digestibility analysis were determined. Besides their nutritional evaluation, the legitimacy of ethnobotanical knowledge of local inhabitants of Central Punjab Pakistan about these fodder grasses was also verified. Data analysis was done by using SPSS 22 software. This software was used for descriptive statistics and interpretation of associations among studied parameters. Microsoft Excel was used to present data as % values and graphs. Overall results reported 53 fodder grasses which were grouped into high (A), medium (B) and low priority (C) groups. Group A grasses were reported as not only the most abundant but also the most palatable forages to all types of ruminants. Taxonomic data provided some valuable identification tools whereas nutritional results suggested that majority (77%) of these fodder grasses can be regarded as good quality fodders because of their high protein (up to 169g/kg) and digestible nutrients with low fibre (≤ 601.65g/kg), lignin (≤ 50.24 g/kg) and anti-nutrients (total phenols ≤ 87.32 g/kg, total tannins ≤ 77.81 g/kg, condensed tannins ≤ 61.23 g/kg). A positive relationship was identified between ethnobotanical knowledge and nutritional results for certain fodder grasses. Spearman correlation showed that ranking of species based on ethnobotanical preferences was highly correlated with the laboratory results of individual grass species with ‘r’ values for CP (0.85), NDF (-0.76), ADF (-0.72) and ADL (-0.62). The resilient complementarities between ethnobotanical preferences and nutritive analysis suggested the incorporation of these ethnobotanically used fodders into modern ruminant feeding system. These findings are significant for appropriate fodder selection and development of supplements for the sustainable and economically viable livestock industry.
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