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پہلا باب: تنظیم اسلامی

بانی تنظیم ڈاکٹر اسرار احمد کا تعارف

ڈاکٹر اسرار احمد، ۲۶ اپریل ۱۹۳۲ ء کو ضلع حصار، ہریانہ، بھارت میں پیدا ہوئے۔ ۱۹۴۵ء۔ ۱۹۴۶ ء میں حصار ڈسٹرکٹ مسلم سٹوڈنٹس فیڈریشن کے فعال کا رکن اور جنرل سیکرٹری رہے۔

۱۹۴۷ ء میں میٹرک کے امتحان میں ضلع حصار میں اوّل اور پنجاب یونیورسٹی میں مسلم طلباء میں چوتھی پوزیشن حاصل کی۔ ہائی سکول کی تعلیم کے دوران ہی علامہ محمد اقبال (۱۸۷۷ء۔ ۱۹۳۸ء) کی ولولہ انگیز ملی شاعری سے ذہنی و قلبی رشتہ استوار ہوا اور احیائے اسلام کے لیے عملی جدوجہد کی امنگ سینے میں پرورش پانے لگی۔

اکتوبر، نومبر ۱۹۴۷ ء میں براستہ سلیمانکی قافلے کے ساتھ بیس دن پیدل سفر کر کے پاکستان آئے۔ ۱۹۴۹ ء میں گورنمنٹ کالج لاہورسے ایف۔ ایس۔ سی

( میڈیکل) میں پنجاب یونیورسٹی میں چوتھی پوزیشن حاصل کی۔ ۱۹۵۴ ء میں کنگ ایڈورڈ میڈیکل کالج لاہور سے ایم۔ بی۔ بی۔ ایس کیا۔ ۱۹۶۰ء۔ ۱۹۶۱ء میں منٹگمری (موجودہ ساہیوال) میں حلقہ مطالعہ قرآن و اسلامک ہاسٹل قائم کیا۔ ۱۹۶۲ ء میں والدین کے ہمراہ پہلی بار حج کی سعادت حاصل کی۔

 ۱۹۶۵ ء میں کراچی یونیورسٹی سے ایم اے اسلامیات کا امتحان فرسٹ کلاس فرسٹ پوزیشن میں پاس کیا اور اواخر سال لاہور منتقل ہوکر کرشن نگر ( حال اسلام پورہ) میں ذاتی مطب قائم کرنے کے ساتھ ساتھ مطالعہ قرآنِ حکیم کے متعدد حلقے قائم کیے۔ فروری ۱۹۷۱ ء میں دوبارہ حج بیت اﷲ سے مشرف ہوئے۔ اس موقع پر زندگی کا اہم ترین فیصلہ یعنی آئندہ میڈیکل پریکٹس چھوڑ کر بقیہ زندگی ہمہ وقت دین کی خدمت میں وقف کرنے کا عزم کیا۔

۱۹۷۲ ء میں تعلیمات وافکارِ قرآنی کے فروغ کے لیے مرکزی انجمن خدام القرآن، لاہور کے...

الأسس الفلسفية لأسلوب الحياة الإسلامية وغير الإسلامية وأثرها فى المجتمع: دراسة مقارنة

Philosophical Foundations of Islamic and Un-Islamic Pattern of Life and its Impact upon Society: A Comparative Study It is self-evident that human beliefs had great influence on character, actions, ethics, behavior and way of life. The possessors of correct belief produced positive effects and those who possessed incorrect belief promoted negative values in the community. Undoubtedly, the diversity in belief produced diverse ethics, actions, behaviour which gave birth to the different patterns of life in society. Regardless of subdivisions, by looking towards the philosophical foundations, these patterns of life could be divided into four categories in the light of the Qur’an and Sunnah. These lifestyles (also mentioned by Abū ’l-A‘lā Maudūdī in Tajdīd wa Iḥyā-i Dīn) are: Atheistic pattern of life, Polytheistic pattern of life, Monastic pattern of life and Islamic pattern of life. As each pattern had its particular tenets, therefore it formed a particular way of life by leaving its effects upon individual, social, political, economic, cultural and civilizational life. This research work aimed to explain the basic mechanism of these four patterns and their impact on human life. The method used for the collection and analysis of data was descriptive and analytical. The research concluded that three patterns of life (except Islamic pattern of life) produced harmful and negative effects into the society whereas the only Islamic pattern of life ensured the peace and prosperity. Moreover, Islamic pattern of life played a vital role in growth of all disciplines including political social, and economic system. It is therefore suggested that Islamic scholars should uncover the hollowness of Un-Islamic life style and present Islamic pattern of life in logical and systematic way. On one hand, this exercise will encounter the evils and on the other hand would promote good into the society.

Socioecological Study of Mangla Lake With Inter-Disciplinary Management of its Biotic Resources

Mangla Dam of Azad Jammu and Kashmir is the 9th biggest dam of the world. This deep fresh water lake is located (33.12 N, 73.39 E) 30 Km North West of Punjab province in Pakistan and is spread over an area of 265 Km2 emerged as important waterfowl habitat. The basic aim of sustainable use of biotic resources is to accomplish the demand of the humans and safeguarding the reserves not for today but also for future generations. The objectives of the current work were collection of socioecological data with the aim to write up a sustainable management plan, documentation of biotic resources, monitoring of avian diversity and identification of threats with their root causes to the biological diversity of Mangla dam. To access the socioecological profile of communities Participatory Human Resource Interaction Appraisals (PHRIA methodology) was applied. A total of 17 surveys form May, 2011 to April, 2014 were conducted to collect the data from 392 individuals (158 females and 234 males) of seven villages. The site was visited 42 times from 2011-2014 to estimate the biodiversity and population density of avian fauna with point count method. It was analyzed that the resources of Mangla wetland contributed to household economy of local people at considerable level. The results of community surveys indicated that management of resources without community involvement is out of question. The floristic composition in catchments and around Mangla dam was consisting of 163 plant species including trees, shrubs, herbs and grass. The fauna of the site consisted of 42 species of fish. The amphibians (n=2) and reptiles (n=12) species were observed at study site. At the site 13 species of mammals were identified which were 7.5% of 174 described mammals species of Pakistan. During three years of birds population assessment highest count were 57,892 birds belonging to 188 species for 2011-2012, 54,311 birds of 186 species in 2012-2013 and 52,682 birds of 187 species in 2013-2014.. A slight decreasing trend in bird population was observed during three years. The different direct or indirect threats were observed at the site. It was noticed at site that a family of 6 person used 120 kg of wood per month and in this way they burnt 1440 kg of wood annually and promote deforestation. Hunting of birds and other fauna was remarkable at site, total reported cases of illegal hunting were 539 in three years and hunting index was 14.7. Unsustainable fisheries was common at the site a total of 151 cases of illegal hunting of Mahasher and other fishes were reported by means of katra net, electric current and blast fishing. Uprooting of woody trees and livestock grazing at shoreline and buffer was also noticed at the site. Other threats included water pollution, poverty, illiteracy, poor wildlife protection law enforcement and community hatred. In the light of above facts a sustainable management plan has been proposed to conserve and protect the natural resources of the Mangla dam.
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