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باب دوم: ماحولیاتی تحفظ کا مطالعہ

ماحولیات کا تعارف

ماحول کو عربی زبان میں "بیئۃ" کہا جاتا ہے۔ ا س کا مادہ "بوأ " ہے۔

صاحب "معجم الوسیط" رقمطراز ہیں:

" (البيئة) الْمنزل وَالْحَال وَيُقَال بيئة طبيعية وبيئة اجتماعية وبيئة سياسية"[1]

 احمد بن خلیل اپنی تالیف "کتاب العین" میں کرتے ہیں:

"بوأ:الباءةُ والمَباءة: منزل القوم حين يَتَبَوَّءُونَ في قِبَلِ وادٍ، أو سَنَد جَبَلٍ، ويقال: [بل هو] كلّ منزلِ يَنْزِلُه القَوْم، يقال: تَبَوَّءُوا منزلا.. وقال تعالى: وَلَقَدْ بَوَّأْنا بَنِي إِسْرائِيلَ مُبَوَّأَ صِدْقٍ "[2]

 ابو نصر فارابی ؒ لکھتے ہیں:

"[بوأ]المباءة: منزل القوم في كل موضع، ويسمى كِناس الثور الوحشي: مباءةً "[3]

احمد بن فارس الرازی رقمطراز ہیں:

" (بَوَأَ) الْبَاءُ وَالْوَاوُ وَالْهَمْزَةُ أَصْلَانِ: أَحَدُهُمَا الرُّجُوعُ إِلَى الشَّيْءِ، وَالْآخَرُ تَسَاوِي الشَّيْئَيْنِ.فَالْأَوَّلُ الْبَاءَةُ وَالْمَبَاءَةُ، وَهِيَ مَنْزِلَةُ الْقَوْمِ"[4]

ابن الاثیرؒ (م606ھ) ماحول کی لغوی تشریح فرماتے ہیں:

"مَنْ كَذب عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقعده مِنَ النَّارِ قَدْ تَكَرَّرَتْ هَذِهِ اللَّفْظَةُ فِي الْحَدِيثِ، وَمَعْنَاهَا لِيَنْزِلْ مَنْزِلَه مِنَ النَّارِ، يُقَالُ بَوَّأَهُ اللَّهُ مَنْزِلا، أَيْ أسْكنَه إيَّاه، وتَبَوَّأْتُ منزِلا، أَيِ اتَّخَذْته، والمَبَاءَة: الْمَنْزِلُ"[5]

مذکورہ بالا مباحث سے معلوم ہوتا ہے کہ ٹھکانہ، مسکن، ارد گرد کے مقامات، رہائش کا مقام وغیرہ ماحول کے مفہوم میں شامل ہیں۔ "بَوَّأَ" کا معنی ٹھکانہ، قیام کی جگہ، منزل، مسکن، رہنے سہنے کامقام یعنی ماحول ہے۔ماحول اتنا اہمیت کا حامل ہے کہ کتاب اللہ میں بھی ماحول کو مختلف زاویوں سے ذکر کیا گیاہے۔ کلام ِ ربانی میں ماحول کے تذکرہ سے اس کی افادیت کا اندازہ کیا جاسکتا ہے۔

 ارشاد باری تعالیٰ ہے:

" وَالَّذِيْنَ هَاجَرُوْا فِي اللّٰهِ مِنْۢ بَعْدِ مَا ظُلِمُوْا لَنُبَوِّئَنَّهُمْ...

فقه الوسطية عند الصحابة في العلاقات الإجتماعية

Moderation is the most distinguishing feature of Islām, which reigns all the matters and fields of the Muslim life. The Muslim nation is titled as the moderate one in the Qur’ān. It is therefore required that along with the Qur’ān and Sunnah, moderation should reflect through Islāmic jurisprudence, too, in the individual as well as the collective matters of Muslims. The author of this present study traces the roots of moderation in the collective matters of the first community of Muslims, i. E., the companions of the Prophet (SAW), who directly received the understanding of the Islām from the Prophet (SAW), therefore, they are the true examples to follow. The companions would consider the circumstances and situations to issue their jurisprudential verdicts. This is very much evident, especially, from the verdicts of the second caliph ‘Umar Ibn Khaṭṭāb. The companions would observe the principle of moderation to generate love and reverence for the religion Islām. If they had stuck stringently to mere rules and regulations, they would not have succeeded in the spread of Islām in the world. The author shows through their examples that how essential and significant it is to observe the principle of moderation while compiling jurisprudence and how to avoid exorbitance and stringency. To observe moderation needs a deep understanding of the true spirit of religion and great skills to practice it which the companions did have being the direct disciples of the Prophet (SAW). We need to follow their example without yielding to the whims of irreligious or secular modernity.

Studies on the Eco – Biology and Mechanical Control of Wild Boar Sus Scrofa Cristatus Population in the Area of Islamabad, Pakistan

This project was basically run to explore the facts about exploding population of wild boar in the area of Islamabad; capital of the Islamic Republic of Pakistan. Due to dense human population as well as security reasons, gun shooting has been prohibited here by law. Accordingly, poison baiting may create problems for friendly wildlife species therefore non-chemical methods have been tried to control the numbers of this notorious animal in the area. In the present research, three types of the traps namely Panel Traps, Double Spike Snare Traps and Loop Traps were used at seven different study sites i.e. C.D.A-Nursery, F-9 Park, Faisal Mosque, Jasmine Garden, Near Prime Minister House, Quaid-e-Azam University and Rawal Lake to assess out wild boar capturing efficacy of each mechanical device. Research activities were started with wild boar population estimates using dog flushing and counting method at all selected study sites. Flora at each site was measured using standard methodologies and density of the animal was correlated with floral patterns found in the locality. In order to test the efficacy of above said trapping devices, fifteen sets of three traps were installed within each study sites and trapping data was collected. Different attractant materials were used to attract the target animal species toward the trapping devices considering the seasonal variation and availability of used attractant in the adjoining croplands. For example, boiled maize was not used as attractant when cultivated maize crop was available in the field. This activity was found helpful to test the usefulness of a particular attractant. Study on the biology of wild boar was another important aspect of this research. Total 529 animals captured and out of which 430 mature animals including males, females and piglets were used for autopsy. Strong positive correlated was observed between age of the female and number of piglets recovered. In the findings, older the female the greater the number of piglets and vice versa were observed. Piglet recovery ranged from 5 - 10 with the average of 7. Accordingly, data on gut content studies were completed. Stomachs of the killed animals were necropsied and analyzed up to species level with proportionate quantity of each items. Final results of this dissertation have shown that Panel Trap was the most effective device for trapping the animal using boiled maize and molasses as attractant. Further objective wise details have been given in thesis for the stakeholder to benefit the research findings.
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