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آج کا طالب علم غیر ذمّہ دار ہے

آج کا طالب علم غیر ذمہ دارہے
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اسا تذہ کرام اور میرے ہم مکتب ساتھیو!السلام علیکم ! آج مجھے جس موضوع پر گفتگو کرنی ہے وہ ہے:’’آج کا طالب علم غیر ذمہ دار ہے‘‘
جنابِ صدر!
آج کا طالب علم واقعی غیر ذمہ دار ہے، اس کی ہمہ وقت الیکٹرانک میڈیا کے ساتھ نشست ، پورا وقت غیر ضروری پروگرام کی سماعت، جملہ اوقات ضرور یہ کے ضیاع میں دلچسپی، یہ تمام امور اسی بات کے غماض ہیں کہ اس دور میں علم کے طالب غیر ذمہ دار ہیں۔
جنابِ والا!
تعلیم کے حصول میں چستی ،لگن اور دلچسپی انتہائی اہمیت کی حامل ہیں ، چاک وچوبند طالب علم حصول علم میں کوئی دقیقہ فروگذاشت نہیں کرتا۔ تساہل، غفلت، سستی اور کاہلی کے چیتھڑوں میں ملبوس نونہال کسی میدان میں بھی کار ہائے نمایاں سرانجام نہیں دے سکتا اور یہی خصلت ِقبیحہ اسے غیر ذمہ دار بناتی ہے۔
صدرِ ذی وقار!
آج کا طالب علم غیر ذمہ دار کیوں ہے، اس لیے کہ اسے وقت کی قدرنہیں ہے، اپنے عظیم لمحات زیست وہ لہو د لعب میں گزار دیتا ہے۔ وقت کا ضیاع اور اس عظیم نعمت کی بے قدری اس کی فطرت ثانیہ بن چکی ہے۔ وقت کی قدرنہ کرنے والانو نہال کبھی شجر سایہ دار نہیں بن سکتا اور ایسی چیز اس کے جسم و جان سے ذمہ داری کی قوت لایموت کوختم کردیتی ہے۔
محترم سامعین!
جدید سائنسی ایجاد موبائل کے غیر ضروری استعمال نے اس سے صفت ذمہ داری چھین لی ہے اور وہی ہمہ وقت اس ایجاد سے وابستہ رہنے کے باعث دیگر ضروری امور کی انجام دہی سے قاصر رہتا ہے، نیز اس میں مشغولیت کی بدولت اپنے وقت...

ESTIMATING PREVALENCE OF CARPAL TUNNEL SYNDROME AND SEVERITY USING BOSTON CARPAL TUNNEL SYNDROME QUESTIONNAIRE AMONG DEXTEROUS POPULATION

Objective: The study was designed to estimate the prevailing percentage of Carpal Tunnel Syndrome (CTS) using Boston Carpal tunnel syndrome questionnaire (BCTSQ) in the dexterous population and to assess its severity. Study Design: This was a Cross-sectional survey. Study Settings and Participants: The study setting was Karachi where 226 Dexterous workers including; musicians, typist, dentists, butchers office workers, working for more than 1 year were recruited using non-probability convenience sampling. Outcome Measures: Boston Carpal Tunnel Syndrome Questionnaire. Results: This study enrolled 226 participants, 140 (61.9%) of which were males and 86 (38.1%) were females with mean age of 34.05±10.93. Out of the total 25 were diagnosed with CTS in which, 10 (40%) were males and 15 (60%) were females with mean age of 37.60±14.41. Hence, the prevalence of CTS among dexterous population was found to be 11.06%.                                                                            Conclusion: The results of our study revealed that CTS is a prevalent neuromuscular disorder among dexterous population. The severity level varies among the population. More epidemiological studies are required to get the approximate value to promote ergonomic awareness.

اہل سنت اور اہل تشیع کی آرا کا تحقیقی و تنقیدی جائزہ

One of the most important rules of Islamic jurisprudents, which have vital significance in Islamic jurisprudence, is Istishab. ". It has been used as a solution of various social, personal and economic proЫems after the time of Holy prophet (s.a.w) and his pious Caliphs. It is practiced and counted up as a rule of Sharia after the HoIy Quran and Sunnah as a solution for most of the probems. "Istishab" means presumption of continuity or the continuance of companionship. Technically it refers to the presumption of constant of an earlier rule or continuance absence. In this sense it is used for the maintenance of a status with respect to the ru1e. The previous rule is accepted, unless a new rule is found that goes against. It is an easy orientation one may refer to "lstishab" as the "accompanying rule. But the fact is that, Istishab is neither a source of law nor it is a source for estaЫishing new rules, but it is mereIy a set of presumptions. Istishab is practiced and used as a rule till the time a new rule is estaЫished which is derived from the HoIy Quran and Sunnah as a Hukm. "Shakk" is an important part of human Iife and Istishab has solution for this problem of "Shakk" therefore Istishab is used as one of the sources of sharia after HoIy Quran, Sunnah, Ijma, Qiyas and personal activity of human life. Moreover, І tried to discuss Istishab in the light of the Ah1-e-sunnat аr1d Ah1-e-tashayyo researchers of Usol-e-Fiqah which is the need of this time for the unity of Muslim Ummah. So 1 suggest to alI researchers specially the researchers of Islamic studies to comprise the aII Muslims ideas with broad mind, so our struggles may become a source to bring Muslim Ummah closer to each other and give a message of unity, реасе and harmony. The thesis deals with its main four chapters and their sub-chapters: Frist Chapter is containing complete definition of lstishab in the light of scholars of both sects and compression between the views of them. Second Chapter contains the Arguments of scholars from both sects on the Hujiayat- e-lstishab (acceptance) in the light of HoIy Quran, Sunnah, Ijma, and AqI and contrast between them. Third chapter is containing arguments of the Munkeren-e-Istishab (one who rejects Istishab) from the scholars of both sects and contrast the views from both of them on the acceptance and rejection of Istishab. Last chapter is focusing on an overall view of Istishab from the HoIy Quran, Sunnah and Aql, some important topics of Istishab and the views of scholars on it. At the end the thesis leads to its consequence that lstishab is an accepted rule of Islamic jurisprudence in all Islamic sects in the Iight of НоІу Quran, Sunnah, Ijma and Aqal, but the lstishab is neither designated as a permanent rule nor designated a source for estaЫishing new rules. Hopefully, this kind of research can provide a base to bring peace and harmony among the various segments of the society.
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