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آرزوؔ لکھنوی

آرزوؔ لکھنوی
جناب آرزوؔ جلال لکھنوی کے جانشین اور اردو زبان و ادب کے ماہر و محقق تھے اس پر ان کی نگاہ بڑی وسیع تھی، انہوں نے اردو شاعری میں زبان کی سادگی و سہولت یا موجودہ اصطلاح میں ہندوستانیت کا نیا نمونہ قائم کیا، وہ حتی الامکان عربی اور فارسی کے مشکل الفاظ اور ترکیبوں سے پرہیز اور خالص ہندوستانی الفاظ استعمال کرتے تھے، جن شعراء نے ان کی تقلید کی کوشش کی وہ کامیاب نہ ہوسکے اور ان کی شاعری یا ہندی کوتاہ بن گئی یا بے رنگ و بے مزہ ہوگئی، آرزو کی یہ خصوصیت تھی کہ انہوں نے زبان کی ہندوستانیت کے ساتھ اردو شاعری کا آب ورنگ اور اس کی دلآویزی قائم رکھی، جو زبان پر ان کی غیر معمولی قدرت کا ثبوت ہے، انہوں نے اپنے کلام کے کئی مجموعے فغانِ آرزو، جہان آرزو، اور سریلی بانسری یادگار چھوڑے ہیں، ان دونوں اساتذہ کے بعد لکھنو پرانی یادگار سے خالی ہوگیا، بلکہ ان پر اس دورہی کا خاتمہ ہوگیا ، اﷲ تعالیٰ ان کی مغفرت فرمائے۔
(شاہ معین الدین ندوی، مئی ۱۹۵۱ء)

 

نبی کریم ﷺ کی خانگی و معاشرتی زندگی کے اہم پہلو

The Holy Quran Says: “Indeed in (the life of) the Messenger of Allah (Muhammad SAW) you have a good example to follow” (Al-Ahzab: 33/21). The present article shows that “the good example” of the Prophet (SAW) encompasses different aspects of human life including family and social one. The article brings to light that as a guardian of the household; the Prophet (SAW) sincerely looked after the daily needs of his family members and also took full care of guiding them in religious matters. He was habitual of doing his own works and sharing the burden of his family in domestic works. He gave preference to the needy among the companions (particularly Ashab-i- Suffah) over his family members in giving assistance for meeting the day-today requirements. With regard to the social life of the Prophet (SAW), the article discusses in detail that with multifarious duties, how he used to fulfill his social responsibilities regularly and faithfully. The author mainly emphasizes the active participation of the Prophet (SAW) in the collective works with his companions, strictly adhering to the principle of equality and desiring no distinction for himself while doing works. The article further takes into account the ideal practices of the Prophet (SAW) with regard to attending to the needs of poor, distressed and grieved persons without any discrimination between Muslims and non-Muslims. It also comes to light that the Prophet (SAW) was quite generous towards guests and sympathetic to patients including Muslims and non-Muslims. His mingling and associating with common people and attending to their problems of varied nature was also a striking feature of his social life. Moreover, it was also shown in the article with reference to the authentic sources, that the Prophet (SAW) was great helpful and cooperative particularly for the people of the weaker sections of society including slaves, servants, orphans, widows and disabled persons. In the light of the noble practices of the Prophet (SAW), this was highlighted by the contributor in the different parts of the article that he had left ideal examples of gentleness, justice, equality and transparency in dealing with people in social life and discharging his duties as the Prophet and head of the state. In fact, the total conformity (mutabaqat) between his sayings and practices was a shining example of his high character which had left a great and lasting impact on the society through ages and also contributed to make him the greatest personality of the world. It was observed by the author in the conclusion that the life of the Prophet (SAW) has been ideal from every aspect of human life. His Uswah-i- Mubarakah regarding social life has great importance from the point of view that it is mostly related to the fulfillment of human rights, particularly behaving and dealing with the people different shades. Of course, taking care and fulfillment of human rights is full of difficult trials and complicated problems especially in the present days. So, the Sirah of the Prophet (SAW) is quite relevant to tackle the problems of social life, as well as great useful for bringing reform in the decaying society of modern period.

Nerse Perceptions of Organizational Culture and its Influence on Error Reporting Evidence from Pakistan Public Healthcare Sector

Introduction Organizational culture of nurses influences nurse role delivery, nurse care-provision and the extent of patient-safety in the hospital setting. In addition, organizational culture has been associated with the culture of error reporting commitment in the hospital organization. Nurse reporting of errors at the workplace includes the reportage, by nurse, of self and coworker errors of the nature of: (1) lack of attentiveness, (2) fiduciary concern, (3) inappropriate judgment, (4) medication error, (5) intervention on patient‘s behalf, (6) mistaken doctor‘s orders and (7) documentation errors. In the developed world, hospital organizations have formal error reporting and tracking systems, with monitoring and accountability bodies to deter error reporting. Magnet hospitals and the public health sectors aggressively train and educate healthcare professionals about the ‗human element‘ in error-making and the encouragement of a non-blame culture on individuals to encourage error reporting. Despite this, high error reporting in the developed world is a concern, and experts suggest that even with error tracking systems in place, it the culture of reporting that guarantees higher reporting and patient safety. Of concern is that the developing world lags behind in absence of error reporting tracking and monitoring systems and also a favorable culture of reporting errors. Pakistan has patriarchal and male-dominated work organizational cultures. Nursing is a feminized profession with more than 95% of females comprising the nurse workforce in the country. These nurses have been found to suffer organizational cultural problems related to severe shortages and high nurse work burden, lack of autonomy and control, lack of higher education and career advancement, absence of nursing care plans in the work setting and having to face high incidents of violence. The tertiary-care public sector hospitals in urban cities like Lahore, as opposed to the private, are highly frequented by majority of the poor and illiterate populations due to ease of the access and financial concessions. However, due to the low budget allocation (less than 2% of government budget), for the health sector and socio-cultural norms, the organizational culture in such hospitals is inadequate and regressive for both female nurses and the optimal care delivery for patient safety. To the best of researcher‘s knowledge nurse organizational culture, and its association with error reporting, has not been studied in Pakistan. Most importantly, nurse organizational culture, and its associations with error reporting, have not been acknowledged as a concern for public health and employee job satisfaction. In lieu of this, the researcher intends to investigate nurse perceptions of organizational culture, and the association between nurse organizational culture and the error reporting culture in the region.
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