ہم ہیں وطن کے پاسباں /ہم وطن کے محافظ
وطن اس خطہ زمین کو کہتے ہیں جس سے انسان کو نسبت ہوتی ہے، جس کی فضا سے انس ہوتا ہے، جس کی ہوا سے اسے موانست ہوتی ہے۔ یہ فطر تی بات ہے کہ جس جگہ انسان کی پیدائش ہوتی ہے وہاں کی ذی روح اور غیر ذوی العقول مخلوق سے قلبی لگاؤ ہوتا ہے اور پھر اس تعلق اور لگاؤ کی بنیاد ہر دم واپسیں تک اس کا یہ سلسلہ مؤدت قائم رہتا ہے۔
انسان کے ساتھ اس محبت اور پیار کے اٹوٹ انگ کے طور پر عمر بھر منسلک رہتا ہے اور یوں اس کے شب و روز گزرتے رہتے ہیں ۔بحیثیت مسلمان تو وطن کے ساتھ محبت اور بھی زیادہ ہوتی ہے کیونکہ ارشاد رسالت مآب صلی اللہ علیہ و آلہٖ وسلم ہے ــ’’ حب الوطن من الایمان‘‘ وطن کی محبت ایمان سے ہے۔ یعنی تکمیل ایمان کے لیے وطن کی محبت انتہائی ضروری ہے۔ اور یہ جس کے ساتھ حقیقی محبت ہو، جس کے ساتھ زندگی کے ایّام بحسن وخوبی گزارے ہوں، اُس کی حفاظت اور اس کی پاسبانی بھی ضروری ہو جاتی ہے۔ اگر اُس کی حفاظت اور پاسبانی کا فریضہ ادا کرنے پرنفس آمادہ نہ ہو اورطبع نازک پر یہ گراں گزرے تو پھر وطن کی محبت کا دعویٰ زبانی کلامی تو ہو سکتا ہے اس کا حقیقت کے ساتھ دور کا بھی واسط نہیں ہوتا۔ ایک شخص حفاظت کا دعویدار ہے لیکن اس کی موجودگی میں عنادل خوش الحان کی بجائے بوم نے شاخہائے وطن پر قبضہ کر رکھا ہے تو اس کی حفاظت اور محبت کا یہ دعویٰ کھوکھلا ہے۔ ایک دہقاں کی زبان کھیت و کھلیان سے محبت کا اظہار کرتی ہے لیکن اس کی خوبصورتی کو خس و خاشاک نے ختم کیا ہوا ہے تو اس کا...
Human beings are innately filled with prejudices and biases. Interaction of these biases and building alternative views involve dexterous efforts. The dialogue approach could be thought of as positive disposition to others which encourages the virtues of neighborliness, friendship and mutual trust and caring. The current paper discusses the importance of dialogue in every field of life, if there is any misunderstanding or controversies among individuals, communities, societies, and religions. Islam has emphasized on the dialogue for resolving the misconceptions. The present study defines dialogue literally and technically by denoting its legitimacy from primary sources of the Islamic Law. The present study mani-fests the differences of several terms relevant to dialogue such as Jidal and Munazarah. It also denotes some illustrations of dialogue from the Holy Qur’an and Ahadith of the Holy Prophet (PBUH). The main focus of the article is on the ethics of dialogue in the light of Qur’an and Sunnah including the conditions and qualifications of a person, who is capable for dialogue in accordance attributes prescribes by Shari‘ah. The conversation must be in a good environment and usage of the words, phrases, and statements have much more importance in the success of a perfect dialogue. The research concludes that an expert and competent person should be selected for such dialogues and recommends that such scholars should be trained in developing strong communication and debating skills in every situation.
Introduction: Low back pain (LBP) is a common problem world over affecting 60-90% of the population in their lifetime. It is a leading reason for hospital admission, healthcare spending, workplace absenteeism and years lived with disability. Up to 90% of patients suffering from low back pain do not have a serious pathology warranting imaging or further intervention besides symptom relief. These are categorized as having non- specific low back pain. This has a good prognosis running a short course of 3 to 6 weeks. The management of non-specific acute LBP entails analgesia and non-pharmacologic interventions (back school and physical therapy). Many modalities of physical therapy are often employed for non-specific acute LBP. The use of lumbosacral corset as a physical therapy for non-specific acute LBP has not been clearly supported with scientific evidence. However, it is commonly prescribed for this category of patients. It is important to assess the effect of this modality on the outcome of patients with non- specific acute LBP. Objective: To assess the outcome (change in back specific disability) of patients with non-specific acute low back pain treated with a lumbosacral corset in addition to a standard analgesic protocol compared to those on a standard analgesic protocol alone over a 3- week duration at the Aga Khan University Hospital, Nairobi, Kenya. Methods: A two-arm single blinded randomized controlled trial was carried out involving 82 consecutively sampled patients. Patients were randomized to analgesic protocol alone or analgesic protocol and a lumbosacral corset and followed up weekly for three weeks. Back specific disability was assessed using the Oswestry Disability Index (ODI). The primary outcome was the mean change in the ODI score between the two arms. We analyzed the data by use of repeated masures ANOVA. Results: Seventy-nine patients were analysed. The baseline characteristics were similar. There was a significant effect of time on the ODI (F=(1.38, 106.56)=207.89, P=.000). There was a statistically significant difference in ODI score between the two arms favouring the intervention arm ( F (1, 27)=4.23, p=.043). The difference in pain score and days off duty was not statistically significant. The number of days off duty was comparable between the two arms. Compliance to use of lumbosacral corset was good with mean of 1 day off the corset. The maximal change in both ODI and pain score occurred between the first and second reviews indicating maximum clinical improvement with the first week. Conclusion: Compared