ایمان باللہ یہ ہے کہ انسان بغیر کسی شک و شبہ کے اپنی ذات کو اللہ کے حوالے کردے اور مرنے کے بعد دوبارہ اٹھائے جانے کو تسلیم کرلے اور خدا کے سامنے اپنے ہر قول و فعل کا پنے آپ کو جوابدہ سمجھے، اسی طرح فرشتوں کی ہستی کو ان کی معصوم اور قدستی صفت مانتے ہوئے تسلیم کرے، ان کو امین اور معتمد مانے، ان کو اللہ کی ہدایت لانے والا تسلیم کرے، ایمان بالکتب میں اللہ تبارک و تعالیٰ کے اتارے ہوئے صحیفوں کو حق و باطل کی کسوٹی سمجھے اور ہدایت کا ذریعہ مانتے ہوئے زندگی میں اس کی رہنمائی پر پورا پورا اعتماد کرے۔ انبیاء کرام کو خدا کی طرف سے مامور اور واجب الاطاعت مانے، ان کے علم کو بے خطا سمجھتے ہوئے ان کے عمل کو اپنی زندگی کے لئے اسوہ قرار دے اور ان کی اتباع، اطاعت اور محبت کو لازم جانے، انہی چیزوں پر ایمان لانے ہماری زندگی مؤثر اور فعال حقیقت بنتی ہے۔ ایمان بالملائکہ، ایمان بالکتب، ایمان بالانبیاء یہ سب ایک دوسرے سے اتصال رکھنے کی کڑیاں ہیں، ان میں سے ایک کا بھی انکار کرنے والا مؤمن نہیں ہوسکتا۔
اسلام کی بنیاد عقیدہ توحید پر ہے جو کہ ارکان اسلام کا سب سے پہلا رکن ہے نوع انسانی کی دنیوی اور اخروی زندگی کی کامیابی کا انحصار کفر و شرک کی نفی اور توحید کے مکمل اثبات پر ہے اسی اہمیت کے پیشِ نظر اللہ عزوجل نے ہر دور میں اپنا قاصد ( رسول) بھیجا تاکہ وہ انسانوں کو توحید کا پیغام پہنچائے اور اللہ کو چھوڑ کر غیر اللہ کی عبادت سے منع فرمائے اسی لئے اللہ تبارک وتعالیٰ نے ارشاد فرمایا:
"وَلٰكِنَّ الْبِرَّ مَنْ اٰمَنَ بِاللہِ وَالْيَوْمِ الْاٰخِرِ وَالْمَلٰۗىِٕكَۃِ وَالْكِتٰبِ وَالنَّبِيّٖنَ"۔[[1]]
"بلکہ نیکی یہ ہے...
Background and Aim: To evaluate the association of pectoralis minor muscle length and the shoulder range of motion with and without shoulder pain.
Methodology: A sample of 214 participants with and without shoulder pain were enrolled in an analytical cross sectional study at Institute of physical medicine and rehabilitation, Dow University of health sciences, Karachi. Questionnaire was provided to all participants after taking consent. Individuals were categorized into two equal groups i.e. one with and the other without pain). Shoulder active ranges were measured with universal goniometer and pectoralis minor length with measuring tape. Statistical Package of Social Sciences version 21 was used for data analysis. The descriptive variables were assessed for frequencies and percentages. Continuous variables were shown with mean and standard deviations and were correlated with bivariate correlation test. Considered significant was 0.05 p value.
Results: Females were 176(82.2%) and males were 38 (17.8%). Mean ± SD of age, weight, height, and BMI were 26.82 ±7.50, 58.45 ±12.11, 160.59 ± 12.43, and 22.18 ±3.78 respectively. The pain intensity negatively correlated with shoulder range of motions (rs = -0.307 to -0.775, p< 0.05) except medial rotation. Significant difference (p< 0.05) is found for length of pectoralis minor and range of motion between groups. There was also weak positive correlation between pectoralis minor index and shoulder lateral rotation (rs =0.215; p = 0.003).
Conclusion: The shoulder pain affects shoulder joint range of motion and pectoralis minor length. Decreased pectoralis minor muscle length accompanies limited shoulder range of motion except, medial rotation.
This study explore the impacts of religious extremism on Pashtun nationalism in Khyber Pakhtunkhwa. In this thesis, the scholar understand that there is dearth of literature on religious extremism and its Impacts on the Pashtun community. Furthermore, the scholar suggests that the literature on the conflict of religious extremist and Pashtun nationalist forces in Pakistan in generally and Khyber Pakhtunkhwa particularly amidst heavy debates on the conflicts among the two groups. The scholar oppose that the conflict between religious extremist and Pashtun nationalist forces directly impacted the Pashtun identity and culture in various fields. For the case of Pashtun nationalism in Khyber Pakhtunkhwa, the scholar contended that since Afghan war till today the support of religious extremist and militants badly hurt the „Pashtunwali Code‟. Though, the cultural identity and Pashtunwali were not ended, but seriously suppressed from the last four decades. The forcefully injected ideology of religious extremism was not accepted to the Pashtun community and they show strong resistance from time to time against these heinous and self-made ideas and thinking. Thus, the scholar refute either of the two contesting arguments in the literature, one arguing that the impact of religious extremism on Pashtun identity results in softening or hardening of Pashtun culture and identity, while the other argues for no impacts on Pashtun identity. The scholar argue that such different and multiple impacts can also be witnessed on different aspects of Pakistani national identity where national identity is neither lost nor reaffirmed. In this context, the scholar suggest that Islam (religion) is a religion of peace and humanity but why it became a source of destruction for Pashtun nationalism. Moreover, on one side the Pashtun sacrifices their live for peace, stability and interest of the state, on other hand the state is not ready to hug Pashtun community. The establishment of Pakistan with alliance of other countries imported war on Pashtun populated areas for the last forty years, but still they are deprived of their basic necessities and fundamental rights. The extremist and nationalist forces remained always in conflict to each other due to their different of opinion. The scholar argued and mentioned all the causes for promotion of extremist elements and for decline of Pashtun nationalism. The Pashtun nationalism emerged with heavy force after 2015. People started resistance against the extremist forces as well showed serious grievances over the establishment support to these elements. Methodologically, the study is based on ethnographic field work, consisting more than 20 expert and in depth open-ended, semi structured interviews from experts.