شاہ اسدالرحمن قدسیؒ
(محمود الرحمن )
بہت سے انسان موت کے بعد فراموش کردیئے جاتے ہیں، لیکن بعض اس مرتبے کے ہوتے ہیں کہ ان کی یاد لمحے بھر کو بھی دل سے محو نہیں ہوتی، اور زندگی کے ہر موڑ پر ان کی کمی شدت سے محسوس کی جاتی ہے۔
ایسی ہی عالی مرتبت ہستیوں میں حضرت شاہ اسد الرحمن قدسی علیہ الرحمۃ بھی تھے، طریقت ہوکہ شریعت، قلندری ہوکہ درویشی، علم ہوکہ عرفان، ادب ہوکہ آگہی، فلسفہ ہوکہ حکمت، تفکر ہوکہ تصوف، ہر صنفِ میں انھیں مقام اولیت حاصل تھا۔
برصغیر پاک و ہند کے تمام اکابر آپ کی فکر و نظر، علم و دانش، تبحرعلمی، قلندارانہ شان، حسن اخلاق، شفقت و محبت اور روحانی مقام و مرتبے کے معترف رہے ہیں، ہر مکتبۂ خیال کے لوگ آپ کی خدمت میں حاضر ہوکر سکون و اطمینان کی دولت سے مستفید ہوتے رہے ہیں، ہر فکر و تشویش ان کی صحبت میں کالعدم ہوجایا کرتی تھی، اور ہر عقدۂ لاینحل اس پیرکامل کی مجلس میں حل ہوجایا کرتا تھا اور سائل آستانہ قدسی سے شاد کام وبامراد لوٹتا تھا۔
آپ کا اسم گرامی ناصر الدین محمد اسدالرحمن قدسی تھا۔ آپ کے جدامجد شیخ الاسلام شاہ ابوالمکارم، جن کا سلسلۂ نسب حضرت امام جعفرؓ صادق سے ملتا ہے، سبزوار کے رہنے والے تھے، وہاں سے ہجرت کرکے ہندوستان تشریف لائے اور قطب الاقطاب حضرت شیخ عبدالقدوس گنگوہیؒ کے خاندان میں متاہل ہوئے، آگے چل کر اس خاندان میں ایک بہت مشہور بزرگ حضرت شاہ نجف علی گزرے ہیں، جو حضرت رفیع الدین محدث دہلویؒ کے شاگرد و خلیفہ تھے، موصوف کی اہلیہ محترمہ حضرت مولانا رشید احمد گنگوہیؒ کی حقیق بہن تھیں، جن سے حضرت شاہ حبیب الرحمن پیدا ہوئے۔
آپ کی والدہ محترمہ علامہ محمد اسحق کی دختر تھیں۔ ان کی زبان فارسی تھی، اردو...
Bābā Farīd al-Dīn Ganj-i-Shakar, considered as the first Punjābī Sūfī poet, not only exercised his skill but also conveyed Qur’ānic and Prophetic (PBUH) message through his Punjābī poetry. His poetry is a rich source of Islamic teachings in lingua franca of the Punjab. The research intends to explore that whether the inclusion of his poetry in the Sikh scripture is recognition of Muslim mysticism or the poetry itself. The study attempts to examine the relation of the hymns of Bābā Ṣāhib with the teachings of Holy Qur’ān. Bābā Farīd, because of his high stature as an originator of Punjābī poetry, got a place in Granth Ṣāhib. The goal of this research is to highlight the pivotal position of Bābā Ṣāhib in connecting the two major religions of the world. The paper not only substantiates the historic position of Bābā Ṣāhib but also gives an insight to the services rendered by his poetry in promoting the interfaith harmony in the Sub-continent. This article focuses on Bābā Farīd as a literary and moral Canon, which led his work to be included in Sikh scripture. Moreover, it hints at the nuances of religious tolerance, mutual respect and love for knowledge, which lacks otherwise in a multi-religious society. In this article some of Bābā Ṣāhib’s verses in Granth Ṣāhib will be traced and analysed, taking into account their Qur’ānic interpretations. The comparative and somewhat historical approaches have been adopted to lay out a vivid analysis of his hymns in relation with the verses of the Holy Qur’ān and hence a message is extracted. Thus, he, evidently becoming part of one of the greatest anthologies of Punjābī poetry, attracted a huge outreach. The research question of this article is, whether the Holy Qur’ān is a basic source of Bābā Ṣāhib’s poetry or otherwise. It is strongly recommended that in order to attain actual harmony in our society, Bābā Ṣāhib’s work should be published in Shah-Mukhi script for the contemporary readership.
Introduction: Non-alcoholic fatty liver disease is often an asymptomatic condition one of the leading causes of chronic liver disease and is associated with an increase in cardiovascular morbidity. Being overweight or obese has been positively linked to non-alcoholic fatty liver disease in children. There is evidence to show that when detected early, non-alcoholic fatty liver disease is reversible primarily upon institution of lifestyle changes targeted at weight reduction.
Establishing the prevalence of non-alcoholic fatty liver disease in overweight and obese Kenyan children would serve as a benchmark for long term monitoring of associated morbidity and guide in public health policies aimed at early screening and intervention.
Objectives: The aim of this study was to investigate prevalence of non-alcoholic fatty liver disease in overweight and obese children aged between six and eighteen years using liver ultrasonography.
Methodology: A descriptive cross sectional study was carried out in 103 overweight and obese school aged children aged six to eighteen years seeking ambulatory health care services in Nairobi. Consent was obtained from the primary caregivers. A questionnaire was administered to collect information on bio data. Blood pressure readings were taken and plotted in age and gender specific charts and a liver ultrasound was done to assess and grade fatty changes.
Data Analysis: Statistical analyses were conducted using SPSS version 11.5 (SPSS, Chicago, IL, USA). Categorical variables were analyzed using median (IQR) and summarized using frequency counts and percentages. Chi-square test was used to determine odds ratios for association between presence of fatty liver and other categorical variables using 2x2 tables. All clinically important variables were then included in multiple logistic regression model adjusting for age and sex to find if there was any association with fatty liver. All analyses were two-tailed and P-value less than 0.05 was considered statistically significant.
Results: A total of 103 children were recruited in the study. The prevalence of fatty liver change was 26.2% (27/103; 95%CI=18.0%-35.8 %). There was no association between sex and fatty liver disease (OR=1.13, p=0.82; 95%CI=0.4-3.2) Obese children were four times more likely to have fatty liver compared to overweight children (OR=4.52 p=0.02, 95%CI=1.4-19.0). Slightly more than a third of the children, 40.8% (n=41) had elevated blood pressure. However, there was no association between elevated blood pressure and fatty liver disease (OR=2.06; p=0.27; 95%CI=0.6-7.6). Older children (13-18 years) were four times more likely to have fatty liver vi