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Prevalence of Emotional and Behavioral Problems and their Relationship with School Performance and Self-esteem in Children of Class 8-10

Thesis Info

Author

Sadia Saleem

Department

Department of Clinical Psychology

Program

PhD

Institute

Government College University

Institute Type

Public

City

Lahore

Province

Punjab

Country

Pakistan

Degree Starting Year

2008

Degree End Year

2011

Subject

Clinical Psychology

Language

English

Other

CD is also available at PG Library

Added

2021-02-17 19:49:13

Modified

2023-01-06 19:20:37

ARI ID

1676711028006

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صرع کے دوروں کا الزام

صرع کے دوروں کا الزام
مستشرقین اپنے مذموم عزائم کو برواکار لاتے ہوئے آپ ﷺ کو مصروع ثابت کرنے کے لیے چند واقعات کا سہارا لیتے ہیں جو ان کی ذہنی اختراع اور باطل تاویلات کا نتیجہ ہیں جبکہ ایسے واقعات دیگر مقدس ہستیوں کو بھی پیش آئے لیکن مستشرقین و منکرین سب کو چھوڑ کر صرف حضور ﷺ کے سر الزام دھرتے ہیں اور دوسری برگزیدہ شخصیات کا نام تک نہیں لیتے کیونکہ ایسا کرنے سے ان کی اپنی محبوب ہستیاں بھی زد میں آتی ہیں۔ وہ واقعات جن سے یہ مستشرقین آپ کو مصروع ہونے کی ناکام کوشش کرتے ہیں درج ذیل ہیں ۔
۱۔اسپرنگر حضرت آمنہ کے فرشتوں کو دیکھنے کو مرگی سے تعبیر کیا اور یہی مرض حضور کو ورثہ میں ملا‘ کا الزام دھر دیا ۔ علامہ محمد احسان الحق سیلمانی لکھتے ہیں کہ حضرت آمنہ ؓ ، حضور ﷺ کی والدہ ماجدہ نے اپنے رویا میں فرشتوں کو دیکھا جو انہیں احمد ﷺ کی خوشخبری دینے اور آپ کا نام مبارک تجویز کرنے آئے تھے ۔‘‘ سپرنگر نے کہا کہ فرشتوں نے کیا بشارت دینی تھی ، حقیقت میں حضرت آمنہ کو ضعف دماغ اور صرع کی بیماری تھی ۔ حضرت آمنہ ؓ تو فرشتوں کو دیکھے اور یہی کہے کہ یہ فرشتے ہیں لیکن مستشرقین اسے صرع کہتے ہیں ، عجیب منطق ہے۔ جو ساتھی آپ کے ساتھ مدت العمر رہے انہوں نے کسی موقع پر بھی مصروع نہیں کہا ۔ یہ سب کچھ پیغمبر اسلام اور آپ کے گھرانہ کی شان گھٹاناچاہتے ہیں(۲) دوسرا واقعہ یہ ہے کہ آپ ﷺ اپنے بچپن میں اپنے رضاعی بہن بھائیوں کے ساتھ بکریاں چرانے گئے کہ آپ کا رضاعی بھائی اپنے والدین کے پاس دوڑتا ہوا آیا کہ دو سفید پوش مردوں نے میرے قریشی بھائی کا لٹا کر اس کا...

پاکستان کا مسئلہ نمبر 1 کرپشن: اسباب اور خاتمہ تعلیمات نبویﷺ کے آئینے میں

The word corruption is very comprehensive. It is  the  synonym   of   bribery, demoralization, sinfulness, wickedness,   impurity, dishonesty, fraud, falsehood, embezzlement, illegal  and  criminal,   etc.  Currently  in  pakistan government & private  sectors,   high rank  government  employees,   bureaucracy and political institutions,   are  involved  in  different  kinds  of  corruption.  Consequently, the economy of the courntry has  been effected  extremly.  Therefore,   there  is  no peace in the counrtry. CALVIN COOLIDGE said in his speech, in 1923: "Economy is always a guarantee of peace". (1) In this  research article  it  would be   searched that  how the  corruption  in the country   could   be   eradicated,    in the  light of  Islamic teachings.  So that the economy of the the country can make progress smoothly and easily.

Learning from Voluntary Services: Perspectives of the Ismaili Youth in Karachi

Experience is a key source of learning. Voluntary services (VS) are one such experiential source to learn and grow from. The present case study used mixed methods (survey tools and in-depth interviews) to explore the perspectives of Ismaili youth on the meaning, value, and educative potentials of their voluntary services based in Karachi. The data was collected from Ismaili youth (18 to 23 years) belonging to three community sites in the city Karachi (Garden, Metroville and Clifton). The study’s data showed that the participants understand the meaning and value of voluntary services in myriad ways, starting from processes of benefiting the lives of the community members, to making a difference in some one’s life, to teaching academic/social subjects and skills to community. Khidmat to the religious leader and to their community appeared as key factors in their involvement in voluntary services. The participants were enrolled in various interconnected institutions and services established by their respective community sites. Even though the volunteers’ learning from their services is not purposefully structured, many participants actively and subtly learnt and developed skills, knowledge and attitudes such as communication, teaching, problem solving, critical thinking, reflecting, presenting, public speaking, time management, multi-tasking, people management, learning about diversity, respect towards others, patience, confidence in their ability, flexibility, leadership, and, most importantly, about justice and diversity. They expressed critical insights about instances of favoritism, nepotism, injustice and unfair treatment of the ‘other’ during their voluntary experiences. The link between academic/school subjects and voluntary experiences was limited to religious education. Overall the youth’s learning from their voluntary services showed the potentials for developing into successful leaders for their community and larger society, with broad vision and relevant skills and dispositions for 21st century. The youth appeared to have deeply thought suggestions, which make them natural partners to the community leaders in making VS more meaningful, relevant, and empowering. Dialogue with the youth can make the link between voluntary services and learning more robust, explicit and mutually beneficial. These transformative potentials can be tapped on, if the community leaders actively listen to their youth voices.