ردد کامعنی ہے کسی شےکالوٹنا ، مسلمان کا کفر کی طرف لوٹ جانا۔ اس حوالے سے ابن فارس لکھتے ہیں
الراء والدال أصلٌ واحدٌ مطّردٌ منقاس، وهو رَجْع الشَّيء. تقول: ردَدْتُ الشَّيءَ أرُدُّه ردّاً. وسمِّي المرتدُّ لأنّه ردّ نفسَه إلى كُفْره.143
"مادہ " رَدَدَ " ہے اور اس معنی ہے کسی شے کا لوٹنا جیسے تو کہے ردَدْتُ الشَّيءَ أرُدُّه ردّاً میں نے فلان چیز کو لوٹا دیا اور مرتد کو مرتد اس لیے کہتے ہیں کہ وہ اپنے آپ کو کفر کی طرف لوٹا دیتا ہے ۔ "
اسلام سے پھر جانے کوارتداد کہتے ہیں، جیسا کہ ابن منظور کے نزدیک ارتداد
"وفي التنزيل من يرتدد منكم عن دينه والاسم الرِّدّة ومنه الردَّة عن الإِسلام أَي الرجوع عنه وارتدَّ فلان عن دينه إِذا كفر بعد إِسلامه۔"144
"اور قرآن مجید میں ہےمن يرتدد منكم عن دينه۔ ۔ ۔ الیٰ آ خرہ ۔ اور اسی سے ہے الردۃ عن الاسلام یعنی اسلام سے پھر جانا جیسے کہا جاتا ہے فلاں شخص مرتد ہو گیا جب کہ وہ اسلام سے کفر کی طرف پھر جائے ۔ "
ارتداد کے معنی اسلام قبول کر لینے کے بعد اسلام کو چھوڑ دینے اور اس کے خلاف بغاوت کرنے کے ہیں، جیسے امام راغب اصفہانی نے ارتداد سے متعلق تحریر کیا ہے
"والردۃ الرجوع فی الطریق الزی جاء منہ لکن الردۃتختص بالکفر والارتداد یستعمل فیہ وفی غیرہ۔" 145
"اس راستے پر پلٹنے کو کہتے ہیں جس سے کوئی آیا ہو لیکن ردۃ کا لفظ کفر کی طرف ہی لوٹنا خاص ہے اور ارتداد عام ہے جو حالت کفر اور غیر دونوں کی طرف لوٹنے پر بولا جاتا ہے۔ "
اصطلاحی مفہوم :علاؤالدین کاسانی ؒ شرعی اصطلاح میں ارتداد کے بارے میں لکھتے ہیں
"فَالرُّجُوعُ عن الْإِيمَانِ يُسَمَّى رِدَّةً في عُرْفِ الشَّرْعِ۔ "146
"پس ایمان سے پلٹ جانے کو...
The beauty of religion Islam is not only to provide the complete life style and charter for one to lead his life smoothly but it flourishes the human life with its eternal directions and commands full of hidden pleasures coupled with physical and spiritual care of human body. In fact, the everlasting religion comprised of such rulings that help individuals in every walk of life until and unless these rulings are implemented and executed in a proper way according to the prescribed codes of Almighty Allah and his Messenger, Prophet Muhammad PBUH. The thorough study of Shariah rulings reveals the fact that to protect the man’s life or even to make it in comfort and ease, the gradual and steady relaxation has been observed like the one unable to perform prayer in standing position, legitimate for him to sit or even through gestures according to the status of his illness and disease. Similarly, the fasting is important part of Worship, obligation upon Muslim to observe fasting during Ramadan with intentions to get Allah’s pleasure and piousness. This research study emphasis on highlighting the shariah rulings about the medication during fasting in order to know the extent of use, specification in drugs like injections and drips along with some relevant discussion about the spirit of medicine permission. The study will be the real addition to the knowledge and will be fine guidance for the Practiced Muslims.
Background: Uterine fibroid embolization, though a widely available option in high income countries in managing symptomatic fibroids is relatively new in the East African region. It is currently offered at only one tertiary facility for the past three years. The symptom and radiological response in these patients, who literature suggests may have bigger fibroid burden and worse symptoms, is the subject of this study.
Objective: Characterization of MRI imaging features in women undergoing uterine fibroid embolization and identification of clinical correlates in an African population.
Methods: Patients with symptomatic fibroids who are selected to undergo UFE at the hospital formed the study population. The baseline MRI features, baseline symptom score, short term imaging outcome and mid-term symptom scores were analysed for interval changes. Assessment of potential associations between short term imaging features and the mid-term symptom scores were also done.
Results: UFE resulted in statistically significant reductions (P< 0.001) of dominant fibroid and uterine volumes and in symptom severity scores of 43.7%, 40.1% and 37.8% respectively. Strong enhancement at baseline was a strong predictor of response to UFE.59% of respondents had more than ten fibroids. The predominant location of the dominant fibroid was intramural. No statistically significant association was found between clinical and radiological outcome.
Discussion: UFE is a new treatment option for treatment of uterine fibroids in Kenya. This study was aimed at assessing outcomes to this treatment option compared to other parts of the world. The response of uterine fibroids to embolization in the African population is good but not different from findings reported in other studies in the West. The presence of multiple and large fibroids seen here is consistent with the case mix described in studies of African-American populations. No significant association is seen between radiological and clinical outcomes to UFE.
Conclusion: UFE treatment for fibroids has good outcome. Further studies lasting beyond one year are indicated for further detailed outcome in the local African population.
Recommendations: Patient counselling should emphasise the independence of volume reduction and symptom improvement. Volume changes are of relevance for the Radiologist in aiding understanding of the evolution of the condition and identifying potential technical treatment failures but should not be the main basis of evaluation of treatment success.