نتیجہ بحث
فصل ہذا کے مطالعہ سے یہ امر واضح ہو جاتا ہے کہ قرآن مجید فصاحت و بلا غت کے اعتبار سے بے مثل کتاب ہے۔ علم معانی، علمِ بیان اور علم بلاغت کے ماہرین نے اس کی لسانی و ادبی خصوصیات کو اپنی نگارشات کا موضوع بنایا ہے۔قرآن مجید کے اسالیبِ بیان اپنی اثر پذیری میں بے مثل ہیں۔التفات، تجانس ،تشابہ،تضاد، مغایرت، سجع، نظم اور استفہام اہم اسالیب شمار ہوتے ہیں۔اسلوبِ استفہام ، متعدد حِکم و فوائد کا حامل ہونے کے باوصف، ارسالِ دعوت کا منفرد اسلوب ہے۔ درحقیقیت سوالیہ انداز ، مخاطب کی توجہات کو پوری طرح مبذول کرنے اور حصولِ آمادگی کا اہم ذریعہ ہیں۔ قرآن مجید میں استفہام کسی حقیقیت کے اثبات اور نفی دونوں کیلئے استعمال کیا گیا ہے، اور غورو فکر پر آمادہ کیا گیا ہے۔تاکید واقرار ، ترغیب و عبرت پذیری،، تحقیر و توبیخ اور تعجب و نوازش کے مقاصد کے تحت اس کا استعمال ہوا ہے۔قرآن مجید میں آیات استفہام کا منفرد ادبی اسلوب موجود ہے۔
Background of the Study: To compare patellar taping and mobilization plus conventional therapy for reducing knee pain in patients with patellofemoral pain syndrome (PFPS).
Methodology: Controlled trial with 50 participants divided into two groups who received different treatments for 6 weeks: Group A had patellar taping and iliotibial band stretching, while Group B had patellar mobilization and quadriceps strengthening. Participants received three treatment sessions weekly for six weeks. The VAS was used to conduct pre and post-test pain evaluations for groups A and B.
Results: Knee pain decreased in PFPS patients receiving patellar taping (Group A) or mobilization (Group B) using VAS (p<0.05). All treatments are effective for PFPS. The VAS scores after 6 weeks of post A and post B treatments assessed. After 6 weeks of taping, mean = 0.76±0.83. After 6 weeks, mean and SD = 1.20±1.12 from patellar mobilization. No significant difference between means (p = 0.12, α ≤ 0.05). Insignificance.
Conclusion: The result of the study indicated that after 6 weeks of treatment for both patellar taping and patellar mobilization were effective in decreasing pain in PFPS.
Knowledge is power', said Francis Bacon. And yet Muslims, by and large, hold the general notion that
empirical science is secular, and therefore below Islam.
This thesis seeks to fundamentally negate the constructed disconnect between empirical science and the
Quran. Rather, this study, through employing historical evidence, establishes that it was the pre-Qur'anic
era in which man tumbled over and fumbled around in search of knowledge and only succeeded in getting
together the basic tools. Moreover, it was only after the advent of the Quran that the pursuit of knowledge
became a legitimate and highly desired activity. Indeed Qur'anic revelations encouraged and ushered in
an age of empirical and reason-based knowledge.
The Qur'anic knowledge constitutes two streams: the transcendental (spiritual) and temporal (secular),
which complement each other in a wholesome and holistic manner. In fact, the Ayat of the Divine Book
(the Qur'an) and the Created Book (the Cosmos) complement each other for wholesome and holistic
knowledge. The sense-perception-reason approach to secular knowledge had inspired Muslims in the
earlier pristine era of Islam to achieve the zenith of scientific knowledge.
The study highlights that the period from the 2nd through the 7th centuries hijrah (8th — 13th centuries
AD) constitutes the Golden Age of the Muslim era, the time when science flourished in all fields of
knowledge. It was, in fact, the Muslim science which when transmitted to Europe, then miring in Dark
Age, triggered there the Age of Enlightenment and Reason (the scientific revolution).
Thus, the findings of the research study demonstrate that Islam is perfectly compatible with science and
delinking the two, Islam and science, is the cause of Muslim decadence. The Qur'an emphasizes reason
and reflection. The Qur'anic text refers to the natural physical phenomena for a reflection and its
teachings are, in fact, rooted in agriculture — a vital biological science.
The study establishes that the current dilemma faced by Muslims is due to abandoning reason and instead
following the path of ritualistic Islam. They relegated the temporal and secular sciences, while on the
other hand the West made progress by leaps and bounds. Thus, the hypothesis proposed is upheld.