درد کا حد سے گزرنا ہے دوا ہو جانا
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معزز اسا تذہ کرام اور میرے ہم مکتب ساتھیو!السلام علیکم! آج مجھے جس موضوع پر گفتگو کرنی ہے وہ ہے:’’درد کا حد سے گزرنا ہے دوا ہو جانا ‘‘
جنابِ صدر!
دکھ درد، تکلیف ہم معنی الفاظ ہیں، زندگی میں ہر شخص کوکسی نہ کسی موقع پر رنج وغم اور دکھ و تکلیف سے واسطہ پڑتا ہے خوشیاں روٹھ جاتی ہیں، رنج و الم کے بادل گھٹائیں بن کر برسنا شروع ہو جاتے ہیں گھر کے آنگن میں نوید ومسرت کی چاندنی بکھیرنے والا قمر گہنا جاتا ہے۔
صدرِ ذی وقار!
زندگی کے نشیب وفراز سے انسان ہمکنارر ہتا ہے۔ افراط و تفریط کا سلسلہ شروع رہتا ہے، کامیاب انسان وہ ہے جوایسے حالات میں مستقل مزاج رہتا ہے ان بوقلمونیوں سے اس کے پائے استقلال میں لغزش نہیں آتی اور یوں اس کی زندگی کی گاڑی رواں دواں رہتی ہے۔بقول غالبؔ
رنج سے خوگر ہوا انساں تو مٹ جاتا ہے رنج
مشکلیں اتنی پڑیں مجھ پر کہ آساں ہو گئیں
صدرِ محترم!
جب کوئی چیز حد سے بڑھ جاتی ہے، اپنی انتہا کو پہنچ جاتی ہے تو اس کا وجود عنقا ہو جاتاہے اس کی حیثیت بدل جاتی ہے اس کے نفع نقصان کا تصور تبدیل ہو جاتا ہے۔ اس کے مضر اثرات مصلح ہو جاتے ہیں اس میں یکسر تبدیلی آجاتی ہے اور ایّام کے ساتھ ساتھ وہ قصہ پارینہ بن جاتی ہے۔
محترم سامعین!
رات اپنی انتہا کو پہنچتی ہے تو بادِ نسیم صبح کے حیات بخش جھونکوں سے آشنا ہے۔ دن اپنی بلندیوں کومس کرتا ہے تو قمر کی برووت بھری چاندنی قلب و ذہن کی طراوت کا باعث بنتی...
Spirituality is usually understood as a way of being that flows from a certain profound experience of reality, which is known as ‘mystical’, ‘religious’, or ‘spiritual’ experience. There are numerous descriptions of this experience in the literature of the world’s religions, which tend to agree that it is a direct, non-intellectual experience of reality with some fundamental characteristics that are independent of cultural and historical contexts. Spiritual and scientific quests are two complementary inquiries into reality. Any feeling of antagonism between them is a product of a narrow vision. Science deals with what is measurable; religion is the quest for discovering and understanding the immeasurable. A scientist is not intelligent if he denies the existence of the immeasurable. There is nothing that is anti-science but there is a lot that is beyond science. The two quests have to go hand in hand. We not only need to have an understanding of the laws that govern the phenomena occurring in the external world around us but also we need to discover order and harmony in our consciousness. Human understanding is incomplete unless it covers both aspects of reality: matter as well as consciousness. Indeed the division between the scientific and spiritual quests is itself the creation of the human mind. Reality is one undivided whole which includes both matter and consciousness. Our thoughts, being limited by our experience, divide the external world from the inner world of our consciousness, in much the same way as our mind divides time from space though they are both two aspects of a single continuum۔
The ecological response of the extinct artiodactyls towards vegetational and environmental changes in the early Miocene to early Pleistocene ecosystems of the Siwaliks is analyzed in seven artiodactyl families named as Giraffidae, Tragulidae, Cervidae, Hippopotamidae, Anthracotheriidae, Suidae and Bovidae by using comparative occurrence of a dental defect, enamel hypoplasia in these artiodactyls. Enamel hypoplasia is the thinning of enamel caused by depletion of ameloblasts (enamel forming cells) during tooth development. The depletion of ameloblasts is associated with the physiological or environmental stress that an animal had faced during its life history, so this dental defect can provide us a permanent and reliable record of the ecological stress faced by an animal during its tooth development. The 848 teeth of 487 extinct individuals belong to 39 artiodactyl species are used in current enamel hypoplasia analysis in order to trace out the impact of Neogene and Quaternary Stress events on these animals. These studied fossils have a chronological range of 18.3-0.6 Ma and belong to the Siwalik out croups in northern Pakistan. This is most possibly first ever order level study for comparative analysis of enamel hypoplasia in any of the Neogene deposits around the globe. The results of the present study revealed that the early Pliocene Siwalik tragulids had high occurrence of enamel hypoplasia as compared to the middle Miocene Siwalik tragulids (p<0.05) as tragulids prefer warm ecosystems. There was a gradual increase in the frequency of enamel hypoplasia for the Siwalik cervids during the Pliocene epoch (p<0.05) due to drier and cooler environmental conditions along with increased seasonality. The percentage for occurrence of enamel hypoplasia was high in the anthracotheroides throughout their existence in the Siwaliks indicating significant level of stress to anthracotheroides that ultimately lead to family level extinction of this group. Enamel hypoplasia occurrence shows increment of stress for the Siwalik hippopotamids in early Pliocene to onwards habitats. The moderate level of stress for the Siwalik giraffids, suids and bovids having no significant difference in various Siwalik intervals is inferred by enamel hypoplasia results in these artiodactyls (p>0.05). Comparatively high multiple linear enamel hypoplasia in the Pliocene Siwalik artiodactyls points out that climatic changes of the Pliocene in the Siwaliks were episodic in nature. The increased seasonality, aridity and glaciation events triggered the C3 to C4 vegetational shifts which might have posed a very high level of stress to these Siwalik artiodactyls leading to speciation and extinction of various taxa in the Siwalik region.