احساس مُروَّت کوکچل دیتے ہیں حالات
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
تلک الایام نداولھا بین الناس -- صدق اللہ العظیم -
صدر ِذی وقار معزز اسا تذہ کرام اور میرے ہم مکتب ساتھیو!
آج مجھے جس موضوع پر لب کشائی کا موقع فراہم کیا گیا ہے وہ ہے:’’احساس مُروَّت کو کچل دیتے ہیں حالات ‘‘
جنابِ صدر!
احساس سے مراد محسوس کرنا ہے، اور اس کا تعلق قوتِ عقل سے ہے جو عقل کی دولت سے مالا مال ہے، جو گلستانِ عقل و شعور کا گل سرسبز ہے، جو بحرِ آگہی کی اٹھتی ہوئی موج ہے، جو آسمان فہم و فراست کا قطب ستارہ ہے، جو میدانِ ادراک و وجدان کا شاہسوار ہے وہ احساس جیسی متاع گراں کا بھی مالک ہے۔ وہ نہ صرف جہاندیدہ ہے بلکہ گرم سرد چشیدہ بھی ہے۔
اگرچہ اس کائنات میں غیرذوی العقول مخلوق بھی کچھ احساس کا پاس رکھتی ہے لیکن احساس کی تمام جزئیات و کلیات سے کماحقہٗ باخبر اشرف المخلوقات انسان ہی ہوتا ہے۔
بندوں میں خدا ڈھونڈ رہا، عشق کے بندے
میں عشق کے بندوں میں خدا ڈھونڈ رہا ہوں
معزز سامعین!
حواس خمسہ میں سے کسی حس کے ذریعے جب کوئی چیز معلوم کی جاتی ہے یا کسی کا ادراک حاصل کیا جا تا ہے تو وہ احساس ہی ہوتا ہے۔ قوت لامسہ، سامعہ یہ جملہ قو تیں معلومات اکٹھی کرتی ہیں۔ اگر خارجی عوامل کارفرما نہ ہوں اور یہ جملہ قویٰ قوانین فطرت کے مطابق عمل کر رہے ہوں تو اس کائناتِ رنگ و بو کے گلستان میں بہار آجاتی ہے۔ نرگس و گلاب کھلکھلا اُٹھتے ہیں ، عنادل وقمریاں سریلے گیت گانا شروع کر دیتی ہیں، ان کی آواز سے گلشن ہستی کا سارا ماحول خوشگوار ہو جا تا...
The action code of Islam is impartial and strong. All human beings, disabled and abled have the right of gaining justice and bound to giving justice. Because of disableness impartial behavior is against the Islamic justice code. The “good behavior” with disabled persons is the basic law of disableness in Islam. The “good behavior” with disabled persons in Islam is not the result of mercy and pity but is the result of that right of taking equal to the life of common people which is due to the nation and community. Hence the rights of disabled persons are the result of those requirements which are created due to disableness. The meaning which we take conventional is “complete worthlessness” but it means in Islam weak and feeble. That is to say disable person is able to work but he has less ability. Or he has no ability to do one job but has the ability of high rank to do other jobs. The Holy Prophet (Peace be upon him) introduced first time this principle of disableness. The Arabs mean the word “disableness” complete uselessness. But the Holy Quran exempted the persons from Jehad not taking part in Tabuk battle because of disableness giving them the name of feebles. Islam does not appeal for mercy with disabled persons but advised to behave well with them and condemns also the injustice of society with them. Islam orders to perform one’s duties to others. Islam not only stresses on the performance of duties but also gives instructions in this connection.
Background: Preoperative anxiety is a common perioperative complication, according to studies done it is seen in approximately 11-80% of adults undergoing surgery. Various pharmacological and non pharmacological techniques have been used to reduce preop anxiety. One of the goals of the preanaesthesia clinic is to allay anxiety. Literature shows that a preanaesthesia clinic evaluation reduces anxiety however b current studies done on anxiety and the preanaesthesia clinic have not quantified this reduction. Objective: To determine the reduction in anxiety in patients evaluated in the clinic versus those evaluated in the ward. Study Design: A cohort and before – after study Setting: The surgical outpatient clinics, the gynaecological outpatient clinic, the antenatal clinic, the wards and operating theatres at the Aga Khan University Hospital, Nairobi. Population: All the adult patients scheduled for non-cardiac elective surgical procedures during the study period. Sample size: 44 adult patients with 22 patients in each of the 2 groups i.e. anaesthesia clinic (AC) group and the ward group (W). Methods: 51 adult patients with 28 patients in anaesthesia clinic group and another 23 in the ward were sequentially recruited from both the surgical outpatient clinic, gynaecology outpatient clinic and antenatal clinic. The patient’s State Trait Anxiety Index (STAI) was taken once the patient was booked for theatre. The patient then had a preanaesthesia evaluation either in the preanaesthesia outpatient clinic (PAC) or in the wards. Another STAI score was taken in the preoperative area in theatre on the day of surgery. The patients were then traced back as to whether they had their intervention in the ward or the clinic and hence divided into two groups. The difference in the change of STAI scores in both groups was then analysed. Results: 51 adult patients were recruited i.e. 28 in the clinic group and 23 in the ward group. The majority of the recruited patients were female (n=38). Statistically significant difference was seen in the reduction of the anxiety scores between the clinic group 2.143(C.I=1.384-2.902) and ward group 0.739(C.I=0.168-1.311) with a p value=0.0051.There was also significant difference in reduction in anxiety scores within ward group in the patients with no prior anaesthetic experience having a greater reduction than those a prior anaesthetic experience. There were no other significant differences between the 2 groups. Conclusion: Patients evaluated in the anaesthesia clinic had a greater reduction in their anxiety but it was not as much as hypothesised which may