Institute of Research, Development and Innovation
Tazkiyah al-Nafs, or the purification of the soul, is a central concept in Islamic spirituality, aiming at the moral and spiritual refinement of the individual. The life of Prophet Muhammad (peace be upon him) serves as the perfect model for achieving this inner purification. His See rah (biography) provides comprehensive guidance on developing sincerity, humility, patience, self-restraint, and consciousness of Allah (taqwa). This study explores how the Prophet’s actions, teachings, and character traits offer practical steps for self-purification. By examining key aspects of his life such as his worship, interpersonal conduct, and response to adversity this paper highlights how embodying the Prophetic example can lead to personal spiritual growth and a morally sound society. The See rah is not only a historical account but also a timeless guide for those seeking inner reform and nearness to Allah.
اقبال کا تصور علم - حواس، عقل اور قلب کے تناظر میں
This article examines Allama Iqbal’s scattered reflections on the concept of knowledge (epistemology) as presented in his poetry and prose. Unlike his focused engagement with theology and Islamic jurisprudence, Iqbal did not formulate a systematic philosophy of knowledge. Nevertheless, his insights suggest that human understanding is derived from multiple sources: sense-perception, reason, and intuition or the heart (fu’ad). He views philosophy, religion, and poetry as distinct yet interconnected disciplines addressing the same fundamental questions of existence. For Iqbal, philosophy operates within the limits of reason and critical inquiry, while religion expresses the whole of human experience, and poetry articulates the aesthetic consciousness. He acknowledges the limitations of sense-perception, bound by space and time, but insists that complete knowledge of reality emerges when sense-perception is integrated with inner intuition and the heart’s vision. In this synthesis, knowledge becomes both empirical and transcendental, offering a “complete vision of Reality.” The article highlights Iqbal’s critique of purely rationalist and Platonic approaches, his engagement with Kantian philosophy, and his Qur’anic emphasis on the role of the heart in epistemology. It concludes by raising critical questions about the coherence of Iqbal’s thought and the extent to which his epistemology reconciles reason, perception, and intuition.
Mysticism Of William Blake, The Romantic In The Light Of Ibn-E-Arabi’s Philosophy
William Blake (1757-1827) is a unique romantic poet who has been labelled unorthodoxly by critics. However, he is an established visionary and mystic. Mysticism has multiple facets; however, this study views his poetry in light of a Muslim perspective as propounded by Ibn-e-Arabi. Arabi is known as Sheikh-e-Akbar (The Great Master), who has systematised mysticism as per the teachings and scriptures of Islam. The study brings into play Love of Humanity, Love of God, and the Oneness of Being, the concepts given by Arabi. The study contextualises that Blake does not follow any prescribed and institutionalised religion; rather, his poetic persona is a seeker of God, travelling certain stages of the path leading to Him and finally resulting in the Oneness of Being. The study contends that Blake’s poetry and specifically his mysticism can be better explained and understood in terms of the conceptual framework based on the mystical and philosophical ideas of Ibn-e-Arabi (1165-1240), which is a recognised Muslim perspective of mysticism.
شاہ مرادؒ خانپوری کا تصور عشق اور عصر حاضر میں اس کی افادیت
The beginning of love starts with affection, and as it progresses through its stages, it evolves into a form of passion and madness when it reaches great heights. Every level of love is an inseparable part of human life, from which a person continuously learns, and love teaches the etiquettes of life. When love is directed towards an individual, it becomes a means of divine knowledge, and when one's work and art are filled with passion and devotion, it leads to the elevation of humanity and proximity to the Divine. It is love that adorns a person with noble morals, instills the spirit of selflessness and sacrifice within them, grants them sincerity in their mission, and urges them to sacrifice everything for their cause. This paper attempts to explore this concept of love(Ishq) within the philosophy of Shah Murad Khanpuri, who is not only a distinguished Sufi poet of the 1st century but also regarded as the founder of Urdu ghazal. For this paper, an analytical approach has been adopted, and it is hoped that this paper will introduce new avenues of knowledge for readers.
Shah Murad, Khanpori, sacrifice, Urdu ghazal
The Imaginal Realm as a Source of Perception - A Study in the Light of the Teachings of Sufi Ghulam Rasul
This article explores the unique intellectual and mystical contributions of Hazrat Sufi Ghulam Rasool (d. 2000) through a critical study of his unpublished manuscript—completed in 1980 and posthumously published in 2006. The work transcends conventional treatises on Sufism by presenting a richly layered synthesis of Islamic metaphysics, experiential spirituality, and ethical praxis. Structurally organized into coherent chapters—including dedicated sections for ḥamd (praise of God) and naʿt (praise of the Prophet)—the book encapsulates the entirety of the author's mystical vision, indicating that for the author, devotional expression is not ancillary but central to the articulation of gnosis (maʿrifah). Divided into the traditional epistemological stages of ʿilm al-yaqīn, ʿayn al-yaqīn, and ḥaqq al-yaqīn, the text provides an in-depth phenomenological and practical exposition of divine unity (waḥdat al-wujūd) and self-realization (khud-shināsī). By integrating Qur'anic verses and Prophetic traditions with interpretive depth—beyond literal or philosophical abstraction—the author enables the seeker to engage with divine truths not merely intellectually but experientially. A hallmark of this work is its emphasis on practical Sufism. Alongside metaphysical discussions, the book proposes specific spiritual disciplines, meditative practices, and ethical frameworks designed to guide the seeker in transforming abstract knowledge into embodied wisdom. It thus functions as a spiritual travelogue chronicling the author’s inner states and metaphysical ascent from the realm of Shariah to the light of gnosis. Further, the text addresses common misconceptions surrounding mystical vision (mushāhadah), emphasizing that divine perception is not sensory but cognitive and ontological—where God perceives through the servant’s faculties. The work also reiterates that authentic Sufism is inseparable from adherence to Islamic law and the refinement of character, thus establishing it as a holistic system of inner purification and ethical embodiment. Finally, the human being emerges as the central axis of divine manifestation. The author affirms that understanding the human soul is tantamount to realizing God, echoing the Prophetic maxim, "He who knows himself, knows his Lord." Through this anthropo-theocentric lens, the book presents a compelling model of unity in diversity, where the macrocosm of divine presence is reflected in the microcosm of the human heart. This study positions the work of Sufi Ghulam Rasool as both a continuation of classical Sufi discourse and a distinctive contribution to modern experiential spirituality in Islamic thought.
اقبال اور مابعدالطبیعیات: خودی، شعور اور مذہب کا فلسفیانہ تناظرنو
This article presents a comprehensive analysis of metaphysics as a fundamental area of philosophical inquiry, particularly focusing on its central role in the intellectual and religious thought of Allama Muhammad Iqbal. Metaphysics, driven by human wonder and curiosity, explores profound questions about the nature of reality, including matter and life, mind and consciousness, and determinism and free will. The study traces the historical evolution of metaphysical concepts from Aristotle's "First Philosophy" to Kant's critical limitations, examining how Iqbal engages with and transcends these paradigms. It emphasizes Iqbal’s critique of unverified assumptions in classical metaphysics and his integration of epistemological, ontological, and ethical dimensions, grounded in Quranic insight. The article explores Iqbal's unique metaphysical system structured around the triadic relationship of God, self (khudi), and time-space, treating human consciousness as a dynamic, creative force that interacts with the external world. His concept of khudi is not only central to human individuality but also reflective of a deeper spiritual connection with the Divine. Iqbal’s metaphysical framework accommodates intuitive and mystical experiences, arguing that religious experience, like scientific experience, is subject to critical verification and rational validation. The study also addresses the issue of immortality, juxtaposing Iqbal’s view with logical positivism, linguistic analysis, and Western philosophical traditions. While thinkers like Russell and Wittgenstein dismiss metaphysical claims, Iqbal insists on the epistemic and existential legitimacy of religious experiences. The article critically evaluates how Iqbal reconciles the tension between science and religion, advocating their harmony as different paths toward ultimate truth. Furthermore, it highlights Iqbal’s reformulation of religious thought, where religion is not a static set of beliefs but a dynamic process rooted in experiential certainty, intellectual engagement, and moral transformation. Through this integrative metaphysical vision, Iqbal positions human selfhood as both a reflector of divine will and an active agent in shaping meaning and values in the universe.
Metaphysics, Allama Iqbal, Khudi (Self), Consciousness, Religious Experience, Epistemology, Triadic Relationship, Time and Space, Immortality, Science and Religion, Harmony
This research article examines Allama Iqbal's "Khutbat" (Lectures) as a pivotal milestone in the intellectual history of Islamic thought, particularly in the context of religious philosophy. The article argues that a comprehensive understanding of Islamic thought, especially its religious dimensions, cannot be achieved without studying Iqbal's speeches. These addresses articulate a profound expression of contemporary Islamic thought, linking historical traditions with modern scientific and intellectual inquiries. However, the article highlights the ongoing challenges in interpreting Iqbal's speeches, noting that many translations and commentaries have led to confusion and ambiguity. This confusion arises from the philosophical nature of Iqbal's discussions, which often shift rapidly between topics, making it difficult for readers unfamiliar with the relevant philosophical contexts to maintain coherence. The article identifies two main areas of misunderstanding in the interpretations of Iqbal's speeches: the religious discussions and the philosophical discussions. It critiques the misinterpretations of Iqbal's concepts of God and destiny, emphasizing the need for a deeper understanding of his ideas in light of both traditional and contemporary thought. The research concludes by advocating for a more nuanced approach to Iqbal's work, one that recognizes the complexity of his thought and its relevance to modern challenges in understanding the relationship between faith, reason, and existence.
حضرت خواجہ محمد عبدالرحمن چھوہرویؒ کا ایک مکتوب
This research article explores the spiritual philosophy and pedagogical contributions of Hazrat Khwaja Muhammad Abdul Rahman Choharvi (RA), a distinguished Sufi of the Qadiriyya order. Known for his profound spiritual insight, piety, and revivalist role, he emphasized the core purpose of Sufism as the establishment of a deep, experiential connection between the man and Almighty Allah. The study focuses particularly on a recently discovered letter (maktub) written by Choharvi to his deputy (khaleefa), Hazrat Muhammad Fazl-ur-Rahman Bherwi, in which he advises the recitation of the Asma al-Husna with the vocative particle (harf-e-nida) thirteen or fifteen times. The letter, though brief, embodies deep spiritual and psychological insights into character building, spiritual elevation, and inner transformation through divine remembrance. The article analyzes the broader significance of reciting Asma al-Husna in Choharvi’s teachings, drawing on his renowned works such as Ahsan al-Husna and Majmua Salawat al-Rasool, where the integration of names of Allah with spiritual psychology is evident. The study also explores the mystical rationale behind the numbers 13 and 15 in the context of Sufi practices, referencing classical Sufi scholars including Sheikh Akbar Ibn Arabi and Khwaja Ubaidullah Ahrar, who provided numerological, symbolic, and ritualistic significance to such recitations. The paper concludes that Khwaja Choharvi’s spiritual methodology presents a balanced synthesis of Shariah and Tariqah, characterized by both jamal (beauty) and jalal (majesty). His framework offers a spiritually holistic system of inner transformation that remains deeply relevant for seekers of the Sufi path today.
Sikhism – Core Teachings and Spirituality
Sikhism, founded by Guru Nanak Dev Ji in the late 15th century in Punjab, emphasizes monotheism, equality, and selfless service. Rejecting the caste system, religious intolerance, and social inequality, it promotes the oneness of God and equality among all humans. Guru Nanak’s teachings, shaped by his spiritual journeys across India, Sri Lanka, and the Middle East, laid the foundation for Sikhism. The religion blends elements of Hinduism and Islam, maintaining a distinct identity while advocating for social justice, including the eradication of caste distinctions and the empowerment of women. After Guru Nanak, the teachings of nine successive Gurus furthered Sikhism’s evolution. Guru Gobind Singh, the tenth Guru, declared the Guru Granth Sahib as the eternal Guru. Sikhism’s core principles include devotion to God, spiritual discipline, and social justice, with practices like Langar (community kitchen) emphasizing equality and selfless service. The Three Pillars—Naam Japna (remembrance of God), Kirat Karni (honest work), and Vand Chakna (sharing with others)—guide followers towards living a righteous life. Guru Nanak's respect for interfaith harmony, including reverence for Prophet Muhammad (صلی اللہ علیہ وآلہٖ وسلم) and the Quran, promotes unity and peace. Sikhism’s spiritual philosophy, rejecting idol worship and ritualism, is grounded in love, equality, and the oneness of God (Waheguru). Gender equality, social justice, and a holistic approach to life, including the care of nature, are key aspects of the faith. The Khalsa, initiated by Guru Gobind Singh, symbolizes spiritual discipline and moral integrity, guided by the Five Ks: Kesh (unshorn hair), Kangha (comb), Kara (iron bracelet), Kachera (cotton undergarment), and Kirpan (sword).
وہم سے حقیقت تک: تصوف کے ذریعے خودی کی تعمیر نو
This research article explores the foundational principles of Sufism as established by the Quran and Sunnah, emphasizing the construction of personality through a comprehensive framework that fosters the development of balanced and virtuous individuals. These individuals are equipped to play significant roles at social, religious, spiritual, ethical, and cultural levels. The article highlights the historical impact of Sufism, particularly during its peak, when it produced exemplary personalities and influenced various societal domains, contributing to the elevation of Islamic civilization. Despite the contemporary decline in the active role of Sufism, the teachings of notable Sufi figures, such as Hazrat Zahoor Ahmad Qadri, are presented as a beacon of hope, offering innovative insights that address modern intellectual and practical needs. The article delves into the core Sufi concepts, such as the unity of existence and the transformative journey towards spiritual perfection through practices like prayer, remembrance of God, and self-reflection. It underscores the importance of recognizing the divine presence in all aspects of life and the necessity of overcoming the illusions of selfhood to achieve a deeper connection with the divine. The research concludes by advocating for a renewed understanding of Sufism that aligns with contemporary challenges, emphasizing the need for a holistic approach to personal and spiritual development rooted in the principles of unity and divine consciousness.
جرائم کے نفسیاتی محرکات کا سد باب ؛ اسلامی تعلیمات کی روشنی میں
This research explores the psychological causes of crime and the role of Islamic teachings in its prevention. Crime results from various psychological, social, and economic factors. Islamic teachings provide a holistic framework emphasizing individual reform, moral training, and social justice to reduce criminal tendencies. The study highlights mental stress, despair, and social influences as key contributors to crime, while Islamic principles such as patience, contentment, and piety act as deterrents. The Islamic judicial system ensures justice and equality, with fair but strict punishments discouraging crime. Spiritual practices like prayer, remembrance (dhikr), and worship contribute to psychological well-being and crime reduction. Additionally, fasting, zakat, and charity promote self-control, discipline, and social empathy, reducing criminal behavior. Findings suggest that integrating Islamic principles into social, educational, and legal systems fosters a peaceful society. Recommendations include teaching Islamic ethics, offering psychological and spiritual counseling, establishing rehabilitation centers, and promoting community engagement. The Islamic penal system not only punishes but also reforms individuals, ensuring social welfare. This study concludes that applying Islamic teachings can effectively prevent crime through spiritual growth, ethical training, and social justice, ultimately creating a just and crime-free society.
Khizar Hussain Chishti: The Confluence of Spirituality and Poetry in the Chishti Tradition
The Indian Chishti mystics blended spirituality with poetry, creating a rich legacy that emphasized divine love, compassion, and devotion. Notable figures like Hazrat Amir Khusro and Hazrat Baba Farid revolutionized Persian, Hindavi, and Punjabi poetry, shaping the subcontinent’s cultural heritage. Modern poet Pir Khidr Chishti continued this tradition, merging spiritual and romantic themes in his ghazals, leaving a lasting influence on contemporary poetry. Khanqah Sial Sharif has played a crucial role in spreading spiritual knowledge and literature across India. Established by Khawaja Shamsuddin during a time of widespread despair, it became a hub of learning and the custodian of the Chishti Nizami tradition. The Khanqah's devotion to knowledge and literature inspired its subsidiary khanqahs, such as Khanqah Kotla Sarang, where Pir Khidr Chishti (1944–2019) emerged as a significant figure. Deeply influenced by the Chishti saints, Pir Khidr Chishti contributed significantly to both religious services and Urdu poetry, particularly the ghazal. His poetry, marked by lyrical beauty and spiritual devotion, challenged conventional norms and earned Khanqah Kotla Sarang a respected place in literature. Pir Khidr Chishti was born into a family with a strong spiritual legacy and received his education from renowned scholars. He pledged allegiance to Hazrat Qamar-ud-Din Sialvi, who profoundly influenced his spiritual journey. In addition to his religious duties, Pir Khidr Chishti became an eloquent speaker and poet, actively engaging in public and religious discourse. Pir Khidr Chishti’s work carries the essence of the Chishti Sufi tradition, blending mystical thought with the beauty of Urdu poetry. His verses resonate with metaphors of divine and human love, offering a unique blend of spiritual depth and lyrical elegance. His contributions have left a lasting legacy in both religious and literary circles, making him a distinguished figure in contemporary Sufi poetry.
Ecological Collapse and Psychological Resilience:
Khalid Fateh Muhammad’s Koh-e-Graan offers a profound exploration of environmental degradation and its intricate connection to human psychology. This paper examines the novel through an ecocritical lens, focusing on themes of ecological grief, alienation, and resilience. Set in a dystopian yet eerily familiar world, Koh-e-Graan narrates the journey of Haleem, who returns to his desolate ancestral village with a mission to restore it. Through his struggle, the novel highlights the psychological toll of environmental exploitation and the collective challenges of rebuilding in the face of ecological collapse. The story serves as both a cautionary tale and a call to action, urging humanity to embrace sustainable practices and ecological ethics to avert a bleak future. By integrating ecocritical theories, including solastalgia, slow violence, and environmental justice, this study emphasizes the importance of reconnecting with nature to safeguard both human well-being and the environment.
اقبال کا فلسفہ تعلیم: دور جدید میں ایمان اور علم میں ہم آہنگی
In his 1930 address at the annual session of the All India Muslim League in Allahabad, Allama Iqbal delivered a speech that became a crucial document in the history of the Muslim nation. Iqbal stated that he had dedicated the best part of his life to the study of Islam’s law, polity, culture, history, and literature, which gave him insight into Islam’s significance as a universal truth. His ideas contain the elements necessary to form the foundation of an educational philosophy. He highlighted that the universe operates under a complete and comprehensive system of knowledge created by God, who established natural laws governing all creation. Iqbal emphasized that true knowledge must align with divine guidance, and human philosophy must harmonize with the natural system. He also stressed the role of faith in shaping human life and intellect. Iqbal believed that the purpose of education is to purify the mind and heart, fostering human dignity and understanding. Criticizing Western educational philosophy, Iqbal argued that it lacks spiritual values and ultimately leads to materialism. Iqbal’s concept of khudi (selfhood) is central to his educational philosophy, emphasizing the development of human potential. He also believed that the finality of prophethood in Islam encourages humans to rely on their own intellectual resources while being guided by reason, experience, and divine wisdom. Iqbal’s thought remains a vital framework for understanding Islamic education, offering a system that aligns with human nature and eternal truths, leading to success in both spiritual and material realms.
تصوف پر مستشرقین کی تنقیدات : اسلامی روحانیت پر بیرونی اثرات کے دعوؤں کا تجزیہ
Orientalists’ critiques of Islamic mysticism (Sufism) are viewed as part of a deep inquiry into Islamic spirituality and teachings. These critiques, often rooted in bias and misunderstandings, generally assert that Sufism is influenced by non-Islamic and external sources such as Hinduism, Buddhism, Zoroastrianism, and Greek philosophy. Some argue that Sufi practices, like asceticism and meditation, stem from these religions. Additionally, claims have been made that Sufism was influenced by Christianity, especially monasticism, or by Neoplatonism, where concepts like wahdat al-wujud are said to have been derived from Greek philosophy. However, Islamic scholars have countered these arguments, asserting that Sufism is deeply rooted in Islamic teachings found in the Qur’an and Hadith, rejecting the notion of external influences. Prominent scholars such as Nicholson, A. J. Arberry, and Annemarie Schimmel have refuted Orientalists’ claims, establishing that Sufi spiritual experiences are inherently Islamic and not borrowed from other traditions. Furthermore, balanced and impartial researchers have demonstrated that the accusations of external influences on Sufism are unfounded. Instead, it is shown that Islamic spirituality has even influenced non-Islamic religious figures. While Orientalists studied Islamic sciences, their focus on finding parallels with other religions led to misconceptions about Sufism's origins. Despite these critiques, Sufism has profoundly influenced not only Islamic thought but also Western scholars, poets, and philosophers. Hence, Sufism remains a purely Islamic tradition that has had a far-reaching impact on both the Muslim world and Western intellectual circles.
ناول’’ منطق الطیر، جدید‘‘ اور علامات کی تمثیلی تشکیل
“Mantiq-ut-Tair Jadeed” is a novel by Mustansar Hussain Tarar, which takes the reader on a unique intellectual and spiritual journey. This novel presents the history of human consciousness and evolution through symbolic characters, where birds serve as symbols of divine dialogue. The novel draws from the traditions of Attar’s “Mantiq-ut-Tair”, presenting these birds in a new light, where each bird holds its own distinct symbolic significance. In Tarar’s portrayal, the birds are not only symbols but also represent the seven stages of the inner journey, which include inquiry, love, knowledge, detachment, unity, wonder, and union. The novel intricately weaves historical, religious, and philosophical references with themes of love and inner experiences, guiding the reader through a profound intellectual and spiritual exploration. Tarar’s use of symbolism and narrative mastery make this novel a significant contribution to Urdu literature.
Allama Iqbal is a poet as well as a philosopher of Urdu and Persian Language. The dissemination and universality of Iqbal’s thought and art took him out of individuality and made him a cultural heritage. His philosophical poetry has a complete system of life in it. It not only invites contemplation but also inspires action. Dr. Aslam Ansari has a special attachment to Iqbal and Iqbal’s thought. He is a prominent contemporary Urdu poet. Beside a poet, he is also considered an important Iqbal Shanaas, researcher and critic. He has not only shown creative excellence in Urdu but has also written excellent poetry in Persian, English and Saraiki. His poetry comprises of many books including “Faizan-i-Iqbal”. This is the only book of poetry of Aslam Ansari which can be included in the category of poetry as well as in Iqbaliyat. In this book, on the one hand Iqbal’s thought has been created as a new poetry in the shade of Iqbal himself, on the other hand, a poetic tribute has been presented to Iqbal. Besides it, he has written a number of books to understand the thought and art of Allama Iqbal. By this, he has achieved a prominent recognition as an Iqbal scholar. He has not only studied Iqbal with great effort and understandable awareness, but he has also studied the basic sciences that are required to understand Iqbal knowledge very seriously. These sciences include philosophy, history, culture, anthropology and fine arts. In this article, a critical analysis to understand the understanding of Aslam Ansari’s point of view about Iqbal has been made.
Overcoming Nihilism Through Human Perfection:
This research attempts to argue that one of the central concerns of Iqbalian thought is to counter nihilism in the world of Islam, which he felt is responsible for causing the decadence, decay, and downfall of the Muslim world. During his philosophical speculations, Allama Muhammad Iqbal grasped the presence of nihilism in the world of Islam, which exists in different shapes and forms. Iqbal through his poetry and prose attempts to demonstrate that the Islamic world is under the glooms of metaphysico-ontological, epistemological, religio-mystical, moral, and political nihilism, and his poetic-philosophical thought is a reply to these various dimensions of nihilism. Nihilism in these various moods has resulted in causing rigidity, orthodoxy, and stagnancy in the world of Islam, which finally led it towards depravity, dissolution, and decadence. Iqbal’s main aim is “the renaissance of the dormant Muslim community by countering the forces of decadence”, (I.Khan, 1977, p.4) which the research scholar argues is nothing but nihilism. To realize this objective of countering and overcoming nihilism in the world of Islam, Iqbal has introduced his famous ideal, the Mard-e-Momin, since he thought that humanity in the present era requires superior and unique individuals as the world again has developed into an idol house. Due to certain unique characteristic features and attributes, these specially superior and unique individuals would be capable to fight against the nihilistic forces of disintegration and dissolution.
This study delves into the philosophical and spiritual insights presented by Allama Muhammad Iqbal, a renowned poet and thinker, focusing on his concept of Mard-e-Momin or the Ideal Muslim. Iqbal’s profound understanding of the human condition and his emphasis on self-awareness, self-reliance, and the development of a strong moral character are rooted in Islamic teachings, specifically the Quran and Sunnah. The research explores how Iqbal’s symbolism of the Shaheen (Eagle) embodies attributes such as courage, perseverance, devotion, and self-control, which are essential for achieving one's purpose in life. Iqbal’s philosophy promotes the idea that human beings, endowed with extraordinary qualities, must strive beyond the confines of material existence. The true aim of life, according to Iqbal, is to recognize one's spiritual potential, uphold the concept of Tawheed (Oneness of God), and engage in continuous struggle against worldly temptations. Through this self-realization, individuals can unlock their hidden strengths and contribute to the betterment of society. Iqbal emphasizes the importance of action, asserting that real success in this life and the hereafter depends on aligning one's actions with divine principles. The study also highlights the role of Mard-e-Momin in societal transformation, arguing that a society built on individuals who embody the qualities of the Shaheen is capable of achieving balance, justice, and unity. Iqbal’s vision of a balanced society is one where individuals work harmoniously, educated in both spiritual and worldly matters, leading to a thriving nation that can govern itself under divine guidance. The research concludes by underscoring the relevance of Iqbal’s philosophy in contemporary times, offering a message of hope, self-discipline, and spiritual awakening for those seeking to bring about positive change in both themselves and the world.
The Ethics and Role of Resilience: A Moral and Spiritual Perspective
This paper examines the ethics and role of resilience, focusing on its moral dimensions and its influence on individuals and communities. Resilience, while often seen as a valuable trait for overcoming adversity, is context-dependent and can have both positive and negative consequences. Cultivating resilience through self-awareness, emotional regulation, and support from others can promote moral growth but may also lead to complacency if unchecked. In Islam, resilience is closely linked to faith, patience, and trust in God, as reflected in the Quran and the teachings of Prophet Muhammad (PBUH). The paper explores different types of resilience—psychological, emotional, social, and physical—and highlights its role as a social responsibility in Islam, fostering mutual support, justice, and empathy. Additionally, resilience is essential in addressing social decay, encouraging solidarity during crises. Strategies to enhance resilience, both from Islamic and psychological perspectives, are discussed, emphasizing divine discipline, patience, and self-mastery. The connection between spirituality and resilience is also explored, showing how higher spirituality contributes to well-being and moral resilience.
مغلیہ عہد عروج میں علمائے سوء اور علمائے حق کا کردار
Ulema were always given a prominent place in the Mughal court of India. They were responsible to fulfill their duties related to Islam and to offer appropriate solutions to the problems that arose in the society. However, many Ulema in the court did not perform their duties properly. If they succeeded in making a place in the court, instead of fulfilling their responsibilities with honesty, they paid more attention to maintaining their positions, getting closer to the king and acting according to his pleasure and satisfaction. They did not properly present the teachings of Islam. Sometimes they twisted and distorted these teachings and sometimes presented them wrongly in such a way that instead of reformation and guidance, they became the cause of misguidance and corruption of kings and masses. But in the same era, we also find right scholars or Ulema-e-Haq who not only guided the kings, governors and people in the best way, but also reformed the errors, temptations and corruption created by Ulema-e-Su, without a care for their own lives, properties and families. In this research paper, a brief review of these Ulema-e-Haq and Ulema-e-Su of the Mughal period has been given in the light of historical facts.
Dr. Faruqi’s Philosophical Methodology- From Metaphysics to Revelation
Philosophers used to devise some methodologies to make their ideologies and theories comprehensible to the general public.The originality of the methodology leads to the loftiness of the ideals of the philosopher. Unlike many other disciplines of sciences, Arabia from where Islam emerged was not the real hometown of philosophy but was imported from the territories under Greek sway. The Muslim philosophical scholars were very pure and pious Muslims, but the philosophy and philosophical methodologies they adopted were not compatible with Islamic teachings. The Muslim philosophers were not original in their philosophical methodologies. They were pure in their Islam but were not pure with respect to philosophy as they followed their Greek masters. The entire mechanism adopted by them was derived from the Greek philosophy nurtured in the lap of Greek mythology. Burhān Ahmad Fārūqī (1905-1996) is the first to devise a philosophical methodology from the holy Quran to solve problems. His methodology is purely based on the Qurānic injunctions, known as Minhāj al Quran. With the discovery of this methodology, the Muslim scholastic system becomes independent from all foreign influences. This article presents a preponderance of Qurānic Methodology through an analytical and comparative study of the philosophical thoughts of the philosophers.
The spiritual tradition of Muslim mysticism has confluence of spiritual, purification and social resistance. The history of Punjabi literature is very rich and has long golden traditions. Punjabi literature, if analyzed, can be divided into two parts: spiritual poetry and poetry with regional and cultural traditions. The element of spirituality has been dominant in Punjabi literature. The cultural and civilizational aspects have been described in it and spiritual color can be seen here. An important color in the spiritual and cultural subjects of Punjabi poetry is resistance. The great Sufi poets used local symbols, customs, seasons and regional habits as symbols and metaphors where they described spiritual teachings and cultural phenomena. We see this color very clearly in the Punjabi poetry of Sufi poets. Hazrat Bahauddin Zakaria Multani, Hazrat Fariduddin Ganj Shukar, Baba Bullehy Shah, Syed Waris Shah, Sultan Bahu, Khwaja Ghulam Farid, Mian Muhammad Bakhsh, and Shah Hussain are prominent among these poets. When the Sufi poets highlighted social problems in a resistance style, not only did the problems of that period become a part of Sufi Punjabi poetry, but also the awareness of solving problems and resistance against oppression was created among the common people. In the tradition of Punjabi poetry, mystics taught to bear the difficulties of life with a smile. During the time of mystics, the society was suffering from political upheaval; they created resistance and social consciousness among the people through their poetry in that environment. They made the common man realize that nothing bad is written in the destiny of man. According to the Sufis, national respect and national pride should be at the top of our collective role. In a society and nation where national pride is lost, there is no concept of living for collective role and collective goals.
علامہ اقبال کے غیر مطبوعہ کلام پر تحقیق کے تقاضے
Allama Iqbal’s poetry has significant role in our national, national and cultural history. Allama Iqbal’s Urdu and Persian poetry has not only enriched our literary and intellectual asset but also determined its future direction. Allama Iqbal’s Urdu poetry created zeal of life in nation; he also introduced revolutionary changes to the ongoing literary trends of his time. If the tendencies of a poet’s personality and the different stages of the evolution of his art are in view, it becomes easier to understand the different stages of his poetic journey and to determine his poetic qualities. For this, the poetry of Allama Iqbal which he did not make a part of his published work is also an important milestone. That is why scholars in different periods have made efforts to collect and preserve this poetry of Allama Iqbal in the form of Baqiyat Kalam Iqbal and in the past period, more or less ten collections have been published. Dr. Taqi Abidi has mentioned its sources in his ‘Baqiyat Iqbal’. It is also worth mentioning here that in his work he has mostly relied on the research of Dr. Saber Kalorvi. Dr. Taqi Abidi has mentioned the some poems which according to him are not included in Baqiyat Sher Iqbal of Dr Sabir Kalorvi, but it is not correct because all these poems is present in Baqiyat Sher Iqbal. The details of which are given in this article. The research given by Dr. Sabir Kalrovi in Baqiat Sher Iqbal also suggests that Dr. Sabir Kalrovi had completed almost ninety-nine percent of the work related to Baqiat Iqbal, so it is very important to consider two issues before starting any new work on this subject; the acknowledgement of the comprehensiveness of the work done by Dr. Sabir Kalorvi and instead of presenting the Dr. Sabir Kalorvi’s work in a new order, one’s own research should be presented.
Allama Iqbal’s Concept of Self and Modern Psychological Theories
Psychology is the study of human behavior and mental processes. It is a social science that examines people's thoughts, feelings, and behaviors using a variety of assessment methods. In psychology, experimental and clinical psychologists use different research methods to develop treatment plans, set outcome goals, and implement behavioral strategies. Empirical findings gathered from psychological research studies guide practitioners in developing effective treatments and techniques used by clinical psychologists. Proven, reliable results from this research that improve lives, heal troubled relationships, manage health, and help manage and treat other mental health issues. Clinical psychology by definition combines science with practical knowledge, integrating the two and creating a field that encourages a robust, ongoing process of scientific discovery and clinical application.The results of this approach of Allama Iqbal are surprising. The concepts Allama Iqbal was talking about during the 1930s, have been introduced by modern psychology during the 1940s after his death. When Allama Iqbal talked about the concept of self or the evolution and self actualization of the human self, he also described several sub-concepts. Prominent concepts among them are self or khudi, perfect human and belief. Self-realization means realizing one's self and becoming a perfect human being.
Atheism and Modernity Finding Correlation
Modernity is a subject of discussion in humanities and social sciences which has to do with cultural norms, behaviors and some actions that emerged in the Renaissance and the Age of Rationalism. The term modernity is very broad and is applied to every sphere of life. Arts and sciences, social behavior and research in modern science and social sciences are all included in it. Modernity also covers the social attitudes that came into being with the rise of capitalism, including secularization, liberalization, modernization, and the details of post-industrial life. Among the effects of modernity is an extraordinary insistence on scientific progress and a rejection of the teachings of religion. Politically, modernity begins with Machiavelli, who prioritized the practical realities of politics over theoretical principles. The concepts presented by Rousseau in which he raised many questions about the nature and sociality of man also played an important role in the formation of modernity. As a result of the philosophical ideas of modernity, the element of faith in modern man has been lost and the realization prevailed that no permanent and eternal certainty can be attained in any respect in life. Max Weber has explained that the process of rationalization under modernity has greatly increased frustration and disgust in the modern man. Freedom from religion is the result of modernity and especially Christianity and Roman Catholicism came to an end. The result is secularization. Modernity rejects the belief in Judo-Christian God and considers him only a vestige and relic of distant superstitions.
Understanding Atheism in Historical Perspective
Atheism means denying the existence of gods and goddesses. In the West, the term atheism was used as early as the sixteenth century. In ancient Greece, the first atheistic concepts were expressed by dramatists in their plays. After the Enlightenment movement in Europe, skepticism against religion and ideas of secularism were promoted. In the history of Europe, atheism was not only a religious concept but was also used as a political tool to eliminate the enemies of the state. In the West, the charge of atheism has been used to suppress political and religious opposition. Atheism at the state level got a boost when the French Revolution led to liberalism in the West about human rights. Although the church put up a lot of resistance to stop this trend of atheism, this resistance could not stop the propagation of atheism for long. Atheism increased rapidly after the West criticized the religious classes during the Renaissance and Reformation. Scientific research in the modern era, development in the social sciences and modern philosophical ideas also strengthened the movement of atheism in the West. While opening the way for development in science, along with it, the foundations of religious beliefs were also shaken. Now, in the West and many Asian countries, atheism is being promoted under government auspices. In the 20th century, many new styles of atheism emerged and the syllabi of educational institutions also included atheistic ideas to make the society secular.
With the development of multi-disciplinary approach in different domains of life the distance between spirituality and health is gradually disappearing and their relationship is becoming more significant with the passage of time. It is true not only for mental but also for physical health. Various methodologies are used to achieve mental and physical health. When these were used with the support of spirituality it gives more positive results. To understand and discuss this subject the more relevant areas are; the relationship, distance and differences between Spirituality and psychiatry, the fundamental principles of spirituality that can be effective and useful for Health, Spirituality and effective psychotherapy and the role of spirituality in the treatment of different diseases, especially mental illness. The spirituality, especially spiritual beliefs and practices have impact and significance in curing in the illness and other stressful conditions of medical as well as psychiatric patients. The spiritual tradition of East especially Muslim Spirituality indicates that the effects of spirituality have been functional in Emotional, Physical and Social domains of life.
The Concept of Self – The thought of Allama Iqbal and Abraham Maslow
Allama Iqbal's concepts, especially the concept of self, need to be studied in detail in the light of modern scientific research. Allama Iqbal's concept of self is not just a concept but it is the foundation that reaches the level of perfection and a man of faith. In other words, the writings of Allama Iqbal describe self-education and lead to the character of an ideal believer. When there is a gap between the ideal self and the real self, it creates self-distortion. The human personality remains balanced and develops healthily only when there is moderation, balance and transparency between the real self and the ideal self. In this case a person can never be dishonest. He cannot have a duplicitous and hypocritical personality. The more honest and transparent a person is, the more self-actualized he will be and the stronger his self-esteem will be. When Abraham Maslow presented the concept of Hierarchy of needs, he divided human needs into five parts and kept the three needs at the lowest level, which are basically the physical or material needs of the human being. When we create self-esteem in the new generation, prepare our new generation to act on their potential by giving them their sense, recognition and understanding through self-actualization, then they will have the awareness that one cannot achieve great heights and leadership positions in the world without transparency and steadfastly standing by one's core values.
Understanding Self-Actualization in the light of Allama Iqbal’s Concept of Self
The modern psychology is gradually moving towards Allama Iqbal’s philosophy of self. Abraham Maslow (1908-1970), one of the important thinkers of modern psychology, when he proposed the concept of Hierarchy of Needs, he also basically evolved the human personality to reach this goal. It is the construction of self in the words of Allama Iqbal. When Maslow arranged a hierarchy of human needs, the physical (survival) needs were at the bottom, and the more creative and intellectual ‘self-actualization’ needs were at the top. Maslow argued that survival needs must be met before the individual can satisfy higher needs. The higher the hierarchical stage, the more difficult it is to meet the needs associated with that stage, as interpersonal and environmental constraints inevitably frustrate us. This level emphasizes altruism, spiritual connection, and helping others achieve their potential. Such individuals seek experiences that transcend personal concerns. It aims to achieve a deeper sense of unity, understanding and connection in the wider realm of existence.All the themes of Allama Iqbal are the themes of human welfare, improvement, evolution and achievement of perfection and his philosophy consists of self-construction. There are different stages of self-actualization that a person has to surrender himself first, then comes the stage of self-control. Modern psychology has done a lot of research on how self-control brings a person to the level of perfection.Self-control is both individual and social. Modern psychology has defined it as the greatest personality that comes into existence as a result of self -actualization. That is, in the light of Allama Iqbal’s thought, we can determine the aspects of the completion of human personality towards which modern psychology has progressed step by step.