Quarterly Social & Religious Research Journal NOOR-E-MARFAT

اردو اداریہ

2025-07-28T07:32:49+00:00

سہ ماہی تحقیقی جریدے "نورِ معرفت" کے 68ویں شمارے کا پہلا مقالہ انسانوں کی گروہ بندیوں اور مختلف لسانی، نسلی اور علاقائی شناختوں کے عوامل کا جائزہ لینے کے تناظر میں ان شناختوں کے مثبت اور منفی پہلوؤں کا جائزہ لیتے ہوئے قرآن کے منظر سے مسلمانوں کی قومی شناخت کی تشکیل کے عوامل کا جائزہ لیتا ہے۔

دوسرا مقالہ دو عمومی مسائل کا جائزہ لیتا ہے۔ ایک، موجودہ دنیا میں رائج تعلیمی نظام کس فکری، فلسفیانہ اور مذہبی نظریات پر مبنی ہیں؟ دوسرا، اگر ہم تعلیم و تربیت کے کسی نظام کی بنیاد اسلام کی تعلیمات پر رکھنا چاہتے ہیں تو اس کا نقطہ آغاز کیا ہے؟

تیسرا مقالہ ملا صدرا کے فلسفے کے نقطہ نظر سے قیامت کے دن ہمارے اعمال کے مجسم ہونے کے عقلی دلائل پر روشنی ڈالتا ہے۔ اس مقالہ میں ملا صدرا کے نقطہ نظر پر معروف عالم دین علامہ مجلسی کے اعتراضات کا جائزہ لیا گیا ہے۔

چوتھے مقالہ میں صوفیانہ تجربات اور صوفیانہ مشاہدات کو علامہ اقبال کے خطبات اسلام میں مذہبی فکر کی تعمیر نو کے تناظر میں اسلامی تہذیب کی تشکیل میں ایک اہم عنصر کے طور پر پیش کیا گیا ہے اور ان تجربات اور مشاہدات کی فلسفیانہ اعتبار اور سائنسی قدر پر روشنی ڈالی گئی ہے۔

پانچویں مقالہ میں امام مہدی علیہ السلام کے ظہور پر ایمان کے بارے میں معروف عالم دین جناب غامدی صاحب کے نقطہ نظر کو رد کرتے ہوئے، اس عقیدہ کی صحیح اور درستگی کے لیے قرآن پاک کی 5 آیات پیش کرتا ہے۔ یہ مقالہ یہ ثابت کرتا ہے کہ جناب غامدی صاحب کا امام مہدی علیہ السلام کے آخری زمانے میں ظہور کے عقیدہ کا انکار بذات خود ان کے بعض قبول شدہ بنیادی اصولوں کے خلاف ہے۔

آخری مقالہ میں یونیسکو، او ای سی ڈی، برطانیہ، جاپان، ملائیشیا، پاکستان اور ناروے سمیت منتخب ممالک میں قومی تعلیمی نظام کی تحقیق پر روشنی ڈالی گئی ہے، تاکہ ان اہم خلاء اور چیلنجوں کی نشاندہی کی جا سکے، جن کی وجہ حد سے زیادہ سیاست کاری، ثقافتی غیر عالمگیریت، اخلاقی اقدار کے ساتھ سطحی سلوک، اور اسٹیک ہولڈر کی ناکافی مداخلت ہے۔ مقالہ، اخلاقی تعلیم کے موجودہ ماڈلز کی خوبیوں کو تسلیم کرتے ہوئے، اخلاقی تعلیم کے لیے زیادہ جامع اور فلسفیانہ بنیادوں پر مبنی نقطہ نظر کی ضرورت پر زور دیتا ہے۔

Editorial

2025-07-28T07:32:50+00:00

The first article in the 68th issue of the quarterly research journal "Noor-e-Marifat" examines the factors that shape the national identity of Muslims from the perspective of the Quran, examining the positive and negative aspects of these identities in the context of examining the factors that group human beings and various linguistic, ethnic, and regional identities. The 2^nd article examines two general issues. One, on what intellectual, philosophical and religious ideas are the educational systems prevalent in the present world based? Second, if we want to base any system of education and training on the teachings of Islam, what is its starting point? The third article sheds light on the rational arguments for the embodiment of our deeds on the Day of Judgment from the perspective of Mulla Sadra's philosophy. This article examines the objections of the renowned religious scholar Allama Majlisi to Mulla Sadra's view. In the 4^th article, mystical experiences and Sufi observations are presented as an important factor in the formation of Islamic civilization in the context of Allama Iqbal's sermons "تشکیلِ جدید الہیات اسلامیہ" (Reconstruction of Religious Thought in Islam), and the philosophical validity and scientific value of these experiences and observations are highlighted. In the fifth article, while rejecting the view of the renowned religious scholar Mr. Ghamidi regarding the belief in the appearance of Imam Mahdi (AS), he presents 5 verses of the Holy Quran in support of the correctness and validity of this belief. This article proves that Mr. Ghamidi's denial of the belief in the appearance of Imam Mahdi (AS) in the last days is itself against some of his accepted basic principles. The last article draws on research from national education systems in selected countries, including UNESCO, OECD, the United Kingdom, Japan, Malaysia, Pakistan, and Norway, to identify key gaps and challenges, which are attributed to excessive politicization, cultural non-universality, superficial treatment of moral values, and insufficient stakeholder involvement. The paper, while acknowledging the strengths of existing models of moral education, emphasizes the need for a more comprehensive and philosophically grounded approach to moral education.

قرآن مجید کی نظر میں مسلمانوں کی قومی اور نسلی شناخت

2025-07-28T07:32:50+00:00

This article examines the criteria on which different groups of people usually find a common national identity, and examines the issues that the Holy Quran introduces as factors for a common identity of Muslims. According to the author, a common national identity relationship is usually established between people on the basis of a common ancestry, culture, region and homeland. Sometimes it also happens that people are connected to each other under a conscious or unconscious decision, due to a common society, culture, religion, language, customs and values.

Anyhow, sometimes this same identity also prevents people from being included in a larger identity with others outside their specific circle. This is why a nationality formed solely on the basis of a shared society, culture, religion, language, customs, or values becomes a challenge to any broader identity by connecting people with a limited sense of belonging. The thesis of the present paper is that the Quran establishes a broad national identity among mankind and brings people out of small ethnic, linguistic, cultural and social groups and makes them members of one nation. This paper examines in detail what is the strategy of the Holy Quran to create a common identity among all mankind?

The authors argue that the Holy Quran’s strategy in this regard has two fundamental pillars: First, that the Quran counteracts the negative effects of racism by harnessing all forms of racism to foster higher human and moral values. Second, that the Quran harnesses the natural tendencies of race, language, and patriotism in the service of higher moral values.

Under this strategy, the Holy Quran, on the one hand, invites the individuals of mankind to always follow and support the truth in all their loyalties and tendencies, instead of ethnic, linguistic and regional affiliations. In this matter, the Quran, by making the following of pure rational considerations the criterion instead of human feelings and emotions, asks the question: should one follow the one who calls to the truth or should one follow the one who does not even recognize the truth? Therefore, the Quran prohibits blind imitation of ancestors and people of the nation, tribe or country.

On the other hand, the Holy Quran considers all human beings as descendants of Adam (peace be upon him) and thus establishes an international identity; where small identities exist only for the sake of life, recognition and ease in dealings. Also, the Quran establishes standards of superiority, excellence and solidarity that allow all human beings to have a broader identity. For example, declaring piety, jihad, knowledge, faith, and righteous actions as the standards of excellence, and establishing an atmosphere of brotherhood and sisterhood among believers, declaring the sub-identities of humans as a case for their single identity.

Keywords: identity, mankind, society, apartheid, patriotism, Quran, ummah.

مغربی تعلیمی نظاموں کے پس پردہ کارفرما نظریات اور اہداف

2025-07-28T07:32:50+00:00

In this paper, two issues have been examined. First, on what intellectual, philosophical and religious ideas are the educational systems prevalent in the present world based? Second, if we want to base any system of education and upbringing on the teachings of Islam, what is its starting point?In response to the first question, the author has tried to prove in a detailed discussion that the prevailing educational systems, which are based, consciously or unconsciously, on Western thought and philosophy, are actually based on the idea of separating religion from society and politics, knowledge and wisdom, and education and training.

The author of the article has examined in detail how the idea that religion is merely a collection of personal prayers and worships of man and has no connection with the affairs of the world and its contents came to prevail in the West. According to the article, the main factors that contributed to the creation of the theory of the separation of religion from society, politics, and science and knowledge were the distorted religion of Christianity itself and its flawed teachings. Those teachings that declare man to be a born sinner and for this, the use of reason and understanding is considered a forbidden tree.

In addition to declaring the unbalanced philosophy of Christianity as the main factor in the separation of religion from society, politics, and science and knowledge, the present article also considers the emergence of modern philosophical ideas and the theory of nature in Europe as a reason for the exclusion of religion from the formulation of educational systems.In the second part of the discussion, the author of the article has called the success of the Islamic Revolution in Iran a starting point and a winning card for establishing an educational system based on Islamic religious teachings. According to the article, the foundation of the Islamic Revolution in Iran was laid on the idea of the comprehensiveness of religion. In Imam Khomeini's ideology, Islam is a complete and comprehensive religion that completely guides man in every field of society and politics, science and knowledge, thought and philosophy, and education and training, and it provides a complete code of human life. Here, after highlighting the comprehensiveness of the religion of Islam, the author of the article has presented the fundamental differences between Western thought and philosophy and Islamic teachings in the best possible way in the results of the discussion.

حكمت متعاليه میں تجسم اعمال كے عقلي دلائل اور علامہ محمد باقر مجلسیؒ کے اشکالات کا تنقیدی جائزہ

2025-07-28T07:32:50+00:00

The fact that actions performed in this world will be present and embodied to the doer in the Hereafter is, in fact, an issue that has been pointed out in several verses of the Holy Quran. For example, in Surah Al-Kahf, verse 45, it is stated: "Whatever they did (in this world), they will find it present before them." This verse is interpreted in the sense that a person will find his actions present before him in the Hereafter. That is, his own actions will be embodied before him. This presence of the actions before the doer is called "the embodiment of actions."

An important question regarding the embodiment of actions is whether it is possible for actions performed in this world to be embodied in the Hereafter? If yes, how? Is this a matter of mere submission and belief or it can also be proven through rational and philosophical evidence? These are the basic questions discussed in this paper. This article sheds light on the answer to these questions in the light of Sadruddin Shirazi - Mulla Sadra – findings in his transcendent philosophy. The article also examines the objections of the famous theologian, Allama Hilli, on Mulla Sadra's approach.

According to the author, Mulla Sadra is the first Muslim philosopher who has been successful in providing rational foundations for the theory of the embodiment of actions. Mulla Sadra's theory of the embodiment of actions is, in fact, based on the philosophical principles of the originality of existence, the abstraction of the power of thought, atomic motion, the unity of the knower and known, and the efficacy of the soul.

According to Mulla Sadra, the body is, in fact, a degraded state of the soul and its manifestation. Therefore, the body is not something separate, alien, or permanent from the soul, but rather it is the cause of the occurrence and existence of actions. And whatever action a person performs, he performs it through the imagination and thought of his soul. In fact, the soul is not separated from the body in any world or origin, but the forms of the body that is affected by it keep changing.

The soul is not separated from the elemental body in this world, the ideal body in the Barzakh, and the afterlife in the Hereafter. As soon as the soul is separated from the elemental body, the Barzakh or ideal body becomes available to it in the world of Barzakh, and in the Hereafter it is joined to another body, which is called the afterlife body. Therefore, the matter of reward and punishment in the world of Barzakh and the Hereafter, and the embodiment of the actions performed in this world for the agent, is related to the Barzakh and afterlife bodies of the agent, in which he does not need worldly matter.

After examining Mulla Sadra's philosophical arguments in support of the theory of the incarnation of actions, the author of the article has examined the strong criticism of his theory by Allama Muhammad Baqir Majlisi. In fact, Allama Hilli's position is that the theory of the incarnation of actions is unacceptable because it requires the denial of the physical resurrection, which is a postulate of theology. Also, from a philosophical point of view, this theory is not acceptable because it requires the transformation of the extension into the essence, which is contrary to philosophical postulates.

The author of the article, while critically examining Allama Majlisi's objections to Mulla Sadra's theory of embodiment of actions, has concluded that the arguments presented by Allama Hilli on Mulla Sadra's theory of embodiment of actions are flawed. In the present article, a detailed light is shed on the flaws found in Allama Majlisi's objections.

علامہ اقبالؒ کی علمیاتی آراء کے تناظر میں صوفیانہ مشاہدے کی خصوصیات اور فلسفیانہ معیار

2025-07-28T07:32:50+00:00

The problem of the formation of a modern Islamic civilization in the present era has always been an unsolvable problem for our sages, thinkers and philosophers. Unless the Islamic civilization is re-formed, the problems of the Muslim Ummah cannot be solved. This is why Dr. Allama Iqbal, in his sermons, has tried to solve this problem by adopting a comprehensive scientific approach.

In fact, an important element in the formation of Islamic civilization is living and certain knowledge. And an important source of certain knowledge is those heart events, which are remembered as Sufi observations or mystical experiences. Therefore, the promotion of this experience is an important means of the formation of Islamic civilization.

However, in the view of Allama Iqbal, the mystical experience is neither a disguise nor a myth; rather, in its true spirit, mystical observations and experiences have a scientific basis. Allama Iqbal draws on philosophical psychology and cognitive psychology to provide a scientific basis for these experiences.

In the present article, the philosophical foundations of Sufi experiences have been carefully examined in the light of Allama Iqbal's sermons titled "The Formation of Modern Islamic Theology". According to the author, some of the important characteristics of Sufi experiences in the eyes of Allama Iqbal are as follows: presence, inanalysable totality, all attention being directed towards the unique and one Being, the presence of reality, the interrelationship of time and Sufi observation. The distinguished author has attempted to define the epistemological criteria of these characteristics of mystical experiences from the perspective of Allama Iqbal in this article.

Dr قرآن میں امام مہدیؑ کے ظہور کے عقیدہ کے دلائل و شواہد؛ جاوید احمد غامدی کے موقف کا تنقیدی جائزہ

2025-07-28T07:32:50+00:00

According to Islamic teachings, the Quran contains all kinds of guidance for man regarding this world and the hereafter. However, many matters are not explicitly stated in the Quran. This is why the Holy Prophet (peace and blessings of Allah be upon him) has been declared the teacher of the Quran and in all those places where explicit guidance cannot be found in the Quran, the teachings and hadiths of the Holy Prophet (peace and blessings of Allah be upon him) and his Ahlul Bayt (peace and blessings of Allah be upon him) are needed.

Therefore, we need the guidance of Hadith and Sunnah in the details of all the beliefs of monotheism, prophethood, resurrection and the hereafter. However, it is a settled principle here that Hadith and Sunnah can never contradict the Quran; they can explain and interpret Quranic verses, as well as determine the scope of their significance and point out examples of Quranic concepts.

This is true for all other beliefs and orders, and it is also true for the belief in the appearance of Imam Mahdi (AS) at the end of time. The Quran clearly states that a time will come when Islam will dominate the entire world. This time will be a time of humiliation and disgrace for the infidels. Allah Almighty has promised the righteous that He will make them His caliphs over the entire earth. And finally, a time will come when the righteous will rule the entire world. In the context of these Quranic statements, it is also clear that that time has not yet come.

Now, if we want to know the characteristics of that time, or want to know through which person the complete dominance of Islam will be achieved, then we certainly need the guidance of Hadith and Sunnah, and fortunately, we have complete guidance in this regard. In Hadith and Sunnah, this person has been identified as Hazrat Imam Mahdi (AS). This is why the belief in his (AS) appearance at the end of time is a belief that is supported by the Quran and Sunnah.

In fact, a well-known religious scholar, Mr. Javed Ahmad Ghamidi, is of the opinion that this belief is baseless because there is no clarity on it in the Quran. In the present article, this position of Mr. Javed Ahmad Ghamidi has been critically examined and it has been proven that first of all, there are clear evidences in the Holy Quran in at least 5 places and verses for the soundness and validity of this belief. Also, this denial of the belief of Imam Mahdi (AS) in the end times by Mr. Ghamidi is in itself against some of the basic principles he accepted.

The method of this research is descriptive-analytical in which an attempt has been made to first establish an argument for the claim from the apparent meaning of the verses and in this regard, evidence to prove this claim should also be brought from the authentic narrations that have been narrated.

A Critical Review of Global Moral Education Curriculum Frameworks: Identifying Gaps and Limitations

2025-07-28T07:32:50+00:00

This study offers a critical analysis of moral education curriculum frameworks from diverse global contexts, including UNESCO, OECD, and selected national systems such as those in the UK, Japan, Malaysia, Pakistan, and Norway. Employing qualitative document analysis, the research examines philosophical foundations, pedagogical strategies, and structural coherence within these frameworks. It identifies significant gaps and challenges, including over-politicization, cultural non-universality, superficial treatment of moral values, and inadequate stakeholder involvement. Methodological issues such as inconsistent assessment tools and insufficient teacher training further undermine the effectiveness of moral education programs.

The study highlights ethical tensions arising from pluralistic societies where conflicting value systems—religious, secular, individualistic, and collectivist, intersect. While recognizing the strengths of existing models in fostering civic responsibility and ethical awareness, the analysis underscores the need for a more inclusive, context-sensitive, and philosophically grounded approach to moral education.

The findings suggest a pathway toward developing a universal yet adaptable moral education framework that integrates diverse ethical traditions while promoting critical moral reasoning, participatory pedagogy, and holistic learning outcomes. Such a framework would better equip educational systems to address contemporary moral crises, foster global citizenship, and cultivate ethical agents capable of navigating complex socio-cultural landscapes. This article thus provides foundational insights for policymakers, educators, and curriculum developers seeking to enhance the relevance, depth, and coherence of moral education in an interconnected world.