تمام انسانیت کے محسنؐ ، سلام اُنؐ پر درود اُنؐ پر
سماں ہو راتوں کا یا کہ ہو دن، سلام اُن ؐ پر درود اُن ؐ پر
یہ بوندا باندی جو ہو رہی ہے ، ہمارے اشکوں کو دھو رہی ہے
اُنہی کی رحمت کی ہے یہ کِن مِن، سلام اُنؐ پر درود اُنؐ پر
پہنچ رہی ہے حضورؐ ڈالی ، سلام والی ، درود والی
نہیں ہے شک اِ س میں کوئی ممکن ، سلام اُن ؐ پر درود اُن ؐ پر
جو اُن ؐ کی رحمت کی حد نہیں ہے ، تمیزِ نیک اور بد نہیں ہے
تو لوگ کیوں بھیجتے ہیں گِن گِن ، سلام اُن ؐ پر درود اُن ؐ پر
کوئی حسد سے جو جل رہا ہے ، زباں سے آتش اُگل رہا ہے
ہمارا اُس کو جواب لیکن، سلام اُنؐ پر درود اُنؐ پر
درود حالِ نبی ؐ پہ بھیجو ، سلام آلِ نبی ؐ پہ بھیجو
کبیر سن ہوں کہ یاہوں کم سن ، سلام اُن ؐ پر دروراُن ؐ پر
ہزار اپنی ریاضتیں ہوں ، ہزار عابدؔ عبادتیں ہوں
ہمارا کوئی نہیں ہے اُن ؐ بِن، سلام اُن ؐ پر درود اُن ؐ پر
Humans have always had the curiosity to know themselves, to know the world around them, and to know their place in the world. Morality, spirituality and religion are closely intertwined, ‘certain moral ideas became united with certain religious and spiritual ideas to such an extent as to become indistinct from them’. The role of religion in educational institutions is one of the most sensitive and volatile topics on the political and legal landscape now a days especially in country like Pakistan which has been created on religious ideology. The Islamic Way of Life is based on this unique approach to life and a peculiar concept of man's place in the Universe. Islam has provided mankind with the highest possible standard of morality. This moral code, which is both straightforward and practical, provides the individual with innumerable ways to embark upon and then continues the path of moral evolution. By making divine revelation the primary source of knowledge, moral standards are made permanent and stable. The first part of the paper is about the relationship between education and its role as spiritual and moral tool of training. Second part deals with the concept of education in Islam and third part will present types of knowledge in Islam and their application as moral and spiritual tool of education. Last part will give moral and spiritual training methodology in Islamic education. The relationships between ‘moral’, ‘spiritual’ and ‘religious’ seem to be akin to the relationships between the cluster ‘social’, ‘human’ and ‘political’. In each of these clusters, only beings of the kind appropriately described by the middle term can engage in activities which could be properly described by the first and third terms. Islam as religion of spirituality and morality gives a frame work to educate and train the students in modeling their life as more moral and spiritual with practical application in this life and success in the hereafter. The chief characteristic of the Islamic Concept of Life is that it does not admit a conflict, nay, not even a significant separation between life-spiritual and life-mundane. It does not confine itself merely in purifying the spiritual and the moral life of man in the limited sense of the word. Its domain extends to the entire gamut of life. It wants to would individual life as well as the social order in healthy patterns, so that the Kingdom of God may really be established on the earth and so that peace contentment and well-being may fill the world as water f ills the oceans.
Mental disorders studied in offspring research typically show familial aggregation of psychiatric and psychological problems. A large body of research suggests that symptoms of mental illness in parents become reflected in family and parent–child interactions, affecting the nature and quality of caregiving and, in turn, both shortand long-term child outcomes (Beardslee, Gladstone & O’Conner, 2011; Downey & Coyne, 1990; Goodman & Gotlib, 1999, 2002). There is reason to believe that these parenting processes are part of a larger set of factors that contribute to patterns of intergenerational transmission of problems (Zahn-Waxler, Duggal & Gruber, 2002). Despite the tremendous work on parent–child interactions and emotional behavioral outcomes in children of parents with psychopathology in Western countries, there was an extreme scarcity in Pakistan for empirical support for this area of research. The present research aims to examine differences in parenting practices and behavioral problems among adolescents having parents with psychopathology (Major Depressive Disorder & Schizophrenia) and without psychopathology. It also investigated the association between parenting practices and behavioral problems among adolescents having parents with psychopathology. Moreover, it attempts to explore moderating role of adolescents’ coping and effortful control on the relationship between parenting practices and behavioral problems among adolescents having parents with psychopathology. The present research was conducted in two phases. The phase-I aimed at establishing psychometric properties of measures used in the present study. The findings of the pilot study indicated that all the Urdu translated scales of the present study supported the evidence of reliability and suggested appropriateness and relevance of these measures for Pakistani culture. Phase-II aimed to test the hypotheses of present research. Sample of the main study consisted of 348 parents and their adolescent children divided into two groups (Clinical Group i.e., Parents with Psychopathology =173, Control Group i.e., Parents without Psychopathology =175). The clinical group was selected from different psychiatric departments and clinics from the twin cities of Rawalpindi and Islamabad. Urdu translated version of Alabama Parenting Questionnaire (APQ) for both parent and adolescent reported parenting practices, Youth Self Report (YSR) for adolescent reported behavioral problems, Brief COPE to assess adolescent reported coping strategies and Effortful Control subscale of Early Adolescent Temperament Questionnaire-Revised Short Version (EATQ-R) to assess effortful control were used for information collection. Results of present research indicated that parents with psychopathology reported less positive involvement/parenting and more negative/ineffective discipline and deficient monitoring. The adolescents having parents with psychopathology also reported elevated levels of behavioral problems (internalizing and externalizing problems) as compared to adolescents having parents without psychopathology. The findings also indicated that positive involvement/parenting was significantly negatively associated with internalizing and externalizing problems whereas negative/ineffective discipline and deficient monitoring were significantly positively associated with externalizing problems. The findings further suggested significant positive association between deficient monitoring and internalizing problems. However, the findings of the present research could not suggest significant association between negative/ineffective discipline and internalizing problems. The main effect of coping strategies and effortful control on behavioral problems among adolescents indicated significant association in the expected direction. The results of moderation analyses revealed that problem-focused coping, positive coping, and effortful control mitigated the potential impact of negative parenting practices (i.e. negative/ineffective discipline and deficient monitoring) on externalizing problems whereas denial exacerbated this relationship. The results further indicated that problem-focused coping, religious coping, denial and effortful control also moderated the relationship between positive/involvement parenting and externalizing problems. However, interactive effect of avoidant coping on the relationship between any aspect of parenting practices and behavioral problems among adolescents was not supported in the present study. Furthermore, the moderating role of coping strategies and effortful control on the relationship between parenting practices and internalizing problems was not found. It is concluded that problem-focused coping, positive coping, religious coping and effortful control have served as important moderators between parenting practices and externalizing problems. Despite its limitations, the results of this study are promising and significantly contribute to the existing literature. The implications are discussed for the implementation of effective preventive interventions with at risk families and children.