ذرا نم ہو تو یہ مٹی بڑی زرخیز ہے ساقی
نحمدہ ونصلی علی رسولہ الکریم امّا بعد فاعوذ بااللہ من الشیطن الرجیم
بسم اللہ الرحمن الرحیم
معززصدر اور میرے ہم مکتب ساتھیو!آج مجھے جس موضوع پر لب کشائی کرنی ہے وہ ہے::’’ذرا نم ہو تو یہ مٹی بڑی زرخیز ہے ساقی‘‘
ارشاد ِباری تعالیٰ ہے:۔فالھمھا فجورھا و تقوھا
ہرنفس میں گناہ اور تقوی کا الہام کر دیا گیا
جنابِ صدر!
حضرت اقبال رحمۃ اللہ علیہ سمجھتے تھے کہ خالق کائنات نے انسان کوفطرتِ سلیم پر پیدا فرمایا ہے اور ہر انسان کی فطرت میں خیر اور شرکا مادہ رکھ دیا گیا ہے اور جب انسان اللہ تعالیٰ کے بتائے ہوئے راستے پرعمل پیرا ہو کر نیکی کی طرف گامزن ہوتا ہے تو وہ فرشتوں سے بھی آگے نکل جاتا ہے اور اسے انسانیت کی معراج نصیب ہوتی ہے مگر جب انسان ابلیس کے بتائے ہوئے راستے پر چلتا ہے تو جہالت و گمراہی اس کا مقدر بن جاتی ہے اپنے نفسِ امارہ کی پیروی کرتے ہوئے وہ ذلت کی پستیوں میں نیچے اتر جاتا ہے لیکن انسان کے دل میں اُنس اور محبت کا جذ بہ فلاح اور خیر کا عنصر ہمیشہ موجود رہتا ہے جو کسی بھی وقت اس کے من میں زور پکڑ لیتا ہے اور انسان اپنے اصل مقصد کی طرف واپس پلٹ آتا ہے اسی لیے اقبال امید رکھتے ہیں کہ میری قوم کے نوجوان اپنے مقصدِ حیات سے ہٹ گئے ہیں۔ غیروں کی اندھی تقلید میں اپنا جو ہرحقیقی کھو چکے ہیں۔ تن آسانی اور من فراموشی نے ان کا قومی وقار چھین لیا ہے یقینا یہ ایک دن اپنے ماضی اور اسلاف کے کارناموں کی طرف واپس پلٹیں گے اور اپنا کھویا ہوا مقام حاصل کریں گے۔ اسی لیے اقبال رحمۃ اللہ علیہ فرماتے ہیں۔
دلِ مردہ دل...
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.
Learner writing has been an object of key interest to researchers since long and much research has been carried out in this regard using a vast array of methodologies. Previous research on Pakistani learner English is not only limited in its scope, but has shortcomings regarding the employed methodologies, since they are mostly highly subjective and unreliable. On the other hand, a few researches are backed up with quantitative evidence as they focus on the use and frequency of individual linguistic features. Comparative studies made in this regard mostly focus on comparing Pakistani learner data with that of native speakers in order to demonstrate inadequacies in Pakistani learners’ use of English language. However, the comparisons are not only insufficient, but also fall short of a sound theoretical basis. The advent of Biber’s multi dimensional analysis approach brought with it a holistic view of language evaluation, demonstrating how patterns of co-occurring linguistic features work together to perform different functions in language. The approach triangulates quantitative analyses employing statistical techniques with qualitative interpretation of language functionality. The present study aims at presenting comparative analyses of Pakistani learner writing against other varieties of World Englishes on the basis of this approach. The purpose of this study is to explore variation that lies between Pakistani English and three main varieties of World Englishes; ENL, ESL, and EFL, in terms of learner writing. The comparisons are made on five dimensions of 88 multi-dimensional analysis and three new dimensions of variability specific to learner argumentative writing. Finally, statistical evidence suggests that there is significant variation between the four population groups. The findings have been discussed in the light of respective co-occurring linguistic features of each dimension, with reference to previous research work on Pakistani learner writing.