دنیا اس وقت گلوبل وِلج بن چکی ہے۔ ایک دوسرے سے آزادانہ تجارت ،دفاع،تعلیم ، ٹیکنالوجی ، توانائی اور ماہرین کے تبادلوں کے معاہدے ہو رہے ہیں۔کوئی بھی ملک معاشرتی ، معاشی، تجارتی اور سیاسی طور پر ایک دوسرے کے رابطے اور تعاون کے بغیر نہیں چل سکتا اور یہ وقت کی ضرورت بھی ہے کہ ایک دوسرے کے ساتھ اچھے تعلقات رکھے جائیں ۔ دفاع ، توانائی ، تعلیم ، جدیدٹیکنالوجی ، تجارت، ماہرین اور قرضوں کی وجہ سےمسلمان ممالک عالمی برادری کے ساتھ تعاون پر مجبور ہیں حالانکہ سب سے زیادہ وسائل مسلمانوں کے پاس ہیں لیکن ان وسائل کوصحیح طورپر استعمال نہ کرنے اور آپس میں اتفاق واتحاد نہ ہونے اورصحیح منصوبہ بندی نہ کرنے کی وجہ سے عالمی ادارے اور عالمی برادری مسلمانوں سے اپنی مرضی کے مطابق کام کرواتی ہے، پا لیسیاں تبدیل کرواتی ہے اور ان کی ہدایات پر عمل کرنا ہماری حکومتوں ومقتدرشخصیات کی مجبوری ہے۔ حدود و قصاص سے متعلق قانون سازی اور ان قوانین پر عمل درآمد کے سلسلے میں مسلم دنیا کو بین الاقوامی طور پرعالمی برادری کے رویوں کی وجہ سے کافی مشکلات کا سامنا ہے ۔ یہ مشکلات اور مسائل مندرجہ ذیل ہیں:
Essentialism represents one of the branches within the realm of educational philosophy. The emergence of this perspective can be traced back to a response against the absolutist and dogmatic tendencies of medieval symbolism. Subsequently, it formulates a structured and all-encompassing understanding of humanity and the universe, tailored to the contemporary demands. The essentialist viewpoint in education asserts that a foundational approach, contrasting with a wholly flexible stance, can serve as a foundation for cultivating a steadfast and unwavering outlook, one that is less prone to fluctuations and inconsistency. Consequently, education should be grounded in enduring values that promote stability, have stood the test of time, exhibit clarity, and are deliberately chosen.The essentialist philosophy of education aims to reintroduce a return to traditional culture. Advocates of this philosophy hold the belief that ancient cultures possess numerous virtues capable of benefiting the progression of humanity. Their emphasis is on reverting to cultural practices that have existed since the inception of human civilization, with a primary focus on the cultural advancements that transpired during the Renaissance period, spanning the 11th to 14th centuries AD. The Renaissance was marked by significant efforts to rekindle the realms of science, art, and classical culture, particularly those hailing from the eras of ancient Greece and Rome. In contrast, the Islamic philosophical perspective on education and the concept of essentialism exhibits distinctions. These differences arise from varying interpretations concerning the interrelation between God, human beings, and the natural environment. The philosophical underpinnings of Islamic education find their foundation within the core concepts of Islam, encompassing the Quran and Hadith, as well as insights from distinguished Islamic scholars and thinkers.
Chapter 1, 'What is Metaphysics' focuses on basic issues related to metaphysics consequently to its scientific, philosophical and religious interpretations in the backdrop of prevalent scientific concepts about universe, aspects related to time and space and issues of mysticism. After elaborating literal and terminological meanings of metaphysics its definitions in various dictionaries, explanations by different scholars and interpretations through encyclopedias and web sites have been carried out for better comprehension. Since individual, God and universe are three basic fundamentals of metaphysics, therefore, metaphysical elements in its different manifestations and forms related to scientific, philosophical and religious mythologies in through Urdu short stories have been explained. Chapter 2, covers metaphysical elements in Urdu short stories of first period from 1901 to 1936. Evolution and interpretations of creation of life and universe (of this period) have been attempted. An endeavor has been made to trace primitive elements of metaphysics in the writers of Urdu short stories like Rashid-ul- Khairi, Sultan Haider Josh and Prem Chand. In progression, elements of metaphysics emanating from the love for nature of the romantic writers and its influence in early Urdu short stories from novels, folk tales, Hindu philosophies 'Avagavan' and 'Mukti' have been considered. Chapter 3, covers 'Metaphysical Elements in Urdu Short Stories in Second Period from 1936 to 1047'. Novel philosophical interpretation of Carl Marx philosophy and precedence of matter over soul has been analysed. In addition, those metaphysical elements which entered into Urdu short stories under the influence of ideas of Freud and Yong have also been included. Chapter 4, pertains to 'Metaphysical Elements in Urdu Short Stories after Creation of Pakistan'. Causes of revival of romanticism in the fifties have been explained. An analytical appraisal of short stories of important writers has been carried out in the preview of effects of knowledge of existence and new mystical approach. Elucidating effects of different metaphysical philosophies on romantic short stories, metaphysical elements in Greek and Hindu mythologies in short stories of A. Hameed have been indicated. Chapter 5, with the title, 'Metaphysical Elements in Urdu Short Stories from Sixties to-date' deals with new scientific revelations and new discoveries about the universe and existence under the influence of modernism. New background of sensibility has been discussed as how socio-political and cultural environments affect new approach regarding life and universe. Understanding of new dimensions of time and space in the context of Hindi mythology, mysticism and Islamic myths has been done. Analysis of short stories of prominent writers of this era has been carried out. Chapter 6, consists of an overall review of various facets of metaphysical elements with evolving trends in romanticism, mysticism, Hindi, Greek and Islamic mythologies and other religious rituals. In the end findings of entire discussion leading to some recommendations have been included to promote metaphysical elements in Urdu short stories.