In this dissertation we propose to undertake a comparative analysis of the cosmological doctrines of Eriugena and Ibn ‘Arabi> in order to show that in spite of belonging to different religious, historical and geographical contexts, their views show remarkable similarities on the concept of God, nature and man and their correlation. Their conceptions of totality and its division are similar, while Ibn ‘Arabi>’s picture is more comprehensive in view of his accommodating absolute not-being. Both connect ontology with intelligibility and present perspectival ontologies. Eriugena and Ibn ‘Arabi> alike extend the term “God” to include “theophanies.” They are agreed on Divine unknowability, self-creation and they both synthesize negative and affirmative theologies. However, in view of their different conceptions of “knowledge” they disagree on the possibility of Divine Self-knowledge. Eriugena''s “primordial causes” which mediate God and creation, are shown to be functionally similar to Ibn ‘Arabi>’s “fixed entities” and the ontological status of both is similar. However, the former are contained within the Logos while the latter are not contained within the Perfect Man. We argue that the way Eriugena and Ibn ‘Arabi> relate the world to God is similar by showing resonance between Eriugena’s notion of “participation” and the doctrine of “Divine roots” we reconstruct from scattered passages of Ibn ‘Arabi>’s magnum opus . We also show that Eriugena’s understanding of “theophany” is completely in line with Ibn ‘Arabi>’s view of the nature of al-tajalli> . Our exposition of the Divine roots theory also includes a discussion of Ibn ‘Arabi>’s views on the relationship between God and ten categories which he, unlike, Eriugena, connects ontologically to the Divine nature. Finally, we show how, on the one hand, Eriugena and Ibn ‘Arabi> alike relate man to Godix via the notion of imago dei , on the other, they relate man to the created nature by viewing nature to be contained by man. It is shown that Eriugena and Ibn ‘Arabi> agree not only on broader outlines but in certain important details as well, for instance, the way they understand the meaning of human deiformity is same. On the methodological side, the most prominent feature that is shared by these two philosophers is their keenness to relate philosophical doctrines and notions to their respective Scriptures. We observe, however, that whereas Eriugena’s interpretation of the Bible seems in most of the cases to be allegorical and arbitrary, when Ibn ‘Arabi> interprets the Qur’a>n he is extremely careful regarding its letter and offers his creative interpretation more often than not within the interpretational space allowed by the text itself. Another methodological insight that is common to both is that instead of aligning themselves with extreme positions on most of the important questions, they usually prefer midway house standpoints which enable us to see the pros and cons of all options. We conclude by making a case for the importance and practical relevance of the results of our comparative analysis. We argue that by considering the world to be a theophany and contained within man who is created upon Divine image Eriugena and Ibn ‘Arabi> give us the conceptual keys to reconstruct a worldview that is based on perfect harmony between God, man and created nature and it is this view that is really needed to come to terms with the environmental crisis our world is facing. Moreover, their tendency to take middle positions and indeed the way they situate the world between absolute goodness and absolute evil offers us a cosmology of tolerance. This cosmology requires that instead of having recourse to “either/or” logic of the sword we see everything as consisting of elements of goodness and imperfection.
مشفق خواجہ یہ خبر نہایت افسوس کے ساتھ سنی جائے گی کہ کراچی میں ۲۱، ۲۲؍ فروری کی درمیانی شب میں جناب مشفق خواجہ صاحب کا انتقال ہوگیا، وہ اردو کے ممتاز محقق، نقاد، کالم نویس اور مزاح نگار تھے، خواجہ صاحب کو دل کی بیماری تھی، گزشتہ برس اس کا کامیاب آپریشن ہوا تھا، مگر پھر گردے کی تکلیف شروع ہوگئی جو بڑھتی گئی، انتقال سے ۴-۳ روز قبل طبیعت زیادہ خراب ہوگئی تو وہ اسپتال میں داخل کیے گئے جہاں انتقال ہوگیا، خواجہ صاحب کو علم و ادب سے بڑا شغف تھا، انہوں نے اپنی ادبی، تنقیدی اور تحقیقی نگارشات سے اردو ادب میں اہم جگہ بنالی تھی، وہ بہت اچھے مزاح نگار بھی تھے۔ خامہ بگوش کے نام سے اس فن میں اپنا جوہر خوب دکھاتے تھے، مرحوم کو دارالمصنفین سے بڑا لگاؤ تھا، ابھی دو برس پہلے اس کی اکثر کتابیں منگائیں تھیں، معارف بھی برابر ان کے مطالعہ میں رہتا تھا، ہندوپاک میں زرمبادلہ کی دشواری سے اہل علم کو بڑی پریشانی ہوتی ہے، معارف نہ ملنے سے خواجہ صاحب بھی بہت پریشان رہتے، اس کا علم جناب عبدالوہاب خاں سلیم صاحب کو ہوا تو وہ ان کا چندہ بھیجنے لگے اور تاکید کی کہ پیسے کی وجہ سے ان کا معارف نہ بند کیا جائے، اﷲ تعالیٰ خواجہ صاحب کی مغفرت فرمائے۔ (ضیاء الدین اصلاحی، مارچ ۲۰۰۵ء)
کوئی دوسرا مشفق نہیں ہے (ڈاکٹر رفیع الدین ہاشمی) انسان اپنی خلقت اور سرشت میں گوناگوں آرزؤں، خواہشوں اور تمناؤں کا مرقع ہے اور اس کی پوری زندگی ان ہی تمناؤں اور آرزؤں کی تکمیل و تزئین میں گزر جاتی ہے، خاک کا یہ پتلا بالعموم خواہشات نفس کا اسیر رہتا ہے اور حیات مستعار کی پوری نقدی کھیل تماشوں میں صرف کردیتا ہے، زر و مال کی طلب اور...
Sheikh Molana saleem ullah khan was born in Muzaffer Nagar in India. He belongs to hasan pur. He get degree of dura-e-nizami from Dar-ul-Uloom Deoband. In Deoband he received Education of Quran, Hadith and other related sciences through learned scholars of the time which includes Molana Hussain Ahmed Madani, Molana Izaz Ali, Molana Idrees kandahalvi and other religious personalities. After his education he start teaching and served as a teacher in many madaris. He was a prominent and renowned scholar.1n 1967 He laid the foundation of Jamia Farooqia Karachi. His entire services have been so much blessed by Almighty Allah that since its foundation, till now the Jamia has advanced a long way in Islamic Education and related fields which seems almost unbelievable. He left many books which based on his writing and narration of Hadith during different session of dura-e-Hadith. In this Article, I have tried my level best to elaborate sheikh saleem Ullah khan’s services as Author for Islamic literature and specially for Hadith Nabvi(s.w).
This investigation is a case study focusing on the ‘impact' of the Institute for Educational Development (IED)'s Visiting Teacher (VT) Programme on one of IED's co-operating schools, by examining the professional educational development of selected teachers engaged in activities at different levels of the same system. The study examines literature on various attempts made in the field of professional development of teachers in United States of America (USA) and United Kingdom (UK) and educational change as a result of these efforts. It initially looks at concerns and anxieties VTs faced before the commencement of the VT Programme, and after re-entry to their school. It also examines VTs' expectations and needs from the Programme, their perceptions of teaching before the VT Programme and changes leading to the professional development of teachers, and significant learning that occurred on the VT Programme. Challenges or constraints faced by the VTs in implementation of new practice, initiatives taken by VTs and support from administration (management and heads) are also presented. Major findings of the study indicate that the vision and the mission statement talked about so passionately by the management and head was not manifested among a majority of the teachers. Secondly, professional development as strongly supported and promoted by the management, was not shared or discussed with the community of teachers. Thirdly, lack of opportunities provided by some heads for VTs to implement their learning into practice in the classroom inhibited VTs efforts to modify, or learn from their mistakes. Fourthly, workshops did not appear to serve the purpose of disseminating knowledge and sustained learning for a majority of teachers given the limited time for monitoring and follow-up by heads and VTs. Reflective practice was observable in only 60% of the VTs, as compared to earlier evidence of journal writing on the programme which was 80%. Significant learning in areas such as unit planning, co-operative learning, activity-based learning were observed. The general findings reveal that the majority of teachers made a major shift in their beliefs and perceptions of teaching and learning, from a move away from more traditional modes of teaching to more innovative approaches to teaching. Finally, certain limitations and implications of the study are presented together with some recommendations for future professional teacher education.