حضرت محمدﷺ کے معجزۂ معراج اور اسراء کے متعلق سرسید احمد خان کا تصور

Amongst other miracles of the Prophet Muhammad (PBUH), ISRAA and MAIRAAJ are one of the well-known miracles that have been discussed a lot in Sirat-ul-Nabi. This article, therefore, has brought under discussion the occur-rence of this miracle in the light of Qura’n and Ahadith in details.  Furthermore, it has also been discussed whether the occurrence of this miracle was physical or spiritual in its nature.  The concept of Sir Syed Ahmed Khan regarding this miracle has also been discussed; where he support his arguments with reference to some Ahadith, that the entire situation concerning the miracles was merely a dream and this miracle did not take place in physical form. According to him, this is against the law of nature. In this article the explicit concepts of Sir Syed Ahmed Khan have been rejected with the arguments given by the Majority of the Scholars and Muslim thinkers.

Archetypal Identification and Psycho Psycho- Spiritual Well Being: the Influence of Well-Being: Archetypal Polarity on Religiosity Hetypal Spirituality and Neuroticism

The concept of personal growth is highly important for human welfare. According to Jungian model of human development, personal growth and maturity refers to the search for completion which is universal, cross-cultural, and spiritual (Freeman, 2006). Using holistic approach, the question of the personal growth and maturity in relation to psycho-spiritual wellbeing has been explored in the sample of 500 adult population of Khyber Pukhtunkhwa. The sample was composed of 262 men (52.4%) and 238 women (47.6%), whose age ranged from 17 to 47 with the mean age of 26.05 ± 6.381. The personal growth was gauged through the Pearson-Marr Archetype Indicator (Pearson, 2002). Spiritual Wellbeing Scale by Paloutzian and Ellison (1991) was used to measure existential and religious wellbeing which was supplemented with Subjective-Psychological Wellbeing Scale of Diener and Biswas-Diener (2008). Later, the two scales were validated against the Islamic Religiosity Scale (Khan, 2006) and Depression Anxiety and Stress respectively. The results were discussed in terms of hypotheses involving the meditating role of archetypes in psychological maturity and psycho-spiritual wellbeing. The evidence implicating psychological maturity in the determining of religiosity, spirituality and wellbeing was compelling. All of the main and most of the secondary predictions were confirmed. Multiple comparisons showed significant relationship of psychological maturity with age, gender and early life experiences of the respondents, F (2, n=500), 127.686, p<.01.; X2 (2, n=500) 33.476, p<.01.; and X2 = (9, n=500) 125.46, p<.01., respectively. As predicted, it was discovered that psychologically mature respondents obtained higher scores on all measures of subjective-psychological and spiritual wellbeing. Spiritual poverty apparently resulted when a respondent’s major identification was with the lower levels of ego and soul. Moreover, neurotic tendencies significantly reduced with psychological maturity and religious participation. As such these results confirm the importance of psychological maturity on psycho-spiritual wellbeing. ii