Contents

1.

Introduction:........................................................................................................... 2

1.1 Research Question..........................................................................................3

1.2 Objectives:.......................................................................................................3
2. Literature Review:...................................................................................................... 4

2.1 Tarbiyah:.........................................................................................................6
2.2 Tadib:.............................................................................................................6
2.3 Taalim:...........................................................................................................7
3.

Methodology:.......................................................................................................... 9

3.1 Different Data for Different Research Question:........................................9

a. Data Sources:....................................................................................................9
b. Secondary Sources:..........................................................................................9
c. Primary Sources:..............................................................................................9
3.2 Research Population:.....................................................................................9
3.3 Sampling:........................................................................................................9
3.4 Data Analysis:.................................................................................................9
3.5 Ethical Consideration:...................................................................................9
3.6 Limitations for the Methodology:...............................................................10
6. Reference:................................................................................................................ 11

1. Introduction:
Pakistan's creation is based on religion. It based on two nation theory. In the sub-continent
Muslim & Hindu were living together since thousand years. In 1935 British Government
introduced an act. In that act primacy was given to provincial Government. After that election
was held on base of 1935 act. In that election congress got explicit majority. After getting
majority congress make a programmed to colophon the pyrexia of the Muslim. That's why Hind
banned on Muslim religion. Hind made a noise outside the Mosque while Muslim were praying.
In Government job there was no quota for Muslims. In school Hindu implement Hindi beside
Urdu language. In this consequences Muslim demand for separate homeland in which they live
according to their religion. In 1940 in the Resolution of Lahore Quaid-e-Azam describe itself
about two nation theory. After that Muslim struggled hard for separate homeland.
At last Pakistan came into existence on 14 August 1947. After that Objective Resolution were
passed by the constituent assembly of Pakistan on 12 March 1949. Prime Minister Liaquat Ali
Khan presented it before the constituent assembly. In that resolution it was proclaimed that future
constitution of Pakistan would not be modelled entirely on a European pattern, but on the
ideology & democratic faith of Islam because Pakistan was got on the name of religion or two
nation theory. because Muslim believe on one Allah whereas Hindu believe on several gods.in
the objective resolutions there was following resolutions there was following principles.
Sovereignty over the entire universe belongs to Allah Almighty alone and the authority which he
has delegated to the state of Pakistan through its people for being exercised within the limits
prescribed by the Him is a sacred trust. the Muslims shall be enabled to under others lines in the
individual and collective spheres in accordance with the teaching of requirements of Islam as set
out in the Holy Quran and Sunnah but after independence Muslim rulers forget their aim and put
their ambition of Islamic homeland on side and did not pay attention on Islamization.
Their all attention was only own on their ministry General Zia was a four-star rank army general
who served as the 6th president of Pakistan. Islamization was the primary policy or counterpace
of the government of General Muhammad Zia-ul-haq, the ruler of Pakistan from 1877 until his

death in 1988. Zia has also been called the person most responsible for turning Pakistan into a
global center for political Islam.
Zia-ul-haq committed himself to enforcing his interpretation of Nizam-e-Mustafa (rule of the
Prophet Muhammad) i.e. to establish an Islamic state and enforce Sharia Law.
1.1 Research Question
Q. How is the idea of Islamization of education described and explained by academics around
the world.
Q. What practices are adopted in Pakistan to materials the idea of Islamization of education?
1.2 Objectives:

To understand the relation behind Islamisation of education in pakistan that it came

across the map of Islam

To understand the spirit of people of pakistan that they preferred Islamic education rather

than secular education

To understand the caliber of universities and other alma maters how they interpret Islamic
education.

1.3 Significance:
Pakistan came into being in the map of the world on the footing and spirit of Islam. So
Islamization of education in Pakistan was based on the saying the founder of Pakistan is Quaide-Azam. It is researcher that our situation lies in following the golden rule of conduct set for us
by our great law given by the Holy Prophet PBUH of Islam. When any state into being the she
raises her slogan and moto where is a reason for her creation so by implementing Islamic
educational perspectives in Pakistan was meet that the goal is to achieve the spirit of Islam.

2. Literature Review:
Attas, S. M. N. A. (1978),

Islamic Education Movement which is otherwise widely known as the

Movement for the Islamization of Knowledge as a new phenomenon started its journey
sometimes in 1977-1978. A group of scholars thought that the educational system in the Muslim
World is not fulfilling the needs of the Muslim countries and that it should be thoroughly revised
and updated. In this backdrop, the first Islamic Educational World Conference was held in
Makkah in 1977 in which more than 300 academicians, scholars and intellectuals participated.
The first Conference made certain significant recommendations for the Islamization of
Knowledge. Later more such Conferences were held in other parts of the world in
which Ulama, academicians, scholars and intellectuals of various countries joined. Such
Conferences were held, among other countries, in Pakistan, Indonesia and Bangladesh. This
writer had the opportunity to take part in the Conference held in Dhaka in 1980. These
Conferences helped to a great extent in crystallizing and conceptualizing what should be the
future shape and structure of the Islamic Education. Later notable institutions like International
Institute of Islamic Thought (IIIT), USA joined in this Movement. The prime focus of activities
of IIIT since then had been on the Restructuring of Thought and Islamization of Knowledge
including Islamization of Education.
There is two concepts of education Muslim and other is western. Muslim concept can be further
divided concepts that is called islamisation of knowledge. As we all know Islam is complete code
of religion and it covers all aspects of life we know Islamic concept of education is derived from
Quran and Sunnah. On the other hand, we talk about the concept of islamisation thats means the
education and knowledge is particularly sacrifice education or knowledge is borrowed from west
and translated in our religion. Initially this idea was floated by sir Syed hmed khan in 1864 in the
name of scientific society. The main purpose of establish this society is to translate the scientific
work of English and other European language in Urdu and Hindi. The purpose of western
education is to make just good citizens and on the other hand we talk about the Islamisation that
makes the good human beings. There is lot of difference between good citizens and human
beings.
Attas, A., & Naquib, S. M. (1995),

the impact or significance of process of Islamisation on the

concept and pursuit of knowledge. Islamization of knowledge means incorporation into every
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discipline specific unit of glorious Quran and Hadith, Allah, Holy Prophet (S.A.W.W) in order to
guide both teacher and learner to understand the organic unity to mutual harmony compatibility a
total dependence of all knowledge on the two fundamental sources of sharia or Quran and
Sunnah.
Brohi, A. K. (1988),

the turn education has totally different meaning in Islam as compared to

western societies according to westerners an educated individual is one who possess critical
thinking with logic and perceive the situation without any external interference and biases with
esthetic sensitivity but Islam goes one step ahead in this regard according to Islam an educated
person is one who not only possess the above characteristics but also perform practically in his
personal and societal life by giving importance to moral values and ethics.
For example: In west a person got master or doctorate degree is considered educated.
Al-Frq, I. R. (1992), i t

means according to westerners an individual who has a degree or

certificate of an educational institution is educated irrespective of fact whether normally corrupt

or not. But Islam reject this concept out rightly. For being educated person Islam considered
morality and right conduct as top most priority. According to Islam an educated person live life
with his acquired knowledge and morality. This concept is rightly mentioned in Quran where
Allah Almighty said we send prophets to teach wisdom and further said Only people of
knowledge fear from God. In another verse Allah Said But the best provisions is right conduct
so fear Me, O ye that are wise
Now we discuss the concept of Islam about education. Islams education system is consisting
of three founding pillars, which are as follows:

Tarbiyah
Tadib
Taalim

2.1 Tarbiyah:
It means to train and educate the individual ethically and spiritually in order to make him a fully
mature person.
According Sheikh Ahmed Awais
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 Tarbiyah in Islam is very important, for indeed all of the Deen is based on Tarbiyah. This starts
first of all with the education and training of our own selves, then of our families and then of the
community at large. But this Tarbiyah is most important with respect to our children
From the above quotation it is clear that Islam require the Tarbiyah in three stages. First of all we
must strive to get education and training for ourselves, secondly we must educate and train our
families especially our children. As Islam emphasized the training and education of children a
lot. Children are flexible so it is very easy to mould their personalities. They are free from
personal biases and prejudices, they can absorb all the knowledge and information given. Hence
it is very easy to build their personalities according to set values and ethics. And lastly educate
and train the whole community of society which lead to the Tarbiyah of Ummah. In this way we
are successful in educating and training of all the components of a society.
2.2 Tadib:
It is second founding pillar of Islamic education system. It means the instilling and inculcation of
Adab in man. It deals with social aspect of society which involve the character development and
good social behavior. So Tadib ensures that all the mankind live together in a state of peace and
happiness with high moral and ethical values as defined by Divine Law.
Tadib helps us to preserve and transmit the cultural heritage and social values. In this way
Shariah integrate the political, social and economic issues at one single platform and eliminate
the concept of separation of religion from state. For example, just imagine a situation where the
Government or ruling elite are politically, social, morally and economically corrupt then the
result must be ultimate destruction and demise of the society and country too. But Tadib lead us
to obey the basic social norms of Islam set up by the Holy Prohet (S.A.W.W) in the form of
Sunnah and Hadith. So Tadib built that values in the society which make its foundations of
morally too strong, that lead to real development of Ummah. In this way Islamic education
system focus on production of a good man than a good citizen because a good man must be a
good citizen but a good citizen may not be a good man.
2.3 Taalim:
The third and last founding pillar of Islamic education system is Taalim. It means acquisition
and imparting of information and knowledge through instructions and teaching.
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According to Syed Hussain Nasar in Arabic language To know ultimately means to be

transformed by the very process of knowing similar Imam Ghazali said, Be sure that
knowledge alone is no support. If a man reads a hundred thousand scientific subjects and
learning them but does not act upon them, his knowledge is of no use to him, for its benefit lies
only in being used
It means Taalim require a man to acquire the knowledge that is useful for him, his family and
the society and then impart it to his fellow men. The concept of Taalim is narrated in the
following Quranic verses and Hadiths.
Allah Almighty said in Quran about Rasul Allah (S.A.W.W)
Lord increase my knowledge
There are a lot of hadiths in respect of Taalim some of them are as follows.
Rasul-Allah (S.A.W.W) said, Acquire knowledge even if you have to go to china. Again said,
Acquiring knowledge is obligatory to every male and female. Attain knowledge from cradle to
the grave.
From the above discussion it is clear that Islamic education system is so comprehensive and
practically beneficial for all the components of the society that no any other system can compete
with it. This system is framed by Allah Almighty who is our Creator. He has complete
knowledge of our strengths and weaknesses. Therefore, He give us a best suitable system of
education that is free from error and mistakes if interpreted and implemented in letter and spirit
without any personal biased and likes and dislikes. It must give us a good man, a good family
and hence a good society. It leads us to the way of our lost grandeur.
In the end, I quote you a hadith which shows the owner and status given by Islam to a
knowledgeable person, A drop of sweat of the brow of a thinker is better than thousand blood
drops of the martyr.

3. Methodology:
The method is used qualitative method. The descriptive and analytical approach is used for the
study.

3.1 Different Data for Different Research Question:

a. Data Sources:
The both sources are used for the study such as primary and secondary for the information about
the topic.
i. Primary data 3,4 authors Naqib Attas and Ismail Farooqi to identify and 2 have to explain
further.
ii. Data collection in depths interviews.
b. Secondary Sources:
Published articles, books, library, google, bibliography are used in the secondary sources for the
background of the topic.
c. Primary Sources:
For the primary sources the in-depth interviews is used to get the information about the topic.
3.2 Research Population:
The research population for the primary source is the educated people of the universities of the
UMT, PU, and UE. The age of targeted population is 23 to 30 to know about the awareness of the
people Islamization of the education in the youth.
3.3 Sampling:
The sampling is used by the in-depth interview by the target research population. The 25-30 indepth interviews will be collected from the people of the universities.
3.4 Data Analysis:
The content analysis will be used for the current study.
3.5 Ethical Consideration:
The ethical consideration will be taking form the students. The brief introduction will be given to
the students before the in-depth interviews.
3.6 Limitations for the Methodology:

To cover the whole population of the universities is the big hurdle.

To students knowledge about the information about the topic.

To collect the relevant information about the topic is a hurdle for the study.

6. Reference:

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