ALLAMA IQBAL OPEN UNIVERSITY, ISLAMABAD

Course: Islamic of Education (6505)

Semester: Spring, 2022
Level: M.A/M.Ed.
Registration No. 0000274658

Assignment 2
Q. 1 Give historical perspective of teaching in Islam. Also discuss the position of teacher in Islamic
history.
Throughout Islamic history, education was a point of pride and a field Muslims have always excelled
in. Muslims built great libraries and learning centers in places such as Baghdad, Cordoba, and Cairo.
They established the first primary schools for children and universities for continuing education.
They advanced sciences by incredible leaps and bounds through such institutions, leading up to
today’s modern world.
Attitudes towards education
Today, education of children is not limited to the information and facts they are expected to learn.
Rather, educators take into account the emotional, social, and physical well-being of the student in
addition to the information they must master. Medieval Islamic education was no different. The
12th century Syrian physician al-Shayzari wrote extensively about the treatment of students. He
noted that they should not be treated harshly, nor made to do busy work that doesn’t benefit them
at all. The great Islamic scholar al-Ghazali also noted that “prevention of the child from playing
games and constant insistence on learning deadens his heart, blunts his sharpness of wit and
burdens his life. Thus, he looks for a ruse to escape his studies altogether.” Instead, he believed that
educating students should be mixed with fun activities such as puppet theater, sports, and playing
with toy animals.
The first schools
Ibn Khaldun states in his Muqaddimah, “It should be known that instructing children in the Qur’an is
a symbol of Islam. Muslims have, and practice, such instruction in all their cities, because it imbues
hearts with a firm belief (in Islam) and its articles of faith, which are (derived) from the verses of the
Qur’an and certain Prophetic traditions.”
The very first educational institutions of the Islamic world were quite informal. Mosques were used
as a meeting place where people can gather around a learned scholar, attend his lectures, read
books with him/her, and gain knowledge. Some of the greatest scholars of Islam learned in such a
way, and taught their students this way as well. All four founders of the Muslim schools of law –
Imams Abu Hanifa, Malik, Shafi’i, and Ibn Hanbal – gained their immense knowledge by sitting in
gatherings with other scholars (usually in the mosques) to discuss and learn Islamic law.
Some schools throughout the Muslim world continue this tradition of informal education. At the
three holiest sites of Islam – the Haram in Makkah, Masjid al-Nabawi in Madinah, and Masjid al-Aqsa
in Jerusalem – scholars regularly sit and give lectures in the mosque that are open to anyone who
would like to join and benefit from their knowledge. However, as time went on, Muslims began to
build formal institutions dedicated to education.
From Primary to Higher Education
Dating back to at least the 900s, young students were educated in a primary school called a maktab.
Commonly, maktabs were attached to a mosque, where the resident scholars and imams would hold
classes for children. These classes would cover topics such as basic Arabic reading and writing,
arithmetic, and Islamic laws. Most of the local population was educated by such primary schools
throughout their childhood. After completing the curriculum of the maktab, students could go on to
their adult life and find an occupation, or move on to higher education in a madrasa, the Arabic word
for “school”.
Madrasas were usually attached to a large mosque. Examples include al-Azhar University in Cairo,
Egypt (founded in 970) and al-Karaouine in Fes, Morocco (founded in 859). Later, numerous
madrasas were established across the Muslim world by the great Seljuk vizier, Nizam al-Mulk. At a
madrasa, students would be educated further in religious sciences, Arabic, and secular studies such
as medicine, mathematics, astronomy, history, and geography, among many other topics. In the
1100s, there were 75 madrasas in Cairo, 51 in Damascus, and 44 in Aleppo. There were hundreds
more in Muslim Spain at this time as well.
These madrasas can be considered the first modern universities. They had separate faculties for
different subjects, with resident scholars that had expertise in their fields.
Students would pick a concentration of study and spend a number of years studying under
numerous professors. Ibn Khaldun notes that in Morocco at his time, the madrasas had a curriculum
which spanned sixteen years. He argues that this is the “shortest [amount of time] in which a
student can obtain the scientific habit he desires, or can realize that he will never be able to obtain
it.”
When a student completed their course of study, they would be granted an ijaza, or a license
certifying that they have completed that program and are qualified to teach it as well. Ijazas could be
given by an individual teacher who can personally attest to his/her student’s knowledge, or by an
institution such as a madrasa, in recognition of a student finishing their course of study. Ijazas today
can be most closely compared to diplomas granted from higher educational institutions.
Education and Women
Throughout Islamic history, educating women has been a high priority. Women were not seen as
incapable of attaining knowledge nor of being able to teach others themselves. The precedent for
this was set with Prophet Muhammad’s own wife, Aisha, who was one of the leading scholars of her
time and was known as a teacher of many people in Madinah after the Prophet’s ‫ ﷺ‬death.
Later Islamic history also shows the influence of women. Women throughout the Muslim world were
able to attend lectures in mosques, attend madrasas, and in many cases were teachers themselves.
For example, the 12th century scholar Ibn ‘Asakir (most famous for his book on the history of
Damascus, Tarikh Dimashq) traveled extensively in the search for knowledge and studied under 80
different female teachers.
Women also played a major role as supporters of education:
The first formal madrasa of the Muslim world, the University of al-Karaouine in Fes was established
in 859 by a wealthy merchant by the name of Fatima al-Fihri.
The Abbasid caliph Harun al-Rashid’s wife, Zubayda, personally funded many construction projects
for mosques, roads, and wells in the Hijaz, which greatly benefit the many students that traveled
through these areas.
The wife of Ottoman Sultan Suleyman, Hurrem Sultan, endowned numerous madrasas, in addition to
other charitable works such as hospitals, public baths, and soup kitchens.
During the Ayyubid period of Damascus (1174 to 1260) 26 religious endownments (including
madrasas, mosques, and religious monuments) were built by women.
Unlike Europe during the Middle Ages (and even up until the 1800s and 1900s), women played a
major role in Islamic education in the past 1400 years. Rather than being seen as second-class
citizens, women played an active role in public life, particularly in the field of education.
Modern History
The tradition of madrasas and other classical forms of Islamic education continues until today,
although in a much more diminished form. The defining factor for this was the encroachment of
European powers on Muslim lands throughout the 1800s. In the Ottoman Empire, for example,
French secularist advisors to the sultans advocated a complete reform of the educational system to
remove religion from the curriculum and only teach secular sciences. Public schools thus began to
teach a European curriculum based on European books in place of the traditional fields of
knowledge that had been taught for hundreds of years. Although Islamic madrasas continued to
exist, without government support they lost much of their relevance in the modern Muslim world.
Today, much of the former Ottoman Empire still runs education along European lines. For example,
what you are allowed to major in at the university level depends on how you do on a certain
standardized test at the end of your high school career. If you obtain the highest possible grades on
the test, you can study sciences such as medicine or engineering. If one scores on the lower end of
the spectrum, they are only allowed to study topics such as Islamic sciences and education.
Despite the new systems in place in much of the Muslim world, traditional education still survives.
Universities such as al-Azhar, al-Karaouine, and Darul Uloom in Deoband, India continue to offer
traditional curricula that bring together Islamic and secular sciences. Such an intellectual tradition
rooted in the great institutions of the past that produced some of the greatest scholars of Islamic
history and continues to spread the message and knowledge of Islam to the masses.

Q.2 Critically analyze the educational philosophy of Sir Syed Ahmed Khan. Enlist his services in
cause of education.

Sir Syed Ahmed Khan was one of the most resplendent personalities of the 19th century. Altogether
a theologian, scholar, social reformer, educationist he was a rare combination of Muslim talents in
India. He was an intellectual giant who stood for dynamic movements of society. He molded the
destiny of the nation and established the supremacy of India in many matters -worldly and spiritual,
liberty of conscience and freedom of expression, hard work and struggle to make up the way. He had
his own educational philosophy and a dream to establish an institution which could impart western
education on oriental lines. This dream was actualized by establishing the Aligarh Muslim University.

His views and philosophy remained critical and influential in the national political scenario of
Pakistan. He knew that the rigid orthodox approach of Muslims was definitely harmful for them.
Therefore he began promoting western style, rational and scientific education and laid the
foundation of modern schools and journals and promoted as well as encouraged Muslim
industrialism. Global Islamic reformation was his main objective.Institutions Founded by him:He
founded the SCIENTIFIC SOCIETY of Aligarh, the first scientific association of its own type in India.
This society held annual conferences, disbursed funds for educational causes and regularly published
a journal on scientific streams in English and Urdu. Here again he felt that the socio economic future
of Muslims was threatened by their orthodox approach. His main educational objectives were
channelized by the ALL INDIA MUHAMMADAN EDUCATIONAL ASSOCIATION.
In 1859 he established GULSHAN SCHOOL at MORADABAD, VICTORA SCHOOL at GHAJIPUR in 1863;
in 1864 the SCIENTIFIC SOCIETY for Muslims and in 1875 he laid his milestone ALIGARH MUSLIM
UNIVERSITY. He said “Do not show the face of ISLAM to others; rather show your face as the
follower of trueIslam representing character, knowledge, tolerance, and piety.Influencing Factors on
Sir Syed: He was born with a silver spoon in his mouth. His family had deep bonds with Mughal
court. He had studied QURAN and science within the court. He had been in government service for
nearly 38 years and besides performing professional duties sincerely and wholeheartedly he was
able to devote considerable time and attention to literary and social work. In fact many of his books
were prepared during this period and the nucleus of his social and educational reform movements
was formed this time.He was a voluminous writer who wrote a number of books dealing with
historical and political issues and continued contributing hundreds of articles in the TAHZEEB UL
AKHLAQ and the Aligarh Institute gazette and frequently delivered public speeches in which he dealt
with topical problems. His political ideas have been culled from these scattered writings. He was not
only an academic thinker but also an educationist and a reformer. In him we do not find a
discussion of abstract political concepts but a treatment of only those political problems which had
relevance with the Indian political and social situation of that period. It is not possible to place him in
any particular school.Political events of ENGLAND that were taking place those days when England
was emerging the greatest world power in the second half of 19thcentury also laid a major influence
on him. Also he had a great faith in the supreme greatness of political ideals of Lord Gladstone and
liberal ideals of Lord Rippon.
Islamic and western were the two streams which influenced his whole ideology. He became familiar
with the ideas of the western thinkers, especially the Utilitarians through the English translation of
their work. These included POLITICAL ECONOMY, ESSAYS ON LIBERTY, REPRESENTATIVE
GOVERNMENT and SUBJECTING TO WOMEN. The essays of ADDISON AND STEELE on social
problems also indirectly supplied Syed’s political ideas and outlook. His essays were mostly based on
these ideas.His Faith in Religion: Like BURKE he had full faith in God and was mainly and deeply
religious in nature. He believed that man has been created by God to fulfill his noble projects.If he
does not try to seek this end; he is acting contrary to the plans of his creator. According to him social
and political movements are temporal and historical in nature. They cannot be understood except in
relation to the time and circumstances in which they take place. To study a political problem in
isolation or without looking into its genesis is bound to lead towrong results. His ideas on the sphere
of state action were very similar to those of J.S.MILL. To him the main function of state is to maintain
its authority in the country and save it from internal disorders and foreign invasion. After achieving
this purpose, the state should maintain peace and protect the lives, property and rights of the
people providingthem with all sorts of freedom. The establishment of the civil and criminal courts is
also one of the functions of the state.In an article entitled SELF HELP he says that no law however
good it may be, can make an idler laborious and a drunkard repentant since these results are to be
achieved by the individual himself without the interference of government.He believed that the zeal
of an individual for self help is the real foundation of his progress. And when this is found in many
individuals, then this is the actual root of national development, national strength and national
prosperity. But when the individuals go on depending on others, even if it be for the good of others,
they cannot progress. However we can say that such people like Sir Syed are of rare existence. We
have to give credit to him for original thinking and sincerity.
Q3. Describe the concept of self evaluation. Discuss which one is better internal or external
evaluation in Pakistan and Why?
Self-evaluation is the process of systematically observing, analyzing and improving one’s own actions
or results. Self-evaluation takes place at an individual level, but also at a department or
organizational level.
In the workplace, this method concretely means examining and evaluating one’s own professional
contributions. Various definitions are given to self-evaluation, but all include the features described
above.
A big advantage of this method in the workplace is the focus on practice. The self-evaluation process
is directly related to knowledge and experience in a specific work area. This leads to a high degree of
involvement and strong identification with the results the evaluation produces. This also increases
the willingness to draw conclusions about this and to implement changes in practice.
There are several ways to self-evaluate. Self-monitoring is a good way to track progress in actions or
growth. The use of feedback is also effective for assessing one’s own practices.
Analyzing your own actions or results is equivalent to reflecting. Examples of methods to support
self-evaluation are the Brookfield Model of Reflection, Johns Model of Reflection, Gibbs Reflective
Cycle and the Kolb Reflective Cycle.
The word assessment refers to a systematic process of collecting, understanding, and acting upon
the data related to a student. Furthermore, this data help in understanding the students learning
about what they know and what they do not know. Also, the performance of a student is done on
the basis of their educational experience. Besides, internal assessment refers to the evaluation of
the performance of students on the basis of their internal performance. On the other hand, external
assessment refers to the evaluation of student’s performance by outside persons like boards.
Internal Assessment
Internal assessment is the process in which the teachers and schools judge the students’
performance on the basis of his performance. Also, this process does not involve any outside person
for assessment.
The Need for Internal Assessment
The internal assessment helps to give credit in the final assessment. Also, it reduces the burden and
tension related to the final examination. In addition, it acts as a link which provides data related to
student’s performance. This gives teachers an opportunity to evaluate the students. Moreover, it
helps students in continuous learning.
Principles of Internal Assessment
The subject teacher prepares these assessments. Furthermore, it is continuous and does not replace
exams. It is a suitable evaluation technique and tool. Also, they carry a fixed portion of marks for the
assessment. Most noteworthy, it gives feedback to teachers so that they can improve their teaching.
On the other hand, it gives students a chance to improve their external assessment grade by seeing
internal assessment results. So, that student can improve their learning.
Advantages of Internal Assessment
It reduces the weight age of external assessment. Moreover, students engage themselves in study
throughout the year. The students will be more attentive to studying in class. In addition, it reduces
the chances of anxiety and nervous breakdown in students.
Disadvantages of internal assessment
There are chances that teacher may misuse it for their own benefit. Also, in the hand of the
inexperienced and insincere teacher, it can cause harm to students. Most noteworthy, it will lose its
importance due to unfairness, favoring a student, and bias-ness.
External Assessment
Outside persons prepare these assessment methods and they are responsible and involved in it.
Besides, it is done to give students the required certificate or degree or diploma for which the
student has applied.
Classification of External Assessment
The result of the external assessment is classified into various categories.
o The students who score 33% numbers just pass.
o Also, the score between 36 to 45% is third division passed.
o The score of 46 to 59% is second division passed.
o In addition, the score between 60 to 74% is first division passed.
o And a score of 75% and above is the distinction. Besides in the case of degree the collective
marks are considered.
Advantages of External Assessment
The first advantage of external assessment is that it helps students to know their performance. It
also helps them to know their knowledge level. In addition, it encourages them to learn and improve
their knowledge and grades. Also, it creates a competitive spirit in students. This spirit pushes them
to do their level best. For development, building personality and confidence it is very important.
Disadvantages of External Assessment
There are various disadvantages which can cause harm to student life and her/his career. These
include the use of unfair means like talking and cheating in the examination hall. Some students just
give a paper to only pass the exam to get average marks. In addition, external assessment only
covers a part or partial course of study. Most noteworthy, the result is not accurate as it gives an
unreliable result.

Q.4 Discuss the concept and need of Islamization in Pakistan.

Islamization Definitions Islamization or Islamification is the process of a society’s shift towards Islam,
such as found in Sudan, Pakistan, Iran, Malaysia or Algeria(Kennedy, 1996).“Islamization for the
Ulema and their parties means primarily the re-introduction of past institutions and practices with
no substantive change (Munir, 1954)”, hence, “Islamization has been confined to the
implementation of the laws of Sharia in their original form (Chawla, 2015)”. When Zia came into
power he introduced broad spectrum of punishments in the name of Sharia, flogging over the
several crimes e.g. rape, theft, murder, drinking, prostitution, adultery etc. These punishments were
to deter the criminal elements and to intimidate his opposition Saha & Carr, 2001). Zia was criticized
by his opponents that he raised the issue of Islamization to decrease the influence of Bhuto and
Peoples Party. In his early speeches, he said that Islam would be enforced in every walk of life, the
political, legal and economic reforms would be implemented according to the values of Quran and
Sunnah. Zia’s military rule was extended to eleven years and his polices in the name of Islam
increased militancy. The name of Islam was used to win the favour of religious groups, which is
perhaps the first time that a regime is using the name of Islam for legitimacy. He said that Pakistan is
made in the name of Islam (John, 2008). The Sharia courts were established with the benches of
Sharia located in all provinces and in the Supreme Court of Islamabad. Local level courts were
established in 1983 presided by religious judge named Qazi, the Qazi courts rarely announce verdicts
in most of the cases women were punished and men released (Lindholt & Muller, 2003). The
Islamization of Zia can be seen in four areas: Judicial reforms, Introduction of Islamic penal system,
Introduction of economic reforms and the Education policy(Weiss, 1986). The emphasis was on
complete implementation of Islamic system (Nizam-e-Mustafa). Zia created a new judicial review in
Islamic system of justice (Marvin, 2002). Non-Islamic practices were tried to be eradicated from the
country. Hadood ordinance was introduced; the system of Zakat and Usher was introduced. Zia
wanted to establish system of finance not based on ‘interest’ for this purpose recommendation for
Islamic financing was collected. The Zakat was collected from the first day of Ramazan from banks
and the Usher was collected from the yield of agriculture. Pakistan television was made more Islamic
and Arabic news was introduced for the first time on Pakistan TV. The Ramzan Ordinance was
promulgated and Nizam-e-Salat was introduced by Zia Ul Haq.
Literature Review
Cristorpher Jeffrelot discussed that after coming in to power General Zia put forth the major changes
in the basic ideology of army and nation as he replaced the “Unity, Faith and Discipline” formula by
Jinnah into “Iman, Taqwa and Jihad-eFisabilillah”. According to him Zia had religious temperament
and had deeper affinity with the religious groups like Tablighi Jamat (Jaffrelot, 2015). Lubna Kanwal
critically analysed the political regime, Zia try to widen his base of power and extend the span of his
rule, Zia used to aim at Islamization of the state system, as the single reason for his rule. During the
movement of 1977, as a most popular slogan for the introduction of Nizam-e-Mustafa the whole
movement acquired a significant public support. Considering the state of affairs, he maintained this
famous slogan and announced to reshape the political, social and governmental framework of the
state according to the Islamic values and principles which eventually became his foundation for
enticing and obtaining popular support. For the purpose of pursuing his policy of Islamization
General Zia divert his attention towards education, cultural values law and other sectors like
economy (Kanwal, 2015). According to Tauqir Hussain during his regime General Zia began to
introduce new meanings to the perceptions of war, conflicts and Jihad. Jihad was considered as
offensive as compare to Jihad as defensive war. Thus, during the Zia regime, Pakistani Jihadist Islam
was established, inducing a complete generation of militants. Many particular motivations also
aroused to find emphasis on it. Comprehensible security concerns were magnified by the political
ambitions of army’s political desire and pride as an institution, making strife and competition with
India were the ends (Hussain, 2009). Nasim Ashraf saw tenure of Zia with a different perspective
.Religion was the reason specified by General Zia ul-Haq to legitimize his dictatorial rule, which
extended more than 11 years. The reforms of Islamization were characterized by sectarian and
geopolitical struggles with the completely transforming the educational system of Pakistan. Religious
schools or madrasas were not only bourgeoned, but also were entitled to get government
beneficiation with international funding. After the Soviet incursion of Afghanistan in 1979, the US
poked Afghanistan and Pakistan to fight a “holy war” or jihad against the Soviets. Arab states were
persuaded to make funding to get the Communists out of the Islamic state of Afghanistan and for
the containment of Iranian revolution by Ayatollah Khomeini (Ashraf, 2009).
Hadood Ordinance by Zia ul Haq
In Pakistan’s legislative history many new Islamic laws were introduced and many Amendments
were made according to Islamic laws, these are few examples Muslim family law ordinance of 1961,
West Pakistan family courts act was amended with Islamic provisions, West Pakistan Muslim
Personal Law Shariat application Act 1962, West Pakistan Family Courts Act 1964 , Enforcement of
Hadood Ordinance 1979 .Law of Evidence is converted into Qanone Shahadat Ordinance 1984 ,
Dowry and Bridal Gifts (Restriction) Act 1976 , Punishment of Whipping Ordinance , Qazaf and
Hadood Ordinance was introduced in 1979. Hadood Ordinance was an effort towards Islamic System
of Justice and it was the first time in Pakistan’ history that such laws were implemented. Hadood
Ordinance as it said was according to Quran and Sunnah and its punishments are according to
Islamic teachings. It was implemented on drinking liquor, adultery, Theft and qazaf and if the Hadd
imposed the punishment of lashes, death sentence by stoning could be given. In the regime of Zia ul
Haq many Islamic laws were introduced, the law for the protection of women which was named to
save the sanctity of Chaddar and Chaar Devari. The women testimony was considered as half as
compare to man. And the number of witnesses was increased to four to prove a rape. Decreasing
the women status by Zia is condemned by Civil Society, and the people stood against the so called
Sharia of Genaral Zia. Many of the General Zia‘s laws are still implemented today. The Qanoone
Shahadat is the re arrangement of the Evidence Act of 1872 only the Article 3 and 7 of the Act
changed which are about the competency of the witnesses, the Sharia rules about the witnesses is
the part of the Pakistani legal System(Peters, 2005).
Slogan of Islamization
Zia was perhaps the only leader in Pakistan who considered that the founding fathers of this state
like Iqbal, Sayyid Ahmad and Jinnah want to make this state Islamic. Zia drive this campaign of
Islamic System more deliberative way than the previous leaders of Pakistan attempted. Zia wanted
to move this campaign of Islamization of many reasons: firstly, Bhutto has used the slogan of Islamic
Socialism and Zia wanted to revive the spirit again, secondly, Zia knew that by implementing and
imposing Islamic Economic and Justice system he would gain the favour of religious groups in
Pakistan. So, he supported the movement of Nizam-e-Mustafa. Thirdly, the Socialism of the Ayoub
has faced defeat. Zia considered Islamic System of justice as the way to solve the problems of
inequality, injustice and corruption. The modern Islamic revolution was also the reason behind the
Islamization by Zia. The intervention of USSR in the Afghanistan could be the reason because of
depiction of Islamic Jihad against the Red-Socialists General Zia was asking the help and support of
whole Islamic world, as the Americans were in dire need of the people who could fight and give
them support in the war against USSR. So, by American funded Jihad the strategic goals of America
and Pakistan were achieved (Saha , 2001). Zia wants to neutralize the Islamic fundamentalists in
Pakistan by the process of Islamization and as well as he used it for political purpose (Burkey, 1988).
The process of Islamization in different parts of life is seen with different perspectives, some think
Islamization is putting all women in Purdah or separating them from men, following strict code of
Islamic Sharia and some consider it equality of gender, gaining knowledge and living life with the
traditional moral principles(Kurin, 1985). Zia want to make Pakistan more Islamic and he wants to
transform his political life at the same time. It has been a problem for the Muslim rulers through the
ages that how to conduct the government or how to govern. Zia’s political representation for Islam
was not much odd to be criticized. It is another truth that the people who were not beneficiaries or
stakeholders from this system criticized this system; Zia’s opponents say the general’s political
manipulations would not enhance the Islamic state. The critics also argued that the General’s
purpose was self-serving not for the community which has religious cultural values (Ziring, 1988).
Impacts of Zia’s Islamization
As secularism is not liked in the religious societies that is why the Secular group of Pakistan was
considering the Islamic system as threat for their secular institutions and in the same way Secularism
was considered as immortal threat for Islamic state. Zia wants development and survival of Pakistan,
he negated the importance of political system and as well as secularism. Secularism was the
balancing power between Muslims and non-Muslims, between fundamentalists and non-
fundamentalists, between ethnic groups and nationalities. It is believed that the Islamization of Zia
was contrary to the public interests as he just used the slogan for his self-serving strategic goals and
to be the president of the state. That is why different sects, political groups and professional groups
demanded his removal but attack on policies of Zia was considered against Islam. His Islamic state
appeared to be strong in giving punishments but in accommodation and cooperation it seemed to be
weak (Ziring, 1988). Zia’s Islamization of Pakistan is condemned by the west and some sects of the
Pakistani society, it was said that this is populist slogan by the military ruler to exploit the popular
sentiments in the society. We have to see the effects of the legal reforms of the Zia era. Zia used this
strategy to extend the autocratic rule in the country. He wanted to broaden his political base, and
for that purpose he used public sentiments, he used it as a cover to provide himself legitimacy. He
named it as Islamic revivalism and starts process of Islamization of legal, social political and
economic institutions and tries to make the state theocratic (Grover & Arora , 2002). The
punishments of the Zia’s justice system were condemned by the West and even in the country. The
great Supporter of the Zia Jamat-e-Islami reverted back to this view of their fore founder Madudi
that introducing the Penal punishments without taking care of its prerequisites. The establishments
of socio-cultural system and Islamic economic system which require them provision to basic
necessities of the citizens and elimination of poverty is necessary without this the penal
punishments will not work (Saha & Carr, 2001). Zia was against the Western type of democracy he
tried to make himself as Amir-ul Momineen and prolonged one-man rule of the country. Zia
questioned the Western inspired democracy with its political party government, with Islam he asked
these questions from the experts who were appointed by government in the Islamic Council of
Islamic Ideology (Esposito , 1996).

Q.5 Write a comprehensive note on the curriculum suggested by Allama Iqbal.

Iqbal was a poet, a philosopher, a lawyer, a political leader and above all an educationist. He had a
very strong knowledge of both the oriental as well as the western schools of thought in education. A
great Orientalist in his introduction to the translation of Iqbal’s book Rumuz-i Bekhudi, writes about
Iqbal: When the future historian proposes to analyze the causes that determined and conditioned
the emergence of Pakistan, he will be bound to take into account the personality and writings of a
man who is regarded by some as the creator, and by many as the principal, or a principal advocate of
the creation, of that great power.
Iqbal was of the opinion that education is primarily a social process and this process constitutes one
of the main dimensions of any philosophy of education. The significance of this social dimension of
educational philosophy varies according to the conception, one has of how individuals are, or should
be, related to one another. Different arrangements of social relations lead to different educational
policies. Hence the conception of education as a social process and function has no definite meaning
until one defines the kind of society one has in mind. If we take Iqbal’s views on society, we find that
this philosophy of society necessitates education as a social institution because he has great
confidence in human society. Iqbal believed that the material world is a reality and one can achieve
the spiritual and moral development while committed with the material world.
Much has been written on various aspects of Iqbal’s thought on education but there is a need to
view Iqbal’s concept of education in relation to its significance to act as a beacon light for the
prevailing educational setup in our country. Iqbal has been very categorical in expressing his views
about the education, its nature, and philosophy in his poetical works, articles and speeches. He also
wrote various letters to different people and discussed the educational phenomenon in detail. The in
depth study of his educational thought needs to be carried out due to its wider scope and
importance for practice and implementation in our existing educational setups for the improvement
of the system. Iqbal’s educational philosophy gives the young generation warmth which they lacked
to develop morally.
Education aims are primarily a phase of values. They are conscious or unconscious value judgments.
These judgments involve thinking in metaphysics and epistemology. Educational aims take their root
from philosophy. Iqbal’s philosophy is the philosophy of the self. He prizes and stresses self or
individuality. Hence in Iqbal’s view the highest or ultimate aim of all educational effort as well as
other social efforts is to develop strengthen the individuality of all persons. In other words, the
ultimate aim of the man is his life as well as in education is the actualization and realization of the
open, infinite possibilities within, without and before him. The highest ideal is a continued life with
the highest quality of knowledge, power, perfection, goodness, vision, and creativity. But the ideal at
this level is not a fixed one. As one acquires more of the qualities of the ideal, it shifts its place to a
still higher level. It does not mean only the development of the inherent possibilities of man, but in a
great measure the individual’s power to absorb into himself, for the reconstruction of his
experience, power, personality, and the enrichment of his life, the influence of the universe external
to him. Sense, reason, intellect, and intelligence are the evolved instruments for this purpose. Hence
according to Iqbal, the cultivation of any of the faculties like reason, intellect, and intelligence is not
the aim of education; rather they are the means of the ideal of continuation and enrichment of life.
According to Iqbal, the statement the ultimate aim and the description of its various aspects into
objectives education as continuous life of good health, perfection, power, knowledge, goodness,
vision, creative and original activity, and other values of his philosophical system for the
development of individuality would not be enough. He recognizes the need for more proximate,
immediate and specific objectives which when realized become resource to achieve the ultimate aim
with more vigor and enthusiasm. He encourages freedom of thought and originality for the
achievement of something unique (Iqbal, Payam-i-Mashraq, 1954). The actualization of specific
objectives becomes a means and refers to immediate while the ultimate aim. The value of ultimate
aim as the development of individuality is supreme because, through suggestion and direction, it
controls the selection of more proximate aims, and their execution. The development of individuality
can be accelerated by the formulation of new creative purposes and objectives which always
determine the direction of man’s activity and evolution. Hence by means of motive force of
unceasing and creative desires and ideals the individual builds his selfhood, culture, and institutions.
Education would defeat its purpose of the development of free, creative and unique personalities if
the educational system discourages the formation of new ideals and objectives. These objectives
according to Iqbal, grow out of dynamic, forward - moving activity of the individual in relation to his
environment, culture heritage, ongoing experience and projected ideals. The objectives depend also
upon the nature of the pupil, social institutions, contemporary life with due regard to the activities
of children and adults for the development of their personalities and character and preparation for
vocation. They emerge from the present experience and man’s problems of meeting the constant
need of dynamic environment ; his desire to achieve ideals by changing the environment to his
needs with the help and direction of his will, intelligence , and valuable surviving traditions and
principles of the past . Our duty is carefully to watch the progress of human thought, and maintain
an independent critical attitude towards it" (Iqbal, The Reconstruction of Religious Thought in Islam,
1934). Growth and development of individuality in active and purposeful participation in life,
through the agency of education, requires a material and cultural environment. There is need of
intense and manifold activity on the part of growing individual which must be carried out in vital
contact with the whole of his material and cultural environment. The social setting provides the
individual with such a whole some environment. Man doesn’t live to himself alone. On the contrary
basis, he lives among his fellows in a social structure. He realizes his ideals in participation in not
simply as it is, but also as it is becoming and ought to be. Iqbal’s concept of an ideal society is a
democracy of more or less unique individuals towards which they all should move progressively for
their mutual rejuvenation. Such a social organized environment, to Iqbal’s mind, is not the end but
the means to each individual’s effort to realize his idea of his unique personality. Of course, society
does not exist for individual’s selfishness but for mutual help through cooperative effort of all its
members. Education develops individuality by bringing about a dynamic and progressive interaction
between the individual and the society with the object of adjusting them to each other. Sir
Mohammad Iqbal, in spite of his learning and wide reading, is no mere echo of other men's ideas,
but is distinctly an original thinker." (Vahid,1948). To realize the broad educational aims and values
as framed by Iqbal, the teacher will have to plan specific objectives for classroom activities. Of
course, when these aims and values are expanded to this length an detailed, the merge with the
curriculum its self. According to Iqbal, then, the specific objectives will not be one or many in a
specific number but a multitude as framed by teachers and pupils. Iqbal would like these aims to be
based on democratic principles. they should not be enforced from outside. The pupil and teacher
should be free to make, choose and accept them. In other words, they should be meaningful to
those who use them. Iqbal would disapprove of the determination of aims of one individual or group
by another individual or group, because he has great regard of the individuality of each person and
even urges him to make his purposes and ideals himself. “None knows the secret that the Believer:
Though he seems to be the reader, is himself the Book" (Bilgrami,1954). Further, aims arise out of
the actual and concrete situations and are selected by the teacher and the pupil from among the
various alternatives. The end of these intelligently projected ideals gives an insight or vision and
becomes an instrument in guiding both pupil and teacher in reaching that end by helping them
consider and adjust the means, and by suggesting the order a procedure to be followed in using the
means. Since aims are values, they provide motivating forces to achieve the ideal put forth, and also
the basis for the evaluation of the ideal when it is achieved. Further according to Iqbal, his aims and
values are a set of principles, and are useful to the educator as well as the educated, not as aims, but
as suggestions for their guidance in keeping an overall balance of all the values that may be involved.
Iqbal’s philosophy subscribes to that kind of proximate educational aims which are not fixed, static,
and immutable, but which should be flexible and subject to the continual reconstruction. In universe
of change and evolution the educational aims should be tentative and must shift with rest of the
scenery of changing individuals and their environments. They should be constantly made and
remade be an outgrowth of practical changing situations. Hence Iqbal's educational aims do not
consist in maintaining a status quo because he preaches a life of ideals and purposes, and ceaseless
effort to realize them. The desires, objectives, purposes and ideals are not mere impulses, because
one's acting on impulse does not become an activity with a purpose until one tries to see the means
at one's command, the reasonableness of the objective, and probable outcome of the activity. One
may note that educational aims and their outcomes are not the same or identical in their meaning.
The former are what one tries to do and the latter are what one actually succeeds in performing.
Here one perceives how aims change in the process of actualization, and the scope of uncertainty of
result they are expected to bring. It also points towards the importance of careful formulation and
use of aims to manage the educative process with intelligence and vision which Iqbal greatly
emphasizes.