In The Name of Allah, Most Gracious,

Most Merciful
THE REFLECTION OF ISLAMIC VALUES IN THE
COMPULSORY SUBJECTS OF SOCIAL SCIENCES
AT SECONDARY (IX-X) LEVEL IN KARACHI

A DISSERTATION
For the degree of
Doctor of philosophy in Education
2010

Researcher
Waqar Un Nisa Faizi
Supervisor
Prof. Dr. Farida Azim Lodhi
JINNAH UNIVERSITY FOR WOMEN, KARACHI
 (i)

ABSTRACT
This study investigates the reflection of Islamic values in Social sciences

especially compulsory subjects of Islamiyat and Pakistan studies in 9th and 10th

classes of Karachi, Pakistan. The purpose of this study was to examine the

relationship between Islamic culture, concepts, values and course content of

Islamiyat and Pakistan Studies at secondary (9th and 10th classes) level. The

secondary purpose was to explore the goals and philosophy of education and its

relation to the basic concept of Islam. The scope of the study was limited to

secondary schools of Karachi. This study was an attempt to identify and study the

cultural foundations and the religious values underlying the current educational

system of Pakistan. This concept clarified through a scrutiny of the process of

Islamic concept, which is already given in the textbooks of Islamiyat and Pakistan

studies. This investigation cleared that through an effective educational system

these values can be transferred in the new generation. For this purpose our

curriculum for all levels should be prepared in the light of Islamic values

especially the compulsory subjects of secondary (9th and 10th classes) level,

which is the important stage of human development and these values are essential

for individual moral and social training.

The population of this study were the students of secondary (9th and 10th

classes) level of Karachi city. By random sampling 100 schools had been selected.

600 respondents including 300 hundred male and 300 hundred female students

were selected for collecting data. The researcher had also taken the interview of

the different scholars. The data was collected with the help of research tools
 ( ii )

questionnaire (consisted of 35 items), interviews and personal observation and the

researcher presented the statistical analysis by the means of simple percentage and

spears mans co-relation method.

Some recommendations had also been presented to solve the problem with

the help of collected data. The results identified the importance of Islamic values

and determined its reflection in the compulsory subjects of Islamiyat and Pakistan

studies in 9th and 10th classes of Karachi city. In the light of conclusions it was

recommended that meeting should be arranged by text book boards frequently for

the review of text books and the text books should be written in the perspective of

Islamic civilization.

In this study it was clarified that aim and objectives of Islamic education is

to provide such an educational system, which one is based on Holy Quraan and

Sunnah and secondly it adopts the changes in the society on the issues, which are

the fundamentals of Islam.

 ( iii )

DEDICATION

I dedicate this humble effort to my loving father

FARID UL HAQUE FAIZI

Whose love and prays always accompanied,

motivated and guided me at every step of my life.

 ( iv )

CERTIFICATE OF APPROVAL

It is certified that the dissertation entitled The reflection of Islamic values

in the compulsory subjects of social sciences at secondary (IX-X) level in Karachi,

Pakistan has been successfully completed by Waqar Un Nisa Faizi under my

supervision and guidance with full devotion and concentration.

It is also certified that this study is purely her personal efforts and all the

work is original.

Prof. Dr. Farida Azim Lodhi

Supervisor
 (v)

AKNOWLEDGEMENTS

All the appreciations are for Almighty Allah, the most compassionate and

merciful and all blessings for the Holy Prophet Sallallahu Alaihi Wasallam who

brought a torch of knowledge and message of peace and happiness for the whole

humanity.

At the completion of my dissertation I feel honor to express the heartiest

gratitude to my venerable research supervisor Prof Dr. Farida Azim Lodhi for her

kind supervision, constructive comments, sincere advice and patronage loving

attitude in organizing and generating the required information for this study.

I will also express my special thanks Prof. Riaz Ahmed Hashmi, the vice

chancellor of Jinnah University for Women for his insight encouragement and

administrative support at every step. He is really an honorable and distinguished

supporter of me in completing this research work.

A warm feeling of great gratitude goes towards my husband Sana Ur

Rehman for his sincere help towards my research work, who encouraged and

guided me at various steps of this study especially his assistance is related in

composing my dissertation. This endeavor would not have been possible without

his kind assistance.

I also deeply thanks to Dr. Hassam Uddin Ahmed (K.U), Dr. Ihsan Ul Haq

(K.U) and Dr. Nasir Uddin (K.U), who offered deep insight, valuable suggestions,

critical observations and took personal interest for this study.

 ( vi )

Acknowledgements are also due to my colleagues Ms. Hamida Zafar, Ms.

Farida Saeed and Ms Rabia Abdul Karim for their support in most crucial

circumstances and being a source of inspiration and guidance and also for their

countless love and wishes.

Words are unable to render the same feelings of appreciation, which I have

towards my family, siblings especially my brother Faheem Ul Haque Faizi, who

supported me in this dissertation and made it possible to submit in a present form.

I am also thankful to all of them for their constant love, enormous encouragement

and confidence in me which always proved to be a morale booster.

Last but not the least I am also obliged to my dear friend Anila Fatima

Shakil for devoting her valuable and precious time to help me in completing this

dissertation.
 ( vii )

CONTENTS
Page

Abstract i

Dedication iii

Certificate of approval iv

Acknowledgements v

List of Tables xi

List of Figures xiv

CHAPTER 1 - INTRODUCTION

1.1 Back ground 1

1.2 Justification of study 17

1.3 Significance of study 21

1.4 Delimitation of study 23

1.5 Objectives of the study 23

1.6 Explanation of key terms 24

CHAPTER 2 - REVIEW OF RELATED LITERATURE

2.1 Meaning of values 26

2.2 The ways of comparing values 27

2.3 Various orientations 29

2.4 Important elements of values 29

2.5 Different aspects of values 30

 ( viii )

Page

2.6 Fundamental aspects of values 32

2.7 The categorization of values 33

2.8 Process of valuing 35

2.9 Strategies of value development 37

2.10 Principles of valuing 37

2.11 Values of different religions 41

2.12 Foundation of education 48

2.13 Religious foundation of education 48

2.14 Education and religion 49

2.15 Islamic values and personality of child 52

2.16 Factors of promoting Islamic values 53

2.17 Consideration of Islamic values in educational

system of Pakistan 64

2.18 The theoretical basis of national educational policies 65

2.19 Practical implementation of educational policies

regarding Islamic values 85

2.20 Secondary level education 88

2.21 Islamic values and secondary level education

in Pakistan 89

2.22 Whole structure of education in Pakistan 91

2.23 Distribution of subjects in schools 95

2.24 Subjects of social sciences 96

 ( ix )

Page

2.25 Islamic values and the subjects of Islamiyat and

Pakistan studies 97

2.26 Critical analysis of Islamiyat and Pakistan studies 99

2.27 Causes of non-effective Islamic education at

secondary level 107

2.28 Null Hypothesis 112

CHAPTER 3 - METHODOLOGY

3.1 Strategy 113

3.2 Population 113

3.3 Sampling 114

3.4 Research instruments 116

3.5 Statistical analysis 116

CHAPTER 4 - DATA ANALYSIS

4.1 Particulars of Respondents (Students) 117

4.2 Results of Questionnaire 118

4.3 Results of interviews 155

4.4 Conclusion of results 161

CHAPTER 5 - SUMMARY, CONCLUSIONS, RECOMMENDATIONS

5.1 Summary 164

5.2 Conclusions 166

5.3 Discussion 171

5.4 Recommendations 180

 (x)

Page

BIBLIOGRAPHY 187

APPENDICES

Appendix-I Questionnaire for students 198

Appendix-II Interview check list 205

Appendix-III Course out line of Islamiyat 220

Appendix-IV Course out line of Pakistan Studies 221

Appendix-V Statistical analysis by simple percentage (Boys) 222

Appendix-VI Statistical analysis by simple percentage (Girls) 230

Appendix-VII Statistical analysis by co-relation method 238

Appendix-VIII List of schools 273

 ( xi )

LIST OF TABLES

Tables Page

Table 2.9.1 Value development strategies 37

Table 2.22.1 Structure of education in Pakistan 93

Table 2.23.1 Distribution of subjects 96

Table 3.2.1 Statistics of Government secondary schools Karachi 113

Table 3.3.1 Distribution of girls and boys schools 114

Table 3.3.2 Distribution of respondents from selected towns 115

Table 4.1.1 Distribution of respondents by gender 117

Table 4.1.2 Distribution of respondents by age 117

Table 4.1.3 Distribution of respondents by group (subject of study) 118

Table 4.1.4 Distribution of respondents by class 118

Table 4.2.1 Statistics of items (Questionnaire) 119

Table 4.2.2 Item 1 120

Table 4.2.3 Item 2 121

Table 4.2.4 Item 3 122

Table 4.2.5 Item 4 123

Table 4.2.6 Item 5 124

Table 4.2.7 Item 6 125

Table 4.2.8 Item 7 126

Table 4.2.9 Item 8 127

Table 4.2.10 Item 9 128

 ( xii )

Page

Table 4.2.11 Item 10 129

Table 4.2.12 Item 11 130

Table 4.2.13 Item 12 131

Table 4.2.14 Item 13 132

Table 4.2.15 Item 14 133

Table 4.2.16 Item 15 134

Table 4.2.17 Item 16 135

Table 4.2.18 Item 17 136

Table 4.2.19 Item 18 137

Table 4.2.20 Item 19 138

Table 4.2.21 Item 20 139

Table 4.2.22 Item 21 140

Table 4.2.23 Item 22 141

Table 4.2.24 Item 23 142

Table 4.2.25 Item 24 143

Table 4.2.26 Item 25 144

Table 4.2.27 Item 26 145

Table 4.2.28 Item 27 146

Table 4.2.29 Item 28 147

Table 4.2.30 Item 29 148

Table 4.2.31 Item 30 149

Table 4.2.32 Item 31 150

 ( xiii )

Page

Table 4.2.33 Item 32 151

Table 4.2.34 Item 33 152

Table 4.2.35 Item 34 153

Table 4.2.36 Item 35 154

Table 4.3.1 Particulars of first interviewer 155

Table 4.3.2 Particulars of second interviewer 157

Table 4.3.3 Particulars of third interviewer 159

 ( xiv )

LIST OF FIGURES

Figures Page

Figure 2.8.1 Structure of value development 36

Figure 2.22.1 Net enrolments rates by level 94

Figure 2.22.2 Net enrolments rates by level (Rural-Urban) 94

Figure 2.22.3 Shares of enrolments by level 95

Figure 2.26.1 Explanation of Islamic values 101

Figure 2.26.2 Impact of Islamic values on Islamiyat & Pakistan studies 102

Figure 4.2.1 Item 1 120

Figure 4.2.2 Item 2 121

Figure 4.2.3 Item 3 122

Figure 4.2.4 Item 4 123

Figure 4.2.5 Item 5 124

Figure 4.2.6 Item 6 125

Figure 4.2.7 Item 7 126

Figure 4.2.8 Item 8 127

Figure 4.2.9 Item 9 128

Figure 4.2.10 Item 10 129

Figure 4.2.11 Item 11 130

Figure 4.2.12 Item 12 131

Figure 4.2.13 Item 13 132

 ( xv )

Page

Figure 4.2.14 Item 14 133

Figure 4.2.15 Item 15 134

Figure 4.2.16 Item 16 135

Figure 4.2.17 Item 17 136

Figure 4.2.18 Item 18 137

Figure 4.2.19 Item 19 138

Figure 4.2.20 Item 20 139

Figure 4.2.21 Item 21 140

Figure 4.2.22 Item 22 141

Figure 4.2.23 Item 23 142

Figure 4.2.24 Item 24 143

Figure 4.2.25 Item 25 144

Figure 4.2.26 Item 26 145

Figure 4.2.27 Item 27 146

Figure 4.2.28 Item 28 147

Figure 4.2.29 Item 29 148

Figure 4.2.30 Item 30 149

Figure 4.2.31 Item 31 150

Figure 4.2.32 Item 32 151

Figure 4.2.33 Item 33 152

Figure 4.2.34 Item 34 153

Figure 4.2.35 Item 35 154

 1

CHAPTER 1

INTRODUCTION
1.1 BACK GROUND:

Islam is not just a religion, it is a way of life for human beings. It seeks
to regulate human conduct in all fields of life and spheres of all actions. The
best way to understand Islam is through its holy source which is the Holy
Quraan and the model of morality in the Quraan is completely different from
the image of it formed in the minds of some westerns and Muslims too. The
Quraanic knowledge is based on the concept of morality, love, mercy, modesty,
self-sacrifice, tolerance and peace, and a man who truly lives according to these
moral values is highly accommodating, refined, thoughtful, trustworthy and
more tolerant in this mortal World. To those around him he always gives love,
respect and peace of mind and a sense of the joy in life.
Islam is actually an Arabic word which means PEACE. It is the religion
that sent here to offer humanity a life filled with the peace and well being in
which Gods eternal mercy and compassion is manifested in this mortal world.
Allah Almighty invites the people to accept the model by mercy, compassions,
tolerance and peace may be experienced in the world. In Surah Baqara we
recite,
O You who believe. Enter absolutely into peace, and do not follow the
footsteps of Satan. He is an actual enemy of you. (Surah Al-Baqara Verse
No -208)
Islam has its own unique and complete fundamentals, which are quite
different from other religions. Preliminary Islam is a matter of faith. That faith
stands for certain believes, like as belief in the unity of God, belief in the
 2

finality of the prophet hood of Muhammad (Sallallahu Alaihi Wasallam), belief

on the Holy Quraan and other Holy Books revealed to the other prophets from
time to time, belief in Angels, belief in the life after death and belief in his
destiny or luck. Islam has also set certain morals; that are religious, social,
moral, intellectual, cultural, political and international. The religious faith is to
establish belief in the unity of God and prophet hood of Muhammad (Sallallahu
Alaihi Wasallam) throughout the world. The social ideal is to create a pattern of
social order with no discriminations of caste, creed, colour, the rich and the
poor. The moral discipline is to make every person an embodiment of moral
conduct. The intellectual value is to bring out the wholesome synthesis between
the material and spiritual aspects. The political way is for establishing a welfare
state. The international morals are to establish a universal state based on the
brotherhood of men. These all ideals and morals are considered as Islamic
values and standards of living.

1.2 ISLAMIC CONCEPT OF VALUE:

In Arabic the word QADR is used for value, in literature it means
appropriate measure. According to Alfarabi (translation 1994) terms like
bahajaml, khair etc, all stand for absolute values in Arabic literature. Value
(Qadr) a proper term of our age, gained currency during 19th century &
onwards.
Value in Islam is a standard on which we judge an action to be right or
wrong. These standards are also useful to differentiate between good and evil
deeds. The Islamic Value system is immutable and does not accept any change
with time simply because Allah is immutable and the universe is working under
permanent laws and principles given by Allah. Islam has its awn moral, social,
political, civil and economical values, which are discussed as under:
 3

1.2.1 Social Values:

The human relationships are always governed by social values.
According to Islam all values affecting man should be based upon the Quraanic
concept that each human being is endowed by the Allah with high potential for
doing good to himself and to his society, and his personality must be respected.
Allah takes note of diversities of cast, color, language, and wealth, etc, Which
serve their own useful purposes in the social scheme and also describes them as
signs of Allah for those who hear and posses knowledge. In Quraan Allah
states that Allah has divided mankind into tribes and nations for the facility of
intercourse. The actual and true source of honor in the sight of Allah is a
righteous life as Allah says,
O mankind, we have created you from male and female, and have made you
nation and tribes that you may know one another. The noblest of you in the
sight of Allah is he who best in conduct. Lo Allah is the greatest knower.
(Surah Al-Hujurat Verse No -13)
During farewell address, Muhammad (Sallallahu Alaihi Wasallam) said,
Muslims are all brothers and are all equal none of them can claim any
privilege or any superiority over any others.
The concept of universal brotherhood is established by Islam. Quraan
stressed that a true brotherhood can be made only by virtue of mankind's
relationship with one another and other factors like common interest, common
pursuits and common occupations may help to foster this brotherhood. In
Quraan Allah says,
Believers are not else than brothers. (Surah Al-Hujurat- Verse No 10)
In Islam family is considered as a basic unit of human society and the
foundation of family is laid through marriage. The relationship between
 4

children, husband and wife should be everlasting and strong. Islam has given a
duty to man to give financial support to his family where as the duty of his wife
is to look after her children and home. Holy Prophet Muhammad (Sallallahu
Alaihi Wasallam) noted once,
The best one among you is he who treats the members of his family best.
To maintain harmony within the family, Islam looks down upon
divorce and considered it as the most obnoxious in the sight of Allah but if the
relationship between the husband and wife can never became durable, then it
can be restored to divorce with the object to provide the opportunity for a better
and decent life to both husband and wife.
The Great stress is given by Islam on the proper upbringing of
children. Infanticide is prohibited, which was a common practice during certain
period of human history and special concern was given to the proper
upbringing of girls. Muhammad (Sallallahu Alaihi Wasallam) said,
A man who is blessed with a daughter and he does not make discrimination
between them and his sons and bring them up with kindness and love, will be
as close to paradise as my forefinger and middle finger are to each other.

Allah Almighty lays great stress on kindness toward neighbors, and in

the same way the treatment of the poor. In Islam orphans have been made the
objects of particular care. Islam makes the duty to be a good relation with
parents. Prominent feature of Islam is merging all sections of society into a
single community so that all persons may feel them selves to be members of
the one family. Islam also encourages simple ways of life and deny with
artificial standards of living. In spite of extreme need begging is prohibited and
various aspects of good manners are insisted upon. In Quraan Allah says,
 5

Turn not your face away from people in pride, nor walk in the earth proudly;
Allah loves not any arrogant man. Moderate your feet while walking and
soften your voices while speaking something. (Surah Luqman - Verse No 18)
Islam recognizes three types of public associations for group
activities. Firstly they formed for the purpose of promoting the general welfare,
like charitable associations. Secondly, the subject of which is to promote the
propagation of knowledge in the sciences, Arts, philosophies etc. Thirdly, those
established for the purpose of peaceful settlement of disputes and for removing
the causes of frictions in society. The population should behave with dignity
and particular attention must be paid to maintenance of law and order in state.
A person who is using public places must take care that inconvenienced is not
occasioned to other people.
The duty is laid upon every one to urge others towards goodness and
to seek to restrain them from wrong doings, but with affection and kindness.
Backbiting and spying must be avoided. There is also the duty of every Muslim
constantly to increase his or her knowledge or education. Prophet Muhammad
(Sallallahu Alaihi Wasallam) once added,
Knowledge or a word of wisdom is the lost property of a Muslim. So he
should seize it wherever he finds it.

1.2.2 Moral Values:

Islam has given some universal fundamental rights for human beings
as a whole, which are to be respected and observed under all types of
circumstance. To get these rights Islam provides a very effective moral ways.
So whatever leads to the welfare of the man or the society is morally good in
Islam and whatever is injurious is morally worse. Islam gives so much
 6

importance to the love of Allah and love of individual that it warns again and
again of formalism. We recite in the Quraan.
Actuality, it is not righteousness that you turn our face towards east or west
but it is righteousness is to believe in Allah and the day of judgment and the
Holy Books and the Angles and the Messengers, out of love for him, for
orphans, , for the wayfarer, for the needy, for those asks and for the freeing
of captives to be steadfast in their prayers and they practice regular in doing
charity, and to be firm and patient in pain or suffering throughout all periods
of pains, such are the people of the God-conscious and truth. (Surah Al-
Baqara Verse No 177)
Quraan has given a beautiful description of the God-conscious and
righteous man in above verses that he should obey salutary regulations, but he
should fix his gaze on the love of God and the love for human beings. Allah
Almighty has given four heads in above verses:
1. Our faith should be sincere and true
2. We should be prepared to show the charity to our fellow-men
3. We must be good citizens and should support social organizations
4. Our own soul must be firm and unshaken in all conditions

That is the standard by which a particular mode of character can be

judged and classified as a better or worse. Before any type of moral injunctions,
Islam wants to firmly implant in mans heart the fear of Allah while his
dealings with God, who sees him at all time, in all places and conditions. Islam
considered ethics as a worship, therefore any work which is to be done with
hypocrisy, dishonesty and ostensible will be abolished and not tolerable. The
Quraan has mentioned God-consciousness as the highest quality of Muslim.
 7

Most honorable among you in the sight of Allah is most God-conscious.

(Surah Al-Hujurat- Verse No 13)
Truthfulness, Humanity, Patience, modesty, integrity, Steadfastness
and fulfilling one's promises are moral values which are emphasized again and
again by Quraan. We recite in the Holy Quraan.
And Allah loves those who are being steadfast. (Surah Aal-e-Emran -Verse
No. 146)
Islam lays a great emphasis on specific acts of kindness and defines
the responsibilities and rights of countless relationships of people. Our first
obligation is to look after our family as parents, children, husband and wife.
Then the other relatives, neighbors, friends, and acquaintances, orphans and
widowers, the needy, our fellow Muslims brothers, all our fellow human being
and animals as well.
Special respect and care for parents is very much stressed in the
Islamic teaching and a very important part of a Muslim's faith. As Allah
ordered in Holy Quraan,
Your God has decreed that you should not worship but him, and that your
parents should be honored. As long as one or both of them attain old age in
your lifetime, do not say to them a word of Uff nor repel them, but should
treat them in term of honor. And, lower to them the wing of humility and say,
O my God; mercy on them, as they mercy on me in my infancy. (Surah Bani
Israel - Verse No 23-24)
At another place this command is again given,
You must give due rights to the relatives, and also to those in need, and to the
traveling alien, and do not squander your wealth in the manner of
extravagant. (Surah Bani Israel - Verse No 26)
 8

So, by setting the Allahs pleasure as the objective of Muslims life,

Islam has furnished us the highest possible standard of moral virtues. That is
bound to provide limitless ways for moral evolution of human beings, through
belief in Allah Almighty and the Day of Judgment furnishes a force which
enables a person to adopt the perfect moral character. Islam does not do this
work through a false sense of innovation and originality. It also widens the
scope of mans personal and social life, his civic conduct, his domestic
dealings, and his activities in the economic, political, legal, educational and
social life. Islamic morality covers individuals life from home to society, from
dining table to the battlefield or war and peace and even from cradle to grave.
Shortly, no area of life is exempt from the universal and comprehensive
application of the moral virtues of Islam. Islam also has given a great stress on
the rights of neighbors. The Prophet Muhammad (Sallallahu Alaihi Wasallam)
has said:
He is not among us who eats and his neighbor besides him is hungry.
And
He is not a Muslim whose neighbor is not safe form his injurious conduct.
According to the Quraan and Sunnah, a Muslim has to fulfill his moral
duty not only to relatives and neighbors but also to the entire humanity, animals
and plants. Like, hunting of birds and animals for the sake of game is
prohibited. In the same way cutting trees and plants, which yield fruit, is not
permitted unless there is a very extreme need for it. Islam has present a higher
system of morality by virtue of which mankind can realize its greatest ability.

1.2.3 Economical Values:

Just before explaining the basic principles of Islamic economy, the
basic principles of liberal economics from an Islamic view is presented,
 9

because it is useful for comparing them. According to the Holton (1992) the
basic principles of liberal economics represent ideas derived form a vast range
of sources. More economists are also included in it, like the 18th century
economist Adam smith, and more recent expert such as Milton Friedman
(2000). The basic principle of this tradition includes the following areas:-
1. The rights of private property of people
2. Self interest in purchasing
3. Market of self regulating
4. Sovereignty of individual
5. The rationality

By Islamic view, as in other traditional civilization, economics was

not considered as a separate area of life. There is no even a word for economics
in Arabic language consequently. In Arabic the term of IQTISAD is used for
fair recent translation of the modern term ECONOMICS. In classic Arabic it
contains a very different meaning. By Arabic sight, it means moderation as
witnessed by the famous book of Imam Muhammad Ghazali, Ihya Ulum-Ud-
Din, Translation (1971).
According to Sadr (1994) the Islamic economy is the combination of
three basic components, according to which the theoretical content is explained.
So they are distinguished from other economic theories in terms of the broad
lines of these components. They are;
1. The multi-faceted ownership principle
2. The concept of economic freedom within a identified limit
3. The social justices principle
 10

In these components the principle of social justice is much important.

Islam provided this principle for the equal distribution of wealth in Islamic
society. It contains two general rules and each one of them has its own
characteristics. The first one of them is the discipline of general mutual
responsibility and the other is the social balance principle. Islam permits
difference in wealth within reasonable and required limits but do not tolerate
this difference growing so wide that some people spend their life in luxury
while the great majority of people are left to lead a life of misery, hunger and
poverty. According to Tabatebaei (translation 1980) the key social justice of
Islamic economy lies in individuals relationship with Allah, his universe and
population. The second element after Tawhid for maintaining social justice is
Ijtihad. According to the views of Enayat H. (1991) Ijtihad means independent
legal judgment, effort or ability to exclude results of rules from the sources. It
is clear fact that all principles given by the Holy Prophet (Sallallahu Alaihi
Wasallam) were given in a particular age, under particular condition, and were
applied to a particular society under different conditions from now. Husain. Z
(1992) points out that these days Muslim society is facing many political,
economical and social problems which can be solved only through Islamic
pillar Ijtihad, particularly to that issues to which, no clear injunction is
available in the Holy Quraan or Sunnah. The third important element for
enforcement of social justice is morality. Islam considers economics is to be
related to ethics. Riba, Zakat, stability on the actual value of money and states
duty for income distribution are the tools to bring social justice in society.
According to Maudooddi (1973) economical values of Islam have
contained a right balance between the need of the body and soul so that its own
interest and the welfare of the society might be protected or secured.
 11

Moreover, this fact must not be ignored that human progress necessarily
depends on the successful coordination between the spiritual and martial
aspects and ways of life. In fact, values or motion in this regard are not in
themselves considered as a rational. Islam has its own way of thinking about
life according to which the Muslims life in this world is temporary phase as
compare to his eternal life hereafter.
But always seek the abode of life hereafter in that which Allah has given you
and neglect not your share of this world. (Surah Al-Qasas - Verse No 28)
According to Islahi (1990) the success of individual in the hereafter is
dependent on the utilization of the resources related to this world in the right
and fair way. Islam has presented sufficient economical values to guide the
people. Firstly Islam rejects this false idea that religion and economy are quite
different ways and trade is just a trade and nothing else. In Quraan Allah says,
O man who believe When the call is hared for the prayer of the day of
congregation, gather for remembrance of Allah and leave your trading at
once. That will be better for you if you know. And remember when the prayer
is ended, then dispute into the earth and seek of Allah's bless, and remember
Allah much that you may get success. (Surah Al-Jumma - Verse No 9-10)
In Quraan economy is known as Fazalullah. By this it must be clears
that a person should aware the limitation in economical life as other parts of
life. Allah says,
A man is true Muslim whom neither merchandise nor sale beguiled from the
remembrance of Allah. (Surah Al-Noor - Verse No 37)
Islam has permitted a person to increase his income in quite positive
way. Allah says,
 12

And yes, we have given you power in the earth, and appointed for you there a
livelihood for life. (Surah Al-Aaraf-- Verse No 10)

1.2.4 Religious Values Of Islam:

As the Caliph of Allah, a man must be able to fulfill his mission
toward his duties. For enabling a man to do this Islam seeks the individual to
discipline through the offering of prayers to Allah Almighty five times a day,
through the observance of fast for one month in a year, through the giving of
Zakat or alms giving for the welfare of the poor, through undertaking
Pilgrimage to the Kaaba at least once during his life time and through readiness
to undertake Jihad in the cause of Allah. In the Holy Quraan Allah has referred
the Muslims as the best community among mankind and Islam seeks to build
up the Muslims as the model for the whole humanity. The first and foremost
religious duty of man is to offer prayer five times a day. Islam has given a great
stress on it. In Quraan we recite,
Established worship at the time of going down of the sun until the dark of
night and the recitation of the Quraan at down is ever witnessed, and some
part of the nights also awake for it, a largess for them. It may be that Allah
will raise them to a praised estate. (Surah Al-Bani-Israel-Verse No 79)
For fasting Allah ordered us,
The Holy month of Ramadan in which we revealed the Quraan a guidance
for mankind, and the criterion of right and wrong and whosoever of you is
present, keep fasting the whole month.(Surah Al-Baqara- Verse No 185)
For obligation of Zakat the recitation of Quraan is,
You observed him who neglects religion that is he, who neglects the orphans,
and urgent not the feeding of the needy. (Surah Al-Maghoon- Verse No 1- 3)
For performing pilgrimage Allah says,
 13

Perform the pilgrimage and visit to Mecca for the sake of Allah. (Al-Baqara-
Verse No 196)
For jihad, by self and wealth or by pen Allah says,
Ye you fight in the way of Allah against those who fight against Muslims, but
not begin hostilities. Lo Allah does not Love aggressions. (Surah Al-Baqara-
Verse No 190)
As an Islamic country in our system of education the inclusion of
religious values of Islam should be considered as a first priority. According to
Pervez hood boy (1998), in first educational conference stress was given to that
education system which should be inspired by Islamic religious ideology.

1.2.5 Political Values Of Islam:

The political ideals of Islam clear that Allah Almighty is supreme
power and creator of men and all things present in the world, are beneficial for
men, as Allah says,
All belongs to him, whatsoever is in the heavens, whatsoever is in the earth,
and whatsoever is in between them, whatsoever is beneath of sod. (Surah Al-
Taha- Verse No 6)
In Islam it is cleared that Allah is only one and supreme decision
marker as in this verse Allah says,
All decisions are for Allah only. (Surah Al-Inaam-- Verse No 57)
According to the above verses Quraan proves that we should obey the
laws and regulation of Allah and should not be sensual as Allah says,
All the revelation to the scripture is from Allah, the mighty, the wise. We
have revealed it for Allah only. (Surah Al-Zumr-- Verse No 02)
In another place the command is given in these words,
 14

And now we have set thee (O Muhammad) no a clear road of commandment,

so Follow it, and follow not the sayings of those who know not. (Surah Al-
Jaasia - Verse No 18)
After the obedience of Allah it is a duty of man to obey the sayings of
his prophet (Sallallahu Alaihi Wasallam) as well, because he has transferred the
decisions of Allah to humanity for guidance. He has been considered as
representative of legal sovereignty of Allah as Quraan cleared,
They, who obeyed the messenger, obeyed Allah (Surah Al-Nisa- Verse No 80)
In another verses Allah says,
And whatsoever the messenger given you, takes it and whatsoever he
forbidden, abstain from it. Be aware about your duty towards the Allah. Lo
Allah is steam in reprisal. (Surah Al-Hashr- Verse No 07)
According to Quraan Allah is supreme power and Muslims can only
obey him, they cannot take any type of decisions themselves against Allah and
his prophet's decision. As Allah has given command in this verse,
And it become not a believing man or a believing woman, when Allah and his
messenger has decided an affair for them, that they should after that claimed
say in their affair, and who is rebellious to Allah and his messenger, he verily
go as tray in error manifest.(Surah Al-Ahzaab - Verse No 36)
In Islamic country, it is the duty of Muslims to accept the ultimate
authority of Allah and obey the legal superiority of Allah and his prophet
(Sallallahu Alaihi Wasallam) and consider him as assistant or vicegerent of
Allah in this world. In the eye of God man is his caliph on earth and can rule
over the state only with his guidance given in the Holy Quraan and Sunnah. By
giving proof a man as a caliph of Allah, Quraan says,
 15

Allah promised such of you as believe and do good works that he will surely
make them to succeed the present rules in the earth as he caused those who
were before them to succeed other and that he will surely establish for them
their religion which he approved for them, and will give them in exchange
safety after their fear. (Surah Al-Noor- Verse No 55)
Islam has given the stress on organizing a consultative body or Privy
Council and give guidance to solve all problems, from selection of ruler to
organizing for matter affairs of state with the help of consultation with public.
In Quraan Allah Said,
And who solve their matters with counseling.(Surah Al-Shuraa- Verse No 38)
Islam also has set criteria to select the ruler that he should have the
qualities of faithfulness honesty, God fearing and should be well mannered. He
should not have the bad qualities of cruelty, sinner and inattentive from God.
As Allah says,
The noblest of you in the sight of Allah is he, who is best in conduct.(Surah
Al-Hujurat- Verse No 13)
In Islamic country the basic objectives of constitution of state should
be based on Quraanic knowledge.
O man, who believe Obey Allah, and obey the messenger and those of you
who are in power, and if you have a dispute concerning any matter, refer it to
Allah and the messenger. (Surah Al-Nisa-Verse No 59)
Islam gives a lot of stress on making justice in society.
We sent our messenger with clear proofs and revealed with them the
scripture and the balance, that mankind may observe right measure and He
revealed iron, where in is mighty power and may use it for mankind. (Surah
Al-Hadid- Verse No 25)
 16

The basic principles of the foreign policy of Islam are:

1. To obey the promises or vowments and if it would necessary to break the
commitments, then he has to inform the next party.
And keep your convent. And will you off the convenient, then it will be asked.
(Surah Al-Bani-Israeel-- Verse No 34)
2. For maintaining the international justice, Allah almighty has ordered us,
And let not hated of any people seduce you, that you deal not justly, that is
nearer to your duty. Be observing your duty to Allah. (Surah Al-Maida
Verse No 08)
3. A Muslim should be peace loving. In Quraan we had recited,
And if they incline and wanted the peace, incline thou also to it. (Surah Al-
Anfaal Verse No.61)

1.2.6 Islamic Civic Values:

Islam always wants to form a peaceful and welfare state where
individual can have several rights in his hand and can pass life freely without
any fear and in the light of the rules of Quraan and Sunnah. Islam has identified
the rights and duties of citizens clearly towards society. The Holy Prophet
(Sallallahu Alaihi Wasallam) once said,
Whosoever sees an evil action in society, let him change it with his hand, and
if he is not able to do so, then with his tongue, and if he is not able to do so,
then with his heart and that is the weakest of his faith. (Sahi Bukhari)
Islam stressed on universal brotherhood also. Once the Holy Prophet
(Sallallahu Alaihi Wasallam) said,
None of you truly consider as believers, until he wishes for his brother
whatever he wishes for himself.
 17

Islam has laid a lot of stress on self-control, for developing a peaceful

environment. As the Holy Prophet (Sallallahu Alaihi Wasallam) put the great
emphasis on inner development. He said,
Do struggle with your self to improve yourself for the sake of Gods wishes.
Once a man said to the Holy Prophet (Sallallahu Alaihi Wasallam)
counsel me, The Holy Prophet (Sallallahu Alaihi Wasallam) said
Do not become angry in any way.
That man repeated his request several times. But the Holy Prophet
(Sallallahu Alaihi Wasallam) Said again and again,
Do not become angry in any way.
In the Islamic society much significance has been given on the rights
of the members of society. Our Holy Prophet (Sallallahu Alaihi Wasallam) has
identified the duties of individual leading to other members of society several
times. The Holy Prophet (Sallallahu Alaihi Wasallam) once said,
He is not among us, who does not show tenderness to the young and who
does not show respect his elders.

1.3 JUSTIFICATION OF STUDY:

Islam is a system of education itself which insist that the fundamental
human values common to all religion must be developed without which
education is lifeless. Islamic system of education aims to developing an
integrated personality in a harmonious way. All the religions of the world
except Islam are facing problem in defining or determining moral, economical,
social and religious values. Islamic concept of different values determined that
the only aim of human efforts should be the seeking of the good wishes of
Allah. It also determines such criteria on which the human deeds can be
evaluated and one can differentiate between good and evil deeds. But
 18

unfortunately in our curriculum these values are not completely considered

therefore individuals are not fully aware of moral, economical, civil and social
commitments towards the society. As a result they dont know how to stop
social injustice and solve different problems and how to fulfill there duties and
responsibilities as a citizens of welfare state. So we should not only include
these Islamic values in our curriculum especially at secondary level but also
give practice because this is a stage when many physical and intellectual
changes are held in individual and these moral values are very important for
individuals training.
The secondary education is the most affective stage in our entire
educational organization and it urgently needs a thorough reorientation. During
the vital period of secondary education the objectives should be more inclusive,
embracing the needs and problem of adolescent life. It is also a critical period
of individual development. The program of secondary education must be
enriched by putting emphasis on humanities and social sciences and on the
great principles of history of our culture and Islamic values in order to develop
individual character and dignity among our youth to strengthen and purify the
base of patriotism.
It is observed that the core subject can effects more the students way
of thinking because it is necessary to study these subjects to all students of all
fields science, arts, commerce etc. Compulsory subjects except languages and
natural sciences should be totally based on Islamic values. In this critical study
the course out line of Islamiyat and Pakistan studies of 9th and 10th classes has
been highlighted. In this way the draw-backs of courses have been brought out
by the researcher.
 19

Two of our most urgent needs are the substantial improvement of

productive efficiency and the development of nation building attitudes among
our young people. The secondary school has an important role to play in both
these directions. Productive efficiency depends largely in the work of the
engineers, scientist and agricultural specialist produce by our universities. Both
the universities and professional institutions depend on the secondary schools
for students, who are fit to receive further education and training. No nation can
sustain independence and freedom without a solid core of citizens imbued with
a sense of personal dignity and social consciousness.
According to Sharif Commission (1959) one if the greatest aim of
secondary education is to prepare individuals for better social adjustment. Islam
sets certain laws and regulations necessary for this purpose. For social
adjustment the important factors are unity, brotherhood, honesty, co-operation
and consideration of rights and privileges of others. But in the curriculum of
secondary level mentioned characteristics are not completely considered. The
topics that, How to live in society with others? How to co-operate with other
individuals in society? What qualities should be the part of the personality for
developing good citizens are ignored. So, all these topics must be included in
Islamiyat and Pakistan Studies subjects at secondary (9th and 10th) level for
providing good members of society in future.
A great stress should be given to moral development and character
building at secondary level. Humanity, modesty, control of passions and
destines, truthfulness, integrity, patience are prominent moral values which are
emphasized again and again in Quraan. In all these moral values only the moral
qualities of steadfastness and thankfulness are included in Islamiyat of 10th
class. So it is necessary to include more topics leading to moral values of Islam.
 20

The secondary level education aims on to provide full facilities for

technical, scientific and other vocational education as preparation for further
professional education or qualification for career. As an Islamic republic our
curriculum should be prepared according to Islamic economical values in order
to provide economical stability to student in future. Islam permits man to
increase their income in quite positive way. For controlling inflation in society
Islam presents a system of Zakat. The researcher observed that other
economical values of Islam must be included in these core subjects of social
sciences at secondary (9th and 10th) level.
Islam has its certain religious values which are related to worship as
prayer five times a day (Salat), Fasting in Ramadan, Zakat, Pilgrimage to
Kaaba at least once during lifetime and readiness to undertake JIHAD in the
cause of Allah. But in the curriculum of secondary level only Zakat, its
importance, preference and supreme effort (Jihad) are included in Islamiyat of
10th class. Other religious values are totally ignored.
It is necessary to provide full political awareness to the students of
Secondary level for providing good citizens to country in future. Islam clears
that supreme power is Allah. After the obedience of Allah it is a duty of man to
obey the saying of his prophet (Sallallahu Alaihi Wasallam) as well. But in the
curriculum of secondary level, only some topics are included leading to
political awareness. The rights and duties of public are totally ignored. So it is
necessary to include complete political values given by Islam in core subjects
of social sciences for 9th and 10th classes.
In this critical study the researcher had highlighted the importance of
Islamic values and had cleared its ignorance in compulsory subject of social
sciences at secondary (9th 10th) level.
 21

1.4 SIGNIFICANCE OF STUDY:

The present system of education prevalent in Pakistan is the heritage
of the pre-partitioned British India. The system of education followed in
colonial India was introduced by the British primarily for turning out clerks and
subordinates necessary for carrying on the administration of the country. This
system of education was designed by Lord Macaulay to produce your most
obedient servants. The cardinal principle of this system was to quote the words
of Lord Macaulay that we want Indians in color but Englishman in taste and
aptitude. The consensus of opinion has been that since the existing system was
designed by alien rulers to serve their own imperialistic ends, can hardly be
expected to cater for the requirements of an independent democratic Islamic
state. The existing system of education is not the result of natural growth but
was transplanted root and branches by foreign rules to serve their own purpose.
In the Islamic republic of Pakistan which was carved out on 14th
August 1947, from the Indian subcontinent as an ideological state where the
preponderant majority of its population consisting of Muslims would practice
their lives according to the teaching of Islam, nothing substantial has so far
been done after sixty two years of its establishment as an independent and
sovereign state for the reconstruction of its educational system on the basis of
the concept of Islamic civilization. There have of course been some efforts after
the establishment of Pakistan. But whatever changes have been made by way of
introduction of a few books concerning Islamic knowledge, the inclusion of
religious knowledge in the curriculum of all levels, and changes in medium of
instruction at certain stages of education can be best described as trivial details
on the board canvas of national educational development. For what we need is
to dig up the whole foundation of the system and relay it in a way that it
 22

confirms to the ideology of Pakistan which is the basis of the creation of this
sovereign state.
To be more specific, we must give our education at all levels a
distinctive Islamic bias. Once this has been done, national education will found
a definite purpose and a clear direction and will meat to cater the message of
Islam and the ideology of Pakistan. Therefore, a complete over-hauling and
reconstruction of the educational system of Pakistan is required.
In certain stages of education the secondary stage is more important
for individual development and it urgently needs thorough examination and
complete reorientation. According to Ground Water (2003) secondary school is
a place where much countless interaction take place that has a significant
impact on the identity formation of young people and consequent success in
adult life. The secondary education should be based on such objective like to
provide a form of education which has its roots in the national culture and in
Islamic values and to provide educational and vocational guidance and direct
children towards the most appropriate course and subsequent careers. These
objectives can only be achieved by including Islamic values in curriculum of
secondary level especially in compulsory subjects of social sciences which are
necessary to study to all students of all fields e.g. Science, Arts, Commerce and
other fields etc.
Education is tool of change. So education is useless if it does not create
change in people and society and for this purpose it is necessary that we should
give awareness of Islamic values to them through education. It is only possible if
the textbooks are designed according to the Islamic concept and values. Being a
country of Muslims Pakistan has its own religious, moral, political and social
values and through an effective educational system we can transfer
 23

these values to our new generation. For this purpose our curriculum for all levels
should be prepared in the light of Islamic religious values especially the
compulsory subjects of social sciences at secondary (9th 10th) level because at
this stage ethical and moral values play a vital role in the development of good,
responsible individual and due to this society will show also progress.

1.5 DELIMITATIONS OF THE STUDY:

This study was delimited to government boys and girls secondary
schools located in ten towns of Karachi city.

1.6 OBJECTIVES OF STUDY:

1.6.1 General:

To explore the importance of teaching of Holy Quraan at all levels of

education.
To clarify that knowledge without the basis in faith and religion is
incomplete education.
To prove that Islamic social values develop such qualities of a good man,
which are universally accepted by the society and which have faith in
religion.
To develop the sense of accountability among students towards almighty
Allah so that man can pass his life like a faithful servant.
To study the cultural foundation and religious impact on the current
educational system of Pakistan.
To explore those experiences, which can be provided to students, and are
based on fundamentals of Islam as embodied in Holy Quraan and which
cannot be changed.
 24

1.6.2 Specific:

To study the achievement and philosophy of education in the light of

basic concept of Islam.
To find out the concept of Islamic values in the courses of compulsory
subjects of social sciences.
To study the relation between Islamic values and culture and the core
courses that is Islamiyat and Pakistan Studies at secondary (9th and 10th)
level.
To highlight the Islamic values like moral, economical, social and
political etc.
To evaluate critically the current syllabus of Islamiyat and Pakistan
Studies.
To explain the difficulties and problems leading to the absence of Islamic
values in the system of education.
To define the importance of Islamic education before the students,
teachers of secondary level and parents as well.

1.7 EXPLANATION OF KEY TERMS:-

1.7.1 Reflection:

Reflection means the act of throwing back, the image of some one or
unfavorable criticism. In this study reflection is used for seeing influence of
Islamic values in the subjects of Pakistan Studies and Islamiyat at secondary
(9th and 10th) level.
 25

1.7.2 Values:
Values means worth price, purchasing power importance and
usefulness. Values are principles or standards followed and revered by people
continuously from generation to generation.

1.7.3 Islamic Values:

Values in Islam are standards on which we judge an action to be right
or wrong. These standards are helpful to differentiate between good and evil
deeds.

1.7.4 Social Sciences:-

Social sciences, sciences concerned with the origin and development
of human society, the institutions, the relationships and ideas involved in social
life. Included in social science are anthropology, sociology, political science,
economics, languages, laws, psychology, criminology and social psychology.

1.7.5 Secondary level of Education:

Secondary education is a program of public education immediately
following elementary schooling. It begins generally at the age of 12 to 14
continuous for four to six years.
 26

CHAPTER 2

REVIEW OF RELATED LITERATURE

2.1 MEANING OF VALUES:

There is no evidence to prove the prevailing belief that a person is

born good or bad in the sense that he acts or does not act according to the rules

of the society to which he belongs. On the other hand there is much

psychological evidence is that morality is learned. Like all learning morality

can be controlled and directed so that the individual will obtain the ability to

act according to the expectations of society. According to Muhammad Taqi

(2005) the process of becoming a moral person begun early in childhood

continues till the years of adolescence. Moral behaviour is true morality rather

than from fear of outside.

Attitude and values which are learned at a young age often change as

the adolescent meets people having different attitudes and values. Changes may

occur, but the foundations laid earlier, generally persist.

This indicates that the most important learning in the cultivation of

morality is learning in the home and the social group. Very often the learning in

the home emphasizes the negative aspect of the moral behaviour. Thus the

children learned what they should not do? Or how do not to behave? In ancient

times, the education was the business of the temples, Maktabs or churches and

moral education was imparted through direct teaching based on religious

scriptures. Gradually, both in the west and east religious education has given

place to secularism in most state-supported schools, and moral education has

been relegated to a very important position. It is necessary that the growing

 27

pupil learns to control his behaviour himself so that external control will not be

needed. This will be of benefit to him and also good for the society. As he

becomes an adult he will be responsible for his own action and will no longer

depends on parents and teachers to tell him what to do? And what not to do?

He should be able to decide for himself and act according to his own decisions,

not only for his own benefit but also for the benefit of others.

It is obvious that without values our life is like a drifting boat without

any anchor. According to Srinibas Bhattacharya (2003) nowadays the mankind

is facing a period of confusion, conflict and confrontations; the reasons are not

far to understand. We have lost directions and values in this age of transition.

No doubt, values are different and they may change from time to time. Yet the

intrinsic values hardly change as they permeate through ages, irrespective of

social and political contacts. Happiness is the goal of life and without harmony

we cannot get happiness. It is therefore; necessary to combine these for the well

being of humanity. One can hardly deny the need for instilling in our individual

and group life for attaining happiness.

2.2 THE WAYS OF COMPARING VALUES:

There are three ways of comparing values-

The first one is to do that in a normative way. In this sense things are
either positive or negative and we have to choose set of values. In other words,
values are arranged in dichotomy that is in terms if opposite, i.e. good or bad,
high or low and so on.
The next way to compare values is different. Here the comparison is

made on a different frame of reference. The concept of contract is not as the

same in the first case. Although one may think that such comparison tends to be
 28

arbitrary, it is not exactly so. The distinction is based on a more subjective

criterion.

In the third place, comparison of values may take place without any

reference to the traditional way of judgment. Different values may emerge on

different occasions. Their fulfillment is demanded by human deeds in life. In

short, values are of different types and they assume various dimensions in

different perspective of life.

There are moral and religious values on the one hand, while social and

cultural values are hard to Ignore. Bedsides, there are values which are

functional where the traditional approach to life is not followed. Peace, beauty,

love, sensitive are some of the dimensions related to values.

Very recently the need for teaching values has been felt both in the

east as well as in the west. The question remains as to what values should be

thought and how. Values are much depends upon the social and political need.

Yet there are some fundamental values of life, which are permanent through the

ages, for example love and compassion for mankind, truth and honesty,

sincerity and integrity are the most outstanding values of human beings. In

other words, there are certain human values, which transcend all other values.

Time has come when we have started looking for these values for

revival of our lost civilization. It is unfortunate that we are losing humanity and

entrapping ourselves by greed and passion for power and wealth. We plane

today sacrificing moral values for material gains. As a result, the identification

of man as a rational animal is fading away.

 29

2.3 VARIOUS ORIENTATIONS:

Values have been defined in diverse ways. The philosopher, the

educationist, the administrator, the psychologist and the sociologist all have

different perspectives while explaining a value. Different viewpoint have been

expressed with regards to the concept of value:

According to Ram (1999), a value is what is desired or what is sought.

Values may be operationally, conceived as those guiding principles of life

which are conductive to one's physical and mental health as well as social

welfare and adjustment.

Mr. R. K. Mukherjee (2005) says, values are socially approved drives

and goals that are internalized through the process of conditioning, learning or

socialization and that becomes subjective preferences, standards and

aspirations.

Edger Bright-man (2003) observes, in the most elementary sense,

value means whatever is actually liked, prized, esteemed, desired, approved or

enjoyed at any time. It is the actual experience of enjoying a desired object or

activity.

2.4 IMPORTANT ELEMENTS OF VALUES:

1. A value has its worth and importance.

2. A value is subject, community and national oriented.

3. Value is the result of interaction between personal and impersonal

elements.

4. Value is a desired preferences and strong belief put to action.

 30

5. Value is an abstract idea, which is expressed, demonstrated in behaviour

and affirmed publicly.

2.5 DIFFERENT ASPECTS OF VALUES:

Values are of several kinds, such as biological and physical, economic

or material, social, ethical, utilitarian, religious, intellectual, aesthetic,

recreational, instrumental, relative and absolute. The kinds of values are as

follows.

2.5.1 Physical values:-

Physical values are found in those objects or activities which are

conductive to physical health for e.g. green vegetables has physical values for

us because it help us to keep sound health. The point is that things, which give

us physical and biological satisfaction, have physical and biological values.

Physical education enhances physical values. This aspect should not be ignored

in our sounds.

2.5.2 Economical values:-

The price of commodity in terms of money is its value. Different

material objects carrying different amounts of values. The scarcer the thing is

the more valuable. Many human activities in relation to different jobs,

occupations or professions carry economic value.

2.5.3 Social values:-

Social activities and social assembly groupings, which give us social

satisfaction, possess social value. Friendship has social value for us. Co-

operation, respects for each other, marriage etc have social values.
 31

2.5.4 Ethical values:-

The principle of conduct that give us moral satisfaction are deemed to

have ethical values e.g. honesty, integrity, truth and sense of justice carry

ethical values being get satisfaction by acting morally.

2.5.5 Religious values:-

Activity which give us religious satisfaction are religious values e.g.

going to mosques, temples, reciting Quraan, praying to God, singing Bhajans

all these have religious values for us.

2.5.6 Intellectual values:-

They are possessed by certain activities, which lead our intellectual

development, have intellectual values. Acquiring of knowledge has intellectual

value. The habits of independent thinking, reading books, free discussion have

intellectual values.

2.5.7 Aesthetic values:-

Those activities which lead to the appreciation of beauty so that we

enhance the beauty have aesthetic values. These lead to the development of

aesthetic sensibility. Dancing, paintings, poetry all have aesthetic values.

2.5.8 Recreational values:-

Those activities which break our monotony, tedium, boredom, possess

recreational values e.g. films, listening to music, watching an interesting game

etc. All these have recreational values.

 32

2.5.9 Instrumental or extrinsic values:-

Objects which are a means of achieving some goal, some end, possess

instrumental or extrinsic value e.g. pen, copy.

2.5.10 Intrinsic values:-

It refers to that values which is within the activity itself e.g. we may

acquire knowledge for the sake of knowledge.

2.5.11 Relative values:-

These values are relative to particular time and circumstance. These

values continue to exist as long as those times and circumstances persist e.g.

singing war songs and sacrificing our times when country is at war with some

other country.

2.5.12 Absolute values:-

Values which are held good for all place, for all times and for all

circumstances are known as absolute values e.g. love for truth knowledge is

good for all times under all circumstance and at all places.

2.6 FUNDAMENTAL ASPECTS OF VALUES:

A value has three pronged structure which cover all possible aspect/

dimension of human personality that are:

2.6.1 Cognitive Aspect (Thought):-

A value is an idea abstract in nature. More is the idea clear, values will

be strong. Therefore it is to be assumed that a value is related to mental activity

and cognitive development about idea, thought or an object.

 33

2.6.2 Affective Aspect (Emotion/ Feeling):-

A value possesses a strong emotional bound with idea, thought or

material object. Happy association is the secret of the value. Feeling sentiments

and attitudes are involved in ones value structure. In fact, values are the

appreciated goal, preferences or desired things. Involvement of emotion and

feeling is the secret for ones action.

2.6.3 Cognitive / Psychomotor Aspect (Action/ Behaviour):-

A value result into an action or behaviour. This aspect is the

conclusion of a value. The first two aspects which are the cognitive (Idea) and

affective (emotion/ feelings) cover the way for action is the acidic test of ones

value in life.

2.7 THE CATEGORIZATION OF VALUES:

Values are of various shades and variety they are classified differently
depending upon the criteria fixed for them. Some of the workable
classifications have been made by some thinkers and institutions they are:

(a) Water G. Everelt in his book (2000) classifies human values in the
following groups:-

1. Economic Vales
2. Bodily Values
3. Recreation Values
4. Values of Associations
5. Character Values
6. Aesthetic Values
7. Religion Values
 34

8. Intellectual Values

(b) Parker (2002) has classified values according to the interest as follows:-

1. Biological Values
2. Economic Values
3. Effectiveness contain Values
4. The Sociality contain Values
5. Intellectuality contain Values
6. Aesthetical aspect Values
7. Morality contain Values and
8. Religion Values
(C) Plato (420 BC) has classified values according to ultimate realities they
are:

1. Goodness
2. Beauty
3. Truth

There are some other criteria on which values can be classified. They are:-

2.7.1 Instrumental values:

These values refer to means in order to achieve the end point or goal.

2.7.2 Immediate values:

These values refer to time. Those values, which help to complete the

task or adjust to new situations, are named as immediate values. They can be

material in their nature.

 35

2.7.3 Ultimate/Terminal values:

These values relate to time or stage of life. There are certain values

which are achieved after long time or at the end of period.

2.7.4 Competent values:

These values relate to ones ability, capacity and competency. Values

required to complete a particular task/work are known as competent values.

While learning subjects like mathematics, science, language and social

sciences, learner develops certain powers, competencies, and abilities. They are

known as competent values.

2.8 PROCESS OF VALUING:

The process of valuing is what goes through when we make judgments

about things, events and people that we encounter in our daily life. Values and

process of valuing go hand in hand. One always been supported by other one.

Process of valuing is determined by ones internal make up of the mind and

state of body and the external factors occur in natural setting. The end product

of the process is conclusion of value or new form of a value.

A value system is accepted as always process of change with regard to

its stability. Some values can be more or less fixed whereas some values may
be under the process of change in our value system. There are seven
steps/possesses/criteria involved in the development of values. Which are:

1. Choosing personal things freely

2. Choosing from alternatives
3. Choosing from thoughtful consideration of the consequences of
alternative
 36

4. Purchasing and Prizing

5. Affirming Publicly
6. Acting upon choice
7. Repeating
These seven possesses/criteria involve cognitive affective and co
native elements. They have selective and directional quality. Educational
programs need to be designed in the background of seven criteria or possesses
of value development. Rohidekar (1995) in the background of his experience
and research came out with a paramedical structure as:

Structure of value development

Spontaneous

Action with effect

Discrimination

Appreciation

Knowledge

Sequential stages of valuing

Fig. 2.8.1
 37

2.9 STRATEGIES OF VALUE DEVELOPMENT:

The following can be profitably employed as educational strategies to

inculcate or to modify values among children especially at secondary stage.

Table 2.9.1

Value Development Strategies

Level Strategy Stage of development

Level-I 1.Precept-Ideal method Mainly for initiation and
(For information) introduction to value
acquisition
2. Intense identification
3. Profitable associations
4. Ventilations
5. Parable or allegory attempts
Level-II 6. Introjections Value conceptualization
(For Stability) 7. Concretization and substance of value
Level-III 8 . Role Play (Socio-drama)
(For Modification)
9. Modeling Value change and
Modification
10. Sensitization and
desensitization
11 . Shaping

12. Token task technique

2.10 PRINCIPLES OF VALUING:

In the context of value development and education, John Wilson

(2001) has advocated five clear-cut principles to be allowed. They are:-

1. A deep consideration of others feelings.

2. Awareness of feeling of ones own and of others.

3. Ability to take a decision in a conflicting or problematic situation

demanding a moral choice.

 38

4. Ability to collect valid data regarding situations involving questions

of moral choice.

5. A will to act on the decision taken on the basis of convincing logical

thinking.

2.10.1 LEVEL-I:

(a) Precept-Ideal method:

Imitation is the basis of this strategy. Quality of value developing

depends upon the environment created by parents, teachers and community.

Overall environment stimulates the process of value development through

conscious and unconscious imitation.

(b) Intense-Identification method:

In this method, the child identifies with a person who becomes his

ideal or hero. The child imbibes the value and attitudes as evinced by his hero.

He may even dedicate to propagate the value cherished by his teacher, parents,

leader who has influenced his life. Stories of different heroes are examples of

this method.

(c) Profitable association method:

Useful association and condition serve as basis of this method. Child

can be exposed to a group situation. These situations provide satisfaction and

enjoyment. In the process of group interaction the values are translated to the

child, which he accepts and propagates in life. Nature study group,

environmental protection forum, workers groups, science clubs are some of the

examples in this regard.

 39

(d) Ventilation method:

The pupils are given opportunities to express their feelings and

viewpoints. Teachers or the parents should from a report to facilitate

conversation for the few flow of opinions. They should be sympathetic

analytical and objective while giving response. A healthy communication and

objective evaluation can lead to form the basis of value-formation among the

students.

(e) Parable or allegory method:

Citing instance, episodes and even the story telling can profitably be

used for inculcating values among children. The parable forms the basis and

shall contain the moral lessons.

2.10.2 LEVEL-II:

(a) Introjections:
It is the process of internalizing the values and making it a part of our

psyche through developing ego ideals. In the process there should be health

interaction between the EGO and the environment which developing the value-

ideals. The process of imitation, identification, internalization and projection

may involve in the formation and substance of values through introjections.

(b) Concretization:
In this step one enters into the problem, electing facts, analyzing the

casual factors related to any issue for e.g. child labor, ragging etc. With this,

one can enter into meaning full dialogues and suitable solutions.
 40

2.10.3 LEVEL-III:

a. Role Play:
Role Play is the process-oriented group technique. The group can take

up an aspect and can be acquainted with role-play technique. Role-play can be

employed in any situation or related to any subject.

b. Modeling:
By modeling one can motivate easily the individuals that they should

act in positive way in every walk of life. In this method the teacher and the

social groups are consider as role model.

c. Desensitization and sensitization:

This is also an important strategy to use in the process of value

development.

d. Shaping:
Shaping is more of a psychological art than a scientific technique. For

shaping Childs behaviour related to value development, reward and

punishment act as reinforces in this technique.

e. Token Task Method:

Students are involved in some kind of planted work or activity in

which each one can make significant contribution. There shall be task assigned

to each and reward is expected. In this case appropriate goal setting, motivation

and constant monitoring are very much required.

 41

2.11 VALUES OF DIFFERENT RELIGIONS:

2.11.1 Values of Buddhism:

Buddhism is the philosophy based on what Buddha said in his lectures

to the people of this world. Buddha had been born in 562 B.C. at Kapil Vastu

on hundred miles in the north of Kashi on Nepal border. He was the son of Raja

Shuddodhan of Shakya dynasty. His original name was Siddhartha and Gautum

was the name of his family line. His mother died seven days after his birth and

he was then brought up by his stepmother Maha Prajavati. He gets married with

Yashodhara and also had a son Rahul born of them. Right from the beginning

of his life he was highly religious minded not, at all, attracted by worldly

pleasures. His father made every effort to turn his mind from vairagya. But he

did not succeed and Buddha left home for forest life at the age of twenty-nine.

He came to be the disciple of two canvases, Aalar Kalam and Ram Putt. He

could not be satisfied with their teachings and went with five of his disciples to

Rubella for achieving realization. He crossed the four stages of mediation and

finally at the peak of it achieved self-control and stability. He realized that

whole of the universe was a well-regulated system of beings and saw higher

and lower beings experiencing worldly pleasure and miseries leaving one form

and taking another form. In the last hours of the night his ignorance vanished

and true knowledge emerged. He became Buddha. He decided, instead of

becoming indifferent (Virakta) to life, to give that knowledge to the people who

had a desire to get freedom form miseries of the world and was eager to know

what the reality was. He had then, gradually, a large number of his disciples

who went out to spread his message in all corners of the world.
 42

Buddhism is more a philosophy of life rather then a philosophy of ideas

and ideals. Buddhism denies that there is something behind both body and

mind, which is an unchangeable and immovable substance and emphasizes that

there is no such thing as immovability and exchangeability in the universe.

Thus, the reality and truth as implied in Buddhism has following characteristics

and values:-

1. The World outside is objective and real. The real is what the

individual experiences. But, it is not desirable to be attached to it.

2. There is no eternal or universal principle underling this objective

world, no God, no Brahman or any ultimate principle.

3. Life is full of miseries, and the cause of all miseries is ignorance.

4. There is no such entity just like a soul.

5. Cause-effect principle is controlling and regulating all that happens in

the universe and in the life of the human beings.

6. Birth-death-rebirth cycle is going on. But, there is no external cause

of this, such as God or Brahman.

7. Bring Change is the law of nature. Everything on this earth is

changing every moment. This is a reality.

Man himself, the suffering man is the reality. His own, desires greed

and worldly attachments are the cause of his miseries, and his reality alone has

to be faced with true knowledge so that ignorance is destroyed and man attains

salvation and is freed from these miseries.

None can help man in this struggle for liberation. He can help himself

lonely. He has to workout his own salvation.

 43

The only dependable truth in this world is Dharma religious insight

(Budhwatva). Attainment of this insight is the highest level of spiritual

development and the ultimate aim of humanity.

2.11.2 Values Of Jainism:

As a reaction of Vedic Ritualism are two forces, Buddhism and

Jainism. Although like Buddhism, Jainism could not free itself from the

essential of Hinduism. The founder of Jainism is lord Mahavira whose

childhood name was Vardhman. There had been 23 religious teachers prior to

Mahavira Swami who was the twenty fourth one. The religious teachers of

Jainism are known as Tirthankaras (perfect soul) or Jinn, the one who has

conquered passions. Mahavira was a Kshatriya by birth and was an elder

contemporary of Buddha. After 14 years of life he left that he gained

enlightenment. After that he devoted his life to preaching his message to

people. He preached a non-theistic religion of moral purity and excellence.

Hinduism, Buddhism and Jainism all aimed at liberating man out of

the degradation and suffering in which he is fallen. But, they differed in their

approaches to enlightenment and solution. According to Jainism the world in

which the man finds himself is perfectly real. It is a function of six eternally

existing substances, five materials and one spiritual.

Values of Jainism are reflected in the three-fold discipline taught by

the Jaina Tirthankaras, particularly Swami Mahavira. They called a discipline

of three jewels. To live life according to these three jewels was considered

essential as following these one could get rid of ignorance and bondage and

could attain liberation. Those three jewels are:

 44

a. Right Faith:
Right faith is defined in different ways. But more rationalistic is the

belief that it is faith in the Dharma including Ahimsa. Dharma is the way of life

as prescribed by Jaina Tirthankaras or Jainism. Jain physiology emphasized

that faith in spiritual principle taught by the Jains and other siddhas was the

first requisite in the march towards Moksha. Without faith in the principles of

Jainism even right knowledge and right conduct will not be possible.

b. Right knowledge:
It is an important value because in the absence of right knowledge

freedom of ignorance is not possible and the path to Moksha, the highest

spiritual aim of life is blocked and no progress on way to enlightenment is

possible.

c. Right Conduct:
It is the third jewel, i.e. third essential value of Jainism most needed

for liberation. It is living a separate life.

2.11.3 Values of Hinduism:

There are six schools of Hinduism. These are Nayaya, Vasekia, Yoga,

Samkhya, Mimansa and Vedanta. The real founders of these are not known.

They all accept the eternal cycle of nature, which is without beginning and end

which consists of vast periods of creation, maintenance and dissolution. All of

them agree that knowledge is the path to freedom and that the Yoga is the

method to attain final liberation.

What the man should value in life is the question, which can be

answered by drawing inference for which Hinduism stands for. The most
 45

fundamental feature is that man is to become divine by realizing the divine.

This philosophy centered in realization that the man must constantly make

efforts on realizing his divine nature and realizing the infinite and rising higher

and higher. Practice of spiritualism, living spiritual life and striving for spiritual

excellence are the values which Hinduism seems to emphasize.

2.11.4 Values of Islam:

Islam had its origin in the teachings of Prophet Muhammad (Sallallahu

Alaihi Wasallam) who was born in Arabia in 571 A.D. At that time in Arabia

many kinds of rituals and idolatry were found to be in practice. As against this

prophet Muhammad (Sallallahu Alaihi Wasallam) preached a religion which

emphasized exact discipline devoid of any ritual or idolatry. Teaching of

Prophet Muhammad (Sallallahu Alaihi Wasallam) are regarded most trust

worthy and are followed by all Muslims. Prophet Muhammad (Sallallahu

Alaihi Wasallam) had a divine nature from the beginning of his life. Often he

would retire to the forest caves for prayer and meditation. When he was forty

he heard in his revelation a messenger of God, Gabriel (A.S) telling him that he

was the Apostle of God. Prophet Muhammad (Sallallahu Alaihi Wasallam)

then begins to propagate massage, but, in the beginning there were very few of

his followers. The first person to believe in his teachings was his wife Hazrat

Khadija (R.A) her self. After wards as a result of political military conquests

Prophet Muhammad (Sallallahu Alaihi Wasallam) religion base on his teaching

and called Islam. Hazrat Muhammad (Sallallahu Alaihi Wasallam) was died in

632 A.D.

Islam is based on Quraan which contains God massage came through

revelation of Prophet Muhammad (Sallallahu Alaihi Wasallam). Quraan means

 46

recite. Prophet Muhammad (Sallallahu Alaihi Wasallam) recited and the

followers wrote it. It is divided into 114 Chapter which are called Surahs. It

contains all the basic teaching and Principals of Islam in verses. It is

supplemented by a less important text, the Hadith which is said to consist of

saying (Ahadis) and practices (Sunnah) of Prophet Muhammad (Sallallahu

Alaihi Wasallam).

A distinctive feature of Islam is its great emphasize on rigorous

discipline of daily life that it prescribes for its flowers. These disciplinary rules

strictly constitute life's values for every Muslim. Islam is a legalistic religion

which prescribe rule of conduct Muslims, almost for every sphere of life. All

these may be taken as values of life in Islam. The following five values

constitute Five Pillars of Islam:-

(1) Absolute Oneness:

Absolute oneness with Allah is the basic value of Islam. So before

every prayer the Muslim is bound to recite La Ilaha Illalah Muhammadur

Rasoolullah i.e. there is no God except Allah and Muhammad (Sallallahu

Alaihi Wasallam) is his prophet. It is emphasized that this should be recited

with the wholehearted conviction that Allah is supreme, the creator of every

thing on this earth.

(2) Daily Prayers:

Namaz is one of the highly values in Islam it is emphasized five time a

day, at day break, at noon, at mid after noon, at sunset and early night. The

complete set of prayer consists of eight separate acts of devotion. Each prayer

ended with the utterance of La Ilaha Illalah Muhammadur Rasoolullah. It is

 47

consider more important to pray in a mosque. Daily prayers are considered of a

great value as they are regarded as path that leads to Heaven.

(3) Alms-Giving:
It is another important value of Islam. All Muslims must give alms to

the poor and the needy. It is considered our duty of all who have faith in Islam

and certain specific rules have been laid down in this regard.

(4) Fasting:
It is another value which is much emphasized. During the month of

Ramazan all Muslims are advised to observe fast in the day they are not to eat

or drink any thing. Besides, they have to observe a few more rules of conduct

and avoid impurities during this whole month of Ramazan for e.g. drinking

wine, having sex, killing any human being, stealing, lying etc.

(5) Pilgrimage:
Hajj is an Islamic value which every Muslim considers as a religious

duty to undertake at least once in his life. It is a journey to Makkah taken

during the sacred month of Zill-hajj. A large number of Muslims gather at

Makkah coming form all parts of the world during this month. The

congregation of Muslims has a great social value also. It caters to the unity of

the Muslims of the world.

(6) Holy War (JIHAAD):

It is also considered a value in Islam, though modern Islam does not

see to subscribe this view. However, Quraan says,

Fight those who believe not in Allah, and who forbid not what Allah and his

Apostle have forbidden, and who did not practice the religion of truth.
 48

Quraan also says that

Who die in this Holy war is assigned places in the Paradise.

Besides these major values certain social and ethical values are also

advocated by Islam. For e.g. hospitality, obedience to parents, brotherhood of

man and service to humanity, avoidance of adultery, cheating and lying,

avoidance stealing, murder etc. are very much emphasized as values to be

lived.

2.12 FOUNDATION OF EDUCATION:

There are four foundations of education:

1. Sociological

2. Philosophical

3. Psychological

4. Ideological and religious

In above-mentioned foundations the ideological and religious

foundation of education contains too much importance.

2.13 RELIGIOUS FOUNDATION OF EDUCATION:

Religion has been a part of our life. In order to understand the nature

of religious education better we shall examine the meaning of religion.

Religion is human recognition of super human controlling entitled to

obedience, effect of such recognition on conduct and mental attitude. (The

Oxford University)

The term religious education implies instruction in or about religion or

religious literature for informational, inspirational and moral purpose. Its main
 49

objective is burden the outlook of the child and to make his approach more

liberal towards life and human problems. It aims at inspiring him towards a

moral and spiritual behaviour and realizes the final goal of his life.

M.M. Sharif (1997) says that religious education affords a short-cut to

morality of a certain kinds and it may be that religion is an aid to higher

morality that can be attained. And it may be that early training in the religious

attitude, in reverence is essential to the attainment of the highest level.

Religion is the part of the fabric of our culture and of the life of our

communities, and to cut the child completely off from the religion is to isolate

him to some extent from the life of the community, undoubtedly a most

undesirable affect which carries its own dangers.

The comprehensive purpose of religious education is to help children

and young people, with understanding of themselves, to able good relations

with other people and the world around them, and capable to responding to

God.

2.14 EDUCATION AND RELIGION:

Religion and education are inter-related. According to J.C. Aggarwal

(2003) religion and education are intimately related, both deal with spiritual as

well as with the physical or material. Both enlarge our horizon. Both quicken

our aspiration. Islam is also developing the personalities of individuals

according to its values through education.

Islamic education trains the sensibility of pupils in such a manner that in

their attitude to live, their actions, decisions and approach to all kind of

knowledge, they are governed by the spiritual and deeply felt ethical values of

Islam. They are well trained and mentally so capable that they want to acquire
 50

knowledge not only to satisfy an intellectual curiosity or just for worldly

benefit, but to develop as rational, righteous being and bring about the spiritual,

moral and physical welfare of their families, other people and all mankind. This

attitude derives from a deep faith on God.

A student who receives Islamic education at all levels grows up peace

loving, harmonious, equable and righteous with faith and trust in God's infinite

mercy and his invincible justice, and lives in harmony and not conflict with

nature.

Islam concerns itself with the education of whole man, which is a man

in his totality, body, mind and soul. A whole-hearted acceptance of a God gives

a moral code. As S.S. Hussain and S.A. Ashraf (1979) clears that the

permanence, necessity and significance of such a cod for the natural

development of a rational, which spiritual man is experienced and understood

by the application of those principles in nature and society, actually they are

presented by Islam.

It is necessary to instruct individual for complete personality

development. But there is a difference between education and instruction.

Education helps in complete growth of an individual's personality whereas

instruction merely trains an individuals or a group to do some task efficiently.

A man can be great general, an efficient carpenter or a first class painter, a

lawyer, a mechanic or a pathologist, a renowned doctor, a chemical engineer or

a chartered accountant, but still remains a semi-educated ill-mannered, immoral

or unrighteous man. Similarly a man be a fine painter, a good poet, or his love

of beauty may be highly delicate and sensitive, but he may be, at the same time,

be cruel or un-truthful, unsocial individuals. He could be highly selfish and

 51

deliberately ignore his duty towards his neighbors or even towards his family.

We can see that people who have specialized in certain educational fields are

well-instructed persons but we cannot necessarily regard them as truly

educated. On the other hand, a man who knows and performs his duty towards

himself, his family, his neighbors and humanity and at the same time has

acquired a basic knowledge about how can he earn his livelihood honestly and

live a better life, should be called an educated individual. He may not have

specialized in a particular field of knowledge but lake of expertise does not

prevent him from being recognized as a good man. A decent man is not

necessarily a complete individual. No one can be known as a complete man

because there is no end to the growth of personality. A wide knowledge of

many subjects help in the growth of personality trains that how to adjust

knowledge to behaviour and how the knowledge and action are integrated into

a vast, total framework of human life. The outlook of an educated man is not

static but is modified and mellowed as he applies principles to practice.

In order to achieve such integration individual needs some values.

Religion thus provides an all-comprehensive norm of man and an all-inclusive

goal for education. This norm has stability because the values are regarded as

absolute derives from the absolutes attitudes of God which are being

continually realized in a relative context in time and space. Contextual change

only leads to change in emphasis and focus. It does not mean any change in

values. Because Islamic values are constant and does not accept any change. It

provides a meaningful environment for education. That is social, moral and

intellectual training of individual. Islam has made this goal the most balanced

and comprehensive in the world. A man has given authority over entire creation
 52

by God. In order to realized this authority in actual life a man must acquire

wisdom which transforms him into a good man and at the same time turns him

into a wise master. Education is that process which helps man in acquiring this

wisdom. It is therefore a comprehensive process because it trains emotional,

intellectual and sensual faculties. Man is expected by God to learn through

experiments and work out the details of that process whose broad foundations

are given in the Quraan and whose human example is historically preserved in

the life, activities and sayings of Prophet Muhammad (Sallallahu Alaihi

Wasallam).

The total framework of values is also dependent on the concept of

faith in the life hereafter. Man is to consider this life not as an end in itself but

as a process that is leading to a complete and better life in the hereafter.

2.15 ISLAMIC VALUES AND THE PERSONALITY OF

CHILD:
The entire code of Islamic values ensures happiness of the society at

large. This code forbids all types of actions that create evil and implant hatred

in the hearts and minds of public. Accordingly, if the members of the society

apply Islamic code of ethics they would surely, enjoy peace, security,

tranquility and happiness in the society. All values of Islamic morality produce

a better person and an upright human being, generous, patient, perseverant,

kind, loving and courteous individual. The essential criterion of the Islamic

morality is to eradicate harmful actions, attitudes and behaviors. All acts that

displease Allah are unlawful. If a Muslim practices any of the forbidden acts,

he would expose himself to dislike of Allah, both in this world and in the
 53

hereafter. If the morals of the nations are destroyed, nations would be also

destroyed.

2.16 THE FACTORS WHICH PROMOTE ISLAMIC

VALUES AMONG CHILDREN:
There are so many factors which play their role in promoting these

morals among children. They are as follows:

2.16.1 The role of Parents in promoting Islamic values:

The youth of today are the parents and leaders of tomorrow. For the

better future of Islamic knowledge the parent's role cannot be ignored. The

responsibility for establish for the peace on land lies on the shoulders of youth,

who need to be cope with the future challenges, in order to carry Islamic

knowledge to the new generation. The bright future of coming generation is

totally depended upon that training which is given to children by their parents.

Invite all people to the way of Allah with wisdom and beautiful preaching;

and argue with them in a way that is best and most graceful; for Allah know

the best, which have strayed form his wish, and who receive the guidance.

(Al-Nahil - verse-No.125)

How can a child grow spiritual and healthy without guidance of

parents? The character of parents in Islam is sound, lofty and comprehensive as

explained in the Holy Quraan.

The role of parents and the children can be compared to a farmer and

germinating the plant. The infant plant faces many challenges as it emerges,

such as struggling for competing with other weeds, food and mineral water. In

the same way, the child is facing challenges from his current environment
 54

from all corners. It is the duty of parents to impart the superiority of Allah into

his heart as Luqman (Aleh Salam) did so to his son.

Hazrat Luqman (Aleh Salam) said to his son admonishing him,

O my son adds not in worship others with Allah for false worship. It is the

highest wrongdoing. (Surah Al-Luqman-13)

Parents should teach their child that the purpose of his creation is not

only my home is beautiful than yours but to worship Allah almighty. As

Allah has only created Jinn and mankind for his worship only. (Al-Zariat-56)

Parents should take their children to mosque for performing prayers in

congregation within the family circle and explain before the youth, the need

and importance of Salat.

O my son offer prayers perfectly encourage the people for Al-Maruf Islamic

monotheism and all which is good, and forbid the people from Al-Munkar

like disbelief in the Oneness of Allah, and that is evil and bad, and bear all

pains with patience. Be sure, these are some of the important commandments

enjoyed by Allah to people without any type of exception. (Al-Luqman 14)

Hence, society is the combination of people from different cultures,

races, beliefs and languages. Society has the capability to absorb any member,

even Muslims, unless parents play their role.

Holy Prophet (Sallallahu Alaihi Wasallam) once said,

Every child is born on Fitrah. (The pure and natural state of Islam according

to the Will of Allah Almighty), but his parents make him a Magian, Jew or

Christian.
 55

It has been regrettable that children have played into the net of the West;

they are impressed away by the glamour of the West in matters of dress, habit,

and food. In their outlook they have become highly materialistic. There is

lacking of sense of direction, impatience, using of false illusion to becoming

rich at any cost, looking for every cheep way of popularity and the luxurious

lifestyle bring them into the peak of crime, due to parents ineffective role.

Moreover, it is part of the role of parents to organize different

activities, such as festivities, lectures, picnic, prayer and Islamic library that

every individual will participate in, it will be a fast way in promoting Islamic

values among new generation.

However, if individuals of today want to act upon Islamic values, then

firstly they must free their minds from Western ideology and culture which

recognize and believes only material needs, which accepts that man must have

food for the body and always think of cheating the people of society (create

injustice through democracy). If poverty and diseases have been reduced to

their lowest point, if the men were all off, there would be still remain much

things to be done to produce a valuable society. It is definitely among the goods

of the society and the hereafter that value of Islam should be found out. And

only those who are against of these values can not prove that the role of parents

in promoting Islamic value among new Muslim youth is not wastage.

Finally, it is the duty of parents to educate the child about Islamic

values, not as we see life on satellite and cables in our different homes.

The blind and the seeing are not same, nor are the depths of Light and the

Darkness; nor are the chilly shade and the heat of the sun; no one are alike
 56

those who are living and those who are dead. Allah can hear any that he wills

to hear; but he can't make those to hear who are in the graves. (Al-Faatir,

19-22)

Definitely home is the first school of child and then parents are to be

considered as first teachers. The child achieves the social awareness from home

as he recognizes his parents, brothers, sisters as well as other relatives by

environmental education provided by family members. The parents should

promote the Islamic social values for example brotherhood, unity, co-operation

and honesty among their children. They should not only teach these values

verbal but also give practice.

The parents are ethical role model of their children. They should train

their children morally by their character, nobility and conformity of belief and

action. As our Holy Prophet (Sallallahu Alaihi Wasallam) says,

The best thing which the parents specially father gives to his child is good

education and training.

He has not said that he should leave any property for him. So good

social training will be the best gift for children by their parents.

For achieving good economic stability the parents should earn their

livelihood only by fair means as Islam emphasizes again and again on it. By

doing so, they can teach their child about the Islamic economical values

effectively.

The parents should also train their children about Islamic political

values by teaching them that Allah is supreme power and creator of men and all

things present in this world, are beneficial for men and after the obedience of
 57

Allah it is our duty to obey the sayings of his Prophet Hazrat Muhammad

(Sallallahu Alaihi Wasallam) as well.

In short we can say that for removing the involvement of new

generation in emulation of west and materialism the parents should come

forward and train their children according to the sayings and permanent values

of Islam for making them good Muslims.

2.16.2 The role of Teachers in promoting Islamic values:

Every society has an established set of vices and virtues and it take

conscious and unconscious measures at several levels to promote the virtues

and remove the vices. Sometime a society can face a problem of values in

which the values are at opposites with one another or the values suffer from

double standards. In this situation, the people show contradictions in their

actions and in the morality which they posses. The people are seen as violating

the morals they hold sacred in their lectures and sermons. This atmosphere is

very dangerous for immature and sensitive young individuals who react and

suffer from mental confusions and believe that their certain values to be oral

service only. Where as the practical requirement of life demands the different

set of values. Parents and teachers were used to make the best of their efforts to

higher virtues and morals in the past. According to S. R. Sharma (2006) most

of people would agree nowadays that moral education is not only one of the

important concerns of the school but that it should play an increasing part in the

life of the school. But the vast social changes over the last fifty years, large area

of urbanization, without roots competition for financial gain and heavy pre-

occupation in everyday life deplete all time and energy from the parents,
 58

leaving little energy behind and time for their children. Whatever time they

have at their leisure is consumed by television, newspaper and other

recreations. As a result younger generation hardly holds any opportunity to

share ideas with their parents or to enter into a meaningful discussion.

On the contrary, this idea is growing around us that education is not

meant to build up better individuals, but only to get better jobs or professions.

Definitely, the moral and religious training of the child has gradually out from

the preview and circle of education.

Actually the role of teachers in educational process is very vast as

Deepak Tiwari (2006) says that the prevailing view in our society is that

teachers are public servants and accountable for the public. As a result society

has the high expectations of teachers. Teachers are expected to have advanced

knowledge and skills, high academic and ethical standards. Although

promoting students academic progress has always been their first priority.

Teachers are also expected to further students social, emotional and moral

development. Now the children tend consider their teacher as their servant,

rather than their mentor or reformer. The net result of all deterioration is that

the value system of our society has fallen into oblivion, which had to transfer to

the next generation for the preservation of our religious and national identity. In

entire Muslim history, the teachers have not only distinguished themselves by

their purity in research and knowledge, but also because of their piety,

character and abstinence from immoral actions.

We have always attached importance to the nobility, character and the

conformity of belief and actions. In the Islamic education, instruction of

 59

sciences cannot be divorced from moral and ethical training. In the modern age

the character building has been totally dissociated from education. Thats why

our educational system is producing an educated but characterless youth.

Moulana Maudooddi (1974) once observed that our educational

system is failed to inculcate those basic human moral in our students, without

which a nation cannot hope for an honorable existence. The generation being

produced by it is unfortunately equipped with all the decadence of the west.

They are not neither hardworking, dutiful, devoted, punctual nor do they have

any claim of determination, self-control or discipline. They do not have any

ideas beyond their self-interest own wishes. They are just like wild bushes and

do not demonstrate any national or moral character. They would not persist

from indulging in the meanest dishonesty, even when they are placed at a very

noble position in society. They comprise the smugglers and the worst,

transgressor on the other rights and no willing workers. If teachers wish to

improve the character of the generation which is presently at the mercy of these

schools and colleges, then they can do so by studying them at recreation spots,

in the institutions, hostels, on national day and on the outdoor streets.

Infect a civilization cannot rise out of a selection of mere ideas and the

abstract concepts. Civilization always finds a concrete shape in the practical

behaviour of the nation, based on these principles and concepts of morals. Once

the practical behaviour aspect is gone the civilization will also disappear. This

indicates the providing of an Islamic atmosphere by teachers in our educational

institutions or schools, with a view to put confidence in our students and to

enable them to be proud of their culture, to respect the national character and to

ornament themselves with Islamic conduct. Teachers should try to build up a

 60

strong character of students right form the very beginning, and they should

learn to act in accordance with what they want to follow what they consider the

appropriate path, to play out their due role in the society, to adopt what they

find better and to avoid what they think is morally worst. It is imperative for

teachers to promote human virtues in their students from primary level of their

training and education. To be more specific the promotion of honesty,

punctuality, truth, hard work, hygiene, simplicity, etiquette, patriotism, mutual

love, sincerity, social and civic sense, obedience to law, tolerance and other

desirable virtues should be the great effort of an Islamic educational system.

Parents and teachers both have to play a basic role in the building up

of the character of the coming generation. Particularly, the teacher's role is

important and has been compared with that of the Prophets. Every Prophet is

essentially a teacher as well. This profession is so important that the Holy

Prophet (Sallallahu Alaihi Wasallam) proudly declared it to be a prominent part

of his personality. If the teacher realizes the importance of his profession, that

he is shouldering the tremendous responsibility, the share which he has in the

future development of nation, and the accountability he will have to face in life

hereafter, he will definitely at once shudder with the idea of facing the grave

consequences of any dereliction on his behalf.

Infect no other personality can have an influence more profound than

that of teacher. Students are always deeply affected by the love of teachers and

affection, his effective character, competence and moral conduct. A popular

teacher always becomes model of his students. The students try to follow their

teacher in his etiquette, manner, costumes, and his get up and style of

conversation. He can lead the students anywhere. During the primary

 61

education, the students wish to determine their planes in life and their future

plans in consultation with their favorite teachers. So, a decadent and a corrupt

class of teacher can harm a nation more seriously than a class of corrupt

politicians, perverted judiciary, army, bureaucracy and police. An incompetent

teacher is not only a bad individual, but also a creator of incompetent and

corrupt generation. Therefore while selecting teachers, it must be in mind that,

in addition or their professional competence, they must bear a good moral

character and must be observing Muslim. No Islamic educational system can

afford to have teachers who are neither good human beings nor good Muslims.

The teachers must be models of faith and piety and should have a fairly good

knowledge about Islam and their conduct should confirm to their faith.

The teacher should be a sociable person with his roots in society.

People should take him as their well-wisher and sincere friend who cares for

their children. He should also know the art of teaching with a deep observance

into child psychology. He should not lose his self control on mistakes of his

student and he should respect their feelings and ego. He should be able to smile

in the face of bitter criticism on his opinion; he should not feel ashamed to

accept his mistakes wholeheartedly. He should be proud of his national dress,

his culture, and his national language. He should be a missionary by own self, a

mentor, a guide and a tutor besides being a reformer. On other side, he shall be

a perfect teacher and a perfect educationalist and Muslim. Undoubtedly it is an

ideal teacher at the climax of his performance that brings about a positive

change in the behaviour of his students by leading them to a positive character

and to exemplary virtues.

 62

While commenting on the role of Holy Prophet (Sallallahu Alaihi

Wasallam) as a teacher, an orient list, Robert L. Gulick (2000) writes,

Only the provincial concept of education would gain the legitimacy of placing

Muhammad (Sallallahu Alaihi Wasallam) among the great educators of all

times for, from the pragmatic stand point, he who elevates human behaviour is

a prince among educators.

The importance of a teacher as an architect of our future generation

also demands that only the best and the most intelligent and competent

members of our society be allowed to qualify for this profession.

2.16.3 The role of textbooks in promoting Islamic values:

The prescribed books are everything for the learner. They are his main

source of attention of studies both in the school and at home. They serve a

purpose of a tool in the hands of teachers. Thus they are able to carry on their

routine of teaching in the classroom. According to P.V.V. Satya Narayan

(2004) the school textbooks need to be excellent through and through. Only

then the teachers on the schools will be able to discharge their duty more

efficiently. A textbook is prescribed book for the students of particular age

group. It covers items as given in the syllabus. Such a book forms the basis of

teaching and learning in the class. Later on the student can revise their syllabus

by studding those books whenever they feel like doing so.

A text book has been defined as an instruction that facilitates teaching

process. It is written on the basis of a prescribed syllabus in which the major

ideas of the subject-matter are selected and summarize judiciously. They are

organized logically according to the moral make-up and psychological

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requirements of the students so as to facilitate teaching. Sometime a textbook is

called the teacher in print. Nevertheless, it can by no means replace the teacher.

Rather it is to be used to aid and supplement his work.

Significant Characteristics of text books:

1. It is standard book in the subject.

2. It is meant both for teacher and the student.
3. It is a true source of instruction.
4. It is both content and technique.
5. It is used for formal as well as informal education.

In preparing of textbook the religious aspect must be considered by

specialists as S.R. Sharma (2006) says that there seems to be little doubt that

moral education in some form will find a place in the textbooks of future both

at primary and secondary level, but what form it will take is still a matter of

enquiry, deliberation and possibly action research. One of the major problems

in attempting to find a place for religious education in its own right on the

school curriculum is that of what to include and what to exclude. Moral

problems arise in many other areas for example history, literature, science,

health education etc. So if we want to make a claim for religious education as a

separate independent area, we need to justify its uniqueness. Chodavarapu

Jalaja (2004) defines that many of subject matters may be outdated or

irrelevant, but it must be agreed that we should teach our students to know, to

think and feel about democracy, population problems, pollution problems,

social problems and so on for the future development of the country.

 64

In Islamic point of view textbooks of all subjects should be prepared

in this manner that they would cover Islamic values completely. Moral

development is necessary for character building especially at secondary level.

The textbooks of compulsory subjects should be prepared in the light

of Islamic values because it is necessary to read these books to all students of

all fields like commerce, arts, and science.

By observing the compulsory textbooks of Islamiyat and Pakistan

Studies of secondary (9th and 10th) level, it clears that ignorance of Islamic

values is quite common. In Islamic economical values only some are included

in the syllabus of these two textbooks. Social adjustment is one of the great

objectives of secondary level education, but lacking of social values related to

social adjustment is clearly observed. Islamic religious and moral values are

also necessary for students to act upon the fundamentals of Islam. In the same

way Islamic political values should be given a particular place in the syllabus

of these mentioned textbooks.

2.17 CONSIDERATION OF ISLAMIC VALUES IN THE

EDUCATIONAL SYSTEM OF PAKISTAN:
The people of Ind-o-pak subcontinent demanded Pakistan or a

separate state only for the sake of Islam that they could laid their lives

according to the principles and values of Islam. The people who did struggle

and gave sacrifices by their wealth as well as by their lives, they got unity only

by the strength of religion. So it was expected that social and educational

system of Pakistan should be according to Islamic way of life, but this dream

did not come true even after the 62 years of its creation. To Islamizing the
 65

educational system is discussed so frequently but there were no practical steps

taken for this purpose. From the establishment of Pakistan till now there were

so many educational policies made by educational experts and different

Governments. In all these policies there were so many recommendations given

to make educational system according to Islamic values. If we observe the

educational history of Pakistan we come to know that almost in all educational

policies in spite the difference of facts and figures the suggestions were in full

support for Islamizing the educational system. But due to different reasons

these policies could not get practical approach. Professor Muti Ur Rehman

(1984) observed this miserable condition in special perspective and said,

From first educational conference till now , at government level for changing

the educational system there were so many educational commissions,

committees, conferences, boards, plans and policies been established but infect

they became result less. The distribution of religious and non-religious subjects

still exists. Although at degree level the teaching of Islamiyat and theory of

Pakistan is considered compulsory but the total outcome of our all literary

curriculum is still non-religious. In spite of this inner opposition the

distribution of Madrasahs, Maktabs and common educational institutions are

also seen in our society.

2.18 THE THEORETICAL BASIS OF NATIONAL

EDUCATIONAL POLICIES:
Before discussing the struggle of Islamizing the education in Pakistan,

we have to observe first that how much steps are taken by the means of

educational policies individually to isolate the education with theory of

 66

Pakistan and which suggestions and recommendations are given for this

purpose. In these policies the points related to Islamic education and theory of

Pakistan are discussed as follows:

2.18.1 The first educational conference 1947:-

First educational conference was held from 27th November to 1st

December 1947, soon after establishment of Pakistan. This became a base for

educational system of Pakistan. On this base the building of future policies has

been built up. The basic aim of this conference was to suggest that educational

system which would not only isolate with Islamic theory of life but it can fulfill

the needs and requirements of new born country. This conference was the

actual framework of Quaid-e-Azams message given on 11th October 1947, in

which he said that for Pakistan the Muslims have done great efforts for the last

century but one thing must be clear in our minds that the establishment of this

state is not only our goal but it is only a source of achieving the goals.

It was thought that we should have a state in which we could achieve

progress according to our traditional and civilized qualities and in which

achievement of free practical opportunities for Islamic justice and equality

could be possible.

The minister of education Fazal Ur Rehman read the message of

Quaid-e-Azam at the begging of conference, which was,

We were almost one hundred years under the control of westerns. During that

time the right attention was not given to the education of Muslims. Now if we

want solid, real and fast progress, we will have to give frequent attention to the

problem of education and while preparing our policy program, we have to

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consider international modern changes and requirements besides the public

needs, Islamic history and civilization. Undoubtedly our future depends upon

the nature of education which we will give to our children. So that they can

became good citizens of future Pakistan. Side by side we have to organize the

character of our future generation. We have to provide that education by which

they can get the qualities of self respect, sense of responsibility and doing

selfless national duty. They can also get perfection in different fields and can

increase the honour of their country.

(Government of Pakistan, Proceedings of Pakistan educational conference

1947, pg 5)
Professor Hameed Ahmed Khan (1972) writes the important

recommendations of the first educational conference,

The base of our educational system should be laid on Islamic values. For this

purpose the unity of human beings, hurriedly and social justice should be

specially considered.

Mr. Fazal Ur Rehman gave a complete speech at this occasion. In the

beginning of his speech he gave a lot of stress to Islamize the educational

system and said,

Our educational policy should be according to modern requirements and also

reflects those ideas which are the real bias of the creation of Pakistan. We will

have to change the Pakistan into that democratic state, which citizens have the

physical, intellectual and moral qualities to lay a good life and for this purpose

we will have to get benefits from Islamic values and civilization. Our
 68

educational system will have to get guideline from Islamic principles. It is only

Islam in throughout school of thoughts which presents a complete code of

human sympathy and unity. Without the moral and spiritual training scientific

progress can be harmful for humanity.

(Government of Pakistan, Proceedings of Pakistan educational conference

1947, pg 6-8)

In that conference ten sub committees presented its suggestions which

were compiled in the shape of twenty four resolutions. Two of them are related

to isolate Pakistani educational system with Islamic theory of life. They are,

(1) It is decided that Pakistan educational system will be isolated with

Islamic theory of life which reflects the qualities of unity, hurriedly

and justice.

(2) It is decided that in schools for Muslim students religious education

will be compulsory. In the same way for Muslim students in colleges,

attendance in religious education period will be necessary. The

students of other religions will get the same benefits.

(Government of Pakistan, Proceedings of Pakistan educational conference

1947, pg 44)

The recommendations of conference reflect that its first work is to

decide that which philosophical bias is necessary for the educational system of

new born country. And definitely the decisions of the participants of conference

and Pakistani public were in favor of Islamic school of thought. In the result of

these decisions, all coming educational commissions could not deny the

importance of Islamic system of philosophy and Islamic theory of life in future

educational planes.
 69

2.18.2 National educational commission 1959 :

During the government of Muhammad Ayyub Khan on 3rd

December 1958 a commission was set under the supervision of Syed

Muhammad Sharif. The aim of that commission was to present some

suggestions for reformation of Pakistani educational system. Commission had

presented its report in August 1959. The important characteristic of that report

was presenting a complete and formal educational procedure by our educational

experts. They tried to isolate this policy with the theory of Pakistan.

Muhammad Ayyub Khan also gave his comments at this occasion.

It is very necessary to reorganize our educational set up so that our system of

education could reflect our moral, spiritual and cultural values.

Professor Hameed Khan (1972) gave his comments on this

commission in these special words,

The important memorable work of this commission is its changing the

government views about education. Till now education had been beard the

status of virtuous deeds which can be postponed for a short or long time.

After feeling the importance of Islamic and national values the

commission had cleared the basic aims of education in these words,

Our educational system must have to play important role for protecting those

theories for which Pakistan came into being and struggle for Pakistan was

actually shaping a path for the safety of Islamic way of life. The people of Indo-

pak demanded a separate country only for living their lives freely according to

the Islamic culture and values.

(Government of Pakistan, Report of the commission on national education, 1959,

pg 10)
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According to report the main objective of secondary education was,

As a new born state in the map of the world; Pakistan should develop the

theory of Nationalism through the safety and preaching of Islamic values and

we should develop the sense of patriotism among secondary school children.

We should teach them our history, culture and social values so that they can

dissolve the social evils or deficiencies and also make the Pakistan the actual

free and prosperous state.

(Government of Pakistan, Report of the commission on national education, 1959,

pg 113)
According to report religion has a solid importance in civilized

history of human beings. So in our system of education religious knowledge

should have the status of compulsory. Through religious education human and

Islamic values can be introduced in the society. By doing same, we can create

equality, unity, justice, humanity and high values in Pakistan.

According to commission the aim of school religious education is to

create national unity, not to spread communalism. The religious education

should be given to children according to their age and gradational principle.

Three stages should be made for giving religious knowledge:

(1) Compulsory
(2) Optional
(3) Research stage
For primary and middle classes the subject of Islamiyat should be

compulsory for boys and girls. At first they should be taught Quraan (Nazira)

then Kalma and Surahs which are recited in prayers. In Islamiyat subject,

knowledge or topics about Quraan, Seerat-Un-Nabi, Muslim history and

literature should be added. This matter should be moral and spiritual. Select
 71

those Ayaat (verses) from Holy Quraan which are ideal for moral and spiritual

training. These Ayaat (Quraanic verses) should be taught with translation.

Religious education should be compulsory for the students of A & O level

schools as well. At secondary, intermediate and graduation level Islamic

studies should be added as optional subject. At university level research must

be given important task. The researches of Islamic scholar should also be

taught at this level. University teachers should have conversant over

comparative religions and history of the world. At high level Islamic Fiqah,

Muslim history and Islamic thinking and philosophy should be important part

of curriculum. A separate institution for Islamic knowledge as well as a modern

computerized library should also be in the premises of universities, where the

facilities of research publications should be available.

The commission gave suggestions regarding Islamic research,

Scholarships should be given to universities and institutions of Islamic

knowledge. The teachers of Islamic studies should be sent to Muslim and Non-

Muslim countries. So that they may aware about modern theories, thoughts

philosophies, because of that their intellectual power can be more increased.

High educational institutions should give scholarships to Non-Muslim scholars,

who want to do research on any aspect of Islamic thought.

(Government of Pakistan, Report of the commission on national education, 1959,

pg 211)

At last commission has given stress on inter-relating Islamic

knowledge and human life. It is the duty of Islamic scholars to isolate the basic

Islamic values with modern knowledge and prove that Islam has practical

solutions of all modern age problems.

 72

The commission also felt that the curriculum and teaching method of

Maktabs, Madrasahs and Darul Uloom is not isolated with the needs of modern

era and only religious and formal subjects are taught there. Hence math, science

and social subjects are considered unnecessary in Madrasahs. For improving

this condition the commission suggests that,

At secondary level education should be vaster and in these institutions

technical and professional courses should be included in the curriculum. At

high level Islam should be presented as a modernized and active movement.

Islamic knowledge should be presented as in favour of science, philosophy,

economics and history. The organization of curriculum of Islamic institutions

should be done according to the modern and a complex needs of the society, so

that the human minds of modern age can be impressed by Islam and Islamic

knowledge.

(Government of Pakistan, Report of the commission on national education, 1959,

pg 279)

2.18.3 Educational policy 1969:

In September 1969 the governor of West Pakistan Air marshal Noor

Khan published some suggestions presented by federal educational government

after a deep deliberation on educational problems. This report recommended

revolution changes in educational system which was supported by a large

number of public as well. This report was prepared in short time only of three

months but by the cause of unstable political situation this report could not

proved affective for educational system. Most of its suggestions were related to

the beneficial aspect of education. Hence in some points they gave importance

to Islam knowledge. According to that comprehensive report,

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The main objective of this new educational policy was to provide a collective

cultural and civilized system of values to individuals through education.

Islamiyat had given the status of compulsory to 10th class. After that it was

included as an optional subject. It was also suggested that Islamic research

should be given importance at university level and by the results of these

researches the subjects or fields of law, politics, economics and other social

subjects should be improved. In Islamic institutions the subjects of science and

maths should be thought. The teachers of those institutions should be given

training of modern subjects. Side by side the standard or merit system should

also be established for the difference and resemblance of modern schools

students and religious institutions students so that both can get the same

facility of good jobs in society. Policy also suggested that all missionary

schools should be nationalized and Islamic madaris should be affiliated with

normal schools. For fulfillment of theoretical needs all normal schools should

be modernized and improved.

(Ministry of Education, Proposals for a new Educational Policy 1969, pg 2-3)

2.18.4 Educational policy 1972-80:

During the government of Zulfiqar Ali Bhutto, the educational

minister Abdul Hafeez Pirzada announced a new educational policy in March

1972. In this policy some revolutionary steps were taken and stressed to make

the education common and improved. In his speech the president of Pakistan

cleared the background, importance and some aspects of new educational

policy. He expressed his unsatisfactory views on previous educational policies.

He cleared the theoretical aspect of new educational policy and said,

 74

We have told to prepare the policy in these miserable conditions. We have to

remove all the deficiencies given by previous eras. We have to complete this

work according to our religion and by remaining the great traditions of our

civilization. We have to maintain social correlation and national unity through

education. We also have to bring out education from distinction degree or

stage to equilateral figure and every individual should have rights to achieve

knowledge without discrimination and limits.

(Institution of Research Education, Hyderabad, The Educational Policy 1972,

pg 3)
That educational plane had considered theoretical aspect of Muslims

life while establishing aims of education. They decided the safety and publicity

of theory of Pakistan as first aim of education. According to policy the aims of

education will be:

To give surety for safety, development and implementation of the

basic theory of Pakistan and relate it to individual and national life.
To create national unity according to countrys theory for social and
cultural prosperity.
To develop and train the complete personality of individual so that he
can understand the nature of technical and social changes and can take
deep interest in reformation of society by full consideration.
To make curriculum according to the basic countrys theory and
flexible social and economical needs and also take steps for diverting
to aim full agricultural and technical education from academic
education.

That educational policy observed the importance of religious

education in real point of view. The policy decided that we have not to keep the

syllabus of Islamiyat as separate from whole educational setup but to inculcate

 75

it with education. It is also indicated that the teachers, parents and students all

are responsible for religious education. It gave a right of free environment to

religious institutions to do their work according to Islamic interest. For

religious education the summery of educational policy is:

(1) For Muslim students Islamiyat will be compulsory up to 10th class.

The curriculum of all stages will be kept far from against material of

Islamic cultural and moral values. It was also be considered that

syllabus of Islamiyat subject will never be a separate part of school

syllabus but we will try to be connected the Islamic values with the

whole educational structure.

(2) The basic aim of religious education will be to make able the students

to choose a right path for life in which our past history should also be

involved and which will totally according to our hopes and concepts of

future. The parents are more responsible for this training.

(3) Radio and television will give a lot of time to the recitation and

translation of Holy Quraan for new educational structure.

(4) The educational institutions will remain continue their works which

are established under different agencies and religious organizations.

(5) The religious educational institutions under the Muslims will also

remain their present condition and continue their work like Maktabs,

Madrasahs and Dar Ul Uloom etc.

2.18.5 Educational policy 1978:

The secretary of education Dr. M.A Qazi had announced the new

educational policy in October 1978 during the government of General

 76

Muhammad Zia Ul Haq. In this policy the theoretical aspect was given so much

importance and scope. This policy is also called as Islamic educational policy

by some educational circles. Minister of education Muhammad Khan Hooti

discussed unconditional co-relation of education with theory of Pakistan in

these words,

Definitely The Pakistan came into being, for the Muslims of the subcontinent

so that they could laid their lives according to Quraan Hadith and without

interpretation of others and also could preserve their civilized heritage. It is the

need of the day that we prepare clear Islamic aims of education and the method

of their achievement should be done according to the theory of Pakistan. I

claim that it is the first time in the history of Pakistan that through national

policy the aims of education are prepared according to Islamic principles so

that civilized heritage of Muslim can be co-related with social and economical

needs of the country.

(Government of Pakistan, National Educational Policy and implementation program

1978, pg 1)
This claim by minister of education is proved by the aims and

suggestions of national policy. No doubt by the sight of suggestions this policy

is totally seemed in Islamic color. Government has given importance to these

four points in national educational aims.

(1) To establish the love of their homeland in the hearts and minds of
Pakistani people especially in students, give them conscious of
spiritual and theoretical identity and create the emotions of love and
unity in them through the base of justice.
(2) To create the sense among students that they are the members of
Islamic world, side by side the members of Pakistani nation.
 77

(3) To prepare those citizens who would well-aware about Pakistan and its
theoretical basis, who know their history and civilization and keep
hope of better future of Islamic republic of Pakistan.
(4) To construct and orientate the character of students according to
Quraan and Hadith so that they would be sincere and faithful Muslims.
(Govt. of Pakistan, National Educational policy 1978, pg. 7-9)

The national policy presented a lot of such recommendation which make

it a national and theoretical policy. These recommendations are

(1) Islamiyat will be included in all levels of academic, technical and

professional institutions as a compulsory subject.
(2) In all schools and colleges the teaching of Arabic will be organized.
(3) Thirty (30) centers will be established under the supervision of
Allama Iqbal Open University.
(4) A complete faculty of shariah will be established in Quaid-e-Azam
University.
(5) A strong program of motive will be started for creating the conscious
of theory of Pakistan among students and teachers.
(6) Changes will be brought up in the curriculum and text-books according
to the principles and theory of Islam.
(7) The important status will be given to mosques and five thousand
mosque schools will be established for students in throughout country.
(8) For the basic education of home economics five thousand Muhallah
schools will be established for female students.
(9) All Madrasahs, Maktabs and Darul- Ulooms will be given full
importance and all the students of Madrasahs will be given the same
facilities like other formal educational institutions.
 78

(10) For the durability of theoretical foundation of country and developing

the sense of patriotism and unity among students the medium of
instruction will be the national language Urdu.
(11) There will be efforts made for co-relating the religious institutions with
national educational system so that two fold educational systems could
be come to an end.

2.18.6 Educational policy 1992:

This policy was announced by minister of education of that time Mr.

Fakhar Imam. The Government of Mian Nawaz Sharif was dismissed after the

announcement of this policy, so the recommendation of this policy could not

become into practical shape. Collectively this policy was announced under 26

chapters. The failures and successes of previous policies were discussed in the

starting of policy. It was also discussed that after the establishment of Pakistan

till now the educational facilities has been increased but the educational needs

are not successfully covered. For the preparation of the policy different

educational conferences were held in all provinces. The main conference was

held in Islamabad in April 1991. All famous experts of education, scholars,

journalists, writers, scientists and lawyers had participated in this conference.

The major aim of this policy was to increase the effectiveness of educational

system, which became the cause of increasing new educational, social and

economical values, and also to suggest that type of educational program by

which Muslim society of Pakistan could be prepared for come forward in 21st

century. According to that policy:

 79

The actual results could not be achieved by only Islamizing the education.

This policy suggests the program by which students could understand the real

massage of Islam and prepare them to adopt modern and scientific needs in

perspective of Islam.

(Govt. of Pakistan, National Educational policy 1992, pg. 8)

For religious and moral education it is suggested that the Islamic point

of view should be prominent in curriculum of all stages. At the time of

assembly in schools and colleges it will be compulsory to recite the Quraanic

verses and for religious education special period should be organized and in

assembly the lectures on mental training and high moral values should be

delivered. For achieving this purpose the education of Nazira-e- Quraan will

continue from primary stage. Hence the translation of Quraanic verses and

explanation should be started from secondary level. As far as Islamizing the

education belongs, the recommendations will be given practical shape after the

session of the parliament.

2.18.7 Educational policy 1998-2010:

The new education policy 1998-2010 had been framed in the

perspective of historical developments, Islamic civilization, modern trends in

education and training and also emerging requirements of society in terms of

national integrity, economic and social development. Pakistan soon after

independence, demonstrated its commitment to education by convening

national conference on education in November 1947. Quaid-e-Azam

Muhammad Ali Jinnah provided vision for future. Keeping in view the goals

for the nation, the 1959 educational policy, properly known as Sharif
 80

commission report was a step forward in that direction. This policy reiterated

the objectives of 1947 educational conference. The last one came in 1992

during the first tenure of Prime Minister Nawaz Sharif. Within one year of the

declaration of the policy, his government was dismissed. Therefore that policy

could not be implemented. After coming in power again in 1997, the Nawaz

Sharif took a fresh look on the educational problems of the society.

The Prime Minister Muhammad Nawaz Sharif directed the ministry of

education for formulation of a new educational policy. Mr. (Justice Retd)

Sayed Ghous Ali Shah was a federal minister of education at that time. At this

occasion he said:

Education is now recognized to be the prime key to moral, cultural, political

and socio-economic development of a nation. The nations who have taken

major initiatives, made revolutionary advances and performed miracles in the

last two decades, have only faithfully exploited the efficacy of this dictum.

Being conscious of this reality, one of my main tasks has been to mobilize the

political will and seek support from all sections of population. The prime

Minister of Pakistan has given me full authority in this national task and this

fundamental idea forms the genesis of the present policy.

The ideology of Pakistan lays down on two important obligations for

the government.

Firstly education will be accessible to all citizens.

Secondly it shall enable them to prepare an enlightened and civilized
individuals committed to the cause of Islam.
(Govt. of Pakistan, Ministry of Education, New Educational policy 1998-2010, pg.
1-3)
 81

These obligations are in accordance with the teachings of Quraan,

which recognizes provision of education as a right of the individual. Regarding

Islamic education policy stated some points as follows:

The main objective of the policy is to make the Quraanic principles and
Islamic practices as an integral part of curricula so that the message of
the Holy Quraan could be disseminated in the process of education as
well as training.
To educate and train the future generation of Pakistan as true practicing
Muslim who would be able to usher into 21st century and the next
millennium with courage, confidence, wisdom and tolerance.
Educational policy and particularly its ideological aspect carries

perhaps the most vital place in the socio-economic framework of a country.

The only justification for our existence is our total commitment to Islam as our

sole identity. Although the previous policies did dilate on Islamic education

and Pakistan ideology but those policies did not suggest how to translate the

Islamic ideology into our moral profile and imbibe it in our educational system.

Actually Pakistan is an ideological Muslim state. Article 31 of the

constitution of the Islamic republic of Pakistan clearly points out this aspect. It

requires the development of such policy to ensure preservation, practice and

promotion of Islamic ideology and principles enshrined in the teachings of the

Quraan and the Holy Prophet Hazrat Muhammad Sallallahu Alaihi Wasallam.

Islam is not just a matter of belief, but complete code of life. Where as in

science and technology, as well as social and human sciences economic and

cultural activities and brief all aspect of life are to be guided and determined by

the principles of the Holy Quraan and the Sunnah. Therefore allocation of one
 82

or more hours in a week for teaching Islamic studies, memorization of few

short Surahs of the Holy Quraan or reading a few passages, selected from the

Holy Quraan.

Pakistan is not a secular country, nevertheless, during the past sixty

years, we did not dissociate ourselves from the colonial and secular concepts of

education, in which religious subjects were, incorporate in the curricula.

However moral, ethical and religious vision is not allowed to penetrate and get

full reflected in the total educational system. While we talk about the religious

dimensions of the new policy, this aspect can not be overlooked. The missing

relationship between our Islamic vision or ideology and educational system,

will only defeat the purpose of even including Islamiyat or Pakistan studies in

our curricula.

During last 5 years, different and opposite views of people are

emerged in our educational system. Consequently, this system encourages a

secular approach where does not mind visiting Masjid once a week or

sometimes five times a day, but his religious commitment is not reflected in his

life style, economic, social and cultural activities. It is high time that new

policy should take into consideration the development of an integrated

educational system in which our Islamic values, principles and objectives must

be reflected not only in the syllabi of Islamic studies but in all the disciplines.

Govt. of Pakistan, Ministry of Education, New Educational policy 1998-2010,

pg. 9-11)
There are some provisions of the policy regarding Islamic education:
Teaching the Holy Quraan with translation shall be introduced from
class VI and will be completed by class XII.
 83

The basic teachings of the Holy Quraan shall be included in all the
courses of studies.
Pre-service and in-service training programs for Islamiyat and Arabic
teachers will be ensured. They shall be given due respect and status
among the teaching community.
To bridge the existing gulf between the formal education system and
Deeni Madaris system and to eradicate sectarianism, the curricula of
Deeni Madaris shall be upgraded and improved to enhance prospects
of employment.
Valuable and rare books on Islam shall be reprinted and distributed
among Deeni Madaris for research and reference.
Curricula and text books of all the subjects shall be revised so as to
exclude and expunge any material repugnant to Islamic teachings and
values, and include sufficient material on Quraan and Islamic
teachings, information, history, heroes, moral values etc, related to the
subject and level of education concerned.
(Govt. of Pakistan, Ministry of Education, New Educational policy 1998-2010,
pg. 12-13)

Policy does a conceptual framework for secondary education.

According to the policy secondary education (IX-X) is an important sub-sector

of the entire education system. On one hand it provides middle level work for

the economy and on the other, it acts as a feeder for the higher levels of

education. The quality of higher education expected to produce high quality

professionals in different fields of social, economic and political progress of the

country hinges on the quality of secondary education.

(Govt. of Pakistan, Ministry of Education, New Educational policy 1998-2010,

pg. 37-41)
 84

This level of education, therefore, needs to be revamped in such a way

that it prepares young men women for the pursuit of higher education and also

prepares them to adjust in their practical lives productively and meaningfully.

Defining the importance of Islamic values at secondary level the policy stated

that one of the important objectives of secondary education is to develop the

personality of students as enlightened citizens of an Islamic state and peace

loving citizens of the world at large.

2.18.8 Current educational policy 2009:

The educational policy 2009, recently finalized by the government has

included a whole chapter on Islamic education. It stipulates that the vision for

Islamic education in the National curriculum is the transformation of society on

Islamic and human values and, as mandated in the Constitution of Pakistan, all

steps will be taken to enable Muslims of Pakistan, individually and collectively,

to order their lives in accordance with the fundamental principles and basic

concepts of Islam, and to provide facilities so that they may be enabled to

understand the meaning of life according to the Holy Quraan and Hadith.

(Govt. of Pakistan, Ministry of education, 2009)

The new education policy document states that a part from infusing

Islamic and religious teachings in the curriculum wherever appropriate,

Islamiyat is being taught as a compulsory core subject from early childhood

education to higher secondary school levels extending up to graduation in all

general and professional institutions so as to create a tolerant and peace loving

society with vision of finding solutions to the real life problems through the

teachings of the Holy Quraan and Sunnah. To further augment Islamic

 85

teachings, advanced Islamic Studies has also been introduced at Grades IX-X

and XI-XII as an elective subject.

2.19 PRACTICAL IMPLEMENTATION OF EDUCATIONAL

POLICIES REGARDING ISLAMIC VALUES:
Quaid-e-Azam Muhammad Ali Jinnah was in favour of making a

solid, long lasting and according to Islamic values educational system. We can

estimate his gravity and positive thinking in this way that he organized an

educational committee in 1946 nearest the creation of Pakistan consists of well-

known Muslim educational thinkers. That committee decided in its first session

of Aligarh that the expected educational system of Pakistan will be the

reflection of Islamic thinking and theory of Pakistan totally. After that when

educational scheme prepared for Pakistan in November 1947 which was

established according to theoretical basis keeping in mind the wishes and

emotions of Quaid-e-Azam and the public of Pakistan and it was very

surprising when the members of minority also gave their votes in favour of co-

relating the educational system of Pakistan with Islamic ideology.

This policy indicates that it wanted to Islamize the whole educational

system in a short period, but the primary problems of new born country made

hurdles to act upon this policy. In 1951 for education 5 years plan was made in

which it was defined that federal and provincial governments and universities

are modernizing the curriculum in the light of theory of Pakistan. They also

cleared that training syllabus of teachers and curriculum of technical

institutions is isolating with religion but these efforts did not bear fruits. This

situation was remained till 1958. In 1959 the educational report claimed to

make the education according to Islam but in 27 chapters of this report only
 86

one chapter was for religious education and in the other 26 chapters their was

not a single word for Islam. After report writing, a questionnaire was

distributed in the country for collecting views about policy. In that

questionnaire among 203 questions, only three were discussed about Islamic

education. That situation indicates that the nature of that policy was not Islamic

and very small part of it was related to theoretical aspect, which mentioned as

separate material from other aspects of report. Hence two of its items had

brought into practice. First that Islamiyat will be compulsory till 8th class and

after that in future classes it will be optional. Secondly the institutions of

Islamic research have been established.

The political instability and administration problems became hurdles in

practicing the educational policy of 1969. Hence Islamiyat became compulsory

up to 10th class as a result of that policy. The curriculum of missionary schools

also became changed and the prevailing books of Pakistan studies (written in

Urdu language) were taught at primary level. Those hurdles were also

investigated which were in the way to polishing education by Islamic color.

Although the educational policy of 1972-80 was really revolutionary,

flexible and active but to make the education Islamic it could not proved better

than the previous policies. It planned the syllabus of Islamiyat and Pakistan

studies according to current affairs and approved new text books along with

making Islamiyat compulsory till 10th class. It prepared the syllabus of Arabic

language for 6th to 8th classes. It also tried to make pave the way to change the

curriculum of religious institutions.

The educational policy of 1978 adopted the real soul of first

educational conference 1947. The government accepted the completely effects

 87

of world conference on Islamic education held in Makkah. Pakistan itself

participated in that conference. Thus, the work was started to give Islamic color

to educational system before planning a formal educational policy. All material

against Islam from curriculum had been excluded. Islamiyat and Pakistan

studies became compulsory up to graduation level. Arabic received the status

of compulsory subject in 6th to middle classes. There was a facility in

educational institutions of performing prayers. Along with these steps an

educational policy was announced. This policy not only lightened the

importance of Islamiyat, Pakistan studies and Arabic but also arranged the

same and one syllabus of Islamiyat subject for all Muslim students. Hence, the

two important steps were taken as a result of that policy. First was to modernize

the text books and secondly the reformation of teachers training program.

Actually the aim of that program was the modernization of entire educational

curriculum, so that it may reflect the Islam and theory of Pakistan and also

which brought the results in the shape of national unity.

The educational policy of 1992 also gave special attention towards

Islamic culture and civilization but unfortunately it could not given practical

shape due to dismisses of the government but some of its recommendation

came into practice, like it became compulsory the recitation of Quraan in

morning assembly of the schools and colleges. In some of educational

institutions special religious periods were arranged. Nazira became compulsory

from primary stage.

The new educational policy 1998-2010 was a great result of the efforts

of the government of that time, which take help from all the national and
 88

international educational scholars. The policy was formulated to realize the

vision of educationally well-developed, morally sound, politically united,

economically prosperous, and spiritually elevated nation.

If we discuss the policy of 2009 we can conclude that in terms of

reference, the course stipulated for Islamiyat is not very different from the

previous policies and continues on the same pattern. However, it goes further

by introducing advanced Islamic studies at Grades 9, 10, 11 and 12. Again, in

terms of reference, the topics emanate from and are the core of Islamic

teachings.

2.20 SECONDARY LEVEL EDUCATION:

As far as the standard of schooling is concerned, the exact boundary

between primary and secondary education varies from one country to another

and even within, but is normally around the fifth to the tenth year of education.

Secondary education occurs mainly during the years of teenage. In the Canada

and United States primary and secondary education together are sometimes

referred to as the K-12 education. In Australia it is known as the P-12

education.

The objectives of secondary education are to give common

knowledge, to prepare for either higher education or vocational education, or to

train directly to a profession. According to Ground Water (2003) secondary

school is a place where much complex interaction take place that has a

significant impact on the identity formation of young people and the

consequent success in adult life. D.S Srivastara (2005) defines that secondary

education is the connecting link between Primary education and higher

 89

education and it is often considered as the most important segment of an

individuals learning.

The objectives of secondary education are formulated on the basis of

guidelines prepared by the national educational policies. The major aim of

secondary education is to enable the learners to acquire new knowledge, skills,

use modern science and technology, develop positive out looks and scientific

attitude to acquire skills for self employment and to inspire them with

patriotism, religious, moral, cultural and social values.

2.21 ISLAMIC VALUES AND SECONDARY LEVEL

EDUCATION IN PAKISTAN:
Secondary school in Pakistan begins from grade and lasts for four

years. Upon completion of grade 10, students are expected to take a

standardized test administered by a regional 'Board of Secondary Education'.

After successful completion of this examination, they are awarded a 'Secondary

School Certificate' or SSC by board. This is to be called matriculation

certificate. Students then enter in a college and complete grades 11 and 12.

After completion of grade 12, they have to again take a standardized test which

is also administered by the regional boards. After successful completion of this

test, students are awarded the 'Higher Secondary School Certificate' or HSSC

by the board. This is to be called the F.Sc./F.A. or 'intermediate'. There are

many streams for students to choose after their 11 and 12 grades, such as pre-

medical, pre-engineering, humanities, social sciences and business. In that

streams some technical have recently been introduced for grades 11 and 12

respectively. It is important to note that the two subjects ' Islamic Studies' and
 90

Pakistan Studies' or Islamiyat are compulsory and taught at all levels. There is

also has something to do with A levels and O levels in Pakistan.

According to Iqbal Ahmed (2008) in terms of the emphasis on Islam,

Pakistan is sometimes seen as a unique case given that Islam was used as a

marker of identity in mobilizing Muslims of India behind the demand for a

separate homeland. In 1949, the Constituent Assembly passed the Objectives

Resolution which defined the principles of the new state. It provided that

Pakistan would be an Islamic and democratic state:

In the principles of democracy, freedom, tolerance, equality and social

justice, as presented by Islam, will be fully observed; and the Muslims will be

enabled to order their lives in the personal and collective spheres in

accordance with the teachings and requirements of Islam as set out in the Holy

Quraan and Sunnah; and wherein adequate provision will be made for the

minorities freely to practice and progress their religions and promote their

cultures. While the Objectives Resolution initially, provided a preamble to the

constitution, it was subsequently rendered a substantive part of the

constitution.

(According to Chapter 2 of the Constitution of Pakistan titled `Principles of

Policy`)

The state shall endeavor, as respects the Muslims of Pakistan to make

the teaching of the Holy Quraan and Islamiyat compulsory, to encourage and

facilitate the learning of Arabic language and to secure correct and exact

printing and publishing of the Holy Quraan.

The education system came to be regarded as key in creating a sense

of solidarity on the basis of religion among the ethically and culturally diverted
 91

population of the new state. In the First Educational Conference called by the

government in 1947, the federal minister of education underscored the need for

an educational system based on Islamic ideology. The Second Five-year plan

(1960-65) again emphasized Islamic studies and religious education. In the

same way in all further policies this emphasized was revised again and again.

2.22 WHOLE STRUCTURE OF EDUCATION SYSTEM IN

PAKISTAN:
Pakistan follows centralized system of education and there is statutory

requirement for all schools and colleges to follow a national curriculum. The

system has adopted three-tier mode (8+4+4) with following distinct stages:-

2.22.1 Elementary Education:

The elementary education comprises two distinct stages Primary and

Middle.

(a) Primary Stage:

The primary stage (Grades I-V) extends over five years (age 5+ to

10+). Net primary enrolment rate is 66% in 2005. The medium of instruction in

most of the schools is Urdu which is the national language. Moreover, the

curriculum for primary stage is almost the same throughout the Pakistan. The

main focus of this stage is on basic the literacy and mathematical skills,

appreciation of values, socialization and traditions.

(b) Middle Stage:

The Middle stage like grades VI-VIII is of total three years duration

and has been offered in schools either having elementary or secondary classes.
 92

Curriculum is common for boys and girls as well as for rural and urban areas.

Middle level enrolment rate was 47.5% till 2005.

2.22.2 Secondary Education:

Secondary Education comprises of two stages. Secondary and Higher

Secondary level:-

(a) Secondary Stage:

The secondary education is of two years duration comprising Grades

IX-X. It covers 13-15 years of children. There is a Secondary Schools

Certificate (SSC) examination provided at the end of the tenth class and is

conducted by the Boards of Secondary and Intermediate Education through out

the country.

(b) Higher Secondary level:

The higher secondary level grades XI-XII is provided at both Higher

Secondary Schools and Intermediate Colleges. Students follow two years

program of study at higher secondary stage, which leads to the Higher

Secondary School Certificate (HSSC) and is a pre-permission for entrance to an

institutions of higher education or University.

Divisions of students provided at various levels of education of

school. After the middle level, students can follow either academic courses in

secondary schools or a professional course at vocational institutes. After

attaining secondary education students can enter Higher Secondary Schools or

Intermediate Colleges.
 93

Table 2.22.1 Structure of education in Pakistan according to age of

pupils

Level/Stage Class Duration Age on entry

Elementary
Primary I-V 5 years 5 years
Middle VI-VIII 3 years 10 years
Secondary
Secondary IX-X 2 years 13 years
Higher Secondary XI-XII 2 years 15 years
Tertiary
Undergraduate XIII-XIV 2 years 17 years
Postgraduate XV-XVI 2 years 20 years

Academy of Educational, Planning and Management, Ministry of Education,

Islamabad 2005
As the above table shows that the entry age of classes IX and X is 13
years which is also known by plastic age and several sexual changes accurse
among individuals. As we observe so many rape cases done by secondary
school students for satisfying their sexual instinct that is why this age is too
important for the moral training of child. Therefore the knowledge about
Islamic values and civilization should be compulsory. This study aims on
analyzing the compulsory subjects of Islamiyat and Pakistan studies that how
much they cover the Islamic values. It is also important in this way that most of
the students discontinue their studies after secondary level as the below figures
will highlight that most of the enrolments are lost after secondary schooling. So
for providing better members to the society complete Islamic knowledge
should be provided to them. Following figures shows enrolments rates at all
levels in Pakistan.
 94

Net Enrollment Rates by Level

60

50
40

30
20

10
0
Primary Middle Matric (High Higher Degree University
School) Secondary Colleges

Fig 2.22.1

Net Enrollment Rates by Level

70
60
50

40 Urban
30 Rural

20
10
0
Primary Middle Matric (High School)

Fig.2.22.2

The fig. 2.22.1 & fig 2.22.2 shows that the bigger decline is between

primary and middle, where most enrolments are lost. About 25% of enrolled

school students enter middle schools; where as about 40% of the middle school

students enter high/higher secondary level. This big difference can be shown by

another figure such as:

 95

Sahre of Enrollement by Level

7% 3%

16%

74%

Primary Middle Secondary and High Colleges

Fig.2.22.3

PSLSM survey 2004-05

The above figure 2.22.3 shows that after primary level only 7%

student reaches at secondary level and if complete and correct Islamic

knowledge will not be provided to this short number of students then how can

we expect complete knowledgeable and practical Muslims in our future

generation.

2.23 DISTRIBUTION OF SUBJECTS IN SCHOOLS:

All subjects which are taught at school, college and university level can

easily be divided into three categories. These categories are:

1) Natural Sciences
2) Social Science
3) Languages
At secondary (IX-X) level in Karachi, Pakistan the distribution of subjects

under these categories are:

 96

Table 2.23.1 Distribution of subjects

Natural Sciences Social Sciences Languages

Biology Economics English
Chemistry Civics Urdu
Physics Commercial Geography Sindhi
Mathematics Islamiyat (Compulsory)
General Science Pakistan Studies
(Compulsory)

2.24 SUBJECTS OF SOCIAL SCIENCES:

Social science is a generic term for the collection of those disciplines that

are focused on the detailed systematic and empirical study of human beings and

their interaction with individuals, groups and institutions. According to Dr. B.S

Yadav and Mohit Yadav (2009) the social sciences embrace all or major

portions of austhropology, economics, education, geography, history, law, non-

medical psychiatry, psychology and sociology. Sometimes the term behavioral

science is used synonymously with social science. At another time behavioral

science is used to signify a group of disciplines including religious knowledge,

psychology and sociology, which form a generic subdivision of social science.

The social sciences are groups of some academic disciplines that study

the human aspects of the world. They diverge from the arts and humanities in

that the social science is emphasized the use of scientific method and religious

standards of evidence in the study of humanity, including quantitative and

qualitative methods. Dr. B.S. Yadav (2009) more defines that the purpose and
 97

goal of social science is to empirically examine human activity in order to

ascertain the behavioral nature and future of the person.

2.25 ISLAMIC VALUES AND THE SUBJECTS OF ISLAMIYAT

AND PAKISTAN STUDIES AT SECONDARY (IX-X) LEVEL:
This study is designed to serve a comprehensive development

report on the reflection of Islamic values in the compulsory subjects of

Islamiyat and Pakistan studies at secondary level in Karachi Pakistan. In this

context the study aimed to give particular attention to important changes that

occurred in the curriculum of secondary education level in Pakistan since

independence with an overview of educational policies made in different eras.

The efforts have been made to analyze the review of all national educational

policies, plans and strategies, which were designed for providing religious

education in the country. Especially the researcher had focused on the course

content of two compulsory subjects Islamiyat and Pakistan studies at secondary

(IX X) level.

Education in Pakistan remains within the public sector at all levels

even though elite institutions are much more likely to be found within the

private sector. According to Iqbal Ahmed (2008) the curriculum for the large

number of public sector institutions, including approximately 125, 00 schools,

are given final approval by the Curriculum Wing of the Federal Ministry of

Education. The textbooks commissioned by the provincially based textbook

boards adhere to guidelines laid down by the Curriculum Wing. These

guidelines repeatedly emphasize the need to inculcate a narrowly defined set of

Islamic Values.
 98

The emphasis on Islamic studies became much more pronounced after

General Zia Ul Haqs coup in 1977. Islamiyat had been a compulsory subject

from Class I up to Class X but it was now made compulsory up to B.A/B.SC

(Bachelor of Arts/Science degree equivalent to 14 years of schooling). But it is

not required at the M.A. stage, but when students appear in professional

examinations such as MBBS (Bachelor of Medicine Bachelor of surgery) or

CSS (competitive examinations for the Federal civil services) they again have

to study Islamiyat as a separate subject and can qualify only if they pass in this

exam as well. Under General Zia, from Class VI to Class VIII, it was made

compulsory for students of all religions to learn Arabic. The justification was to

enable Muslim students to acquire a better comprehension of Quraanic

teachings. Previously, Arabic had been an optional subject. During the same

period, a section of the Islamiyat syllabus was separated for Sunnis and Shias at

the level of Class IX and X. Separate books were introduced for students of the

two sects but a common book was re-introduced in 1999. However, they

attempt distinct sections of the examination paper.

From Class I to Class VIII the subject of Diniyat (Religious Studies)

was taught in government schools. But, in 1997, the subject of Islamiyat

(Islamic Studies) was introduced. The former subject included space for an

introduction of other religions, though in practice this does not appear to have

been implemented on any significant scale in the classrooms. For students of

persuasions other than Islam, there are few practicable options to studying
 99

Islamiyat. In Class VIII, there is special paper civics for non-Muslims, for

which students of minority communities may appear. However, schools seldom

have any provisions for the teaching of this subject. In 1987, a book on ethics

to be used by minority communities students was produced by the Sindh

Textbook Board and subsequently printed by the Punjab Textbook Board, as

well. Moreover, it is not now available. Mostly non-Muslims students take up

Islamiyat as a subject even though it is not compulsory for them.

In schools, children generally have at least two or three periods of

Islamiyat a week, sometimes more, of 45 minutes each. The Islamiyat

curriculum places a premium on inculcating a Muslim identity among Pakistani

children. In the subject of Islamiyat, concepts such as Jihad are framed in terms

of waging war against the infidels rather than in the broader interpretation that

would privilege Jihad against poverty, illiteracy or inequity.

Further, the approved textbooks for the subjects of Urdu, Pakistan

Studies, Civics, Islamiyat and other subjects also have significant content that

pertains to Islamiyat. A related issue is that the Islamiyat content is perceived

as privileging the beliefs of one sect over that of the other.

2.26 CRITICAL ANALYSIS OF ISLAMIYAT AND PAKISTAN

STUDIES OF SECONDARY (IX X) LEVEL IN KARACHI:
If we observe the subjects of Islamiyat of class X and Pakistan

studies of class IX we come to know that to some extent they cover Islamic

values. That is why a very less number of students have the complete
 100

awareness about Islamic civilization. By the help of charts we will show the

reflection of Islamic values in these both compulsory subjects. Under the

following headings we critically analyze these subjects that how much they

provide Islamic knowledge to secondary level students.

 101
ISLAMIC VALUES

SOCIAL ECONOMICAL MORAL RELIGIOUS POLITICAL CIVIC

1. Unity 1. Humanity. 1. Obedience and respect of Allah and

2. Universal brother hood 2. Modesty. his Prophet (SAW).
3. Honesty 3. Control of passion. 2. Clear rights & duties towards public
4. Co-operation 4. Destines. 3. Supreme power is Allah.
5. Consideration about rights of others. 5. Truthfulness. 4. Legal superiority of Prophet (SAW)
6. Loving relationship with 6. Integrity 5. Man is the caliph of Allah on Earth
Wife, Children etc) 7. Steadfastness . 6. Organizing the consultative council
7. Proper upbringing of children. . 8. Patience 7. Islam set criteria of select ruler
8. Infanticide is prohibited 9. Fulfilling ones promises. 8. Constitution of state based on Quraan.
9. Kindness towards neighbors. 10.Honesty. 9. Stress on making justice in society.
11. Special respect and care for parents. 10. Obedience of Islamic Law.
11. Public duties for protection of state.
12. International justice.
13. Peace loving environment.

1. Earning by fear means. 1. Worship as prayer five time a day.

2. Islamic economy is Fazalullah. 2. Fasting in Ramazan.
3. Controlling inflation. 3. Zakat.
4. Obligation of Zakat. 4. Pilgrimage to Kaaba at least once during lifetime.
5. Readiness to undertake Jihad.

1. Islam wants peaceful & welfare state.

2. Individual has several rights.
3. Islam identifies duties of individuals.

Fig. 2.26.1
 102
IMPACT OF ISLAMIC VALUES ON COMPULSORY SUBJECTS OF ISLAMIYAT AND PAKISTAN STUDIES AT SECONDARY (9TH & 10TH)

LEVEL

Social & Cultural Value Geographical values Economical Moral Religious Political Historical

1. Importance of family life. (Isl) 1. Industrial Development 1. Quraan, Introduction Safety 1. Ideological basis of
2. Culture of Pakistan. (P.St) in Pakistan. (P.St) and proficiency. (Isl) Pakistan. (P.St)
3. Population of Pakistan. (P.St) 2. Zakat Importance & 2. Love & Obedience of Allah 2. Establishment of
4. Education in Pakistan. (P.St) Preference. (Isl) & His Prophet (PBUH) (Isl). Pakistan. (P.St)
5. Obligation & Importance of Knowledge. (Isl) 3. Migration and Supreme.
effort (religious war) (Isl)
1. Land & Climate of Pakistan. (P.St)
2. Resources of Pakistan (P.St)
1. Steadfastness and thankfulness and our personal
and collective life. (Isl)

1. Constitutional development in Islamic Republic of

Pakistan. (P.St)
. 2. Pakistan, a welfare state. (P.St)

Fig. 2.26.2
 103

2.26.1 Islamic social values:

As the above figures 2.26.1 & 2.26.2 shows that Islam presents certain

social values like unity, universal brotherhood, honesty, co-operation,

consideration about rights of others, loving relation ship with wife children,

proper upbringing of children, prohibition of infanticide, kindness towards

neighbors and friendly relationship with relatives etc. But in the text books of

Islamiyat (X) and Pakistan studies (IX) only some social values are considered

which is not satisfactory. In all above mentioned Islamic social values only the

importance of family life, obligation and importance of knowledge in Islamiyat

(X) and culture of Pakistan, population of Pakistan and education in Pakistan in

Pakistan studies (IX) are included. Moreover the topics culture of Pakistan and

education in Pakistan is not completely related to Islamic ideology. This

situation is more harmful in this way that at secondary level the basic aim of

education is to provide social adjustment to the students and this adjustment

can only be possible through Islamic knowledge.

2.26.2 Economical values:

According to Islamic knowledge Islamic economy is actually a

Fazalullah where we have some boundaries to earn our livelihood only by

fair means. Islam also stress on controlling inflation in society. For this purpose

it is the obligation of every landlord individual to give Zakat to the needy and

poor population of society. It is also necessary for better distribution of wealth

in our country. All this knowledge should be provided through the subjects of
 104

Islamiyat and Pakistan studies at secondary level. But unfortunately Zakat

importance and preference in Islamiyat (X) and industrial development in

Pakistan is included in Pakistan studies (IX). Even more the industrial

development in Pakistan has not been presented in Islamic context. Islam also

provides guideline for the industrial revolution and presents some principles for

this purpose like rights of labors, criteria for interest and profit etc. Our Holy

Prophet Sallallahu Alaihi Wasallam also emphasized on this principle by

saying this,

The wages of labors should be given to them before dryness of their

perspiration.

For preparation of any profession these type of Islamic knowledge must be

provided to students.

2.26.3 Moral values:

The most important quality of Islam is its moral training. Islam has so

many moral values which made it popular among other religions like humanity,

modesty, control of passion; destine, truthfulness, integrity, steadfastness,

patience, fulfilling ones promise, honesty, special respect and care for parents

etc. we may say that Islam has a hoard or treasure of morality. Before Islam

there was a big lack of morality among the people in Arabic society that was

the reason that they were involved in different social evils. By Islamic moral

values that ill-mannered society was converted into the most honorable society

in the world. This preference should be taught to students so that they could
 105

aware about their roots. But steadfastness and thankfulness in our personal and

collective life is only included in the subject of Islamiyat of class X, whereas

the subject of Pakistan studies is seemed empty of any type of Islamic moral

values. This is a very miserable condition in this way that majority of the

students at secondary level in our country discontinue their studies after Metric

and the age limit of this level is 13-15, which is the most important age of

sexual changes accurse among individuals. So in this way moral training is

necessary for sexual and social training. This duty can only be done by

providing Islamic moral training to the students of secondary (IX-X) level.

2.26.4 Religious values:

Allah almighty has given some religious duties to every Muslim. These

duties are worship as five times a day, fasting in Ramazan, giving Zakat,

Pilgrimage to Kaaba at least once during life time and readiness to undertake in

Jihad (religious war). Although these religious duties are not preferable as

compare to fulfilling the rights of other people. But a Muslim can only look

different from other people by giving these religious duties. If we observe the

subjects of Islamiyat (X) and Pakistan studies (IX) in the context of religious

values, then for this purpose only in Islamiyat subject Quraan, its introduction,

safety and proficiency, love and obedience of Allah & his prophet Sallallahu

Alaihi Wasallam, migration and supreme effort (jihad), Three Surahs (Al-

Anfaal, Al-Mumtahina, Al-Ahzaab) are included. Whereas there is not a single

topic regarding religious values in Pakistan studies. This situation is not good

for the students of secondary level. Although to provide religious awareness is

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the responsibility of parents but the teachers have the same duty to give

practical examples regarding religious values of Islam. For example the

method of offering prayer (Salat), the prohibition of different things in

Ramazan and so many other religious knowledge can be provided in practical

way. The text books should also have satisfactory material regarding religious

values of Islam.

2.26.5 Political values:

As Islam is not a mere religion therefore it provides guideline in every

walk of life including political awareness. Islam presents so many political
values like obedience and respect of Allah Almighty and His prophet
Muhammad Sallallahu Alaihi Wasallam, clear rights and duties of public,
supreme power is Allah, legal superiority of Muhammad Sallallahu Alaihi
Wasallam, according to Islam man is the caliph of Allah on earth, to organize
the consultative council, criteria of selection of ruler, constitution of state
which should be based on Holy Quraan, justice in society, obedience of law,
public duties for the state, international justice and peace loving environment.
If we make our political structure according to Islamic principles then there
will not be seemed a political disorder in the society. This political awareness
should be transferred to our new generation through the curriculum of
education. As here we will only analyze the text books of Pakistan studies (IX)
and Islamiyat (X), therefore by analyzing these two subjects the lacking come
before us that only constitution development in Islamic republic of Pakistan
and Pakistan a welfare state in the subject of Pakistan studies are included and
 107

in Islamiyat we can not find a single topic related to Islamic political values.
That is why the students passing out from secondary level have not a sufficient
knowledge about political environment. Even they dont have the criterion
which is given by Islam to select a perfect ruler for a country. It resulted in
political instability in our society. The government can provide this political
awareness by including the political values and knowledge in the text books of
Pakistan studies and Islamiyat at secondary (IX-X) level.

2.26.6 Civic values:

Islam has not ignored the civil life of individual and also explains
some steps to improve the civil life of Muslims. Islam also presents some civic
values like peaceful environment in society. Moreover individual has several
rights in society and Islam also identifies duties of individual as well. But in
text books of Islamiyat (X) and Pakistan studies (IX) we dont find any type of
civic value given by Islam. At secondary level civil training of individual is
also necessary as it is highlighted in several of educational policies, that to
provide civil training is an important aim of education at secondary level but
we could not observe the practical implementation of that all
recommendations. In spite of that all, the ignorance of civil values can easily
be observed in the text books of Islamiyat (X) and Pakistan studies (IX). This
ignorance can leave harmful effects on the personalities of students.

2.26.7 Historical values:

Islam has a very rich history and a bright past. All the important

events done by Muslims should be explained before the students. We can say
 108

that only ideological basis of Pakistan and establishment of Pakistan in

Pakistan studies (IX) touches the ideological and historical values which is not

satisfactory. Some of historical eras of Muslims should also be taught to the

students of IX and X classes like time eras of Holy prophet Muhammad

Sallallahu Alaihi Wasallam and Khulafa-e-Rashideen etc. By doing so, the

students can get awareness about the stories of their bravery and can feel proud

of being a member of Muslim society.

2.27 CAUSES OF NON-EFFECTIVE ISLAMIC EDUCATION

AT SECONDARY (IX X) LEVEL:
There are several reasons of non-effective Islamic education at

secondary level. Some are as follows:

2.27.1 Less interest of parents:

Home is to be considered as a first school of child and the parents are

as first teachers. In ancient Islamic eras, to provide religious education was the

complete responsibility of parents and they did their jobs best but now a day

the parents are showing non interest in providing Islamic awareness to their

children. It resulted as ill mannered, selfish and cheater members of the

society. The parents should not only provide complete Islamic knowledge to

their children but also act upon on these values so that the children can learn by

practical examples.

2.27.2 Financial problems:

We belong to the economical unstable country where a lot of financial

problems arise around us. Poverty is the main problem of this sequence.
 109

Majority of our population belong to middle and lower class. As hunger is big
motive to do every negative activity, therefore in spite of having Islamic
awareness they do every thing wrong without thinking the positive or negative
aspect for satisfying this instinct.

2.27.3 Illiteracy:
Financial problems create illiteracy, because in our country the
parents have no resources to admit their children in educational institutions. It
is better in their views to involve their children in different occupations to
provide financial support to their family rather than to provide costly
education. As a result the child spent more of his time out of home. That is why
we may say that illiteracy also became a big reason of low Islamic awareness
among children in our society. The illiterate parents themselves have no
knowledge about Islamic education, so how can they transfer their knowledge
to their children. That is why parents illiteracy can be a main reason of non-
effective Islamic education.

2.27.4 Separate family system:

One of the big reasons of non effective religious education is the

introduction of separate family system in our society. In ancient eras the child

could learn from the personalities rather than the books. But now a day the

people prefer to live in separate family system. That is why the child has not

the opportunities to interact with other experienced family members who can

play a great role in their Islamic training like grandfather and grandmother etc.

For providing social training to child it is necessary to interact with all elder
 110

family members besides parents, brothers and sisters. We can say that lacking

of this interaction also produce ill mannered and selfish members in the society

who always prefer personal interest rather than collective interest.

2.27.5 Negative role of media:

Media has been consisted of two parts. The electronic media and print

media as well. In present era media is proved as an effective source of

information and knowledge. Although media presents Islamic programs also to

provide Islamic awareness but majority of the programs are concerned with

entertainment. The secondary level students belong to the age of 13 to 15

years. This is the age when several changes accurse in individual and they have

been attracted by sexy programs rather than religious information. Many of the

bad evils in our society are the negative effects of media. Internet is a high

source of information belongs to media but a very less number of students use

it for religious information purpose. There are so many sites available on

internet containing Islamic religious material but unfortunately only 5% to 10%

students get benefits from it. If the media plays its role in providing

information to the children then it can be a great source of transferring

knowledge about Islamic social and moral values.

2.27.6 Parents are busy in their jobs:

As we belong to the economically low standard society where parents
both have to join any profession to support their family and as we know mother
can play her role in religious training and due to business in her job she can not
fulfill her duty. That is why religious information provided in educational
 111

institution can not be proved effective. As we have earlier discussed that in

ancient eras the complete religious awareness of a child was totally there
because of their parents training but in present era separate family system and
the jobs of parents badly damage that trend.

2.27.7 Incomplete material about Islamic values in text books :

The text books are also a great source of transferring knowledge
about Islamic values. This study aims on analyzing the text books of Islamiyat
and Pakistan studies at secondary level that how much they cover Islamic
civilization. It is sorry to say that they do not cover Islamic values completely.
All Islamic economical, social, moral and religious values should be included
in the text books of Islamiyat (X) and Pakistan studies (IX). By observing the
course content of Islamiyat and Pakistan studies we come to know that their
material related to Islamic values is not satisfactory.

2.27.8 All subjects have no connection with Islamic values:

Not only the subjects of Islamiyat and Pakistan studies should provide
Islamic awareness but all subjects should be taught with the connection of
Islamic values. But unfortunately we do not observe this connection. That is
why being a member of Islamic country our students Islamic awareness is only
limited to some subjects like Islamiyat and Pakistan studies.

2.27.9 Teachers are not sincere in training:

To provide Islamic knowledge is also the responsibility of secondary

school teachers but the teachers are not fulfilling their duties. They can give
practical training of Islamic knowledge and values to the students by
 112

punctuality, confirmation of prayer (Salat) and avoiding false and unfair

means. But today teachers are failed in providing this type of examples.

2.28 NULL HYPOTHESES:

There is no significance difference among the male and female
students achieving the basic concept of Islam through philosophy of
education.
There is no significance difference among the male and female
students achieving the Islamic values through the courses of Islamiyat
and Pakistan studies.
There is no significance difference among the male and female
students determining the relation between Islamic values and the core
courses at secondary (9th & 10th) level.
There is no significance difference among the male and female
students having knowledge of the social values according to the
Islamic point of view.
There is no significance difference among the male and female
students achieving economical stability through Islamic education.
There is no significance difference among the male and female
students having awareness of political rights and duties in our society.
There is no significance difference among the male and female
students in pertaining moral training at secondary level.
There is no significance difference among the male and female
students in developing the sense of accountability towards Almighty
Allah.
 113

CHAPTER 3

METHODOLOGY
3.1 STRATEGY
This study depends on qualitative cum quantitative research, based on
interviews and questionnaire. It was a comprehensive analysis of academic
performance of 100 (50 Boys & 50 Girls) Government secondary schools. The
purpose was to ascertain the overall performance of the Government secondary
schools regarding the Islamic education provided by them to the students of 9 th
& 10th classes.

3.2 POPULATION:
All the schools and their students of Karachi city were constituted the
population of the study, as the following table shows:

Table 3.2.1: Statistics of Government Secondary SchoolsKarachi.

KARACHI CITY
Population = 15,000,000
Statistics of Government Secondary Schools of Karachi
Secondary Schools
S. No. Towns Total
Boys Girls
1 Kimari Town 13 3 16
2 Site Town 6 6 12
3 Baldia Town 5 2 7
4 Orangi Town 10 9 19
5 Lyari Town 15 15 30
6 Saddar Town 15 18 33
7 Jamshaid Town 27 21 48
8 Gulshan-e-Iqbal Town 3 8 11
9 Shah Faisal Town 14 1 15
10 Landhi Town 13 7 20
11 Korangi Town 18 15 33
 114

Secondary Schools
S. No. Towns Total
Boys Girls
12 North Nazimabad Town 15 10 25
13 New Karachi Town 32 11 43
14 Gul Burg Town 40 26 66
15 Liaquatabad Town 20 25 45
16 Malir Town 25 19 44
17 Bin-Qasim Town 13 8 21
18 Gadap Town 18 5 23
Total 302 209 511

3.3 SAMPLING:
Sample was selected randomly. The following factors noteworthy
concerning the analysis.
The geographical areas of study were 10 towns, selected from 18 towns
of Karachi city.
Within these geographical limits, Government Secondary Schools were
included for collection of data and analysis.
A total number of 100 schools were selected for study through simple
random sampling using the list of schools provided by the Board of
Secondary Education Karachi.
Table 3.3.1: Distribution of girls and boys secondary schools

Secondary Schools
S.No Towns Total
Boys Girls
1 Orangi Town 6 6 12
2 Saddar Town 3 3 6
3 Jamshaid Town 6 6 12
4 Gulshan-e-Iqbal Town 2 4 6
5 North Nazimabad Town 4 7 11
6 New Karachi Town 6 3 9
7 Gul Burg Town 6 5 11
8 Liaquatabad Town 8 7 15
9 Malir Town 3 3 6
10 S.I.T.E Town 6 6 12
Grand Total 50 50 100
 115

600 respondents including 300 hundred male and 300 hundred female
students were selected for collecting data.

Table 3.3.2: Distribution of respondents from selected towns.

No. of No. of
Grand
S.No Towns Boys Girls
Total
Students Students
1 Orangi Town 18 35 53
2 Saddar Town 15 15 30
3 Jamshaid Town 40 32 72
4 Gulshan-e-Iqbal Town 10 20 30
5 North Nazimabad Town 40 50 90
6 New Karachi Town 29 15 44
7 Gul burg Town 39 32 71
8 Liaquatabad Town 55 43 98
9 Malir Town 14 23 37
10 S.I.T.E Town 40 35 75
Total 300 300 600

Direct contacts were made with the educational experts, Professors and

Scholars, in order to obtain first hand information. The interviews were

of the following scholars:

1) Dr. Ihsan-Ul-Haque Siddiqui (Professor in department of Quraan and

Sunnah, Faculty of Islamic learning, University of Karachi).

2) Dr. Nasiruddin (Professor in department of Arabic, Faculty of Islamic

learning, Karachi University).

 116

3) Dr. Hissamuddin Mansoori (Professor in department of Usool-e-Din,

Faculty of Islamic learning, University of Karachi).

3.4 RESEARCH INSTRUMENTS:

Questionnaire was developed for the collection of necessary data. The

questionnaire was validated through pilot testing before it was administrated on

the sample. For that purpose the researcher visited all the sample institutions

and respondents personally.

3.5 STATISTICAL ANALYSIS:

The data obtained from questionnaire were summarized in tables,

question by question. In order to offer an overall picture on response to each

question, the responses were coded according to the need of the questions like

Yes, No, to some extent and Morning, Evening, Night etc. the respondents had

to mark on expected answer.

The statistics were calculated using the formulas shown:-

Simple percentage method = Answer Achieved

X 100
Total Number of Answers

Spearmans rank difference method = r = 1 - 6d2

N (N2-1)
 117

CHAPTER 4

DATA ANALYSIS
In this study the first three chapters introduced the justification of the

study, review and methodology. This chapter analyzed the findings of the

study, which was presented in three sections. Section 1 dealt with composition

of the sample while section 2 dealt with the results of questionnaire and section

3 was about the results of interview.

SECTION 1

4.1 PARTICULARS ABOUT THE RESPONDENTS

(STUDENTS)
Table 4.1.1: Distribution of respondents by gender

Sex Frequency Percentage

Male 300 50%
Female 300 50%
TOTAL 600 100%

The above table clears that sample was consisted of 50% male and 50%
female respondents.

Table 4.1.2: Distribution of respondents by age

Age Frequency Percentage

12-13 100 16.66%
14-15 120 20%
16-17 380 63.33%
TOTAL 600 100%
 118

The above table shows that majority 63.33% of the respondents were of

16 to 17 years old. Maximum 20% belonged to second category 14-15. While

short number 16.66% of respondents were of 12 or 13 years old.

Table 4.1.3: Distribution of respondents by group (subjects of

study):
Group (Subject of study) Frequency Percentage
Arts 200 33.33%
Science 200 33.33%
Commerce 200 33.33%
TOTAL 600 100%

The above table shows that 33.33% respondents were belong to Arts

faculty and the same ratio was of the students of Science and Commerce.

Table 4.1.4: Distribution of respondents by class

Class Frequency Percentage

IX (9th ) 300 50%
X (10th) 300 50%
TOTAL 600 100%

The above table shows that the 50% respondents were from the IX class,

while the rest 50% were of X class.

SECTION 2
4.2 RESULTS OF QUESTIONNAIRE:
This study was aimed at investigating the reflection of Islamic values in

the compulsory subjects of Islamiyat (X) and Pakistan studies (IX) at

 119

secondary level in Karachi city. The data collected with research instruments

questionnaire and interview were tabulated, analyzed and interpreted in the

light of objectives and hypothesis of the study. The questionnaire consisted of

35 items and was related to the various Islamic values, generalizing the

awareness of students about it, such as religious, social, economical, political

etc. Questions related to the courses of Islamiyat (X) and Pakistan studies were

also included in the questionnaire. Distribution of items to each value,

curriculum of secondary level and text books were as follows:

Table No. 4.2.1: Statistics of items, showing names of Islamic

values, curriculum, text books and its related items
in questionnaire.

S. No. Values, Curriculum and Text Books Item No.

1 Religious values 1,2,3,4,5,6,7,8,9,10,11,
12,13,14,15
2 Curriculum of Secondary level 16,17
3 Social values 18,19,20,21,22,23
4 Economical values 24,25
5 Political values 26,27
6 Moral values 28,29,30
7 Text Books 31,32
8 About overall Islamic Knowledge 33,34,35

For the reliability of statement/items, the options were indicated as per

need. Results are being presented in the following tables.

 120

Table 4.2.2: How many times do you pray every day?

Options 0 1 2 3 4 5 Correlation

Boys 6.00% 2.33% 5.33% 8.67% 12.67% 65.00% Degree High

(0.772)

Girls 1.67% 6.00% 3.67% 9.67% 10.00% 69.00% Direction Positive

The above table shows that there is very HIGH (0.772) degree of

relationship between the views of boys and girls in the positive direction which

indicates easily that majority of the students pray five times every day.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
0 1 2 3 4 5

Fig. 4.2.1
 121

Table 4.2.3: At what time do you recite Holy Quraan?

Options Morning Evening Night Any time Never Correlation

Boys 48.67% 8.67% 6.00% 30.00% 6.67% Degree Low (0.9)

Girls 49.67% 13.00% 4.67% 29.00% 3.67% Direction Positive

The above table shows that there is very LOW (0.9) degree of

relationship between the views of boys and girls which highlights that mostly

students recite Holy Quraan in the morning.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Morning Evening Night Any time Never

Fig. 4.2.2
 122

Table 4.2.4: Do you know the importance of ablution before pray?

Options Yes No To some extent Correlation

Boys 84.67% 0.67% 14.67% Degree Low (0.5)

Girls 49.00% 37.33% 13.67% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls which fairly clears that almost

all students know the importance of ablution before pray.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.3
 123

Table 4.2.5: Are you aware about the reinforcement of cleanliness

in Islam?

Options Yes No To some extent Correlation

Boys 74.33% 2.33% 23.33% Degree Perfect (1.0)

Girls 69.00% 4.33% 26.67% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This indicates that majority of

the students are aware about the reinforcement of cleanliness in Islam.

The visual representation of data is given below through graph.

300

250

200
Boys
150 Girls
100

50

0
Yes No To some extent

Fig. 4.2.4
 124

Table 4.2.6: When do we keep fasting?

Options Rajab Ramzan Shaban Correlation

Boys 0.33% 64.67% 35.00% Degree Low (0.5)

Girls 4.00% 95.67% 0.33% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. Which clears that majority of

the students said that they keep fasting in the month of Ramzan.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Rajab Ramzan Shaban

Fig. 4.2.5
 125

Table 4.2.7: In which month the revolution of Quraan has been

started?

Options Muharram Ramzan Zill-Hajj Correlation

Boys 1.67% 91.33% 7.00% Degree Perfect (1.0)

Girls 3.33% 88.33% 8.33% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls which clearly indicates that

according to the students the revolution of Quraan has been started during the

Holy month of Ramzan.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Muharram Ramzan Zill-Hajj

Fig. 4.2.6
 126

Table 4.2.8: Do you keep fasting in full month of Ramzan?

Options Yes No To some extent Correlation

Boys 70.33% 3.33% 26.33% Degree Perfect (1.0)

Girls 70.33% 5.00% 24.67% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This clears that majority of

the students argue that they keep fasting in the full month of Ramzan.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.7
 127

Table 4.2.9: Do you aware of the prohibited things in Ramzan?

Options Yes No To some extent Correlation

Boys 69.33% 3.67% 27.00% Degree Perfect (1.0)

Girls 72.33% 6.00% 21.67% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. Which indicates that majority

of the students are aware of the prohibited things in the month of Ramzan.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.8
 128

Table 4.2.10: Do you know the importance of Zakat in Islam?

Options Yes No To some extent Correlation

Boys 65.67% 4.00% 30.33% Degree Perfect (1.0)

Girls 72.67% 4.67% 22.67% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This clears that most of the

students know the importance of Zakat in Islam.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.9
 129

Table 4.2.11: In which month Muslims go to perform pilgrimage

(Hajj)?

Options Rabi ul Awal Ramzan Zill-Hajj Correlation

Boys 0.67% 2.33% 97.00% Degree Low (0.5)

Girls 5.00% 4.00% 91.00% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. Which clears that according

to the most of the students; in the month of Zill-Hajj the Muslims go to

perform pilgrimage (Hajj).

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Rabi ul Awal Ramzan Zill-Hajj

Fig. 4.2.10
 130

Table 4.2.12: Do you know all rites of pilgrimage (Hajj)?

Options Yes No To some extent Correlation

Boys 37.00% 18.00% 45.00% Degree Perfect (1.0)

Girls 40.33% 14.67% 45.00% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. Which indicates that majority

of the students stated that they know to some extent all rites of pilgrimage

(Hajj).

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.11
 131

Table 4.2.13: In Islamic point of view the best thing given by

parents to their children is:

Options Good education Property Money Correlation

&Training

Boys 93.67% 5.00% 1.33% Degree Moderate

(0.625)

Girls 97.33% 1.33% 1.33% Direction Positive

The above table shows that there is MODERATE (0.625) degree of

relationship between the views of boys and girls. Which clears that majority of

the students know that in Islamic point of view the best thing given by parents

to their children is good education and training.

The visual representation of data is given below through graph.

300
250
200
Boys
150
Girls
100
50
0
Good education & Property Money
training

Fig. 4.2.12
 132

Table 4.2.14: Islam gives much stress on the rights of:

Options Neighbors Friends Brothers & Correlation

Sisters

Boys 81.67% 8.33% 10.00% Degree Perfect

(1.0)

Girls 85.33% 5.67% 9.00% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This indicates that according

to the majority Islam gives much stress on the rights of neighbors.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Neighbors Friends Brother & Sisters

Fig. 4.2.13
 133

Table 4.2.15: Do you know the importance of participating in the

supreme effort (jihad)?

Options Yes No To some extent Correlation

Boys 45.67% 16.33% 38.00% Degree Perfect

(1.0)

Girls 50.33% 14.67% 35.00% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. It clears that majority of the

students know the importance of participating in supreme effort (Jihad).

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.14
 134

Table 4.2.16: You get full information about Islamic religious

values from:

Options Parents Teachers Text books Some Correlation

where else

Boys 39.33% 41.00% 16.33% 3.33% Degree Perfect

(1.0)

Girls 45.67% 41.67% 11.00% 1.67% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This indicates that majority of

the students get full information about Islamic religious values from their

parents.

The visual representation of data is given below through graph.

300
250
200
Boys
150
Girls
100
50
0
Parents Teachers Text Books Some where
else

Fig. 4.2.15
 135

Table 4.2.17: Do the curriculum of secondary level is prepared

according to Islamic values?

Options Yes No To some extent Correlation

Boys 45.67% 24.00% 30.33% Degree Perfect (1.0)

Girls 53.00% 9.67% 37.33% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. Which fairly identify that

majority of the students accepted that curriculum of secondary level is prepared

according to Islamic values.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.16
 136

Table 4.2.18: Which type of Islamic value is developed through the

text books of Islamiyat and Pakistan studies of
secondary level?

Options Political Religious Moral Economic Social None of Correlation

them

20.67% 30.00% 11.00% 19.00% 0.00% 19.33% Degree Moderate

Boys
(0.4143)

Girls 9.00% 37.33% 32.00% 18.33% 1.67% 1.67% Direction Positive

The above table shows that there is MODERATE (0.4143) degree of

relationship between the views of boys and girls. This indicates that according

to majority of the students, Islamic religious values are developed through the

text books of Islamiyat and Pakistan studies of secondary level.

The visual representation of data is given below through graph.

300
250
200
Boys
150
Girls
100
50
0
Political Religious Moral Economical Social None of
them

Fig. 4.2.17
 137

Table 4.2.19: Every aspect of human relationship is governed by:

Options Social Values Economical Political Correlation

values Values

Boys 86.67% 10.67% 2.67% Degree Low (0.5)

Girls 37.67% 58.00% 4.33% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. It indicates that mostly boys

claims that every aspect of human relationship is governed by social values

whereas girls are in favor of economical values.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Social Values Economical values Political Values

Fig. 4.2.18
 138

Table 4.2.20: In Islamic point of the objects of particular care are:

Brothers
Options Orphans & Sisters Friends Correlation

Boys 88.67% 7.67% 3.67% Degree High (0.875)

Girls 90.67% 4.67% 4.67% Direction Positive

The above table shows that there is very HIGH (0.875) degree of

relationship between the views of boys and girls. This clears that according to

majority of the students the objects of particular care are orphans.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Orphans Brothers and Sisters Friends

Fig. 4.2.19
 139

Table 4.2.21: According to Islam the basic unit of society is:

Options Family Neighbors Social group Correlation

Boys 55.33% 22.67% 22.00% Degree Perfect (1.0)

Girls 58.33% 24.67% 17.00% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. It indicates that mostly

students stated that according to Islam the basic unit of society is family.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Family Neighbors Social groups

Fig. 4.2.20
 140

Table 4.2.22: In Islam all social values effecting human beings

should be based on:

Options Quraanic Sunnah Consensus Correlation

Knowledge (Ijmaa)

Boys 55.00% 40.00% 5.00% Degree Perfect (1.0)

Girls 61.67% 35.00% 3.33% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This shows that according to

the majority of the students, in Islam all social values effecting human beings

should be based on Quraanic knowledge.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Quraanic knowledge Sunnah Consensus (Ijmaa)

Fig. 4.2.21
 141

Table 4.2.23: Do the family members promote Islamic values

among their children?

Options Yes No To some extent Correlation

Boys 61.67% 3.33% 35.00% Degree Perfect (1.0)

Girls 75.00% 2.00% 23.00% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. It indicates that mostly

students stated that the family members promote Islamic values among their

children.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.22
 142

Table 4.2.24: Are the teachers giving Islamic social awareness to

the students in schools?

Options Yes No To some extent Correlation

Boys 66.33% 4.33% 29.33% Degree Perfect (1.0)

Girls 76.00% 6.33% 17.67% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. It clears that according to the

majority, teachers are giving Islamic social awareness to the students in the

schools.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.23
 143

Table 4.2.25: Have you informed about the limitations in

economical life presented by Islam?

Options Yes No To some extent Correlation

Boys 59.33% 7.67% 33.00% Degree Perfect (1.0)

Girls 70.67% 6.00% 23.33% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This indicates that majority of

the students are informed about the limitation in economical life presented by

Islam.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.24
 144

Table 4.2.26: You have got information about Islamic economical

values by:

Options Parents Teachers Text Books Social Correlation

gatherings

Boys 36.00% 38.00% 19.67% 6.33% Degree High (0.75)

Girls 35.00% 49.00% 11.67% 4.33% Direction Positive

The above table shows that there is very HIGH (0.75) degree of

relationship between the views of boys and girls. It clears that mostly students

have got information about Islamic economical values by teachers.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Parents Teachers Text Books Social gathering

Fig. 4.2.25
 145

Table 4.2.27: Do you aware about Islamic political values?

Options Yes No To some extent Correlation

Boys 36.33% 15.67% 48.00% Degree Low (0.5)

Girls 51.33% 15.33% 33.33% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. Which indicates that majority

of the boys are to some extent aware about Islamic political values whereas

girls are aware about it.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.26
 146

Table 4.2.28: The qualities of faithfulness, honesty, God fearing,

well-mannered etc are considering as criteria in Islam
for the selection of:

Options Ruler of country Teacher Life partner Correlation

Boys 45.00% 33.33% 21.67% Degree Low (0.5)

Girls 31.67% 42.67% 25.67% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. Which clarify that according

to boys the qualities of faithfulness, honesty, God fearing, well-mannered etc

are considered as criteria in Islam for selecting the ruler of country while

according to girls, this criteria is for the selection of teachers.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Ruler of Country Teacher Life Partner

Fig. 4.2.27
 147

Table 4.2.29: The very important stage for moral training of students
is:

Options Primary Secondary High Correlation

Boys 68.67% 17.33% 14.00% Degree Low (0.5)

Girls 74.33% 11.00% 14.67% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. Which clears that majority of

the students stated that the very important stage for moral training of students

is primary level.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Primary Secondary High

Fig. 4.2.28
 148

Table 4.2.30: A perfect environment for your moral training is

provided by:

Options Parents Teachers Relatives Someone else Correlation

Boys 48.00% 31.00% 17.67% 3.33% Degree Perfect

(1.0)

Girls 70.33% 28.33% 1.33% 0.00% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This indicates that according

to the majority of the students a perfect environment for their moral training is

provided by their Parents.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Parents Teachers Relatives Someone else

Fig. 4.2.29
 149

Table 4.2.31: According to Islamic point of view, who is more

respectable than others?

Options Parents Teachers Neighbors Any other Correlation

Boys 67.67% 29.33% 3.00% 0.00% Degree Perfect

(1.0)

Girls 57.00% 37.67% 5.00% 0.33% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. It clears that mostly students

stated that according to Islamic point of view parents are more respectable than

others.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Parents Teachers Neighbors Any Other

Fig. 4.2.30
 150

Table 4.2.32: Do you agree that current syllabus of Pakistan studies

(IX) and Islamiyat (X) fail in developing Islamic sense
and responsibility among students?

Options Yes No To some extent Correlation

Boys 34.67% 31.33% 34.00% Degree Perfect (-1)

Girls 31.67% 46.67% 21.67% Direction Negative

The above table shows that there is very PERFECT (-1) degree of

relationship between the views of boys and girls. Which indicates that

according to boys, they are agree that the current syllabus of Pakistan studies

(IX) and Islamiyat (X) fail in developing Islamic sense and responsibility

among students whereas girls dont think so.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.31
 151

Table 4.2.33: Do the drawbacks of the syllabus necessitate to

bringing out changes in the text books of Pakistan
studies and Islamiyat?

Options Yes No To some extent Correlation

Boys 47.67% 21.33% 31.00% Degree Low (0.5)

Girls 49.00% 30.33% 20.67% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. This indicates that according

to majority the drawbacks of syllabus necessitate to bringing out changes in the

text books of Pakistan studies (IX) and Islamiyat (X).

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.32
 152

Table 4.2.34: Has the excess of debauchery in new generation

caused by ignorance of Islamic values in education?

Options Yes No To some extent Correlation

Boys 61.67% 9.33% 29.00% Degree Perfect (1.0)

Girls 63.33% 9.33% 27.33% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. It clears that mostly students

accepted that the excess of debauchery in new generation caused by ignorance

of Islamic values in education.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.33
 153

Table 4.2.35: Do you think that achieving knowledge of Islamic

values and civilization is a big obstacle in modern
development?

Options Yes No To some extent Correlation

Boys 36.00% 36.67% 27.33% Degree Perfect (1.0)

Girls 34.67% 41.67% 23.67% Direction Positive

The above table shows that there is very PERFECT (1.0) degree of

relationship between the views of boys and girls. This indicates that mostly

students think that achieving knowledge of Islamic values is not a big obstacle

in modern development.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.34
 154

Table 4.2.36: Do you agree that by les knowledge of Islamic

civilization, we are loosing our national identity?

Options Yes No To some extent Correlation

Boys 62.33% 14.00% 23.67% Degree Low (0.5)

Girls 54.00% 26.00% 20.00% Direction Positive

The above table shows that there is very LOW (0.5) degree of

relationship between the views of boys and girls. It fairly clears that majority of

the students agree that by less knowledge of Islamic civilization, they are

loosing their national identity.

The visual representation of data is given below through graph.

300

250

200
Boys
150
Girls
100

50

0
Yes No To some extent

Fig. 4.2.35
 155

SECTION 3

4.3 RESULTS OF INTERVIEWS:

Interview No.1:

Table 4.3.1: Particulars of first interviewer:

Name: Dr. Ihsan-Ul-Haque Siddiqui

Qualification: Ph.D.

Research Topic: Comparative study of Arabic and Urdu linguistics

Designation: Professor

Faculty: Islamic Learning

Department: Quraan and Sunnah

Institution: University of Karachi

In the dept of its reality Islamic values and civilization has proved its

importance in all periods of history. The very important characteristic of

Islamic values is its dealing not only with the worldly issues but it leads the

individual to life hereafter. Islamic civilization is a very comprehensive term

and its values are superior to the values of other religions. Its values are not

temporary and are based on the morality and internal success of individual.

Islamic civilization has an actual power for giving peace and perfection to all

humanity. We have some reflection of Islamic values in our educational system

but its credit goes to inherit Islamic values which are achieved by new

generation from their forefathers or ancestors. Primary stage of education

needs the basic knowledge of Islamic values because when we nourish our

children from the very beginning with the help of Islamic education, then
 156

surely they would not go to the wrong path, in their future life. The courses

designed for 6 to 15 age children should be contained complete Islamic

knowledge. The period of British rule has not damaged our values but there

were clashes in both civilizations. In fact Islamic civilization has got some

benefits from west and west has also got benefits from Islam. Avoiding evil

elements and taking good values from others is not prohibited in Islam.

Actually Islam is a very adjustable, simple and easy religion and the teaching

and duties of Islam which are necessary for Muslims to practice are so much

easy. The whole education system should be based upon the principles of

Islamic values. The mentioned two text books are not providing complete

guideline for moral conduct, because the student actually learns these values

from the civil society. So if the environment outside the school is Islamic, the

child can learn many things about Islam. Only some books are not enough for

promoting Islamic values. The books are only helping elements for providing

and constructing a moral conduct. Parents are responsible for giving Islamic

knowledge. If the parents are practicing these values, their everlasting effects

would be laid on their children. After that teachers and books are important and

at last the religious scholars but religious scholars are failed in providing

Islamic values to new generation because they are commissioned only for same

religious duties or rituals like Azaan, Janazah Namaz etc. Therefore their

teaching are not attracting the generation of today. Without knowledge of

personal values no civilizations can be identified or we can loose our

confidence and non confident nation can never continuous their civil traditions.
 157

Interview No.2:

Table 4.3.2: Particulars of second interviewer:

Name: Dr. Nasiruddin

Qualification: Ph.D.

Research Topic: Mysticism and Morality (Tassawuf-o-Akhlaque)

Designation: Professor

Faculty: Islamic Learning

Department: Arabic

Institution: University of Karachi

The concept of Islamic values and civilization is very comprehensive.

It deals both worldly and life hereafter affairs. Our secondary level needs more

Islamic training. Our present education system does not fulfill the needs of

Islamic education and most of our students do not get the basic knowledge of

Islamic values. Although in our secondary level curriculum have some chapters

regarding Islamic values but our teachers are not trained so those characters are

not up to the desired limit. So in all departments especially in education

department merit system should be maintained. Teachers should be appointed

on the merit not on Kota system. In our country most of appointments are

politically fulfilled. Although some exemplary teachers are in our society for

example Professor Ghulam Mustafa Khan, Pirzada Qasim and Mrs. Prof.

Zohra Apa Maryam Rohani who did their jobs excellently. On electronic
 158

media some people who are not expert in Islamic field, deliver lectures

regarding Islam. We can say that common man has not a perfect environment

for getting complete Islamic knowledge which definitely exploits our society.

Our religion is not a difficult. There are so many relaxations in our religion. In

all subjects we should reflect the Islamic values and civilization, because in

modern society many institutions give knowledge through books to students

about foreign countries. In those books our children read the names of Non-

Muslims. They know about the incidents and the historical stories of Europeans

but they dont know about the great Caliphs, our conquerors and other persons

of great characters. To some extent the text books of Islamiyat and Pakistan

studies are providing knowledge about Islamic moral concept and help us to

educate the new generation according to Islam. The parents, the teachers, the

curriculum, the religious scholars all are responsible for providing Islamic

knowledge to new generation. As a child, the major responsibility is upon

parents, because the child spent most of his time with his parents. Firstly they

can educate them practically and they can provide the basic facilities and needs

by lawful means. Especially the religious duties and values should be mostly

provided by parents, and then teachers are responsible to provide complete

education. Islam is our identity throughout the world and we have got this

sovereign for performing our religious duties freely and by less knowledge

about Islam we can loose this identity. So we should try to give a complete

Islamic awareness to the new generation for protecting our national identity.
 159

Interview No.3:

Table 4.3.3: Particulars of third interviewer:

Name: Prof. Dr. Hissamuddin Mansoori

Qualification: Ph.D.

Research Topic: The laws of war and peace in Islam and its role in
maintaining worldwide peace
Designation: Professor

Faculty: Islamic Learning

Department: Usool-e-Din

Institution: University of Karachi

Islamic values and traditions are according to human nature. Islam

does not bear any kind of unfaithfulness, betrayal, enforcement, selfishness and

exploitation. In Islam the criteria of respect is not based on cast system or

status but it is based on knowing God, mercy and good deeds. Even today

Islamic topics are slowly and gradually vanishing which is completely wrong.

Being a Muslim teacher we should protest on it, and should insist that Islamic

values must be included in the curriculum. It is sorry to know that a large

number of students who passed out from the secondary educational institutes

are almost completely fruitless for Islam. Most of them are against of Islamic

values, traditions and culture on which the building of Islam is built up.

Although the curriculum of Islamiyat and Pakistan studies subjects are based
 160

on Quraan, Hadith and Islamic teachings but teachers training is not of the

mark that they could not prove themselves as role models especially in this

period when the rulers themselves wanted to finish it, that is why the

responsibility of the teacher has been more increased. In British era the basic

identity of Islam had been started to demolish. We can say that which seeds

sowed by them are now large/sturdy trees. To bring out our generation from

these miserable conditions we must be given the color of Islamic culture to our

whole educational system. Today people do not have correct information about

Islam. That is the reason that society is being destroyed socially, morally and

economically. Religious duties and responsibilities are not obstacle in the

development. Infect Europe and the western people are also fundamentalists;

they also talk about their religion and belief. Woman in rural areas who wore

shuttle cock veil, which can be said to follow old traditions despite that it is a

part of their culture. The truth is that women can do any thing while remaining

in the veil; if nothing happens against Islam and we embrace it then it will be

acceptable. For example if you wear pant shirt instead of shalwar qamiz will

not a matter of objection but there should not be clashed with Islamic

principles and Quraan. There should be a reflection of Quraan in all subjects at

secondary level because the basic knowledge is only in Holy Quraan. It would

be better to give a touch of Islam in almost every subject. Sometimes, Islamic

theory and concept is reflected while studying Pakistan Studies. The parents

have a great responsibility to provide Islamic knowledge to children, then

school and text books also guide them. It is a clear fact that by less knowledge
 161

of our religion the new generation can loose their national identity. So for

protecting this identity parents, teachers, educationists and scholars should play

their positive role.

4.4 COCLUSION OF RESULTS:

Mostly the responses shows that awareness among the boys and girls

of secondary (IX-X) classes are in positive but still they need more detailed

information through the text books of Islamiyat (X) and Pakistan studies (IX).

It means that there should be broaden but deeper change in the above two

subjects due to the need of boys and girls. It has been observed that boys have

more religious knowledge rather than girls as they mostly offer their prayers in

mosques. They learn more from practical examples provided by Imam and

other people praying in mosques. They almost observe Islamic social values in

practical shape outside the home whereas the girls do not have these

opportunities except the girls belong to religious families. Most of girls

responses are showing less knowledge about Islam.

In interviews the thinkers elaborate that being a Muslim; to

practice the Islamic culture is necessary for the Islamic society. Every nation

and religion has its own culture, tradition. The Islamic traditions, culture and

values are not only different from other religions but also have their own

individuality. In which way Islamic values deals with the nature, emotions,

feelings and human psychology, no other culture can present any example like
 162

it. Islamic traditions are that power which provides the blessing of peace and

calmness to the people of world and it also provides relaxation to the spoiled

society. We observe very less reflection of Islamic values in our current

educational system. According to Islamic tradition, heritage and values it is the

responsibility of state to spread and improve the education because through this

our culture will be strengthen and the society will also be well disciplined and

stable. At secondary level it is necessary to train individuals according to

Islamic values because at this level childs character can be built up positively

or negatively and further in the colleges they can have more independence. So,

if the child is given proper guideline at secondary level, he will have a good

character. Secondary educational curriculum should be based on Islamic

education completely. In present age we did not observe Islamic values in their

real form. There is a very less reflection of Islamic values in our current

education system, but in some educational institution, they try to maintain the

discipline and promote Islamic values among students. Our curriculum

especially Islamiyat (X) and Pakistan Studies (IX) have got some reflection of

Islamic values, but it depends upon the teachers who educate them. More than

70% teachers in our country are not fit for this profession. British rule has

damaged our Madrasahs and our educational system. The text books of

Islamiyat (X) and Pakistan studies (IX) were developed during the Nawaz

Sharif (1998) government. Dr. Ihsan Ul Haque Siddiqui (one of the

interviewer) was also a member of curriculum committee at that time and in

syllabus some translation of Quraanic Surahs were added. But in the period of
 163

Musharrafs government it was generalized that the additional topics were

overburdened to students, so they criticized it and changed the syllabus again.

This is a weak point of our syllabus that the important knowledge regarding

Islam is included as optional topics. So because of these reasons we could not

give complete religious education to our students.

 164

CHAPTER 5

SUMMARY, CONCLUSIONS, DISCUSSION AND

RECOMMENDATIONS

5.1 SUMMARY:
In entire educational levels, secondary education is an important sub-

sector. On the one hand, it provides middle level of work force for the

economy and on the other hand it acts as a feeder for higher education. The

higher education which is expected to produce the personalities of high moral

conduct in different fields of social, economic and political life of country

depends largely on the religious education provided at secondary level. So the

religious knowledge must be included in the text books of secondary level for

producing morally perfect individuals for future.

In this study the reflection of Islamic values in Social sciences

especially compulsory subjects of Islamiyat and Pakistan studies in 9th and

10th classes of Karachi, Pakistan had been investigated. The main purpose of

this study was to examine the relationship between Islamic culture, concepts,

values and course contents of Islamiyat and Pakistan Studies at secondary (9th

and 10th classes) level. The objectives of the study were (a) To explore the

goals and philosophy of education and its relation to the basic concept of Islam.

(b) To find out the concept of Islamic values in the courses of compulsory

subjects of social sciences (c) To explain the difficulties and problems leading

to the absence of Islamic values in system of education. (e) To give some

 165

implement able recommendations for the complete inclusion of Islamic values

in compulsory subjects of secondary level. This study was an attempt to

identify and study the cultural foundations and the religious values underlying

the current educational system of Pakistan. In this study it was cleared that

through an effective educational system these values can be transferred in the

new generation effectively. For this purpose our curriculum for all levels

should be prepared in the light of Islamic values especially in compulsory

subjects of secondary (9th and 10th classes) level, which is the important stage

of human development because these values are essential for individual moral

training and for adjustment in the society.

The respondents of this study were all the government secondary

schools of Karachi city. All the male and female students of secondary (9th and

10th classes) and religious scholars were included in the population.

Randomly 100 schools were selected. 600 respondents including 300

hundred male and 300 hundred female students were selected for the collection

of data. The researcher had also taken the interviews of the three scholars. A

comprehensive questionnaire was personally administered. Four questionnaires

were pilot tested on a limited sample and finalized by keeping in view the

suggestions of the respondents. The researcher directly visited the sample

institutions for the collection of data in order to obtain first hand information.

The collected data were tabulated, analyzed and interpreted by using

descriptive and inferential tests of significance such as simple percentage and

co-relation methods.
 166

The results identified the importance of Islamic values and determined

its light reflection in the compulsory subjects of Islamiyat and Pakistan studies

in 9th and 10th classes of Karachi city. Some suggestions and recommendation

had also been presented to solve the problem with the help of collected data.

5.2 CONCLUSIONS:
In the light of statistical analysis and findings of the study the following

conclusions were drawn regarding the awareness of students about the Islamic

values through the text books of Islamiyat (X) and Pakistan studies (IX) at

secondary level in Karachi.

a) Religious values:
1) Majority of the boys and girls respondents asserted that they pray five
time daily, which highlighted their interest in religious values of
Islam. But the ratio between the views of boys and girls was in
variation. In the same way majority admitted that they recited the
Holy Quraan once in the morning.
2) Mostly the male and female students were aware about the importance
of ablution before pray and the obligation of cleanliness in Islam.
3) Maximum male and female students stated that they keep fasting in
full month of Ramzan but the difference between the views of boys
and girls was clearly observed and they were also to some extent
aware about the prohibited things in Ramzan.
4) Majority of the male and female students had the knowledge about the
importance of Zakat in Islam.
 167

5) According to the statistical analysis most of the male and female were
stated that the Muslims go to perform pilgrimage (Hajj) in the month
of Zill-Hajj and to some extent they know all the rites of pilgrimage.
6) Mostly male and female students knew that the best thing given by
parents to their children is good education. They were also aware that
Islam gives much stress on the rights of neighbors.
7) Majority of the male and female students had knowledge about the
importance of participating in the supreme effort (Jihad). But the ratio
of difference between the views of boys and girls was clearly seen.
8) Most of the male and female students accepted that they have got
information about Islamic religious values from their parents. Some
indicated the role of teachers in this regard, while small percentage of
respondents was in favour of text books.
9) According to the scholars, information about Islamic religious values
is the complete responsibility of parents first, and then teachers but
they both are not fulfilling their duties. Mostly students did not know
the methods of ablution and pray at secondary level. They had also a
negative thoughts regarding Jihad, which is the important pillar of
Islam. Although text books are to some extent covering these values
but the role of parents and teachers regarding the training of students
is not perfect.
b) Social values:
1) Mostly male students cleared that every aspect of human relationship
is governed by Islamic social values whereas the female students said
that it is governed by economical values.
2) Majority of the male and female students said that according to Islam
the object of particular care are orphans.
 168

3) According to the most of male and female students the family

members promote Islamic social among their children. They also
cleared that teachers are giving Islamic social awareness to the
students in schools, but the ratio of difference in views were not
satisfied.
4) In interviews the scholars admitted that the text books contain
sufficient material regarding Islamic social values. But it should be
more enriched.

c) Economical values:
1) Majority of the male and female students were informed about the
limitation of economical life presented by Islam.
2) Mostly the male and female students claimed that they had received
information about Islamic economical values by teachers, but the
views ratio between male and female respondents about parents and
teachers was almost equal.
3) According to the scholars, one of the important aims of education at
secondary level is to provide economical stability to the students but
unfortunately they observed the lack of knowledge among students
about economical values due to the insufficient mater in the text
books of Islamiyat and Pakistan studies.

d) Political values:
1) Mostly male students were not aware about Islamic political values,
while the female students claimed that they were aware about it.
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2) According to the male students mostly the qualities of faithfulness,

honesty, God fearing and well-mannered etc are considered as criteria
in Islam for the selection of the ruler of the country, whereas
according to the female respondents this criterion is for teachers. So
we easily observed their views difference.
3) The scholars also indicated the unawareness of students at secondary
level about Islamic political values due to the lacking material in text
books.

e) Moral values:
1) Majority of the male and female students stated that the very
important stage for the moral training of students is primary level.
2) Mostly male and female students indicated that a perfect environment
for their moral training is provided by their parents, but the ratio
difference between the views of boys and girls about parents and
teachers was very remarkable.
3) The scholars were satisfied about the material in text books regarding
moral values of Islam. But they indicated that in spite of the presence
of this material we still observed ill-mannered members in the society
due to ineffective role of teachers or ineffective self implementation.

f) About the curriculum of secondary level:

1) Mostly the male and female students accepted that to some extent the
curriculum of secondary level is prepared according to Islamic values.
2) According to the majority of the respondents, Islamic religious values
are developed through the text books of Islamiyat and Pakistan studies
at secondary level. Some were in favour of political values, while the
rest of all gave their views in favour of moral values.
 170

g) About Islamiyat (X) and Pakistan studies (IX):

1) Majority of the male respondents indicated that the current syllabus of
Islamiyat (X) and Pakistan studies (IX) is failed in developing Islamic
sense of responsibility among students, while female respondents do
not think so. They also accepted that these drawbacks necessitate
bringing out changes in the content of these text books.
2) The scholars had the same idea that there should be some changes
brought in the content of these both text books about the knowledge
regarding Islamic values.
h) For securing national identity:
1) Mostly the respondents accepted that the excess of debauchery in new
generation is only caused by the ignorance of Islamic values in
education. They also indicated that knowledge about Islamic values is
not an obstacle in modern development and their national identity can
be lost due to unawareness about Islamic values.
2) The scholars also highlighted the role of Islamic education in stopping
the debauchery in society and for securing the national identity. They
condemned the views spread by west that Islamic education is an
obstacle in modern development. But unfortunately the youngsters
have adopted that false idea which is only because of ineffective
training at secondary (IX-X) level.

As a result of reviewing literature and analysis it was concluded that the

curriculum of secondary level was to some extent covering Islamic values and

civilization but the teachers did not perform their duties and training of

students sincerely. The parents were also responsible for this weakness. The

age of secondary level students was also considered as very important for
 171

providing clear direction to develop the personalities of students properly. The

researcher personally observed the lacking of Islamic knowledge among the

students of 9th and 10th classes. While collecting data, in one of the girls

school, the researcher gave the questionnaire to a group of girls. One of them

gave her questionnaire back and said that she is Hindu and unable to fill the

questionnaire, because it was only for Muslim students. But the researcher was

surprised when the Muslim students could not able to answer about the

revolution of Quraan Majeed, and the Hindu student verbally gave the correct

answer that the revolution of Quraan Majeed has been started in the Holy

month of Ramzan. It means that the text books are able to give awareness

about Islamic education but the training of parents and teachers is not fulfilling

the required level.

5.3 DISCUSSION:
Education is the most important element of any society, but

significance of education can not be fully appreciated unless it is looked at in

proper perspective. Education is a growing science and its foundation is to be

explored with reference to its various dimensions. As Srinibas Bhattacharya

(2003) stated that education has more than one perspective like Philosophical,

sociological and psychological etc. A comprehensive view of education leads

to a sound philosophy of education.

In the field of social sciences there is a considerable overlapping

between one aspect and the other. But, there is something which is common in
 172

them. All these disciplines are related to men. Thus education as a subject for

study draws its materials from different areas including psychology,

philosophy, sociology and religion etc. The philosophical perspective provides

the basis of education in the terms of values, aims and objectives. Education as

a subject should have a value orientation for its impact on philosophy, society

and other factors of education. Mujib ul Hassan siddiqui (2009) defines that the

new born infant is a helpless human being. He is not aware of the social

customs, traditions and values. But as he grows older, he is influenced by the

informal and formal agencies of education. In this he develops his physical,

mental and emotional self and social feelings gradually. In short, education is

able to inculcate in the child a sense of maturity and responsibility by bringing

in him the desired changes according to his needs and demands of ever

changing society. Neeta Arona (2010) says that education can be seen as a

product or a process and considered in a broad sense or a technical sense.

Education and religion are inter-related with each other. Sometimes

they are used in the same meanings and considered as two sides of same coin.

As S. P Chaube & A. Chaube (1996) stated that in modern age man needs

religion for peace and stability. Religion performs the task of education. For

ultimate happier and spiritual development religion is necessary. So no any

religious knowledge should be taught in schools. The others are in favor of this

belief that it provides human values in life. Educational duties of religion are

love for physical health, development of mental qualities and moral

development. Moral development of individual can only be possible through

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informal and informal education. Especially if we discuss the formal education

then its importance become more highlights at secondary level. Secondary

education starts after the completion of primary education. According to T. K.

Hemchand (2009) secondary education is the process which makes whole the

elementary or basic education of a person.

D. S. Srivatara & Monica Toner (2005) said that the objectives of

secondary education are formulated on the basis of guidelines prepared by the

national educational policies. For achieving the aims curriculum is the main

source in educational process. As Promila Sharma (2009) clears that

curriculum is a key element in educational process. Its importance is extremely

vast, and it touches virtually everyone who is involved with learning and

teaching.

One of the important goals for achieving progress is moral or spiritual

training and value development. Within the curriculum efforts are made to

incorporate these goals in a variety of ways. Many centuries indicated the

inclusion of civics or citizenship education as a curricular subject, while other

reported that such values are taught through a range of subjects like history,

geography, languages, political education, religious education etc.

We are at the threshold of 21st century when the impact of science and

technology on human life will be greater. As Dr. B. R. Purkait (2006) said that

there will be accretion to the storehouse of human knowledge which is

dynamic. This alarming expansion of human knowledge will be of mixed

character. It will be blessing as well as curse. It will create problems in human

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life. It will badly affect social equilibrium and the cohesive values of human

life. Values are rapidly eroding in human life. This should be checked through

value education.

A value stands for ideals men live for. According to J. C. Aggarwal

(2003) values are the part of the philosophy of nation and that of its educational

system. They are the guiding principles of life which are conducive to all round

development. Values are of various kinds and named according to their

specifications. Aesthetic values deal with arts, dancing, panting, drama, music

etc. Spiritual values are concerning spirit as opposed to nature. Susan chapel

(2000) stated that school has a responsibility in law for the development of

moral values in society.

In curriculum there should be a separate space for inclusion of moral

thoughts regarding value development. According to S. R. Sharma (2006) there

must be few teachers, who do not acknowledge their responsibility for the

value development among students. Vidya Ratna Taneja (1998) said that while

many aspects of mans life have values, education having the greatest impact

on man has also the greatest value. Education seeks to secure for the man,

things that are good instead of bad, conditions that satisfy instead of annoy,

activities that are right and beneficial instead of wrong and harmful.

Education about value development is mostly related to religious

training and the best source of providing religious education is the text book.

According to P. V. V. Satya Narayan (2004) a text book is a prescribed book

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for the students of particular age group. It covers items given in the syllabus.

Such a book forms the basis of learning in class. They are the never failing

friends of students as well as of the teachers. A text book has been defined as

an instrument of instruction that facilitates teaching learning process.

According to the encyclopedia of education (1998) text books have been

associated with schools for as long as schools have been known.

Text book development in a Muslim country should depend on the

curriculum designed by the scholars on the principles derived from Holy

Quraan and Sunnah from where the Muslim community has got ideals and

socio-cultural assumptions. As Niaz Erfan and Zahid Valie (1995) explain that

the nature of relationship between the Islamic curriculum and these principles

and ideological assumptions have not been exploited properly for the purpose

of text book development as Islamic concepts for all branches of acquired

knowledge have not been clearly formulated as yet. Being a Muslim country

Pakistan also has to taken the same steps for the development of Islamic sense

among students through text books. It is undoubtedly, right to say that there are

some drawbacks in the text books used in the schools. Pakistan came into

existence in 1947 on the basis of religion and Islamic ideology was the most

forceful derive behind the demand for Pakistan. The Muslims of India did not

feel secure to live under Hindu domination. When the British at last were gone,

the Muslims demanded a separate homeland for themselves so as to live

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their lives according to the Islamic ideology and to preserve and perpetuate

their culture.

Islam is not a religion consisting of some religious rites and rituals but it

is a systematic a comprehensive code of life providing guidance in every walk

of life. In Islamic context it is necessary to prepare our text books according to

the sayings of Holy Quraan. As Qadeer Uddin Ahmed (1989) says that Quraan

Majeed is downright realistic book, begins with a prayer for right guidance and

the first verse of the chapter which follows it wants its readers that, though the

book is certainly intended to guide them, yet it cannot guide those who are not

wiling to accept guidance. According to Dr. Maher Abdul Haq (1998) as a

matter of fact a value must always rise above law, because at its we have

the element of a sincere desire a passionate love, a spiritual attachment.

Education itself is continuous process in which the present generation of

human beings posses to its next future generation not only skills and attitude

but also values beyond material goods. Thus, in Pakistan the permanent values

of life from the nucleus of the Quraanic educational philosophy round which

all educational activities must revolve, right from the elementary to the final

stage of schooling. Especially at secondary level of education some special

kinds of values like fulfillment of obligations, honesty, unity of mankind,

freedom, tolerance, politeness, individual differences, chastity, aesthetic test,

creativity, subduing the forces of nature, protection of the week, knowledge,

understanding and self efforts etc should be included in the compulsory text

books.
 177

The Government of Pakistan should organize the education

system according to our basis. As Dr. Afzal Iqbal (1986) said that the real basis

of the Islamic republic of Pakistan is shura (mutual consultation) and Islamic

values. So education system should be considered incomplete if it does not

cover the Islamic values and civilization. To be more specific the secondary

level education needs more attention because it is an important sub sector of

the entire education system. It is the anchor-bay of education. So awareness

about Islamic values is very necessary at secondary level for the moral

development of students. As at the age of 13-14 many sexual changes accurse

in them and for avoiding false path the training about Islamic values must be

provided to them.

Muhammad Imran (2009) declares that values are these qualities that are

regarded by a person or group as important and desirable. The scale of Islamic

values helps to determine that which of the goal is higher and which is lower.

Values act as powerful leaven in the life of people, the life which today is

fraught with conflict and dissention. The curriculum for values education

should consist of values drawn from the Holy Quraan like the ones reflected

through the Quraanic teaching process of Holy Prophet Sallallahu Alaihi

Wasallam.

This study was based on evaluating the text books of Pakistan studies

(IX) and Islamiyat (X) of secondary level in Karachi that how much they

provide help to transfer the Islamic values to students. We have inherited a

conceptualized system of education to which we need to add only Islamic

 178

values and a consciousness of Pakistani cultural heritage. No government or

education administrator has explicitly argued this case. But nearly all have

acted on this premise. The grafting of such requirements as Islamiyat and

Pakistan Studies is a case in point. This phenomenon has contributed in large

part to the crisis of education in Pakistan. The conceptual framework of our

system of education was developed by the British in the 19th century by Lord

Thomas Macaulay. The aim of the higher educational system was not to

produce leaders of society but elite of British clones, a class of persons, who

will be Indian in blood and color, but English in taste and opinions, in morals

and intellect. It is noteworthy though that Syed Ameer Ali, Mohammed Iqbal,

Faiz Ahmed Faiz and Saadat Hasan Manto are among the more familiar names

in Pakistan were persons deeply rooted in their own culture by virtue of

learning rather than ideological socialization. They were fully exposed to our

own canons of knowledge and maintained an abiding interest in them so that

English education represented for them not a break from the past but a

deepening of their creative impulses and a broadening of their intellectual

horizon. Such grafts as the current Islamiyat and Pakistan Studies curriculum

are poor substitutes for canonical readings.

Under the Zia ul Haq government the textbooks commissioned by the

provincially based textbook boards adhere to guidelines laid down by the

Curriculum Wing. During the same period, a section of the Islamiyat syllabus

was separated for Sunnis and Shias at the level of Class IX and X. Separate

books were introduced for students of the two sects but a common book was
 179

re-introduced in 1999. Further, the approved textbooks for the subjects of

Urdu, Pakistan Studies, Civics and other subjects also have significant content

that pertains to Islamiyat. In spite of text books one of the important sources of

providing knowledge about Islamic values is teachers. Educational policy 2009

has recognized and addressed this gap in previous policies. According to Ismat

Riaz (2009) well qualified teachers shall be appointed for the teaching of

Islamiyat and Pakistan studies.

Educational policy 2009 indicates that Islamic teaching will be a part of

curriculum of teacher training institutes. If the entire Quraan is studied in

translation to understand its meaning and application, then it might be worth it.

But if the Islamic teachings are another syllabus of isolated Surahs and Hadith

which the perspective teachers have already studied at M.A, B.A and B.Ed, the

transformation is not going to take place.

The Quaid-e-Azam in most of his speeches refers to the principles and

guidance from the Holy Quraan on which the Pakistani nation should rest its

polity and national character. His first speech to the constituent Assembly in

1947 listed four evils that Pakistanis must guard against- bribery, corruption,

nepotism and black-marketing. For sixty two years, it is these four evils that

have impeded the progress and well-being of the nation.

So at secondary level the value development should be considered

necessary because the value education as a motive for living peacefully on this

earth on the doctrine of mutual respect, for the development of human self, for

make the life discipline within the boundary walls of the strong and permanent
 180

values embodied in the Holy Quraan which is the only code of life on this

earth. If it would make then the nourisher, on the return of the human beings to

him, welcomes in these words,

O the soul of peace; be return unto your nourisher, content in his

good pleasure. Enter you among my bondmen, Enter thou in my Heaven.

(Surah Al Fajar, Ayaat No. 27-30)

5.4 RECOMMENDATIONS:

1) Being an Islamic country our whole educational system should be

organized according to Islamic values and civilization. According to the
Islamic tradition, heritage and values it is the responsibility of state to
spread Islam and improve education to strengthen the society.

2) Educational policies should not be only remaining in paper shape but

several steps should be taken for giving practical color to these policies.

3) From primary level till higher education it is necessary to train the

individuals according to Islamic values especially at secondary level to
build childs character positively.

4) Appropriate training of Islamic values is possible through secondary

institution. Therefore secondary institutes curriculum should be based
on complete Islamic education. It is sorry to know that a large number of
students who passed out from the secondary educational institutes are
almost completely fruitless from Islamic knowledge. These students are
 181

not aware about the real spirit of Islam. So secondary institutions must
be played their role in this regard.

5) Secondary level education should be reorganized. All the defects should

be covered by the Government educational department. Especially the
curriculum planning committee should take practical steps for covering
all Islamic knowledge in curriculum.

6) There should be a reflection of Quraan in all subjects because the basic

knowledge is only in Holy Quraan. It would be better to give a touch of
Islam in almost every subject.

7) Parents have a great role in the training of child. Especially moral

training can be provided to the child by parents in better way. So it is
necessary to do this work sincerely. It is the duty of parents specially
mothers to give more and more time to their children. For removing the
involvement of new generation in emulation of west and materialism the
parents should come forward and train their children according to the
sayings and permanent values of Islam for making them good Muslims.

8) The parents should also train their child about Islamic political values by
teaching them that Allah is supreme power and creature of man and all
things present in this world are beneficial for man and after the
obedience of Allah it is our duty to obey the sayings of our Holy Prophet
Hazrat Muhammad Sallallahu Alaihi Wasallam as well.

9) Teachers also have the same responsibility to provide religious

education in practical way. The students can only be influenced by
practical examples provided by their teachers. For example the method
of prayer, disciplined personality, prohibited things in Ramzan, avoiding
 182

of false and unfair means etc. That is why the secondary school teachers
should play their active role in promoting Islamic values among
students.

10) The text books should be prepared in perspective of Islamic civilization,

because the students have to study these books for the requirement of
examination and unconsciously they adopt Islamic knowledge in their
every day life.

11) These text books should be written in simple, straightforward and

laymans language so that the students of secondary level can
understand them easily.

12) Well-known text books in use should be scrutinized by a group of

competent Muslim scholars and notes or monographs published for use
as adjunct instructional material.

13) Muslim instructors having complete Islamic knowledge should be

encouraged and assisted in teaching their subjects through existing text
books with the help of supplementary notes and commentaries prepared
by them from the Islamic perspective.

14) There should be a meaningful relationship between the text book boards,
the boards of Intermediate and secondary education and the curriculum
development centers as well as education extension centers. They must
organize re-evaluation, analysis and research in these text books with a
view to guiding the authors for the future.

15) It is observed that the text books of Islamiyat (X) and Pakistan studies
(IX) are not covering Islamic values completely. So it is necessary to
 183

include the important Islamic knowledge in these two compulsory

subjects. In Pakistan studies especially so that the students can aware
about the history of Pakistan in Islamic perspective.

16) Meetings should be arranged frequently by the text book boards for the
review of text books. It is sorry to say that the boards reviewing
meetings are not satisfactory. That is the reason that the books are not
revised according to the needs of time. So it is necessary to up date these
books time to time.

17) In spite of giving three full chapters (Surahs) of Holy Quraan in

Islamiyat, it is necessary to include selected paragraphs (Ruckus) of
Quraanic Surahs like Al-Baqara, Al-Nisa, Al-Maida, Al-hajj and so
many Surahs. These Surahs contain so many materials regarding social
life of individual. It is also beneficial for students because it is difficult
for them to learn a big complete Surahs of Quraan Majeed and after the
inclusion of selected Ayates/Ruckus there will be a great opportunity for
students to learn more and more about Quraan.

18) In the text books of Islamiyat (X) and Pakistan studies (IX), a very short
number of Islamic social values are included. There should be separate
chapters included, related to Islamic social values in these both subjects.
In which social values of Islam like honesty, co-operation, consideration
of rights of others, unity and universal brotherhood should be
highlighted.

19) Economical stability is the major need of present era. Islam provides this
stability in quite organized way through the Zakat and equal distribution
of wealth in the society and the prohibition of false and unfair means for
 184

income. These two subjects should have a complete color of Islamic

economical values.

20) Moral knowledge and training is the highest quality of Islam and this
training can be done in prosper and proper way by compulsory subjects
of Islamiyat (X) and Pakistan studies (IX). There is only a touch of
moral values in these subjects. So it is necessary to include chapters
regarding moral values like humanity, modesty, destine etc for the
students.

21) Islamic religious duties are the obligations of every Muslim. So they
have to aware about these duties. This awareness can be provided
through compulsory subjects. Especially methods of prayer, rules of
fasting and Manasik of Hajj etc. Through these two compulsory subjects
the students can fulfill these religious duties in the best manner.

22) Political awareness is also necessary for students and Islam provides
guideline in this regard. So this awareness can be provided by the
subject of Pakistan studies (IX). But there is a very less knowledge
about political consciousness included in this subject. The complete
Islamic political values should be included in Pakistan studies like man
is the caliph of Allah, legal superiority of Muhammad Sallallahu Alaihi
Wasallam, respect and obedience of Allah etc.

23) For providing civil training to individuals there should be steps taken to
include civic values of Islam in the compulsory subjects. Islam wants
peaceful environment in the society and for this purpose it provided
guideline for individuals. Especially at secondary level the civil training
is more necessary which is highlighted in several of educational policies.
 185

For giving the practical shape to the recommendations of these policies

civic values of Islam must be included in secondary level curriculum.

24) The unawareness about Islamic history is also observed among the
students of secondary schools. Islam has a rich history so some of the
historical eras of Muslims like the period of Holy Prophet Sallallahu
Alaihi Wasallam and Caliphs should be taught to the students of IX and
X classes, so that they can aware about the stories of their bravery and
can feel proud of being a member of Islamic society.

25) Government should overcome the financial crises arise in our society
which create so many problems. So for solving these basic problems and
fulfilling the basic needs the people may do every activity without
considering negative or positive aspects. So for the solution of this
problem Government should solve the financial problems of public and
state.

26) Government should also take steps to increase literacy rate in the
country, because unawareness of Islamic knowledge is largely related to
low literacy rate. Parents are also illiterate and not aware about Islamic
knowledge so how can they motivate their children to act upon Islamic
values and civilization?

27) Parents should avoid separate family system because it is main reason of
less Islamic training of child. If the parents both are busy in their jobs,
then how can they give full attention to their children? In ancient eras
the students were more aware about Islamic values because they learn
from the experienced elder personalities of their family members like
grand father and grand mother etc.
 186

28) Media should also play its role in promoting Islamic values among
students. Although there is a lot of religious programs provided by
media. But a very less number of students use it for watching religious
programs. Mostly they use different sources of media like T.V, internet
etc for entertainment. Although there are so many sites available on
internet regarding Islamic knowledge but only 5% to 10% students use it
for achieving religious knowledge. So media should not only increase
the number of religious programs but also should present motivational
programs to impress the students for getting Islamic knowledge.

29) The growing age of class IX-X is 13-15, which is very important for the
sexual changes accurse among individuals. So in this age Islamic
knowledge is important for the training of individuals. School
administration should also keep an eye on the activities of children of
these classes and should try to provide guideline in this regard.

30) Secondary schools administration should arrange Islamic programs like

lectures and quiz programs for increasing the knowledge of students at
secondary level. In the morning assembly the recitation and explanation
of Quraanic Surahs should be necessarily included.
 187

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APPENDIX-I

Dear respondent,

This questionnaire is designed for collection of data for the conferment

of degree of Ph.D. It is given to you to find out your views regarding The

reflection of Islamic values in the compulsory subjects of social sciences at

secondary level. You can contribute to this research study by answering all

questions. You have to mark () in the concerned blank. The information

provided by will be kept confidential and used for research purpose only.

Extreme Thanks for your co-operation & support.

Researcher,

Ms. Waqar-un-Nisa Faizi

Jinnah University for Women, 5-C Nazimabad Karachi

 199

PARTICULARS

NAME: ________________________________________

FATHERS NAME: ________________________________________

AGE: _____________ GENDER: _________________

FAMILY MEMBERS: ______________________________________

CLASS: _______________________________________

GROUP: _______________________________________

SCHOOL NAME: _______________________________________

 200

QUESTIONNAIRE FOR STUDENTS

Q.1: How many times do you pray every day?
0_______ 1_______ 2________ 3 ________ 4 ________ 5 ________

Q.2: At what time do you recite Holy Quraan?

Morning____ Evening_____ Night_____ Anytime_____ Never ____.

Q.3: Do you know the importance of ablution before pray?

Yes _________ No _________ To some extent _________

Q.4: Are you aware about the reinforcement of cleanliness in Islam?

Yes _________ No _________ To some extent _________

Q.5: When do we keep fasting?

Rajab _________ Ramadan _________ Shawwal _________

Q.6: In which month the revolution of Quraan has been started?

Muharram _________ Ramadan _________ Zill-Hajj _________

Q.7: Do you keep fasting in full month of Ramazan?

Yes _________ No _________ To some extent _________

Q.8: Do you aware of the prohibited things in Ramazan?

Yes _________ No _________ To some extent _________

Q.9: Do you know the importance of Zakat in Islam?

Yes _________ No _________ To some extent _________
 201

Q.10: In which month Muslim go to perform pilgrimage (Hajj)?

Rabiul Awal _________ Ramadan _________ Zill-Hajj _________

Q.11: Do you know all Rites of Pilgrimage (Hajj)?

Yes _________ No _________ To some extent _________

Q.12: In Islamic point of view the best thing given by parents to their
children is:-
Good education & training________ Property______Money _______

Q.13: Islam gives much stress on the rights of:-

Neighbors ________ Friends _________ Brother & Sisters ________

Q.14: Do you know the importance of participating in the supreme effort

(Jihad)?
Yes _________ No _________ To some extent _________

Q.15: You get full information about Islamic religious value from:-
Parents ____Teachers_____ Text Books _____ somewhere else ____

Q.16: Do the curriculum of secondary level is prepared according to Islamic

values?
Yes _________ No _________ To some extent _________

Q.17: Which type of Islamic values is developed through the textbooks

of Islamiyat and Pakistan Studies of secondary level?
Political __ Religious ___ Moral __ Economical __ None of them __.
 202

Q.18: Every aspect of human relation ship is governed by:-

Social Values ____ Economical Values_____ Political Values ______

Q.19: In Islamic view the objects of particular care are:-

Orphans ________ Brothers and Sisters _________ Friends ________

Q.20: According to Islam the basic unit of society is:-

Family _________ Neighbors _________ Social groups _________

Q.21: In Islam all social values effecting human beings should be based on:-
Quraanic Knowledge _____ Sunnah ______ Consensus (Ijmaa) _____

Q.22: Do the family members promote Islamic value among their children?
Yes _________ No _________ To some extent _________

Q.23: Are the teachers giving Islamic social awareness to the students in
schools?
Yes _________ No _________ To some extent _________

Q.24: Have you informed about the limitations in economical values by:-
Yes _________ No _________ To some extent _________

Q.25: You have got information about Islamic economical values by:-
Parents _____ Teachers _____ Text Books ____ Social gathering ___

Q.26: Do you aware about Islamic political values?

Yes _________ No _________ To some extent _________
 203

Q.27: The quality of faith fullness, honesty, God fearing, well manners
etc are considered as criteria in Islam for the selection of:-
Ruler of Country ________ Teacher ________ Life Partner ________

Q.28: A perfect environment stage of development for moral training of

students is:-
Primary _________ Secondary _________ High _________

Q.29: A perfect environment for your moral training is provided by:-

Parents ______Teachers ______Relatives ____ Someone else ______

Q.30: According to Islamic point view, who is more respectable than

others:-
Parents ______ Teachers _______Neighbors _____ Any Other _____

Q.31: Do you agree that the current syllabus of Pakistan Studies (IX)
and Islamiyat (X) fail in developing Islamic sense and responsibility?
Yes _________ No _________ To some extent _________

Q.32: Do the drawbacks of the syllabus necessitate bringing out changes

in the textbooks of Pakistan Studies and Islamiyat?
Yes _________ No _________ To some extent _________

Q.33: Has the excess of debauchery in new generation caused by

ignorance of Islamic values in education?
Yes _________ No _________ To some extent _________
 204

Q.34: Do you think that achieving knowledge of Islamic values and

civilization is an obstacle in modern development?
Yes _________ No _________ To some extent _________

Q.35: Do you agree that by less knowledge of Islamic civilization, we

are loosing our national identity?
Yes _________ No _________ To some extent _________
 205

APPENDIX-II
INTERVIEW CHECK LIST

Q.1: What is your opinion about Islamic values and civilization?

Q.2: Do you observe the reflection of Islamic values in our current

educational system?

Q.3: In your opinion, which level of education needs the basic knowledge of

Islamic values?

Q.4: Do you think that the curriculum of secondary level specially, Islamiyat

and Pakistan Studies have got success in developing Islamic sense and

responsibilities among students?

(a) If No, what is your suggestion to get rid of it?

(b) If yes, then give reasonable examples.

Q.5: How far do you agree with this statement that the period of British rule

has damaged our Islamic civilization and values?

Q.6: Do you agree that lack of knowledge about Islamic values is exploiting

our society?

(a) If yes please give the reasons and solutions?

(b) If No then, how can you satisfy?

Q.7: Do you agree that religious duties of Islam are difficult in practice and

create problems in modern social life?

 206

Q.8: Is the inclusion of only Islamiyat subject is enough in correct

explanation of Islamic values and civilization? Or all subjects should

have some reflection about Islamic values and civilization?

Q.9: Do the textbooks of Islamiyat and Pakistan Studies of secondary level

(IX & X) give guideline for complete moral conduct?

Q.10: In your opinion, who is more responsible for giving Islamic knowledge

to new generation?

(a) Parents

(b) Teachers

(c) Religious Scholars

(d) Curriculum (Text Books)

Q.11: How far do you agree that the knowledge of Islamic civilization is

necessary for protecting our national identity?

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Interview No.1
Name: Dr. Ihsan-ul-Haque Siddiqui

1. In the dept of its reality Islamic values and civilization has proved its

importance in all periods of history. It is a civilization having a lot of

knowledge and has an intellectual approach. In my opinion the very

important characteristic of Islamic values and civilization is this that

they do not only deal with the worldly issues of a man but it leads the

individual to life hereafter. Islamic civilization is a very comprehensive

term (civilization) and its values are superior to the values of other

religions. Its values are not temporary and it based upon the morality and

internal success of individual. Islamic civilization has an actual power

for giving peace and perfection to all humanity.

2. Yes, we have some reflection of Islamic values in our educational

system but its credit does not goes to current system, the credit goes to

inherit Islamic values which are achieved by new generation from their

forefathers or ancestors which is very importance factor. On the other

hand the reason of short effects of Islamic values on students is that, we

are very much impressed form the west but not of Islamic civilization.

3. I think that primary schools and primary system of education needs the

basic knowledge of Islamic values because when we nourish our

children from the very beginning with the help of Islamic education and
 208

guide them according to Islam, then surely they would not go to the

wrong path, in their future life.

4. Yes, we can say that there is an important and not negligible element is

that the books were developed during the previous government. I was

also a member of curriculum committee at that time and in syllabus

some translation of Quraanic Surahs were added. But in the period of

present government it would be generalized that the additional topics are

overburden for students, so they criticized it and change the syllabus

again. This is a week point of our syllabus that the important knowledge

regarding Islam is included as optional topics. So because of these

reasons we could not achieve our goal to give complete religious

education to our students. I think that the courses designed for 6 to 15

age children should be contained complete basic Islamic knowledge.

5. We cannot say that the period of British rule has damage our values but

there were clashes in both civilizations. The westerns were superior then

the people of Indo-Pak at the time of pre-partitioned India. So they did

whatever they want and they take same steps against the people both

Muslims and Hindus for the stability of their govt. but I think there is an

artificial conflict has been spread by some people among the westerns

and Muslims. In fact Islamic civilization has got some benefits from

west and west has also got benefits from Islam, because the concept of

give and take is present in the world. Once our Holy Prophet (Sallallahu
 209

Alaihi Wasallam) says that the knowledge is missing ancestral property

of Muslim, so in the light of this Hadith by avoiding evil element and

taking good values from others is not prohibited in Islam.

6. Yes, there is a little bit, we can say that our new generation is very much

impressed by western values and that is also reason by globalization and

because of the media. So the media is a great weapon for getting success

in any field. Nobody can control on the air and on the channels. So the

thinking of new generation especially teenagers is not matured and they

are terrified by temporary splendor. We have a clear civilization of our

own cultural values and concept of Islamic teaching.

7. No, actually Islam is a very adjustable, simple and easy religion and we

see with our open eyes that the teaching and duties of Islam which are

necessary for Muslims to practice are so much easy. More than 3 million

in the west and around about 10 million Muslims in United States are

performing their religious duties without difficulties. So if the Muslims

can perform their religious duties in the west so why they cannot

perform these duties here. In Islam wherever you find a place to perform

your Salat you can perform it. In Mosque it will be good but if you

cannot do that and went to perform it on your work place, then it will be

allowed as well. In short we can say that there are many things which are

allowed in Islam to give benefits to Muslims.

 210

8. No, it is not, actually the whole education system should be based upon

the principles of Islamic values and civilization and if we teach those

subjects which are not dealing the religious concept are not beneficial

and can not create the love of Islam among the hearts of the students. If

we do separate the subjects from Islam, the comprehensive concepts of

Islam cannot be defined clearly in mind of child so I think all subjects

should be taught to students according to Islamic view.

9. I think not complete moral conduct, because the student actually learns

the values from the civil society (he learns the values from his parents,

friends etc.) so if the environment outside the school is Islamic, the child

can learn much things about Islam. So the environment is necessary the

only some books are not enough for promoting Islamic values. The

books are only helping elements for providing and constructing a moral

conduct.

10. I think the parents are responsible and if the parents are practicing the

values, their everlasting effects would be laid on their children. The

inherit effects are also important. After that teachers and books are

important and at last the religious scholars but religious scholars are

failed in providing Islamic values to new generation because they are

commissioned only for same religious duties or rituals like Azaan,

Janazah etc. therefore their teaching are not attracting the generation of

today. The children do not see their religious scholars as a role model.
 211

11. Yes, it is a very basic thing, without knowledge of personal values no

civilizations can be identified. Without knowledge anybody can afraid

us, we can loose our confidence and unconfident nation can never

continuous their civil traditions.

 212

Interview No.2
Name: Dr. Nasiruddin

1. In present age in our society we dont see Islamic values in their real

form. Our nation is not fully Islamic civilized. We are the citizen of

undeveloped nation, but the concept of Islamic values and civilization is

very comprehensive. It deals both worldly and life hereafter affairs.

2. Not truly and completely but in some educational institution, they try to

maintain the discipline and prorate Islamic values among students.

3. Our secondary level needs more Islamic training. Our present education

system does not fulfill the needs of Islamic education and most of our

students do not get the basic knowledge of Islamic values. Although in

our secondary level curriculum have some chapters regarding Islamic

values but our teachers are not trained so their character is not up to the

desired limit, so how can they teach them up to that standard.

4. Yes, our curriculum especially Islamiyat and Pakistan Studies have got

some thing regarding this, but it depends upon the teachers who educate

them. Some teachers are really the nation builders and character

builders. But in my opinion more then 70% teachers are not fit for this

profession. So in all departments especially in education department

merit system should be maintained. Teachers should be appointed on

 213

merit not on Kota system. In our country most of appointments are

politically fulfilled. Although some exemplary teachers are in our

society for example Professor Ghulam Mustafa Khan, Pirzada Qasim

and Prof. Mrs. Zohra Apa Maryam Rohani who did their jobs

excellently.

5. I think the period of British rule has damaged our Madrasahs system and

our educational system.

6. Why not, on electronic media those people who come and explaining

Islamic civilization I think they are not expert in that field. A person who

do not act upon the Principles of Islam and his activities are against

Islam but on the electronic media he explaining the Islamic values, then

how can we say that he is fit for this type of Islamic program so we can

say that common man has not a perfect environment for getting complete

Islamic knowledge which definitely exploit our society.

7. Islam is not a difficult religion and its teaching is according to of nature.

There are so many relaxations in it and its practice is very easy.

8. In all subjects we should reflect the Islamic values and civilization,

because in modern society many institutions give knowledge through

books to students about foreign countries. In those books our children

read the names of Non-Muslims. They know about the incidents and the

historical stories of Europeans but they dont know about the great
 214

Caliphs, our conquerors and other persons of great characters. So I think

all subjects should have some reflections of Islam by doing so, we will

produce a good Islamic educational society and have a good Muslim

country.

9. Yes, to some extent these books are providing knowledge about Islamic

moral concept and help us to educate the new generation according to

Islam.

10. I think the parents, the teachers, the curriculum, the religious scholars all

are responsible for providing good Islamic knowledge to new

generation. As a child, the major responsibility is upon parents, because

the child spent most of his time with his parents. Firstly they can educate

them practically. They can provide the basic facilities and needs by

lawful means; they can educate their children according to Islam very

well. Especially the religious duties and values should be mostly

provided by parents, and then teachers are responsible to provide

complete education.

11. Yes, it is fact that Islam is our identity throughout the world and we have

got this sovereign for performing our religious duties freely and by less

knowledge about Islam we can loose this identity. So we should try to

give a complete Islamic awareness to the new generation for protecting

our national identity.

 215

Interview No.3
Name: Prof. Dr. Hissamuddin Mansoori

1. Being a Muslim, to understand, to read and to practice the Islamic

culture is necessary for the Islamic society. Every nation and religion has

its own culture, tradition and heritage. The Islamic traditions, culture and

values are not only different from other nations and religion but also

have their own individuality, each and every deed which took place

under Islamic provisions will be just according to the Islamic culture,

heritage and values. People belonging to different civilization are stood

up for the safety and security of their religion, culture and heritage.

Whenever a nation protect or defend its religious system, it will be the

protection of its own culture and heritage. Islamic values and tradition

are according to human nature. In which way Islamic values deals with

the nature, emotion feeling and human psychology, no other culture can

present any example like it. Islamic traditions are that power which

provides the blessing of peace and calmness to the people of world and it

also provide relaxation to the spoiled society. Islam does not bear any

kind of unfaithfulness, betrayal, enforcement, selfishness, exploitation.

In Islam the criteria of respect is not based on cast system or status but it

is based on knowing God, mercy and good deeds.

 216

2. I think it is very less and Pakistan being an Islamic republic must be a

reflection of Islamic culture, tradition and heritage. According to Islamic

tradition, heritage and values it is the responsibility of state to spread and

improve the education because through this Islamic culture and values

will be satisfied, and when once Islamic culture will be strengthen, the

society will also be disciplined and stable. Even today Islamic topics are

slowly and gradually vanishing which is completely wrong. Being a

Muslim teacher we should protest on this, and should insist that Islamic

values must be included in the curriculum. System of education is the

central point of whole system of life/way of life and reflection of every

nations traditions and values.

3. From primary level till higher education it is necessary to trained

individual according to Islamic values especially at secondary level

because at this level childs character can be build up positively or

negatively and further in the colleges they can have more independence.

So, if the child given proper guideline at secondary level, only then he

will have a good character. Correct/proper training of Islamic values is

possible through secondary institute. Secondary institutes educational

curriculum should be based on completely Islamic education. It is sad to

know that a large number of students who passed out from the secondary

educational institutes are almost completely fruitless from Islam, Islamic

culture and Muslim nation. These people are not aware about the spirit
 217

of Islam. Most of them are against of Islamic values, traditions and

culture on which the building of Islam is build up.

4. Although the curriculum of these subjects are based on Quraan, Hadith

and Islamic teachings but teachers training is not of the mark that they

could not prove themselves as role models especially in this period when

the rulers themselves wanted to finish it, and this is the reason that the

responsibility of the teacher has been more increased. Teacher should be

a good sample for the students. In our country theory of Pakistan is

being destroyed. Now every one is talking about joint culture and

traditions whereas their leaders, culture, tradition and behavior all are

different and Muslim leaders and Hindu leaders are enemies of each

other. For example Muhammad bin Qasim and Raja Dahir etc. This all

should be taught to the students, especially the background which is not

satisfactory in our curriculum.

5. Yes the basic reason is definitely this. In British era the basic identity of

Islam had been started to demolish. We can say that which seeds sowed

by them are now large/sturdy trees. To bring out our generation from

these miserable conditions we must be given the color of Islamic culture

to our whole educational system. Some lobbies were extremely against

of the establishment of Pakistan and they created different prejudice

among Muslims like Shia Muslims and Sunni Muslims etc, So that these

differences completely destroyed them.

 218

6. Yes off course, today people do not have correct information about

Islam. That is the reason that society is being destroyed socially, morally

and economically.

7. No, I certainly do not agree with this that religious duties and

responsibilities hurdle in the development. Infect I think that Europe and

the western people are also fundamentalists; they also talk about their

religion and believes. Woman in rural areas who wore shuttle cock

veil which can be said to follow old traditions despite that it is a part of

their culture the truth is that women can do any thing while remaining in

the veil, if nothing happens against Islam and we embrace it then it will

be acceptable. For example if you wear pant shirt instead of shalwar

qamiz will not a matter of objection but they should not against and

clashed with Islamic principles and Quraan.

8. In my opinion, there should be a reflection of Quraan in all subjects

because the basic knowledge is of only Holy Quraan. It would be better

to give a touch of Islam in almost every subject. Sometimes, Islamic

theory and concept is reflected while studying Pakistan Studies. It will

be better to include the explanation of Quraan and Hadith in every

subject. So that children could be aware of their basic knowledge. The

one who calls us fundamentalist, are also not less than the same, just like

westerns or I must say that they are more extremists.

 219

9. Approximately, if we follow them, they provide the base and we must

move forward according to them. The objectives of Pakistan must be

informed because most of the people think that the establishment of

Pakistan was the reason of economic instability of the Muslims, but

according to Moulana Maudooddi,

We need a small part of land where we can apply our Islamic

principles

10. I agree with this given list accordingly, that a child spends most of his

time at home, so the parents have a great responsibility to provide

Islamic knowledge to them, then school and text books also guide the

children.

11. It is necessary for the identification, otherwise how can you know the

difference for example we are known as a Muslim Pakistani nation in the

whole world. If this discrimination comes to an end, then our

identification will also be lost because the establishment of Pakistan has

occurred only on the basis of Islamic principles and values.

 220

APPENDIX-III

COURSE OUT LINE OF PAKISTAN STUDIES OF CLASS IX:

CONTENTS

Ideological basis of Pakistan

Establishment of Pakistan

Constitutional development of Islamic republic of Pakistan

Land and climate of Pakistan

Education in Pakistan

Resources of Pakistan

Industrial development in Pakistan

The population of Pakistan

Culture of Pakistan

Pakistan a welfare state

 221

APPENDIX-IV
COURSE OUT LINE OF ISLAMIYAT OF CLASS X:

CONTENTS

Part 1:

The Holy Quraan (Surah Anfaal, Surah Ahzaab, Surah Mumtahina)

Part 2:

Twenty Hadith with translation and explanation

Quraan Majeed introduction, safety and proficiency

Love and obedience of Allah and his Prophet (Sallallahu Alaihi

Wasallam)

Obligation and importance of knowledge

Zakat importance and preference

Cleanness and physical neatness

Steadfastness and thankfulness and our personal and collective life

Importance of family life

Migration and supreme effort (Jihad) a religious war

 222

APPENDIX-V
Statistical analysis by simple percentage method (Boys)
Q 1: How many times do you pray every day?

Options Answers Percentage

0 18 6.00%
1 7 2.33%
2 16 5.33%
3 26 8.67%
4 38 12.67%
5 195 65.00%
Total 300 100.00%

Q 2: At what time do you recite Holy Quraan?

Options Answers Percentage

Morning 146 48.67%
Evening 26 8.67%
Night 18 6.00%
Any time 90 30.00%
Never 20 6.67%
Total 300 100.00%

Q.3: Do you know the importance of ablution before pray?

Options Answers Percentage

Yes 254 84.67%
No 2 0.67%
To some extent 44 14.67%
Total 300 100.00%

Q.4: Are you aware about the reinforcement of cleanliness in Islam?

Options Answers Percentage

Yes 223 74.33%
No 7 2.33%
To some extent 70 23.33%
Total 300 100.00%
 223

Q.5: When do we keep fasting?

Options Answers Percentage

Rajab 1 0.33%
Ramzan 194 64.67%
Shaban 105 35.00%
Total 300 100.00%

Q.6: In which month the revolution of Quraan has been started?

Options Answers Percentage

Muharram 5 1.67%
Ramzan 274 91.33%
Zill-Hajj 21 7.00%
Total 300 100.00%

Q.7: Do you keep fasting in full month of Ramazan?

Options Answers Percentage

Yes 211 70.33%
No 10 3.33%
To some extent 79 26.33%
Total 300 100.00%

Q.8: Do you aware of the prohibited things in Ramazan?

Options Answers Percentage

Yes 208 69.33%
No 11 3.67%
To some extent 81 27.00%
Total 300 100.00%

Q.9: Do you know the importance of Zakat in Islam?

Options Answers Percentage

Yes 197 65.67%
No 12 4.00%
To some extent 91 30.33%
Total 300 100.00%
 224

Q.10: In which month Muslims go to perform pilgrimage (Hajj)?

Options Answers Percentage

Rabi ul Awal 2 0.67%
Ramzan 7 2.33%
Zill-Hajj 291 97.00%
Total 300 100.00%

Q.11: Do you know all Rites of Pilgrimage (Hajj)?

Options Answers Percentage

Yes 111 37.00%
No 54 18.00%
To some extent 135 45.00%
Total 300 100.00%

Q.12: In Islamic point of view the best thing given by parents to their children
is:-

Options Answers Percentage

Good education & training 281 93.67%
Property 15 5.00%
Money 4 1.33%
Total 300 100.00%

Q13: Islam gives much stress on the rights of:-

Options Answers Percentage

Neighbors 245 81.67%
Friends 25 8.33%
Brother & Sisters 30 10.00%
Total 300 100.00%

Q.14: Do you know the importance of participating in the supreme effort

(Jihad)?

Options Answers Percentage

Yes 137 45.67%
No 49 16.33%
To some extent 114 38.00%
Total 300 100.00%
 225

Q.15: You get full information about Islamic religious values from:-

Options Answers Percentage

Parents 118 39.33%
Teachers 123 41.00%
Text Books 49 16.33%
Some where else 10 3.33%
Total 300 100.00%

Q.16: Do the curriculum of secondary level is prepared according to Islamic

values?

Options Answers Percentage

Yes 137 45.67%
No 72 24.00%
To some extent 91 30.33%
Total 300 100.00%

Q.17: Which type of Islamic value is developed through the text books of
Islamiyat and Pakistan studies of secondary level?

Options Answers Percentage

Political 62 20.67%
Religious 90 30.00%
Moral 33 11.00%
Economical 57 19.00%
None of them 58 19.33%
Total 300 100.00%

Q.18: Every aspect of human relation ship is governed by:-

Options Answers Percentage

Social Values 260 86.67%
Economical values 32 10.67%
Political Values 8 2.67%
Total 300 100.00%
 226

Q.19: In Islamic view the objects of particular care are:-

Options Answers Percentage

Orphans 266 88.67%
Brothers and Sisters 23 7.67%
Friends 11 3.67%
Total 300 100.00%

Q.20: According to Islam the basic unit of society is:-

Options Answers Percentage

Family 166 55.33%
Neighbors 68 22.67%
Social groups 66 22.00%
Total 300 100.00%

Q.21: In Islam all social values effecting human beings should be based on:-

Options Answers Percentage

Quraanic knowledge 165 55.00%
Sunnah 120 40.00%
Consensus (Ijmaa) 15 5.00%
Total 300 100.00%

Q.22: Do the family members promote Islamic value among their children?

Options Answers Percentage

Yes 185 61.67%
No 10 3.33%
To some extent 105 35.00%
Total 300 100.00%

Q.23: Are the teachers giving Islamic social awareness to the students in
schools?

Options Answers Percentage

Yes 199 66.33%
No 13 4.33%
To some extent 88 29.33%
Total 300 100.00%
 227

Q.24: Have you informed about the limitations in economical life presented by
Islam?

Options Answers Percentage

Yes 178 59.33%
No 23 7.67%
To some extent 99 33.00%
Total 300 100.00%

Q.25: You have got information about Islamic economical values by:-

Options Answers Percentage

Parents 110 36.67%
Teachers 112 37.33%
Text Books 59 19.67%
Social gathering 19 6.33%
Total 300 100.00%

Q.26: Do you aware about Islamic political values?

Options Answers Percentage

Yes 109 36.33%
No 47 15.67%
To some extent 144 48.00%
Total 300 100.00%

Q.27: The quality of faith fullness, honesty, God fearing, well manners etc are
considered as criteria in Islam for the selection of :

Options Answers Percentage

Ruler of Country 135 45.00%
Teacher 100 33.33%
Life Partner 65 21.67%
Total 300 100.00%

Q.28: The very important stage of development for moral training of students is:-

Options Answers Percentage

Primary 206 68.67%
Secondary 52 17.33%
High 42 14.00%
Total 300 100.00%
 228

Q.29: A perfect environment for your moral training is provided by:-

Options Answers Percentage

Parents 144 48.00%
Teachers 93 31.00%
Relatives 53 17.67%
Someone else 10 3.33%
Total 300 100.00%

Q.30: According to Islamic point of view, who is more respectable than

others:-

Options Answers Percentage

Parents 203 67.67%
Teachers 88 29.33%
Neighbors 9 3.00%
Any Other 0 0.00%
Total 300 100.00%

Q.31: Do you agree that the current syllabus of Pakistan studies (IX) and
Islamiyat (X) fail in developing Islamic sense and responsibility?

Options Answers Percentage

Yes 104 34.67%
No 94 31.33%
To some extent 102 34.00%
Total 300 100.00%

Q.32: Do the draw backs of the syllabus necessitate bringing out changes in
the text books of Pakistan studies and Islamiyat?

Options Answers Percentage

Yes 143 47.67%
No 64 21.33%
To some extent 93 31.00%
Total 300 100.00%
 229

Q.33: Has the excess of debauchery in new generation caused by ignorance of

Islamic values in education?

Options Answers Percentage

Yes 185 61.67%
No 28 9.33%
To some extent 87 29.00%
Total 300 100.00%

Q.34: Do you think that achieving knowledge of Islamic values and

civilization is a big obstacle in modern development?

Options Answers Percentage

Yes 108 36.00%
No 110 36.67%
To some extent 82 27.33%
Total 300 100.00%
Q.35: Do you agree that by less knowledge of Islamic civilization, we are
loosing our national identity?

Options Answers Percentage

Yes 187 62.33%
No 42 14.00%
To some extent 71 23.67%
Total 300 100.00%
 230

APPENDIX-VI
Statistical Analysis by simple percentage method (Girls)
Q 1: How many times do you pray every day?

Options Answers Percentage

0 5 1.67%
1 18 6.00%
2 11 3.67%
3 29 9.67%
4 30 10.00%
5 207 69.00%
Total 300 100.00%

Q 2: At what time do you recite Holy Quraan?

Options Answers Percentage

Morning 149 49.67%
Evening 39 13.00%
Night 14 4.67%
Any time 87 29.00%
Never 11 3.67%
Total 300 100.00%

Q.3: Do you know the importance of ablution before pray?

Options Answers Percentage

Yes 147 49.00%
No 112 37.33%
To some extent 41 13.67%
Total 300 100.00%

Q.4: Are you aware about the reinforcement of cleanliness in Islam?

Options Answers Percentage

Yes 207 69.00%
No 13 4.33%
To some extent 80 26.67%
Total 300 100.00%
 231

Q.5: When do we keep fasting?

Options Answers Percentage

Rajab 12 4.00%
Ramzan 287 95.67%
Shaban 1 0.33%
Total 300 100.00%

Q.6: In which month the revolution of Quraan has been started?

Options Answers Percentage

Muharram 10 3.33%
Ramzan 265 88.33%
Zill-Hajj 25 8.33%
Total 300 100.00%

Q.7: Do you keep fasting in full month of Ramazan?

Options Answers Percentage

Yes 211 70.33%
No 15 5.00%
To some extent 74 24.67%
Total 300 100.00%

Q.8: Do you aware of the prohibited things in Ramazan?

Options Answers Percentage

Yes 217 72.33%
No 18 6.00%
To some extent 65 21.67%
Total 300 100.00%

Q.9: Do you know the importance of Zakat in Islam?

Options Answers Percentage

Yes 218 72.67%
No 14 4.67%
To some extent 68 22.67%
Total 300 100.00%
 232

Q.10: In which month Muslims go to perform pilgrimage (Hajj)

Options Answers Percentage

Rabi ul Awal 15 5.00%
Ramzan 12 4.00%
Zill-Hajj 273 91.00%
Total 300 100.00%

Q.11: Do you know all Rites of Pilgrimage (Hajj)?

Options Answers Percentage

Yes 121 40.33%
No 44 14.67%
To some extent 135 45.00%
Total 300 100.00%

Q.12: In Islamic point of view the best thing given by parents to their children
is:-

Options Answers Percentage

Good education & training 292 97.33%
Property 4 1.33%
Money 4 1.33%
Total 300 100.00%

Q13: Islam gives much stress on the rights of:-

Options Answers Percentage

Neighbors 256 85.33%
Friends 17 5.67%
Brother & Sisters 27 9.00%
Total 300 100.00%

Q.14: Do you know the importance of participating in the supreme effort

(Jihad)?

Options Answers Percentage

Yes 151 50.33%
No 44 14.67%
To some extent 105 35.00%
Total 300 100.00%
 233

Q.15: You get full information about Islamic religious values from:-

Options Answers Percentage

Parents 137 45.67%
Teachers 125 41.67%
Text Books 33 11.00%
Some where else 5 1.67%
Total 300 100.00%

Q.16: Do the curriculum of secondary level is prepared according to Islamic

values?

Options Answers Percentage

Yes 159 53.00%
No 29 9.67%
To some extent 112 37.33%
Total 300 100.00%

Q.17: Which type of Islamic value is developed through the text books of
Islamiyat and Pakistan studies of secondary level?

Options Answers Percentage

Political 27 9.00%
Religious 112 37.33%
Moral 96 32.00%
Economical 55 18.33%
Social 5 1.67%
None of them 5 1.67%
Total 300 100.00%

Q.18: Every aspect of human relation ship is governed by:-

Options Answers Percentage

Social Values 113 37.67%
Economical values 174 58.00%
Political Values 13 4.33%
Total 300 100.00%
 234

Q.19: In Islamic view the objects of particular care are:-

Options Answers Percentage

Orphans 272 90.67%
Brothers and Sisters 14 4.67%
Friends 14 4.67%
Total 300 100.00%
Q.20: According to Islam the basic unit of society is:-

Options Answers Percentage

Family 175 58.33%
Neighbors 74 24.67%
Social groups 51 17.00%
Total 300 100.00%

Q.21: In Islam all social values effecting human beings should be based on:-

Options Answers Percentage

Quraanic knowledge 185 61.67%
Sunnah 105 35.00%
Consensus (Ijmaa) 10 3.33%
Total 300 100.00%

Q.22: Do the family members promote Islamic value among their children?

Options Answers Percentage

Yes 225 75.00%
No 6 2.00%
To some extent 69 23.00%
Total 300 100.00%

Q.23: Are the teachers giving Islamic social awareness to the students in
schools?

Options Answers Percentage

Yes 228 76.00%
No 19 6.33%
To some extent 53 17.67%
Total 300 100.00%
 235

Q.24: Have you informed about the limitations in economical life presented by
Islam?

Options Answers Percentage

Yes 212 70.67%
No 18 6.00%
To some extent 70 23.33%
Total 300 100.00%

Q.25: You have got information about Islamic economical values by:-

Options Answers Percentage

Parents 105 35.00%
Teachers 147 49.00%
Text Books 35 11.67%
Social gathering 13 4.33%
Total 300 100.00%

Q.26: Do you aware about Islamic political values?

Options Answers Percentage

Yes 154 51.33%
No 46 15.33%
To some extent 100 33.33%
Total 300 100.00%

Q.27: The quality of faith fullness, honesty, God fearing, well manners etc are
considered as criteria in Islam for the selection of :-

Options Answers Percentage

Ruler of Country 95 31.67%
Teacher 128 42.67%
Life Partner 77 25.67%
Total 300 100.00%

Q.28: The very important stage of development for moral training of students is:-

Options Answers Percentage

Primary 223 74.33%
Secondary 33 11.00%
High 44 14.67%
Total 300 100.00%
 236

Q.29: A perfect environment for your moral training is provided by:-

Options Answers Percentage

Parents 211 70.33%
Teachers 85 28.33%
Relatives 4 1.33%
Someone else 0 0.00%
Total 300 100.00%

Q.30: According to Islamic point of view, who is more respectable than others:-

Options Answers Percentage

Parents 171 57.00%
Teachers 113 37.67%
Neighbors 15 5.00%
Any Other 1 0.33%
Total 300 100.00%

Q.31: Do you agree that the current syllabus of Pakistan studies (IX) and
Islamiyat (X) fail in developing Islamic sense and responsibility?

Options Answers Percentage

Yes 95 31.67%
No 140 46.67%
To some extent 65 21.67%
Total 300 100.00%

Q.32: Do the draw backs of the syllabus necessitate bringing out changes in the
text books of Pakistan studies and Islamiyat?

Options Answers Percentage

Yes 147 49.00%
No 91 30.33%
To some extent 62 20.67%
Total 300 100.00%
 237

Q.33: Has the excess of debauchery in new generation caused by ignorance of

Islamic values in education?

Options Answers Percentage

Yes 190 63.33%
No 28 9.33%
To some extent 82 27.33%
Total 300 100.00%

Q.34: Do you think that achieving knowledge of Islamic values and civilization
is a big obstacle in modern development?

Options Answers Percentage

Yes 104 34.67%
No 125 41.67%
To some extent 71 23.67%
Total 300 100.00%

Q.35: Do you agree that by less knowledge of Islamic civilization, we are

loosing our national identity?

Options Answers Percentage

Yes 162 54.00%
No 78 26.00%
To some extent 60 20.00%
Total 300 100.00%
 238

APPENDIX-VII
STATISTICAL ANALYSIS BY

SPEARMAN'S CO-RELATION METHOD

Q.1: How many times do you pray everyday?

Boys (x) Girls (y) Rx Ry D d2

OPTIONS
0 18 5 4 6 -2 4
1 7 18 6 4 2 4
2 16 11 5 5 0 0
3 26 29 3 3 0 0
4 38 30 2 2 0 0
5 195 207 1 1 0 0
N = 300 N = 300 d2 = 8

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (8)
6 (62-1)

r = 1 - _48__
6 (36-1)

r = 1 - __48__
6 (35)

r = 1 - __48__
210

r = 1 - 0.228

r = 0.772

There is very High degree of relationship between X and Y in the Positive direction
 239

Q.2: At what time do you recite Holy Quraan?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
MORNING 146 149 1 1 0 0
EVENING 26 39 3 3 0 0
NIGHT 18 14 5 4 1 1
ANYTIME 90 87 2 2 0 0
NEVER 20 11 4 5 -1 1
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
5 (52-1)

r = 1 - _6 (2)
5 (25-1)

r = 1 - __12__
5 (24)

r = 1 - __12__
120

r = 1 - 0.1

r = 0.9

There is very Low degree of relationship between X and Y in the Positive direction
 240

Q.3: Do you know the importance of ablution before pray?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 254 147 1 1 0 0
NO 2 112 3 2 1 1
TO SOME EXTENT 44 41 2 3 -1 1
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 241

Q.4: Are You aware about the reinforcement cleaners in Islam?

Boys (x) Girls (y) Rx Ry D d2

OPTIONS
YES 223 207 1 1 0 0
NO 7 13 3 3 0 0
TO SOME EXTENT 70 80 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1.0

There is very Perfect degree of relationship between X and Y in the Positive

direction
 242

Q.5: When do we keep fasting?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
RAJAB 1 12 3 2 1 1
RAMZAN 194 287 1 1 0 0
SHABAN 105 1 2 3 -1 1
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

R = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 243

Q.6: In which month the revolution of Quraan has been started?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
MUHARRAM 5 10 3 3 0 0
RAMZAN 274 265 1 1 0 0
ZILL-HAJJ 21 25 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1.0
There is very Perfect degree of relationship between X and Y in the Positive
direction
 244

Q.7: Do you keep fasting in full month of Ramzan?

Boys (x) Girls (y) Rx Ry d D2

OPTIONS
YES 211 211 1 1 0 0
NO 10 15 3 3 0 0
TO SOME EXTENT 79 74 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1.0

There is very Perfect degree of relationship between X and Y in the Positive direction
 245

Q.8: Do you aware of the prohibited things in Ramzan?

Boys (x) Girls (y) Rx Ry d D2

OPTIONS
YES 208 217 1 1 0 0
NO 11 18 3 3 0 0
TO SOME EXTENT 81 65 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 246

Q.9: Do you know the importance of Zakat in Islam?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 197 218 1 1 0 0
NO 12 14 3 3 0 0
TO SOME EXTENT 91 64 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 247

Q.10: In which month Muslims go to perform Pilgrimage (Hajj)?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
RABI-UL-AWWAL 2 15 3 2 1 1
RAMZAN 7 12 2 3 -1 1
ZILL HAJJ 291 273 1 1 0 0
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 248

Q.11: Do you know all Rites of Pilgrimage (Hajj)?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 111 121 2 2 0 0
NO 54 44 3 3 0 0
TO SOME EXTENT 135 135 1 1 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 249

Q.12: In Islamic point of view the best thing given by parents to their children is:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Good Education
and Training 281 292 1 1 0 0
Property 15 4 2 2.5 -0.5 0.25
Money 4 4 3 2.5 0.5 0.25
N = 300 N = 300 d2=0.5

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (1.5)
3 (32-1)

r = 1 - __9__
3 (9-1)

r = 1 - __9__
3 (8)

r = 1 - __9__
24

r = 1 - 0.375

r = 0.625

There is very Moderate degree of relationship between X and Y in the Positive

direction
 250

Q.13: Islam gives much stress on the rights of:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Neighbors 245 256 1 1 0 0
Friends 25 17 3 3 0 0
Brothers & Sisters 30 27 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 251

Q.14: Do you know the importance of Participating in the Supreme effort (Jihad)?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 137 151 1 1 0 0
NO 49 44 3 3 0 0
TO SOME EXTENT 114 105 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 252

Q.15: You get full information about Islamic religious values from:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Parents 118 137 1 1 0 0
Teachers 123 125 2 2 0 0
Text Books 49 33 3 3 0 0
Somewhere Else 10 5 4 4 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
4 (42-1)

r = 1 - __0__
4 (16-1)

r = 1 - __0__
4 (15)

r = 1 - __0__
60

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 253

Q.16: Do the Curriculum of Secondary level is prepared according to Islamic values?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 137 159 1 1 0 0
NO 72 29 3 3 0 0
TO SOME EXTENT 91 112 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 254

Q.17: Which type of Islamic values is developed through the text books of Islamiyat
and Pakistan Studies of Secondary level?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Political 62 27 2 4 -2 4
Religious 90 112 1 1 0 0
Moral 33 96 5 2 3 9
Economical 57 55 4 3 1 1
Social 0 5 6 5.5 0.5 0.25
None of them 58 5 3 5.5 -2.5 6.25
N = 300 N = 300 d2=20.5

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (20.5)
6 (62-1)

r = 1 - _123_
6 (36-1)

r = 1 - _123_
6 (35)

r = 1 - _123_
210

r = 1 - 0.5857

r = 0.4143
There is very Moderate degree of relationship between X and Y in the Positive
direction
 255

Q.18: Every aspect of human relationship is governed by:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
SOCIAL 260 113 1 2 -1 1
ECONOMICAL 32 174 2 1 1 1
POLITICAL 8 13 3 3 0 0
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 256

Q.19: In Islamic view the objects of Particular care are:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Orphans 266 273 1 1 0 0
Brothers & Sisters 23 14 2 2.5 -0.5 0.25
Friends 11 14 3 2.5 0.5 0.25
N = 300 N = 300 d2=0.5

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0.5)
3 (32-1)

r = 1 - __3__
3 (9-1)

r = 1 - __3__
3 (8)

r = 1 - __3__
24

r = 1 - 0.125

r = 0.875

There is very High degree of relationship between X and Y in the Positive direction
 257

Q.20: According to Islam the basic unit of society is:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Family 166 175 1 1 0 0
Neighbors 68 74 2 2 0 0
Social groups 66 51 3 3 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 258

Q.21: In Islam all social values effecting human beings should be based on:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
QURAANIC
KNOWLEDGE 165 185 1 1 0 0
SUNNAH 120 105 2 2 0 0
CONSENSUS 15 10 3 3 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 259

Q.22: Do the family members promote Islamic values among their children?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 185 225 1 1 0 0
NO 10 6 3 3 0 0
TO SOME EXTENT 105 69 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 260

Q.23: Are the teachers giving Islamic Social awareness to the students in the schools?

Boys (x) Girls (y) Rx Ry D d2

OPTIONS
YES 199 228 1 1 0 0
NO 13 19 3 3 0 0
TO SOME EXTENT 88 53 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 261

Q.24: Have you informed about the limitations in economical life presented by Islam?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 178 212 1 1 0 0
NO 23 18 3 3 0 0
TO SOME EXTENT 99 70 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 262

Q.25: You have got information about Islamic economical values by:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Parents 110 105 2 1 1 1
Teachers 112 147 1 2 -1 1
Text Books 59 35 3 3 0 0
Social Gathering 19 13 4 4 0 0
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
4 (42-1)

r = 1 - _12__
4 (16-1)

r = 1 - _12__
4 (15)

r = 1 - _12__
60

r = 1 - 0.2

r = 0.8

There is very High degree of relationship between X and Y in the Positive direction
 263

Q.26: Do you aware about Islamic Political values?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 109 154 2 1 1 1
NO 47 46 3 3 0 0
TO SOME EXTENT 144 100 1 2 -1 1
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 264

Q.27: The quality of faith fullness, honesty, God fearing, Well manners etc are
considered as criteria in Islam for the Selection of:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Ruler of Country 135 95 1 2 -1 1
Teacher 100 128 2 1 1 1
Life Partner 65 77 3 3 0 0
2
N = 300 N = 300 d = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 265

Q.28: The very important stage of development for moral training of students is:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Primary 206 223 1 1 0 0
Secondary 52 33 3 3 0 0
High 42 44 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 266

Q.29: A perfect environment for your moral training is provided by:

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Parents 144 211 1 1 0 0
Teachers 93 85 2 2 0 0
Relatives 53 4 3 3 0 0
Someone else 10 0 4 4 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
4 (42-1)

r = 1 - __0__
4 (16-1)

r = 1 - __0__
4 (15)

r = 1 - __0__
60

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 267

Q.30: According to Islamic point of view, who is more respectable than others?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
Parents 203 171 1 1 0 0
Teachers 88 113 2 2 0 0
Neighbours 9 15 3 3 0 0
Any other 0 1 4 4 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
4 (42-1)

r = 1 - __0__
4 (16-1)

r = 1 - __0__
4 (15)

r = 1 - __0__
60

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 268

Q.31: Do you agree that the current syllabus of Pakistan Studies (IX) and Islamiyat
(X) fail in developing Islamic sense and responsibility?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 104 95 1 2 0 0
NO 94 140 3 1 2 4
TO SOME EXTENT 102 65 2 3 -2 4
N = 300 N = 300 d2=8

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (8)
3 (32-1)

r = 1 - __48_
3 (9-1)

r = 1 - __48_
3 (8)

r = 1 - __48_
24

r = 1 - 2

r = -1

There is very Perfect degree of relationship between X and Y in the Negative

direction
 269

Q.32: Do the draw backs of the syllabus necessitate bringing out changes in the text
books of Pakistan Studies and Islamiyat

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 143 147 1 1 0 0
NO 64 91 3 2 1 1
TO SOME EXTENT 93 62 2 3 -1 1
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 270

Q.33: Has the excess of debauching in new generation is caused by ignorance of

Islamic values in education

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 185 190 1 1 0 0
NO 28 28 3 3 0 0
TO SOME EXTENT 87 82 2 2 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
. 24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 271

Q.34: Do you think that achieving knowledge of Islamic values and civilization is a
big obstacle in modern development?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 110 104 1 1 0 0
NO 108 125 2 2 0 0
TO SOME EXTENT 82 71 3 3 0 0
N = 300 N = 300 d2 = 0

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (0)
3 (32-1)

r = 1 - __0__
3 (9-1)

r = 1 - __0__
3 (8)

r = 1 - __0__
. 24

r = 1 - 0

r = 1

There is very Perfect degree of relationship between X and Y in the Positive

direction
 272

Q.35: Do you agree that by less knowledge of Islamic civilization, we are loosing our
national identity?

Boys (x) Girls (y) Rx Ry d d2

OPTIONS
YES 187 162 1 1 0 0
NO 42 78 3 2 1 1
TO SOME EXTENT 71 60 2 3 -1 1
N = 300 N = 300 d2 = 2

Formula: r = 1 - 6d2
N (N2-1)

r = 1 - _6 (2)
3 (32-1)

r = 1 - _12
3 (9-1)

r = 1 - _12
3 (8)

r = 1 - _12
. 24

r = 1 - 0.5

r = 0.5

There is very Low degree of relationship between X and Y in the Positive direction
 273

APPENDIX-VIII
Lists of Schools from which data had been collected

(i) Orangi Town

Boys Schools

1 Government Boys Higher Secondary School Baba Willayat Ali Shah

2 Government Boys Secondary School Mujahid Colony

3 Government Boys Secondary School Qasba Colony Orangi

4 Government Boys Secondary School Ebrahim Ali Bhai Orangi No.5

5 Government Boys Secondary School Shams Orangi Town

6 Government Boys Secondary School Orangi No 10

Girls Schools

1 Government Girls Secondary School Orangi No.9

2 Government Girls Secondary School Orangi No.10

3 Government Girls Higher Secondary School Baba Willayat Ali Shah

4 Government Girls Secondary School Ebrahim Ali Bhai

5 Government Girls Secondary School Hanif Abad

6 Government Girls Secondary School Surjani Town

 274

(ii) Saddar Town

Boys Schools

1 Government Boys Secondary School Nawab Muhabbat Road Kharadar

2 Government Boys Secondary School Pakistan National No.1 Kharadar

3 Government Boys Secondary School Kotwal Building No.1

Girls Schools

1 Government Girls Secondary School New Ranchore Line

2 Government Girls Secondary School Mission Road

3 Government Girls Higher Secondary School Muslim Association

 275

(iii) Jamshed Town

Boys Schools

1 Government Boys Secondary School Jail Road

2 Government Boys Secondary School Faiz-e-Aam

3 Government Boys Secondary School Razzaq Public

4 Government Boys Secondary School P.I.B. Colony

5 Government Boys Secondary School Najeeb National

6 Government Boys Secondary School Noor-e-Islam

Girls Schools

1 Government Girls Secondary School Junior Model No.1

2 Government Girls Secondary School B.Y.J. Jamsed Road

3 Government Girls Secondary School Meridian Karachi

4 Government Girls Secondary School Jacob Line No1 Karachi

5 Government Girls Secondary School Jacob Line No 2 Karachi

6 Government Girls Secondary School PECHS Karachi

 276

(iv) Gulshan-e-Iqbal Town

Boys Schools

1 Government Boys Secondary School Block-6 Gulshan-e-Iqbal

2 Government Boys Secondary School Shanti Nagar Gulshan-e-Iqbal

Girls Schools

1 Government Girls Secondary School Gulshan-e-Iqbal

2 Government Girls Secondary School Shanti Nagar Gulshan-e-Iqbal

3 Government Girls Higher Secondary School P.I.B. Colony Gulshan-e-Iqbal

4 Government Girls Higher Secondary School P.I.B. Colony Gulshan-e-Iqbal

 277

(v) North Nazimabad Town

Boys Schools

1 Government Boys Secondary School Aleemia Block-A, North Nazimabad

2 Government Boys Secondary School Karachi Elementary North Nazimabad

3 Government Boys Secondary School Jamia Tajia Bufferzone

4 Government Boys Secondary School Taimoria North Nazimabad

Girls Schools

1 Government Girls Secondary School National North Nazimabad

2 Government Girls Secondary School Farhana (E.M.) North Nazimabad

3 Government Girls Secondary School Waseem North Nazimabad

4 Government Girls Secondary School Comprehensive North Nazimabad

5 Government Girls Secondary School Ebrahim Ali Bhai-A 1st Shift

6 Government Girls Secondary School Farhana (U.M)

7 Government Girls Secondary School Cosmopolitan

 278

(vi) New Karachi Town

Boys Schools

1 Government Boys Secondary School 11/F New Karachi

2 Government Boys Secondary School 5/B New Karachi

3 Government Boys Secondary School 5/E New Karachi

4 Government Boys Secondary School Standard New Karachi

5 Government Boys Secondary School Sitara-e-Haidery New Karachi

Government Boys Secondary School Town Committee 5/G North

6 Karachi

Girls Schools

1 Government Girls Secondary School 5/G New Karachi

2 Government Girls Secondary School11/L New Karachi

3 Government Girls Secondary School Haidery 5/B New Karachi

 279

(vii) Gulburg Town

Boys Schools

1 Government Boys Secondary School Allama Iqbal F.B Area

2 Government Boys Secondary School Federal Public

3 Government Boys Secondary School Karachi Academy

4 Government Boys Secondary School Comp. Azizabad

5 Government Boys Secondary School Anglo Orient Bl-15 F.B Area

6 Government Boys Secondary School Ibrahim Ali BhaiBl-10 F.B Area

Girls Schools

1 Government Girls Secondary School Aziz National

2 Government Girls Secondary School Dastagir Block-9

3 Government Girls Secondary School Wazir Jahan

4 Government Girls Secondary School Ebrahim Ali Bhai Block-20

5 Government Girls Secondary School Metropolitan

 280

(viii) Liaquatabad Town

Boys Schools
1 Government Boys Secondary School Federal English No.1 Pir Colony

2 Government Boys Secondary School Happy Dale Nazimabad

3 Government Boys Secondary School Hussain Nazimabad

4 Government Boys Secondary School B-1 Area Liaquatabad

5 Government Boys Secondary School No.2 Jehangir Road

6 Government Boys Secondary School Super Market

7 Government Boys Secondary School Children Academy

8 Government Boys Secondary School Firdous Colony

Girls Schools
1 Government Girls Secondary School Pilot Nazimabad

2 Government Girls Secondary School Nazimabad No. 4

3 Government Girls Secondary School APWA Gulbahar

4 Government Girls Secondary School Hussaini Nazimabad

5 Government Girls Secondary School Muslim No.1

6 Government Girls Secondary School Farqaleet

7 Government Girls Secondary School Gul Bai Liaquatabad

 281

(ix) Malir Town

Boys Schools

1 Government Boys Secondary School Malir Kala Board

2 Government Boys Secondary School Malir Colony

3 Government Boys Secondary School Pakistan Public Saifee

Girls Schools

1 Government Girls Secondary School Asif Kala Board

2 Government Girls Secondary School Faryal Model

3 Government Girls Secondary School Murad Memon

 282

(x) S.I.T.E Town

Boys Schools
1 Government Boys Secondary School Al-Ghazali Rexer Line

2 Government Boys Secondary School Bande Ali Mukhi Golimar

3 Government Boys Secondary School Asifabad Pak Colony

4 Government Boys Secondary School Crescent Grammar Pak Colony

5 Government Boys Secondary School Ibrahim Ali Bhai Metroville SITE

6 Government Boys Secondary School Hasrat Mohani Colony

Girls Schools
1 Government Girls Secondary School Metroville SITE Frontier
2 Government Girls Secondary School Qasba Colony
3 Government Girls Secondary School Pathan Colony Metroville
4 Government Girls Secondary School Model Habib Bank SITE
5 Government Girls Secondary School K.B Contractor Lyari Park
6 Government Girls Secondary School Hasrat Mohani Pak Colony