1.

Definitions of education
Mahatma Gandhi
―By education i mean an all-round drawing out of the best in a child and man-body, mind and
spirit.
Literacy is not the end of education or even the beginning‖

Quaid.e.Azam
―Without education it is complete darkness and with education it is light. Education is a matter of
life and death to our nation. The world is moving so fast that if you do not educate yourselves
you will be not only completely left behind,but will be finished up.

My defination of Education
―Education is a process of educating or of being educated also‖
―Education is the process of learning,skills,values,morals,beliefs and
habits‖

2. Summary:
Making of Pakistan is the book which deals with the Muslim nationalism in
India‘s empire with four stages.
First one is the growth of nationalism which is the evolution of a group into a nation and this is
mainly a historical development and occurs on the time level. There is a game of three main
points‘ i-e nation, nationality and nationalism which holds a great significance. Nation is term
which describes a group of people having same feelings for a particular matter. Nationality is
another term which describe your national aspirations and nationalism is a conscious state of
mind which create sympathy and feelings of care for same group of people.
In eight century, Muhammad bin Qasim was the first Muslim conqueror who entered the sub-
continent through the sands of the Sindh and opened ways of freedom for the Muslims.
Till the end of 12th century, the first Muslim empire was established in India by Qutbuddin
Aibak. He got the empire for Khiljis hundreds of years and followed by who ruled for another
hundreds of years.
The prestigue of Delhi sultanate was a completely demolished in fourteenth and fifteenth
century that was a period of uncertainty in history of India. The adventurous exploits of a
descendent of tamurlane and chingaze khan saved India from these entire crisis.
In 1526, babur a lion hearted hardy chagai turk crashed through north-west frontier at panipat
and got victory over ibrahim lodhi(last representative of delhi sultanate)and rajputs.he built
mughal empire.
When india was being flooded with muslim culture this was the era of decendents of babur who
were humayun, akbar,jahangir, shah jahan and aurangzaib. In this era persian become the
language of the court that gave birth urdu taj mahal was built and muslims realize their weak
points with the advent of british who succeeded Mughals.
After all this, a new era start in which personalities and situations plays an important role .sir
sayed ahmad khan mold the situations he was respectable judge by profession. He preached
muslims about aloofness from politicis and devotion to educationl uplift. He established M.A.O
college in Aligarh in 1875 that later on become university.he keep them away from joining
indian national congress he was the one who led oneness among muslims in india.his fellows
and juniors like halli,shibli,and nazir ahmad carried his work forward through AliGarh
movement.this movement regenerated liberal values of muslims in education,religion,literature
and social life.
In 1905 lord cruzon partitioned bangal into hindu west and muslims east that made the
decision for muslims.cruzan made a scheme to take away one or two districts of bangal and put
them in charge of Assam chief commissionarship that was approved by secretary of state for
india in june,1905.The bangal culture was stuck by a deadly blow.the hindus ofbangal and
other provinces were against the establishment of muslim-majority province that lead the
establishment of chittagong as a port while muslim expressed their gratification by declaring
partitioned as a ―setteled fact‖
In september 1908 a resolution was passed by muslim league that government would ―adhere
to this settled fact‖ hindus started swedeshi movement and force muslims to bycott all british
products.muslims take this movement as a trick of hindus to maintain their superiority over
them.
In 1892 sir charles elliot transferred delhi division into punjab. From this Muslims got the idea
of establishing their own political organization. On 1 October 1906, Simla Deputation was
headed by Agha Khan before Viceroy in which two policies were made. First, Muslims
electorates should elect only Muslims representatives for Muslims in local areas.Secondly,
Muslims must have more seats than their numerical strength because of their participation in
„defence of the Empire‟. Both arguments were agreed by Viceroy. This arose hatred among the
Hindus for Muslims and led to the birth of All India Muslim League at a meeting of Muslim
Leaders in Dacca in December, 1906.
The faith of Muslims in British was renewed by orthodox religious reviews made by a
prominent leader Tilak. The Morley-Minto reforms gave Muslims a separate representation. In
1911, Lord Hrdlinge gave a scheme of reuniting five Bengali-speaking divisions in a
presidency that must be administered by a Governor in Council that got sanctioned.
Nevertheless, the partition was cancelled in December 1911. Meanwhile, the capital of India was
to be shifted from Calcutta to Delhi. All this gave rise to a feeling of distrust in Muslims for
British. They passed a resolution at annual sessions of Muslim League held in December 1912-
January 1913 and demanded a self-government that is suitable to India.

At Lucknow, the Congress and Muslim League met in joint session and proposed Lucknow Pact
that laid the foundation of a Hindu-Muslim united action against the British. This agreement,
Montagu-Chelmsford Report was published on 8 July, 1918 but it was not supported by Muslim
League and Congress. So, an act was made in 1919 in Government of India Bill that got Royal
Assent on 23rd December under which Muslims got separate representation and also got
extension to one minority of Sikhs.

After 1912, Muslims also started anti-British, Khilafat Movement that was in favor of Turkey
who had fought Britain. Both Hindus and Muslims were equally sharing the feelings of all
sorrows and triumphs. But in 1921, a communal explosion occurred in Malabar that divided
spirit of togetherness of these two nations. That‟s how the spirit of Lucknow died and Muslims
appeared as a separate.

3. Summary
In 1921 the Mont-ford reforms were constructing introduced by the colonial Government
in British India to introduce self-governing institutions. The idea was to train Indian politicians
in representative government before trusting them with full powers in all fields. In 1919 British
government planed a commission for the expedition of political circumstances which is known
as Simon commission. But this commission could not work because of disapproval of Indian
Political parties.
Nehru report was published in August 1928. This report nullified the Lucknow pact
by rejecting the elections on separate basis and rejected all demands of Muslims refusing to
accept all the concerns that Muslims considered necessary for the development and survival.
The Nehru report caused a separation of opinion between two nations. This report also protects
the minorities.
The unity of Congress league scheme was buried deep under the debris of communal riots. The
Muslim would henceforth look upon it as the arch enemy of their claims and interest. Nehru
report was a blessing in disguise to Muslim nationalism. A separate Muslim national feeling
grown through it. In all India Muslim conference at Dehli on April 4&5, 1931
Muslims demanded separation of Sindh from Bombay for the enforcement of basic rights. The
aim was to gain complete control over north and North West to feel secure and confident. The
congress demands suspension of safeguard in the 1985 act the governor could not treat the
congress well because the demand was unconstitutional. The Muslim and the
congress manifesto issued for the 1986-7 election were so close to each other that most of the
observer looks forward to cooperative commission ministries but the congress was not
prepared.
In the meantime the Statutory Commission had finished its labors and the Simon Report was
finally published in May 1930. The first volume surveyed the entire Indian problem and the
second, published after an interval of a fortnight, set forth the Commission's recommendations
for constitutional advance.
Round Table Conferences convened in London by the British Government to determine the
contents of the future constitution on the basis of the Report's proposals. The first met in the
winter of 1930-31. All other parties attended and the Aga Khan was elected the head of the
total Indian delegation.
The absence of the Congress had given an air of unreality to the proceedings of the first
Conference, and early in 1931 the Labor Secretary of State (Wedgwood Benn) asked the
Viceroy, Lord Irwin (later Earl Halifax), to open peace negotiations with the Congress
leaders. This was done in February and in March the so called Gandhi-Irwin Pact was signed
which smoothed the way to Congress entry in the second Conference.
Muslim demands at the Conference were based on the resolutions passed by the All India
Muslim Conference at Delhi on4 and 5 April 1931. In summary they were: residual powers
with the provinces; separation of Sindh from Bombay; full autonomy for the North-West
Frontier Province; reforms in Baluchistan; transfer of power direct to the provinces; separate
'electorates; special- Muslim weightage in all political bodies; constitutional sanction for the
enforcement of basic rights; safeguards against communal legislation; adequate Muslim
representation in Ministries; proportionate representation in public services; and amendment
of the constitution only with the concurrence of the 'provinces.
Elections to provincial assemblies were held early in 1937 and the Congress won majorities in
eight provinces. But it refused to form governments unless the safeguards incorporated in the
Act were suspended and the Governors undertook not to interfere with provincial
administrations. This started a controversy. Congress wanted to impose a Hindu raj on India
without any constitutional restrictions on its freedom of action. Already, in March 1987,
Edward Thompson, who knew the Congress mind well, had predicted that the Congress would
work the constitution so that when, in the summer of 1989, Germany declared war and Britain
withdrew her forces from India, it could take charge of the whole country.
The Muslim League and the Congress manifestoes issued for the 1986-7 elections were so
close to each other that most observers looked forward to co-operative coalition ministries. But
the Congress was not prepared to abandon its claim to speak for the whole of India and insisted
that the handful of its Muslim members were the only authentic representatives of Muslim
India. When the Muslims asked for coalitions, the Congress refused unless the Muslim League
merged itself in the Congress machine and ceased to exist as an independent body.
When the Congress ministries resigned en bloc in October 1939, Jinnah called upon his people
to observe a Deliverance Day on 22 December to mark the end of tyranny and oppression. This
day was widely celebrated, not only by the Muslims but also by those Hindus and Parsees who
were displeased with the way the Congress had used its power. By the end of 1939, it was
widely believed that, if the Congress Government had lasted much longer, communal fighting
would have broken out on an unprecedented scale. The idea of a ‗civil war‘ had been an almost
inconceivable idea so long as British rule was still unquestioned, but now many Indians were
saying that it was coming. The Muslim reaction to Congress rule maybe said to have led
directly to the idea of Pakistan. In 1935-37 Jinnah had opposed the 1935 constitution because it
did not concede responsible government at the center. After the experience of Congress rule in
the provinces he had to revise his views.
It was in December 1930 that Sir Muhammad Iqbal, the poet, delivered his presidential address
to the Muslim League annual session at Allahabad. In this speech he said that the principle of
European democracy could not be applied to India. Communalism was indispensable to the
formation of a harmonious whole in a country like India. The Muslims of India were the only
Indian people who could fitly be described as a nation in the modern sense of the word. And
then he came to the famous sentence which has earned him the title of the father of the
Pakistan idea: ‗I would like to see the Punjab, North-West Frontier Province, Sindh and
Baluchistan amalgamated into a single state.
In 1932-33, during the sittings of the Round Table Conferences and the Joint Committee on
Indian Constitutional Reform, a group of Muslim students in England were evolving another
scheme for India. Led by Chaudhari Rahmat Ali, a Punjabi studying at Cambridge, they
formed the Pakistan National Movement, which issued its first pamphlet on 'Pakistan' in 1933,
entitled ‗Now or never‘. The essence of the plan was the formation of an independent Muslim
State comprising the Punjab, the North-West Frontier Province, Kashmir, Sindh and
Baluchistan, in complete independence of the rest of India and in close alliance with the
Muslim States of the Middle East. The word ‗Pakistan‘, coined by Rahmat Ali himself, was
formed from the initials of the component units, P for the Punjab, A for the Afghan Province
(North-West Frontier Province), K for Kashmir, S for Sindh, and TAN for Baluchistan and
meant literally, 'the land of the pure‘. The partition of India clean and complete was officially
adopted for the first time in March 1940, when the Muslim League, fresh from its freedom
from the Congress rule, met in its annual session at Lahore and passed the famous Lahore or
Pakistan Resolution on 24 March. With the adoption of the Pakistan ideal by the Muslim
League in 1940, Muslim nationalism had come into its own. It had taken the Muslims three-
quarters of a century finally to decide what they wanted. They had tried- everything: are volt in
1857, friendship with Britain, opposition to the Congress, extremist agitation, and
cooperation with the Congress, belligerent neutrality, negotiations, appeals and threats. The
greatest victory all the greater because the least expected of Muslim nationalism came in
1942, when the British War Cabinet accepted in principle the idea of Pakistan. The Draft
Declaration, brought by Sir Stafford Cripps to India and published on 80 March 1942,
contained a provision where by any province could stay out of the proposed Indian Union with
the right of forming its own independent government. In 1942 the British were fighting with
their back to the wall and dared not alienate the Muslims who provided the flower of the
Indian Army.
After the failure of Cripps's mission the Congress was frustrated. Its bid at controlling India
had come to naught, leaving it impatient and bitter. The result was the disturbances of August-
September 1942 which Gandhi called an open rebellion. For two years, from 1942 to 1944,
when the Congress leadership was in prison, the Muslim League was building itself in to a
powerful party. An overwhelming majority of the Muslims had by now declared themselves
for Pakistan, so that when Gandhi secured his release in the late summer of 1944 he saw no
alternative to negotiating with the Muslim League.
C. Rajagopalacharia, a front rank Congress leader e argued with the leaders, and especially
Gandhi, that they should accept the Pakistan proposal and try to reach some agreement with
the Muslims. In furtherance of this he prepared a formula in July 1944, known as the C. R.
Formula after his initials, which conceded the principle of Pakistan under two conditions:
partition would come after the British withdrawal and it would be contingent upon the
favorable outcome of a plebiscite of all inhabitants of the areas claimed by the Muslim League.
The crucial Jinnah-Gandhi talks took place at Bombay in September 1944, but failed to
reconcile the differences between the two leaders. Next year another attempt at reconciliation
was made, this time by the Government, when all political leaders were summoned to a
conference at Shimla by the Viceroy, Lord Wavell attempt failed because Jinnah not only
wanted parity between the Muslims and the Hindus but also insisted on the Muslim League
nominating all Muslim Councilors.
Jinnah's demand that all Muslims appointed to the Council should be from among the Muslim
League was in logical consistency with his claim that he represented Muslim India. In August
1945, therefore, the Viceroy announced that elections to all legislatures would be held in the
following winter. The Muslim League won every single seat in the central legislature and 428
out of the possible 492 in the provinces.
In a final effort to reconcile the irreconcilables the British government sent a Cabinet Mission,
headed by the Secretary of State himself, to India in March 1946. With the coming of the year
1947 the turn of events reached a new tempo. In April and May the new Viceroy, Lord
Mountbatten, seemed to have come to the conclusion that partition was
unavoidable. Widespread Hindu-Muslim fighting, the Congress-League rift within the rickety
interim Government, Hindu claims about the sovereignty of the Constituent Assembly, and
Muslim insistence on Pakistan, combined to persuade him of the necessity of a surgical
operation. Towards the end of May he conveyed to the British Government his opinion that
some form of division was inevitable.. The partition plan was finally made public on 8 June
and was immediately accepted by all parties.
 4. Nationhood:
A state or quality of having status as a separate and independent nation.

A nation is a stable community of people formed on the basis of a common language, territory,
history, ethnicity, or a common culture. A nation is more overtly political than an ethnic group; it
has been described as "a fully mobilized or institutionalized ethnic group.

Characteristics of Nationhood:
based on one or more of the following: race, ethnicity, language, religion, customs, political
memory, and shared experience of the Other.

Nationalism:
Nationalism is an idea and movement that promotes the interests of a particular nation (as in a
group of people), especially with the aim of gaining and maintaining the nation's sovereignty
(self-governance) over its homeland.

Islam Nationhood and Indian

A nation state is a form of a state in which people who share the same history, language, culture
and traditions live under the same territory ruled by a single government. It is different from city-
states and traditional empires in that the nation-state claims sovereignty over a fixed territory.
The sovereign territoriality of a state is represented by a capital city, a flag, an anthem, a
passport, a currency, armed forces, national museums and libraries, embassies in other sovereign
states and usually a seat in the UN.

Madani sought the basis of his political alliance with Indian National Congress, on the basis
Misaq-e- Medina (Charter of Madina)

―By composite nationalism I mean ‗nationalism‘, the foundation of

which was laid down by Prophet Mohammad (PBUH) in Medina. That is to say, the
people of India as Indians, as a nation united (despite religious and cultural
diversity), should become one solid nation and should wage war against the
alien power that has usurped their natural rights. It is incumbent upon every
Indian to fight against such a barbaric regime and throw off the shackles of
slavery. It is important not to interfere in another‘s religion – rather all
nations (communities) living in India are free to practice their religion, live
by its moral values and act according to their religious traditions..‖

Both Maulana Azad and Maulana Husain Ahmed Madani presented strong theological
arguments to support the modern concept of nation-states. The idea that all Muslims are like one
nation has brought Muslims nothing but destruction. It is also very impractical. I strongly believe
that it is time that Muslims from all around the world should stop believing in this unfeasible
concept and protect and safeguard the interests of their own respective states.

Nationhood In Western:

In the Name of God, the Beneficent, the Merciful

The relations, conflicts and clashes between various nations have in the present age become a
daily issue which has acquired much greater significance than in any other epoch of human
history. One of the problems related to it, or perhaps one of the most fundamental of them, is the
problem of nationalism, its constructive elements, its scope and limits.
During the last two or three decades many new nations, whose number exceeds fifty, have come
into existence, or have acquired a new shape and name. In some cases, a country or a nation was
divided into two or more parts, each pursuing a different path. In some cases nations with
specific ideological, religious and geographical characteristics have completely changed their
philosophical and religious conditions to replace them by a totally different system of ideas and
social institutions.
All these changes and the birth of new nations accompanying them, were preceded by years of
struggle, resistance, endeavour and bloodshed, which consumed immeasurable time, energy and
talents of peoples and called for many sacrifices, small and great.
Did the nations that emerged during recent times have no existence in the past? Did the nations
that were separated and divided not form a real, stable social unit in their previous state? Those
nations that changed their system while preserving most of their specific traits such as language,
race, ecological conditions and geographical boundaries, are they still what they were in the
past? Moreover, all the main political, social, and military problems of our age are formulated in
terms of nations and national interests.
Nationalism is the most current and popular of all ideologies at present. Even those social and
political ideologies that are opposed to nationalist tendencies, on initiating a movement, present
themselves in nationalist garb and fall back upon nationalist slogans.
From a different point of view, for us Iranians, too, the issue of nationalism has contemporary
relevance, in spite of the fact that our nation and homeland have not been attacked or occupied
by any foreign power, and we see much difference and many contradictions between
interpretations given by various individuals to nationalism.
At present two factors are at work: first, there is the racial and hereditary factor which is related
to our history preceding the last fourteen centuries; the second factor relates to the ideological,
religious, social and cultural traditions formed and developed during the last fourteen centuries.
As for our physical and racial roots, we belong to the Aryan race, and with regard to our
ideological and cultural constitution, traditions and social institutions we are linked to Islam,
which came to our land through a non-Aryan race.
If we give priority to the Aryan factor in determining and defining Iranian nationality, its
consequence in the last analysis will be to make us closely related to the Western world. And this
affinity and relation to the West would influence our national and political policy, whose main
result would be to break our relationship with our neighbors and non-Aryan Muslim nations and
incline us towards Europe and the West.
In this case, the imperialist West becomes our kin and Muslim Arabs will become strangers. On
the contrary, if the ideological system, religion, and social institutions of the last fourteen
centuries are regarded as the deciding factor in identifying our nationality, it will lead us to adopt
a different course and policy whose basis is faith. In that case Arab, Turk, Indian, Indonesian and
Chinese Muslims will be our own kinsmen, and the non-Muslim West will be alien to us.
Nationalism, as conceived by its authors in the West, considers a people of a common race living
together within particular geographical boundaries, with a common historical background,
language, culture and traditions as a fundamental, indivisible unit. Accordingly, all that belongs
to the orbit of the interests, advantages, status and worth of such a unit and contributes to them is
considered 'friendly' and 'own', and all the rest is treated as 'alien' and 'hostile'.
Nationhood Concept of Jews:
In the nineteenth century, three basic reactions or tendencies emerged from the maxims of the
French Revolution: 1. the nationalist response; 2. the conservative response; and 3. the socialist
response.
The first two trends, in the view of political thinkers, are deviant and opposed to the spirit of
revolution, while the third trend is considered to seek the goals of justice and equality.
The first part of the course will focus on Judaism in antiquity, in its transformation from biblical
to post-biblical and rabbinic times. It has been argued that in post-biblical times the Israelite
tribal cult became a religion. How did post-biblical Jewish religion define itself and to what
extent were ethnic and national definitions of Jewishness maintained? When was the matrilineal
principle introduced? What was the significance of the Land of Israel for ancient Jewish identity?
In the Middle Ages Jews lived as minorities within the dominating Christian and Islamic
cultures. How did they manage to remain Jewish and how was this Judaism expressed?

The following sessions will deal with the changes which Jewish identity formation underwent
from the Middle Ages to modern times. For Jews modernity began with the French Revolution
which eventually led to Jewish Emancipation. Subsequently, the question of how to maintain a
Jewish identity while at the same time participating in Western culture was solved in many
different ways. Different Jewish religious denominations developed and cultural and secular
definitions of Jewishness emerged.
 5. Difference between Equity
and Equality
Equity(meaning)=equity means ―the quality of being fair and just.
Equality(meaning)=the term equality means ―equal oppertunity‖ equal treatment

Detailed explanation
Equity;
Term equity is about logics and focuses on needs and requirements of every individual.
Equity is about giving people what they need. It‘s like something intangible its differ from
situation to situation and from individual to individual.
While following the principles of equity for people of different races gender group‘s different
instructions and actions are taken equity express trust in the distribution of equal chances.
Equality;
It‘s about treating everyone equally irrespective of being rational or not.
Equality is quantifiable
Through equity equality can be achieved. The principle of equality can only work if
everyone starts from the same position. Equality is the state or quality of being equal. It
does not consider needs and requirements of people

Equity vs equality; 1st

 6. Importance of Education in Islam
To seek knowledge is a sacred duty; it is obligatory on every Muslim, male and female. The
first word revealed of the Quran was "Iqra" READ! Seek knowledge! Educate yourselves! Be
educated.
Surah Al-Zumr, ayah 9 reveals:

"Are those equal, those who know and those who do not know?"
Surah Al-Baqarah, ayah 269 reveals:

"Allah grants wisdom to whom He pleases and to whom wisdom is granted indeed he
receives an overflowing benefit."
Let me open my discussion with what happened in a famous war between Muslims and
(kuffars) non-Muslims. Muslims stood victorious with the grace of Allah, and almost 70
Kuffars were taken as prisoners of war, let me point your attention to the most influencing
decision of Prophet SAW at that time about these POW, Muhammad Arbi said, there is only
one condition the prisoners will be freed if they teach at least 10 Muslim children how to read
and write.
The importance of education can be assessed with the first Quranic ayah, the first revelation
that was sent to Prophet SAW was about education and knowledge, in the first revelation
Allah SWT says,

“Read. Read in the name of thy Lord who created; [He] created the human being from
a blood clot. Read in the name of thy Lord who taught by the pen: [He] taught the
human being what he did not know”
(Quran, 96: 1-5).
This was the ayah that was sent to Muhammad SAW and brought by Jibrael. And in Surah Al
Bakara Almighty Allah says,
“And Allah taught Adam all the names…” (Quran, 2:31)

The word ASMA ‫)أسواء‬Arabic) mentioned in the above Surah points our attention to all the
branches of education whether it is science art or philosophy. All the fields of knowledge are
basically the Nouns, the names as mentioned earlier The ASMA in Arabic.
At another place Quran says.

“Are those who have knowledge equal to those who do not have knowledge?!”
(Quran, 39:9)

Importance of education and concept of knowledge is further emphasized in the following

lines, Prophet SAW famous Ahadees point our attention towards this important aspect of
human life in the world.
 “Angels in heaven, fish in the water and ants in their dwellings pray for the wellbeing
of a seeker of knowledge.” (Tirmidhi)
“Seeking knowledge is a duty of every Muslim” (Ibn Majah)

ُ ‫فَري العل م طل ب البٍِق‬

AT another place Prophet SAW said, ‫ً رّاٍ هسلن ك ل على ضت‬
This means:

“Seeking the [obligatory] religious knowledge is an obligation upon every Muslim.”

(Related by al-Bayhaqiyy)

Learning and gathering knowledge is one of the best things among others in one‘s life. The
best part of the life which spent on learning is the best of all. It will surely save us in the
world and in the life hereafter from the hellfire. Learning what Allah made obligatory upon
us and learning what Allah ordered us to avoid both are equally important.
Allah SAW said in the Quran: ‫ال‬ ْ ‫ي ْرفَع ري َى هي ْكن آ َهي ّا ا ّل ّث ّا َّا ّل َم أ‬
ْ ‫عل َدَر َجا ث‬ َ ‫ري َى لال‬
Ayah 11 of Suratul-Mujadalah means:
{Allah raises to higher ranks the believers and those of knowledge.} T
he Prophet SAW, said: ‫ي رّاٍ الذٌي فً ٌفقَِ خٍرا ب ٍ ُلال ي رد َهي‬
ُ ‫البخار‬
This means:

“The one for whom Allah willed goodness, Allah guides him to become a knowledgeable
person in the Religion. ” (Narrated by al-Bukhari.)

Interestingly there has been a line drawn by few between Religious knowledge and worldly
knowledge, but when we try to ponder on this we find nothing in this regard in religious
scriptures or even in the light of Ahadees and the incidents that happened in the life of
Muhammad SAW.

Take for example again The famous war of Badr, non-Muslims were not asked to teach
Muslims children the religious and non-religious knowledge. Prophet SAW ordered prisoners
of war to teach how to read and write. So how we can say that there is a line between
religious teachings and worldly teachings. The life of Muhammad SAW is exemplary for us,
He (PBUH) was himself the epitome of perfection in every walk of life.
To refer to the scientific education and knowledge we can add here a few more Quranic
references, one is from the chapter second,The Quran has specifically talked about science

“In the creation of the heavens and the earth the alternation of the night and the day, in
the ships that sail in the sea with their load… . in the rain which Allah sends down from
the sky and thus revives the earth after its death; and then He spread in all kinds of
animals; in the changing of the winds: in the clouds which have been left suspending
between the heaven and the earth -in all these are clear signs for the people who
understand”
 (Quran, 2:164)
It is narrated by Zirr bin Hubaish,

“I went to Safwan bin Assal Al Muradi and he said: What brought you here? I said: „‟I
am seeking knowledge. He said: I heard the messenger of Allah say: There is no one
who goes out of his house in order to seek knowledge, but the angels lower their wings in
approval of his action” (Ibn e Majah, 226)
I believe that there is no need for more words if we cut the long story short that these
Ahadees and sayings of Prophet SAW and the Quranic references are great proof of how
important education is in Islam and how vital it is to consider knowledge-seeking necessary.

The first and most crucial obligation on us is to acquire knowledge and secondly to practice
and preach this knowledge. No man becomes truly a Muslim without knowing the meaning
of Islam, because he becomes a Muslim not through birth but through knowledge. Unless we
come to know the basic and necessary teachings of the Prophet Muhammad (S) how can we
believe in him, have faith in him, act according to what he taught? It is impossible for us to
be a Muslim, and at the same time live in a state of ignorance. A person without knowledge is
like someone walking along a track in complete darkness. Most likely his steps will wander
aside and he easily can be deceived by shaytaan.

This shows that our greatest danger lies in our ignorance of Islamic teachings and in our
unawareness of what the Quran teaches and what guidance has been given by the Prophet (S).
But if we are blessed with the light of knowledge we will be able to see plainly the clear path
of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous
paths of Kufr, Shirk and immorality, which may cross it. And, whenever a false guide meets
us on the way, a few words with him will quickly establish that he is not a guide who should
be followed. On this knowledge depends whether our children and we are true Muslims and
remain true Muslims.

It is therefore not a trivial to be neglected. We do not neglect doing whatever is essential to

improve our trades and professions. Because we know that if we do neglect, we will starve to
death and so lose the precious gift of life. History of Islamic Education, Aims and Objectives
of Islamic Education Islam has, from its inception, placed a high premium on education and
has enjoyed a long and rich intellectual tradition. Knowledge ('ilm) occupies a significant
position within Islam, as evidenced by the more than 800 references to it in Islam's most
revered book, the Quran. The importance of education is repeatedly emphasized in the Quran
with frequent injunctions, such as

"God will exalt those of you who believe and those who have knowledge to high degrees"
(58:11), "

O my Lord! Increase me in knowledge" (20:114), and "As God has taught him, so let him
write" (2:282).
Such verses provide a forceful stimulus for the Islamic community to strive for education and
learning. Islamic education is uniquely different from other types of educational theory and
practice largely because of the all-encompassing influence of the Koran. The Quran serves as
a comprehensive blueprint for both the individual and society and as the primary source of
knowledge. The advent of the Quran in the seventh century was quite revolutionary for the
predominantly illiterate Arabian society. Arab society had enjoyed a rich oral tradition, but
the Quran was considered the word of God and needed to be organically interacted with by
means of reading and reciting its words. Hence, reading and writing for the purpose of
accessing the full blessings of the Quran was an aspiration for most Muslims.

Thus, education in Islam unequivocally derived its origins from a symbiotic relationship with
religious instruction. Aims and Objectives of Islamic Education The Arabic language has
three terms for education, representing the various dimensions of the educational process as
perceived by Islam. The most widely used word for education in a formal sense is ta'līm,
from the root 'alima (to know, to be aware, to perceive, to learn), which is used to denote
knowledge being sought or imparted through instruction and teaching. Tarbiyah, from the
root raba (to increase, to grow, to rear), implies a state of spiritual and ethical nurturing in
accordance with the will of God. Ta'dīb, from the root aduba (to be cultured, refined, well-
mannered), suggests a person's development of sound social behavior. What is meant by
sound requires a deeper understanding of the Islamic conception of the human being.

Education in the context of Islam is regarded as a process that involves the complete person,
including the rational, spiritual, and social dimensions. As noted by Syed Muhammad
al Naquib al-Attas in 1979, the comprehensive and integrated approach to education in
Islam is directed toward the

"balanced growth of the total personality…through training Man's spirit, intellect, rational
self, feelings and bodily senses…such that faith is infused into the whole of his personality"
(p. 158).

In Islamic educational theory knowledge is gained in order to actualize and perfect all
dimensions of the human being. From an Islamic perspective the highest and most useful
model of perfection is the prophet Muhammad, and the goal of Islamic education is that
people be able to live as he lived. Seyyed Hussein Nasr wrote in 1984 that while education
does prepare human kind for happiness in this life,

"its ultimate goal is the abode of permanence and all education points to the permanent world
of eternity" (p. 7).

To ascertain truth by reason alone is restrictive, according to Islam, because spiritual and
temporal reality are two sides of the same sphere. Many Muslim educationists argue that
favoring reason at the expense of spirituality interferes with balanced growth. Exclusive
training of the intellect, for example, is inadequate in developing and refining elements of
love, kindness, compassion, and selflessness, which have an altogether spiritual ambiance
and can be engaged only by processes of spiritual training.

The Prophet Muhammad (SAW) encouraged all Muslims to acquire knowledge and share it.
He said:
"Acquire knowledge, for he who acquires it in the way of Allah performs an act of
piety; he who speaks of it, praises the Lord; he who seeks it, adores Allah; he who
dispenses instruction in it, bestows alms; and he who imparts it to others, performs an
act of devotion to Allah."
(Bukhari, Muslim)

All the teachers of either secular or religious education should give more attention to the
pupils inside the classroom. It is necessary that in the Islamic system that we should consider
these dear children as our own children, and put aside all other considerations, and rise above
all such things and realize our duty and our mission. We should raise the standards of
education and attend to the needs of these children. We should realize our duties with
earnestness and awaken to the sense of responsibility. It has been seen that there are certain
teacher who are not fulfilling their duties with keen interest. I would like to request all the
teachers that for the sake of God, for the sake of your revolutionary duty, teach the children
with devotion and dedication. It is important that we advance our work through discussions,
debates, studies, and through proper distribution of work among ourselves. We must never
forget that we are living in an Islamic State, and our aim should be simultaneously to create
both an independent as well as an Islamic culture in character. Independence and richness of
content are indeed among the characteristics of the Islamic culture. Our system ideological
system. We should make our child enthusiastic, dynamic, and this search should pervade
every corner of our society. We should aspire them to be truthful and sincere. Self-sacrifice
and generosity, love of freedom, the resolve for resistance and headstrong perseverance, the
courage to welcome martyrdom-all these are the new values of the new generation, which
should be taught according to the teaching of Islam. The doors of the school should always be
kept open for the sake of Islam, for the sake of the Muslim Ummah
 7. Characteristics of a Good Teacher
A great saying by Dr.A.P.J.Abdul Kalam,

‖Teaching is a noble profession which shapes the character, ability, and future of an
individual.‖

 Teachers' capacity to convey knowledge, abilities, and perspectives to their pupils is

referred to as teaching. Teaching sets the basis for other careers such as surgeons,
architects, and administrators, among others.
 When compared to a career in coaching or a teaching occupation, there is no better
investment. Individuals with the opportunity and desire to shape the careers of
students by exchanging their expertise and experiences should consider the honorable
practice of teaching. These people can serve as a spark for a number of necessary
reforms. They are in charge of caring for and nurturing a student's intellectual
potential. Not just that, but they also help students increase their academic
expectations so that they can build the requisite skill sets. Such knowledgeable
educators will make a significant difference. The market for such a worker is
continually rising.
WHAT ARE THE SKILLS REQUIRED?
 A teacher's position does not stop with imparting knowledge and exchanging facts.
Rather, one of the most important aspects of the educational profession is assisting
students in achieving their aspirations and priorities. It is impossible for anyone to
obtain the position; it takes a strong desire to do so. A good teacher is one that can
interact with pupils, solve problems, and have a significant effect on their students
through their teaching.
 It necessitates excellent leadership skills, in-depth topic awareness, and the ability to
instill trust. It is important to motivate people and mould young minds to strive for the
betterment of society. If you have an inner urge to learn and share what you've learned
with others for their benefit, you may want to try teaching.
 A successful teacher will have a huge effect on a student's life, affecting everything
from classroom learning to long-term achievement. If you're thinking of a future in
teaching, you should look at what makes a good teacher.
 According to research, good teachers are the single most significant influence in
student success in the classroom, surpassing infrastructure, educational services, and
even school leadership.
Good Teachers Are Strong Communicators:
 Communication is key in the classroom: successful teaching is generally considered
to require only 50% knowledge to 50% communication skills. As a result, a teacher
should be proficient in all four modes of communication – listening, speaking,
reading, and writing – and should know how to utilize this proficiency effectively in a
school environment. Being able to do this has been proven to impact the success
students achieve in their academic lives, as well as the teacher‘s own career success.
Communication skills are most vital for interactions with students, because the act of
 teaching itself requires them. In your role, you are responsible for comprehending and
breaking down complex information, conveying this information clearly to your
students (both verbally and in written resources), presenting in a manner that sustains
their attention, and listening to and resolving their questions or problems.
Communication also involves explaining exactly what the assignments and
expectations are. When students fully understand what is expected of them, it's much
easier for them to deliver.
Friendliness and Approachability:
 Since it is the responsibility of the teacher to assist students in learning, they must be
approachable. If the teacher isn't approachable and welcoming, students will have
unanswered questions. The grumpy, inaccessible, terse, sarcastic, disrespectful, rude,
all business instructor can't last much longer. Students who see their instructor as
their adversary are unable to achieve anything.
A Strong Work Ethic:
 Anyone who has taught acknowledges that it is one of the most difficult works out
there. The key of their success is that successful teachers really aspire to be great
teachers and can go to any length to achieve their goals. A decent teacher would go to
great lengths to assist their pupils. They always make time for you and are always
able to assist you. They'll run nonstop if anything doesn't work. A teacher's work is
never done but the best ones never stop trying, they never quit.
The Ability to Build Community:
 The best teachers understand the importance of building supportive and collaborative
environments. In addition to forming caring relationships with each student, the best
teachers foster healthy and mutually respectful relationships between the students.
They know how to establish guidelines and assign roles to enlist every student's help
and participation. Every student feels like they are not only accepted by the larger
group, but that their presence is a necessary ingredient in the classroom's magic. Their
classrooms are like little communities where each individual plays a part and feels at
home.
Have a Sense of Humor:
 The most successful teachers are those who don't take themselves too seriously and
make studying enjoyable.
 In stressful circumstances, they use laughter to crack the ice.
 Incorporate humour into the classroom on a regular basis.
 Joke with the class, but not at the detriment of any one student in particular.
Respect Students:
 Teachers who care for their pupils should not intentionally embarrass them. Teachers
who treat their students with the utmost respect are treated with the utmost respect.
 When returning test sheets, they respect students' privacy.
Have private conversations with students about grades or actions.
 Stop circumstances that unintentionally embarrass students on a daily basis.
Forgiving: Grudges are not kept among the students and successful teachers.
 They are forgiving of the pupils.
 Begin each day with a blank page.
 Recognize that destructive or antisocial behaviour may easily turn a teacher against a
pupil, but that perseverance in the face of adversity can lead to results.
Admit Mistakes:
The most effective teachers are quick to admit being wrong. They:
 Apologize to mistakenly accused students.
 Make adjustments when students point out errors and oversights.
A great teacher is warm, accessible, enthusiastic and caring:
This person is approachable, not only to students, but to everyone on campus. This is
the teacher to whom students know they can go with any problems or concerns or
even to share a funny story. Great teachers possess good listening skills and take time
out of their way-too-busy schedules for anyone who needs them. If this teacher is
having a bad day, no one ever knows—the teacher leaves personal baggage outside
the school doors.
A great teacher collaborates with colleagues on an ongoing basis:
Rather than seeing herself as incompetent for seeking advice or assistance, this
teacher sees teamwork as an opportunity to learn from a colleague. Constructive
criticism is used by a better coach.
Deep Knowledge of and Passion for the Subject Matter:
A instructor is just as strong as what they know, as the saying goes. If a teacher lacks
comprehension in a subject, the students inherit the lack of understanding. Also, while
formal schooling is one way for a teacher to acquire the skills they need to teach
effectively, there are other choices.It is contagious to be passionate about anything. A
person's curiosity for a topic motivates them to learn more about it, dig deeper, and
think harder about it, because passion motivates deeper understanding. The best
teachers are those who clearly enjoy their subjects and instil in their students a
curiosity to learn more. Every lesson is improved, and every student can be motivated,
when the instructor not only has the correct answer to a student's question but can also
extend the conversation with colourful illustrations, funny illustrative anecdotes, and
specific information, and when the teacher has a deep well of knowledge and
experience to draw from.
 8. Educational benefits of Pakistan
Educational situation at the time of colonial system

During the time of British the Muslims of sub-continent strongly opposed the
western concept and the modern education because the British and Hindus try to undermine
the religion and moral values of Muslims. After this situation Muslims decided to boycott
the modern education as a protest. This boycott led them to deprivation of well-paid
official jobs under the British. Ultimately the Indian Muslims were left with no jobs and no
access to British policies. In this situation there was no option except to adopt the
profession of trade to earn their livelihood. This act of Muslims took them in worst
situation British and Hindu became a group of dominant party.
The end of colonial rule in India spawned massive population migrations, and
partitioned the formerly British India into two separate countries with different Disparities
in educational opportunity under British colonial rule have had a lasting impact on both
India and Pakistan but educational opportunities for the Pakistani population remains
elusive. Following independence in 1947, the foundation of educational planning in both
India and Pakistan was based on nation-building efforts. As India consolidated its
economic resources and increased educational opportunities for its populace, the smaller
sized Pakistan with multiple problems did not achieve similar economic growth.
Consequently, it remains mired in poverty with high illiteracy. Pakistan has an estimated
literacy rate of between 48% and 54
%. Over 32% of the population that lives below the poverty line cannot afford quality
education, which is the privilege of the elite and the economically privileged. From its
inception, schooling in Pakistan has served a small segment of the highest social class.
Pakistan has small landed elite that controls capital and production with a selfish motive to
maintain their position of power over a large, uneducated populace. The elite utilize formal
education to maintain social advantage, while denying opportunity to the laboring class
ensuring a low-cost labor supply. These existing class disparities in education were
exacerbated when Pakistan became an independent nation in 1947 these disparities have
remained, and attempts to decrease them have proved futile. These disparities have
remained, and attempts to decrease them have proved futile.

One of the first steps towards education development in Pakistan was the national
education conference in 1947. The Quaid-e-Azam in his message to the conference said;
―There is no doubt the future of our state will and must greatly depend upon the type of
Education; we give to our children and the way in which we bring them up as future citizen
of Pakistan. We should not forget that we have to compete with the world which is moving
very fast in this direction.‖
Educational policies of Pakistan

The founder of Pakistan made the first attempt after the country's birth on August 14, 1947.
In his letter, he emphasized the importance of improving the country's educational system.
 In 1947, a National Education Conference was held to receive proposals for
implementation.
Following that, a variety of education initiatives, studies, policies, and programs for
educational improvements were approved. A detailed „Report of the Commission on
National Education, 1959' had been recorded in this regard, with an emphasis on the
overall issues of educational subject. The government published the New Education Policy
in 1970, The Education Policy in 1972/80, National Education Policy in 1979, National
Education Policy in 1992, and National Education Policy in 1998/2010, according to the
chronology of policy growth. In this respect, a variety of development plans were also
introduced at the same time. The National Plan of Educational Development from 1951 to
1957, the First Five Year Plan from 1975 to 1980, the Sixth Five

Year Plan from 1980 to 1985, the National Literacy Plan from 1984 to 1986, the Seventh
Five Year Plan from 1988 to 1993, and the Eighth Five Year Plan from 1993 to 1998 are
all included. Long-term development plans, in addition to adaptable policy manuals, have
been in effect for the past four decades. It included a '10-Point Program, 1983' and a
'National Literacy Program (Nai Roshni Schools), 1986-90,' as well as an appraisal of the
'Iqra Pilot Project, 1986-89' at the Federal Government level. Another effort has also been
made at National level for raising the literacy and numeracy level in the country. Thus, the
„Literacy and Mass Education Commission, 1981‟ was established to meet the objectives
set at National level. People have been granted education as a basic right for their well-
being as a result of the announcement and introduction of policy frameworks. As a result,
the people of our country have gained the ability to live their lives as well as people from
other countries. Throughout Pakistan's past, the mission of nation building has been
accomplished by providing education to the masses. In all areas of life, there had been a
need for trained and skilled manpower to run the country. Priorities, goals, and even action
plans were established as a result of the policies. The Prime Minister advised the Ministry
of Education to design a new Education Policy in January 1998. The first revised draft was
submitted to the Cabinet on 18 February, 1998. The Policy was announced in March 1998.
In 2009, the current Education Policy was revealed.

Objectives of these policies

 To eliminate illiteracy within the shortest possible time through universalizing of

quality Elementary education coupled with institutionalized adult literacy
programs.
 To revive the existing education system with a view to cater social, political and
spiritual needs of individuals and society.
 To promote social and cultural harmony through the conscious use of the educational
process.
 To organize a national process for educational development that will reduce
disparities across provinces and support coordination and sharing of experiences.
  To provide and ensure equal educational opportunities to all citizens of Pakistan.
 To encourage research in higher education institutions that will contribute to
economic growth of the country.
Benefits Showing Why Education Is Important to our country

Creating More Employment Opportunities.

Securing a Higher Income.
Developing Problem-solving Skills.
Improving the Economy.
Providing a Prosperous and Happy Life.
Giving Back to the Community.
Creating Modern Society.
Creating equal opportunities.
Bridging the Borders.
Introducing Empowerment

Conclusion:

The education system of Pakistan has not been able to play its role effectively in nation
building. This factor has contributed towards development of frustration among the
Pakistani society. The future generation of Pakistan is directionless due to defective
education system which has drastically failed to raise the nation on sound economic, social,
political and moral grounds. The directionless system of education is producing forces of
degree holders who are deficient in high order live skills such as reflection, critical
thinking, analysis, research and creativity. The education system instead has focused on
feeding the individuals with outdated information and knowledge which is less relevant to
the current fast changing world. Students coming out of the Pakistani education system are
theoretically sound but have no skills to apply whatever they learn from their institutions
due to the traditional methods of teaching and learning.
 9. Geographical Importance of
Pakistan
Geography of Pakistan

Pakistan is a land of plains, mountain ranges, deserts and coastal belt. The country shares
its Eastern Border called ‗Radcliffe Line‘ with India. On its Northern side, it has Sino-Pak
Border. Its Western fronts include the boundaries of ‗Durand Line‘ with Afghanistan and
‗Gold Smith Line‘ with Iran. The Arabian Sea has limited the South of the country. With
the total area of 9,96096 km square, Pakistan emerges to be one of the most significant
geographical patches of Asia.

Geographical Attributes of Pakistan

Pakistan is a God-gifted country for the people of Pakistan which has its unique
Physiography. Understanding of relief features of a country is a must for proper
understanding of physical and economic environment. In this book, opening chapter is
providing this basic information about physical setting of the Pakistan. Pakistan has been
divided into three distinct physical regions in accordance with the relief features. These
regions include mountains, plateaus and plains. The study of mountains of Pakistan
provides information about their location along with a brief introduction of salient rivers,
glaciers, lakes, passes and glaciers. There are two Plateaus in Pakistan, their salient relief
features and drainage has also been discussed. Plains make up the major part of the relief of
Pakistan, their study include topics like flood plains, bars, piedmonts etc. which provide
ample information to the students about the plains.
Physical Features of an area refer to the natural surface features of land; such as mountains,
plateaus and plains. Mountains are natural elevations of the earth‘s surface which rise at
least 1000 meters above sea level and 50% of their surface consist of steep slopes. Plateaus
are table shaped lands which rise at least 300 meters above sea level. They are usually
bounded on one or more sides by steep slopes which drop to lower land, or by steep slopes
rising to a mountain range. In contrast to mountains and plateaus, plains are flat or gently
rolling land surfaces. On the basis of relief features found in Pakistan, it can be divided into
following major physical regions.
1. Mountains

2. Plateaus

3. Plains

Geographical Importance of Pakistan

Geographical attributes of a state bring it both, some opportunities to avail and some risks
to evade. Pakistan availed the opportunities from its geography but could escape the risks it
posed. When a state learns how to exploit its geography to the best of its political and
strategic interests the study which comes in shape is called geostrategic and geopolitics.
Pakistan‘s geography where brought the country countless material benefits there its
unwise exploitation also invited the chaos in the region.

Gateway to Central Asia

Being the gateway to Central Asia and a suitable route of access of World Powers into
land- locked Afghanistan, the geography of Pakistan suffered from the side effects of the
‗New Great Game‘ and the ‗Global War on Terrorism‘. But things are in transformation
today.

Important link in the chain of Muslim countries

Geographically, Pakistan is situated at the centre of the Islamic countries of Africa and
Asia. It is linked to these Muslim states through land and sea routes and thus not only its
ideological background, but its geographical centrality necessities that it supports the unity
of Muslim world. Prior to the cessation of East Pakistan, it was the largest Islamic state and
naturally was in the vanguard of the movement for Islamic unity. Even afterwards, it
actively works for the mutual alliance and unity of the Muslims

China‘s link to Middle East

The Northern border with China where gets ready to bring billion dollars investment in the
wake of CPEC there the Western border with Afghanistan is seeking TAPI Gas Pipeline.
Similarly, the South Western boundary with Iran will sooner or later be flexible for Pak-
Iran Gas Pipeline. Pakistan‘s newly functional port of Gwadar and the strategic importance
it has concerning its proximity to the Gulf States are some new aspects of Pakistan‘s
geographical importance. We shall evaluate all these aspects in this article after going
through a brief description of country‘s geography.

We can say that Pakistan is a junction of South Asia, West Asia and Central Asia, a way
from resource efficient countries to resource deficient countries. The world is facing energy
crisis and terrorism. Pakistan is a route for transportation, and a front line state against
terrorism.

China-Pakistan Economic Corridor

The geographical location of a country determines its role in the world politics. It denotes
that critically how beneficial or non-beneficial one country is to the others in terms of the
social, economic and political aspects. Strategically, Pakistan is located at a very
significant geo- strategic place on the globe. It is situated at the juncture of energy
proficient to the energy deficient countries. The geo-strategic importance of Pakistan is
evident from the fact that it is bordered by the emerging economic giants of the world i.e.
India and China, and by the countries rich in abundant natural resources i.e. Afghanistan
and Iran. Historically it is
evident that the very concept of a corridor has been a cause of development in parts of the
world. Economic corridors have emerged in the recent years as an important tool of
regional cooperation, integration and development in a globalized world under reciprocity.
China as being the neighbor of South Asia has a special significance in enhancing the
agenda of constructive engagements, which is now evident from the active involvement of
Chinese leadership in South Asian region. The strategic bonds between Pakistan and China
have been on an upward trajectory with moved thrust on economic interaction after the
initiation of CPEC. CPEC is a futuristic sociopolitical and economic object oriented
dimension of Pakistan in the 21st Century. This multi-dimensional project has opened new
vistas of Pakistan‘s rebalancing options from geo-politics to geo-economics.
CPEC, to safeguard common interests and mutual benefits, epitomizes a model of
cooperation, coordination and strategic communication between China and Pakistan to
strengthen connectivity in areas of trade and economy with states in the region to fulfill
growing energy requirements and enhance exports. Pakistan‘s leadership pronounces the
CPEC as a game changer for Pakistan and the region at large. Along with CPEC, Pakistan
will turn into a commercial hub in South and Central Asia, an axis of the regional trade.

The $46 billion ‗China-Pakistan Economic Corridor‘ scheme, which is being demonstrated
as a ‗Game-Changer‘ is more than a network of roads to link Chinese city of Kashgar with
the Gulf States via Gwadar of Pakistan. CPEC is a complete package of energy projects
and trade opportunities for Pakistan. It is the most cherished fruit of Pakistan‘s
geographical importance the country ever had. However, some credit also goes to the
foreign policy makers of Pakistan who always kept into considerations the Sino-Pak mutual
interests.

In the wake of CPEC, China is going to have the shortest route-access ever available to the
Middle Eastern, African, and European markets. For Pakistan, it might be a new gain but to
China, this access is a link to it long term strategic plan to take over US control in the said
regions.
Gwadar port is the nearest warm-water port to energy-rich Central Asian Countries
Bought from Oman in 1958, Gwadar has been developed into a warm-water seaport which
now operated by a Chinese company named ‗China Overseas Port Holding Company‘
under a 43 years agreed lease. The port is the soul of China-Pakistan Economic Corridor.
Being the nearest deep-sea port to the landlocked Central Asian Republics, Gwadar is
another manifestation of Pakistan‘s geographical importance.
 10. Coeducation in Islam
Co-education means the education of boys and girls in the same institute. Islam is a code of life
which disallow free mixing of boys and girls

Islamic point of view

Although there is no law regarding permitting or Prohibiting coeducation, but Islam guides us
about the limitations and extent of male-female Interaction, which is not followed in our co-
education system at all (unfortunately, A bitter reality), and frustration is not only visible in or
society, but much more in developed countries, Women is insecure there no respect, no moral
regulation.
So quality education can be provided in every kind of system, whether co-education or isolated
one.

Problem
• Co-education itself is not an issue , but
• The problem lies in the misuse

What quran says about man and women

‫سْرة األحزاب‬
Surah Ahzab Ayat No. 31Surah Ahzab Ayat No. 32

‫اے پٍغوبر کی بٌٍْْ تن اّر عْرتْں کی طرح ًہٍں ہْ۔ اگر تن پرہٍزگار رہٌا چاہتی ہْ تْ کسی (اجٌبی شخص سے) ًرم‬
‫ًرم باتٍں ًہ کٍا کرّ تاکہ ٍّ شخص جس کے دل هٍں کسی طرح کا هرض ہے کْئی اهٍذ (ًہ) پٍذا کرے۔ اّر اى دستْر‬
۲۳﴿ ّ‫کے هطابق باث کٍا کر‬

According to hadith
• Hazrat Muhammad (PBUH) said ―the best row for a man is the first row and the worst
row for him is a last row. The best row for a women is last row and the worst row for a
women is first row‖

• Hazrat Muhammad (PBUH)said ―none of man should enter in the presence in the women
after this day unless she is accompanied by one or two other man‖