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Role of Educational Institutions in Islamization, Social Reformation and

National Integration in Pakistan

Article in Journal of Religious Studies (UOCHJRS) · June 2018

DOI: 10.33195/uochjrs-v1i2592018

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UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 16

Role of Educational Institutions in Islamization, Social

Reformation and National Integration in PakistÉn
FidÉ-Ur-RaÍmÉn
Lecturer, Department of Social Sciences, University College of Zhob,
BUITEMS. PÉkistÉn E-mail: fidamwt@gmail.com

×ashmat UllÉh KhÉn

M.Phil, Department of Political Science, HazÉra University,
Mansehra. KPK, PÉkistÉn
Abstract:
Education is the key to a living and dynamic human civilization based on
human creativity and productivity. Uniformity in curriculum provides a
well-defined and unambiguous goal and it leads toward national
integration and social cohesion. Consequently, the potential and
competence of the individuals are utilized in a desired and productive
manner without a slightest deviation from the defined goal. PakistÉn
inherited two diverse educational approaches with its inception known as
AlÊga’rh and DeobÉnd approaches, commonly known as school and
MadrassÉ educational systems. The aim and objective of both the
approaches were to educate and groom the Muslims of the sub-continent
in religious and modern scientific education and to preserve the rich
values and traditions of Muslim civilization from the onslaught of
colonial powers. Undoubtedly, both approaches followed their initial
philosophies with zeal and zest. Unfortunately, with the passage of time
both the approaches have been deviating from the aims and objectives
due to certain unavoidable political, social and economic factors. One is
blindly following the footsteps of Western philosophy of education mainly
based on materialism and the other has closed its eyes from the growing
religious challenges posed by various dynamics and entirely engaged in
provision of sect-based education. Consequently, the outcomes are
intellectual stagnation, moral degradation, no sense of responsibility and
detachment from values and traditions of Muslim civilization. A grievous
gap has been widening between the followers of both approaches rapidly
that causes national disintegration as well as social disorder and
instability. Moreover, Muslim civilization has stopped growing and
inspiring others. An attempt has been made in this paper to study and
analyze both the educational approaches critically and objectively and to
explore a feasible and productive way out and to fill the gap.

Keywords: PakistÉn, Educational Reformation, Deformation, IslÉm

UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 17

Introduction:
Education has been a source of human grooming, generating
human resources, gaining advancement in science and technology
and dominating world cultures since the inception of human
consciousness and awareness. Education may be a guarantee of
gaining all the above-mentioned benefits if it has dynamism,
creativity and innovation. Without dynamism, creativity and
innovative approaches no nation can survive in a dignified and
peaceful manner, because it gives birth to a rapidly growing, widely
dominating and universally accepting culture and civilization. It is
an effective way of enforcing and implementing one’s thought and
philosophy regarding various matters. It makes it more effective and
productive in case it ingrains objectivity and universality. Education
is not only a mean of physical, psychological, economic and social
development and prosperity but, a path towards spiritual awakening,
development of human personality and purifying inner-self of
human beings. Initially, almost all the colonial powers subjugated
the territories by means of latest technological advancement, up-to-
date knowledge and military strength, but never won the hearts of
those they subdued. Later on, they tried to influence people and get
their favor my introducing and implementing their own systems of
education that could best achieve their vast interest. The same was
experimented in the Indo-Pak Sub-continent, but the moderate
scholars as well as traditional and orthodox religious clergymen
reacted in such a way that resulted in establishment of two diverse
educational systems1.
Before venturing into studying the core issue, it is essential to
define ‘Education’ for getting an in-depth understanding and idea of
the entire scenario and its importance in contemporary times. In fact
‘Education’ has been defined by various educationists, thinker,
philosophers and social scientists in accordance with their own
vision, understanding and idea about the process of teaching and
learning.
Definition of Education:
Education is defined as the process of facilitating learning, or
the acquisition of knowledge, skills, values, beliefs, and habits2, a
process of cultivating human nature, habit and reason3, opening and
disposing of human minds4. Merriam Webster Dictionary defines
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 18

‘Education’ as the action or process of educating or being

educated and the knowledge and development, skills and expertise
resulting from the process.5
Aligarh Educational Movement:
Aligarh Educational Movement was started by renowned
scholar, Sir Syed Ahmed KhÉn (1817 – 1898)6. The aim of the
movement was to promote modern sciences and English language in
the subcontinent so that the Muslims can progress and gain their due
share in the autonomy of the state based on self-respect, identity and
dignity.
Aligarh educational movement succeeded in its movement to some
extent especially with reference to material wellbeing and economic
prosperity but, it was considered as a threat to the cultural values
and religious doctrine of IslÉm by the traditional scholars like the
founders of Deoband educational movement and his opinions and
thoughts regarding various religious issues and challenges of that
time were declared as ‘against IslÉm’ and doctrinal codes
established by the pious Imams and their immediate predecessors 7.
Despite the opposition and disagreement of the staunch opponents
of the Aligarh educational movement, it is known fact that it
groomed and produced a lot of intelligent, visionary and charismatic
academicians, intellectuals, thinkers and politicians whose imprints
can be found in almost all walks of life in that time.
DeobÉnd Educational Movement:
It was basically a religious seminary, located at DeobÉnd, a
town of district Saharanpur in Utter Pradesh in India. It was
established by MaulÉnÉ Muhammad QÉsim Nanotvi89. It was a
reaction to the educational policy of the British Empire. Moreover it
was conceived that Sir Syed Ahmed Khan was promoting the same
agenda of colonial rulers in another way by founding own
educational institute with sole aim of Westernized educational
system and promoting curriculum that was mostly based on English
literature, modern sciences and technology.10 While on the other
hand, the entire focus was on religious education in Darul Uloom
DeobÉnd. The main curriculum was Dars-e-Nizami11 that includes
Quranic sciences, Hadith sciences, jurisprudence, philosophy,
IslÉmic history, Arabic grammar etc. that is still being taught after
incorporating few minor changes. They follow Hanafi principles of
jurisprudence.
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 19

The system of education is prominently called as

Madrassa, which is a place of education; both secular and religious12
but, the term ‘Madrassa’ is generally used for the religious
seminaries or schools in the sub-continent.
It is believed that Pakistan inherited very few religious
seminaries, or Madrassas, after its inception but, later on Madrassas
were rapidly established after the invasion of USSR on Afghanistan
and US-led alliance against USSR sponsored and favored the wide-
spread chain of religious seminaries with the help of Saudi Arabia.13
The US and its allies including Saudi Arabia used Madrassas as
nurseries for breeding mercenaries in disguise of ‘Jehad’ and
brainwashed them to fight a ‘holy war’ as a ‘freedom fighter’
against the USSR. It makes sense that keeping in view the conduct
of Madrassas in past, US and its alliance label Madrassas as a
breeding places for religious extremists in order to fight proxy war
against USSR.
Madrassa system of education has a very rich and profound
past containing modernity and diversity in curriculum and
instructions. It is believed that Mujaddid Alf-i-SÉni, declared as a
‘religious genius’ by AllamÉ IqbÉl, NawÉb SÉ’ad Ullah KhÉn who
was Prime Minister of the then Mughal Empire and the great
architect of the famous piece of creative architecture and one of the
world famous tourist place, TÉj MaÍal, had all the graduates from
the same education system14. It shows that education system of the
Madrassas of that period was not confined to religious education.
There was an atmosphere that could enable each and every
individual to explore and exploit his potential by fostering diversity
and modernity in the curriculum.
There are five sub-systems within the Madrassa education
system established independent and separate boards of different
schools of thought like DeobÉnd BarelvÊ, Ahle ×adees, JamÉt-i-
IslÉmÊ and ShiÉ15. WafÉq ul MadÉris Al ArÉbia represents
DeobÉndÊs, TanzÊm ul Madaris represents BarelvÊs, WafÉq Ul
Madaris Al ShiÉ represents ShiÉ RÉbiÏatul MadÉris Al IslÉmiya
represents JamÉt-i-IslamÊ and WafÉq ul MadÉris SalÉiya represents
Ahle ×adÊs.
Objectives of Education:
Although ‘Education’ is defined differently by different
scholars, but the common point in all their thoughts and ideas is that
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 20

all of them strived to bring positive and productive change in

behavior and conduct of a human being by discovering his potential,
grooming his learning skills and expanding his capability of
creativity and innovation.
Pakistan inherited two diverse educational philosophies and systems
immediately after its inception. One is called school or in other
words secular education established by Sir Syed Ahmed Khan and
the other is called Madrassa education system, or in other words
religious education founded by MaulÉnÉ QÉsim NÉnotawi. It was
conceived that the educational policy of the colonial powers was not
in compliance with the cultural values and traditions of the Muslims
of the subcontinent and the policy was thought to be an attempt to
detach Muslims from their religion, Islam.16 The British Empire
paid more attention to gaining their financial interests than the
wellbeing and development of the masses of the subcontinent. But,
later on, they started introducing and implementing their educational
policy. The aim of their educational policy was not educating the
people but controlling their minds for their own interest and
intentions of expanding and strengthening the frontiers of their
dominance17. Consequently, English language was introduced as a
compulsory medium of instruction by replacing Persian. Although
both the systems were established to awaken and reform the
Muslims of the then Indo-Pak and pull them out from the pitch
darkness of ignorance and decline without compromising on their
religious ideals, cultural traditions, and rich civilization, but their
philosophies, understanding of the issue, pattern of action and
method of education were different. Madrassa education system is
one of the largest educational systems that provide free education as
well as fulfill other needs of the students like food, books etc.
Currently, Pakistan has six different systems of education, which are
further divided18. A concise introduction will be better for a
background understanding of both the educational systems.
In every society education, educational institutions and
curriculum are deemed to be doing the function of reformation in
society not deformation. But here in Pakistan it is leading toward
wide range deformation. Its deformation phenomena is not only
found in religious education but the secular/modern education is
also hanging behind this issue. Education shapes moral character as
well as creating such a personality to compete and work for the
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 21

betterment of society and leads to the progress and

development of the society. In Pakistan today educational
institutions are not playing this role. The students of religious
institutions are turning to anti-state elements. They have serious
complaints in their minds against governmental machinery and
middle and upper middle classes of Pakistan.
On the other hand, the modern education or western model
educational institutions of Pakistan are also leading toward
deformation. They have not been able to fulfill their due role of
reformation so far. These institutions have created a wide range of
class distinction among the respected citizens of Pakistan. They
have created elite class, upper middle class, middle class and lower
middle class in Pakistan. This thing further deteriorated the principle
objective of the creation of Pakistan in 1947. The students of
colleges and universities are involved in unacceptable activities,
drug addictions, moral degradation, wasting of their precious time
and hardly earned resources of their parents. When they get degrees
and have a job in any institution then they do not work sincerely and
committedly. They became lazy, do corruption, nepotism and
favoritism.
Implications of educational deformation:
There are many issues and shortcomings in the existing
systems of education - both religious and secular. It is believed that
these shortcomings caused deformation in Pakistan instead of
reformation. On completion of education they carry their sick minds
to work places and show least commitment with sincerity and
indulge themselves in all sort of illegal activities such as
embezzlement, nepotism etc thus harming the interests of the
society.
1. Disunity: Pakistan has been facing the dilemma of disunity
among followers of various educational traditions for
decades. The issue became graver due to interference and
involvement of various national and international factors like
religious sectarianism, Afghan war, Zia’s Islamization of
state and society and frequent discontinuity in democratic
political process etc. No doubt, Pakistanis are divided into
various nationalist, linguistic and sectarian groups, but the
most monstrous of these is religious sectarianism resulting
from religious extremism, which has shattered to pieces the
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 22

peaceful and productive social fabric and

compassionate social traditions of Pakistani society
irrespective of any specific region. Moreover, Pakistani
society is divided into MullÉ and Mister, which is a deadly
blow to the national integration. Followers of both
educational systems, without few exceptions, are not ready to
sit together, listen to each other, discuss reservations and
settle the misconceived differences through dialogue in an
academic way instead of following preconceived and mostly
baseless concepts about each other. Pakistan has been
striving hard for generating a sense of collectivity based on a
single ideology and identity. But unfortunately it is some like
a crowd that gather for certain temporary reasons like
carrying a coffin or recovering dead bodies from debris.
There is a disturbing variety of educational systems in
Pakistan like public sector, private sector and religious
seminaries. Further divisions and varieties of educational
institutions as per the requirements and status of different
social classes can also be observed within the above-
mentioned educational systems having different types of
curriculum and instructions, some of them have even been
teaching foreign curriculum and instructions that do not suit
the local cultural values and traditions. In fact Allah, the
Almighty, strictly discourages sectarianism and divisions and
encourages to hold the rope of Allah (The Noble Qur’an)
and do not be divided because unity and fraternity is a
blessing of Allah, the Almighty19. There are five separate
boards of religious seminaries that depict the fact that
division is not limited to secular educational institutions but,
religious seminaries are also contributing to the grievous and
widespread division on the basis of beliefs. Unfortunately, it
has been accepted as an unavoidable truth at the
governmental and state level and nothing is being done to
eradicate these evils20.
The large number of students’ unions and bodies with
different flags, slogans and mottos further testify to the bitter
truth. Students are unable to realize the importance of
gathering under a single flag with a collective slogan and
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 23

motto of wellbeing and welfare of the entire nation

instead of serving agendas of certain parties.
Most importantly, Islam encourages mutual harmony
and unity among believers and further elaborates that
believers are brethren among themselves21.
2. Lack of Sense of Life Goal: Unfortunately, our students as
well as teachers are unaware of the importance, value and
actual objectives of the education. They are engaged in a
process, which culminates in just getting a degree and
obtaining a job. There is only a handful of students who are
engaged in getting education with the aim of getting
inspiration, knowledge, wisdom and insight to be utilized for
their own betterment as well as in the wide interest of the
nation or country. Moreover, due to lack of objectivity in
students end, materialistic tendency and selfish trends are
growing very rapidly. Their interest, efforts and potential are
utilized for self-aggrandizement instead of collective welfare.
The same issue can be observed in religious seminaries in a
different form. Religious seminaries are established by
various schools of thought where they teach their own
syllabus with their own approaches and techniques. There are
approximately 40,000 religious seminaries in Pakistan22 and
the number is still booming with the passage of time. They
have independent and separate examination boards and the
entire process revolves round the promotion of a certain
school of thought instead of the preaching and teaching of
Islam while meeting its universal role. Consequently, the
division further aggravates and poses a threat to national
unity and cohesion.
3. Creativity & Innovation: Unfortunately, there are very few
educational institutions that pay attention to the promotion
and development of students’ critical and analytical skills.
Sciences are supposed to be taught for creating critical and
analytical reasoning as well as qualitative and quantitative
analysis among the students but unscientific and non-
academic approaches and understanding of the university’s
graduates can be observed.
On the other hand, students of religious seminaries
focus on memorizing the subjects instead of developing their
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 24

skills of analysis that leads to mental stagnation23. The

main focus is on the research and interpretation of the
scholars who worked on different fields and areas of Islam as
per their training, understanding, social needs etc. It is mostly
discouraged to opine against or different than the religious
understanding and interpretation of the previous scholars. It
is generally believed that the research done and
jurisprudential principles established and applied by those
scholars are sufficient to cope with the issues of every age.
Madrassa education system as a whole has no set rules
regarding admission as compared to school education system.
Although some of the Madrassas have been conducting
admission tests and they have a certain criteria for admissions
as well yet majority of the Madrassas have no standard
procedure for admission. Little attention is paid to the fact
that every individual has a different aptitude and potential
and it is unjust to admit a child in a Madrassa in an early age
and educate him about religious teachings without taking care
of his potential and natural aptitude. It is believed that a child
must not be admitted to a Madrassa before getting twelve
years basic education24 keeping in view his natural aptitude
and development of necessary skills.
Another issue is that most of the graduates of modern
educational system do not know the basic facts about
fundamental doctrines of Islam. At the same time, students of
religious seminaries do not have any better or in-depth
understanding of the modern challenges posed to them due to
rapidly growing globalization. Although few religious
seminaries25 have been striving to achieve this goal by
arranging seminars, training sessions and conferences but,
still much needs to be done in this regard by adopting same in
all others religious seminaries.
4. Moral Degradation: Educational institutions are meant to
bring positive and productive changes in the behavior and
conduct of a human being by grooming and strengthening
their moral side. Unfortunately, the situation seems worse in
the urbanized societies compared to rural societies as long as
the acceptable behavior is concerned. As a result rural
societies are more conscious about the sanctity and
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 25

promotion of moral values than urban societies, where

even the close neighbors do not have any knowledge about
others next door. Above all recent cases of corruption prove
the bitter reality as most of the educated people are involved
in monetary and moral corruption. Religious seminaries are
based on sectarian basis. Consequently, they promote their
own ideologies on the basis of negating or even degrading the
religious interpretations and understandings of other sects
and schools of thought.26 It gives birth to non-academic,
irresponsible and hatred-based religiosity, whose entire focus
is to promote their own sect and school of thought by hook or
by crook.
5. Dominance of Western Culture: Youth has been rapidly
westernizing in their physical outlook as well as their way of
thinking, observing and understanding various phenomena.
Western civilization has been dominating due their hold and
huge investment on print, electronic and social media. Media
in Pakistan has been following the footsteps of Western
civilization blindly while compromising the rich cultural
values and traditions of the region. Western culture is
dominating Pakistani society because our civil society is not
interested in promoting regional culture and civilization
rather it promotes Western cultural values without estimating
their negative impacts.
Instead of adopting and promoting Islamic values and
culture, the youth is blindly following, Western cultural
values and traditions like Father’s and Mother’s Day,
Valentine’s Day, April Fool etc. Unfortunately, they are
unaware of these western traditions and practices which
might have damaging effects on their own values.
6. Drug Addiction: the culture of drug consumption in the
university and College students irrespective of their gender is
booming fast. Allah Almighty has declared intoxication as an
act of abomination devised by Satan27. Recently a student of
LUMS University was found dead due to overdose of
drugs.28 At the same time, it was also highlighted in media
circles that consumption of ICE-Drug is rapidly growing in
Peshawar-based educational institutions of higher
education.29 ShÊshÉ is considered as a normal and routine
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 26

fashion of the day. It was discovered in a high level

meeting of Senate Standing Committee on Interior and
Narcotics Control that in Islamabad alone 53% students of
private schools were consuming either artificial or hard drugs
or addicted to heroin and, surprisingly, their age groups were
categorized as 12 – 16 and 16 – 19. It was also an astonishing
revelation that the intoxicants were provided by the fellow
students or teachers.30
Recommendations:
1. Educational Institutions must be free from every kind of
political involvement and influence. Students’ must not be
allowed to join hands with any political parties during
their academic tenure in the educational institutions.
2. Special and preferential attention needs to be paid to the
overall moral training, character building and spiritual
awakening of the students instead of preparing them for
the merciless and selfish race and competition of earning
more and more pennies.
3. Uniform curriculum should be taught in all educational
institutions of the country and the division of private and
public, English and Urdu medium must also be banned so
that the dream of national integration, unity and fraternity
comes true.
4. Sect-based establishment of religious seminaries should
be discouraged and banned. There must be a uniform
curriculum of religious education as implemented in other
Muslim countries.
5. Teachers of all levels should emphasize the need and
importance of knowledge and wisdom instead of
memorizing facts and figures and awarding degrees
without having an in-depth knowledge and insight.
6. Islamic Cultural values and traditions should be promoted
in educational institutions. Furthermore, Madrassas
should also make arrangements for the introduction and
promotion of modern social sciences for getting insightful
knowledge and understanding of the modern social,
economic and political thoughts and philosophies.
7. Arabic and Persian should be taught as compulsory
subjects at college and university level so that students
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 27

can be familiarized with the rich literature already

available in Arabic and Persian. At the same time English
language should be taught in Madrassas because, it is not
just a language, but a way of communicating with the
global culture and civilization. Moreover, the cultural and
academic onslaught of globalization can only be
countered if one is capable of understanding the diction
and style of communication of the modern age.
8. Research institutions and research culture should be
established and promoted. Orientalism has been a very
powerful and decisive means of propagating ideas against
and in favour of Islam. It is necessary to establish such
research institutions that can respond to the reservations,
objections and challenges of the Orientalism in academic
way.
9. Centers of Excellence in Islamic Banking (CEIF) have
been established in various institutions of higher
education in Pakistan but, most of the high-ups and
teaching faculty in the centers are foreign qualified. It is
required that such centers should also be established in
religious seminaries in the same pattern to provide more
authentic, sophisticated and relevant advice to the
trainees.
10. Joint training sessions, seminars and conferences should
be arranged for the teachers and students of both modern
educational institutions and religious seminaries to bridge
the gap between them and offered an opportunity to share
their thoughts and knowledge with each other and other
opinions therewith.
Conclusion:
Students are the asset and future of Pakistan. They are duty
bound to work for the betterment of society. An analysis of the
performance shows that both system of education failed to reform
the society or bring about any change for the better. Religious
institutions have led to religious extremism, and modern institutions
create class consciousness, materialism, drug culture and moral
degradation among students. To solve all these issues it is needed to
revise the whole curriculum, revisit the existing teaching
methodologies and focus on the character-building of students and
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 28

teachers for a productive and positive performance. It is also

needed to integrate both the systems into one whole and get rid of
the discriminatory approaches.

Notes & References:

1
. M.M.S Mian, Ulema-e-Hind Ka Shandar Maazi, (Maktaba shidiya
Karachi, 1992), p. 42-43.
2
. Dewey John, Democracy and Education, (The Free Press, 1944).
pp. 14.
3. James W. Encyclopedia of Education, 2nd edition, (2002). New
York, NY: Macmillan.
4. Locke, John, Locke's Conduct of the understanding, (Oxford:
Clarendon Press, 1764). p. 44.
5. https://www.merriam-webster.com/dictionary/education (Accessed on
15.01.2017).
6. Syed Ahmad, also known as Sir Syed, was a Muslim reformist in
the nineteenth century while the colonial powers subjugated the
People of the Indo-Pak Sub-Continent.
He studied the Quran and sciences and pursued legal studies at
the University of Edinburgh later on. Sir Syed joined the service
of East India Company in 1838 as a judge and retired in 1876. He
remained loyal to the British Empire and saved a lot of the
European people during the historical clash between British
empire and Muslims of the Indo-Pak Sub-continent commonly
known as War of Independence and also remembered as the great
revolt of 1857. After the War od Independence/Revolt, he wrote
his famous booklet, known as The Causes of the Indian Mutiny –
actually a critic of the conduct of Muslims regarding War of
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 29

Independence/Revolt as well as of British policies. Sir Syed

believed that Muslims of the Indo-Pak Sub-continent can be pulled
out of the pitch darkness of decline and decadence by educating
them on modern scientific lines. Whatever he established in the
shape of schools and colleges were all the manifestation of his
concept of Muslim reformation through updated and standard
education.
. M.M.S Mian, Ulema-e-Hind Ka Shandar Maazi, (Maktaba
Rashidiya Karachi, 1992), Vol. 5 p. 42-43
8. MaulÉnÉ Muhammad Qasim Nanotvi (1833 – 1880) was
an Islamic Scholar and the main person responsible for
establishing DeobÉnd Movement. He was born in
a Siddiqui family in 1833 in Nanota, a village
near Saharanpur, India.
9. Tayyeb, Q. M., Maslak ‘Ulama-e- DeobÉnd, (Karachi: Dar ul
Isha’at, 2005).
10. M.M.S Mian, Ulema-e-Hind Ka Shandar Maazi, (Maktaba
Rashidiya Karachi, 1992), p. 42-43.
11. Zaman, Muhammad Qasim, Religious Education and the Rhetoric
of
Reform: The Madrasa in British India and Pakistan". Comparative
Studies in Society and History, 41 (2) (January 2014), p. 294-323.
12. Christopher M. Blanchard, “Islamic Religious Schools, Madrasas:
Background” (DTIC Document,2007) ,http://oai .dtic.mil /oai/oai
?verb =ge tRecord&metadataPrefix=html&identifier=ADA463792
(Accessed on 15.01.2017).
13. Iqbal, A.R. et all (2015), Madrassa Reforms in Pakistan: A
UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 30

Historical Analysis. IISRA Papers, p28

14. Ghazi, M.A (2009) Musalmano Ka Deeni-o-Asri Nizam-e-
Taleem, Al Sharia Academy, Gujranwala, p19
15. Sultan Ali, Madrassa Reform and State Power (Islamabad: FNF,
2012).
16. Ramzan, Ainee, et al., Darul Uloom DeobÉnd -Its Evolution in
the 19th Century British India and Impact on the System of
Education in Pakistan, FWU Journal of Social Sciences, Winter
2013, Vol. 7, No. 2, p. 157.
17. Evans, S., ‘Macaulay's minute revisited: Colonial language policy
in nineteenth-century India’, Journal of Multilingual and
Multicultural Development, Volume 23 (4), (2002), p. 260-281.
18. IPS (2005). Pakistan Main Yaksan Nizam-e-Taleem (in Urdu),
Islamabad: Institute of Policy Studies.
19. Al Qur’an 03:103
20. Rehman, T., The Madrassa and the State of Pakistan Religion,
poverty and the Potential for violence in Pakistan, (Islamabad:
Policy Research Institute, 2004).
21. Al Qur’an 49:10
22. Iqbal, A.R., et al., (2015), Madrassa Reforms in Pakistan: A
Historical Analysis. IISRA, P. 29.
23. Tariq Rehman, Denizens of Alien Worlds: A Study of Education,
Inequality and Polarization in Pakistan, vol. 17, (Oxford: Oxford
University Press, 2005).
24. Saleem, Shehzad, Selected Essays of Javed Ahmed Ghamidi,
(Lahore: AL Mawrid, 2015), p. 81.
25. Like Al Sharia Academy Gujranwala www.alsharia.org
26. Ibid
 UOCHJRS, Vol. (I), Issue (II) January-June, 2018 P 31

27. Al Qur’an 05:90

28. http://www.pakistantoday.com.pk/2016/12/14/lums-student-died-of-drug-
overdose-post-mortem-report/ (Accessed on 15.01.2017).
29. Peshawar ICE Case
30
. The News, October 20th, 2016
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Creative Commons Attribution (CC BY) (http://creativecommons.org/licenses/by/4.0/).

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