JRSS Full Issue (Jun-2021)

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ISSN (Print): 2789-0317

ISSN (online): 2789-0325

School of Religious and Social Studies,
Faisalabad (38000), Pakistan.

An Appraisal on Curriculum of Islamic Learning in Higher
Education with the Perspective of Paigham-e-Pakistan

Amir Hayat, and Muhammad Tariq Ramzan

To cite this article:

Hayat, Amir, and Muhammad Tariq Ramzan. “An Appraisal of Curriculum of
Islamic Learning in Higher Education in the Perspective of Paigham-e-Pakistan”
Journal of Religious and Social Studies 1, no. 1 (2021): 33-52.

DOI: https://doi.org/10.53583/jrss03.01.2021

| Published online: 17 June 2021
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Journal of Religious and Social Studies
June-2021, Vol.: 1, Issue: 1, PP: 33-52
https://dotorg/10.53583 /jrss03.01.2021

AN APPRAISAL ON CURRICULUM OF ISLAMIC
LEARNING IN HIGHER EDUCATION WITH THE
PERSPECTIVE OF PAIGHAM-E-PAKISTAN

Amir Hayat', and Muhammad Tariq Ramzan?

Abstract: Pakistan has been facing challenges of extremism and
terrorism for the last two decades. It is important to find roots of
extremism and violence in society to formulate policies to combat
the situation. Studies have shown that peace education plays a
vital role in bringing peace and harmony to society. For this
purpose, it is important to review the existing curriculum in
higher education institutions and to assess the need for the
addition of peace education in the curriculum. It is worth noting
to study the curriculum of MS/M. Phil. Islamic studies to assess
its effectiveness to promote tolerance, peace, and harmony in the
society which is the core theme of Paigham-e-Pakistan, the
national narrative of the government of Pakistan. The originality
and value of this study are obvious to suggest the peace
education in higher studies curriculum to promote peace,
harmony, and tolerance in the society.

Keywords: Islam, curriculum, Paigham-e-Pakistan, peace, harmony.

PRELUDE

Pakistan has been facing terrorism for the last four centuries. After 9/11 America
initiated war against terrorism in Afghanistan. Being a close neighbour of Afghanistan,
Pakistan has adversely been affected by the consequences of the war. It has resulted in
increased militancy and terrorism in the country. Thousands of army personnel and
civilians from all areas of society have sacrificed their lives in this wave of terrorist
activities. It has also resulted in financial losses, instability, and other losses to the
country. To face this challenge Pak Army is doing its best to secure the outside and inside

' Institute of Arabic and Islamic Studies, Government College Women University, Sialkot, Pakistan. bd
2 Department of Islamic Studies, The University of Lahore-Sargodha Sub Campus, Sargodha, Pakistan.

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borders of the country. Studies have shown that radical thought is provoked through
social and political ideologies. Although economic poverty does play important role in
the provision of the workforce to execute terrorist activities, however, the role of
education in changing mindset cannot be denied.* With the help of strategic education
policy attitudes of learners can be refined. It is a well-recognized role of education to
sustain tolerance, harmony, and peace in society.*

In Pakistan, while soldiers tried their best to secure the physical borders of the
country, the intellectuals and educationists do not leave them behind. To secure the
academic boundaries of the country a debate was initiated in the academic circles about
the authenticity of terrorist narrative in the perspective of Islamic teachings. It resulted
in the formulation of a national narrative namely “Paigham-e-Pakistan”.? The Paigham-e-
Pakistan narrative recommended various policy suggestions to bring change in the
vision of society. An important postulate of the said document states the importance of
educational institutions in overcoming extremism in society. For this, reason there is a
need to review the existing curriculum of educational institutions of Pakistan to foster
the peace process in the country.

Although the need for peaceful education is felt at all levels in Pakistan, there exist
some constraints. For example, in Pakistan, there are three parallel education systems.
Firstly, there are government education institutions, Secondly, private education
institutions, and thirdly Islamic Madrassas. All three educational institutions vary in
their goals, follow their syllabus that is different from one another, and even use
different pedagogies. The teachers of these institutions also come from these different
streams. It is also evident that these institutions rarely interact with each other. The
highest degree in Madrassa education is system is equivalent to sixteen years of the
formal education system. After completing their education in Madrassas, the students
use to get enrolled in eighteen years of education that is named as “MS/M.Phil. in
Islamic Studies. It is an important degree program as the students from three parallel

, Abdul Basit and Zahid Shahab Ahmed. “The persistence of terrorism in Pakistan: An analysis of
domestic and regional factors.” In Terrorism, Security and Development in South Asia, (New
York: Routledge, 2021), 157-174.

Tony Jenkins, Community-based institutes on peace education (CIPE). Organizer’s manual (New
York, NY: IIPE, 2007), 112.

International Research Institute, Paigham-e-Pakistan, (Islamabad: Islamic Research Institute,
International Islamic University, 2018), 10.

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systems are combined in the classroom. Therefore, this is the most important degree
program that can play its role in peacebuilding.

There are various studies available on the importance of peace education in
transforming societies.° In the next section, a review of relevant literature has been
presented to examine this multifaceted concept and to point out the research gap present
in the field of study.

LITERATURE REVIEW

There is substantial literature available on the development of the subject of peace
and conflict studies.’ The field of study of peace and conflict studies has traditionally
been marked by the diffusion of a variety of concepts and themes. One of the oldest
degree programs in peace and conflict studies was initiated in 1974 in “The Center for
Applied Conflict Management” at Kent State University, USA. Initially, it did not get
popular. The contents of the program were limited and also were unable to have any
reasonable impact on the student body.® It has been evolving with time and changing
contents. The scope of peace and conflict studies is much wider, however, it essentially
incorporates a set of topics that have come to define the field.? The main three facets of
the subject area are: firstly, to elaborate the causes and consequences of violence and
destructive conflicts in the realm of the individual, social and international levels;
secondly, it describes the initiatives to resolve, transform or manage the conflicts on the
all three levels; and thirdly, to develop such practices, norms, and institutions that
promote peace at each of the three levels. '°

Patrick G. Coy, Landon E. Hancock and Anuj Gurung, “Peace studies and conflict resolution.”
In Routledge Companion to Peace and Conflict Studies (New York: Routledge, 2019), 68-78.
Tan M. Harris and Mary Lee Morrison, Peace Education (North Carolina: Jefferson, McFarland
and Company, Inc., Publishers 2003), 53.

Patrick G. Coy and Landon E. Hancock. “Mainstreaming peace and conflict studies: designing
introductory courses to fit liberal arts education requirements.” Journal of Peace Education 7, no.
2 (2010): 205-219.

Barbara Welling Hall, Joseph Liechty and Julie Garber, Peace, justice, and security studies: A
curriculum guide. Edited by Timothy A. (Boulder: Lynne Rienner Publishers, 2009), 190.
George A. Lopez, “Dynamics affecting conflict, justice, and peace.” Peace, justice, and security
studies: A curriculum guide (2009): 91-104.

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The importance of peace education has been felt all around the world, especially after
the 9/11 phenomenon in America and the war against terrorism in Afghanistan and its
aftershocks. The educationists all around the world have been in pursuit of curriculum
and policies to revise the curricula to ensure peace in society. For this reason, now peace
education is seen as a valuable field that nurtures the knowledge, skills, attitudes, and
behaviours in learners to establish a culture of peace. The increasing literature on peace
education shows the importance of the field of study in contemporary circumstances. "'

Adding to the contents of the peace education course, Reardon explains the
curriculum of peace education shall be able to reduce the frictions among individual and
institutional rifts and transform them into an environment of non-violence. To Reardon,
the honour of Human Rights should be the main mission of peace education.'? Conflict
is a natural phenomenon, as different people have different points of view. Different
situations result in non-agreement that leads to conflicting situations. And the conflict
causes serious violence that ultimately leads to destruction and devastation. Education
helps in minimizing conflicts by stimulating the learner’s vision and refining its thoughts
and behaviours. In this manner, conflicts are managed and resolved without the use of
aggression and violence.'? Peace education motivates people to acknowledge their rights
and duties. This acknowledgment improves the social welfare of the people and
promotes an all-inclusive environment of living.'4

Earlier it is well understood that peace education has four facets. These four types or
classes are important in understanding different approaches to peace education. The
first type of peace education focuses on international ideas of conflict situations and
providing solutions. The second type is related to knowledge of peace and providing
necessary information about the nature of conflicts and related issues. The third
approach focuses on the ideological side of the nature of conflicts. The last and fourth
type is the political side of the nature of conflicts. It emphasizes efforts to minimize

Ian M. Harris, Peace education, 112.

2 Betty A. Reardon, Education for a Culture of Peace in a Gender Perspective (Paris: UNESCO,
2001), 28.

Amna Yousaf, Irfan Bashir and Faisal Anis. “Transformative role of Islam for Peace Education
and Research.” Hamdard Islamicus 43, no. 2 (2020): 1614-1621.

N. Chinyere Alimba, “Peace Education: A Panacea for Quality Assurance in Higher Education in
Africa.” International Journal of Peace and Conflict Studies 3, no. 1 (2016): 19-31.

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conflicts through social change. The study of all these approaches helps in emphasizing
the importance of peace among the students and thus, promotes peace in society. '°

Keeping in view the importance of peace education in educational institutions, one
of the most influential works on peace education appeared in 2012 by a famous author,
Nel Nodding.'® The book entitled: “Peace Education: How we come to love and hate
war’, is a notable book on the Western approach to war. The author of the book focuses
on the impact of structural factors such as religion, gender, etc., in education and their
implications on society. The book concludes with the notion that the subject of peace
education must be added as a typical curriculum, rather than “marginalizing it as a

course” .!7

From the previous discussion, it is evident that peace education is a dynamic
participatory process that brings behavioural change in the learners and helps in
promoting the environment of peace in society. The curriculum consisting of gender
studies, human rights, the importance of dialogue, and non-violence transform the
psychological and behavioural patterns of students. Although Pakistan is a country that
often faces waves of terrorism and violence, it shows little concern to change its
curriculum in educational institutions. Basharat'® explains the necessity of peace
education is felt among the tutors, however, there is no serious attempt made so far to
make it part of the regular curriculum at different levels of education. He recommends
that peace education be included and taught at the graduate level.

The current study will look into the curriculum of MS/MPhil in Islamic learning
curriculum and assessment of the viability of peace education in it.

1.1 Problem Statement
The research paper is designed to investigate the need assessment of the curriculum

of Islamic learning in higher education from the perspective of Paigham-e-Pakistan. The

Hossain B. Danesh, “Towards an integrative theory of peace education.” Journal of peace
education 3, no. 1 (2006): 55-78.

Nel Noddings, “The caring relation in teaching.” Oxford review of education 38, no. 6 (2012):
771-781.

Nel Noddings and Laurie Brooks, Teaching controversial issues: The case for critical thinking
and moral commitment in the classroom (New York: Teachers College Press, 2017), 210.
Basharat Ali Khan, “Need Assessment of Peace Education as a Subject Inclusion in Distance
Education Curriculum at Graduate Level in Pakistan.” International Journal of Distance
Education and E-Learning 3, no. 1 (2017): 20-23.

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study focuses on the importance of the Paigham-e-Pakistan narrative in the current
situation of Pakistan and the curriculum offered in higher education institutions. It also
examines the scope of the curriculum of Islamic studies concerning the promotion of
peace and harmony in society.

1.2 Purpose of the Study
Following are the purposes of the study:

1. To examine and review the existing curriculum of MS/M.Phil. Islamic studies to
find out its relevance to the goals and recommendations of Paigham-e-Pakistan.

2. To assess the need for peace education from the perspective of the Paigham-e-
Pakistan narrative.

3. And tosuggest a road map to include peace education subjects in the MS/ M.Phil.
Islamic studies.

1.3 Limitation of the Study
Due to time and length of paper constraints, the curriculum of few reputable

Universities would be analysed in the paper. The scope of the paper is limited to the
“master of philosophy in Islamic learning program’.

1.4 Importance of Study
As described earlier the main objective of this study is to analyse the curriculum of

M. Phil in Islamic learning to achieve the goal of peace in our society, in the country, and
the world as a whole. The study shall focus on the intellectual development of future
leadership which shall pay back in the form of a more secure world than the world we
are living in today. The study endeavours to bring peace in the world through mental
uplift and transformation of scholars of master of philosophy in Islamic learning.

METHODOLOGY

A qualitative approach has been used in this paper. An extensive review of relevant
literature on peace education is carried out. Furthermore, analysis of the Paigham-e-
Pakistan document published by the government of Pakistan and curricula of different
universities has been carried out to evaluate their compatibility in fulfilling the
objectives of the said document.

2.1 Population of the study
The higher education system in Pakistan is governed by the Higher Education

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Commission (HEC). The commission has recognized 174 public and private sector
universities and oversees their teaching quality, research outputs, and funding issues.
These 174 universities vary in their scope, ranging from conventional education to
military or vocation areas of study. Out of these recognized universities, 72 universities
offer MS/M.Phil. Islamic studies degree program. The population of the study consist
of all the 72 universities offering eighteen years of education in Islamic learning.

2.2 Sample of the study
The sample of the study was selected through a random sampling technique. The

sample was taken from 25 universities. 15 universities belong to the public sector and 10
universities belong to private sector universities offering MS/M.Phil. Islamic learning
program.

2.3 Data Collection
Data was collected from the HEC approved curriculum of the universities taken as a

sample. The course offered by these universities consists of 4 semesters. In the first two
semesters, a total of 8 courses are offered. The last two semesters consist of research work
to be carried out to fulfil the requirements of the degree of M.Phil./MS Islamic studies.
The curriculum of 40 public sector and private sector universities were examined. The
assessment was carried out about the first two semesters. A thorough examination was
carried out to find the nature of courses offered and the inclusion of peace education in
the curriculum.

2.4 Organization of the paper
The paper is categorized into five sections. In the first section introduction of the topic

is provided which includes literature review, problem statement, and purpose of study,
limitations, and importance of the study. In the second section, the nature and scope of
Paigham-e-Pakistan are explained from the perspective of the hostile condition of
Pakistan. In the third section, the value of peace education concerning Paigham-e-
Pakistan is described. In the fourth section critical analysis of the need assessment of
peace education and curriculum of various universities in Pakistan offering eighteen
years of education in Islamic studies is presented. In the last section, a conclusion is
drawn and some recommendations are presented to the policymakers.

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NATURE AND SCOPE OF PAIGHAM-E-PAKISTAN NARRATIVE

In the phenomena of increasing extremism and violence in the world, Pakistan has
no exception. Extremism and terrorism have been a great threat to the peace and
harmony in Pakistan.'? Pakistan has taken all the possible steps to overcome terrorism,
extremism, and violence in society. Paigham-e-Pakistan is part of such efforts to
minimize violence in the country. Paigham-e-Pakistan is a religious opinion (fatwa)
prepared by the research scholars of the Islamic Research Institute of International
Islamic University, Islamabad. The original draft was presented at the national seminar
held at the International Islamic University, on 26 May 2017 with the title
“Reconstruction of Pakistani Society in the light of Mithag-e-Madinah”. In that seminar,
a “Joint Declaration” and a unanimous fatwa (legal standing) were also presented. Later
on, that joint declaration and unanimous fatwa were merged and an improved draft was
prepared with the consultation of eminent scholars of the higher education institutions
and religious scholars from all sects and wafaq of Pakistan. The following non-
governmental educational institutions cooperated and approved the draft:

1. Wafag-al-Madaris al-Arabiyyah
Tanzim-al-Madaris Ahl e Sunnat
Wafaq-al-Madaris al-Salafiyyah
Wafaq-al-Madaris al-Shi'ah
Rabitah-al-Madaris, Pakistan

aw WN

With their cooperation and assistance, this draft was converted into a unanimous
religious opinion (Fatwa) endorsed by more than 1800 Muslim scholars of the country.
The final version of the unanimous fatwa was prepared in the light of teachings of the
Quran and traditions of the Holy Prophet (PBUH) and under the Constitution of
Pakistan. This document entitled “Paigham-e-Pakistan” (Message of Pakistan) was
published with the approval of the State of Pakistan and was considered as a basic code
of conduct and national narrative on peace and harmony in the society. 7°

The important postulates of Paigham-e-Pakistan are as under:

9 Abida Begum, “The concept and perception of peace education in Gilgit Baltistan Pakistan: A

comparative case study.” The Peace and Conflict Review 7, no. 1 (2012): 25.
IRI, Paigham-e-Pakistan, 40.

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1. The Islamic scholars rejected extremism in all its forms and suggested dealing
with it as a religious obligation through all possible means.

2. The spreading of sectarian hatred and violence in the society was considered un-
Islamic according to the teachings of the Quran and traditions of the Holy
Prophet (PBUH).

3. To implement Shariah laws in Islam with the help of force was declared as
forbidden and an act of rebellion against the state.

4. The declaration states all the suicide attacks on the name of Islam as forbidden
“Haram”, in the light of the Quran and traditions of the Holy Prophet (PBUH).

The declaration of Jihad was considered a purely State Prerogative.

The declaration supported the military operations to secure and strengthen the

country. 7!

This unanimous religious opinion of Muslim scholars accompanied by a joint
declaration asserted the need for the construction of a society based upon the values
such as tolerance, brotherhood, mutual respect, and a comprehensive system of justice.”
Paigham-e-Pakistan is seen to be a positive initiative to make Pakistan a peaceful and
safe country. The importance of Paigham-e-Pakistan lies in the fact that it is a vigorous
narrative of Pakistan against increasingly extremism and terrorism in the country.
Paigham-e-Pakistan is considered to be the message conveyed by the religious scholars
from all areas of the country that Islam is against violence and all the activities of
violence in the name of Allah are against the true teachings of Islam. It is the message
from the learned community to transform the minds of the people of Pakistan to stop
uprising weapons against the state.

Paigham-e-Pakistan is the narrative to promote Islamic values such as brotherhood,
patience, and forgiveness to bring peace to the country. These values are important for
peaceful co-existence but overlooked by people to gain materialistic intentions. The
propagation of the narrative of peace and harmony is important to minimize extremism,
sectarianism, prejudices, and violence in society. The essence of the narrative of peace is
to make people convinced to reject the misinterpretation of radical religious groups in
society. In the declaration of Paigham-e-Pakistan, the necessity of transformation of

7 IRI, Paigham-e-Pakistan, 45.
- Ibid., 50

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Pakistani society is seen as a crucial process for achieving peace in the country. The
inculcation of values such as justice, liberty, equality, tolerance, mutual respect, and
harmony in the people is of immense importance to achieve the goal of peaceful
coexistence. All these circumstances need a transformation in the mindset at all levels.
The mentality of peace has to prevail to secure peace in the world.

In this national narrative, the role of educational institutions to promote the message
of peace was also highlighted. The declaration emphasized the role of education to
transform society into a peaceful coexistence. The declaration showed an optimistic
approach towards educational institutions to eradicate violence, extremism, and
militancy. In the following section role of education in the successful implementation of
the Pigham-e-Pakistan narrative is discussed.

IMPORTANCE OF HIGHER EDUCATION IN PERSPECTIVE OF
PAIGHAM-E-PAKISTAN

Conflict and peace are often closely related to each other. To convert the situation of
violence into peace following approaches could be used. The first approach towards
peace is to use force to end violence. Peace through the use of force involves the use of
physical involvement for achieving peace. Physical strength or use of force requires the
use of arms to minimize extremism and aggression. The second approach is to minimize
conflict by use of the political process. Through politics, peace is achieved by ensuring
rule of law and provision of justice to the community. And the third approach consists
of the transformation process. It is concerned with the use of justice and transformation.
It is a tool to bring peace and harmony to society. It is concerned with fulfilling human
rights and needs and the transformation of behaviors and benefits.

From the transformation approach, conflict always is not a bad thing. This is the
phenomenon that brings life a meaningful activity and enables persons to be able to
understand the different viewpoints.” Healthy conflicts help in discussions of problems
and finding their solutions. However, discussion on different viewpoints requires

Kenedy Onyango Asembo and Mutendwahothe Walter Lumadi, “Curriculum Design of Higher
Education in Peace and Security Studies: Student’s Perceptions of Quality.” Mediterranean
Journal of Social Sciences 5, no. 20 (2014): 2896.

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openness in thought. The openness in thought comes with education. Education also
helps in conflict resolution and transformation of mindset. The transformation of minds
is just like a vehicle with slow speed. It could not bring results immediately. The peace
program through education is a long enduring process. The crops of such programs are
cultivated slowly and are far-reaching. Its benefits are not shown in resolving current
violent situations but also to prevent serious conflicts which may arise in the future. It is
not possible to eliminate conflicts in lives and the world. The more appropriate way to
respond to conflicts is to try to minimize them. Conflicts may be minimized by mutual
respect, honour, care, and responsibility towards self and others. To achieve this goal
education can play a vital role.”

Through the process of education knowledge, skills and values are embodied in
students to maintain a healthy and respectful social environment.*° Education helps in
minimizing conflicts through non-violence and maintaining a pleasant relationship that
is beneficial to all members of society. Education transforms individuals by utilizing
stimulating information, developing capacities and capabilities, refining attitudes to
encourage peace within communities. It brings about slow and lasting changes in the
behaviours of people to love peace and hate war and violence. Through the participatory
education process, there is a need to change the thinking of people and stimulate them
to observe peace practices rather than incline towards conflicts and violence. To secure
peace through education is the most important strategy and pays back in the long run.”’

The objective of the Paigham-e-Pakistan narrative is to bring peace, harmony, and
mutually respectful coexistence within the society. Educating students for peace relates
to the empowerment of people with the capacities, capabilities, and attitudes to create
an environment where everyone feels safe and secure. The students must be taught non-
violence, love, compassion for the whole of life. Education helps in creating values,

a HEC, Contemporary Issues and Trends in Education (Islamabad: Higher Education Commission,

Pakistan, 2012), 75.

Abida Ellahi and Bilal Zaka. “Analysis of higher education policy frameworks for open and
distance education in Pakistan.” Evaluation review 39, no. 2 (2015): 255-277.

Stephen Thompson, Links between education and peace (GSDRC Helpdesk Research Report,
2015), 23-28.

Basharat, Need Assessment of peace education as a subject inclusion in distance education
curriculum at graduate level in Pakistan, 18-33.

25

26

27

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knowledge, and skills in students aiming at the preparation of a learned community to
change the world positively through socio-cultural levels. **

The higher education institutions can play a vital role in promoting the objective of
Paigham-e-Pakistan. It is the responsibility of the universities of Pakistan to increase
awareness, knowledge, and values needed to promote peace in society. The universities
have the responsibility on their shoulders to prepare scholars who develop, manage and
further teach students with an especial focus on peace education. One of the degrees
awarded in universities is “Master of Philosophy’ equivalent to eighteen years of
education which is significant in achieving the goals of Paigham-e-Pakistan for various
reasons. Its importance in the perspective of Paigham-e-Pakistan is discussed in the next
topic.

ANALYSIS OF M.S/M.PHIL ISLAMIC LEARNING CURRICULUM IN
PERSPECTIVE OF “PAIGHAM-E-PAKISTAN

The higher education system in Pakistan is governed by the Higher Education
Commission (HEC). In Pakistan, 72 HEC recognized universities offer MS/M.Phil.,
Islamic studies degree program. Master of Philosophy in Islamic learning is a two-year
education program introduced to provide scholars in religious studies to fulfil the
academic needs of society. The scholars participating in “Master of Science (MS)/ Master
of Philosophy (M.Phil.) in Islamic learning’ come from different educational systems.
Some students come from formal educational institutions such as universities after
completing ‘Master of Arts’, and some students join this program after sixteen years of
education in “Madrassah education system. The curriculum of both mainstream
educational institutions varies to a great extent. The curriculum of Madaris includes a
more conservative approach than the universities. The madaris are also maligned to
increase sectarianism and extremism in the society. The students from different
educational backgrounds are merged in the eighteen years of education entitled
MS/M.Phil. Islamic learning.

Moreover, after sixteen years of education, students become mature enough to
become productive members of the society. Most of the scholars at the M.Phil. level are

= Harvey N. Oueijan, “Educating for peace in higher education.” Universal Journal of Educational

Research 6, no. 9 (2018): 1916-1920.

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used to be in-service teachers or prospect teachers. The educators are the professionals
who play the most vital role in the development of future generations. Therefore, it is
necessary to transform the mindset of the scholars of M.Phil. degree to be able to
understand their intellectual responsibilities to spread the message of peace in society.
This is a research-oriented program aimed at solving the living problems of the
community with the help of Islamic teachings.

To eradicate extremism in educational institutions the curriculum plays a decisive
role. In this perspective, it is necessary to view the existing curriculum of universities to
make the world more peaceful and safe for living through positive morals and
enlightenment in thinking. Courses offered to scholars of “Master of Philosophy in
Islamic Learning’ generally include general subjects disregarding the field of
specialization of scholars. The purpose of such courses is to provide basic knowledge of
Islamic subjects in several areas. The MS/M.Phil. program is divided into two parts; one
part comprises of course work and the other part consists of scholarly thesis writing. The
course work in the M.Phil. program enhances intellectual abilities in scholars of M. Phil.
It is aimed at strengthening their critical analysis skills and enabling them to be the
opinion-makers of society. Due to this important role M.Phil. degree plays in society,
there is needed to review its curricula under the needs of the country to promote
Paigham-e-Pakistan.

It is highlighted in the declaration of Paigham-e-Pakistan that the most important
objective of all educational institutions in Pakistan is to provide knowledge and
character building of students keeping in view the Islamic principles of moderation and
tolerance. There has been evidence of the promotion of extremism in educational
institutions in the past. It is now responsibility upon the shoulders of the educational
institutions (from primary schools to higher educational institutions) to revise their
curriculum to eradicate negative tendencies in the syllabus. It has been unanimously
declared that educational institutions must not promote violence and hatred in their
curricula nor should they provide physical military training or education. Is the
curriculum of higher education institutions under the objectives of Paigham-e-Pakistan?
Let have a look at the curriculum of “Master of Philosophy in Islamic Learning’ in various
universities of Pakistan.

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Table 1. The curriculum of MS/M.Phil. Islamic studies in various universities

Compulsory Courses Offered Offered Not Percentage
Offered
Semester: Quranic Sciences, Research 40 0 100%
1 Methodology, Arabic Language

and Literature, Critical Study of
Selected English Text/ Orientalism

Semester: Quranic Exegesis/Study of Seerah, 40 0 100%
2 Hadith Sciences, Islam and

Contemporary Thought, Fiqh

Sciences
In any Peace Education 0 40 0%
Semester

Note: Semesters 3&4 consist of Thesis Writing in all universities.

The close study of the curriculum of ‘Master of Philosophy in Islamic Learning’
reveals the fact that with minor differences over the course work offered in the majority
of the universities is similar to one another. All the universities offer courses on basic
subjects such as Qur’anic sciences, hadith sciences, Research methodology, Islamic
Jurisprudence, Arabic Language and Literature, Functional English and Study of
selected English texts, Study of Sirah, Islam, and Modern Contemporary Issues and
Research work/ Thesis writing. It is obvious that none of these subjects solely fulfill the
needs of the Paigham-e-Pakistan narrative. Islam and modern contemporary issues are
included in the curriculum of some universities, but this course is not aimed at
specifically peace education. It is evident that due to its importance, peace education
must be an essential part of the curricula of M.Phil. Islamic learning. This signifies the
need for a new course to be introduced in the curricula of Islamic learning that may be
named ‘Islam and Peace’.

RATIONALE FOR “PEACE EDUCATION COURSE” IN MS/M.PHIL
ISLAMIC LEARNING

The need for a course on the topic of world peace and Islam in M. Phil Islamic learning
is justified for the following reasons:

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1. The addition of a course in the curriculum of “Master of Philosophy Islamic
Learning” is necessary to meet the objectives of the Paigham-e-Pakistan
narrative.

2. The main focus of this course must be to provide faculty and scholars of M. Phil
an insight into the need for peace and harmony in society.

3. Moreover, this course shall provide knowledge about the issues particularly
faced by Pakistan and the whole world in general.

4. There are many misconceptions about the topics such as jihad in the
contemporary circumstances, nature of relations between Muslims and non-
Muslims, Conflict resolution in Islam, Islam and sectarianism, world peace and
security, etc. The proposed course shall enable the scholars to critically analyze
these misconceptions and search for ways to confront them.

The peace education course must fulfill the following objectives:

1. To develop knowledge and skills in M.Phil. Islamic learning to live in harmony

and peace with others.

2. The course shall be aimed at refining attitudes and behaviors of scholars to other
members of society.

3. To remove biases and minimize conflicts with other members of society.
It is not possible to eliminate conflict; however, education must seek not to
convert conflict into violence.

5. To promote values such as tolerance, equality, justice, and affection.

To achieve requisite goals the proposed course shall consist necessarily of those topics
which are under the objectives of the Paigham-e-Pakistan narrative.

PROPOSED CONTENTS OF THE COURSE “PEACE EDUCATION IN
ISLAMIC PERSPECTIVE”

The main concern of Paigham-e-Pakistan is to give peace a chance in this country.
The proposed contents of the course offered for achieving peace in the society are as
under:

The dignity of Man: Islamic concept of dignity of man and sanctity of human life

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Human Rights Education: the rights of humanity as a whole, the Islamic concept of
discharging obligations and getting rights, introduction to the basic human rights in
Islam, Rights, and obligation of non-Muslims in the Islamic community, rights of various
members of the society

Ethical Values of Islam: Basic Islamic moral values such as empathy, cooperation,
justice, respect for others.

Peace within personality: looking within, forgiveness and honesty, safeguarding the
tongue.

Diversity and multiculturalism: knowing diversity, differences, and similarities
between different religious groups

Rule of law: democratic behaviour, social peace, economic justice, and obeying the
law.

Love for peace: violence is not the solution to any problem, peaceful means of conflict
resolution.

Conflict Resolution: nature of social divides the ways to minimize conflicts and
principles of conflict management in Islam,

Culture of Peace: the basic values of Islamic social systems such as democratic
behaviour (Shura), tolerance, cooperation, justice, and equality and their importance in

the current circumstances

Direct Violence: the nature of physical violence and its kinds; allowed and forbidden
use of physical force in Islam.

Terrorism and its various forms: the nature, form, and types of terrorism in the world
and ways to minimize it.

Jihad in Contemporary world: the concept of jihad and its implementation in the
contemporary circumstances, rectification of misunderstanding regarding jihad

Peace Education: the positive role of peace. The results of the war.
Environmental Education: to protect the natural environment of the world.

These contents shall be helpful to achieve the required objectives of the Paigham-e-
Pakistan narrative. This is an initial draft of the course. The intellectuals and academia

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https:

surely shall refine and make it more comprehensive to fulfil the need of achieving peace

and security in the society.

RECOMMENDATIONS

The following suitable measures are recommended:

The recommendations of Paigham-e-Pakistan must be implemented in letter and
spirit, especially those related to education. Education plays a vital role in
enlightening the minds of youth, therefore, it should be used as a means to
eradicate extremist tendencies in society.

The existing curriculum of Master of Philosophy in Islamic learning lacks courses
especially focused on peace education. The existing curriculum is not able to
achieve the goals of Paigham-e-Pakistan. The curriculum of M. Phil Islamic
learning needs to be revised and revisited according to the needs of the country.
HEC must initiate and play its role in the revision of the curriculum. Most
importantly, a new course is must be included in the curriculum of master of
philosophy in Islamic learning to promote awareness about human rights,
interfaith dialogue, peaceful co-existence in the multicultural and multi-religious
world.

To achieve the goals of Paigham-e-Pakistan the contents of the course shall cover
all the topics related to peacekeeping in society. The contents of the proposed
course must include the topics such as rights and obligations at the individual level
to the collective level, means, and methods of interfaith dialogue, the inclusion of
basic values such as love, affection, harmony, mutual respect, etc.

Teachers and professors at the university level should give more focus on
highlighting the message of peace and harmony, similarities between religions
rather than highlighting differences and prejudices while teaching the general
Islamic subjects. For this University teachers and professors should be provided
basic training workshops to learn comprehend and implement objectives of peace
and harmony in the society.

For the above-mentioned recommendations, financial, material, and human
resources would be required. HEC and Universities should work together to
provide all required resources to achieve peace in society.

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CONCLUSION

In conclusion benefits of Paigham-e-Pakistan in promoting peace and security in the
country are obvious. The role of institutions of higher education in the country is very
important in spreading Paigham-e-Pakistan. The review of current curricula of master
of philosophy in Islamic learning, reveals the fact that there is a need to introduce a new
course in the curriculum of M. Phil Islamic learning comprising the contents in fulfilling
the objectives of Paigham-e-Pakistan. The existing syllabus of master of philosophy in
Islamic learning bears only traces of courses that may synchronize with the objectives of
Paigham-e-Pakistan. The first step is to review and revisit the curricula or syllabi of M.
Phil in Islamic learning in public and private universities of the country. For this
purpose, financial, material, and human resources are required. The institutions should
provide all available resources to accomplish the goals of peace and security in the
country. If higher education institutions will take the initiative then the lower level
education institutions will also feel their duty to transform their curricula to the needs
of the country and world in the larger perspective. All the universities which are
educating scholars with Islamic learning should collectively and simultaneously
introduce courses to prevail the sense of peace, security, harmony, and equality in the
society.

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