Ahmad Nadeem
The state of higher education in our country is abysmal. To change it, accurate analysis is required. Have we passed this stage? The main question is: what is the relationship between basic education and higher education?
A teacher, Dr. Parvez Hudbai, complains that the number of burqa-wearing female students at the university is increasing. Also, he laments that why are children being taught recitation of the Qur’an and why is memorization part of the curriculum? He is not alone in this opinion. A significant number are like-minded. There are also serious people who need to be listened to carefully. Rubina Sehgal is one such person.
Rubina was among those who played a fundamental role in the development of social sciences in Pakistan. His book helps to answer the question raised at the beginning of the article. She has also examined the various educational policies of Pakistan, where she has shed light on the theoretical aspects of the curriculum and the education system. According to Rubina Sehgal, all the nations of the world organize to transfer the knowledge and traditions of their society to the next generation. This historical continuity creates the identity of a society. However, there is no single source of knowledge or continuity of tradition in society. One knowledge is that which the state wants to give to the people. One is that which is social. It is transmitted through institutions, stories, and sayings. These sources of knowledge transmission are sometimes compatible and sometimes antagonistic to each other. It is through their combination that society moves forward with diversity.
Rubina Sehgal has examined the effects of social evolution on education. The effects of natural sciences and scientific thinking on social sciences have been described. Dr. Parvez Hudbai and Dr. Attaur Rahman are related to physical sciences. One is a physicist, and the other is a chemist. Their mutual differences have their place, but the perspective of society is the same. When they talk, they lose sight of the fact that they are talking about the curriculum of a society whose ninety-eight percent of the population is Muslim. Being Muslim or Christian is the negation of objectivity, and it is a social reality. No society can be objective. I think Rubina Sehgal has described the same thing.
In Pakistan, if the tradition of reciting the Quran, Nazra, and Hafeez is alive, it has been kept alive by society. It was never part of the curriculum of government educational institutions. The reason is public demand. There are many private educational institutions in this country that have established their own educational shop under the banner of “Computer and Qur’an education together”. This is because people want to educate their children and the world at the same time. want to give. What is the objection if a Muslim wants to teach his children the Qur’an? Or if a Christian family wants its children to receive Bible education, how surprising is that?
Therefore, if the education of the Holy Qur’an for Muslim children is being emphasized in the official curriculum, then the objection does not hold any weight. With the exception of the Jamaat, one should be given continuity. The second is that there is no need to teach Islam as a subject along with the Holy Quran. There can be no other book of Islam than the Holy Quran. The third is non-Muslim students Therefore, the curriculum includes religious books compiled by the scholars of their religions. Today, intellectuals like Hud Bai should tell us how to teach religion to Muslim students and not raise the question of why they should be given religious education. One objection is that when the Qur’an is being taught, the books of other subjects should not be burdened with religious teachings. This objection is correct. I agree with it. Physics should be taught to teach physics. One thing, however, needs attention. When we teach Urdu, hymns or naats are included in the genres of poetry. Likewise, our religious literature is somehow non-religious from the point of view of mere language and expression. No less than literature. How can the education of Urdu be complete without Iqbal? How will Urdu be understood without Shibli and Hali?
These stages are determined at the level of basic education. At this stage of higher education, we have to talk further. It is related to the provision of a suitable environment in universities where knowledge can be created. And freedom of speech. This freedom is not possible in the presence of extremism. Therefore, it is necessary to free universities from extremism first. Non-governmental organizations like “Shaoor Foundation” are working on this. In practice, it is possible at the same time. It will happen when the government, university management, and teachers are on the same page.
It is necessary that education experts make it a topic and the media communicate their point. To solve this problem, it has become inevitable to discuss it at the national level. We should not only save our new generation but also develop the country. This work is possible only when knowledge is being created in higher education institutions. Development in knowledge is real development.
A teacher, Dr. Parvez Hudbai, complains that the number of burqa-wearing female students at the university is increasing. Also, he laments that why are children being taught recitation of the Qur’an and why is memorization part of the curriculum? He is not alone in this opinion. A significant number are like-minded. There are also serious people who need to be listened to carefully. Rubina Sehgal is one such person.
Rubina was among those who played a fundamental role in the development of social sciences in Pakistan. His book helps to answer the question raised at the beginning of the article. She has also examined the various educational policies of Pakistan, where she has shed light on the theoretical aspects of the curriculum and the education system. According to Rubina Sehgal, all the nations of the world organize to transfer the knowledge and traditions of their society to the next generation. This historical continuity creates the identity of a society. However, there is no single source of knowledge or continuity of tradition in society. One knowledge is that which the state wants to give to the people. One is that which is social. It is transmitted through institutions, stories, and sayings. These sources of knowledge transmission are sometimes compatible and sometimes antagonistic to each other. It is through their combination that society moves forward with diversity.
Rubina Sehgal has examined the effects of social evolution on education. The effects of natural sciences and scientific thinking on social sciences have been described. Dr. Parvez Hudbai and Dr. Attaur Rahman are related to physical sciences. One is a physicist, and the other is a chemist. Their mutual differences have their place, but the perspective of society is the same. When they talk, they lose sight of the fact that they are talking about the curriculum of a society whose ninety-eight percent of the population is Muslim. Being Muslim or Christian is the negation of objectivity, and it is a social reality. No society can be objective. I think Rubina Sehgal has described the same thing.
In Pakistan, if the tradition of reciting the Quran, Nazra, and Hafeez is alive, it has been kept alive by society. It was never part of the curriculum of government educational institutions. The reason is public demand. There are many private educational institutions in this country that have established their own educational shop under the banner of “Computer and Qur’an education together”. This is because people want to educate their children and the world at the same time. want to give. What is the objection if a Muslim wants to teach his children the Qur’an? Or if a Christian family wants its children to receive Bible education, how surprising is that?
Therefore, if the education of the Holy Qur’an for Muslim children is being emphasized in the official curriculum, then the objection does not hold any weight. With the exception of the Jamaat, one should be given continuity. The second is that there is no need to teach Islam as a subject along with the Holy Quran. There can be no other book of Islam than the Holy Quran. The third is non-Muslim students Therefore, the curriculum includes religious books compiled by the scholars of their religions. Today, intellectuals like Hud Bai should tell us how to teach religion to Muslim students and not raise the question of why they should be given religious education. One objection is that when the Qur’an is being taught, the books of other subjects should not be burdened with religious teachings. This objection is correct. I agree with it. Physics should be taught to teach physics. One thing, however, needs attention. When we teach Urdu, hymns or naats are included in the genres of poetry. Likewise, our religious literature is somehow non-religious from the point of view of mere language and expression. No less than literature. How can the education of Urdu be complete without Iqbal? How will Urdu be understood without Shibli and Hali?
These stages are determined at the level of basic education. At this stage of higher education, we have to talk further. It is related to the provision of a suitable environment in universities where knowledge can be created. And freedom of speech. This freedom is not possible in the presence of extremism. Therefore, it is necessary to free universities from extremism first. Non-governmental organizations like “Shaoor Foundation” are working on this. In practice, it is possible at the same time. It will happen when the government, university management, and teachers are on the same page.
It is necessary that education experts make it a topic and the media communicate their point. To solve this problem, it has become inevitable to discuss it at the national level. We should not only save our new generation but also develop the country. This work is possible only when knowledge is being created in higher education institutions. Development in knowledge is real development.