Da’wah is one of the three arms that operate the Islamic strategy, together with Jihad and Hijrah.
Among the three Da’wah is the most dangerous, just because Western culture does not understand. It is the stealth devise, a means to deceive and to mislead the infidels about the essence of Islam, its operational aims and strategies, introducing the nice face of Islam as a religion of peace and compassion.
The motive of Da’wah is religious: the strengthening and expansion of Islam, and it is based on the Qur’an commandments, which can be observed as Jihād al-Da’wah, the spreading of Islam among the infidels by peaceful propagating means. It is intended to changing the infidels’ minds and behavior and to subverting their mode of thinking. It is a cultural coercive strategy aimed at toppling Western democratic liberal regimes by eliminating their freedoms and by infiltrating Western technology and society’s fabrics and destroying them from within. Where Jihad works on the body, on the material structure, Da’wah works on the mental–spiritual side as a persuasion means; where Jihad operates to terrorize and intimidate, Da’wah aimed at deceiving, confusing, and misleading; where Jihad acts to submit, Da’wah paves the way to Islamize.
According to these lines, Jamal Badawi, one of the known Muslim propagandists in the US, wrote an e-mail to Robert Spencer, on February 14 2005. The aim was to prove that all verses of the Qur’an are peaceful, and that Islam promotes peace and it is against violence and wars:
“The Qur’an prohibits compulsion in religion [2:256]. It teaches the Oneness of God, acceptance and respect of all prophets [2:285], broad human brotherhood [49:13], acceptance of plurality [5:48; 11:118], universal justice and fair dealing [4:134, 5:8]. It demands just, kind and respectful treatment of those who co-exist peacefully with Muslims [60:8-9]. Peaceful dialogue with the People of the Book and the emphasis on common grounds with them is a repeated theme in the Qur’an [3:64; 29:46, 5:5].
This list sums up most of the contemporary Islamic propaganda in plenty internet sites and various publications. It is distinctive and highly definitive that Muslim propagators purposely quote verses from the Qur’an that were written in the early days of Islam at Mecca, where Muhammad was weak and his followers were few and vulnerable. These passages make Islam appear a bit compassionate and peaceful. However, the Islamic propaganda that claims that the Meccan verses are dominant in Islamic teaching, is either ignorant of actual Islamic doctrine and tidings, or it practices a sophisticated deception of Da’wah.
Well, the question is are these verses quoted above really mean what Badawi says? It is easy to refute his claims as a pure propagation by introducing the real meaning of the verses.
As about verse 2:256, “no compulsion in religion,” La Ikrāh fīl-Dīn. Probably there is no verse more frequently cited by contemporary Muslims propagators to mislead the infidels. Let’s read verse 2:256 in entirety:
There is no compulsion in religion. Truly the right way has become clearly distinct from error; therefore, whoever disbelieves in Satan and believes in Allah, indeed has laid hold on the firmest handle, which shall not break off.
This verse was given after the Badr War, in March 624. According to the most authoritative Muslim exegetes, there are the following explanations to the verse circumstances:
First, the cause of this verse was the expulsion of the Jewish tribe of Banu al-Nadir, and it has nothing to do with tolerance towards the other. The women of Ansar, Arabs who joined Islam in Medina, used to make a vow to convert their sons to Judaism if they lived. When the tribe of Banu al-Nadir was expelled from Medina, some children of the Ansar were among them, so their parents could not abandon them; hence Allah revealed: “There is no compulsion in religion…”
Second, according to Ibn Ishaq, in his Sīrat Rasûl Allāh, narrated Ibn Abbas: it was revealed with regard to a man from the tribe of Bani Salim whose two sons converted to Christianity but he was himself a Muslim. He told the Prophet: “Shall I force them to embrace Islam as they insist on Christianity”, hence Allah revealed this verse. But, continue Ibn Ishaq, it was abrogated by the verses of “fighting” the infidels, in Sûrat al-Fath, 48:16; Sûrat al-Taubah, 9:73; and Sûrat al-Taubah, 9:123.
Third, according to Ibn Kathir: Allah says: “There is no compulsion in religion”, meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides and blinds his heart cannot embrace Islam by force. Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizyah, they should be fought till they are killed. This is the meaning of “compulsion.”
Fourth, according to Nahhas, with the authority of Ibn ‘Abbas: “scholars differed concerning 2:256. Some said it has been abrogated by Sûrat al-Taubah, 9:73, for the Prophet compelled the Arabs to embrace Islam and fought those that had no alternative but to surrender to Islam. Other scholars said that it has not been abrogated concerning the People of the Book. It is only the infidels who are compelled to embrace Islam, and upon them 9:73 applies. The Prophet said: I have been ordered to fight against the people until they testify that none has the right to be worshipped but Allah. This Hadīth is taken from the words of Allah in Sûrat al-Baqarah, 2:193. Allah sent Muhammad calling people to Him, showing the way to the truth… until the evidence of Allah’s truth became manifest … He ordered him to call people by the sword…”
Fifth, according to Suyuti, verse 2:256 was not abrogated by 9:73, but this is a case of delaying or postponing the command to fight the infidels until the Muslims become strong. This view exactly supports the issue: in Mecca Muhammad was weak with few followers, and he could not resist his enemies. From here the mild pronouncements concerning fighting his rivals. However, in Medina Muhammad became strong, and he ordered the Believers to fight the infidels.
However, most important to understand the meaning of verse 2:256, is by reading the following verse 2:257, which is connected to it. This sums up the entire issue:
Allah is the guardian of those who believe. He brings them out of the darkness into the light, and as to those who disbelieve, their guardian is Satan who takes them out of the light into the darkness. They are the inmates of the fire, in it they shall abide forever.
Concluding the issue, one has to look at the context, to realize there is nothing compassionate and peace-loving here. No tolerance and no accepting other religions as legitimate. Verse 2:257 confirms that 2:256 prove, by definition and along its entire Scripture Islam is ethnocentric, racist and homophobic.
As about 2:285, in which Badawi says it “teaches the oneness of God, acceptance and respect of all prophets.” Well, Badawi is misleading as a propagator. The verse says:
The Apostle believes in what has been revealed to him from his Lord, and so do the believers. They all believe in Allah and his angels and his book and his Apostles. We make no difference between any of his Apostles, and they say: we hear and obey, our Allah (emphasis is mine).
That is, there is no pluralism and respect of the other. It is a firm belief in Allah alone and in Islam as the only legitimate religion. Moreover, this is the proof how Islam is compulsive and abusive. According to Islamic Din al-Fitrah, all human being are Muslims from the beginning of history to the end of the world. All Jewish and Christian prophets are Muslims and all submit to Allah. It is totally opposite from pluralism and tolerance. This is not exactly what Badawi says when he deceives the infidels with his pure propagation. Islam is in fact ethnocentric and racist.
As about 49:13, in which Badawi says “broad human brotherhood.” Well, it is not exactly as he says. The verse declares:
O people! We created you from a male and a female, and made you races and tribes, that you may know one another. The best among you in the sight of Allah is the most righteous (emphasis is mine).
The verse refers to the Arabs alone. It is clear from the next verse (49:14):
The Desert-Arabs say, “We have believed.” Say, “You have not believed; but say, ‘We have submitted,’ for faith has not yet entered into your hearts. But if you obey Allah and His Messenger, He will not diminish any of your deeds. Allah is Forgiving and Merciful.”
There is absolutely no “broad human brotherhood,” but submission to Islam alone. On the contrary, by definition and along its entire Scripture, Islam is ethnocentric, racist and homophobic.
As about 5:48 and 11:118, in which Badawi says “acceptance of plurality.” The analysis is far away from what he says: verse 5:48 declares:
And we revealed to you the Book [Qur’an], with truth, confirming the Scripture that preceded it, and superseding it. So judge [Muhammad] between them according to what Allah revealed, [meaning the superiority of the Qur’an] and do not follow their desires if they differ from the truth that has come to you. For each of you we have assigned a law and a method. Had Allah willed, He could have made you a single nation, but He tests you through what He has given you. So compete in righteousness. To Allah is your return, all of you; then He will inform you of what you had disputed (emphasis is mine).
It is also clear from the next verse (5:49):
And judge between them according to what Allah revealed, and do not follow their desires. And beware of them, lest they lure you away from some of what Allah has revealed to you. But if they turn away, know that Allah intends to strike them with some of their sins. In fact, a great many people are corrupt (emphasis is mine).
To be sure, verse 5:47 says:
So let the people of the Gospel rule according to what Allah revealed in it. Those who do not rule according to what Allah revealed are the sinners.
Verse 11:118 declares:
Had your Lord willed, He could have made humanity one community, but they continue to differ (emphasis is mine).
This is not a declaration of plurality, but differentiation: those who are not Muslims continue to differ and that is why Allah has not made humanity one community. A proof comes from verses 11:117, and 11:119:
Your Lord would never destroy the towns wrongfully, while their inhabitants are righteous.
Except those on whom your Lord has mercy-for that reason He created them. The Word of your Lord is final: “I will fill Hell with jinn and humans, altogether.”
These verses do not show any pluralism. On the contrary, by definition and along its entire Scripture, Islam is ethnocentric, racist and homophobic.
As about verses 4:134, 5:8, in which Badawi says “universal justice and fair dealing.” It is important to show these have nothing to do with the subject matter.
Whoever desires the reward of this world with Allah is the reward of this world and the next. Allah is All-Hearing, All-Seeing.
This verse has nothing to do with “universal justice and fair dealing.” It says: the Muslims loyal believers will receive Allah’s rewards in this world and the next. That is all. Moreover, the verses before and after clear the issue:
132. To Allah belongs everything in the heavens and everything on earth. God suffices as Manager.
133. If He wills, He can do away with you, O people, and bring others. Allah is Able to do that.
135. O you who believe! Stand firmly for justice, as witnesses to Allah, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, Allah takes care of both. So do not follow your desires, lest you swerve. If you deviate, or turn away, then Allah is Aware of what you do.
As about 5:8. It relates only to the Muslims.
O you who believe! Be upright to Allah, witnessing with justice; and let not the hatred of a certain people [not Muslims] prevent you from acting justly [to your fellow believers]. Adhere to justice, for that is nearer to piety; and fear Allah. Allah is informed of what you do (emphasis is mine).
The verses before and after prove this issue clearly:
And Remember Allah’s blessings upon you, and His covenant which He covenanted with you; when you said, “We hear and we obey.” And remain conscious of Allah, for Allah knows what the hearts contain.
Allah has promised those who believe and work righteousness: they will have forgiveness and a great reward (emphasis is mine).
Concluding these, by definition and along its entire Scripture, Islam is ethnocentric, racist and homophobic.
As about 60:8-9, in which Badawi says Islam “demands just, kind and respectful treatment of those who co-exist peacefully with Muslims.” One can only wonder how Badawi interpret these verses. The verses are as follows:
As for those who have not fought against you for your religion, nor expelled you from your homes, Allah does not prohibit you from dealing with them kindly and equitably. Allah loves the equitable.
But Allah prohibits you from befriending those who fought against you over your religion, and expelled you from your homes, and aided in your expulsion. Whoever takes them for friends-these are the wrongdoers.
These verses prove that those who resist Islamic coercive religion and prefer not to become Muslims, their fate is to be fought. Islam is ethnocentric and warmongering.
As about 3:64; 29:46, 5:5, in which Badawi says Islam advocates for “peaceful dialogue with the People of the Book and the emphasis on common grounds with them is a repeated theme in the Qur’an.” However, Badawi reveals only a small portion of the truth. The verses are as follows:
3:64. Say, “O People of the Book, come to terms common between us and you: that we worship none but Allah, and that we associate nothing with Him, and that none of us takes others as lords besides Allah.” And if they turn away, say, “Bear witness that we have submitted.”
5:5. Today all good things are made lawful for you. And the food of those given the Scripture is lawful for you, and your food is lawful for them. So are chaste believing women, and chaste women from the people who were given the Scripture before you, provided you give them their dowries, and take them in marriage, not in adultery, nor as mistresses. But whoever rejects faith, his work will be in vain, and in the Hereafter he will be among the losers.
29:46. And do not argue with the People of the Scripture except in the best manner possible, except those who do wrong among them. And say, “We believe in what was revealed to us, and in what was revealed to you; and our Allah and your Allah is One; and to Him we are submissive” (all emphases are mine).
According to these verses it is not a peaceful dialogue but a coercive one: if Jews and Christians accept Allah as their only deity, and associate nothing with him, then there is a cooperation. However, if they stick to their God then they are sinners. Even for women it is one-sided: Muslims can take Jewish and Christian women but not vice-versa. But the issue is much more complicated. Even in their prayer, in Sūrat al-Fātihah, verse 7, Muslims disassociate themselves from the Jews, who have gone astray and Christians, on whom there is the wrath of Allah.
Unfortunately, Judaism and Christianity are rejected and not acceptable to Allah, after he has sent his final messenger to the entire world. Jews are sinners and transgressors and have therefore forfeited their status as the chosen people. They are evil incarnate like devils, since they have killed all the prophets. They have turned into monkeys and pigs destined to suffer in Hellfire forever.
As for Christianity, it is a corrupted and distorted religion based on myths and legends. Jesus is a Muslim Prophet who asserts that the foundations of Christianity, like the Trinity, are false, and that Christ’s Divinity is a blasphemy. Christians are infidels and blasphemers and have invented lies about Allah by ascribing partners to Allah, which is the worst of sins. For that, they are condemned forever to Hell. Jesus will come back and destroy Christianity by breaking the Cross, and on the Day of Judgment he will be a witness against them. Indeed. On the Day of Resurrection, Jews and Christians would take the place of Muslims in Hell.
For Badawi’s sake, here is an up-to-date version of Islamic behavior concerning the non-Muslims: fighting is prescribed upon the believers (2:216). It is Jihad in the cause of Allah (2:244 and other forty verses) against the powers of Satan (4:76), the infidels and the hypocrites (9:5; 9:73; 66:9), and the People of the Book (9:29). The order for the Muslims is to smite their necks (47:4; 8:12) and to strike terror in their hearts (3:151; 8:60), including the People of the Book (59:2), for the hereafter world (4:74). For that, the Jihadi Muslims will earn paradise (3:195: 9:72: 13:22-23; 47:4-6), and their reward will be black-eyed virgins (44:51-54; 52:17-20; 56:22-24), and the utmost tiding is that they are not dead, but alive, staying beside Allah (2:154; 3:169).
Women in leadership ‘must be the norm’
We can no longer exclude half of humanity from international peace and security matters, the UN chief told the Security Council on Thursday, emphasizing the need to fully address the challenges and gaps that continue to prevent women having an equal say.
Having just visited the photo exhibition, In their Hands: Women Taking Ownership of Peace – a collection of inspiring stories of women around the world seen through the lenses of women photographers – he told ambassadors that the exhibit brings to “vivid life” their dedication to “the most important and consequential cause of all, peace”.
“From the safety of this chamber, we discuss and debate pathways of peace for countries around the world”, said the UN chief. “But the women portrayed in the exhibition are on the front lines of the fight for peace”.
He called them peacebuilders, changemakers and human rights leaders, and described their work mediating and negotiating with armed groups; implementing peace agreements; pushing for peaceful transitions; and fighting for women’s rights and social cohesion throughout their communities.
Yet, he pointed out, “women remain on the periphery of formal peace processes, and they’re largely excluded from rooms where decisions are made”.
Citing rising rates of violence and misogyny; the extreme under-representation of women in decision-making positions; and a myriad of challenges faced by those in conflict, the top UN official observed that the power imbalance between men and women remains “the most stubborn and persistent of all inequalities”.
“In every humanitarian emergency, the clock on women’s rights has not stopped. It’s moving backwards”, he said regretfully.
In Ethiopia, women have been victims of sexual violence; in Yemen, excluded from political processes by the warring parties; in Afghanistan, undergoing a rapid reversal of the rights they had achieved in recent decades; and in Mali, after two coups in nine months, “the space for women’s rights is not just shrinking, but closing”, Mr. Guterres said.
“Increasing women’s representation and leadership across every aspect of the UN’s peace activities is critical to improving the delivery of our mandate and better representing the communities we serve”, he said.
But Council’s support is needed for partnerships, protection and participation.
Women leaders and their networks must be supported to meaningfully engage in peace and political processes, he explained.
Secondly, women human rights defenders and activists must be protected as they carry out their essential work.
And finally, women’s “full, equal and meaningful participation” must be supported in peace talks, peacebuilding, and political systems as countries transition to peace, he said.
“We need full gender parity”, underscored the UN chief. “We know it can be done”.
Advancing women’s rights
Women should not have to accept reversals of their rights in countries in conflict, or anywhere else.
Mr. Guterres said that the UN will double down on “truly inclusive peacemaking” and put women’s participation and rights “at the centre of everything we do – everywhere we do it”.
The best way to build peace is through inclusion, and to honour the commitment and bravery of women peacemakers we must “open doors to their meaningful participation”.
“Let’s turn the clock forward on women’s rights and give half of humanity the opportunity to build the peace we all seek”, concluded the Secretary-General.
Time to say ‘enough’
To create a tangible difference in the lives of women and girls, UN Women Executive Director, Sima Bahous, highlighted the need for governments and the Security Council “to step up” to address the way we confront peace and security issues.
For too long violence has targeted females and their rights; and women continue to be marginalized and excluded “in those very places where they can drive change”, she told the Council.
“Surely the time has come to say enough”, she said.
Open doors to women
While acknowledging a “glimmer of light” resulting from the passage of the original resolution, Ms. Bahous said that while not enough, it must be used in the fight for women’s equality.
Noting that vast military spending has been “in bitter contrast” to limited investments in other areas, she advocated for curbing military spending and expressed hope that delegates “share my sense of urgency” on the issue, which impacts other priorities, including women’s rights.
The UN Women chief noted that increased participation, combined with curbing the sale of arms in post-conflict settings, significantly reduces the risk of backsliding.
She reminded ambassadors that while “equal nations are more peaceful nations”, equality requires higher levels of support for healthcare and related services.
Moreover, Ms. Bahous regretted that women’s organizations are poorly funded, noting that without the necessary financial resources, they cannot effectively carry out their work.
Turning to Afghanistan, she shone a light on the women who had collaborated with the UN and whose lives are now in danger, advocating for doors to be opened wider, to women asylum seekers.
Women at the stakeout
Subsequently, former Afghan women politicians took to the Security Council stakeout to ask the international community to pressure the Taliban “to put their words in action” and fulfill their promises made in 2019 in Qatar including supporting girls’ education and women’s rights.
“The reason we are here today is to meet with different Member States and ask them to regard women and human rights in Afghanistan as a matter of national security of their own countries, because it’s not just a political or social issue but it’s a matter of security”, said Fawzia Koofi, former Peace Negotiator and first woman Deputy Speaker of Afghan Parliament.
Former Afghan Parliamentarian and Chairperson of the House Standing Committee for Human Rights, Civil Society and Women Affairs, Naheed Fareed, questioned whether the world wanted to “register in history” their recognition of “a de facto structure that is in place in Afghanistan”, to represent Afghan women, their dignity and desires. “From my point of view, they don’t”, she told reporters.
Gender Mainstreaming and the Development of three Models
The field of gender mainstreaming plays a central role in the debate of critical feminist International Relations (IR) theorists. Reading the influential work of Enloe 2014 regarding the locations and the roles of women in the subject of IR brings women into the central discussion of international studies. However, some of the feminist IR scholars defy the negligible participation of women in international political theory and practice.
The main aim of gender mainstreaming is to achieve gender equity in all spheres of life (social, political, economic), without any doubt that gender mainstreaming has had a central role in pushing the strategy of realising gender equity since the concept’s inception. However, feminist IR scholarship admits that it is not the best approach, or in other words, the right pathway concerning feminist struggle. There are many different approaches and mechanisms in which such dissatisfaction is conveyed; nonetheless, at the axis of Postcolonial Feminist scholars debate, gender main streaming depoliticises the concerns of feminist scholars. Feminist studies show that theoretically, the change of structuring of gender equity determinations from women to gender in gender mainstreaming perhaps contradicted achievements made to bring women from the periphery to the centre of Feminist IR.
The emergence of Models in Development:
Discussion asking to what extent women have been benefited (or not) from the developmenthas given rise to the following three models. These approaches show how men and women are affected in different ways because of the development of how the lives of women, in particular, are affected.
Women in Development (WID):
By the 1970s, the reality that women were subjugated and left far behind in the process of development became clear and widely recognised. In some areas, this recognition even acknowledged development has further worsened the status of women, for example, the exclusion of women from
the main development projects. The Women in Development (WID) approach proposed the inclusion of women into programs related to development. WID was a successful initiative that strengthened the consideration of women as an integral part of society. The decade of 1975 to 1985 was even declared the decade of women. However, this approach was problematic, as WID did not focus on structural changes in social and economic systems, which were necessary for discussion. Furthermore, this approach was not enough to bring women to the mainstream of development successfully.
Women and Development (WAD):
Thisapproach was critical and arose in the late 1970s using Marxist feminist (critical) thoughts. As its nature, the Women and Development (WAD) approach criticised WID because of an increasing gap between men and women. According to WAD, the idea of women’s inclusion was wrong because women already contributed substantially to society. Yet, they were not receiving the benefits of their contributions, and WID further contributed to global inequalities. The main rationale of WAD was to increase interactions between men and women rather than just implementing strategies of women’s inclusion. Besides, WAD considered the class system and unequal distribution of resources to be primary problems, as it’s women and men who suffer from the current system. On a theoretical level, WAD strongly endorsed changes to the class system; however, it proved impractical as it ignored the reason for patriarchy and failed to answer the social relationships between men and women.
Gender and Development (GAD):
In the 1980s, further reflection on development approaches started the debate of Gender and Development (GAD). As GAD followed and learned from the weaknesses and failures of WID and WAD, it was a more comprehensive approach. GAD paid particular attention to social and gender relations and divisions of labour in society. The GAD approach strove to provide further rise to women’s voices while simultaneously emphasising women’s productive and reproductive roles, contending taking care of children is a state responsibility. As a result of GAD, in 1996, the Zambian government changed their department of WID to the Gender and Development Division (GADD). These changes made it easier for women to raise their voices more constructively in an African country. Gender development is a continuous, current phenomenon. Women have choices today that they did not have in prior or even the last generation.
The main point is that instead of discussing whether to mainstream gender or not, it needs to be discussed how it can happen in a better way. Gender mainstreaming is considered a theory of change in GAD.
The above discussion has offered an overview of how gender mainstreaming’s theoretical approaches and expectations have met with the praxis; however, some scholars critique the concept of depoliticising and diluting equality struggles. These considerations are also worth inquiry and, accordingly, are discussed below.
KP’s Education Reforms – Heading Towards Right Path
The first word revealed in the holy Quran was “Iqra” which means “to read”. This first verse of Holy Quran shows us the importance of pen, greatness of knowledge and importance of education in Islam. Article 25-A of Pakistan’s constitution obliges the state to provide free and compulsory education to all children between the ages of five and sixteen. Education is the reason behind rise and fall of any nation. After the 18th amendment, on April 19th 2010, the education sector was assigned to the provinces, with a hope that provinces would focus on providing quality education, as previously; there was a lack of comprehensive planning and strategy in this sector.
During its second stint in KP, PTI-led government declared an education emergency in the province. As part of election manifesto, PM Imran Khan reiterated his firm resolve to upgrade education system across KP. Consequently, during past three years, KP government has focused on the neglected education sector and introduced various revolutionary steps to improve the quality of education.
The provincial government is spending heavily on building infrastructure and basic facilities. The number of non-functional schools have been reduced massively due to effective policies. A real time focus is given to the lack of facilities like boundary walls, water supply, electricity, and toilets. To get rid of load shedding issues, the government installed thousands of solar panels in schools to have an un-interrupted supply of electricity at daytime. Simultaneously, increased annual budget for education.
The present age is known as an era of Information Technology (IT) and a nation cannot progress without making full use of it. Therefore, the provincial government has established thousands of state of the art IT labs across KP. It is pertinent to mention here that Microsoft has also endorsed this effort and offered to train above 15000 IT teachers with free certification.
The major five-year revolutionary educational reform plan (2019-2023) was brought by department of Elementary and Secondary Education as a flagship project of KP government in this tenure. The four core aspects of this innovative plan includes teachers’ training, curriculum reforms, establishment and up-gradation of schools and the appointment of new teaching staff.
In order to reduce teacher to student ratio it has been decided to hire 65,000 new teachers well versed with modern education techniques, including 11,000 primary teachers under this five years’ plan. So far, more than 40,000 teachers have been recruited on merit bases through NTS. After the merger of tribal districts in KP, the education Ministry has approved a handsome amount for the restructuring the current education system. In order to modernize the current education system, KP government has established 138 Data Collection Monitoring Assistants (DCMAs) in tribal districts.
Taleemi Islahi Jirga (TIJs) are converted into Parent-Teacher Councils (PTCs) and connected them with education ministry with an aim to keep a check and balance. Government has introduced a new concept of school leaders and aims to train about 3,000 leaders who will be responsible for monitoring the classrooms, lesson management, implementation, and daily school life.
The process of expanding teachers’ training program to all districts of the province is also in process. Furthermore, the education department has almost completed its working on the development of high-quality script lessons for different subjects. Textbooks for classes 1 to 10, will also be revised according to modern standards by 2023.
Another milestone achieved by KP government is the establishment of Independent Monitoring Unit (IMU). This vigilant monitoring system has reduced teachers’ absenteeism by 17% to 20%. It also constantly collects reliable data which is helpful for realistic planning.
Previously, teachers used to take salaries without performing any duties; however, with the advent of biometric attendance system, those ghost servants have been captured. Enrollment drives have been organized every year. Government is giving free books to the children including drawing and coloring books to enhance their creative thinking. Government is also stressing on female education through its new policy of building classrooms with a ratio of 2 for female and 1 for male.
To impart the true teachings of Islam, Quranic education and Nazira is made compulsory up to class 12th. In a refreshing development, students of private schools are migrating to government schools due to student-friendly policies.
Nevertheless, there is room for improvement in the education sector like linking promotions of teaching and administrative staff with performance. Government teachers should be made bound to enroll their children in public sector. The concept of uniform curriculum will create national thinking. Another important aspect which needs attention is to address the growing role of tuition and coaching centers. Technical education should also be focused from the base. Experiences of others successful educational models like Finland model may be studied to improve the sector.
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