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Chapter 1:
Introduction
Conditions influence on the lives of people. The perspectives and conclusions of individuals change as indicated by their conditions. In the life of an understudy, religion is the fundamental factor behind his assessments and perspectives and his enthusiasm for the wellspring of information and the prioritization of the social and good qualities. These qualities and the example of learning are generally settled in those foundations where the understudy is getting training.
On the off chance that a Muslim understudy considers in a teacher school, no doubt his or her contemplations will be influenced by the qualities and thoughts advanced in his or her school. In this manner, it appears a beneficial scholarly undertaking to investigate diverse measurements of interconnectedness of instruction, religion and religiosity. I am examining it by characterizing into five sections:
Initially part is early on. It examines the essentialness of the examination and its destinations. This section likewise explains the system of concentrate, for example, the modalities of the populace test, instrument of the review and some specialized insights about the methodology of information gathering. Second section is worried about the authentic approach of religion, religiosity and instruction. Third part is identified with the profile of Christian and Islamic schools in Faisalabad and Jhang including their accounts, targets and points, educational programs and syllabus planned by Sacred Heart Convent High Schools and Islam confidence schools. At that point I will consider this subject especially by concentrating on the Muslim understudies of Presentation Convent High School Faisalabad in correlation with Aims Education System Jhang. In the section three strategy and approach of overview would be portrayed, which will be trailed by information gathering through surveys and meetings with the understudies and instructors of chose schools. In section four I will dissect and organize the gathered information. What’s more, in the last section, an outline of the discoveries, conclusions, and suggestions would be portrayed.

.Significance of the studyTo do seek about social issues, goes under the division of human science. Also, to think about the issues identified with instructive foundations are talked about under the division of training. Thus, the issue is noteworthy from the points of view of near religion, human science, and instruction. What’s more, my examination work likewise having this kind of centrality, as this work will stood out the center issues of society and the instructive foundations in the edge work of religion.

Objectives of the studyTo explore the facts that educational institutes are effective sources to make world views.

To study the problems and analyze the situation of Muslim students.

To attempt the religiosity difference because of the differentiation of educational institutes.

To suggests the possible solutions to the students, teachers and parents regarding the selection of educational institutes.

Research Questions
By using inductive method which is based on observation, the study was designed to address the following research questions:
What the Muslim students who are getting education in Islamic faith schools have strong faith in doctrines and its applications.

Why the Muslim students who are getting education in Islam faith schools have religiosity difference in terms of practice.

How the Muslim students who are getting education in Islamic schools bring about more positive impacts on the society at large.

Research Instrument
Interview and questionnaire are tools used as research instruments.

Data Collection
By personal visits, books, research articles and internet browsing data was collected.

Data Analysis
To address the research questions, the data was statistically analyzed. Method of Percentage was applied to find out the difference among two missionary schools regarding religiosity. To make the difference more clear and to avoid ambiguity the analyzed data represented in “Pie graph” and “Bar Graph”.

Chapter 2:
REVIEW OF RELATED LITERATURE
Introduction of Religion
Religion is “confidence” a “perspective” or a conviction framework that, through signs and activities, prepares the sentiments and volitions of human endeavoring. The Latin word ‘religio ‘, which initially implied, commitment or bond, was later on ad lobbed to give the importance of bond amongst god and God and the people. Actually, the general importance of word religion is an arrangement of confidence and love to god (who is the maker of the universe) or a divine god, or a conviction and practice that is presented by a sacred man.
Some social scientist relates the religion with their surroundings either it’s regular or super normal or the human venture by which a holy universe is built up. They likewise relate religion bound together arrangement of convictions and practices with respect to hallowed things.

Islamic perception of religion; al-dinIn Islamic scriptures, for religion, there is used the Arabic word; al-din, which is generally understood to mean religion, is not the same as the concept religion as interpreted and understood throughout western religious history.

Al-din mean judgment; al-hisab
“Ruler of the day of judgment”, (alfatihah1:3)
“??????? ?????? ???????”
Thus, din means the reckoning or accountability .simply it here means reward or punishment which one will get on the Day of Judgment.

Al-din also means a way and a road, “shariah and minhaj” which is followed by a man who uses this way during performance of his religious.

“?????? ????????? ?????? ?????”
“To you be your way, al-din, and to me minc” (al-kafirun 09:6)
In this verse, it is stated that din is a way of living. Din is said to be a path that one follows as code of life. The infidels were stuck to their beliefs which were totally against the commands of Allah. Thus, they were directed to do as they wanted. Thus, here din means way of worship and living.

Al-din is basically a multifold term when used as a synonym to al-Islam that was revealed upon Prophet Muhammad. It has the same meaning to al-din which means faith, Religion and worship. Similarly, this concept was given in following ayah:
” ????????? ?????????? ?????? ????????? ???????????? ?????????? ????????? ????????? ?????? ???????????? ????? ”
“This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion.” (Al-ma’idah5:3)
“?????? ???????? ?????? ??????? ???????? ???????? ??????”
“Who can be better in religion than the one who submits his whole self to God”. (Al-Nisa 4:125)
????? ???????? ?????? ??????? ???????????””The Religion before God is Islam”(Al-Imran 3:19)
?????? ???????? ?????? ???????????? ?????? ?????? ???????? ??????”
“If any one desires a religion other then Islam, never will it be accepted of him”. (al-imran3:85)
In the light of these Ayah, it can be broke down that racket has got very different implications from those of western masterminds. Noise readies a man for good in the great beyond. It is a method for living and love of Allah. It is an entire code of life and has got respect from each perspective. It is a nature of man on which Allah has created him.

Religion; Al-Din a natural part of Human LifeAs indicated by Muslim researchers, al-Din is a characteristic piece of human life. In such manner, a few scientists in history of religions are of the view that religion is a vital factor in human life. Not a solitary human gathering had ever been free of it, regardless of whether they had been crude individuals. Religious idea has dependably been there in human personality, and they assert that religion is a wonder of society. Furthermore, Quran says:
“?????? ???? ??????? ?????? ????? ?????? ??????”
“Without a warner having lived among them” (Fatir 35:24)
According to this Ayah, Muslims believe that God has given nature to man to recognize his Creator and worship Him that is al-Din. The idea becomes most clear, when it is described that Din and Islam as a same thing. “Both din and aslama are mutual correlates in the nature of the man (fitrah). Man’s purpose is to do ‘ibadah’ to God, and his duty is obedience (ta,ah) to God, which conforms with his essential nature (fitrah) created for him by God”.

This is an Islamic description about religion; Al-Din, as a natural part of human life.

Role of Religion; Al-Din in SocietyIt has been observed that religious thought is among human requirements. Human being is a social animal. According to Muslim Scholars, a society can only nourish when its pillars has a cooperation between them, and this cooperation becomes complete with Law and this law; Shariah, is enforced by the Sultan, or the Ruler. According to Quran:
“???? ?????? ???????? ???? ???????? ??????? ????????? ???? ???????”
“Say: verily, I am commanded to serve God with sincere devotion”(Al-Zumar 39:11)
It is a great thing when a man gets into the attitude of humble devotion to God. Furthermore, this whole setup becomes integral part of the whole society, then it is called the role of religion.

Religion According To Western Scholars
It is Western idea that the very attempt to define religion, to find some distinctive or possibly unique essence or set of qualities that distinguish the “religious” from the remainder of human life, is primary a western concern. Here are some definitions which connected to the society.

A system of beliefs and practices by means of which a group of people struggle with the ultimate problems of human life.

(J.M. Yinger)
A belief in spiritual beings.

(E.B.Tylor)
Religion is what the individual does with his solitariness, institutions, churches, rituals, bibles, codes of behavior,etc.

(Alferd North Hhitehead)
Ancestor worship is the root of the every religion.

(Herbert Spencer)
A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden, beliefs and practices which unite into one single community called a church.

(Emile Durkheim)
Religion is a revolutionary urge, a psycho-social impulse to generate a new humanity.

(Aloysius Pieris)
A religion is a seven-dimensional organism, ritual, doctrinal, mythical, or narrative, experimental or emotional, ethical or legal, organizational or social, material or artistic.

(NinianSmart)
These definitions mostly reflect the perspectives of sociologists and philosophers, which show that there is no universally accepted definition of religion.

Religiosity:Quality of being religious, piety or devoutness is religiosity. Sociologically this term used to refer to the numerous aspects of religious activity, dedication, and belief or religious doctrine.

Religious EducationReligious instruction is a scholarly subject giving kids and youngsters a comprehension of how convictions and qualities influence our lives. Religious Education is the term given to the instruction that is worried about the instructing of religion; this incorporates the practices that impact individuals’ lives in each time and each place. It includes the shaping of each person to be a genuine offspring of God, an immaculate man, at the end of the day to be a completed man of character.
Religious instruction is mainly worried about building the feeling of Sacred in man, showing him of where he originates from, why he is here on earth and where he is going. Along these lines, it uncovers to man what he should know and do about God, here underneath, with a specific end goal to achieve the grand end which is God. It is a long lasting procedure which includes cultivating inside each individual a developing comprehension of his Creator, and association with Him. Once more, it causes people to comprehend themselves and in addition their confidence and custom, and acknowledges the confidence and conventions of others. It increases every individual’s responsibility to conveying the light of their confidence to an observing experience with the encompassing society and hence working towards its change.

Historical Approach to the Religious EducationA more profound investigation of the historical backdrop of the countries uncovers that the best factor in the ascent of a country is training. The ability to get information hoists status of people over every other animal. The maker of the universe showed Adam (AA-Aali Assalaman: Peace Be Upon Him) the learning about his creation and prompted the edges to prostrate him as token of their accommodation. This is the mystery of predominance of human race. Each person ought to understand that he is skilled to tackle all inclusive powers and overcome the powers of nature in the event that he teaches himself.

The supreme source of knowledgeThe wellspring of boundless information is Allah. There are channels of information from Him. Coordinate information through his messages which is named as learning of the Book (Kitab).And the intelligence (Hikmah) which demonstrates to us generally accepted methods to pick up information from the universe.

Indication from QuranThe information of the book is classified as religious science while the learning increased through knowledge and research is the regular science. The religious science offers answers to the essential inquiries, for example, reason forever, the start and the finish of the universe and shows us the best ethics. Through the normal sciences we figure out how the frameworks of the universe are working and how might we encourage our life on earth.

Religious Education 576A.D-1857A.DThe first institute of IslamAs per Quranic guideline, Muslims are permitted to eat at all they like, would what they like to do and pick up information of each kind until and except if the points of confinement set in Quran are not crossed. This idea opened their brains to acknowledge learning about all manifestations of the Creator. This flexibility motivated Muslims to movement to far away places and gathered information useful to mankind. This information was Islamized and was educated in the Maktab schools inside Masjid. At starting stage there was no separation in religious sciences and characteristic sciences.Both were instructed inside Masjid. Number juggling was must for counts of the zakat, legacy and to direct business. The information of geology was required for assurance of the heading of Makkah.

Prophet Muhammad the teacher and his motivation towards educationThe specific first teachers of person were the prophets who educated the abilities for an effective endless life. The remainder of them, Prophet Muhammad (SA-SallahoAlaiheWassalam: Peace and Blessing of Allah Be Upon Him) began educating the verses of Quran as were being uncovered to him. The main school of Islam was set up in the place of one of his buddy, Arkam (RA-RadiAlah Ho Anho: May Allah be satisfied with him) on the slope of Safa in Makkah at the beginning times of the relevations. The procedure of training proceeded till Muslim relocated to Madina and the primary Islamic state was set up there. Here the principal private school was built up on a stage (Sufa) inside the Masjid-e-Nabvi.
The plain first researchers of Islam were instructed here. They were the pioneers in spreading of Islam. Once the Holy Prophet (SA) enters the Masjid and watches two gatherings. One is occupied in imploring and supplications while the other is occupied with academic dialogs. He (SA) joins the second gathering. It is a reasonable and down to earth confirmation that Islam supports looking for information through discourses and contentions. The Holy Prophet (SA) deputed the non-Muslim detainees of the skirmish of Badr to show perusing and composing aptitudes to the Muslims. A detainee was discharged when he effectively showed ten people. Since the mission of the Prophet (SA) was to spread the expression of Allah, he utilized every accessible intend to achieve this mission. The abilities of perusing and composing are important to record, safeguard and spread information. He (SA) urged his partner to pick up learning regardless of whether they need to movement to the place similar to China. These directions urged Muslims to assemble learning of characteristic sciences alongside the religious science.
In another expression Holy Prophet (SA) announced that getting learning is mandatory on each Muslim man and lady. This decree separated the hindrances which enabled access of learning to some special gatherings and denied access to less blessed ones including lady. Due to such accentuation on looking for information, the early Muslims acquired all sort of learning religiously.

The education in the period of Khulafa-e-rashdeenIt was a common faith and a common language which helped spread Islam to almost half of known world during the caliphate of Omar (RA). Under his instructions, a Maktab was established in the Masjid. Here reading and writing was taught along with the Islamic education. Maktab is an Arabic word used for the place of writing. It is also used for modern day office. Word Like (Kitab) Book and Maktaba (Library) have the same root. Sooner these institutions were established throughout Islamic world and brought an educational revolution. During the period of Khalifa Omar (RA), memorization of Sura Al-Baqra, Nisa, Al-Maida and Al-Hajj were encouraged and recited in prayers. In these chapters of Quran, the basis of Islamic laws is explained. The long recitations in the morning and evening prayers in a Masjid is nothing less than the heavenly lectures of All- Knower delivered through Imam (Leader) and listened by the students with full attention.

Nizamia system of educationIn 1066 AD, Nizam-ul-Mulk, a minister of the caliphate founded Nizamia system of educational institutions which soon became popular throughout the Muslim world and survived for a millennium. Great imam Ghazzali was a professor at one of those institutions.

The examples of the leading personalities and institutions having command on worldly and religiously educationIn 1231 AD, the first medical college was established in Damascus. In 15th century AD, huge complexes consisting of a Masjid with Maktab, a Madrassa, a hospital, a public kitchen and a dining hall became a common sight in the Muslim world. Such a complex was called Kulliya (College). These institutions revolutionized the higher education.
The Fatieh college of Istanbul is an example of such an institution. It had 16 schools for teaching science and technology.

Along with traditional institutions, Muslims pioneered innovative concept of learning. The Bait-ul-Hikma (House of Wisdom) was one of these concepts. Caliph HaroonRasheed invited renowned scholars from the Muslim world and facilitated them to perform their research work in an intellectual environment. The Muslim scholars translated contemporary knowledge from Greece, China, Persia, India and Egypt into Arabic.
KhalifaHaroon Al Rasheed wrote a letter to the King of Sicily demanding all available books in his kingdom. The king honoured the Khalifa with copies of books. Khalifa Al Mansoor brought 100 camels loaded with books from Iran. The Muslim scholars and translators even went to the Emperor of the Byzantine Empire to translate rare books under his custody. Beside Bait Al Hikma, KhalifaMansoor constructed a great observatory. This was the most modern scientific `research centre of that age. Of course, during the golden age of Islam, Muslims were a thousand years ahead of time compared to the rest of the world. Khalifa Al Mamun established 332 institutes of scientific studies in the Khilafa. These institutes produced the greatest scientists like Al Khawarzimi: the father of Algebra, Banu Musa brothers: the renowned mechanical engineers, Al Kindi: the inventor and SaeedIbnHaroon Al Katib: the writer. These scientists paved the way of modern scientific revolution.

Khalifa Al Hakim established Dar Al Hikma in Egypt in 1003 AD. At the time of KhalifaMakhdoon, only Cordoba in Muslim Spain had 1800 institutions of higher learning. Granada University had 120 professors teaching various branches of knowledge. The city had 1200 schools and 17 colleges.

Surpass institutes of Islamic worldThe most important institute of higher learning in the Muslim world was Jamia (University) Al Azhar of Egypt. It was established in 971 AD during the holy month of Ramadan. Today it is the greatest institution of higher learning in Islamic education and literature. It is the second oldest degree awarding university of the world. Like a Maktab and Madrassa, Jamia Al Azhar was also attached to the great Al Azhar Masjid and hence was supported by Islamic trust. The university has the second largest library of Egypt. Today under “Al Azhar Online” project, over seven million books are being preserved on its website including rare Islamic manuscripts. Engineering and Medical education is also given alongside religions education. It used to be the centre of excellence of Islamic law. AbualHasanIbnNauman Al Khairanvi, the son of Imam Abu Hanifa was the first to conduct here an open seminar on Islamic law. He was the chief justice at that time. Such open seminars gave rise to the freedom of expression. The offices of the judges were established inside the university. Great historical personalities like IbnKhaldoon, the historian, and IbnHaythem, the father of optics, were associated with this great institute.

KhalifaMustensarBillah established Mustansaria University in 1233AD in Baghdad. In 1327AD, Sarkore University was founded by Kankan Musa in Mali.

The great scientific institution, Dar Al-Fanoon was established in Istanbul, Turkey in 1453 AD which was upgraded to university in 1933. In Tehran, Iran, Dar AL-Fanoon University was founded in 1851 AD. In 1780 AD the famous Madrassa College was established in Calcutta, India.

In medical education, the first Bimaristan Medical University started awarding degree in the 9th century AD. Bimaristan was the word used for the hospitals at that time in the Muslim world.

Religious Education in the SubcontinentThe madrassas in Muslim South Asia train educational modules known as Dars-I-Nizami, first presented by Mullah Nizamuddin Sihalvi (1747) who was a researcher of some notoriety in Islamic statute and rationality in Lucknow. This educational programs isn’t the same as that related with the name of Mullah Nasiruddin Tusi (d. 1064) and the Madrassa Nizamia, which he built up in eleventh-century Baghdad. All Sunni madrassas, regardless of whether they are of Deobandi, Barelvi, or Ahl-I-Hadith influence, take after a similar standard Nizami course of concentrates embraced by the Deoband theological college in 1867. It comprises of around twenty subjects extensively isolate dinto two classifications: al-ulum a naqliya(the transmitted sciences), andal-ulum al-aqliya (the reasonable sciences). The branches of knowledge incorporate language structure, talk, prosody, rationale, logic, Arabic writing, persuasive philosophy, life of the Prophet, prescription, science, polemics, Islamic law,jurisprudence, Hadith, and Tafsir (analysis of the Quran).It is critical to take note of that out of the twenty subjects, just eight canbe considered as exclusively religious. The rest of the subjects are generally mainstream and were incorporated into Nizami educational programs both to prepare the understudies for common administration occupations and as a guide to understanding religious writings. Additionally, offices for showing the majority of the subjects and books are not generally accessible in all madrassas. This is especially valid on account of subjects, for example, medication, science, history, rationality, prosody, and polemics. The outcome is that the understudies regularly need to move starting with one madrassa then onto the next to finish their educational modules. This likewise brings about the disappointment of numerous madrassas to systematize their reviewing and advancement methodology. As is outstanding, the vast majority of the books instructed in these educational modules are exceptionally old. Books utilized as a part of rationality and rationale, for instance, were composed in the thirteenth and fourteenth hundreds of years. Pharmaceutical is instructed through an eleventh-century message that is as yet considered a real.

Religious Education in PakistanThere are five distinct types of Institute of religious education called “madrasas” in Pakistan, divided along sectarian and political lines. The two main branches of Sunni Islam in South Asia — Deobandi and Bareili — dominate this sector. Ahle Hadith/Salafi Muslims have their own schools, as do the Shias, while the predominantly Sunni Jamaat-eIslami (JI) shuns sectarian tags and maintain madrasas distinct from the sectarian ones. The religious, doctrinal differences of these schools are irreconcilable.

At independence in 1947, there were only 137 madrasas in Pakistan. According to a 1956 survey, there were 244 madrasas in all of West Pakistan. Since then, even by official accounts, their number has doubled every ten years. A significant number remain unregistered. Nobody is sure how many madrasas actually exist.

Pakistan’s minister for religious affairs, Dr. Mahmood Ahmed Ghazi, puts the figure at 10,000, though he acknowledges the problem of definition and suspects it could be higher, with as many as one million to 1.7million students attending classes at least for short periods.

Pakistani’s. In 1954, Ayub Khan became defense minister in addition to commander-in-chief of the armed forces. In October 1958, the army took over government, eliminating an entire generation of politicians by disqualifying 3,500 on charges of corruption. Field Marshal Ayub Khan professed liberal ideas and an anti-clerical stance. Ayub opted to expand state control over religious institutions to cultivate a state version of modern Islam, to legitimize military power domestically, and as rallying cry against India. Since the regime was also aligned to the U.S. in the cold war, military rulers were motivated to create a modern Muslim identity for Pakistan to counter godless communism.

In its bid to contain and co-opt the clergy, the Ayub government first attempted to regulate auqaf property –i.e. non-transferrable religious endowments. Almost all madrasas were dependent on this income to meet expenses. An Auqaf Department was created to regulate shrines and madrasas and bring religious institutions under state control by integrating them in the formal sector. Responding to the challenge, by
1959 four wafaqs- or federations of madras as – were organised, along sectarian lines, to defend themselves against the state’s attempts to trespass on their autonomy. The crux of the problem comes down the type of education the madrasa imparts. Education that creates barriers to modern knowledge, stifling creativity and breeding bigotry, has become the madrasas’ defining feature.

“Madrasas save people from a life of sin, by advising them according to the Qur’an and Sunnah,” Homeless and displaced people are given sanctuary. Madrasas house thousands of poor people who otherwise lack access to formal education. Madrasas address many needs of their communities and serve an important humanitarian role. Mosques and madrasas are thus the focal points of individual and corporate philanthropy in Pakistan.

Bhutto was Pakistan’s first elected prime minister. His Pakistan People’s Party (PPP) had swept the polls in West Pakistan in the 1970 national elections, but did not win a single seat in East Pakistan where the AwamiLeague35 secured an absolute majority. The military’s refusal to honor the results led to civil war, conflict with India and Bangladesh’s secession. Bhutto took over a humiliated army and a truncated Pakistan in search of a new identity. Attempting to create national ethos on anti-Indian and pan-Islamic slogans, he highlighted Pakistan’s Islamic and supposed Middle Eastern identity, deploying a populist rhetoric mixing socialism, nationalism and populism. As a result, the Islamic parties, which had been routed in the 1970 elections, were able to assert themselves in the writing of the 1973 constitution, which declared Islam the state religion (Article 2) and mandated the Council of Islamic Ideology to propose measures to Islamize Pakistan. In its preamble, the constitution pledged that the state should “enable Muslims to order their lives in accordance with the Holy Qur’an and Sunnah”.

The Zia period was the turning point for the madras system. Many aspects of Islamic militancy were introduced to madrasas during General Zia-ul-Haq’s rule (1977 to 1988). Zia suspended the constitution and became the chief martial law administrator in 1977. He initially pledged to hold elections but reneged in 1978, promising Islamization and accountability of politicians instead. Having ousted a popular and elected prime minister, Zia faced considerable domestic opposition, but the military’s attempts to consolidate power were assisted by events in Central and West Asia with global repercussions.

“Intellectual activity and religious education have always been the strengths of the Deobandi tradition compared to the other schools of thought, which explains their high numbers”. The proliferation of madrasas continued in the 1990s.More seminaries and mosques opened producing thousands of graduates in religious studies.

“Nawaz Sharif was worse than Benazir”, said an official of the JUI, “because he was rattled by the advance of the Islamic parties and tried to subdue them”. While the religious right accuses Sharif of hounding madrasa personnel in the name of sectarianism.

On 19 June 2002, the Musharraf government proposed another ordinance and issued it for public debate. Its title – the Deeni Madaris (Voluntary Registration and Regulation) Ordinance 2002 – sums up its half-hearted approach, aimed both at satisfying the clergy and meeting international demands and its promises to the UN. The text makes evident that the ordinance’s prescriptions are not compulsory. Negotiations with the ulemaon this proposed ordinance have remained stalled for months. There are two points of contention: mandatory registration and official financial scrutiny. No madrasa is willing to open its books to public officials. Nor are they willing to comply with regulations and restrictions on their activities.

Fig.1
Fig. 1.—Literacy source by year of birth. Source: 1998 Population Census. Field of education is taken from the long form of the 1998 Population Census and is asked conditional on the interviewee being literate. Every bar shows the proportion of literate individuals in each birth cohort who reported that they received a “religious education.” The first birth cohort is individuals born between 1984 and 1988, who were therefore between the ages of 10 and 14 at the time of the survey. The last bar is for individual’s born between 1944 and 1948, which were between 56 and 60 at the time of the survey. The numbers only reflect people alive at the time of the 1998 cens.

Religious Education and its Affect on SocietyThe primary considerations in the choice and use of the ten types of religious experiences describe hereunder, and assumed to be a fairly comprehensive factorial analysis from a functional point of view, have been the following:
The following ten categories indicate the ways in which religious education affect society:
Sense of worth
Social sensitivity
Appreciation of the universe
Discrimination in values
Responsibility and accountability
Co-operative fellowship
Quest for truth and realization of values
Integration of experiences into working philosophy of life
Appreciation of historical continuity
Participation in group celebration
Sense of WorthMan is simply the one kind cognizant being, ready to co-work in a formative procedure, ready to co-work in a formative procedure, ready to work thankfully in a world request of complex connections; and he appears to give importance and worth to the entire plan. Naturalism does not acquaint hypotheses about a divinity with exercise valuation for man’s characteristic worth and potential outcomes of development yet presses forward to understand the totality of conceivable outcomes of a genuine world. This practical approach lifts out the numerous empowering confirmations
Of benefits and faces honestly the disheartening and disappointing realities of the upward climb. Religion has time and again put forward beliefs without considering how those goals could be accomplished for most of the general population. At the point when religion powers are perceived as pervading training, government, financial arranging, entertainment, and all types of social articulation, the genuine worth of man will have been recognized, and the lines of advance will have been illustrated.

Social SensitivityAn important correlative to solid feeling of worth is a longing to help other people understand their possibilities. It includes the capacity to play the part of others. It is the substance of Islam to love for Allah, the evidence of selflessness, rising above contrasts of race, class, nationality, belief, age, or manner. It implies the control of one’s own wants keeping in mind the end goal to give space for the satisfaction of the requirements and wants of others. It is a measure of an identity sufficiently huge to be religious. While it is difficult in our perplexing society to be simply or pragmatic in liberality, we can regard all others as closures as opposed to as intends to our childish headway. It is hard to be socially touchy in this present reality where bad form, eagerness, bias, detest, fear and other unsocial states of mind is and acts are met at each arrival. Cautious investigation of numerous particular circumstances is had to know how to love with astuteness, to serve others without decimating their sense of pride, and to have the capacity to see shortcomings but then to work thoughtfully regardless of them. It is more typical to lift up the dynamic the temperance’s of affection and kindliness than to give proof of their common sense.

Responsibility and Accountability
Religion certifies that nobody can be a law unto himself, that each man’s flexibility is limited by the following man resembles requirement for comparative opportunity. Opportunity is a condition for satisfaction of most elevated qualities, yet it suggests duty and responsibility. One must perceive one’s commitments to one’s family, neighborhood, school, government, grandiose request; to all people and gatherings with whom one is connected in the co-agent business of living. Religion includes all that is incorporated under such terms as “obligation”, “heart”, “energy about flexibility”, “tolerating one’s offer in social living.”If man had been made a robot, all duty regarding his working would have rested upon the Cosmic Mechanic’s, however since man has ability to learn by involvement and has knowledge to pick and to act, he should acknowledge duty regarding his own particular demonstrations and for those in which he has co-agent share.

Quest for Truth and Realization of ValuesReligion is a persevering journey, with developing knowledge for the fundamental implications and estimations of life, and a resulting maintained push to stretch out profound learning’s and to acknowledge human conceivable outcomes. It is expected regard for the complexities of life and for the essentially moderate procedure of accomplishing beliefs. It keeps up a basic state of mind toward every single unyielding rearrangements of truth and toward all endeavors to each noteworthy pick up by silly means. It is a dynamic confidence which opposes sorry and pessimist states of mind and finds a genuine happiness in doing hard things.

Integration of Experiences into Working Philosophy of LifeReligious experience individuals are trying to assemble the atomistic, clashing, differentiating and in part comprehended episode and occasions of progressing life, with the goal that they may have general working standard and balancing out ideas. One faces the issues of good and malice, equity and bad form, happiness and enduring, achievement and dissatisfaction, imperativeness and demise, and the other differentiating encounters so unevenly disseminated among individuals, and one asks what the working standards are which make life understandable and deserving of one’s earnest attempts. One looks for objectives, standards for lead, persevering qualities, and incorporating ideas by which to guide one’s course and to quantify one’s advance. Speculations may start in the early life form modifications of a tyke as he figures out how to separate between sorts of things which give fulfillment and those which don’t. As one develops more established, dialect encourages one to be objective with respect to encounters, to hold as a primary concern and to review fluctuated results, and to detail judgments as to relative qualities and most ideal methods for achieving wanted closures. One might be both basic and innovative in sorting out encounters and in working co-operatively with others for fundamental implications and qualities.

Appreciation of Historical ContinuityReligion is something in excess of a person’s impression of truth or feeling of obligation. It is a result of social association, the aftereffect of reflection upon one’s own understanding and upon what others can convey of theirs in issues of inestimable implications and widespread standards of lead. Every age should expand on the accomplishments of going before ones, utilizing the exercises of the past to spare redundancy of mistakes and tragedies.
Educational programs for a very much reviewed religious instruction program should draw from the luxuriously fluctuated assets of over a significant time span. In translating the a wide range of types of religion and in working out of logic equivalent to the issue of the present, individuals require a feeling of the improvement idea of religion and of its intricate character. The capacity to think religiously, to assess ideas and leads, and to plan noteworthy objectives, relies on an efficient assortment of thoughts and a sharp feeling of patterns which guarantee worth-while achievements. A sentiment of soundness and cheerfulness includes a feeling of recorded coherence.
A considerable lot of fears and dreams of individuals in issues of religion may be adjusted if there were a superior energy about low religious thoughts and convictions have emerged and have changed in times past.

Participation in Group CelebrationReligion has always had its times, places, and ceremonies for celebrating its highest values and for keeping its central beliefs and goals in the focus of attention. Worship in many forms has been a special way of gaining social-mindedness and emotional commitment to ideas and ideals. All kinds of celebrations have possibilities of religious, educational, and motivating value; for they serve to recall critical events, to examine loses and gains, to develop group loyalties, and to indicate desirable lines of advance.

Chapter 3:
RESEARCH METHODOLOGY
This chapter deals with the design, methods and producers of the study. This chapter gives comprehensive details about how the research study was conducted and what it was about.

Design of the Study
Broadly describing, the nature of the study was descriptive and analytical. It was a quantitative survey study that focused on investigating the general objectives and specific objectives.

General ObjectivesThe researcher took five dimensions of religiosity:
Ritual
Consequential
Ideological
Experimental
Specific ObjectivesDoctrines/Beliefs
Worships/Practices
Behavior /Manners
In doctrines the questions will be asked about the conscious feelings of affiliation with Allah, the presence of angles and its effect on the lives, the memorization of the queries of the Day of Judgment.

Population of the StudyThe population of the study was missionary schools situated in Faisalabad and Jhang.

Sample of the Study
The sample of the study was 90 students and 10 teachers from two schools in Faisalabad and Jhang-whereas 45 young boys and 45 young girls from each school. The teachers were randomly selected of different subjects including Islamic studies. The sampling frame is given below to illustrate further details of the sample.

Sr.# Aspects Population Sampling 1 Missionary Schools in Faisalabad and Jhang 10 2 2 Sacred Heart Convent High Schools 5 1 3 Islam Faith Schools 5 1 Strength from each Selected school
4 Sacred Heart Convent High School
Students:
Teachers: Total Strength
2000
70
Selecting
45
5 45+5= 50
5 Islam Faith School Students:
Teachers: Total Strength
45
5 45+5= 50
Grand Tatal= 100
Religiosity DimensionsIn fact the designed scale has some prominent features and dimensions, which are ideological intellectual, ritualistic, experiential and consequential dimension.

The experiential dimensionIt is concerned with any feelings or sensations related to the communication with the divine essence that; the individual has been saved or cured from a certain disease or a feeling of relationship with the sacred. The questions of questionnaire related experiential dimension are given as under:
Do you feel satisfaction after prayers?
Do you forgive others for committing mistake?
Do you forgive others for the sake of Allah S.B.T?
Do you attain satisfaction by taking revenge?
Do you like veil?
Do you like your brother being religious?
Do you like the religious persons?
The ritualistic dimensionIt includes religious practices such as worship, prayer, and participation in certain sacraments. The questions of questionnaire related ritualistic dimension are given as under:
Do you offer prayer five times a day regularly?
Do you offer prayer just namaz e juma?
Do you observe fasts of ramazan as an obligation?
Do you recite Holy Quran daily?
Do you pay Sadaqa on weekly basis?
Do you follow the “Sunnat” of Prophet Muhammad SAW in daily routine?
The ideological dimensionIt refers to the content and scope of beliefs to which members of a religious group are expected to adhere. The questions of questionnaire related to ideological dimension are given as under:
Do you feel proud to be a Muslim?
Do you believe that your religion is 100% accurate religion?
Do you love Allah more than all?
The intellectual dimensionIt includes the person’s knowledge about the beliefs of his religion and the groups’ religion as well as the sacred scriptures. The questions of questionnaire related intellectual dimension are given as under:
Do you recite Quran with required rules (Tajweed)?
Do you recite Holy Quran with translation?
Do you understand Holy Quran while reciting?
Do you know “Masnoonduas”?
Do you know about the “Sunnat” of Prophet Muhammad SAW?
The consequential dimensionIt includes how much religion, expressed in terms of: religious beliefs, practices, religious beliefs, practices, and experiences, affects the individual’s behavior in any context especially the non religious context.The questions of questionnaire related to consequential dimension are given as under:
Do you encourage others to offer prayers?
Do you visit Islamic websites via internet?
Do you like to upload your update status and pictures on face book?
Do you tell a lie?
Do you cheat others?
Do you remain calm in tense situations?
Do you lose your temper in tense situations?
Do you become aggressive when you dislike any situation?
Chapter 4:
DATA ANALYSIS AND INTERPRETATION
Data Analysis through Graphs Presentation of Sacred Heart Convent High School:
Do you feel proud to be a Muslim?
ALWAYS SELDOM NEVER
100% 0% 0%

This Pie Graph shows that 100% students of Muslim Students in Sacred Heart Convent High School believe that they feel proud to be a Muslim.

Do you believe that your religion is 100% accurate religion?
ALWAYS SELDOM NEVER
100% 0% 0%

This Pie Graph shows that 100% students of Muslim Students in Sacred Heart Convent High School believe that their religion Islam is accurate religion.

Do you love Allah more than all?
ALWAYS SELDOM NEVER
100% 0% 0%

This Pie Graph shows that 100% students of Muslim Students in Sacred Heart Convent High School believe that they love Allah more than all.

Do you think that Allah loves you? Yes/no
ALWAYS SELDOM NEVER
71% 20% 9%

This Pie Graph shows that 71% students of Muslims in Sacred Heart Convent High School have faith that Allah loves them in every regard.20% Muslims students in Sacred Heart Convent High School have faith that they feel sometimes to have love from Allah for themselves and 9% Muslims students of Sacred Heart Convent High School never feel that Allah loves them.

Do you think that your religion influences everything you do?
ALWAYS SELDOM NEVER
42% 51% 7%

This Pie Graph shows that 42% students of Muslims in Sacred Heart Convent High School believe that their religion always influences everything they do and 51% Muslims students in Sacred Heart Convent High School believe that their religion seldom influences everything they do and 7% Muslims students of Sacred Heart Convent High School believe that their religion never influences everything they do.

Do you believe that some angles hired for your protection?
ALWAYS SELDOM NEVER
80% 18% 2%

This Pie Graph shows that 80% students of Muslims in Sacred Heart Convent High School believe that some angles always hired for their protection and 18% Muslims students in Sacred Heart Convent High School believe that some angles seldom hired for their protection and 2% Muslims students of Sacred Heart Convent High School believe that some angles never hired for their protection.

Do you offer prayer five times a day regularly?
ALWAYS SELDOM NEVER
27% 73% 0%

This Pie Graph shows that 27% students of Muslims in Sacred Heart Convent High School always offer prayer five times a day regularly and 73% Muslims students seldom offer prayer five times a day regularly and 0% Muslims students never offer prayer five times a day regularly.

Do you offer prayer just namaz e juma?
Yes No
42% 58%

This Pie Graph shows that 42% Muslims Students in Sacred Heart Convent High School offer just namaz e juma prayer and 58% Muslims Students do not offer just Namaz e juma but also offer regular prayers.

Do you pray only when you are in trouble?
ALWAYS SELDOM NEVER
27% 31% 42%

This Pie Graph shows that 27% students of Muslims in Sacred Heart Convent High School pray always only when they are in trouble and 31% Muslims students pray seldom only when they are in trouble and 42% Muslims students never pray only when they are in trouble.

Do you feel satisfaction after prayers?
ALWAYS SELDOM NEVER
89% 0% 11%

This Pie Graph shows that 89% students of Muslims in Sacred Heart Convent High School always feel satisfaction after prayers and 0% Muslims students pray seldom feel satisfaction after prayers and 11% Muslims students never feel satisfaction after prayers.

Do you encourage others to offer prayers?
ALWAYS SELDOM NEVER
53% 36% 11%

This Pie Graph shows that 53% students of Muslims in Sacred Heart Convent High School always encourage others to offer prayers and 36% Muslims students seldom encourage others to offer prayers and 11% Muslims students never encourage others to offer prayers.

Do you observe fasts of Ramadan as an obligation?
ALWAYS SELDOM NEVER
82% 16% 2%

This Pie Graph shows that 82% students of Muslims in Sacred Heart Convent High School always observe fasts of Ramadan as an obligation and 16% Muslims students seldom observe fasts of Ramadan as an obligation and 2% Muslims students never observe fasts of Ramadan as an obligation.

Do you observe Nawafilfasts ?
ALWAYS SELDOM NEVER
7% 49% 44%

This Pie Graph shows that 7% students of Muslims in Sacred Heart Convent High School always observe Nawafil fasts and 49% Muslims students seldom observe nawafil fasts and 44% Muslims students never observe Nawafil fasts.

Do you recite Holy Quran daily?
ALWAYS SELDOM NEVER
29% 64% 7%

This Pie Graph shows that 29% students of Muslims in Sacred Heart Convent High School always recite Holy Quran daily and 64% Muslims students seldom recite Holy Quran daily and 7% Muslims students never recite Holy Quran daily.

Do you recite Quran with required rules (Tajweed)?
ALWAYS SELDOM NEVER
40% 36% 24%

This Pie Graph shows that 40% students of Muslims in Sacred Heart Convent High School always recite Holy Quran with required rules and 36% Muslims students seldom recite Holy Quran with required rules and 24% Muslims students never recite Holy Quran with required rules.

Do you recite Holy Quran with translation?
ALWAYS SELDOM NEVER
22% 56% 22%

This Pie Graph shows that 22% students of Muslims in Sacred Heart Convent High School always recite Holy Quran with translation and 56% Muslims students seldom recite Holy Quran with translation and 22% Muslims students never recite Holy Quran with translation.

Do you understand Holy Quran while reciting?
ALWAYS SELDOM NEVER
11% 45% 44%

This Pie Graph shows that 11% students of Muslims in Sacred Heart Convent High School always understand Holy Quran while reciting and 45% Muslims students seldom understand Holy Quran while reciting and 44% Muslims students never understand Holy Quran while reciting.

Have you ever joined any Islamic institute for understanding Quran?
Yes No
60% 40%

This Pie Graph shows that 60% Muslims Students in Sacred Heart Convent High School joined Islamic institute for understanding Quran and 40% Muslims Students did not join yet any Islamic institute for understanding Quran.

Do you have any plan for future to join any Islamic institute for understanding Quran?
Yes No
49% 51%

This Pie Graph shows that 49% Muslims Students have plan for future to join any Islamic institute for understanding Quran and 40% Muslims Students did not have any plan for future to join any Islamic institute for understanding Quran.

Do you like charity work?
ALWAYS SELDOM NEVER
58% 27% 16%

This Pie Graph shows that 58% students of Muslims in Sacred Heart Convent High School always like charity work and 27% Muslims students seldom like charity work and 16% Muslims students never like charity work.

Do you pay Sadaqa on weekly basis?
ALWAYS SELDOM NEVER
22% 56% 22%

This Pie Graph shows that 22% students of Muslims in Sacred Heart Convent High School always like charity work and 27% Muslims students seldom like charity work and 16% Muslims students do not like charity work.

Do you know ” Masnoonduas”?
Yes No
100% 0%

This Pie Graph shows that 100% Muslims Students Know about MasnoonDuas and 0% Muslims Students did not know about MasoonDuas .

Do you practice of these Duas daily?
ALWAYS SELDOM NEVER
22% 56% 22%

This Pie Graph shows that 22% students of Muslims in Sacred Heart Convent High School always practice MasnoonDuas on daily basis and 56% Muslims students seldom practice MasnoonDuas on daily basis and 22% Muslims students practice MasnoonDuas on daily basis.

Do you know about the “Sunnat” of Prophet Muhammad SAW?
Yes No
100% 0%

This Pie Graph shows that 100% Muslims Students Know about Sunnat of Prophet Muhammad SAW and 0% Muslims Students did not know about Sunnat of Prophet Muhammad SAW.

Do you follow the “Sunnat” of Prophet Muhammad SAW in daily routine?
ALWAYS SELDOM NEVER
18% 76% 7%

This Pie Graph shows that 18% students of Muslims in Sacred Heart Convent High School always follow the “Sunnat” of Prophet Muhammad SAW in daily routine and 75% Muslims students seldom follow the “Sunnat” of Prophet Muhammad SAW in daily routine and 7% Muslims students practice follow the “Sunnat” of Prophet Muhammad SAW in daily routine.

Do you practice “MasnoonDua” while you are going outside of your home?
ALWAYS SELDOM NEVER
42% 42% 16%

This Pie Graph shows that 42% students of Muslims in Sacred Heart Convent High School always practice “MasnoonDua” while they are going outside of their home and 42% Muslims students seldom practice “MasnoonDua” while they are going outside of their home and 16% Muslims students never practice “MasnoonDua” while they are going outside of their home.

Do you practice “MasnoonDua” while you are sleeping?
ALWAYS SELDOM NEVER
53% 31% 16%

This Pie Graph shows that 53% students of Muslims in Sacred Heart Convent High School always practice “MasnoonDua” while they are sleeping and 31% Muslims students seldom practice “MasnoonDua” while they are sleeping and 16% Muslims students never practice “MasnoonDua” while they are sleeping.

Do you like sharing things?
ALWAYS SELDOM NEVER
64% 36% 0%

This Pie Graph shows that 53% students of Muslims in Sacred Heart Convent High School always like sharing things and 31% Muslims students seldom like sharing things and 16% Muslims students never like sharing things.

Do you prefer yourself on others in every matter?
ALWAYS SELDOM NEVER
11% 45% 44%

This Pie Graph shows that 11% students of Muslims in Sacred Heart Convent High School always prefer themselves on others in every matter and 45% Muslims students seldom prefer themselves on others in every matter and 44% Muslims students never prefer themselves on others in every matter.

Do you forgive others for committing mistake?
ALWAYS SELDOM NEVER
58% 33% 9%

This Pie Graph shows that 53% students of Muslims in Sacred Heart Convent High School always like sharing things and 31% Muslims students seldom like sharing things and 16% Muslims students never like sharing things.

Data Analysis through Graphs Presentation of Islam Faith school:
Do you feel proud to be a Muslim?
ALWAYS SELDOM NEVER
100% 0% 0%

This Pie Graph shows that 100% students of Muslim Students of Islam Faith School believe that they feel proud to be a Muslim.

Do you believe that your religion is 100% accurate religion?
ALWAYS SELDOM NEVER
96% 4% 0%

This Pie Graph shows that 96% students of Islam Faith School always believe that their religion is accurate religion and 4% Muslims students of Islam Faith School seldom believe that their religion is accurate religion and 0%of Islam Faith School never believe that their religion is accurate religion.

Do you love Allah more than all?
ALWAYS SELDOM NEVER
100% 0% 0%

This Pie Graph shows that 100% students of Islam Faith School believe that they love Allah more than all.

Do you think that Allah loves you? Yes/no
ALWAYS SELDOM NEVER
84% 16% 0%

This Pie Graph shows that 84% students of Islam Faith School have faith that Allah loves them in every regard, 16% students of Islam Faith School have faith that they feel sometimes to have love from Allah for themselves and 0% students of Islam Faith School never feel that Allah loves them.

Do you think that your religion influences everything you do?
ALWAYS SELDOM NEVER
56% 35% 9%

This Pie Graph shows that 56% students of Islam Faith School believe that their religion always influences everything they do and 35% students of Islam Faith School believe that their religion seldom influences everything they do and 9%student’s of Islam Faith School believe that their religion never influences everything they do.

Do you believe that some angles hired for your protection?
ALWAYS SELDOM NEVER
64% 36% 0%

This Pie Graph shows that 64% students of Islam Faith School believe that some angles always hired for their protection and 36% students of Islam Faith School believe that some angles seldom hired for their protection and 0% Muslims students of Islam Faith School believe that some angles never hired for their protection.

Do you offer prayer five times a day regularly?
ALWAYS SELDOM NEVER
22% 70% 8%

This Pie Graph shows that 22% students of Islam Faith School always offer prayer five times a day regularly and 70% students seldom offer prayer five times a day regularly and 8% students never offer prayer five times a day regularly.

Do you offer prayer just namaz e juma?
Yes No
20% 80%

This Pie Graph shows that 20% Students of Islam Faith School offer just namaz e juma prayer and 80% Students do not offer just Namaz e juma but also offer regular prayers.

Do you pray only when you are in trouble?
ALWAYS SELDOM NEVER
14% 43% 43%

This Pie Graph shows that 14% students of Islam Faith School pray always only when they are in trouble and 43% Muslims students pray seldom only when they are in trouble and 43% Muslims students never pray only when they are in trouble.

Do you feel satisfaction after prayers?
ALWAYS SELDOM NEVER
87% 0% 13%

This Pie Graph shows that 87% students of Islam Faith School always feel satisfaction after prayers and 0% Muslims students pray seldom feel satisfaction after prayers and 13% Muslims students never feel satisfaction after prayers.

Do you encourage others to offer prayers?
ALWAYS SELDOM NEVER
29% 55% 16%

This Pie Graph shows that 29% students of Islam Faith School always encourage others to offer prayers and 55% Muslims students seldom encourage others to offer prayers and 16% Muslims students never encourage others to offer prayers.

Do you observe fasts of Ramadan as an obligation?
ALWAYS SELDOM NEVER
78% 11% 11%

This Pie Graph shows that 78% students of Islam Faith School always observe fasts of Ramadan as an obligation and 11% Muslims students seldom observe fasts of Ramadan as an obligation and 11% Muslims students never observe fasts of Ramadan as an obligation.

Do you observe Nawafil fasts?
ALWAYS SELDOM NEVER
14% 50% 36%

This Pie Graph shows that 14% students of Islam Faith School always observe Nawafil fasts and 50% Muslims students seldom observe nawafil fasts and 36% Muslims students never observe Nawafil fasts.

Do you recite Holy Quran daily?
ALWAYS SELDOM NEVER
40% 58% 2%

This Pie Graph shows that 40% students of Islam Faith School always recite Holy Quran daily and 58% Muslims students seldom recite Holy Quran daily and 2% Muslims students never recite Holy Quran daily.

Do you recite Quran with required rules (Tajweed)?
ALWAYS SELDOM NEVER
62% 31% 7%

Chapter 5:
SUMMARY, FINDINGS, CONCLUSION AND RECOMMENDATIONS
Summary
According to statistical findings the ideological perspective of the addressed community of Sacred Heart Convent High School is much more resembled in the direct concept of love with divine and the accuracy of their religion Islam. The difference presence in the idea that 71% community of Sacred Heart Convent High School do not think that Allah loves them and 84% community think that Allah loves them.
The other ideas about the likeness of charity work 58% community related Sacred Heart Convent High School and 51% community related Islam Faith School.
The community related Islam Faith School is more careful about the word “religion” and the religious people so that 71% people are agreed to marry with religious ones. But the less percentage 51% of community related Sacred Heart Convent High School. The very important query about the ideology of Islam is the aim of life of every individual. And in this regard 100 % community related Islam Faith School is very confidant and clear that they have their aim to worship Allah.
Findings
Ideological DimensionSacred Heart Convent High School and Islam Faith School
Always Seldom Never
Questions Missionary School Islam Faith School Missionary School IslamFaith School Missionary School Islam Faith School
Do you feel proud to be a Muslim? 100% 100% 0% 0% 0 % 0%
Do you believe that your religion is 100% accurate religion? 100% 96% 0% 4% 0 % 0%
Do you love Allah? 100% 100% 0% 0% 0 % 0%
Do you think that Allah loves you? 71 % 84% 20% 16% 9 % 0%
Do you like charity work? 58 % 51% 27% 45% 16% 4%
Do you like to marry the religious male/female? 51% 71% 38 % 22% 11% 7%
Do you have aim of your life to worship Allah? 98 % 100% 2 % 0% 0% 0%
Experiential DimensionAlways Seldom Never
Questions Missionary School Islam Faith School Missionary School Islam Faith School Missionary School Islam Faith School
Do you think that your religion influences everything you do? 42% 56% 51% 35% 7% 9%
Do you believe that some angles hired for your protection? 80% 64% 18% 36% 2% 0%
Do you feel satisfaction after prayers? 89% 87% 0% 0% 11% 13%
Do you like sharing things? 64 % 60% 36% 36% 0% 4%
Do you prefer yourself on others in every matter? 11% 18% 45% 62% 44% 20%
Do you forgive others for committing mistake? 58 % 47% 33% 41% 9% 12%
Do you forgive others for the sake of Allah S.B.T? 58 % 71% 33% 20% 9% 9%
Do you attain satisfaction by taking revenge? 2 % 29% 47% 36% 51% 35%
Do you like veil? 49% 47% 0% 0% 51% 53%
Do you like the girls wearing hajab? 56% 82% 0% 0% 44% 12%
Do you like your brother being religious? 84% 64% 13% 20% 3% 12%
Ritualistic DimensionAlways Seldom Never
Questions Missionary School Islam Faith School Missionary School Islam Faith School Missionary School Islam Faith School
Do you offer prayer five times a day regularly? 27% 22% 73% 70% 0% 8%
Do you offer prayer just namaz e juma? 42% 20% 0% 0% 58% 80%
Do you pray only when you are in trouble? 27% 14% 31% 43% 42% 43%
Do you observe fasts of ramazan as an obligation? 82% 78% 16% 11% 2% 11%
Do you observe nawafilfasts ? 7% 14% 49% 50% 44% 36%
Do you recite Holy Quran daily? 29% 40% 64% 58% 7% 2%
Do you pay Sadaqa on weekly basis? 22% 16% 56% 51% 22% 33%
Do you follow the “Sunnat” of Prophet Muhammad SAW in daily routine? 18% 18% 76% 71% 7% 11%
Do you practice “MasnoonDua” while you are going outside of your home? 42% 16% 42% 57% 16% 27%
Consequential DimensionAlways Seldom Never Questions Missionary School Islam Faith School Missionary School Islam Faith School Missionary School Islam Faith School
Do you encourage others to offer prayers? 53% 29% 36% 55% 11% 16%
Have you ever joined any Islamic institute for understanding Quran? 60% 68% 0% 0% 40% 32%
Do you have any plan for future to join any Islamic institute for understanding Quran? 49% 62% 0% 0% 51% 38%
Do you practice of MasnoonDuas daily? 22% 11% 56% 65% 22% 24%
Do you like to watch movies? 47% 73% 44% 18% 9% 9%
Do you fond of listen songs? 47% 31% 44% 56% 9% 13%
Do you visit Islamic websites via internet? 24% 16% 64% 40% 11% 44%
Do you like to upload your update status and pictures on face book? 25% 16% 15% 60% 60% 24%
Do you tell a lie? 2% 9% 94% 80% 4% 11%
Do you cheat others? 0% 9% 40% 58% 60% 33%
Do you remain calm in tense situations? 9% 24% 64% 52% 27% 24%
Do you become aggressive when you dislike any situation? 22% 20% 67% 60% 11% 20%
Intellectual DimensionAlways Seldom Never
Questions Missionary School Islam Faith School Missionary School Islam Faith School Missionary School Islam Faith School
Do you recite Quran with required rules (Tajweed)? 40% 62% 36% 31% 24% 7%
Do you recite Holy Quran with translation? 22% 13% 56% 51% 22% 3%
Do you understand Holy Quran while reciting? 11% 16% 45% 56% 44% 28%
Do you know ” Masnoonduas”? 100% 73% 0% 0% 0% 27%
Do you know about the “Sunnat” of Prophet Muhammad SAW? 100% 100% 0% 0% 0% 0%
Conclusion
The system of Islam Faith School enhances students’ awareness of religions and beliefs, teachings, practices and forms of expression, as well as of the influence of religion on individuals, families, communities and cultures.

The system of Islam Faith School encourages students to develop their sense of identity and belonging. It enables them to flourish individually within their communities and as citizens in a pluralistic society and global community.

The system of Islam Faith School has an important role in preparing students for adult life, employment and life-long learning.

The system of Islam Faith School do not encourage challenging questions about the ultimate meaning and purpose of life, beliefs about God, the self, the nature of reality, issues of right and wrong and what it means to be human.

The Islam Faith school system provoke students to learn from different religions, beliefs, values and traditions, while exploring their own beliefs and questions of meaning.

The Parents of the system of Islam faith school are least concern about the religious affairs in home-considering specifically the school for that very responsibility.

We may say that implanting beliefs non-rationally can be one reason for thinking that a teacher who practices such methods may be indoctrinating their students, but it is neither a necessary nor a sufficient condition for asserting that indoctrination is going on without further discussion. This is observed that, the criterion of rationality is not, therefore by itself, a characterization of “indoctrination” that carries conviction.
The time is very important factor to achieve objectives and the System of Islam Faith School have least attainment of their objectives because of that very factor.

The community of other system has knowledge about the religion- Christianity-in their own exposure and sense ability and they do compare it with Islam; but the community of Islam Faith School does not have such sort of comparison.

The community of Islam Faith School has not sound affiliation with the rituals and ceremonies of Christianity, as they do not have these rituals and ceremonies in their observation.
The community of Islam Faith School has idealization of personalities in their teachers, so the “Terbiah” according to the true spirit of Islam is very essential element to increase religiosity.

The System of Islam Faith School have not tendency to learn about Islamic teachings as a curiosity, but they take it for granted.

The system of Islam Faith School have not those learning strategies which incline them the creativity, critical analysis, of religious phenomenon, but
It is not only the task of schools to build up morally, spiritually growth of a child but Parents-teachers mutual cooperation are the effective sources to make a student religious world view.

RecommendationsReligious education must have faith in a developing process, make use of human experiences- past and present-and with the creative interaction of free minds move forward to the solution of current issues.

Religious education should co-ordinate the latent spiritual forces of society, giving intelligent leadership and working in close co-operation with social, economic and political movements on a world-wide scale.

Religious education must present comprehensive program for transforming personal-social life by the united efforts of spirituality sensitized parents, teachers and leaders of every realm of life.

Religiosity scale can be enhance if religious education just not look backward for its message, methods or incentives but also find them in the growing present.

Religious education must cease to be the tool of conservatism, indoctrinating immature minds with outgrown ideas and futile customs.

Religious education must stimulate the creative thought, reconstructing the thoughts about doctrines, redefining spiritual objectives and reorganizing religious programs.
To promote religiosity, religious education should identify the persuasive growth qualities of religion and find way of making it effective in a world scale in the varied and complex relationships of modern life.

Teachers of Islamic Studies must be trained by the system in the true essence of Islamic teachings.

System should take responsibility to give “TERBIAH” to the others academic and non academic staff.

Curriculum of Islamic studies should be designed by using Modern techniques and active learning methods; which upgrade the applications of Islamic Knowledge.
The teacher of religious education must acquaint himself with what others have said on the subject.

Classroom practices are very fruitful I religious studies. Whatever theoretical interests we may have or discover in considering the problem of indoctrination, at the end of the day it is our classroom practice that must benefit. There is a danger to be recognized if we think it is a simple matter to ask questions arising from the immediate classroom situation.

The teacher of religious education must take step to probe, to question more closely, arguments and conclusions that at first sight seem convincing.

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