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Evaluation of the competencies of early childhood education curriculum 2007

Thesis Info

Author

Kalsoom Tahira

Department

Social Sciences

Program

MEd

Institute

International Islamic University

Institute Type

Public

City

Islamabad

Province

Islamabad

Country

Pakistan

Thesis Completing Year

2012

Thesis Completion Status

Completed

Subject

Education

Language

English

Other

[MED 370 KAE]

Added

2021-02-17 19:49:13

Modified

2023-01-06 19:20:37

ARI ID

1676724285695

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کاغان وادی دا اتہاس

کاغان وادی دا اتہاس

                ہزارہ دا اتہاس بہوں پرانا اے ۔ایتھوں دے وسوں دا اسمبھندھ پتھر دو رنال جا رلدا اے ۔ ایس دا پرانا ناں ’’عروسہ ‘‘اے جس توں اکھر’’ اورش ‘‘بنیا اے ۔ہندوستانی تاریخ مہا بھارت 301ء قبل مسیح وچ ایس داناں ’اراگا ‘‘''URAGA''ؒلکھیا ہویا اے ۔جس دے ارتھ جھیل دے ہن (۱)321ء ق م وچ ایس دا الحاق ٹیکسلا نال ہویا تے 326ق م وچ سکند ر اعظم نے ایس علاقے تے حملہ کیتا تے فتح کر کے ایس نوں پونچھ دے راجا ابھیسار دے حوالے کر دتا تے(2) ایس علاقے نوں ’’ابھسیار‘‘آکھیا جاون لگ پیا ۔329(3)ق م وچ ایس علاقے تے موریہ خاندان دا قبضہ ہو یا تے چندر گپت موریہ دے راج وچ ’’سنئہ گپتا ‘‘دا آغاز ہو یا ۔چند گپت دے مگروں ہند وسر راجہ بنیا تے بندو سر دی موت پچھوں اشوک اعظم راج گدی اتے بیٹھیا ۔اوس سمے ٹیکسلا ایس علاقے دی راج دھانی سی ۔اشوک اعظم نے اپنے حکم پتھراں اتے لکھوائے جو اج وی مانسہرہ دے بٹ پل تے بریٹری علاقے وچ ویکھے جا سکدے نیں ۔ہندو بریٹری پہاڑی اتے شیوا دی پوجا لئی جاندے سن (4)اشوک دے مگروں سیتھین نے ایس علاقے اتے راج کیتا تے ایہناں توں پچھوں ساکا خاندان دی حکومت قائم ہوئی ۔

                484ء وچ راجہ رسالو نے ہزارہ اتے قبضہ کیتا ۔راجہ رسالو راجہ سالباسن دا پتر سی تے ساکا خاندان نال تعلق رکھدا سی (5)اوہ شکار کرن ہزارہ آندا رہندا سی ۔ایہہ اوس ویلے ٹیکسلا راج دا حصہ سی ۔سری کپ نے اک وار راجہ رسالو دے بہوں سارے بندیاں نوں بندی بنا لیا ۔اوہ راجہ رسالونوں وی بندی بنا نا چاہندا سی ۔راجہ رسالو تے راجہ سری کپ وچ شطرنج دا مقابلہ ہو یا ۔جس وچ سر ی کپ...

Critical Study of Moral Teachings of Islam and Buddhism for Promotion of Global Peace

All ancient and contemporary religions of the world like Buddhism, Zoroastrianism, Judaism, Christianity, Jainism and Islam emphasizes and attempts to uphold the highest moral and ethical values in human society in order to produce discipline and good will. Some of the religions strictly command for proper observance and submission to the laws and cannons", whereas the other religions do not stipulate strict allegiance to its principals, yet they nourish and treat human emotions and direct them for the general good of the society. On the whole, all religions aim at moral and ethical uplift of human beings, to install positivity in them and imbues the spirit of sacrifice, equality, affection, brotherhood and justice in mankind. Thus, these all facts testify that all religions, with some differences of pattern, propagate the message of love, Peace, equality, brotherhood, justice, Harmony and equity in the material age and greed-ridden epoch where individual profits and benefit overwhelm collective cause and general welfare of mankind. What we have done here in this paper is not to establish that one religion is better than the other but to demonstrate that almost all world religions stand for love, peace and harmony. There is no doubt, that all religions preach and advocate positive harmony among human beings but the message of Holy Prophet (SAW) is the only example who gave practical aspect of these theories. However, this paper elaborates this reality by a detailed comparison of Islam and Buddhism.

An Analytical Study of Wahbah Al-Zuhaylis Thought in Contemporary Islamic Jurisprudence

This dissertation aims at exploring the process of transmissionlearning and its impacts on the development of the ʻUlemā- the insightful scholastic class of Islam- with a special focus on the verbalization of Islamic orders. The bottom rock of this study is the academic of the twentieth century, Wahbah Muṣṭafā Zuḥaylī (1932-2015) who has extensively and substantially enriched the Islamic laws and legal jurisprudence through many of his speeches and books which deal broadly with various ramifications of Islamic cultures. His teachings are relevant to the whole Muslim world in general and to the Middle East in particular. He argues that religious compulsion to follow the Sunnī diktats is not compulsory for the faithful. He further maintains that the followers of Sunnī Islam are free to follow any of the four validated Sunni edicts, and even this is not compulsory as long as one follows a competent Islamic jurist. Heeven goesto the extent of permitting the people to follow the rules of other laws as long as they are not against the fundamental instructions of Islam. Zuḥaylī is of the opinion that relationships between Muslims and non-Muslims should be based on mutual respect, brotherhood,and universal understanding. He considers war only as a weapon of last resort. The first chapter of the dissertation is a prologue to al-Zuḥaylī. It embodies the social and scholarly ether of his time. The second chapterevaluates the diverse course of history through which the Islamic Law developed from the time of Holy Prophet صلى الله عليه وسلمdown to the current time. Third chapterscrutinizes the methodology of al-Zuḥaylī. The main focus of this chapter remains on how he has adopted the reason-based and otherworldly techniques to deal with the information inside the Islamic family law. Fourth chapterexplores al-Zuḥaylī‘s contribution on the laws of Islamic Business and Monetary Exchanges in the light of contemporary rules on business and monetary administration. Fifth and Sixth chapters discuss the chosen contemporary issues to comprehend Zuḥaylī‘s abilities to find solutions for the current issues. The conclusion of the dissertation encompasses the brief analysis of the over-all impacts of the writer on Islamic Law.