ﷺ
سیرِِ افلاک کو جائیں گے خلا ڈھونڈیں گے
اپنی پرواز سے کچھ لوگ خدا ڈھونڈیں گے
کچھ نہیں پائیں گے یہ شہرِ صبا کے باسی
رب کو سورج کی شعائوں میں بڑا ڈھونڈیں گے
پتھروں کو کبھی پوجیں گے تو آتش کو کبھی
بے وفائوں سے وفائوں کا صلہ ڈھونڈیں گے
روشنی پھیل چکی نورِ حرا کی ؛ پھر بھی
آتشِ وادیِ سینا میں ضیاء ڈھونڈیں گے
گردشِ وقت سے اوراق ہیں بکھرے بکھرے
ایسے تحریف شدہ نسخوں میں کیا ڈھونڈیں گے
شہرِ خاموش میں جا کر یہ صدائیں دیں گے
ماہیِ آب کو صحرائوں میں جا ڈھونڈیں گے
نکہتِ بادِ بہاری سے چھڑا کر دامن
بادِ صر صر میں یہ خوشبو کی فضا ڈھونڈیں گے
قافلہ راہ میں اخلاص کا لُٹ جائے گا
راہزن لوٹ ہی لیں گے جو بھلا ڈھونڈیں گے
راہبر راہ میں رہ جائیں گے ہر راہی کے
راہ جب آپؐ کی راہوں سے جدا ڈھونڈیں گے
نورِ عرفانؔ خدا اُن کا مقدّر ہے جو لوگ
’’آپؐ کی سیرتِ اطہر سے ضیاء ڈھونڈیں گے‘‘
Islamic education today cannot be separated from Islamic education in Islamic classical era. The Prophet Muhammad has served as a central figure of Islamic education from Islamic classical era to modern Era. The implementation of Islamic education in the time of the Prophet Muhammad can be categorized into Meccan period and Medina Period. In Meccan period, the prophet put emphasis on tawhid, who used to adhare to politism, to adhare to monotism, that is to believe in Allah the only God. The strategy of education employed by the prophet was secret in nature. Initially, he conducated Islamic education amongst the members of his family and his companions then to more extended cummunity. In Mecca, the Prophet made the house of al-Arqam ibn Abi Al-Arqam, as the centre of Islamic education. In Medinan period, the prophet conducted more complex Islamic education than that he did in Mecca. Islamic education conducted to covered (a) Islamic brotherhood; (b) social walfare education; and (c) nation defence education. In this period, it was mosque that served as the centre of Islamic education.
Anjuman-i-islahul Afaghina was an educational, social, intellectual and political awakening movement often strived for the reformation of the Pakhtun society before partition. The educational services offered by the Anjuman contributed in quantity and quality to the disadvantaged Pakhtuns of the North West Frontier province, now Khyber Pakhtunkhwa. The literacy ratio of the province enhanced by 0.9 % between 1921 and 1931 after the establishment of the Anjuman-i- Islahul Afaghina in 1921, which was phenomenal at that time. The previous decade showed a decline in the literacy rate. Apart from its quantified goal, that it achieved, qualitative enrichment visualized in the form of creative learning. After the merge of the Anjuman in Khudai Khidmatgar movement in 1931 at its annual meeting, a new era of educational paradigm started in shape of education through non- formal mode. The Khudai Khidmatgar movement, innovative in approach, attained formidable success in educating the masses. Its awakening effort resulted in two consecutive wins for it in the general election of the province in 1937 and 1946. However, the regime foe, as usual, to its birth, de seated them twice. They, preliminary, were given ministries and not the government. The movement hosted a new theory of leadership attainable through training. Similar is the case with administration, management and supervision of an educational entity, to which ‘leadership training’ can add an organizational excellence. No doubt, the foe of the movement, the locals, and regimes across the Durand line, made extra ordinary barriers to it. However, the history upon the Pakhtuns, will preserve it, for the rest of the time. Its intellectual worth is sublime. The prose, poetry and other dictions of the Pashtu literature developed incredibly during the movement. The Pashtu drama, jingoistic poetry, poetic competitions, stage dramas, Azad Poems, trip writings and poetic associations, all have genetic roots in the movement. The Anjuman established more than 104 Azad schools in the entire province with some of them in tribal territories too. The number of students instructed from the schools was more than 9200, who was educated by more than 546 teachers. Half of the schools were forced to shut down, as a result of massive brutal treatment of the regime after the 1930 massacre of the Qissa Khwani Peshawar. The efforts, however, we’re not able to exhibit some of the schools in black and white, to the heritage of the history.