The suggestion for introduction of English...

The suggestion for introduction of English, Urdu, mathematics, sports, and social sciences points towards this objective.[^137] The proposed curricular changes were justified for different reasons. Learning of English was considered essential for handling modern life and for the mission of Islam. The introduction of mathematics was justified for understanding all modern sciences.

The recommendation of Urdu as medium of instruction at secondary level was justified on the basis that ordinary people can understand it easily. The elimination of logic and medieval philosophy was explained by its non-essential character for religious education.[^138] In order to supervise the working of din-i-madaris a directorate of religious education was proposed to be established within the Auquaf Department.

It was to monitor and evaluate the standard of work of teachers and students.[^139] Special six months re-orientation courses were to be arranged for the teachers of din-i-madaris in order to equip them for learning new subjects. The report of 1962 explains that it refers to religious learning ( deeni uloom ) and non-religious learning ( dunyavi uloom) only as a convenient expression and not to convey the impression that they are opposite to each other.

Yet repeated reference to “basic Islamic studies” as strictly religious subjects and the need to expunge un- necessary non-religious subjects from the existing syllabus contradict the earlier explanation.[^140] The report did not propose to abolish the dichotomy between religious and non-religious rather reinforced it.

The reforms meant only the replacement of non-essential, non-religious disciplines by essential non-religious ones.[^141] The terms non-essential, non-religious, however, remained disputed between the modernists and traditional ulema ..

For the modernists only the undisputed sources were the religious in the true sense, but for the ulema not just those sources but a broad spectrum of texts, techniques and sciences that collectively in their evolution cumulatively comprise the heritage with references to which they define themselves were considered essential for religious education.[^142] The report of 1962 begins by characterizing Islam as an all encompassing religion which it takes to mean that religious education ought to cover all aspects of human life.