Track: Islamiyat (Islamic Studies) — PCTB Punjab vs STBB Sindh vs KPTBB KP

Comparative textual analysis of Islamiyat textbooks, classes 6–9, from Pakistan’s three provincial boards in this corpus.

Evidence rules applied throughout. Verbatim quotation is used only from the Sindh English-medium files, which are quotation-grade. Punjab and KP files are Urdu-medium tesseract-urd OCR and are treated as theme-grade only: claims from them are made at the level of unit/chapter headings, table-of-contents entries, recognisable proper names, and repeated numbering patterns. Nothing from those files is quoted as the book’s wording. Every claim is cited as file :: PAGE n, where PAGE n is the ===== PAGE N ===== marker in the extracted text (i.e. the PDF page index, not the printed book page).

1. Corpus and OCR grade

Punjab publishes Islamiyat in Urdu medium only in this corpus; no English-medium Punjab Islamiyat volume exists to cross-check the Urdu OCR against. Sindh publishes a single approved Islamiyat title per class, stamped “As the Only Islamiyat Book for Educational Institutions of Sindh Province” (stbbislamiyat-6-en :: PAGE 1; same formula at class-7 :: PAGE 1, class-8 :: PAGE 1, class-9 :: PAGE 2).

Curriculum vintage matters and differs across the three boards. Punjab class 6 and class 8 title pages carry a 2022 national-curriculum stamp (pctbislamiyat-6-ur :: PAGE 2; pctbislamiyat-8-ur :: PAGE 3). KP class 8 likewise carries a 2022 stamp (kptbbislamiyat-8-ur :: PAGE 1), while KP class 6 carries a 2006 curriculum reference (kptbbislamiyat-6-ur :: PAGE 3). Sindh volumes are approved under a 2014 Sindh notification with imprint dates 2015–2016 for classes 6–8 and 2021 for the IX–X volume (stbb-sindh/class-6 :: PAGE 3, class-7 :: PAGE 3, class-8 :: PAGE 3, class-9 :: PAGE 2). This vintage split is the single best explanation for the divergences described in §5–§6.

2. Per-book structure profiles

2.1 Sindh (STBB) — classes 6, 7, 8

All three lower-secondary Sindh volumes use an identical five-chapter architecture, printed as an “INDEX” at PDF page 4:

1. The Holy Quran — (A) recitation of a fixed block of paras, (B) memorisation of three named short surahs, (C) memorisation-and-translation of selected du’a verses
2. Beliefs and Worships — (A) Beliefs, (B) Worships
3. The Blessed Seerah / Seerat-e-Tayyiba
4. Morals and Manners
5. Pearls of Guidance / Famous Personalities of Islam — always exactly four profiles

Class 6 (stbbislamiyat-6-en :: PAGE 4–5): Quran = paras 7–12 (:: PAGE 7), hifz = Surat Al-Inshirah, Al-Teen, Al-Qadr (:: PAGE 8); Beliefs = Tawheed (:: PAGE 12); Worships = Azaan (:: PAGE 16), Prayer (:: PAGE 20), Funeral Prayer (:: PAGE 24), Hajj (:: PAGE 27); Seerah = Treaty of Hudaibiyah (:: PAGE 32), Letters to the world rulers (:: PAGE 37), Battle of Khyber (:: PAGE 42); Morals = Cleanliness and Purification (:: PAGE 48), Truthfulness (:: PAGE 51), Trustworthiness (:: PAGE 55), Benevolence (:: PAGE 59), Spirit of self-sacrifice for the country and the nation (:: PAGE 63), then Human Rights split into rights of parents (:: PAGE 68), children (:: PAGE 71), teachers (:: PAGE 74), neighbours (:: PAGE 77); Personalities = Hazrat Khadijah, Hazrat Ali, Hazrat Data Ganj Bakhsh, Tariq bin Ziyad (:: PAGE 81, 85, 91, 95).

Class 7 (stbbislamiyat-7-en :: PAGE 4–5): Quran = paras 13–20 (:: PAGE 7), hifz = Surah Al-Duha, Al-Zilzal, Al-Qariah (:: PAGE 8); Beliefs = Prophethood and its requisites (:: PAGE 12–13); Worships = concept of worship (:: PAGE 16), Dua (:: PAGE 20), Zakat (:: PAGE 24); Seerah = Conquest of Makkah (:: PAGE 29), Battle of Hunain (:: PAGE 34), Tabuk Expedition (:: PAGE 38), Sermon of the Farewell Pilgrimage (:: PAGE 42), Demise of the Holy Prophet (:: PAGE 47); Morals = Generosity vs. miserliness (:: PAGE 53), Moderation (:: PAGE 57), Equality (:: PAGE 61), Dignity of Labour (:: PAGE 66), Environmental Pollution and Teachings of Islam (:: PAGE 69), Human Rights of relatives/guests/patients (:: PAGE 73); Personalities = Hazrat Ayesha Siddiqa, Farid-ud-Deen Ganj Shakar, Salahuddin Ayubi, Allama Ibn Khaldun (:: PAGE 78, 83, 87, 91).

Class 8 (islamiyat-8-en): the volume is bound out of sequence in this scan — Chapters 3, 4, 5 appear first (PDF pages 6, 37, 66) and Chapters 1 and 2 appear after them (PDF pages 87, 92). Quran = paras 21–30 (:: PAGE 88), hifz = Surah Al-Aadiyat, Al-Takasur, Al-Humazah (:: PAGE 89). Beliefs = Belief in the Hereafter and its role in personality development (:: PAGE 93); Worships = Fasting (:: PAGE 97), Hajj and its globalization (:: PAGE 101). Seerah is thematic rather than chronological at this grade — seven character-trait lessons: Great moral character (:: PAGE 7), Patience and Forbearance (:: PAGE 12), Sincerity and Piety (:: PAGE 17), Justice and Benevolence (:: PAGE 21), Good Social Life (:: PAGE 25), Style of Speech (:: PAGE 29), Domestic Life (:: PAGE 33). Morals = Commanding good/forbidding evil (:: PAGE 38), Lawful (Halal) Earning (:: PAGE 43), Honesty in Business (:: PAGE 47), Discipline and Respect for Laws (:: PAGE 51), National Unity (:: PAGE 55), Human Rights of orphan/widow/disabled/traveller (:: PAGE 60). Personalities = Hazrat Fatima Al-Zahra, Muhammad bin Qasim, Boo Ali Ibn Sina (Avicenna), Shah Waliullah Muhaddis Dehlavi (:: PAGE 67, 73, 79, 83).

2.2 Sindh (STBB) — combined class IX–X volume

islamiyat-9-10-en is a single “Islamiyat (Compulsory) For Class IX-X” volume (:: PAGE 1), i.e. Sindh does not publish separate class 9 and class 10 Islamiyat books. Its architecture changes to four chapters (:: PAGE 3–4):

1. The Holy Quran — introduction and significance (:: PAGE 5) then four blocks of translated-and-explained verse selections (:: PAGE 12, 19, 25, 32)
2. The Blessed Hadith — introduction to Hadith and Sunnah (:: PAGE 40) then five blocks of selected ahadith with translation and explanation (:: PAGE 46, 51, 55, 59, 64)
3. Thematic Study — the largest chapter, subdivided:
   • (A) Beliefs: Tawheed and the attributes of Allah (:: PAGE 69), Prophethood and finality of Prophethood (:: PAGE 75)
   • (B) Worships: importance and significance of worship (:: PAGE 83), Jihad (:: PAGE 86)
   • (C) Seerah Tayyiba: commencement of Prophethood (:: PAGE 94), Invitation and Preaching (:: PAGE 99), Migration to Medina and Ghazwat (:: PAGE 105), Qualities and Characteristics of the Holy Prophet (:: PAGE 114), Qualities of the Purified Family — the wives and the Ahl al-Bayt (:: PAGE 120–129), Greatness of Companions and the Ten Blessed (:: PAGE 130)
   • (D) Morals and Manners: Importance and Excellence of Knowledge (:: PAGE 137), Significance of Family in Islam (:: PAGE 140), Dignity of Humanity (:: PAGE 145), Collective Justice (:: PAGE 148), Modesty (:: PAGE 152)
4. Pearls of Guidance and Personalities of Islam — Hazrat Imam Hussain (:: PAGE 157), Hazrat Abu Ubaidah bin Jarrah (:: PAGE 164), Jabir bin Hayyan (:: PAGE 169), Hazrat Muhammad Rashid Raudhe Dhahni (:: PAGE 172)

2.3 Punjab (PCTB) — classes 6, 7, 8, 9

Punjab uses a seven-bab (chapter) architecture, stable across all four grades. From the Punjab class 6 index (pctbislamiyat-6-ur :: PAGE 4–5) and the running heads at :: PAGE 112–113, the seven units are, in order:

1. باب اول — Quran Majeed and Hadith Nabawi (recitation, hifz, tarjuma, hadith)
2. باب دوم — Imaniyat (beliefs) and Ibadat (worship)
3. باب سوم — Seerat-e-Tayyiba
4. باب چہارم — Akhlaq wa Adaab (ethics and manners)
5. باب پنجم — Husn-e-Mu’amalat wa Mu’asharat (good dealings and social conduct)
6. باب ششم — Hidayat ke Sarchashme aur Mashahir-e-Islam (sources of guidance and personalities of Islam)
7. باب ہفتم — Islami Ta’limat aur Asr-e-Hazir ke Taqaze (Islamic teachings and the demands of the present age)

Unit 5 (dealings/social conduct) and unit 7 (present-day demands) have no counterpart in the Sindh or KP architectures and are Punjab’s structural signature. Confirmed at class 7 (pctbislamiyat-7-ur :: PAGE 4–5), class 8 (pctbislamiyat-8-ur :: PAGE 4) and class 9 (pctbislamiyat-9-ur :: PAGE 3–4).

Punjab class 6 (:: PAGE 4–5): Beliefs = Tawheed and its types, Nubuwwat wa Risalat; Worship = concept of ibadat, taharat, obligation and benefits of prayer. Seerah = the Prophet ﷺ and the establishment of an exemplary society, the founding of the state of Madinah, its consolidation through Badr and Uhud, the Prophet’s conduct with children. Ethics = importance of consultation (mashawarat), patience (sabr), Islamic manners of travel/eating, avoidance of bad habits. Social conduct = huqooq al-ibad (parents, siblings, relatives), sila-rahmi, dignity of labour. Personalities = Ummahat al-Mu’mineen (incl. Hazrat Khadijah and Hazrat Sawdah), the Prophet’s blessed children, Hazrat Fatima al-Zahra as “Khatoon-e-Jannat”, six Companions (incl. Talha, Zubayr bin al-Awwam, Sa’d bin Abi Waqqas, Sa’id bin Zayd, Abu Ubaidah bin Jarrah, Abdur Rahman bin Awf), four Sufis (incl. Hasan al-Basri, Bayazid Bastami, Junayd Baghdadi), scholars/thinkers, and conquerors (Khalid bin Walid). Unit 7 = importance of the environment in human life (:: PAGE 106, with Quranic and hadith support on cleanliness at :: PAGE 106) and the importance of animals and their rights (:: PAGE 104 of the index).

A distinctive Punjab class 6 feature: the Quran unit is organised as a sequence of prophet-narratives with surah/ayah citations — Adam, Nuh, Hud, Salih, Lut and Shu’ayb, each with three or four cross-references into Al-A’raf, Hud and Al-Shu’ara (pctbislamiyat-6-ur :: PAGE 6). Punjab class 7 continues the series with Ibrahim, Musa and Dawud (pctbislamiyat-7-ur :: PAGE 6). No Sindh or KP volume in this corpus organises its Quran selections this way.

Punjab class 7 (:: PAGE 4–5): Beliefs = angels, revealed books; Worship = fasting, funeral prayer and other prayers, virtue of du’a. Seerah = consolidation of Madinah, Ghazwa Khandaq, Ghazwa Banu Qurayza, Sulh-e-Hudaybiyah, the Prophet’s manner of speech. Ethics = … avoidance of riya-kari (ostentation) and namud-o-numaish (display). Social conduct = rights of neighbours/guests/travellers, hilm and forbearance. Personalities = Ummahat al-Mu’mineen (Hazrat Hafsa, Umm Salamah, Zaynab), Hazrat Sayyida Zaynab bint Ali, Companions (Abdullah bin Abbas, Abu Hurayrah, Abdullah bin Mas’ud), Sufis, scholars and thinkers (Imam Bukhari, Imam Shafi’i, Imam Ahmad bin Hanbal), conquerors (Musa bin Nusayr, Tariq bin Ziyad). Unit 7 = importance of education in Islam and Islam and public health (:: PAGE 5). Hifz = Surah At-Teen, Al-Alaq, Al-Qadr and Al-Bayyinah (:: PAGE 7).

Punjab class 8 (:: PAGE 4): Beliefs = belief in the Hereafter, risalat; Worship = virtue and benefits of zakat. Ethics = a unit on avoiding bad habits including badkalami (foul speech). Social conduct = rulings and manners of buying and selling (kharid-o-farokht). Personalities = Ummahat al-Mu’mineen, Hazrat Imam Hasan, Companions, Sufis. Unit 7 = amr bil-ma’ruf wa nahi anil-munkar (da’wat wa tabligh) and accountability of the media (zara’i-e-ablagh ka ihtisab) (:: PAGE 4, expanded at :: PAGE 91–93; the lesson’s stated learning outcome concerns awareness of the effects of correct versus incorrect use of media, and the text explicitly frames the present as “the age of science and technology”, :: PAGE 92–93). Hifz = Surah Al-A’la, Al-Ghashiyah, Al-Balad and Al-Layl (identifiable from the Arabic incipits at :: PAGE 6–7).

Punjab class 9 (:: PAGE 3–4) is markedly the most technical volume in the whole corpus. It opens not with recitation but with the compilation and preservation of the Quran (tadween wa hifazat) (:: PAGE 5–7, covering the Abu Bakr-era collection, Zayd bin Thabit’s commission, and the Uthmanic unification of qira’at) and then the preservation and codification of Hadith, period one (:: PAGE 8, distinguishing hadith qawli, fi’li, taqriri and qudsi). Beliefs = tawheed, risalat, nubuwwat, revealed books, akhirat. Worship = salat, sawm, zakat, hajj. Seerah = birth, bi’that, hijrah, ghazwat, Hajjat al-Wida, wisal — plus a separate six-lesson block on “Seerat-e-Rasool (Uswa-e-Hasana) and social life” that includes lessons on the Prophet’s da’wat wa tabligh, worship in the Madinan period, leadership, sabr, husn-e-sulook with women (khawateen ke saath husn-e-sulook) and andaz-e-tarbiyat (:: PAGE 3). Ethics = patience/forbearance, avoiding takabbur (arrogance), avoiding suspicion/backbiting/slander (gheebat, bohtan). Social conduct = rulings of testimony (gawahi), prohibition of interest (sood ki hurmat), and jihad fi sabilillah (:: PAGE 4, lesson at :: PAGE 113–115). Personalities = Ahl al-Bayt (Imam Zayn al-Abidin), Companions (Abu Musa al-Ash’ari, Amr bin al-As, Mu’adh bin Jabal, Anas bin Malik, Jabir bin Abdullah), a dedicated section of Sahabiyat (female Companions) (:: PAGE 4, index entry at p.135; the running text notes the Sahabiyat spending their wealth alongside the Companions at :: PAGE 55), and scholars/thinkers. Unit 7 = self-confidence and self-reliance (khud-i’timadi wa khud-inhisari) and the need for and importance of technical education in Islam (:: PAGE 4).

2.4 KP (KPTBB) — classes 6, 7, 8

KP class 6 (islamiyat-6-ur) tracks the Sindh class 6 syllabus lesson-for-lesson. Hifz = Surat Al-Inshirah, Al-Teen, Al-Qadr (:: PAGE 4) — identical to Sindh 6. Worship = Azaan (:: PAGE 28 area), Namaz, Namaz-e-Janaza (:: PAGE 30–31), Hajj (:: PAGE 32–35). Seerah = Hudaybiyah (:: PAGE 36–42), letters to the world’s rulers including the Negus of Abyssinia and Heraclius (:: PAGE 44–49), Khyber (:: PAGE 51–53). Morals = taharat (:: PAGE 55), sadaqat / truthfulness (:: PAGE 59–61), amanat / trustworthiness (:: PAGE 64–65), isar with the Ansar of Madinah (:: PAGE 72–73), then huqooq al-ibad — parents (:: PAGE 75–77), teachers (:: PAGE 83), neighbours (:: PAGE 84–86). Personalities = Hazrat Khadijah (:: PAGE 91–92), Hazrat Ali (:: PAGE 93–96), Ali Hujwiri / Data Ganj Bakhsh (:: PAGE 97–100), Tariq bin Ziyad (:: PAGE 101–104). This is the same four-person roster in the same order as Sindh class 6.

KP class 7 (islamiyat-7-ur) likewise tracks Sindh class 7. Recitation/hifz includes Surah Al-Duha, Al-Zilzal and Al-Qariah (:: PAGE 7 shows the Al-Zilzal text; the surah trio is named at :: PAGE 12 area, line reference “سورت الضحیٰ، سورت الزلزال اور سورت القارعہ”). Beliefs = risalat and its requisites (:: PAGE 14), khatm-e-nubuwwat (:: PAGE 44–45). Worship = the concept of ibadat (:: PAGE 18–20), du’a (:: PAGE 22–26), zakat (:: PAGE 27–31). Seerah = Hajjat al-Wida and the Farewell Sermon (:: PAGE 35–36), Ghazwa Tabuk (:: PAGE 38–41), Hunayn and the siege of Ta’if (:: PAGE 42–43), the wisal (:: PAGE 46–48). Morals = musawat/equality with the Farewell Sermon as proof-text (:: PAGE 63), dignity of labour (:: PAGE 66), cleanliness and removing harm from the road (:: PAGE 74–77), rights of guests and the sick (:: PAGE 80–81). Personalities = Hazrat Ayesha Siddiqa (:: PAGE 84–87), Baba Farid-ud-Deen Ganj Shakar (:: PAGE 88–90), Sultan Salahuddin Ayubi (:: PAGE 91–94), Ibn Khaldun (:: PAGE 95–97). Again: the same four-person roster in the same order as Sindh class 7.

KP class 8 (islamiyat-8-ur) departs from the Sindh template and is rebuilt on the 2022 curriculum (:: PAGE 1). Structure: Quran recitation and hifz with learning outcomes (:: PAGE 6), du’a (:: PAGE 7), beliefs = aqidah-e-akhirat (:: PAGE 9–11) and khashiyat-e-ilahi / fikr-e-akhirat (:: PAGE 12–13), worship = zakat with its nisab and eight masarif (:: PAGE 14–16) and hajj with the talbiyah (:: PAGE 17–18), the concept and objective of ibadat (:: PAGE 19–20); Seerah = the letters to the rulers of the Arabian peninsula and beyond (:: PAGE 23), a ghazwa lesson covering the martyrdoms of Ja’far, Abdullah bin Rawaha and Zayd bin Haritha — i.e. Mu’tah (:: PAGE 26–28), and the Prophet’s shama’il/physical description (:: PAGE 29–30); ethics and social conduct = manners of entering others’ houses (:: PAGE 32–33), musawat (:: PAGE 34–36), huqooq al-ibad (:: PAGE 43–45), rulings and manners of buying and selling (:: PAGE 46–48); personalities = Ummahat al-Mu’mineen Hazrat Juwayriyah and Hazrat Safiyyah (:: PAGE 50), Hazrat Imam Hasan and the Yazid succession question (:: PAGE 51–53), Companions Abdullah bin Mas’ud, Mu’adh bin Jabal, Abu Dharr al-Ghifari and Salman al-Farsi (:: PAGE 54–55), Khwaja Mu’in-ud-Din Chishti (:: PAGE 56), Mujaddid Alf-e-Thani (Sirhindi) (:: PAGE 57), Baba Farid (:: PAGE 57), Imam Ghazali (:: PAGE 59) and a further eighteenth-century figure (:: PAGE 60); and a closing modern-issues block on i’tidal/moderation (:: PAGE 65) and zara’i-e-ablagh (:: PAGE 68) that names television, the internet and social media and, at :: PAGE 69, names specific platforms (WhatsApp, Twitter, Instagram) as media through which people convey their message.

3. Cross-board comparison of unit architecture

The strongest single structural finding is that KP classes 6 and 7 and Sindh classes 6 and 7 are the same syllabus. Same five-chapter shape, same para progression, same hifz surah trios, same seerah episode sequence (Hudaybiyah → letters to rulers → Khyber at class 6; Conquest of Makkah / Hunayn / Tabuk / Farewell Sermon / demise at class 7), and — most diagnostically — the same four personality profiles in the same order at each grade (Khadijah, Ali, Data Ganj Bakhsh/Ali Hujwiri, Tariq bin Ziyad at class 6; Ayesha, Baba Farid, Salahuddin Ayubi, Ibn Khaldun at class 7). Compare stbbislamiyat-6-en :: PAGE 5 against kptbbislamiyat-6-ur :: PAGE 5, 91, 93, 97, 101, and stbbislamiyat-7-en :: PAGE 5 against kptbbislamiyat-7-ur :: PAGE 84, 88, 91, 95. Both are implementations of the 2006 National Curriculum for Islamiyat; KP’s class 6 title page states the 2006 curriculum outright (kptbb-kp/class-6 :: PAGE 3). Sindh has stayed on that base while KP has since moved class 8 onto the 2022 curriculum.

A secondary structural finding: Sindh’s seerah spiral runs backwards relative to intuition. Classes 6 and 7 cover the late Madinan period (Hudaybiyah through the demise); the beginning of prophethood, the Makkan preaching and the hijrah are not reached until the IX–X volume (stbbislamiyat-9-10-en :: PAGE 94, 99, 105). KP classes 6–7 inherit the same ordering. Punjab, by contrast, runs the seerah forward from the establishment of Madinah at class 6 (pctb-punjab/class-6 :: PAGE 4) and gives a birth-to-wisal chronology at class 9 (pctb-punjab/class-9 :: PAGE 3).

4. The common core — what all three boards teach

Present in every board’s Islamiyat sequence in this corpus:

• Quran: recitation with tajweed, hifz of short surahs, and translation of selected verses, structured as a graded progression across classes. (stbb-sindh/class-6 :: PAGE 7–10; pctb-punjab/class-6 :: PAGE 6–7; kptbb-kp/class-6 :: PAGE 4)
• Tawheed, risalat/nubuwwat, and belief in the Hereafter as the core creedal triad. (stbb-sindh/class-6 :: PAGE 12, class-7 :: PAGE 12, class-8 :: PAGE 93; pctb-punjab/class-6 :: PAGE 4, class-8 :: PAGE 4, class-9 :: PAGE 3; kptbb-kp/class-7 :: PAGE 14, class-8 :: PAGE 9)
• The five pillars treated across grades — salat, sawm, zakat, hajj — with zakat’s nisab and masarif and hajj’s rites given detailed lesson treatment. (stbb-sindh/class-7 :: PAGE 24, class-8 :: PAGE 97, 101; pctb-punjab/class-8 :: PAGE 4, class-9 :: PAGE 3; kptbb-kp/class-8 :: PAGE 14, 17)
• Seerah as a required, multi-grade strand, including the Farewell Sermon as a proof-text for human equality. (stbb-sindh/class-7 :: PAGE 42; kptbb-kp/class-7 :: PAGE 35, 63; pctb-punjab/class-9 :: PAGE 3)
• Huqooq al-ibad as an explicit, named ethical framework — rights of parents, teachers, neighbours, relatives, guests — taught as its own lesson cluster in all three. (stbb-sindh/class-6 :: PAGE 67–79, class-7 :: PAGE 73, class-8 :: PAGE 60; pctb-punjab/class-6 :: PAGE 5; kptbb-kp/class-6 :: PAGE 75–86, class-8 :: PAGE 43–45)
• Cleanliness/taharat as half of faith, with the same hadith deployed. (stbb-sindh/class-6 :: PAGE 48; kptbb-kp/class-6 :: PAGE 55; pctb-punjab/class-6 :: PAGE 106)
• Truthfulness, trustworthiness (amanat), moderation and justice as the core virtue set. (stbb-sindh/class-6 :: PAGE 51, 55, class-7 :: PAGE 57, class-8 :: PAGE 21; kptbb-kp/class-6 :: PAGE 59, 64; pctb-punjab/class-9 :: PAGE 4)
• Commercial ethics — halal earning, honesty in trade, prohibition of interest and short-weighting. (stbb-sindh/class-8 :: PAGE 43, 47; pctb-punjab/class-8 :: PAGE 4, class-9 :: PAGE 4; kptbb-kp/class-8 :: PAGE 46–48)
• A personalities/mashahir strand covering, at minimum: at least one wife of the Prophet, at least one of the first four caliphs or Ahl al-Bayt, at least one South Asian Sufi, and at least one Muslim scientist, conqueror or scholar.
• Subcontinental Sufi figures as a canonical category in all three boards — Data Ganj Bakhsh / Ali Hujwiri and Baba Farid appear in both Sindh and KP; Punjab devotes a standing “Sufiya-e-Kiram” sub-unit at classes 6, 7 and 8 and KP class 8 adds Mu’in-ud-Din Chishti and Mujaddid Alf-e-Thani. (stbb-sindh/class-6 :: PAGE 91, class-7 :: PAGE 83; kptbb-kp/class-6 :: PAGE 97, class-8 :: PAGE 56–57; pctb-punjab/class-6 :: PAGE 5)

5. Divergences

5.1 Quranic selection

The three boards do not select the same Quranic material.

• Sindh defines its Quran unit by para block — 7–12 at class 6, 13–20 at class 7, 21–30 at class 8, i.e. an explicit plan to have students recite through para 30 by the end of class 8 (stbb-sindh/class-6 :: PAGE 7, class-7 :: PAGE 7, class-8 :: PAGE 88). Class 7 states the goal directly: “Students will complete 20 Parts of the Holy Qur’an with the recitation of 8 Parts given in the syllabus in chapter one” (stbbislamiyat-7-en :: PAGE 6). Sindh also weights recitation heavily in assessment: “Out of 100 marks in Islamiyat, 40 are allocated for Reading the Holy Qur’an” (stbbislamiyat-7-en :: PAGE 7).
• Punjab defines its Quran unit by theme — the prophets’ narratives, with scattered surah/ayah references rather than a contiguous block (pctb-punjab/class-6 :: PAGE 6, class-7 :: PAGE 6) — and at class 9 replaces recitation-first framing with textual history: the compilation of the Quran, the Uthmanic recension, and the codification of hadith (pctb-punjab/class-9 :: PAGE 5–8).
• Hifz surahs differ entirely at every grade. Sindh 6 = Al-Inshirah, Al-Teen, Al-Qadr; Punjab 6 includes Al-Qari’ah and Al-Zilzal-family surahs (pctb-punjab/class-6 :: PAGE 7); Punjab 7 = At-Teen, Al-Alaq, Al-Qadr, Al-Bayyinah (pctb-punjab/class-7 :: PAGE 7); Sindh 7 = Al-Duha, Al-Zilzal, Al-Qariah; Punjab 8 = Al-A’la, Al-Ghashiyah, Al-Balad, Al-Layl (pctb-punjab/class-8 :: PAGE 6–7); Sindh 8 = Al-Aadiyat, Al-Takasur, Al-Humazah (stbb-sindh/class-8 :: PAGE 89). KP matches Sindh at classes 6 and 7. Note the near-inversion: what Punjab sets for class 7 (At-Teen, Al-Qadr) is what Sindh sets for class 6.
• At class 9 the divergence is total. Sindh’s IX–X volume works from thematically grouped verse selections drawn heavily from Al-Nisa, Al-Ma’idah and Al-Tawbah — sila-rahmi and the rights of women (:: PAGE 13–17), orphans’ property and inheritance (:: PAGE 19–22), the prohibition of unlawful consumption and of murder (:: PAGE 25–30), and the dominance of the true religion (:: PAGE 32–37). The KP class 9 volume is built on Surah Al-Anfal and Surah Al-Ahzab (kptbb-kp/class-9 :: PAGE 3–4) — a completely different textual base. Punjab class 9 does not lead with a verse block at all.

5.2 Personalities and gender balance

Counting only named individual profiles (not grouped categories):

Sindh’s lower-secondary pattern is exactly one woman per volume, always in first position in the personalities chapter — Khadijah at 6, Ayesha at 7, Fatima at 8 (stbb-sindh/class-6 :: PAGE 81, class-7 :: PAGE 78, class-8 :: PAGE 67). That regularity looks deliberate. It then breaks at the IX–X volume, whose four profiles are all male (stbb-sindh/class-9 :: PAGE 157, 164, 169, 172); women re-enter that volume only collectively, in the “Qualities of the Purified family” lesson covering the Ummahat al-Mu’mineen and Fatima (:: PAGE 120–125).

Punjab handles gender differently and, on the evidence of the indexes, somewhat more broadly. It runs a standing Ummahat al-Mu’mineen sub-unit at classes 6, 7 and 8 (Khadijah and Sawdah at 6; Hafsa, Umm Salamah and Zaynab at 7) (pctb-punjab/class-6 :: PAGE 5, class-7 :: PAGE 5, class-8 :: PAGE 4), gives Fatima al-Zahra her own lesson at class 6, gives Sayyida Zaynab bint Ali her own lesson at class 7, and at class 9 includes a dedicated Sahabiyat (female Companions) section (pctb-punjab/class-9 :: PAGE 4, index p.135). Punjab class 9 additionally carries a seerah lesson specifically on the Prophet’s good treatment of women (pctb-punjab/class-9 :: PAGE 3). No Sindh or KP volume in this corpus has an equivalent standalone lesson on that theme.

Regional canon differs. Sindh includes two figures with specifically Sindhi resonance that appear in no other board’s list: Muhammad bin Qasim (class 8, :: PAGE 73) and Hazrat Muhammad Rashid Raudhe Dhahni, an eighteenth-century Sindhi Sufi whose “Jamiu Sindhi kalam” is named among his works (stbb-sindh/class-9 :: PAGE 172–175). Punjab’s conqueror slot at class 6 is Khalid bin Walid and at class 7 Musa bin Nusayr and Tariq bin Ziyad (pctb-punjab/class-6 :: PAGE 5, class-7 :: PAGE 5). KP class 8 leans into the Naqshbandi–Chishti South Asian revivalist line (Mu’in-ud-Din Chishti, Mujaddid Alf-e-Thani, Baba Farid, kptbb-kp/class-8 :: PAGE 56–57).

Science and scholarship. Muslim scientists appear in Sindh only — Ibn Sina at class 8 (stbb-sindh/class-8 :: PAGE 79) and Jabir bin Hayyan at IX–X (class-9 :: PAGE 169). Punjab’s parallel slot is “علماء و مفکرین” (scholars and thinkers) filled with hadith and fiqh imams — Bukhari, Shafi’i, Ahmad bin Hanbal (pctb-punjab/class-7 :: PAGE 5). KP class 8’s scholar slot is Imam Ghazali (kptbb-kp/class-8 :: PAGE 59). So the “Muslim contribution to science” motif is a Sindh-specific emphasis in Islamiyat; the other two boards route scholarship through religious sciences instead.

5.3 Jihad framing — the sharpest divergence in the corpus

Sindh gives Jihad a full lesson inside the Worships sub-chapter of the IX–X volume (stbbislamiyat-9-10-en :: PAGE 86–92). Its framing is expansive and heavily hedged toward the non-military senses. Verbatim:

“Jihad in Islamic Shariah is to make every effort and endeavour for the sake of Allah Almighty, which is for the upliftment, protection and defence of the country and nation. Also, every effort and endeavour for the reformation of the society, to promote goodness and virtue and eliminate evils and vices from society is also Jihad.” (:: PAGE 86)

The types are ordered struggle against the self first, and the text explicitly ranks it:

“In some traditions, striving against one’s soul is declared as the biggest Jihad (Jihad-e-Akbar).” (:: PAGE 87)

Second comes eradication of social evils, itemised as “theft, looting, lousy behaviour based on linguistic and national distinctions, perjury, abuse, bribery, adulteration, underweighting, foul rituals and deprivation of rights etc.” (:: PAGE 87), with the famous hadith graded by capacity — hand, tongue, heart — and then explicitly divided by institutional role: “it is the responsibility of the government to eradicate evils with force and power. It is the responsibility of the scholars and the writers to forbid evils with their tongues and writings” (:: PAGE 88). It also foregrounds:

“The best Jihad is to speak a word of justice in front of the tyrant ruler.” (:: PAGE 88)

Armed jihad appears third and is framed defensively, tied to the specific historical threat to the Madinan state (:: PAGE 88–89). The lesson then lays down conditions, including two that are politically load-bearing:

“Declaration by the Islamic State: The second condition of armed Jihad is that the state should make a declaration of war. In Islam, only the state has the authority to declare war. Therefore, the declaration of an individual or a group or issuing a Fatwa has no value in Shariah for wagging war. Rather, such Fatwa or declarations of corruption fall into the category of mischief on earth.” (:: PAGE 91–92)

“Methods of ignorance should not be used in war: The fight should be against those who are armed in battle and ready to fight. Women, children, the elderly, the wounded and civilians should not be attacked.” (:: PAGE 92)

And it closes by explicitly decoupling the two words:

“The difference between Jihad and fighting: … Word Jihad is not a synonym of war. The word ‘Qi’tal’ (fighting) is used for war, while Jihad has a broader meaning, which includes all kinds of struggle.” (:: PAGE 92)

Punjab places jihad not in worship but in the social conduct unit at class 9 (pctbislamiyat-9-ur :: PAGE 4, lesson at :: PAGE 113–115), and its stated learning outcomes go further than Sindh’s in one specific respect: the outcomes list asks students to distinguish jihad fi sabilillah from fasad fil-ard, glossed parenthetically as terrorism (دہشت گردی), and to do so in the light of “Paigham-e-Pakistan” — the 2018 state-backed counter-extremism declaration (:: PAGE 113). The outcomes also require students to examine the claim that armed jihad is permissible only by state authorisation, and to weigh individual versus collective responsibility (:: PAGE 113). The lesson body includes the same self-struggle-first typology, names jihad by wealth, life and pen, and cites the “word of justice before a tyrant ruler” hadith as the best jihad (:: PAGE 114); it also states the aim of jihad as establishing peace in society and aiding the oppressed, and that eliminating fasad, terrorism and lawlessness is its purpose (:: PAGE 113). Theme-grade reading; the specific wording is not quoted.

KP. No jihad lesson appears in the KP class 6, 7 or 8 volumes in this corpus. The class 9 volume’s thematic-study section reaches material on aiding oppressed Muslims and the propagation of Islam (kptbb-kp/class-9 :: PAGE 58), but the scan is incomplete (§7) and I cannot verify whether that volume contains a dedicated jihad lesson or how it frames one. This is an open gap, not a finding of absence.

Net: both Sindh and Punjab teach a state-monopoly, defensive, self-struggle-first framing that explicitly delegitimises non-state actors. Punjab’s is the more pointed of the two, naming terrorism and anchoring the distinction to Paigham-e-Pakistan; Sindh’s is the more elaborated, with a full conditions-and-conduct-of-war section. KP is unverifiable.

5.4 Non-Muslims, minorities and tolerance

Sindh’s treatment is the only one quotable, and it is genuinely mixed — protective language and supremacist language sit within twenty pages of each other in the same volume.

Protective / inclusive:

“Therefore, for those who do not accept Islam but accept its political system and like to live as a protected minority, Islam guarantees these three rights [life, property and honour].” (stbbislamiyat-9-10-en :: PAGE 25)

“No one has superiority over any other person except in faith, knowledge and piety. All these verses address a human even he is a Muslim or a non-Muslim.” (stbb-sindh/class-9 :: PAGE 146)

“The best of people is the one who benefits other people (whether Muslim or non-Muslim) more.” (stbb-sindh/class-9 :: PAGE 56)

“Mercy and compassion for non-Muslims: The compassion and mercy of the Holy Prophet ﷺ on non-Muslims was such that he did not take revenge from them for their teasing. When famine came upon them, he prayed for rain in their favour and helped them financially.” (stbbislamiyat-8-en :: PAGE 7)

“Rights of Patient: The Holy Prophet ﷺ, without any discrimination, used to visit Muslims and non-Muslims in their illness and even he used to visit his enemies who fell ill.” (stbbislamiyat-7-en :: PAGE 74)

Supremacist, in the tafsir of Al-Tawbah 33 / Al-Saff 9:

“2. The dominance of the rule and government: From this aspect, Islam may be victorious in every country, and all other religions should not have dominance. … Therefore, as Muslims, we should follow the Holy Prophet ﷺ, hold fast to the principles of Islam, and strive for the domination of the true religion. This is the religious duty of everyone.” (stbb-sindh/class-9 :: PAGE 34)

The Muhammad bin Qasim lesson is where Sindh’s inclusive register is strongest, and it is notable that it is a Sindhi history lesson:

“He gave religious freedom to the Hindus and gave them lands to build temples there.” (stbbislamiyat-8-en :: PAGE 75)

“Muhammad bin Qasim gave religious and intellectual freedom to everyone and taught human equality.” (stbb-sindh/class-8 :: PAGE 76)

The same lesson also carries a communal framing of the pre-conquest period, describing Muslim prisoners and Buddhist priests as freed “from oppressive Hindus” (stbb-sindh/class-8 :: PAGE 74).

Sindh class 8 also uses non-Muslim businessmen as a positive comparator in the commercial ethics lesson, observing that non-Muslim businessmen are honest in their business, while distinguishing motive — honesty as a business technique versus honesty as a religious obligation (stbb-sindh/class-8 :: PAGE 47–48, lines around the “honesty may be a business trick for non-Muslims, but for Muslims, honesty is a…” passage).

Punjab and KP: no explicit minority-rights or non-Muslim-rights lesson is identifiable in the Urdu OCR. Targeted searches across all eight Urdu files for اقلیت (minority), غیر مسلم (non-Muslim) and رواداری (tolerance) return no unit-level or lesson-level hits; the only hits are incidental (e.g. رواداری as a multiple-choice option at pctb-punjab/class-9 :: PAGE 38). Given the OCR grade I record this as not established either way — the term may simply be rendering poorly in Nastaliq. It should be re-checked against the source PDFs before any claim of absence is made.

5.5 Modern-life topics

• Punjab is the only board with a structural commitment to modern issues — بابِ ہفتم, “Islamic teachings and the demands of the present age”, in every grade: environment and animal rights at 6 (pctb-punjab/class-6 :: PAGE 5, 104–107), education and public health at 7 (class-7 :: PAGE 5), da’wat and media accountability at 8 (class-8 :: PAGE 4, 91–93), self-reliance and technical/vocational education at 9 (class-9 :: PAGE 4).
• KP acquires modern topics only at class 8, with the 2022 rebuild — moderation (kptbb-kp/class-8 :: PAGE 65) and a media lesson that explicitly names television, the internet and social media platforms including WhatsApp, Twitter and Instagram (:: PAGE 68–69). This is the only place in the entire corpus where named social media platforms appear. KP classes 6 and 7, still on the 2006 curriculum, have none.
• Sindh embeds modern topics inside Morals and Manners rather than isolating them — Environmental Pollution and Teachings of Islam (stbb-sindh/class-7 :: PAGE 69–72, covering noise pollution and loudspeaker use), Dignity of Labour (class-7 :: PAGE 66), Discipline and Respect for Laws (class-8 :: PAGE 51–53), National Unity (class-8 :: PAGE 55–58), and Collective Justice, which discusses the Islamic economic system and freedom to earn through trade, agriculture, industry and employment (class-9 :: PAGE 148–150). Sindh has no social-media or internet lesson.
• Nationalism. Sindh class 6 teaches “Spirit of self-sacrifice for the country and the nation” (stbb-sindh/class-6 :: PAGE 63) and class 8 teaches National Unity (class-8 :: PAGE 55), grounding it in Aal-Imran 103 and Al-Shura 13 (:: PAGE 56–57). Punjab’s nearest equivalents are the class 9 lessons on the Islamic state and self-reliance (pctb-punjab/class-9 :: PAGE 4). KP has a musawat/national cohesion lesson at class 8 (kptbb-kp/class-8 :: PAGE 34–36).

5.6 Sectarian register

Sindh’s IX–X volume devotes an entire seerah sub-lesson to the Ahl al-Bayt — the Purified wives, then the children, with Fatima titled “Syeda tun Nisa Al-Alamin”, plus the hadith of the two weighty things (Book and Household) (stbb-sindh/class-9 :: PAGE 120–129) — and immediately follows it with “Greatness of Companions and The Ten Blessed”, running the Ashra Mubashshara individually (:: PAGE 130–135). Its personalities chapter then opens with Imam Hussain and Karbala in full, including the refusal of the pledge to Yazid (:: PAGE 157–163). Punjab class 9 likewise carries an Ahl-e-Bayt Athaar section headed by Imam Zayn al-Abidin (pctb-punjab/class-9 :: PAGE 4), and KP class 8 covers Imam Hasan and the Yazid succession (kptbb-kp/class-8 :: PAGE 51–53). All three boards therefore carry both Ahl al-Bayt and Sahaba material side by side — an even-handedness that reads as deliberate in a sectarian context.

6. Notable findings

1. KP classes 6–7 and Sindh classes 6–7 are the same book in two languages. Identical chapter architecture, identical hifz surahs, identical seerah episode sequence, and identical four-person personality rosters in identical order. Both descend from the 2006 National Curriculum. This is the single most consequential structural finding and it means “KP vs Sindh” comparisons at these grades are largely comparisons of rendering, not content.
2. The provinces are on three different curriculum vintages simultaneously. Punjab 6/8 and KP 8 are on the 2022 national curriculum; KP 6 is on 2006; Sindh is on a 2014 notification implementing 2006-era content with 2015–2021 imprints. Almost every substantive divergence in §5 tracks this split rather than any ideological difference between the boards.
3. Punjab is structurally the most “modernising”, by virtue of a mandatory present-day-issues unit in every single grade — environment, animal rights, public health, media accountability, technical education, self-reliance. Neither Sindh nor KP has such a unit; Sindh embeds the same content inside ethics, and KP only acquires it with the 2022 rebuild.
4. Punjab’s jihad lesson is the most explicitly counter-extremist text in the corpus, requiring students to distinguish jihad from terrorism by name and anchoring that distinction to Paigham-e-Pakistan — a state policy document, not a classical source. Sindh reaches a similar destination by a longer classical route (state monopoly on the declaration of war; individual and group fatwas explicitly void; civilians protected).
5. Sindh is the only board that quotably grants a named minority-rights framework (“protected minority”, life/property/honour guaranteed) — and the same volume teaches striving for the political dominance of Islam over all other religions. The tension is internal to one textbook, not between textbooks.
6. Gender: Sindh’s lower-secondary books observe a strict one-woman-per-volume rule in first position, then drop to zero at IX–X. Punjab, on index evidence, is broader — standing Ummahat al-Mu’mineen sub-units, a dedicated Sahabiyat section at class 9, and a class 9 seerah lesson specifically on the Prophet’s treatment of women. No board in the corpus profiles a woman as a scholar, scientist or ruler.
7. Muslim science is a Sindh-only motif in Islamiyat (Ibn Sina, Jabir bin Hayyan). Punjab and KP fill the equivalent slot with hadith/fiqh imams and Sufi revivalists.
8. Regional canon is real and legible. Sindh alone teaches Muhammad bin Qasim and a Sindhi Sufi (Rashid Raudhe Dhahni); its Muhammad bin Qasim lesson is simultaneously the corpus’s strongest statement of religious freedom for Hindus and a communal framing of pre-conquest Sindh.
9. KP class 8 is the only text in the corpus that names social media platforms. WhatsApp, Twitter and Instagram appear in its media lesson — a direct artefact of it being the most recently rewritten book here.
10. Sindh’s seerah spiral runs late-to-early: classes 6–7 teach Hudaybiyah through the demise, and the beginning of prophethood and the hijrah are not reached until IX–X. KP inherits this. Punjab runs forward. This has real pedagogical consequences that would be worth flagging in any curriculum-comparison write-up.
11. Assessment weighting is visible and lopsided in Sindh: 40 of 100 Islamiyat marks are for Quran recitation, and qualifying in recitation is stated as mandatory to pass (stbb-sindh/class-7 :: PAGE 7). No equivalent statement was located in the Punjab or KP files, though Punjab class 6 does note that 50 marks are allocated for the translation-of-Quran component (pctb-punjab/class-6 :: PAGE 6).

7. Caveats

OCR grade per file. The four Punjab and four KP files are tesseract-urd output over Nastaliq typography and are badly degraded in running prose. Arabic verses and hadith are frequently unrecoverable; diacritics are noise; Urdu word boundaries break constantly. Everything asserted from those eight files in this report rests on unit headings, table-of-contents entries, proper names, and repeated lesson numbering — features that survive OCR because they are typeset larger and repeat. No Punjab or KP text is quoted verbatim anywhere in this document, and none should be. The four Sindh files are English and are quotation-grade; the quotations in §5.3 and §5.4 were read in context across multiple pages before being reproduced.

Source-file artefacts. KP files open with mirror-site advertising banners (kptbbislamiyat-9-ur :: PAGE 1–2 carries a full page of such material), and the KP class 9 file additionally has a mirror watermark stamped across every page, which corrupts the top and bottom lines of each page throughout. Sindh files carry “ISILAMIY AT” / “Islmaiyat”-type OCR corruptions of the title on cover pages (stbb-sindh/class-6 :: PAGE 2) that originate in the scan, not the source.

The Sindh class 8 volume is bound/scanned out of order in this extraction: Chapters 3, 4 and 5 occupy PDF pages 6–86 and Chapters 1 and 2 occupy PDF pages 87–105. Page citations in §2.1 reflect the PDF order, not the printed book order.

Page markers are PDF page indices, not printed page numbers. They diverge by roughly 3–5 pages in most volumes because of front matter. Anyone following these citations back to a printed copy must account for that offset.

The KP class 9 question — resolved, with a caveat

islamiyat-9-ur is not a general Islamiyat survey textbook of the kind Punjab and Sindh publish at that grade. Its index (:: PAGE 3–4) shows the standard four-juz Islamiyat IX–X format used in the 2006 national scheme:

• الجزء الاول — Quranic text with translation and explanation, organised as numbered dars (lessons) over Surah Al-Anfal (ayat 1–10, 20–27, 27–28, 38–40, 45–49, 60–64, 70–75 approximately) and Surah Al-Ahzab (ayat 28–34, 35–40, 45–48, 53, 56, 59, 69–71), with further blocks over Surah Muhammad and Surah Al-Hujurat visible in the second index column
• الجزء الثانی — حفظ القرآن (memorisation)
• الجزء الثالث — من ھدی النبیین (selected ahadith)
• الجزء الرابع — موضوعاتی مطالعہ (thematic study): tawheed, love and obedience to Allah and His Messenger, taharat and congregational prayer, the obligation, importance and masarif of zakat, and society/individual-collective life

⚠ CORRECTION — this section is superseded

Both open questions below were resolved after this report was written, by re-acquiring the books. (1) The combined-volume reading was right. KPTBB does not publish a standalone Islamiyat 9: it issues a single combined 9+10 Islamiat Lazmi, which is why the index ran past printed page 95. That is also why the two index pages list different surah sets — one per grade. (2) The scan is no longer incomplete. A complete 126-page copy is now in the corpus at islamiyat-9-10-ur; the truncated 61-page file has been deleted. Its index includes a Hijrat-o-Jihad lesson, which closes — at the level of presence — the jihad-framing gap this report recorded as unassessable for KP. (3) The Mutalea Quran title is now in the corpus too, at mutalea-quran-9-ur (245 pp.). With both books, KP requires 371 pages of compulsory religious instruction at class 9 against Punjab’s 170 and Sindh’s 176 — roughly 2.1x either board. See [lens religion](/studies/lens-religion/).

A caution that stands: a completeness fix is not a register fix. The volume is still Urdu Nastaliq OCR and remains theme-grade — presence of a lesson is established, its framing is not.

So the file is a genuine KP Islamiyat class 9 volume, in the Quran-centred format. But the scan is incomplete. The index references printed pages running past 95–110, while the file terminates at PDF page 61, whose content (rights of parents and children; the hijrah verses of Surah Al-Nisa) sits partway through the thematic-study section (:: PAGE 55–56, :: PAGE 61). Roughly the back half of the book is missing. Additionally the two index pages (:: PAGE 3 and :: PAGE 4) list different surah sets, which is consistent with this being a combined IX–X volume whose two indexes are for the two grades — but the OCR is too degraded for me to confirm that reading, and I record it as unverified.

The separate KP “Mutala’a-e-Quran” title noted in the task brief is not in this corpus and was not consulted. Its absence means KP’s class 9 Quran-study provision cannot be fully characterised here.

Consequences of the KP class 9 gap:

• KP’s class 9 jihad framing (if any) is unverifiable. Do not infer absence.
• KP’s class 9 personality roster is unverifiable; no personalities chapter is visible in the surviving pages, and the format may not include one.
• Any three-way class-9 comparison in this report is really a two-way Punjab–Sindh comparison with KP flagged as missing.

Recommended re-acquisition: a complete KP Islamiyat 9 PDF, and the KP “Mutala’a-e-Quran” volume, would close the largest hole in this analysis. A cleaner Urdu OCR pass (or a Nastaliq-tuned model) over the eight Urdu files would upgrade Punjab and KP from theme-grade to something closer to quotation-grade and would let the §5.4 minorities question be settled rather than left open.

Balochistan (BTBB) — three volumes, Urdu-medium, theme-grade throughout

Added 23 Aug 2026. Islamiyat 6 and 7 are National Curriculum 2022-23 pilot editions; Islamiyat 10 is National Curriculum 2006. Islamiyat 8 and Islamiyat 9 could not be found, so Balochistan’s religious-instruction sequence is broken at exactly the two classes where the other boards’ books turn from ritual instruction toward doctrine and community boundaries.

All three are Urdu-medium, which under this project’s evidence rules makes every statement here theme-grade. Nothing in these books is quoted anywhere on this site, and nothing here should be read as a claim about their wording. What is legible is structure: devotional and ritual instruction, in-tradition, with no polemical or boundary-policing register recoverable from chapter organisation. That is A1b band 3, and it is the same band assigned to Punjab’s and KP’s Urdu Islamiyat volumes.

Two things worth recording, both negative.

The class-10 volume is 73 pages — by a wide margin the shortest religious-instruction book in the corpus at that class. Whatever it does, it does briefly.

And the missing classes 8 and 9 matter more here than anywhere else in the study. In every other board, the Islamiyat sequence at those classes carries the material this project most wants to read: the ghazwat, the treatment of non-Muslims, and in Sindh’s case the monotheism/idolatry vocabulary that produces the corpus’s tightest iconoclasm chain. For Balochistan that stretch is simply absent from the record. A reader should treat this board’s Islamiyat profile as unestablished rather than mild — the two look identical in a table and are not the same thing.

Cross-board note. Balochistan is the fourth board to teach Islamiyat only in Urdu; Sindh remains the only board publishing it in English, which is why almost every quotable finding in this track comes from Sindh. That is a property of the corpus, not of the boards’ relative religiosity, and it should not be read as one.