FIELD WORK REPORT

ON
CHILD PROTECTION UNIT PESHAWAR













Submitted By
Abdul Basit
R No (8)
Bs 6
th
Semester Social work





INSTITUTE OF SOCIAL WORK, SOCIOLOGY AND GENDER STUDIES

UNIVERSITY OF PESHAWAR
FIELD WORK REPORT
ON
CHILD PROTECTION UNIT PESHAWAR






SUBMITTED TO

Sir Syed Faiq Sajjad Shah Madam Naveeda Naz
Lecturer in ISSG Child Protection Officer,
University of Peshawar CPU Peshawar

SUBMITTED BY

Abdul Basit
Roll Number 08
BS 6
th
semester (SW)


INSTITUTE OF SOCIAL WORK, SOCIOLOGY AND GENDER
STUDIES UNIVERSITY OF PESHAWAR
SESSION 2013-2014

APPROVAL SHEET

Abdul Basit __________________________



Madam Naveeda Naz ________________________
Child Protection Officer,
CPU Peshawar


Dated: _________________________

Table of Contents
S. No Contents Page No
1 Acknowledgements I
2 Introduction to Institute 1
3 Historical Background 1
4 Establishment of the Commission 2
5 Power and Functions of Commission 3
6 Child Protection unit 5
7 Functions of Child Protection unit 5
8 Objectives of Child Protection unit (CPU) 6
9 Structure of CPU 7
10 Objectives of Child Protection Institute (CPI) 7
11 Administrative Setup 8
12 Modes of Case Identification 9
13 Case Management 10
14 Child Protection Units 11
15 Referral Partners 12
16 Services of CPU 12
17 Funding 12
18 Progress of CPU 12
19 Definition of Child 13
20 Universal Children day 13
21 Background 13
22 Offence and penalties 14
23 Islamic Rights of Child 19
24 Role of Social Worker 33
25 Observations 34
26 Suggestions 35
27 Case History(1) 36
28 Case History (2) 37
29 Bibliography 38
i

Acknowledgements
First of all thanks to almighty Allah the most Beneficial and Merciful, without His blessing I
would not be able to complete my field report.
I am thankful professor Dr Niaz Muhammad (Director of ISSG University of Peshawar), Sir
Syed Faiq Sajjad Shah (Lecturer in ISSG University of Peshawar) for his supervision, interest
encouragement and cooperation to make it possible for me to complete this task and to all my
teachers.
I am also thankful to Madam Naveeda Naz (CP Officer) to Usman Kamal, Shahab ud Din and
Mam Asmat Ara (Social Workers in CPU) for their cooperation and guidance during field work.
Due to their proper support and guidance I complete may field work report.
Finally I am thankful to all my group members.



Abdul Basit




1

Introduction to Institute
Child Protection unit (CPU) is one unit of Child Protection and Welfare Commission. Child
Protection unit (CPU) provides different type of services to those children who are at risk. The
purpose of CPU is to protect children from labor, sexual abuse, prostitution and any other type of
violence and to provide education shelters and all other facilities which are essential for physical,
mental, spiritual and moral development of children both at family and institutional level. It was
established in May 2011 and it is just one kilometer away from Hashnagri main stop (under
ground). It is near with Chasadda road and Government Degree Colloge Peshawar. It is also near
with famous Qissa Khwani Bazaar, historical Qila Balahisar and Ander Shehr Bazaar etc. Child
protection unit (CPU) actually exists in Saddiq Colony Eid Gah road Peshawar.
Historical Background
In 2009, a Project named Rehbar Helpline was working on the issue of Child Protection. Then
later on it took the form of child protection units established under the commission named Child
Protection and Welfare commission (CPWC).
Pakistan ratified UNCRC (United Nations Convention on the rights of the Children) on
November 12, 1990. In 2010 the government of Khyber Pakhtunkhwa enacted an act which was
named as Child Protection and Welfare Act, 2010. This act was enacted because the government
of Pakistan has to give true shape to what they had agreed upon regarding the protection of child
rights in UNCRC. For implementation of these legislations the provincial government of Khyber
Pakhtunkhwa established Child Protection and welfare Commission (CPWC).
Khyber Pakhtunkhwa Child Protection and welfare Commission (CPWC) was established under
enactment of Child Protection and Welfare Act 2010. The commission is a corporate body
having perpetual succession and a common seal with power subject to provision of this act.
CPWC is functioning under the chairmanship of the Minister for Social welfare & women
Development department.
1


1
Child Protection and Welfare Commission. (2010). KPK, retrieved on 15-01-13 from
http://www.pakistansocietyofcriminology.com/articles/TheKhyberPakhtunkhwaChildProtectionandWelfareAct2010.
pdf
2

Establishment of the Commission
As soon as after the commencement of the Khyber Pakhtunkhwa Child Protection and Welfare
Act, 2010 government established a commission which known as the Khyber Pakhtunkhwa child
Protection and Welfare Commission.
The Commission is a body corporate, having perpetual succession and a common seal, with
power, subject to the provisions of the Khyber Pakhtunkhwa Child Protection and Welfare Act,
2010.
The composition of the Commission is as following
S.No Position Position Holder
1 Minister for Social Welfare and Women Development Chairman
2 Secretary to Government Social Welfare and Women
Development Department
Vice- Chairman
3 Secretary to Government, Finance Department or his
nominee not below the rank of Deputy Secretary
Ex-officio Member
4 Secretary to Government, Home and Tribal Affairs
Department or his nominee not below the rank of Deputy
Secretary
Ex-officio Member
5 Secretary to Government, Law Parliamentary affairs and
Human Rights Department or his nominee not below the
rank of Deputy Secretary
Ex-officio Member
6 Secretary to Government, Local Government, Election and
Rural Development Department or his nominee not below
the rank of Deputy Secretary
Ex-officio Member
7 Secretary to government, elementary and secondary
education department or his nominee not below the rank of
deputy secretary
Ex-officio Member
8 Not exceeding six persons from civil society organizations,
members of provincial assembly, lawyers and ulema
Members
9 Chief protection officer Secretary Camembert
3

The persons appointed under clause (h) of sub- section (4) of the Khyber Pakhtunkhwa Child
Protection and Welfare act, 2010 are appointed by the Government. They are the Persons of
repute having experience in the affairs of children and at least three amongst them are women.
The commission is the executive authority, having administrative control and management of the
affairs of the commission, its secretariat, institutions and organizations running under the
Commission. Member of the commission, other that ex-officio members hold their office for a
period of three years and may serve on the Commission for more than two consecutive terms.
The Commission meets on quarterly basis at such time and place and observes such rules of
business as prescribed by rules. The Chairman presides over the meeting and in his absence any
other ex-officio member of the Commission, to be elected by the present members, presides over
the meeting. Six members including at least three ex-officio members constitute quorum for a
meeting of the commission. All decisions in the meeting are taken by majority of votes and the
Chairman has the casting votes in case of equality of votes.
The authority of removal any member is with the government. Any vacancy caused due to death,
resignation or removal of a member, other that an ex-officio member, is filled in by the
government within one month time through appointment of another persons as member and such
appointee holds such office for the unexpired term of his predecessor. Moreover any member
other that ex-officio member may resign from his office by tendering his resignation to the
government.
Powers & Functions of the Commission
The Commission has the following powers and functions: It acts as a focal point for effective
supervision and coordination of child rights matters at provincial and local, and develops and
coordinates activities programmed and plans for the development, protection, survival,
participation and rehabilitation of child at risk. It coordinates with National Commission on the
Rights of Children (NCRC). It implements policies for the prevention, protection, rehabilitation
and reintegration of children at risk.
It review all provincial laws, rules and regulations affecting the status and rights of children and
propose new laws in this behalf, wherever necessary, to safeguard and promote the interest of
child in accordance with the constitution of the Muslim republic of Pakistan and obligations
4

under international covenants and commitments: provided that these obligations covenants are
not repugnant to injunctions of Islam. It provides technical and other support in the interests of
children to the provincial departments, local governments or civil society organizations and
creates awareness and educates the public about the status of Children at risk through print and
electronic media as well as holding lectures and seminars etc.
It monitors the implementation and violation of laws related to child protection, welfare and right
including prevention of child labor, child sexual abuse, child sexual exploitation, prostitution,
child pornography, child trafficking and any from of violence against children and take necessary
measures by enquiring into or referring individual complaints for their redressed to other
appropriate authorities or Department or Agencies. It also establishes, manage, supervise and
control Child Protection Units. It provides protective measures, inter alia, food and shelter,
education and training to the children at risk by establishing, managing and recognizing Child
Protection Institution in accordance with the criteria lay down by the Commission.
It worker for the prohibition of physical and corporal punishment of any kind which may result
in endangering the life, physical, mental, spiritual, moral or social development of the child, both
within the family , and in any institution. It mobilizes the financial resources through national
and international agencies, for program relating to child protection, welfare and right. It is
supposed to improve rules and procedures concerning compulsory birth registration and
registration of children without birth document including registration of an abandoned child with
the state filling for his parentage. Another function is to reform, monitor and ensure the safety of
children in residential care and juvenile detention facilities by efficient reorganization to meet
with minimum standards and regular monitoring of each such institution. It builds a rapid
response child protection intervention capability for provincial level emergencies such as natural
disasters or the outbreak of armed conflicts.
It function for the development of a system if necessary, of acquiring partnership of private
organizations for management or funding or both, of any or all child protection institutions,
which may include arranging kafalat of a child by private citizens. It revises the minimum age
of criminal responsibility to a nationally acceptable level. It works for the development of a
uniform structure for data collection and computerized data recording, to facilitate evidence
5

based policy formulation and do all such acts and things as are ancillary or incidental to any of
the functions stated above and any other functions, which maybe assigned to it by government.
The commission appoints employees, which are necessary for the discharge of their functions
with such term and conditions as may be prescribed by regulation. The commission also
authorizes the employees for the performance of its functions.
Child Protection unit
There is a child protection unit, at District level established by the government. It works under
the administrative control of the commission. The social Welfare officer of the District
consumed is the child protection unit; child protection Unit; child protection officers assist the
social welfare officers of the district appointed by the commission. Such other members
determined by the commission assist the social welfare officer. The tenure and term and
condition of the members are as such as prescribed by rules.
2

Functions of Child Protection Unit
The Child Protection Unit shall perform the following functions
1. Receiving and registering children at risk and their families who are considered to be in need
of protection
2. Assessing the needs of individual children and their families according to survival and
departmental priorities, shelter, food, health, education, cognitive, emotional, and evolving
capacities
3. Planning and coordinating the provision of services in cash or in kind to meet the assessed
needs of children at risk and their families;
4. Periodically or quarterly reviewing the intervention plan to protect children at risk, to ensure
its continuity and capacity to meet the assessed needs;
5. Introduction and use of indicators related to the child abuse and exploitation prevention
aspects in the monitoring visits to families, residential institutions, services, schools etc;

2
Department for Child Protection, (2009), retrieved on 12-01-2013 from
http://www.dcp.wa.gov.au/Pages/Home.aspx

6

6. Developing consultative community structures and preparing them to support initiatives for
the prevention of abuse, neglect and exploitation through the formation of Child Protection
Committees
7. Maintaining and updating record of all its activities and transmit the same regularly to the
Commission;
8. Follow-up of children at risk after their release from the Child Protection Institution or jail, as
the case may be, for about six months; and
9. Provision of preventive and protective services and program of general interest.
The Child Protection Unit shall exercise any other power and function as delegated or devolved
upon it by the Commission.
Objectives of Child Protection unit (CPU)
The main objective of CPU is the implementation of laws related to child protection, welfare and
rights including prevention of child labor, child sexual abuse, child sexual exploitation,
prostitution, child pornography, child trafficking and any form of violence against children.
Develop Linkages between the different Governmental and non governmental institutions
about CP and referral system.
To ensue the child protection regarding all issues.
Conduct the DCWG quarterly meeting and discuss the currant situation of children and their
related problems.
Strengthen the Established referral mechanism.
Identification of cases then manages the case of every vulnerable child.
To make follow up, review and monitoring referred cases.
Ensure equal participation by men and women, girls and boys in assign, planning, through
the systematic use of participatory assessment. Ensure coordinated action by all actors. Ling
Department NGO, s & INGO, s.
Provide free legal aid, psycho- social counseling and social support to needy and vulnerable
children.
7

Structure of CPU
There are four rooms in CPU.
1. One for CPU officer.
2. One for social workers.
3. One for database, Admin and Finance.
4. One for psychologist
CPI (child protection institute) is under process which will accommodate hundred children, 25
female and 75 male.
Objectives of Child Protection Institute (CPI)
Child Protection Institution is a specialized and well-equipped separate arrangement for the
reception of children at risk.
Child protection institution has been established to provide the children at risk with
accommodation treatment, maintenance and facility for education, development of his
character and abilities and give him necessary training for protecting himself against moral
dangers and exploitation.
Child protection Institute is a secure transit shelter for:
a. Street children
b. Run-away children
c. Children in conflict with law
d. Orphans
e. Child with disabilities
f. Child working and or living on street
g. Children living in extreme poverty
h. Child beggars
i. Abused or exploited children
j. Children beyond parental control etc
8

Administrative Setup






Detail
S.No Name Designation Gender
1 Naveeda Naz CP Officer Female
2 Usman Kamal Social Worker Male
3 Shahab ud Din Social Worker Male
4 Asmat Ara Social Worker Female
5 Gulaly Social Worker Female
6 Sania Psychologist Female
7 Khanzada Admin and Finance Assistant Male
8 Total 8

Child Protection Officer
(1)
Social Workers
(4)
Psychologist
(1)
Admin and Finance Assistant
(1)
9

Modes of Case Identification















Help Line Field Visits Referral Partners Clint Itself Trough Community Media
Case Identification
1121 Electronic or
Print
10

Case Management
Case management means how CPU deals a client. Case management includes the following
processes
1. Registration: in this case is registered regarding child.
2. Case Assessment: in this step case is assessed from all aspect.
3. Case Planning: in this step a plan is managed to treat with the case.
4. Case Referral: if case is not relevant it is referred to concerned referral partner.
5. Follow Up: In this step case is check time by time till it solution.
6. Close Up: When case is solved then case is closed up.










Case Registration Case Assessment Case Planning Case Referral Case Follow up Case Closure

Case
Manageme
11

Child Protection Units
When Pakistan ratified UNCRC (United Nations Convention on the rights of the Children) on
November 12, 1990. In 2010, for the implementation of these legislations the provincial
government of Khyber Pakhtunkhwa established Child Protection and welfare Commission
(CPWC). Child Protection Units are branches of (CPWC) and now Child Protection Units are
exist in eleven districts of KPk.


CPWC


Child Protection Units







Peshawar
Charsadda
Mardan
Abbottabad
Swabi
Battagram
Swat
Bunair
Kohat
Chitral
Lower-Dir
12

Referral Partners
Referral Partners means if a case is not relevant with CPU it is referred to concerned referral
partner. Referral Partners with CPU are more than 70. Some are following:
1. Tanzeem Lissail Wal Mahroom
2. Special Education
3. Save the Children
4. Lady Reading Hospital (LRH)
5. Khyber Teaching Hospital (KTH)
6. Hamza Foundation
7. Half way House
8. Friend of the mind
9. Dost Welfare Foundation
10. AL-Khidmat Hospital
Services of CPU
Child protection unit provides two types of services
1. Social support
2. Psycho-social support
Funding
CPU Peshawar fund provided by Government of KPk. And the fund of other ten units provided
by UNICEF and Save the Children.
Progress of CPU from May 2011 till May 2014
Total cases=2495
Closed cases=1550
In progress=458
13

Definition of Child
A young human being below the age of puberty or below the legal age of majority.
International Labor Organization (ILO) defines child abuse as any human being up to the age of
18 and below is called a child.
3

Any person who has not attained the age of eighteen years.
Universal Childrens day
Universal Childrens Day takes place annually on 20
th
November. This day is observed to
promote the objectives outlined in the Charter and for the welfare of children.
Background
On December 14, 1954, the UN General Assembly recommended that all countries should
introduce an annual event from 1956 known as Universal Children's Day to encourage fraternity
and understanding between children all over the world and promoting the welfare of children. It
was recommended that individual countries should choose an appropriate date for this occasion.
At the time, the UN General Assembly recommended that all countries should establish a
Children's Day on an appropriate date. Many of the countries respected this recommendation
and the Universal Children's Day has since been annually observed on November 20. There are
however, some countries, such as Australia and India, which still chose various different dates
during the year to celebrate this day.
On November 20, 1959, the UN General Assembly adopted the Declaration of the Rights of the
Child and on November 20, 1989, it adopted the Convention on the Rights of the Child. Since
1990, Universal Children's Day also marks the anniversary of the date that the UN General
Assembly adopted both the declaration and the convention on children's rights.
4


3
Language matters www.oxforddictionaries.com. (n.d.). Retrieved 5 2014, 28, from /definition/english/child:
http://www.oxforddictionaries.com/definition/english/child
4
Zmeen, www.timeanddate.com. (n.d.). Retrieved 5 2014, 29, from /holidays/un/universal-childrens-day:
http://www.timeanddate.com/holidays/un/universal-childrens-day
14

Offences and Penalties
Corporal Punishment
Corporal punishment stands abolished in all its kinds and manifestation and its practice in any
form is prohibited as provided under section 89 of the Pakistan penal Code, 1860 (Act No. xlv of
1860).
Punishment for Corporal Punishment
Whosoever causes or permits to cause corporal punishment, though omission or commission, in
any from, under any circumstances or for any purpose, to a child, shall be punished with
imprisonment for a term which may extend to six months or with fine which may extend to fifty
thousand rupees, or with both.
Fraud or Deceit on a Child
Whosoever, by words, spoken or written, or by signs or otherwise, incites, attempts to incite,
deceits or allows a child to engage in any activity which is harmful for the physical mental, e
motional, economic and social well bin g of a child shall be punished with imprisonment for a
term which many extend to three years or with fine which may extend to one hundred thousand
rupees or both.
Violence Against a Child
Whosoever commits an act which cause or intend to cause, harm, pain, suffering or humiliation
to a child m destroys, defiles or diminishes the value of any property belonging to him, is said to
have committed in offence of violence.
Punishment for Violence
Whosoever, commits violence against a child shall be punished with imprisonment for a term
which many extend to three years and with fine which may extend to one hundred thousand
rupees; provided that if the offence is committed by a group of more than two persons, the term
of imprisonment which may extend to ten years each with a fine which may extend to one
hundred thousand rupees each.

15

Harmful Practices
Whosoever, coerces or induces any child to indulge in or to undertake any activity or vocation
for the purposes of complying with a tradition or accustom, which is or might be dangerous,
harmful, hazardous or otherwise improper for any child, shall be guilty of the offence of harmful
practice.
Punishment for Harmful and Abusive Practices
Whosoever commits the offence of harmful practice shall be punished with imprisonment for a
term which may extend to three years or fine which may extend to one hundred thousand rupees
or both.
Dealing in organs of a child
1. Whosoever illegally sells, purchases, delivers, transports, imports, extend, keeps or deals in
any manner whatsoever in organs of a child, directly or indirectly, with or without
consideration, or abets in the commission or omission of the above, shall be guilty of an
offence.
2. Notwithstanding any thing contained in sub Section (1) of this section an act of implantation
or transplantation of organs or it sues from the body of a living. Child, if authorized by
qualified medical experts and conducted under their super vision in accordance with the
standards of medical profession in the best interest of the child, shallot constitute an offence.
Punishment for Dealing in of a child
Whosoever, commits the offence of dealing in organs of a child may be punished with sentence
of death or imprisonment for life and shall also be liable to fine which may extend to one million
rupees.
Unauthorized Custody
Whosoever takes a child at risk, into his custody in contravention of the provisions of this Act,
shall be punished with imprisonment for a term which may extend to two years or with fine
which may extend to fifty thousand rupees or with both.

16

Punishment for Attempting to Commit an Offence
Whosoever attempts to commit offence punishable under this Act or to cause such an offence to
be committed, shall be punished with the punishment provided for that offence.
Cruelty to a Child
Whosoever, not being a parent, having the actual of or control over a child, willfully assaults, ill-
treats, neglects, abandons or exposes him to be assaulted physically, or negligently fails to
provide adequate food, clothes or medical aid, or behaving with the child in a manner likely to
cause such child unnecessary mental and physical suffering, shall be punished with rigorous
imprisonment for a term which may extend to three years and shall also be liable to a fine which
may extend to fifty thousand rupees: Provided that where some reasonable punishment, not
corporal punishment, in good faith is administered to a child by the person having lawful control
or protective care of the child as parents normally would do for the betterment of the child, it
shall not be deemed tube an offence under this section.
Employing Child for Begging
Whosoever employs any child for the purpose of begging or causes any child to beg or whoever
having the protective care of as child connives at or encourages his employment for the purpose
of begging, shall be punished with rigorous imprisonment for a term which may extend to three
years and shall also be liable to a fine which may extend to fifty thousand rupees.
Giving Intoxicating Liquor or Narcotics Drug to Child
Whosoever gives orca uses to be gives to may child any intoxicant or narcotic drug, except upon
the prescription of a duly qualified medical practitioner, shall be punished with rigorous
imprisonment of either description for term which may extend to four years and shall also be
liable to a fine which may extend to fifty thousand rupees.
Permitting Child to Enter Places Where Liquor or Narcotic Drugs Resold
Whoever, with mal a fide intentions-
1. Takes a child to any place where an in toxicant is served or consumed; or
17

2. Being the proprietor, owner or a person in charge of such place, permits child to enter such
place; or
3. Causes or procures a child to go such place; shall be punished with rigorous imprisonment of
either description for a term which may extend to three years and shall also be liable to a fine
which may extend to fifty thousand rupees.
Punishment for Child Pornography
Whoever commits an offence of child pornogr aphy shall be punished with rigorous
imprisonment of either description for a term which may not be less than three years and may
extend to seven years and also liable to fine which may not be less than two hundred thousand
rupees and may extend to five hundred thousand rupees.
Inciting Child to bet or Borrow
Whoever, by words, spoken or written, or by sign, or otherwise, incites or attempts to incites a
child to make any bet or wager or to enter into or take any share or interest in any betting or
wagering, shall be punished with rigorous imprisonment for a term which any extend to six
months and shall also be liable to affine which may extend to fifty thousand rupees.
Exposure to Seduction
Whoever seduces a child by any means whatsoever with an intent to involve him in any sexual
activity or extend him to obscene and sexually explicit material, document, a film, video or a
computer generated imagine or attempts to do the aforementioned action, shall be punished with
rigorous imprisonment of either description for a term which may extend to seven years or liable
to fine which may extend to ten hundred thousand rupees, or with both.
Abetting Escape of Child
Whoever-
a. Knowingly assists or induces, directly or indirectly, a child admitted to a child Protection to
a child protection Institution, to escape from the institution; or
b. Knowingly harbors, conceals, connives with assists are prevents a child from returning to a
child protection institution or to any person to whom the protection of child was entrusted by
18

the court; shall be punished with rigorous imprisonment for a term which may extend to three
years and shall also be liable to fine which may extend to thousand rupees.
Child Trafficking
Whoever involves himself in child trafficking within Pakistan shall be Punished with
imprisonment for life or which shall not be less than fourteen years and shall also be liable to
fine which shall not be less than five hundred thousand rupees and may extend to ten hundred
thousand rupees.
Sexual Abuse
Whoever commits an offence of sexual abuse shall be Punished with imprisonment for term
which may extend to fourteen years and shall not be less than seven years and shall also be liable
to fine which shall not be less than ten hundred thousand rupees.
Offences Under this Part Cognizable, Non-Bailable and Non-Compoundable
1. All offence under this chapter shall be cognizable, arrests may be made without warrant,
shall be non-bailable and non-compoundable.
2. Nothing contained in this chapter shall be deemed to prevent any person from being
prosecuted under any other law for act or omission which constitutes an offence punishable
under this chapter and carries harsher punishment under that law.
3. Whoever having been convicted of an offence under this chapter is convicted for a
subsequent offence under the same section or sections shall be punished with rigorous
imprisonment which shall not be less then maximum punishment prescribed for that offence
or twice the number of years imprisonment and also fine which shall be twice the amount of
fine provided for that offence in this chapter,. Whichever applicable.
Punishment for Actions in Contravention of this Act
Whoever contravenes the provisions of this Act including any person acting under this Act or
any person and institution dealing with the custody and other matters related to a child at risk
shall be punished with imprisonment of either description for a term which may extend to three
years or liable to fine which may extend to fifty thousand rupees or with both.
19

Islamic Rights of a Child
Islam is a religion revealed by God for all people, in all places, at all times. As such, Islam is
accessible to everybody and is particularly mindful of the importance of respect, rights, and
responsibilities. The words of the Quran and the authentic traditions of Prophet Muhammad,
may the mercy and blessings of God be upon him, contain the rights and responsibilities granted
by God to humankind. They are not subject to the whims and desires of men or women therefore
they do not change. These unique rights mentioned in Islam also include the rights of children.
Childrens rights are not guaranteed by the actions of their parents, their communities, or even
their governments. God Himself guarantees childrens rights.
Islam establishes a legal framework, and embodies a code of ethics, designed to protect the rights
of an individual including his or her right to live in a secure society. For children, security is of
the upmost importance. The rights of a child begin even before birth; in fact they begin before
conception. The Quran and the authentic traditions of Prophet Muhammad make it clear that two
people should not enter into a marriage carelessly. A great deal of thought and preparation is
necessary before man and woman commit to each other and to the family that may result from
their union. Prophet Muhammad was heard to say, A woman may be married for four
reasons: her wealth, her lineage, her beauty, and her religious commitment. Marry the one
who is religiously committed.
If a man and a woman have both dedicated their lives to worshipping and pleasing their Creator
then the rights of any children they may have are automatically guaranteed. Worshipping God
means obeying His commandments and His commandments include securing the rights of the
child. By marrying rather than having an illicit relationship the couple has already begun to
secure the rights of their future children. A child has the right to know and understand his or her
lineage.
Once a child is conceived, it has the right to life. The Quran makes it very clear that all life is
sacred. It is never permissible to terminate a pregnancy because one fears being unable to
financially support a child or another child. It is God, who is the Provider and Sustainer of all
life.
20

Kill not your children because of poverty - We provide sustenance for you and for them.
(Quran 6:151)
When making a decision to terminate a pregnancy it is important to remember that having a child
is a blessing from God and all such blessings should be accepted with joy and gratitude. There
are many people in the world today who are not able to have children, therefore when God
blesses a family with one, it should be a cause for celebration and happiness. However, children
are not toys or possessions. With them comes great responsibility.
The Quran and the authentic traditions of Prophet Muhammad may the mercy and blessings of
God are upon him, speak clearly about the responsibility that comes with raising a child. It is an
obligation upon the believers to raise and care for children by bringing them up as moral,
righteous human beings. Secure in the knowledge that they are valued members of the human
race, and their particular families. Neglecting this duty could potentially lead a person away
from the path of righteousness and away from God.
O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel
is men and stones, over which are (appointed) angels stern (and) severe, who disobey not,
(from executing) the Commands they receive from God, but do that which they are
commanded (Quran 66:6)
Prophet Muhammad said, Each of you is a shepherd and each of you is responsible for his
flock. The ruler is a shepherd and is responsible for his flock. A man is the shepherd of his
family and is responsible for his flock. A woman is the shepherd of her husbands
household and is responsible for her flock.
5

Caring for and raising children in the proper manner is a duty on parents and it is not always
easy. In fact, God reminds us in the Quran that children may even be a great trial for their
parents. The triumphs and tribulations of life are a test and children are no exception. They can
bring great joy and at times they can bring great sadness as well. God in His infinite wisdom
never leaves a human being alone and unable to face all of lifes trials.
Your wealth and your children are only a trial, whereas God, with Him is a great reward
(Paradise). (Quran 64:15)

5
Saheeh Bukhari & Muslim
21

Following the teachings of Islam enables a believer to face all life events including the trials the
tribulations and the triumphs. The correct Islamic advice for raising and rearing children covers
all aspects of life. Just like Islam itself, it is holistic advice. Physical, emotional, and spiritual
wellbeing are all of equal importance. It is interesting to note that Islam has always covered the
rights of children. The Islamic view of childhood states that it is a unique period in an
individuals life.
6
This is in sharp contrast to western/European ideology where the concept of
childhood was not addressed until the 16th century.
7
It is not that the west did not have children
or young people but rather they considered them to be small adults with the same needs and
wants as adults.
Throughout Islamic history and in Islamic literature the rights and responsibilities pertaining to
children are clear cut. Parents, families, and communities have certain responsibilities towards
children. Many of them are obligatory, and on the Day of Judgment, God will question adults
about the treatment of their children.
The late Islamic scholar, Sheikh Uthaimeen, May God have mercy on him, described children as
a trust given to parents by God. He also said that children are to be well fed, well-groomed,
properly dressed for seasons and appearance. Children are entitled to education, religious
learning, and spiritual guidance. Their hearts must be filled with faith and their minds
entertained with proper guidance, knowledge, and wisdom. With that in mind, the following
series articles will guide us through child care in Islam.
Children are Blessings not Possessions
Islam is a holistic religion that covers all aspects of life. Spiritual, emotional and physical needs
are all dealt with equally, one is not more important than the other. In fact, for a person to be
spiritually healthy ones emotional and physical needs must be taken care of. This is not
restricted to adults; the rights and the needs of children are of paramount importance. As we
discovered in the previous article childrens rights come into play even before conception.
When man and woman make the decision to marry and start a family they are securing their
future childrens rights. Prophet Muhammad, may the mercy and blessings of God be upon him,

6
Giladi. A 1992, Children of Islam: concepts of childhood in medieval Muslim society, Macmillan, Oxford.
7
Aries, P 1962, Centuries of childhood, Vintage Books, New York.
22

advised his companions and all believers to make the following supplication to God before
having sexual intercourse.
I begin with the Name of God! O God! Protect me from Satan and protect what You
bestow upon us (our offspring) from Satan.
8

Once a child is conceived it is important to remember that this is a trust from God. Although the
child is most certainly a blessing, it is not a possession. He or she has God given rights that must
be fulfilled. Throughout the pregnancy, the expectant parents must take care to prepare for the
new arrival. The mother must take care of herself by eating the correct food, getting the required
amount of rest, and seeking medical aid when needed. Preparing for birth also includes
remembering God and seeking His aid.
O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of
invocation. (Quran 3:38)
It is He Who has created you from a single person (Adam), and (then) He has created
from him his wife Eve, in order that he might enjoy the pleasure of living with her. When
he had sexual relations with her, she became pregnant and she carried it about lightly.
Then when it became heavy, they both invoked their Lord (saying), If You give us a child,
well in every aspect, we shall indeed be among the grateful. (Quran 7:189)
Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and
make us leaders of the pious. (Quran 25: 74)
Muslims believe all children are born submitting to God, this means they are born innately
inclined to love and worship God alone. In his traditions, Prophet Muhammad may the mercy
and blessings of God be upon him, made this very clear. He said that no child is born except on
his true nature (Islam) and that his parents may choose to give him/her a different religion other
than submission to One God.
9

When a child is born it is a cause for much happiness and celebration. In Islam there is no
preference for either a male or female child. Quran says that both the male and the female were

8
Saheeh Al-Bukhari
9
Saheeh Al-Bukhari, Saheeh Muslim
23

created from a single person (Adam) and that are equal except in terms of piety and
righteousness.
And God said, Oh humankind! Be dutiful to your Lord, Who created you from a single
person (Adam) and from Him (Adam) He created his wife (Eve), and from them both He
created many men and women. (Quran 4:1)
Islam was revealed at a time when the Arabs practiced infanticide and would often bury their
female babies alive. This was an ignorant practice and Prophet Muhammad stated categorically
that female children are a blessing and that raising them to be righteous believers is a source of
great reward.
And when the news of (the birth of) a female (child) is brought to any of them, his face
becomes dark, and he is filled with inward grief! He hides himself from the people because
of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury
her in the earth? Certainly, evil is their decision. (Quran 16:58 & 59)
We have also learned much about the Islamic view of children from Prophet Muhammads
beloved wife Aisha. Traditions narrated by her show clearly that male children should not be
preferred over female children and that raising daughters is a source of great reward.
A lady along with her two daughters came to me (Aisha) asking for some alms, but she
found nothing with me except one date which I gave to her and she divided it between her
two daughters, and did not eat anything herself, and then she got up and went away. Then
the Prophet came in and I informed him about this story. He said, Whoever is put to trial
by having to raise daughters and he treats them generously (with benevolence) then these
daughters will act as a shield for him from Hell-Fire.
10

Whenever a child was born among them, Aisha would not ask if it were a boy or a girl.
Instead she would ask, Is the child healthy (and without defect)? If she was told, Yes,
she would say, All praise is for Allah, Lord of All the Worlds.
When the great day arrives, a new life joins the imperfect world. He is placed into the hands of
his parents and becomes entitled to even more rights. Islam sets out very clearly that there are

10
Narrated by Aisha from Saheeh Al-Bukhari
24

ways of welcoming and dealing with infants and children. They are entitled to have their
physical and emotional needs met and they are entitled to being taught how to worship, love and
maintain a connection to God.
Parents, extended families, guardians and the Muslim community at large have been given a
trust, a tiny life completely dependent upon its caregivers for protection and care. For many
children the world is immersed in terror. Hunger, pain, suffering, torture, sexual abuse, and
other horrors are the realities of life. When their small attempts to reach for comfort are rejected
or their cries are silenced God is watching, and angels are recording.
In part 3 we will discuss the manners of welcoming a newborn child into the world and Islam.
Welcoming the Newborn
One of the most important obligations in Islam is for parents to love and nurture their children.
Children have the right to be protected, and the right to learn how to worship and obey God. As
previously discussed childrens rights come into play even before their conception and birth and
God warns humankind to protect themselves and their families from the torment of the fire.
O you who believe! Ward off yourselves and your families against a Fire (Hell)
(Quran 66:6)
The birth of a child, male or female, is a cause for great celebration. In Islam there is certain
etiquette involved in welcoming the child into the family and community. There are a number of
recommended rituals from the authentic traditions of Prophet Muhammad, may the mercy and
blessings of God be upon him, that are to be done that ensure the newborn is received properly
by the Muslim society. However, the absence of any or all of these recommended actions does
not negate any childrens rights in Islam.
It is recommended that the parents or caregivers do tahneek and pray for the newborn child.
Tahneek means putting something sweet such as dates or honey into the childs mouth. One of
Prophet Muhammads companions, Abu Musa, may God be pleased with him, said, I had a
baby boy and I brought him to the Prophet. He named him Ibrahim, did tahneek with a date and
prayed for God to bless him, then he gave him back to me.
11


11
Saheeh Al-Bukhari, Saheeh Muslim
25

Noted Islamic scholar Imam an Nawawi said that it is recommended to do tahneek with dates for
the child when he is born; if that is not possible then to use some similar kind of sweet. The date
should be chewed until it becomes soft enough for the baby to suck on it with ease.
The words of the call to prayer are often recited softly into the new born babys right ear soon
after birth. The first thing the child hears in this world, are the words of submission to One God.
It was reported that one of Prophet Muhammads companions saw him say the call to prayer in
the right ear of one of his newborn grandsons.
12
The newborn child is entitled to a good name.
Names are important; a persons name conveys meaning and becomes a symbol of that person.
It is recommended that the child be named on the seventh day after his or her birth, however
Islamic scholar Ibn al Qayyim said the matter was wide in scope and that it was permissible to
name the child after birth, or on the seventh day or at any time before or after those days.
13

It is usual for the father to name the child however scholars recommend that parents choose the
name together. More important is that the child should be given a good name, such as Abd-
Allah or Abd al-Rahmaan. Prophet Muhammad, may the mercy and blessings of God be upon
him, said The most beloved of your names to God are Abd-Allaah (slave of God) and Abd al-
Rahmaan. (slave of the Most Merciful)
14
It is also recommended that the child be named after
Prophets, or righteous predecessors. Prophet Muhammad named his own son Ibrahim after
Prophet Ibrahim. He said, A child was born to me last night and I called him by the name
of my father Ibrahim.
15

It is forbidden to use names that belong only to God, such as al-Khaaliq (the Creator) and al-
Quddoos (the Most Holy), or names which are not befitting for anyone other than God, such as
Malik al-Mulook (King of Kings). It is also forbidden to use names that imply enslavement to
any one or anything but God, such as Abd al-Uzza (slave of al-Uzza a pagan goddess), Abd
al-Kabah (slave of the Kabah), Abd al-Daar (slave of the House).
It is disliked to use names that have bad or distasteful meanings, or which sound odd, or would
cause others to mock a person, or cause him embarrassment. It is also better not to use names
that are associated with sinners or tyrants. Some scholars also dislike naming children after

12
At-Tirmidi
13
Tuhfat al-Mawlood, p. 111
14
Saheeh Muslim
15
Tuhfat al-Mawlood, p. 69
26

angels or the names of chapters of Quran. Names have meanings and implied meanings and these
meanings will have an effect on the child for good or for bad. Parents must take great care when
choosing an appropriate name for their newborn child.
In Islam it is recommended that parents observe the birth of a child with an offering known as
the aqeeqah. When a child is born it is commonplace for the family to slaughter one or two sheep
and to invite relatives and neighbours to a meal, in order to allow the community to share in the
happy event.
Although an aqeeqah is not obligatory it does contain many benefits. Ibn al-Qayyim, said that
the aqeeqah is a sacrifice by means of which the child is brought close to God soon after he
comes into this world, it is a sacrifice by which the newborn is ransomed just as God ransomed
Ismail with the ram
16
and it is the gathering of relatives and friends for the Waleemah (feast).
One of the rituals pertaining to newborn children and part of the rights due to children is
circumcision. It is obligatory for baby boys to be circumcised. Prophet Muhammad, may the
mercy and blessings of God be upon him, said that five things are part of the inherent nature of
people. They are circumcision, shaving the pubic hair, plucking the armpit hair, cutting the nails,
and trimming the moustache. These things are related to purity and essential conditions of prayer
and imply complete submission to the will of God.
It is from the authentic traditions of Prophet Muhammad that the new born childs hair be shaved
and that the weight of the hair be given in gold or silver to charity
17
. It is sufficient to estimate
the weight and give the equivalent amount in currency.
Welcoming the newborn child into the family and community is more than a celebration; the
rights and rituals performed serve to remind believers that children in Islam have rights.
Whether the parents are alive or deceased, present or absent, known or unknown the child is
entitled to be cared for and raised in security, surrounded by Gods love and laws. Next week we
will discover and explore the rights of children as they grow into adulthood.



16
Saheeh Al-Bukhari, Saheeh Muslim
17
At-Tirmidi
27

Socialization, Love, and Education
Islam is a religion concerned with justice and respect and as such, it takes rights and
responsibilities very seriously. Islam states that it is the responsibility of each individual to treat
all of creation with respect, honour, and dignity. Respect begins with loving and obeying the
commandments of God and from this respect flow all the manners and high standards of morality
that are inherent in Islam. God expects us, adult believers, to treat children with respect and to
nurture, love and educate them. When rights and responsibilities are taken seriously, it enables
one to love and respect God.
And whosoever obeys God and His Messenger, fears God, and keeps his duty (to Him),
such are the successful ones. (Quran 24:52)
Small children need food, drink, sleep and they also need love and compassion. Taking care of
their physical needs and disregarding their emotional and spiritual needs is inappropriate .
After the birth of a child, mothers are advised to breastfeed. Breast milk was designed by God to
specifically fit the needs of each individual child. Modern science has proven the remarkable
qualities of breast milk. Breast milk has disease-fighting cells called antibodies that help protect
infants from germs, illness, and even Sudden Infant Death Syndrome.
18

Colostrum, the thick yellow fore-milk made during pregnancy and just after birth, will give
babies the best start at life. Milk changes over time to meet the babys needs. By the third to
fifth day after the birth breast milk has just the right amount of fat, sugar, water, and protein that
is needed for a baby's growth.
The mothers shall give suck to their children for two whole years, (that is) for those
(parents) who desire to complete the term of suckling (Quran 2:233)
However, God does not put the believers into any situation they cannot handle, therefore if
breastfeeding is not possible there are alternatives such as using a wet nurse and more commonly
feeding the infant baby formula designed specifically for an infants needs.

18
The (USA) Federal government source for womens health information.
(http://www.womenshealth.gov/breastfeeding/benefits/)
28

God does not want to place you in difficulty, but He wants to purify you, and to complete
His Favor to you that you may be thankful. (Quran 5:6)
As soon as they are old, enough to understand children should be taught to love God. This is
usually easy because children as naturally disposed to know and love God. It is straightforward
for them to understand that God is the Creator. It is the parents or caregivers responsibility to
teach children that God is One, that there is none worthy of worship but He.
And (remember) when Luqmaan said to his son when he was advising him: O my son!
Join not in worship others with God. Verily, joining others in worship with God is a great
wrong indeed. (Quran 31:13)
Parents, guardians, and caregivers are responsible for teaching their children the duties of Islam.
Children must be taught the correct way of worshipping God and the best way to do this is by
example. From the moment that they can interact with their surroundings children are learning.
Even when a very small child hears the call to prayer, he or she will know that it is time for all
worldly endeavors to stop while believers focus their attention on God. Children learn this by
observing the behavior of those around them.
From the traditions of Prophet Muhammad, may the mercy and blessings of God be upon him,
we learn that it is obligatory upon us to teach our children to pray when they are seven years old
and to admonish them for not praying when they reach the age of ten.
19
The reality is that
children who live in a household where prayer and correct worship are visible, are eager to pray
and often a very young age can be seen bowing and prostrating at their parents side.
At seven years old children must be taught how to pray correctly. By the age of ten children
should be admonished for not praying. Whatever discipline is used it should be such that the
child understands that praying is important. Beating a child is never an option.
Children should be taught and made to observe those around then performing all the other
obligations that come with being a believer in the Oneness of God. Children should be able to
see those around them fasting, and performing other acts of worship such as reading Quran.
They should also observe their caregivers displaying good manners and morals. The companions

19
At-Tirmidhi, Abu Dawood.
29

of Prophet Muhammad have narrated that children were taught the basics of Islam from a young
age.
We used to observe this fast after that, and we used to make our children fast and make
them toys of wool; if one of them cried for food we would give him that toy until it was time
to break the fast.
20

I was taken for Hajj with the Messenger of God, may the mercy and blessings of God be
upon him, when I was seven years old.
21

Islam is a holistic religion; therefore, physical needs pertaining to this world must not be
neglected. Children have the right to live safely and securely, and have all their physical needs
taken care of. Noted Islamic scholar Imam an Nawawi said, The father should bring his
children up with good manners in all things, eating, drinking, dressing, sleeping, going out of the
house, entering the house, riding in vehicles, etc. He should instill in them the attributes of a
good person, such as love of (personal) sacrifice, putting others first, helping others, nobility and
generosity. He should keep them away from evil characteristics such as cowardice, stinginess,
lack of nobility, lack of ambition, etc. Children must also be protected from physical harm and
anything that is likely to lead them towards sinning.
Islam gives children many rights and is concerned with their spiritual, physical, and emotional
well being. In the next and final part of this series of articles, we will discuss fairness, equality,
and custody issues.
Custody & Fairness
In the previous four articles, we discussed what Islam says about children, particularly in relation
to childrens rights. In this final article, we will talk about some issues concerning children that
do not, at first glance, appear to be about the rights of children. The issues are custody, gift
giving and fairness among siblings. We will discover that the rights of children and their best
interests are embedded into all issues pertaining to children.


20
Saheeh Al-Bukhari, Saheeh Muslim
21
Saheeh Al-Bukhari
30

Custody
The main issue in custody disputes is what is in the best interest of the child. Ibn Qudaamah al-
Maqdisi, Islamic scholar of the 12th century said , Custody is aimed at looking after the child,
so it should not be given in a way that will be detrimental to his welfare and his religious
commitment.
22

If a marriage ends and there is a dispute about who should have custody of the children or who
should financially support them; then the solutions can be found within the teachings of Islam.
Until the child reaches the age of discernment, the mother is more entitled to custody than the
father, unless the mother remarries, in this case the custody belongs to the father. That is unless
he agrees with the mother on something that is better for their child. Muslim scholars over the
centuries have differed in their views regarding child custody; however, they have all agreed that
the child's best interests must be the primary concern.
A divorced woman whose ex-husband was claiming custody of their child went to Prophet
Muhammad, may the mercy and blessings of God be upon him, and said, My womb was a
vessel for this son of mine, and my breasts gave him to drink, and my lap was a refuge for him,
but his father has divorced me and he wants to take him away from me. Prophet Muhammad
said to her, You have more right to him so long as you do not remarry.
23

According to Islam the period of discernment is around the age of seven or eight, at which time
the official period of custody ends and the period of kafalah or sponsorship begins. This period
lasts until the child reaches puberty at which time the child is free to choose with which parent he
or she will reside with. The choice however is dictated by the need for certain conditions to be
fulfilled.
These conditions include that the parent or guardian is a Muslim who is able to be held
accountable (i.e., an adult of sound mind etc.) is of good character and is able to fulfill all
obligations towards the child.
Maintenance however is obligatory upon the father whether the mother is rich or poor. He is
responsible for accommodation, food, drink, clothing and education, and other everyday needs.

22
Al-Mughni (8/190).
23
Imam Ahmad, Abu Dawood.
31

However, the monetary amount is based on the fathers circumstances and means. Every
situation is different.
Let the rich man spend according to his means; and the man whose resources are
restricted, let him spend according to what God has given him. God puts no burden on any
person beyond what He has given him. God will grant after hardship, ease. (Quran 65:7)
Fairness & Gift Giving
Islam tells us that it is important to treat children fairly. Prophet Muhammad, may the mercy and
blessings of God be upon him, said, Fear God and treat your children fairly.
24

In relation to spending this means giving each child what he or she needs. For instance, one
child may need a school uniform worth $200 while another childs uniform may only cost $100.
Another example would be if one child is getting married and the parents have arranged it, they
should do the same for other children when they desire to get married..
It is not permissible to show preference to one gender over the other or to one child over the
others. This can lead to sibling rivalry, jealousy, and bad feelings within the family. In extreme
cases, it may even lead to the breaking of family ties.
Some of the scholars are of the opinion that it is permissible to show preference to some children
in regards to gift giving under certain specific circumstances. For instance, it may be
permissible if one of them is disabled or has a large family or is preoccupied with seeking
knowledge or if there is some other reason that means he or she is in need of extra financial aid.
It may also be permissible to withhold gifts or money from your children if they are engaged in
forbidden actions.
25

Sheikh IbnUthamien, noted Islamic scholar of the 20th century said, If a parent granted one of
his children financial remuneration to fulfill a necessity, such as a medical treatment coverage,
the cost of a marriage, the cost of initializing a business, etc., then such a grant would not be
categorized an act of injustice and unfairness. Such a gift will fall under the right to spend in the
essential needs of the children, which is a requirement that a parent must fulfill.

24
Saheeh Bukhari, Saheeh Muslim
25
Fataawa al-Lajnah al-Daaimah (16/193)
32

"Be just: that is nearer to piety; and fear God. (Quran 5:8)
Islam is a religion concerned with justice and respect. It is a religion that places great emphasis
on rights and responsibilities. It is a religion concerned with individual needs only as far as they
do not impinge on the needs of a cohesive community. Children have certain rights, the most
important being that they are able to know and love God. It is the parents (caregivers and
guardians) responsibility to feed, clothe, educate, and nurture the children that have come under
their care.
33

Role of Social Worker
Social workers have training in human behavior, group process, teamwork, communication,
negotiation and research. These skills can help in care, organizational work and through these
skills an organization achieve their goals.
1. Social worker finds out the reasons of child rights violation.
2. Social Worker develops awareness, raising activities with parents on the rights of the child
and on safety issues related to children vulnerabilities.
3. Social Worker assists Child Protection Officer in day-to-day activities.
4. Social Worker conducts field visits for the identification and referral of vulnerable children
particularly separated and unaccompanied children.
5. Social worker arrange awareness sessions in different communities
6. Social worker creates good relationships with parents and communities for the identification
and referral of separated and missing children.
7. Social worker creates awareness about child rights of CRC.







34

Observations
1. There is no separate room for field work students which create problems for both students
and CPU staff.
2. Child Protection Unit works for those children who have some problem e.g. children facing
education problem Child Protection Unit provide social support, in shape of school, shoes
and bag to continue their schooling.
3. Tool free numbers (1121) facility is available for easy contact.
4. There is no proper security system in CPU Peshawar.
5. The location of CPU is not easily assessable.
6. The staff of CPU Peshawar is responsive and cooperative.
7. Child Protection Unit provides counseling to those children who are drugs addict and other
psychological counseling services.
8. If case is not relevant with CPU it is referred to concerned referral partner.


35

Suggestions
1. There should be a separate room for field work students which can provide good
environment for both students and staff.
2. Different sessions, seminars, conferences should be arranged for creating awareness about
the children rights and welfare.
3. Different religious scholar can play a vital role for the welfare and protection of children in
Pakistan.
4. There should be proper security system in CPU Peshawar.
5. The CPU should be shifted to a location that everyone may assess easily.
6. Both electronic and print media also can play an important in awareness of child rights.
7. There should be own institution of CPU.
36

Case History (1)












Fawad a 6 year old child resident of Garhi Khan Shahi Hindkiyan, who is orphan by both,
Neither his father is alive nor his mother, he is referred by Dost Day Care Foundation to CPU
and ENT surgery required for him, for which CPU provide assistance to this 6 year old child and
referred the case to Lady Reading Hospital for ENT surgery. After the surgical treatment CPU
also provide to the child social support for achieving his educational objective. CPU directly
provides two type of assistance to its clients:
1. Social support
2. Psycho-social support
Child Protection unit (CPU) provides different type of services to those children who are at risk.
The purpose of CPU is to protect children from labor, sexual abuse, prostitution and any other
type of violence and to provide education shelters and all other facilities which are essential for
physical, mental, spiritual and moral development of children both at family and institutional
level.
Name Fawad
Father Name Hamid
Age 6year
Language Pashto
Father Occupation Gardner
Monthly Income 7000
Address Garhi Gulla Khan, Shahi Hindkiyan
Nationality Pakistani
Problem ENT and Educational Problem
Referred by Dost Day Care Foundation
37

Case History (2)











Sumbul daughter of Yousaf Butt, living in Christian Colony, Subhanabad Tehkal Payan
Peshawar was severely punished in school by teacher; she reported it in home and also to CPU.
CPU team visit school and home of the child and interviewed and asked certain question, to
which the family of Sumbul answered, and CPU told the school authority and to concern
teachers, the taking such steps of severe punishment is not allowed and give awareness about
corporal punishment and penalties, under which such offences is punished for 5-6 moth in shape
of imprisonment and also fining the concern individual upto Rs= 50000
By taking such steps of CPU is helpful in spreading consciousness about corporal penalty and
also the awareness in teachers about their limitations. It is an achievement for CPU.




Name Sumbul
Father Name Yousaf Butt
Age 12 year
Father Occupation Daily Wager
Monthly Income 6000
Language Urdu
Address Christion Colony, Subhan Abad, Tahkal Payan Peshawar.
Problem Corporal Punishment
Referred by
38

Bibliography
Child Protection and Welfare Commission. (2010). KPK, retrieved on 15-01-13 from
http://www.pakistansocietyofcriminology.com/articles/TheKhyberPakhtunkhwaChildProtectiona
ndWelfareAct2010.pdf
Giladi. A 1992, Children of Islam: concepts of childhood in medieval Muslim society,
Macmillan, Oxford.
Aries, P 1962, Centuries of childhood, Vintage Books, New York.
Child labor in Pakistan, (n.d). Retrieved 28/01/2014
fromhttp://www.hamariweb.com/articles/article.aspx?id=91
Education problem in Pakistan, (n.d). Retrieved 28/01/2014
fromhttp://reliefweb.int/report/pakistan/report-out-school-children-pakistan-indicates-3-out-10-
primary-age-children-not
Saheeh Bukhari, Saheeh Muslim
Fataawa al-Lajnah al-Daaimah (16/193)
Narrated by Aisha from Saheeh Al-Bukhari
The (USA) Federal government source for womens health information.
(http://www.womenshealth.gov/breastfeeding/benefits/)