کوئٹہ کے مراکز افتاء اور ان کی کارکردگی

In Sharia (Islamic Law), the interpretation of any law to solve an issue or problem with a logical verdict, of an individual in society or state, is called Fatwahs. Fatwahs are issued from the religious institutions, called “Marakiz e Ifta”. While the “Muftees” are considered the sole authority to disperse and verdict for all issues in an Islamic society or state. Without the interpretation of Muftees, the solution for all issues in an Islamic society is impossible. No individual can deny the importance of “Fiqh” and “Fatwahs” in Islamic society. These religious practices and services of Muftees with Fiqah, have been existing since its origin. In the same way, such services and practices are present in Quetta city as in the other regions of Pakistan. In this study, the researcher has analyzed the following aspects such as: Muftees, their religious Fatawahs and Maddaris, their establishment, services and practices regarding these Fatawahs and its characteristics, the merit of an issue for a verdict and the importance of these Fatawahs on official level. The objectives of this study are the analysis of the services of Muftees and Maddaris of Quetta. That the Muftees and Maddaris have practiced and served the general public as in the other regions of Pakistan. The research site for this study was Quetta city. The research toll was interview technique while the respondents or participants for this study were religious Schalors. Data was collected and analyzed by the researcher. This study comes within the qualitative research paradigm.  

South Asian Foodways in Britain - Diversity and Change and the Implications for Health Promotion

People originating from the Indian sub-continent (South Asians) make up the largest ethnic minority group in Britain and suffer from higher rates of coronary heart disease (CIII)) and noninsulin- dependent diabetes mellitus (NIDDM) than the general population. The "classic" risk factors (other than diabetes and insulin resistance) do not explain these elevated rates. Insulin resistance is associated with central obesity, which is more prevalent amongst South Asians than Europeans and the most effective dietary means of preventing or reversing obesity is by reducing fat and energy intake. However it has been hypothesized that regional origins and religious differences within the South Asian community would result in differences in a) food related behaviours of selected South Asian groups b) the foods commonly consumed by the various South Asian groups and c) the nutrient composition of their traditional dishes, such that dietary intake of fat could be modified by use of selected traditional recipes and dishes. Any attempt to develop effective health promotion programmes would require a knowledge of these differences. In order to test these hypotheses two main studies were undertaken. Firstly, the traditional dishes most commonly consumed by members of five South Asian groups (Bangladeshi Muslims, Pakistani Muslims, Ismaili (East African Asians) Muslims, Punjabi Sikhs and Gujerati Hindus) were identified and their nutrient composition ascertained either by calculation from recipes for home-made dishes or by direct analysis in the case of purchased foods. Secondly, food related behaviour was examined in three Muslim groups (Bangladeshis, Pakistanis and Ismailis). Wide diversity was apparent in the food related behaviour of the three Muslim groups studied. Whilst first generation females were the main food preparers in all the Muslim groups, food purchasing was the responsibility of first generation males in the Bangladeshi and, to a lesser extent, the Pakistani groups. Religious food laws were strictly adhered to by the Bangladeshi and Pakistani communities, although there was an apparent weakening in religious influences over food amongst the second generation. Acculturation in eating patterns was seen across the Muslim groups. Whilst most change was observed in the meals of least importance (eg. breakfast), traditional eating habits persisted for the main meal of the day. The Ismaili group had the most westernised diet and appeared to be aware of healthy eating messages. In contrast the Bangladeshi community adhered to traditional foodways, though large generational differences were seen in the acculturation of food habits in the Bangladeshi and