مشہور روایت

Hadith is one of the major sources of shariah and Islamic Law. The field of Hadith has been researched since the middle of Umayyad dynasty and many have contributed a lot. However, unlike the Qur’an which has been intensively researched due to the serious observation from the Orientalists, the field of Hadith still needs many decades to clarify the myths and arrive at the reality. The Muslims in general and our society in particular is emotionally attached to Islam but lacks an indepth knowledge. The progress of new means of communication has increased the importance of serious study on the one hand and its proper preaching on the other hand through modern means of communication. Slackness in this regard can lead to serious misconception about Islamic sources of knowledge i.e. Quran’an and Hadith. There are many sayings attributed either to the Prophet Muhammad (Peace Be Upon Him) or Allah (Jalla Jalaluhu) but in actuality they are either sayings of a saint or proverb. Some is the case of the subject cited above which is believed to be a Hadith Qudsi, popular not only among the people of far flung rural areas but also those youth who have easy access to modern means of communication especially internet. The text of the attributed Hadith Qudsi is spread on the social media and many people quote it without any investigation. The present paper is an attempt to clarify the myths about a perceived Hadith; and a probe to analyze and evaluate the authenticity of the text in the light of the principles laid down by the scholars for the study of Hadith.

Access or Beyond Access Unpacking Gender and Gender Equity in Gilgit-Baltistan Eduacation Strategy

Gilgit-Baltistan developed its long-term education strategy, the Gilgit-Baltistan Education Strategy (GBES), during 2008- 2014 with gender equity as an important goal. The current qualitative study used standpoint feminist theoretical lens and critical discourse analysis to explore the understanding of gender and gender equity in GBES. The participants for this study were the strategy developers and educationists including teachers and teacher educators from different districts of Gilgit-Baltistan. Semi-structured interviews and focus group discussions were used as data collection strategies. The study highlights the complexity in understanding the concepts; gender and gender equity and discusses how surface level understandings of these concepts employed in education policy can lead to the policy development which, despite all the good intentions, remains non-inclusive. The findings suggest that GBES frames girls' education important for economic efficiency and access to schools and this is considered an automatic and linear solution towards this end. Education is proposed to ensure girls' preparation for their future nurturing role and, hence, to maintain their reproductive work's status quo. The study suggests that women's participation in policy formulation can help in better conceptualization of gender equity strategies in and through education. It is proposed that education policy aim at societal transformation, helping girls and boys understand their positions in the power structure and enable girls to question their subordinate position. Equity measures at the institutional level are required to deal with the systemic structural barriers which prevent girls' access to and participation in education. The study also recommends women's inclusion in equity based policy and program planning to bring their voice in the mainstream equity discourse as women' knowledge and experiences are authentic and needs to be counted in education policy making and implementation process.