البنوك الإسلامية ودورها في الاقتصاد التركي

Within the global financial system, Islamic banks have a small but growing share, and today they have become an integral part of the global financial system. Islamic banks in the world have been operating according to interest-free financing techniques, which are mainly developed on sharing of profits and losses in accordance with the difference principles between purchase and sale. However, the presentation of financial products in Turkey is conducted by ‘participation banks’ operating according to Islamic rules. Participation banks play a vital role in economic development by gaining the unused funds to the economy. This study will examine the performance of the participation banks operating in Turkey and their increasing share in the Turkish finance sector will be assessed. The work sheet will contain three demands: First: Islamic banks and the difference between them and the definition of riba-based banks. Second: The history of Islamic banks in Turkey. Third: The role of Islamic banks in the sustainable development of the Turkish economy.

Effectiveness of Female Madaris in Women’S Empowerment in Pakistan

This study explored the role of female Madaris (Islamic seminaries) in women’s empowerment in Pakhtun Society. The key aim of the study was to examine whether Female Madaris empower women or perpetuate women subordination in Pakhtun Society. The study attempted to understand and highlight how madrassah stakeholders (Muhtamim) and female madrassah graduates think of women when it comes to equality between males and females or establishing an egalitarian social structure. The study was carried out in two districts (Nowshera and Peshawar) of Khyber Pakhtunkhwa, Pakistan. The study was conducted by employing Qualitative research methodology. The study’s respondents consisted of three groups (Muhtamims/teachers, students and students’ parents). Interview guide was used as tool of data collection. The relevant data was collected through in-depth interviews (both individual and group) and personal observations in field. With an insight from interpretivism/hermeneutics, the data was analyzed and presented thematically. The overall claim that the study makes is that female Madaris in study locale produce a cluster of females for perpetuating patriarchal structure of society under the garb of religiosity. The knowledge taught in female madaris is selected knowledge that is controlled and interpreted by men for their hegemonic interest. This teaching and interpretation of knowledge from men’s perspective and its internalization by female students has led them to false consciousness. The assertion that is made is that female Madaris strengthen patriarchy and male hegemony instead of empowering women. Thus, it is concluded that female Madaris of pakhtun society are reproducing the existing pakhtun patriarchal norms and structures. These institutions are received financial support from local and international 6 actors coupled with access to political power structure. The institutions work as camp offices for religious political parties and their rhizomization leads to the multiplication of their vote bank. These Madaris, in return, promise to keep intact the vested interest of the actor/donors implicitly.