Which of Abrahim’s Son Was Sacrificed?

The issue of the sacrifice of Abrahim’s son remain an important bone of contention among the followers of Abrahamic religions. The Jews and Christians believe that it is Ishaq while among the Muslims some opine in favour of Ismail while favours Ishaq. To a common man it seems to be not an important issue whether it is Ismail or Ishaq but when its implications are taken into account then it is of great value to Muslims, Jews and Christians that who was sacrificed? Ismail or Ishaq. In the following pages an effort is made to look the issue in the light of some contemporary researches conducted in the Indo-Pak Subcontinent in the first half of the 20th century. Different positions on the issue are evaluated with the Quran and other holy scriptures and in the contemporary western scholarships.

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.