اسلامی فلاحی ریاست کے اساسی تصورات اور عوامی فلاح میں اس کا کردار ریاست مدینہ کے تناظر میں

The natural worth of anything consists in its fitness to supply the necessities and serve the conveniences of human needs. The welfare state always strives to put in place the necessary impetus that will ensure the material and spiritual well being of people in its domain. Islamic welfare state shapes the social, economic, cultural and political engagements as a complementary whole guided by the basic principles (Sharia), to establish a society where justice, equity, and economic prosperity are prominent, as well as rape the benefits of this life and the next. This article explains the concept of the welfare state and its basic foundations in the light of Riyast-e-Madinah, which is considered to be the first welfare state. Furthermore, this article enlights the role of the state in social welfare and humanity.

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.