Pakistan is famous for its large number of religious madāris and has been producing thousands of ... more Pakistan is famous for its large number of religious madāris and has been producing thousands of male Islamic scholars since its independence. Although the initiative to establish female madāris has been somewhat late, yet within a few years a huge number of female-exclusive madāris popped up throughout the country. Though hundreds of ‘alimāt (female scholars) graduate from these institutes every year, they are unknown to the masses, let alone to have muftīs amongst them to attend to the specific issues of the female population in the country. For this the present study addresses the causes preventing women from becoming muftīs, challenges they face in engaging in fatwā practice in public and their importance in Pakistan. The approach followed in carrying out this study is mainly analytical and comparative but has been supported by empirical research through interviews encompassing male and female Islamic scholars, muftīs and students of Iftā’ to gather solid concrete evidence on the causes of scarcity of female muftīs in Pakistan. The main findings of research indicate that the general culture prevailing in Pakistan, defects in female Islamic education and male-dominance of religious bureaucracy are playing vital role in keeping women from owning the title of muftī. For improved participation of females in religious domain, a course of action and the launching paths for appointment of female muftīs in Pakistan are proposed. It is stipulated that proper religious education, public endorsement of female scholars, cultural modification and with strategic government planning, these female scholars and muftīs can be molded into a truly efficacious asset for Pakistan and Muslim ummah at large.
Madāris are the torch bearers and the central source of Islamic Education in Pakistan, both for m... more Madāris are the torch bearers and the central source of Islamic Education in Pakistan, both for males and females. Their crucial role in upholding the legacy of Islamic education and values is plausible, and their fame has won the hearts of the majority but while developing, they tend to pulverize the very essence of education i.e. educational equality. Since the 1970s, Pakistan has established several female Madāris, yet they have been one of the most neglected educational institutes to this time. This creates several questions regarding the stature, framework, teaching-learning methodology, educational environment, and quality of education in female and male Madāris. This article will include a brief history and introduction of these Madāris with an in-depth analysis of the applied teaching-learning methodologies in the past and present with the futuristic prospect of development along with their impact on society in general. The methodology used for this research is comparative, analytical, and empirical as both male and female Islamic educational setups are compared and then Analysed on basis of their general framework, teaching-learning methodology, duration and syllabus, educational environment and quality, availability of opportunities for higher education and prospects of female madrassah students. Interviews with female students and graduates of high-profile madrassah provide surprising insights that help in predicting the future educational prospects of the female students and their institutes. To help in the progress and development of these madāris, practical strategies and pathways are proposed. It is stipulated that proper intensive education, public endorsement, government policies, awareness, and mindset change can bring about the revival of female religious educational institutions so that they can become a real asset for Muslim Ummah and restore the lost balance in the Muslim educational world.
Pakistan is famous for its large number of religious madāris and has been producing thousands of ... more Pakistan is famous for its large number of religious madāris and has been producing thousands of male Islamic scholars since its independence. Although the initiative to establish female madāris has been somewhat late, yet within a few years a huge number of female-exclusive madāris popped up throughout the country. Though hundreds of ‘alimāt (female scholars) graduate from these institutes every year, they are unknown to the masses, let alone to have muftīs amongst them to attend to the specific issues of the female population in the country. For this the present study addresses the causes preventing women from becoming muftīs, challenges they face in engaging in fatwā practice in public and their importance in Pakistan. The approach followed in carrying out this study is mainly analytical and comparative but has been supported by empirical research through interviews encompassing male and female Islamic scholars, muftīs and students of Iftā’ to gather solid concrete evidence on the causes of scarcity of female muftīs in Pakistan. The main findings of research indicate that the general culture prevailing in Pakistan, defects in female Islamic education and male-dominance of religious bureaucracy are playing vital role in keeping women from owning the title of muftī. For improved participation of females in religious domain, a course of action and the launching paths for appointment of female muftīs in Pakistan are proposed. It is stipulated that proper religious education, public endorsement of female scholars, cultural modification and with strategic government planning, these female scholars and muftīs can be molded into a truly efficacious asset for Pakistan and Muslim ummah at large.
Madāris are the torch bearers and the central source of Islamic Education in Pakistan, both for m... more Madāris are the torch bearers and the central source of Islamic Education in Pakistan, both for males and females. Their crucial role in upholding the legacy of Islamic education and values is plausible, and their fame has won the hearts of the majority but while developing, they tend to pulverize the very essence of education i.e. educational equality. Since the 1970s, Pakistan has established several female Madāris, yet they have been one of the most neglected educational institutes to this time. This creates several questions regarding the stature, framework, teaching-learning methodology, educational environment, and quality of education in female and male Madāris. This article will include a brief history and introduction of these Madāris with an in-depth analysis of the applied teaching-learning methodologies in the past and present with the futuristic prospect of development along with their impact on society in general. The methodology used for this research is comparative, analytical, and empirical as both male and female Islamic educational setups are compared and then Analysed on basis of their general framework, teaching-learning methodology, duration and syllabus, educational environment and quality, availability of opportunities for higher education and prospects of female madrassah students. Interviews with female students and graduates of high-profile madrassah provide surprising insights that help in predicting the future educational prospects of the female students and their institutes. To help in the progress and development of these madāris, practical strategies and pathways are proposed. It is stipulated that proper intensive education, public endorsement, government policies, awareness, and mindset change can bring about the revival of female religious educational institutions so that they can become a real asset for Muslim Ummah and restore the lost balance in the Muslim educational world.
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