The Role of NGOs in Community Development

See discussions, stats, and author profiles for this publication at: https://www.researchgate.
net/publication/330798559
The Role Of NGOs In Community Development In Balochistan
Article · February 2019
CITATIONS READS
0 2,086
1 author:
Dr Siraj Bashir
University of Balochistan
11 PUBLICATIONS 0 CITATIONS
SEE PROFILE
All content following this page was uploaded by Dr Siraj Bashir on 01 February 2019.
The user has requested enhancement of the downloaded file.

Pakistan Journal of Applied Social Sciences: Annual
PATRON Gheyas Uddin Sidiqui
Prof. Dr. Muhammad Qaiser Ex, Dean, Faculty of Social Sciences,(UOB)
Vice Chancellor, University of Karachi Chairman, Social Work Department
Karachi, Pakistan University of Sargodha, Sargodha, Pakistan
EDITOR Naheed Abrar

Nasreen Aslam Shah Dean, Faculty of Arts &
Chairperson Department of Social Work
ADVISORY BOARD Federal Urdu University of Arts Science & Technology, Abdul Haq Campus
Prof. Dr. M. Nizamuddin Karachi, Pakistan
Chairman, Higher Education Commission, Punjab, Pakistan
Sarah Safdar
Prof. Dr. Profulla C. Sarker Dean, Faculty of Management and Social Sciences
Pro-Vice Chancellor, Iqra National University, Peshawar, Pakistan
European University of Bangladesh
Shamim Akhtar Soomro
Professor Mehtab S. Karim Ex. Chairperson, Department of Social Work
Vice Chancellor University of Sindh, Jamshoro, Pakistan
Malir University of Science & Technology, Karachi, Pakistan
Hafiz Rashid Ahmad Qazi
Asutosh Pradhan Chairman, Department of Social Work
Associate Professor The Islamia University of Bahawalpur, Bahawalpur, Pakistan
School of Social Sciences
Central University of Himachal Pradesh, India M. Shamsuddin
Meritorious Professor, Ex-Dean, Faculty of Social Sciences
Kazuyo Yamane University of Karachi, Karachi, Pakistan
Professor
Ritsumeikan University, Japan Shagufta Nasreen
Assistant Professor, Centre of Excellence for Women’s Studies
Steven M. Shardlow University of Karachi, Karachi, Pakistan
Professor in Social Work
Head of the School of Public Policy & Professional Practice Asma Manzoor
Keele University, UK Assistant Professor, Centre of Excellence for Women’s Studies
University of Karachi, Karachi, Pakistan
Amara Soonthorndhada
Associate Professor Aliyah Ali
Institute for Population and Social Research Assistant Professor, Centre of Excellence for Women’s Studies
Mahidol University, Thailand University of Karachi, Karachi, Pakistan
Timothy Stainton EDITORIAL TEAM

Professor and Director Muhammad Shahid
UBC School of Social Work & Centre for Inclusion and Citizenship Samina Rauf
2080 West Mall Sakina Riaz
Vancouver, BC, Canada M. Nadeemullah
Sumera Ishrat
Ismail Baba Muhammad Arshad
Professor Muhammad Faisal Zia
Social Work Programme Seema Manzoor
School of Social Development Dua-e-Rehma
College of Arts & Science
University of Utara, Malaysia CIRCULATION MANAGER
Tabinda Shameem Jafri
Nazmunnessa Mahtab
Professor, Department of Women and Gender Studies
FORMATED BY
University of Dhaka
Muhammad Fareed Ahmed
Dhaka 1000, Bangladesh
Naseem Ahmad Khan PUBLISHING, ADVERTISING & SUBSCRIPTION OFFICE

Assistant Professor Department of Social Work,
Department of Social Work University of Karachi, Karachi-75270
Aligarh Muslim University (A.M.U) Tele/Fax # 92-21-99261654, 92-21-99261300-7 Ext.2284
India E-mail: aswp.aku.1@gmail.com
Moonis Ahmer
Dean, Faculty of Social Sciences
University of Karachi, Karachi, Pakistan
ANNUAL SUBSCRIPTION Surface Mail Air mail

International
Institutions US$ 35.00 US$40.00
Individuals US$ 30.00 US$35.00
Domestic
Institutions PK.RS.300.00
Individuals PK.RS.250.00
PAKISTAN JOURNAL OF APPLIED SOCIAL SCIENCES
Special Edition
55th Anniversary of the Department of Social Work, University of Karachi

8th September, 2016
Editor
Nasreen Aslam Shah
Department of Social Work

University of Karachi
Karachi – Pakistan
PAKISTAN JOURNAL OF APPLIED SOCIAL SCIENCES
Volume-4 September, 2016
CONTENTS
Nasreen Aslam Shah Editor’s Note i

Ambreen Fatima, Faizan The Influence of Endogenous Mother’s Bargaining 1
Iftikhar & Humera Sultana Power on Her Child’s Schooling: Evidence from
Pakistan
Farooq-e-Azam Cheema, Leadership Styles of Women Entrepreneurs: An 19

Tayyaba Zarif & Aziz-un-Nisa Exploratory Study at SME Sector at Karachi
Kaneez Fatima Mamdani An Evaluation of Indicators of Socio-Economic 35

Deprivation: A Case Study of the Slums of Karachi,
Pakistan
Nasreen Aslam Shah Women Veiling in Islam: Tradition and Socio-Economic 57

Impact
Saeed Ahmed Rid The Cultural Stigma Attached with Inter-Tribal 75

Marriages Encourages Forced Marriages: Four
Selected Case Studies from Rural Sindh
Seema Manzoor, Dua-e- Analysis of Gender Stereotypes in Movies 95

Rehma & Samina Rauf
Shagufta Nasreen & Aliyah A Gender Analysis of Health Policy in Pakistan 111
Ali
Siraj Bashir The Role of NGOs in Community Development in 123

Balochistan
Tehsin Azhar, Qaisar Khan & Face Negotiation Theory: A Critical Analysis of Hijab 137
Arab Naz (Veil) among Muslim Women in Pakistan
Editor’s Note:
We are happy and enthusiastic about presenting the fourth issue of our newly-
introduced journal. It is not an easy task to maintain and preserve academic
publishing. But it became possible with the warm welcome and appreciation of
students and faculty of the Department of Social Work, from its alumnae & from
friends around the country.
The task before us is not easy; indeed we confront multifarious challenges: from
collecting the much needed financial resources to securing crucial human
assistance and help. I am glad to report that the first three volumes generated an
unprecedented interest among the social scientists, researchers and authors. This
is amply evidenced first by the diversity of topics of papers published in these
volumes and secondly by the institutional affiliation of the authors.
The Journal is bi-lingual. Publishing papers in Urdu as well as in the English
language indeed reflects one of the challenges that the academia in Pakistan
confronts at every step- in writing a research dissertation, teaching in a class-
room, or even in everyday encounters. Thus, the Journal is close to the reality of
the academic life of Pakistan.
In this volume, you will find nine articles in English which we believe you will
read with great interest. The articles examine various social issues. The topic
ranges from influence of mother on her child’s schooling, leadership style of
women entrepreneurs, discrimination found in urban slums of Karachi, the
concept of veiling, gender analysis of movies and a gender analysis of health
policy in Pakistan.
I would like to thank the esteemed academicians and researchers who submitted
articles, and the referees, who kindly devoted their valuable time. With the
publication of the fourth issue the journal is submitted to the Higher Education
Commission (HEC) for recognition. This would not be possible without the
generous support and patronage of our Honourable Vice Chancellor, Prof. Dr.
Muhammad Qaiser who has supported us in our work at every step. I also thank
Prof. Dr. Moonis Ahmer, Dean Faculty of Social Sciences and my colleagues, in
making this journal possible and successful.
i
Pakistan Journal of Applied Social Sciences
Vol. 4, 2016, pp.1-18, ISSN: 2409-0077
The Influence Of Endogenous Mother’s Bargaining

Power On Her Child’s Schooling: Evidence From
Pakistan
Ambreen Fatima
Faizan Iftikhar
&
Humera Sultana
Applied Economics Research Centre
Abstract
This paper is an attempt to identify intra- household relationship among its

members and its effects on child schooling. Specifically the article is
designed to look for the answers of following questions: what are the
principal determinants of power of mothers in making decisions or what is
an appropriate way to measure decision- making power? How does this
decision- making power of mothers in the household affects child schooling
decision? Is this effect non-linear and non-monotonic as predicted by all
recent literature? The objectives are explored by using the Living Standard
Measurement Survey data of Pakistan for the period 2007-08. Article shows
that the effect of any additional power given to mother’s increases child
schooling but the effect is not non-monotonic.
Keywords: Child Schooling, Collective Household Decision Making Model,

Mother’s Decision Making Index.
()*+,
&'( )*+, -'./ 0 1 2345 67 ! " #$%

89: &'; )*<=>&?@ 89 &';A:B=>CDE F 89
TU :> RS P5 Q GH I JKL MN O
f>g h/Ai= aYZY[b^Ycde YZY[\ZYZ]ZY^_` = V WX
f>k• }{{~ {|awxyz` o p q? r I stuv j kl mn
:† G'‡• O89ˆ '‰Š M€• )*A=‚ƒ„…
=‹ V aYZY[\ZYZ]ZY^_`WXTU
•– EI‘; )*,k•* EI‘;’“”0, O •Œ• EŽ

2 Ambreen Fatima, Faizan Iftikhar, Humera Sultana
Introduction
The traditional approach of modelling household on the basis that its members’
preference can be categorized by single utility function, has been challenged in
recent years. Now the utility function of the household models incorporates
divergence and even conflicting preferences among the family members. This
paper is an attempt to identify this intra- household relationship among its
members and its effects on child schooling. This study is specifically designed to
look at the effects of a mother’s decision making power on her child’s schooling.
This collective model of the household is explored by using the Living Standard
Measurement Survey data of Pakistan (PSLM hereafter).
The foundation of the paper is based on the collective household model approach
using data of Pakistan. Although Amin (1995) and Hakim and Aziz (1998) have
rejected the collective model approach for Pakistan. Because of the prevailing
traditional and cultural norms that restrict women’s position in the household and
the male head considered as the household decision- maker, they argue that it is
reasonable to assume that the unitary model dominates in Pakistan. But as in
recent years Pakistan has experienced some changes in women’s roles both within
and outside household. Realizing the fact, Hou (2011) using the PSLM data of
2005 has rejected the existence of unitary model for Pakistan. Hou (2011) has
examined the effect of women decision making power on the budget share, caloric
intake and children’s school enrollment. He found out that when women have
more decision making power at home, household tends to spend more on
women’s preferred goods such as clothing, education, non-grain items and
children’s education particularly girls who are more likely to be enrolled in the
school.
Internationally evidence suggests that when women have more decision- making
power they spend more on food. For example; Hoddinott and Haddad (1995)
found that women’s income is positively related to food items while negatively
related to alcohol and cigarettes. However, Lancaster et.al., (2006) working on an
Indian data set found out that the budget share and women’s decision making
power is U-shape. Basu (2006), using a theoretical framework of intra-household
model, predicts that if a woman has more decision- making power she will have
access to a greater share of the income produced by children and thus may benefit
from child labour. School enrollment might therefore decline as a result of
increased child labour. Maitra and Ranjan (2006) found that, in South Africa,
there is no clear evidence that the identity of income earners affects household
expenditures; and Felkey (2005) suggests that, in Bulgaria, the relationship
between women’s bargaining power and household well-being is nonlinear and
non-monotonic.
The Influence of Endogenous Mother’s Bargaining Power on her Child’s Schooling: 3
Evidence from Pakistan
The objective of the paper therefore, is to explore the effects of a mother’s

decision- making power on her child’s schooling decision. In addition the paper
also explores the non-linear and non-monotonic relation for Pakistan as suggested
by Felkey and Lancaster for Bulgaria and India. More specifically this study aims
to look for the answers of following questions:
1. what are the principal determinants of power of mothers in making

decisions or what is an appropriate way to measure decision- making
power?
2. How does this decision- making power of mothers in the household affects
child schooling?
3. Is this effect non-linear and non-monotonic as predicted by all recent
literature?
If the answer turns out to have significant effects then it would have considerable
policy implications. Therefore, the paper tries to explore the answers of all these
questions.
The rest of the paper is sub-divided into following sections: section 2 provides
detail on the data set employed, methodology used to measure the decision-
making power and outlines the econometric specification, section 3 discusses the
main findings while section 4 presents a conclusion.
Data and Methodology
The choice of proper approach for measuring decision making power depends on
availability of the data. Here, the data of Pakistan Social and Living Standards
Measurement Survey (PSLM) 2007-08 is used to analyse the effect of mother’s
decision- making power on her child’s schooling decision. PSLM is a national
level household survey having information on a range of social issues. A separate
module in PSLM on women decision making status provides a good opportunity
to investigate the effects of a mother’s decision making power. As the article is
interested in knowing the effects of a mother’s decision- making power on her
child’s schooling the article restricts the sample to all those women who have
children. Hence this study is based on a subset of the PSLM data. The women’s
decision making module1 has questions related to employment, purchases of
household food and clothing, taking medical treatment and recreation decision.
Women were specifically asked about:
1
Although PSLM also includes questions regarding the women own education decision, use of birth control
and decision about having more children. But as education decision is mostly taken by the parents of the
mothers at a very early age, where one cannot influence the decision hence it is highly unlikely that this will
affect the decision making power of her today while, the decision about birth control and having more
children concern religious, social and cultural norms. Hence these factors are not considered relevant here.
i) Who takes the decision whether you can seek or remain in

employment?
ii) Who takes the decision about purchase of the following items:
a. Food
b. Clothing
c. Medical Treatment
d. Recreation and Travel
The answers to these questions were categorized as:
i) Women alone decide

ii) Both Women and Husband decide
iii) Husband or other members of the household Decide
A mother is considered to have decision making power on a particular issue if she

jointly or by herself takes the decision. Specifically 3 points are assigned to all the
decisions that are taken by the mother herself while 2 points are assigned to all the
activities in which joint decision takes place. This is because a mother is
considered to have some degree of power if she jointly decides with her husband
about certain decisions for example in issues such as getting into an employment
and decision regarding recreation and travel. Such decisions cannot be taken by
mother alone. 1 point is assigned to all the decisions taken solely by the husbands
or the elders of the house. A composite score is thus constructed on the bases of
all the decisions. A scale hence consists of score ranges from 1 to 3 in each
decision category.
After applying an appropriate scale to all categories, principal component analysis

(PCA) is used to determine the weights that each decision category should carry.
Applying PCA after making a scale from 1 to 3 for all the decisions is due to the
fact that PCA is not applicable to the variables that are categorical. The literature
often points out that creating dummy variables from categorical variables can
solve the problem. But here to avoid creating a number of dummies, a scale
ranges from 1 to 3 were assigned to all indicators. In this way the article comes up
with a set of indicators that represent that, the higher the value the higher will be
the decision making power. Each indicator differs in terms of the small and large
decisions i.e. purchasing food is mainly done by women in Pakistan and in this
category a woman has the highest decision- making power over rest of the
members while travelling and going for recreation decisions are mostly done
jointly by household or elders of the household, hence in such decisions women
would have low decision- making power. Keeping the fact that all these indicators
of decisions vary in terms of small and big decisions, PCA is applied to assign the
weights across different indicators of decision making.
PCA is a famous statistical technique commonly used for data reduction process.
Each component is a linear weighted combination of initial variables that captures
the common patterns. The strategy followed is very simple: there are 5 decisions
and 3 categories about who takes the decision (mothers alone, jointly by both
parents and by husband or other family members), that are all together used to
determine mother’s decision making power.
The first principal component is used to measure mother’s decision making

power. The first principal component explains about 64% of the variability in
data. Hence consider as suitable to represent decision- making power of women.
As each decision category takes a value of 1, 2 or 3, depending on who is taking
the decision hence, if a category moves from 1 to 2 (or 2 to 3) the index increases
by the amount of its weight.
Issue of Endogeneity in Decision Making Index
Recent economic literature working on relative income share of females and the
ratio of years of female to male schooling has predicted the presence of
endogeneity in the two. For example Emerson and Souza (2007) argue that male
and female may have different preferences for the outcomes for their children.
Their preference depends on many factors such as gender of the child. Hence
allocation of resources within a household may be seen as the result of some kind
of resolution of the preference differences. This resolution further depends on
their relative bargaining power. This power again depends on many factors and
hence considered as endogenous. For example, women who bring more income to
households are most likely to have greater decision- making power. Roushdy and
Namoro (2007) also argue that the extent to which male and female preferences
affect the decision making process that in turn determines child welfare is itself
endogenously determined. According to them male and female relative decision-
making power depends on their individual and some common household or social
characteristics that may again be determined within the model. Moreover,
according to Basu (2006) the literature modelling the impact of intra-household
balance of power on decision- making also tends to ignore the opposite relation
i.e., the effect of household decisions on balance of power.
In short, in order to generalize the effect of a mother’s decision making power on

child schooling, first presence of endogeneity is checked. After checking the
endogeneity, mother’s decision- making power is estimated and then the predicted
values from the mother’s decision making model are used to estimate the child
schooling function. More specifically after checking the endogeneity problem in
the mother’s decision making power for the two decisions, first mother’s
decision- making power is estimated as the linear function of the distribution
factors (that affect the decision through bargaining power) and the factors that
affect the decision directly (such as household size, gender of the head, living
conditions and durable asset index). In the second stage the estimated values of
decision making power are used to predict child schooling.
The distribution factors are the variables that affect distribution of power within
the household but have no direct effect on individual preferences. Following
Reggio (2010) two variables are considered as affecting the distribution of power
in the household (i) difference between husband and wife’s ages; if the wife is
younger than the husband she will have less power (ii) Difference between
education attainment level between women and men; the higher the difference the
lower will be the women’s decision- making power. The model also includes the
square terms of each distribution factor as well. Reggio (2010) has also used sex
ratio (proportion female vs male) as distribution factor. Following Reggio the
article has also included it as a factor influencing the distribution of power but as
it does not pass the over- identification restriction it was dropped from the model.
The mother’s decision- making power is computed under the framework of

instrumental variable regression. The factors that influence decision- making
power of mothers directly include household size, gender of household head, and
ownership of agriculture land, household living standard, durable asset index and
provincial dummies. The provincial variations are included because in Pakistan,
in some areas due to development, women are now more empowered than the
women who are living in remote areas such as rural areas of Balochistan (most
deprived province of Pakistan).
Where; represents mother’s decision making power, represents

distributional factors while are the factors that affect decision- making directly.
Mother’s Decision Making Power as a Determinant of Child Schooling
In the second stage the decision with regards to child’s schooling is estimated.
The estimated values of mother’s decision- making power from the first stage
regression are regressed on the child’s schooling decision after checking the
endogeneity.
_
! " 2
Where, represents mother’s decision making index, represents sum

of parents years of schooling, represents child characteristics,
represents household head gender, represents household characteristics and
! are provincial dummies. _ here refers children in school equal 1

otherwise 0. Effect of the mother’s decision- making power is estimated using the
probit model. Probit model is applied as the dependent variable is binary in
nature.
Among the independent variable, first child’s own characteristics i.e. his/her age,
gender and birth order is explored. The birth order here is measured in ascending
order i.e. the first born is with the value of one. The main hypothesis is that the
incidence of child labour is more common among the first born than the
subsequent siblings. This is because of the fact that in the presence of income
constraints, parents are unable to invest in older children but can invest in younger
children with the aid of income earned by first born. Therefore, the higher the
birth order, the higher will be the probability of child schooling. The literature
basically suggests two types of effects. First as more children are born, to a
household where resources are constrained, fewer resources will be available per
child. Hence younger siblings will receive less education than the older siblings.
Alternatively, older children may enter the labour market and contribute towards
household income, and as household income stabilizes the young siblings would
get a chance to go to schools as explained earlier. As the effect could be non-
linear a squared term is also included in the model. For the age again the study
assumes that the higher the age, the higher will be child schooling. But the
relationship again could be non-linear. Therefore, the non-linearity is also
explored as well.
Secondly, household characteristics include household size, household

composition (proportion of male and female in different age groups), gender of
the household head, household ownership of agriculture land and indices of living
standard and durable assets. For household size this study acknowledges the
presence of endogeneity in it. Therefore, before including it in the model the
endogeneity was checked by using the probit model for endogenous variables.
The instrument used is the gender of first two born. The Wald test of exogeneity
(at the end of the table 4) predicts the presence of endogeneity in rural sample
only. Hence in the rural sample the endogeneity is controlled by applying the two
stage instrumental variable approach while in the rest of the samples this variable
enters as exogenous. The effect hypothesised is positive due to the fact that
household prefers more children in order to earn more from children thus
household usually have large size. Alternatively the larger the size the lower will
be the probability for a child to work and higher will be the probability of child
schooling. In the presence of older sibling (age greater than 14) the younger
sibling are more likely to be at school. Therefore, the effect of the household size
on the children age 10 to 14 could be negative.
In order to capture the effect further, household composition is also included in

the model. The household composition variable consists of nine variables
showing the proportion of male and females in different age groups. The control
group is the proportion of male age 15-65. Moreover, as the household
composition variables along with household size and birth order may also be
endogenous because of the fertility theory (i.e. household have large sizes or
prefer to have higher number of children to earn more form each child) study
estimated equation 2 variously by keeping and dropping these variables. Hence,
two regressions are estimated, one without household size, birth order and
household composition variable while the other by including all these variables.
The two models hereafter represent one without controlling for fertility and
demographic variables, the other with fertility and demographic variables. Finally
parents’ characteristics; the model includes sum of father and mother’s years of
education and the decision- making power of mothers (the variable of interest).
Parents’ education is measured in terms of sum of number of completed years of
schooling and it is hypothesised to have positive relationship with child schooling
decision. For mother’s decision making power the study again expects that its
relationship with the child schooling would be positive. But keeping in mind all
recent studies this study also expects that the relation could be non-linear and
non-monotonic. Therefore a separate analysis is conducted by including square
and quadratic terms to check whether the effect of additional power of mother’s in
the household is convex and non-monotonic. Child schooling is considered here
as a good that generates positive externalities to both parents under the
assumption that both parents are concerned about their child. Hence sending
children to school generates positive externality. But this effect is for the linear
term. As far as the quadratic term is concerned, following Felkey (2005) and Basu
(2006), study expects that a further improvement in the mother’s relative
decision-making power will may impact child schooling differently.
Results
This section will begin by discussing the determinants of the decision making
index and then its effects on child schooling will be explored.
Determinants of Mother’s Decision Making Power
Measuring mother’s decision making power is a difficult task, not just in terms of
finding suitable indicators to measure this power but also in terms of finding
suitable instruments for these indicators. As explained earlier following Reggio
(2010), we use two instrumental variables (IV); the difference between husband
and wife’s age and education. Reggio (2010) also points out that the effect of
these factors could be nonlinear; we also include the squared terms of the two IVs
as well. F-test and the over identification test are first performed to confirm that
the IV’s used are valid instruments. The f-test shows that the instruments used are
not weak. All the instruments representing mother’s decision making power also
passed over identification test as well. Using probit models for the endogenous
variables we then check the presence of endogeneity. The Wald test for
exogeneity [chi2 = 2.99 and p-value = 0.22 with fertility and demographic
controls; chi2 = 1.19 and p-value = 0.275 without fertility and demographic
controls] does not reject exogeneity in the all Pakistan sample. However, in rural
areas and for boy’s schooling the Wald test rejects exogeneity. Therefore the
mother’s decision making index is entered in these samples after controlling for
endogeneity.
Table 1 presents the first stage regression results for mother’s decision- making
power as dependent variable. Table 1 illustrates that both age difference and the
education difference between husband and wife have significant effects on
mother’s decision making power. The square term of age is also significant while
the square term of education difference is insignificant. In the urban sample, only
education difference and the squared term of education difference is significant
while in the rural areas all four instruments are significant. Looking at the
estimated determinants of mother decision making index we find that, the gap
between the education of the father and mother significantly reduces the mother’s
decision- making power. By contrast the sum of parental education increases the
mother’s decision- making index thus suggesting that education brings change in
the society by affecting the cultural and social norms influencing mother’s
autonomy. Hence more educated partners may provide their wife greater
autonomy. As far as age difference is concerned, generally wives are younger than
husbands in Pakistan. It was expected that the wives would have less power when
their husbands are older than them but the quadratic plot in figure 1 shows a non-
monotonic relationship that is often contrary to this expectation. For age gaps
upto 7.7 years, increasing the father’s age above the mother’s increases the
mother’s decision- making power. It is only where a father’s age exceeds the
mother’s be nearly a decade or more, that further increasing the gap appears to
reduce the mother’s decision making power.
Aside from the IVs, some of other factors included in the model also significantly
influence mother’s decision-making power. For example the proportion of
children aged between 6-14, living standard and durable asset indices found to
enhance the decision- making power of women while ownership of land, child’s
birth order and being in a male- headed house, all significantly reduces mother’s
decision- making power. The effects are more or less same for both rural and in
urban areas. As far as provincial variation is concerned, Punjab and Sindh
province significantly enhance the mother’s decision-making power while
Balochistan significantly reduces it; this may reflect the influence of varying
cultural norms.
1.4 Figure 1: MDM index and Age Difference

Mothers DecisionMakingIndex
1.3
1.2
1.1
1
-10 0 10 20 30 40
Age Difference between Father an Mother
Table: 1
Determinant of Mother’s Decision Making Power (OLS)
Dependent Variables All Pakistan Urban Rural
Age Difference 0.01(0.1)*** -0.003(0.62) 0.01(0.02)**
Education Difference -0.01(0.00)* -0.01(0.02)** -0.02(0.00)*
Square of the age difference -0.0004(0.03)** -0.0001(0.63) -0.001(0.02)**
Square of the Education difference -0.0001(0.78) -0.001(0.05)** 0.001(0.03)**
First two born are of different gender -0.03(0.05)** -0.04(0.12) -0.02(0.22)
Sum of Parent’s Years of Education 0.01(0.00)* 0.01(0.00)* 0.01(0.00)*
Child Age -0.02(0.87) -0.07(0.72) -0.003(0.98)
Square of Child Age 0.001(0.81) 0.003(0.65) 0.0003(0.96)
Birth Order of the child -0.05(0.04)** -0.08(0.04)** -0.02(0.40)
Square of Birth Order 0.002(0.33) 0.003(0.42) 0.00(0.66)
Child if Male -0.01(0.71) 0.02(0.52) -0.02(0.40)
Household headed by Male -0.43(0.00)* -0.45(0.00)* -0.42(0.00)*
Proportion of Female age 0-5 0.01(0.92) 0.14(0.56) -0.04(0.79)
Proportion of Female age 6-9 0.36(0.01)* 0.59(0.01)* 0.26(0.14)
Proportion of Female age 10-14 0.52(0.00)* 0.59(0.00)* 0.52(0.00)*
Proportion of Female age 15-65 -0.10(0.33) -0.27(0.09)*** 0.03(0.82)
Proportion of Female age 65 or more 0.35(0.15) 0.35(0.39) 0.45(0.14)
Proportion of Male age 0-5 0.05(0.71) 0.26(0.28) -0.06(0.74)
Proportion of Male age 6-9 0.49(0.00)* 0.50(0.02)** 0.51(0.00) *
Proportion of Male age 10-14 0.61(0.00)* 0.73(0.00)* 0.52(0.00)*
Proportion of Male age 65 or more -0.13(0.62) -0.39(0.36) 0.02(0.94)
Living standard Index 0.06(0.00)* 0.01(0.43) 0.09(0.00)*
Durable Asset Index 0.04(0.00)* 0.06(0.00)* 0.01(0.44)
Agricultural Land Ownership -0.05(0.06)*** -0.09(0.11) -0.02(0.45)
Provincial Dummies: Punjab 0.97(0.00)* 0.93(0.00)* 1.01(0.00)*
Sindh 0.47(0.00)* 0.45(0.00)* 0.48(0.00)*
Balochistan -0.09(0.00)* -0.19(0.00)* -0.03(0.37)
Constant 1.15(0.08)*** 1.60(0.13) 0.94(0.25)

Number of Observation 11209 4352 6857
Adjusted R-square 0.28 0.28 0.28
F-statistics 168.71 98.28 64.26
Prob. F-test 0.00 0.00 0.00
Note: *, ** & *** represents significant at 1%, 5% & 10% significance level. Numbers in
parenthesis are P-values.
Effect on Child Schooling
After analyzing the factors determining mother’s decision- making power, the
study now explores its effect on her child’s schooling. Table 2 shows that the
effect is significant and positive in the model without control for household size
and composition. A 10 percentage point increase in mother’s decision- making
power increases child schooling around 0.1 percentage point in all Pakistan
sample. In urban areas a 10 percentage point increase in mother’s decision-
making power increases child schooling slightly by 0.1 percentage point while in
the rural areas a 10 percentage point increase in mother’s decision making power
increases child schooling around 2.3 percentage points. The effect of mother’s
decision- making power is significant only in urban areas, once the fertility and
demographic variables are entered in the model. In urban areas after entering the
fertility and demographic variables, a 10 percentage point increase in mother’s
decision making power increases child schooling slightly by 0.1 percentage point.
As far as other explanatory variables are concerned the sum of mother and
father’s years of schooling appears to have significant positive effect on the
child’s schooling. An additional year of parental education increases the child
schooling about 2 percentage points in all Pakistan sample while it increases the
probability of child schooling about 1 percentage point in urban sample and 3
percentage point in rural sample. Among the variables representing child’s own
characteristics, age shows significant nonlinear effect in all Pakistan and in rural
sample. In all Pakistan level precisely a one year increase in the age increases the
probability of child schooling around 17 percentage points but as said earlier the
effect is nonlinear. The result holds for both with and without fertility and
demographic control models. As far as birth order is concerned, the effect is
significant and nonlinear in all Pakistan and in urban areas only. In all Pakistan
and in urban areas the probability of child schooling first increases with the
number of sibling in the house but after a certain threshold it decreases the
probability of a child to be in school.
Household accumulation of durable assets shows significant positive effect on

child schooling. Ownership of agriculture land is also found to have significant
and positive effect. Both ownership of asset and agriculture land represent
household economic condition. The better the condition the higher is the
probability for a child to be in school. Provincial dummies are also significant but
negative in all Pakistan and in rural sample only except for Punjab province.
However, the effect of Sindh province is also significant in urban areas as well.
Furthermore, result also shows that children being in the male headed household
are less likely to go to school. However the effect is insignificant in urban areas.
Higher household size means lower will be the resources available for each child
to be invested on his/her human capital formation. As far as household
composition is concerned, proportion of girls’ aged 10 -14 increases the
probability of schooling at all Pakistan level only. Proportion of female age 15 or
higher and male aged 65 or higher significantly increases child schooling. This
could imply that the higher the number of adult in the house the higher will be the
probability of adult to be at work then children. Overall finding indicates that the
effect of mother’s decision- making power on child schooling is highly significant
and positive. Therefore we conclude that our results are consistent with the main
hypothesis that mothers are more concerned for the welfare of the children than
male members of the household.
Table: 2
Probit Model of Child Schooling
(Estimated Coefficients)
Variables Without Fertility and demographic Control With Fertilityand demographic Control
All Pakistan Urban Rural All Pakistan Urban Rural

MDM Index 0.03(0.09)*** 0.1(0.04)** 0.64(0.07)*** 0.02(0.22) 0.05(0.09)*** 0.7(0.11)
Sum of Parent’s Years of 0.07(0.00)* 0.06(0.0)* 0.07(0.00)* 0.07(0.00)* 0.06(0.00)* 0.07(0.00)*
Education
Child Age 0.53(0.01)* 0.35(0.30) 0.60(0.01)* 0.5(0.01)* 0.34(0.32) 0.60(0.01)*
Square of Child Age -0.03(0.00)* -0.02(0.12) -0.03(0.00)* -0.03(0.0)* -0.02(0.12) -0.03(0.00)*
Birth Order of the child 0.1(0.01)* 0.22(0.00)* 0.13(0.22)
Square of Birth Order -0.01(0.0)* -0.02(0.00)* -0.01(0.15)
Child if Male 0.68(0.00)* 0.28(0.00) 0.88(0.00)* 0.75(0.00)* 0.38(0.00)* 0.95(0.00)*
Household headed by -0.42(0.00)* -0.3(0.01)* -0.18(0.36) -0.3(0.0)* -0.20(0.1)*** -0.03(0.86)
Male
Log of Household Size -0.15(0.0)* -0.25(0.00)* -0.36(0.42)
Proportion of Female age 0.06(0.79) -0.66(0.14) 0.20(0.64)
0-5
Proportion of Female age -0.05(0.86) -0.60(0.17) -0.29(0.61)
6-9
Proportion of Female age 0.74(0.00)* 0.56(0.15) 0.23(0.67)
10-14
Proportion of Female age 1.09(0.00)* 0.76(0.02)** 1.17(0.00)*
15-65
Proportion of Female age 1.45(0.00)* 1.76(0.05)** 1.2(0.06)***
65 or more
Proportion of Male age 0- -0.01(0.98) -0.65(0.14) 0.12(0.78)
5
Proportion of Male age 6- 0.20(0.41) -0.06(0.90) -0.34(0.56)
9
Proportion of Male age 0.17(0.44) -0.28(0.46) -0.32(0.59)
10-14
Proportion of Male age 0.9(0.05)** -0.58(0.49) 1.87(0.00)*
65 or more
Living standard Index 0.07(0.00)* 0.04(0.18) -0.03(0.52) 0.06(0.00)* 0.03(0.29) -0.05(0.30)
Durable Asset Index 0.32(0.00)* 0.29(0.0)* 0.32(0.00)* 0.32(0.00)* 0.29(0.00)* 0.34(0.00)*
Agricultural Land 0.13(0.01)* 0.3(0.02)** 0.13(0.03)** 0.14(0.01)* 0.34(0.01)* 0.1(0.04)**

Ownership
Provincial Dummies: -0.04(0.30) -0.04(0.63) -0.68(0.06)** -0.07(0.11) -0.06(0.47) -0.8(0.05)**
Punjab
Sindh -0.43(0.00)* -0.28(0.0)* -0.80(0.00)* -0.4(0.00)* -0.29(0.00)* -0.81(0.00)*
Balochistan -0.28(0.00)* -0.10(0.21) -0.37(0.00)* -0.3(0.00)* -0.07(0.36) -0.36(0.00)*
constant -1.85(0.10)*** -0.62(0.76) -3.06(0.04)** -2.3(0.05)** -0.53(0.80) -2.94(0.13)
Number of Observation 11209 4352 6857 11209 4352 6857
Log Likelihood Ratio -5317.41 -1691.52 -3562.46 -5280.59 -1670.27 -3539.34
LR-statistics 3155.26 787.83 1990.17 3228.9 830.35 2036.41

Prob. LR-statistics 0.00 0.00 0.00 0.00 0.00 0.00
Pseudo R-square 0.23 0.19 0.22 0.23 0.20 0.22
Wald test of exogeneity: 0.91 0.12 3.41 1.28 0.69 5.18
chi2
Prob. > chi2 0.34 0.73 0.06 0.52 0.71 0.08
Amemiya-Lee-Newey - - 1.47 - - 3.64
chi2 (OID-Test)
P-value (OID-Test) - - 0.20 - - 0.30
Note: *, ** & *** represents significant at 1%, 5% & 10% significance level. Numbers in parenthesis are P-
values. The endogeneity in the Decision making power and household size is control in all Pakistan and rural
samples, where Wald tests of Exogeneity is significant i.e. predicting the endogeneity
Disaggregating by Child Gender
So far we have explored the effect of mother’s decision- making power on her
child’s schooling at all Pakistan level and in urban and rural areas. However this
effect may vary by gender. Gitter and Barham (2008) for Nicaragua find out that
the mother relative education level to father had a positive impact on boy’s
education outcomes only. They also found that non-monotonic relation holds for
girls but not for boys. Reggio (2010) working on Mexican data also observed that
increase in mother's bargaining power is associated with fewer hours of work for
her daughters but not for her sons. Keeping these in mind we also expect that the
effect of mother’s decision- making power may differ for boys and girls in
Pakistan as well. Table 3 presents the result.
Table 3 shows that the effect of mother’s decision- making power on her child’s
education is significant for both boys and girls sample. The effect is negative for
labour while positive for schooling.
Furthermore, Gitter and Barham (2008) also found that the effect of mother’s
decision making power is non-monotonic for girls sample only. The Study also
tries to explore the proposition by including quadratic and cubed terms in the
model. The result shows that the effect is linear only.
Table: 3
Probit Model of Schooling by Gender
(Estimated Coefficients)
Child Schooling
Dependent Variables
Boys Girls Boys Girls
MDM Index 0.92(0.21) -0.18(0.22) 0.92(0.03) ** 0.07(0.00) *
Square of Mother’s DM 0.22(0.70) 0.13(0.27)
Index
Cube of Mother’s DM Index -0.10(0.49) -0.01(0.56)
Sum of Parent’s Years of 0.06(0.00) * 0.07(0.00) * 0.06(0.00) * 0.07(0.00) *
Education
Child Age 0.83(0.00) * 0.42(0.12) 0.83(0.00) * 0.43(0.11)
Square of Child Age -0.04(0.00) * -0.03(0.03) ** -0.04(0.00) * -0.03(0.02) **
Birth Order of the child 0.003(0.98) 0.19(0.00) * -0.02(0.89) 0.18(0.00) *
Square of Birth Order -0.001(0.96) -0.02(0.00) * 0.0001(0.99) -0.02(0.00) *
Household headed by Male -0.08(0.79) -0.2(0.06) *** -0.03(0.92) -0.22(0.02) **
Log of Household Size 0.27(0.69) -0.28(0.00) * 0.41(0.54) -0.27(0.00) *
Proportion of Female age 0- 0.95(0.09)*** -0.36(0.30) 0.9(0.08)*** -0.35(0.30)
5
Proportion of Female age 6- 0.05(0.95) -0.11(0.77) 0.22(0.80) -0.11(0.77)
9
Proportion of Female age 0.44(0.44) 0.65(0.04) ** 0.52(0.36) 0.65(0.04) **
10-14
Proportion of Female age 1.24(0.00) * 1.14(0.00) * 1.20(0.00) * 1.15(0.00) *
15-65
Proportion of Female age 65 1.94(0.01) * 0.88(0.17) 1.84(0.01) * 0.89(0.16)
or more
Proportion of Male age 0-5 0.67(0.21) -0.33(0.33) 0.73(0.17) -0.32(0.35)
Proportion of Male age 6-9 0.33(0.71) 0.03(0.94) 0.50(0.57) 0.04(0.90)
Proportion of Male age 10- 0.16(0.90) 0.40(0.20) 0.39(0.76) 0.42(0.18)
14
Proportion of Male age 65 or 0.96(0.29) 1.14(0.09)*** 0.86(0.35) 1.17(0.08) ***
more
Living standard Index -0.1(0.07)*** 0.18(0.00) * -0.08(0.08) *** 0.18(0.00) *
Durable Asset Index 0.22(0.00) * 0.37(0.00) * 0.22(0.00) * 0.37(0.00) *
Agricultural Land 0.25(0.01) * 0.10(0.18) 0.24(0.01) * 0.10(0.17)
Ownership
Provincial Dummies: Punjab -1.35(0.00) * 0.18(0.00) * -1.28(0.00) * 0.19(0.00) *
Sindh -1.03(0.00) * -0.33(0.00) * -0.96(0.00) * -0.35(0.00) *
Balochistan -0.1 (0.10)*** -0.37(0.00) * -0.16(0.05) ** -0.37(0.00) *
Constant -4.9(0.05) ** -1.45(0.37) -5.21(0.04) ** -1.54(0.34)
Number of Observation 5683 5526 5683 5526
Log Likelihood Ratio -2460.56 -2669.9 -2462.02 -2674.83
LR-statistics 964.12 2097.97 961.20 2088.14
Prob. LR-statistics 0.000 0.00 0.00 0.00
Pseudo R-square 0.164 0.28 0.16 0.28
Wald test of exogeneity: chi2 - - 5.60 1.36
Prob. > chi2 - - 0.06 0.51
Amemiya-Lee-Newey chi2 - - 1.4 -
P-value (OID-Test) - - 0.71 -
Note: *, ** & *** represents significant at 1%, 5% & 10% significance level. Numbers in parenthesis are P-
values. The endogeneity in the Decision making power and household size is checked using Wald tests of
Exogeneity. As the test values are insignificant i.e. not predicting the endogeneity, both household size and
decision making index considered exogenous.
Conclusions
In Pakistan strict social and cultural norms imply that men are often considered
to have dominating roles in decision- making while women are often perceived
to have limited impacts on decisions. But this perceived role is now changing
and researchers are turning to collective approaches to model the effect of
women’s decision- making power on child related outcomes. For example Hou
(2011) had rejected the unitary model approach for Pakistan and found that the
effect of women bargaining power on education expenditure is positive and
significant. Our work can be considered in line with the study done by Hou
(2011). Hou (2011) looks at the effect of women’s power on the household
expenditure pattern on food, lighting transport and education expenditure. But
in this study we have explored explicitly its effect on child schooling decisions.
Further to this, acknowledging the theoretical prediction of Basu (2006), this

study has also examined whether effect of mother’s decision making power on
her child’s schooling is non-monotonic. Using the Pakistan Standard of Living
Measurement Survey Data for 2007-8 this article has provided evidence that
the intra-household distribution of power does affects child schooling. The
study also shows that the effect of any additional power given to mother’s
increases child schooling but the effect is linear only. The data fails to predict
the Basu’s hypothesis in case of Pakistan.
References
Amin, S. (1995). The Poverty-Purdah Trap in Rural Bangladesh: Implications for

Women Roles in the Family, Working Paper, New York, Research
Division, The Population Council.
Baland J. M. & J.A. Robinson (2000). Is Child labour Inefficient?, Journal of

Political Economy, Chicago Press, vol.108:4, pp.663-679.
Basu, K. (2006). Gender and Say: A Model of Household Behaviour with

Endogenously Determined Balance of Power, Economic Journal, vol.116,
pp.558-580.
Basu, K. & P. H. Van (1998). The Economics of Child Labour, American

Economic Review, vol.88:3, pp.412-427.
Bell, Clive & Hans Gersbach (2000). Child Labour and the Education of a
Society, IZA Discussion Paper No.338, Institute for the Study of Labour,
Bonn.
Dessy, S., (2000). A Defense of Compulsory Measures against Child Labour,

Journal of Development Economics, vol.62:1, pp.261–275.
Doss, C.R. (1996). Testing among Models of Intra-Household Resource

Allocation, World Development, vol.24:10, pp.1597-1609.
Emerson, P. & A. P. Souza (2003). Is There a Child Labour Trap? Inter-

Generational Persistence of Child Labour in Brazil, Economic
Development and Cultural Change, vol.51:2, pp.375–398.
Emerson, P. & A. P. Souza (2007). Child Labour, School Attendance, and Intra-
Household Gender Bias in Brazil, The World Bank Economic Review,
vol.21:2, pp. 301–316
Felkey, A. J. (2005). Husbands, Wives and the Peculiar Economics of Household

Public Goods and Bads, Seminar Presentation, Brown Bag Seminar,
Federal Reserve Bank of Chicago, Chicago, IL, US.
Galasso, E. (1999). Intra-household Allocation and Child Labour in Indonesia,

Manuscript, Boston College.
Gitter, S. R. & B. L. Barham (2008). Women's Power, Conditional Cash Transfers,

and Schooling in Nicaragua, the World Bank Economic Review, vol.22:2,
pp.271-290.
Grootaert, C. & H. A. Patrinos (eds.) (1999). Policy Analysis of Child Labour: A

Comparative Study, New York, St. Martin’s Press.
Hakim, A. & A. Aziz (1998). Socio-cultural, Religious, and Political Aspects of

the Status of Women in Pakistan, The Pakistan Development Review,
vol.37:4, pp.727-746.
Hoddinott, J. & L. Haddad (1995). Does Female Income Share Influence

Household Expenditures? Evidence from Cote D’Ivoire, Oxford Bulletin
of Economics and Statistics, vol.57:1, pp. 77-95.
Hou Xi. (2011). Women’s Decision Making Power and Human Development:
Evidence from Pakistan, Policy Research Working Paper No.5830, The
World Bank.
Jensen, P. & H. S. Nielsen (1997). Child Labour or School Attendance? Evidence

from Zambia, Journal of Population Economics, vol.10:4, pp.407-424.
Lancaster, G., Maitra, P. & Ray, R. (2006). Endogenous Intra-household Balance

of Power and its Impact on Expenditure Patterns: Evidence from India,
Economica, vol.73, pp.435–460.
Lundberg, S., R. Pollak, & T. Wales (1997). Do Husbands and Wives Pool Their
Resources? Evidence from the United Kingdom Child Benefit, Journal of
Human Resources, vol.32:3, pp.463-480.
Maitra, P. & Ranjan R. (2006). Household Expenditure Patterns and Resource

Pooling: Evidence of Changes in Post-Apartheid South Africa. Review of
Economics of the Household, vol.4:4, pp. 325-347.
PSLM (2007-08). Pakistan Standard of Living Measurement Survey, Federal

Bureau of Statistics, Pakistan.
Quisumbing, A.R. (1994). Intergenerational Transfers in Philippine Rice Villages:

Gender Differences in Traditional Inheritance Customs, Journal of
Development Economics, vol.43:2, pp.167-195.
Ranjan R. (2000). Analysis of Child Labour in Peru and Pakistan: A Comparative

Study, Journal of Population Economics, vol.13:1, pp.3–19.
Reggio I. (2010). The Influence of the Mother's Power on her Child's Labour in
Mexico, Working Paper, 10-13, Economic Series, 05, Departamen to de
Economía, Universidad Carlos III de Madrid.
Roushdy & Namoro (2007). Intra-Household Resource Allocation in Egypt:

Effect of Distribution of Power within the Household on Child Work and
Schooling”, University of Pittsburgh, Department of Economics, Working
Papers No.331.
Rubalcava, L. & D. Thomas (1997). Family Bargaining and Welfare, RAND

mimeo.
Schultz, T. P. (1990). Testing the Neoclassical Model of Family Labour Supply

and Fertility”, Journal of Human Resources, vol.25:4, pp.599-634.
Thomas, D. (1990). Intra-Household Resource Allocation: An Inferential

Approach, Journal of Human Resources, vol.25:4, pp.635-664.
Thomas, D., D. Contreras & E. Frankenberg (1997). Child Health and the
Distribution of Household Resources at Marriage, RAND mimeo.
_________________
Ambreen Fatima is an Associate Professor in the Applied Economics Research

Centre, (AERC) University of Karachi.
Faizan Iftikhar is an Assistant Professor in the Applied Economics Research

Humera Sultana is Research Assistant in the Applied Economics Research

Vol. 4, 2016, pp.19-34, ISSN: 2409-0077
Leadership Styles Of Women Entrepreneurs:

An Exploratory Study At SME Sector At
Karachi
Farooq-e-Azam Cheema
Bahria University Karachi Campus
Tayyaba Zarif
Shaheed Benazir Bhutto University
Aziz –un– Nisa

Department of Education
Abstract
This study is an exploratory, based on leadership styles of women

entrepreneurs in the SME Sector, of Karachi with an interpretive
approach. The data has been collected through primary and secondary
sources via in depth interviews and questionnaires on leadership styles The
focus is on exploring their dominant leadership styles, influencing
employees to achieve efficacy in their organizations. The study reveals that
women entrepreneurs generated innovative business systems and culture
which is based on their unique leadership styles that led to their success in
the SME sector. The common denominators of success among these
women were constant across the nature of business; size of the
organization; industry; age; educational level; family support; and,
previous work experience. The factors that basis to their success mainly
are their shared personality traits of being hardworking, determined,
dedicated, modest, challenge seekers, trend setters, motivated, innovative,
multi-tasking and employee retention. The styles of leadership based on
Robert Galford theory namely; ambassador, advocate, creative builder,
truth seeker, experienced guide, people mover, revealed the veracity of their
skills in leadership. The findings of study have a positive connotation and it
will be beneficial for training and guiding of upcoming women
entrepreneurs.
Keywords: Leadership Styles, Traits, Women Entrepreneurs, Empowerment.
()*+,
!" #$ % &'( ' )*+ , #- . /0 ' 1 2 , +

1; <=>?@ AB C DE? 2 , +3456 7 89 1:
!F 6 EG HIJ K' LM'NOP Q RAE ? ST
20 Farooq-e-Azam Cheema, Tayyaba Zarif, Aziz-un-Nisa
_W 6 1;UVW X'2YZ5 [\2 , Q]^+

`H56 abcdbebfbg AbhUi jk l/ K' mn !o
bhUwx2 yz . 6 mn !o _W 56 1 pqrs I tu ' v#
b•€•b ‚ ƒ%b„…5P †‡ €ˆb•‰!Šb„…5‹! {'b|} ~'
bŒIZ • Ž ••‘’“”R 1•pq– —R2˜ DB ' „…5P ™'šI ›
¥ 5 , ¦ § b¨ 'P ©œ•)ž~b, rsbŸ ¡b ¢£b¤'
' ªO5 Q RA« 'P¬X-¬ ' •® ' ¯°± ² 9 1•ž³
1´)Uµ0 ¶!·¸ ,
¿ Kb K' b€½¾b ¼¹º »
Introduction & Aims of Research
The major objective of this research is to explore and classify the different
leadership styles and legacies of the successful women entrepreneurs of small
medium enterprises (SME) in the Karachi metropolis. This study is of special
importance keeping in view the patriarchal society of Pakistan where the women
are assigned domestic label and are preferred to be seen in the role of a mother,
sister and wife than an entrepreneur. As a result, majority of the women remain
unaware about their business related potential and acumen. The issue is
augmented by the feelings at large that the business can be started when one
has large amount of money and an inherent knowledge of the business. In the
result, most of our students male and female both take education mostly with
an aim to adopt a service based career rather than undertaking entrepreneurship.
This issue is more relevant with the female young generation. Women get
education frequently especially in the bigger cities of the country and do job as
well but they are not frequently seen doing independent businesses. This
situation is more aggravated because there is a common belief among the
Pakistani society that business can be started only through big investment. But
the idea of women entrepreneurship especially at the smaller scale has proved
successful in Bangladesh under the aegis of the Grameen Bank.
But the worldwide statistics are quite different. For instance, Stanford et. al,
(1992) say that women are starting new businesses at two to five times the rate
of men in the U.S.; in fact, women-owned business is one of the fastest
growing segments of the U.S. economy a current Small Business
Administration (SBA) count tallied approximately 5 million women-owned
businesses and the women-owned businesses were projected to surpass the
Leadership Styles of Women Entrepreneurs: An Exploratory Study at SME Sector at Karachi 21
fortune 500 in numbers of people employed.
In another study that featured a group of women who represented the majority of
entrepreneurs and managers in a popular shopping center in a large
metropolitan area, George, R. (1993) that there was a total absence of any
specific gender-related references in these women's discussions. Rather, these
female merchants credited their success to their ability to make a good planning,
acquire the required resources, get the work done by others, and to fulfill the
needs of their customers. Roomi (2005) says that successful women
entrepreneurs have been found possessing traits like strong enterprising
personality, determination, love for challenge and decision making, internal locus
of control, and are creative and responsibility seekers. These traits are linked with
unique leadership qualities and styles which these women possess. So the issue
may be more a matter of degree of confidence than the resources required or the
support available. As result of these findings, the researchers believed it would
be possible to obtain a description of the personal leadership traits/styles
possessed and then to developing an informed hypothesis, which will be fruitful
for the further exhaustive research studies, upcoming women entrepreneurs and
the established ones as well.
Consequently, this study is specially being undertaken to identify the business

leadership style among some successful women entrepreneurs in the
metropolis of Karachi who started their business mostly on their own and have
been successfully running it at least for last ten years. These women were
registered with the Women Chamber of Commerce and Industries (WCCI)
Sindh. Findings of the study are likely to help the women in general to explore
their own potential of entrepreneurship.
This study is based on the leadership style model offered by Robert M. Galford
and Regina Fazio Maruca (2006) Harvard university professors and CEO of
Centre for Leading Organizations in USA, in their book “Your Leadership
Legacy.” This model identifies various leadership styles possessed by the
women like: Ambassador, Advocate, People Mover, Truth-Seeker, Creative
Builder and Experienced Guide are taken for the study using a specially
designed questionnaire.
Literature Review
Today’s business world encompasses more challenges and obstacles, which

evidently demands for entrepreneurial leader as a new kind of person who can
come up with unconventional methods of running their ventures. In fact the
entrepreneurial leadership has to use the combinations of diverse leadership styles
in order to be successful in short run as well as long run (McLagan and Nel,
1995). These conditions may be apparently well met by the male entrepreneur,
women entrepreneurs have usually been assigned a negative connotation
regarding their entrepreneurial abilities and leadership styles (Antonakis, 2005).
In a study of the management practices of men and women business owners

subtitled “Gendered Rhetoric versus Business Behavior in Small Firms,” Cliff,
Langton, and Aldrich (2003) argue that women and men distinctively
demonstrate that their execution is different whereas, in fact, their business style
is more or less the same. Some researchers have raised questions that men and
women differ in their leadership and management style. An interesting study
of the high-tech industry (Perelman, 2001) found few gender differences,
which is in contrary to the previous researches which are not based on the high-
tech industrial entrepreneurship.
Ingrid, et al (2002) Sexton and Bowman, (1986) and Sexton and Bowman-Upton
(1990,) found that women differ from men lies in risk-taking as they are risk
averters and men are risk takers, particularly, levels of diversification and type of
leadership. Furthermore, they noted that male and female entrepreneurs
experience different stresses as well (Shah, 2002; Asparay and Cohoon; 2007).
There is a general belief that women face more obstacles in leadership than
men do (Eagly et al., 2001) which is evident in Pakistani society. Female
leaders have to put their extra effort in handling the conflicting demand and
they are in constant mode of proving their abilities in order to be influential
and successful (Eagly and Johannesen-Schmidt 2001).Women leaders
experience negative reactions when they adopt the autocratic and directive style
of leadership (Carli & Eagly, 2003; Rudman & Glick 2001). Consequently,
Cantor and Bernay (1992) said there was a trend around two decades back
among corporate women to dress up like men merely to show up their capabilities
and potential of leadership.
Despite all these barriers in the way of women as entrepreneur, an overwhelming

growth is found in the businesses who are owned and governed by women and
have high success rate. To name few like Anita Roddick of Body Shop, Ping Fu
a US based Chinese, founder of Raindrop Geonmagic a soft ware organization.
Andrea Jung, CEO of Avon, Kiran Mazumdar of Biocon India. In United States
of America, Oprah Winfrey the founder of Harpo group of Companies. In case
of Pakistan Sam Abbas founder of designer furniture, Zeenat Ahmed of
Taneez, Nabila as Beautician expert and Event management.
Stanford, H.J et al., (1993) say that in 1992, women-owned businesses were
projected to surpass the Fortune 500 in numbers of people employed; women
are starting new businesses at two to five times the rate of men; in fact, women-
owned business is one of the fastest growing segments of the U.S. economy--a
current Small Business Administration (SBA) count tallied approximately 5

million women-owned businesses and predicts women will own nearly 40
percent of small businesses by 2000; in the next decade, fully two-thirds of new
entrants into the work force will be women; and, finally, the number of women
in upper- level management has increased and is projected to increase well past
the year 2012.
In developed countries the women entrepreneurs’ concept was started in 20th

century but in the Islamic history this is not new. Our Holy Prophet Hazrat
Muhammad (Peace be upon him)’s, beloved wife Hazrat Khadija (May Allah
be Pleased with her) was also a business woman. She was a trader, who used to
send her products to Syria and Yemen. Business women are not disapproved in
Islam (Haddad, et al., 1998) rather they are allowed to generate money making
activities that can help to improve the economic state of the family, and the
community.
Shah (2002) quotes Vijay Lakshami, an economist from Madras, India, “if
entrepreneurship is defined as the ability to coordinate and organize, manage and
maintain, and reap the best out of the worst situation, it is nothing new to women.
The best and the most versatile example of woman entrepreneur can be found in
the form of a daughter in law of joint family in the Indian society where she
has to exhibit all entrepreneurial traits successfully. Similar finding is given by
Helgesen (1990) who says that women wield the better entrepreneurial vision and
traits than men since they simultaneously manage households, raise children, and
juggle with careers.
Hackman, Furniss, Hills, & Paterson, (1992), address another dimension of

the leadership: transformational leadership and say that transformational
leadership is apparently more associated with the female than the male because
the female leaders opt for more participative and democratic and participative
styles than their opposite counterparts (Eagly, etal., 2001; Riebe 2005; Ingrid, et
al., 2002). The term transformational leadership was coined by Burns, in
1978. Bass and Avolio (1993) found that transformational leadership is made
up of five factors: Idealized influence, inspirational motivation, intellectual
stimulation, and individualized consideration. Eagly et al. (2001) and Yoder
(2001) found that women exceeded men on three transformational scales:
namely, idealized influence, inspirational motivation, and individualized
consideration.
Stanford et al., (1995) say that women also exceeded men on even the
transactional scale of contingent reward as well. This finding suggests that the
female managers use reward as power to get their targets. Since women have to
prove their credentials more diligently than men to be recognized as leaders,
they have to use reward and referent powers to lead from front (Stanford, et al.,
1995). A study by Buttner (2001) shows women exhibit good leadership style
that encompasses good human relations, empathy, effective communication,
teamwork, self-development and taking care of development of others.
According to Riebe (2005) the sample of women entrepreneurs she studied
were not all highly qualified yet they have improvised their own leadership
styles in connection to their situations and based on their previous experiences
and demonstrated a values-based approach to business and denounce the typical
Boss and subordinate relationship.
Typology of Female Entrepreneur-Leaders in Malaysia introduced by Idris

(2008) shows women may have a more flexible leadership style available to
them. They are four distinct styles of female leadership namely, “Mother”,
“Teacher”, “Boss” and “Chameleon”, are described as; mother style exhibits
a family-oriented approach in business management. Teacher highlights an
educationist who supports and encourages in good academic qualification,
training and continuous upgrading of skill and technology. The Boss, executes
on the process of innovation. Different and new processes are adopted, the
salary and progress are linked with the performance evaluation and meeting the
organizations targets. Finally, the chameleon entrepreneur’s reflects to be
situational.
Another aspect of women entrepreneur leadership has been discussed in a study

on Saudi Arabia Beverly (2009)the women’s Arab League has facilitated
human development efforts across Arab states. Increasing number of women
attaining education and participating and entrepreneurial activities clearly
exhibits there in born leadership skills and penchant to grow within the limits
endorsed by Quran. Saudi Arabia is taking a quantum leap in developing the
leadership skills of women entrepreneurs by creating a comprehensive centre
in 2005, the Khadija bint Khuwalid Centre for Businesswomen. The council
provides training in areas like public relations; computer skills; management of
social services, management of voluntary associations; banking skills and
capabilities. Interesting fact is that in five years time the Bahrain Chamber of
Commerce from zero female members to 1785 (Beverly, 2009).
FWB report (2008) shows that the success rate of women is high in SME sector
because for them defaulting a loan is like earning a bad name to the family. The
moral fiber is different in women rom men, only a fraction of women have
defaulted due to political forum’s strong support (Raza, 2010). Besides, even
when compared the women technology entrepreneurs with the women
technical managers, the former were found more reflective, analytical,
evaluative, logical, future-oriented, and with greater emotional energy in
comparison to the women technology managers.
Research Method
The research work is of exploratory nature wherein the leadership styles of the
women entrepreneur in small and medium business in the city of Karachi were
identified for creating a role model for the other women. Data was of primary
nature collected through a questionnaire and the in-depth interviews. Findings
accrued from the interviews were used to identify the factors underpinning the
level of score for a particular style. Questionnaire and interview data findings
are interwoven to undertake discussion and reach the conclusion.
Sample Size and Composition
A list of 112 entrepreneur women was provided by the by the Women Chamber of
Commerce and Industries (WCCI) Sindh. On convenience basis a sample of
40 women entrepreneurs were selected for questionnaire data. Since the exact
number of members of women entrepreneurs was not documented with the
WCCI, one cannot claim that the list of women entrepreneur was a valid
population in the in the city of Karachi. Sampling was based on the following
criteria:
i. At least co-initiator of the business
ii. 10 years or longer association with the business
iii. Working as CEO/Directors of their organization
Among our samples, 31% had 21-28 years of duration, 34 % had business of
13-20 years of duration, and 23% had 5-12 years of business duration.
Regarding educational qualification, 12% of the respondents had Master’s
degree, 8% had a PhD, 52 % had bachelor’s degree, 12% Intermediate, 3%
matriculate, 12% had an MBA, 10% had a BBA and 3% Bachelors in interior
designing. Regarding marital status, 80% of our respondents were married,
12%are divorced, 4% widowed and4% are unmarried. Their fathers or
husbands had supported them in initial set up of the businesses. One
respondent is doing her business with her brother and the other one with her
son. The age group ranged from 35 to 60.
Questionnaire Data
The questionnaire was borrowed from Robert M. Galford and Regina Fazio
Maruca (2006) Harvard university professors and CEO of Centre for Leading
Organizations in USA whose model was used for this research work. This
questionnaire was required to be filled online to be worked out and the findings
tabulated by the authors of the questionnaire Galford and Maruca (2006)
themselves rather than by the researchers. The questionnaire carried 30 questions
and the findings would result into typology of six leadership dimensions/styles.
i. Ambassador
Leaders executing the ambassador style are generally well versed in handling
difficult situation. They are persistent and can introduce people-assessments and
development frameworks. As a result employees understand them and follow
them respectfully.
ii. Advocate
Leaders having advocacy style exhibit acts as being spokesperson in a group.
They are practical, articulating, coherent, and influential. They are relentless
positively coming up with new ideas. Therefore, they need ambassadors as their
senior management teams to persuade employees to “buy into” their decisions.
iii.People Mover
People Movers are team builders and natural mentors. Interestingly they have
large contact lists. They are always coming up with new ideas for moving
others and are also poised to get the same from otherss. They are always vigilant
about their subordinates’ work.
iv. Truth-Seeker
Truth-seekers facilitate people to understand new rules and policies while
maintaining the veracity of processes. They try to identify the root-cause of the
issues, keep objectivity standard high, and believe in transparency. They provide
equal opportunity for all.
v. Creative builder
Creative builders are visionaries; they are happiest and most driven at the start
of things. They look for new opportunities for new products, new companies;
spot niche markets; take ideas and make them real.
vi. Experienced Guide

These individuals are good listeners, natural therapists. They have endless
information on a diverse range of topics. They may not be necessarily
experienced and mediators, yet they are often the person to whom people
like to consult. They mostly go for win- win solutions.
Each leadership style mentioned above carried 30 points in maximum. There

were three levels of intensity along the points scale: score of 23 and above
points indicated exhibition of high intensity in that style, score of 21-22 points
range indicated moderately high intensity, and the score of 18-20 points range
indicated low intensity exhibition for that style.
Results scored by the 26 respondents in the questionnaire were tabulated in the

Matrix 1 below:
Matrix: 1
Questionnaire Data
Leadership Style High Moderately Low Others
Intensity High Intensity
Scorers Intensity Scorers Scorers
Ambassador 19% 27% 46% 8%
Advocate 23% 19% 39% 19%
Truth Seeker 62% 19% 15% 4%
People Mover 27% 38% 23% 12%
Creative Builder 19% 50% 19% 12%
Experience Guide 20% 35% 30% 15%
Overall Leadership Style Preference among the Respondents
High and moderately high intensity scores were added to ascertain an overall
leadership style preference among the respondents. This leadership style
preference is shown below arranged in ascending order of the intensity scored
by the respondents for that style.
Matrix: 2
Overall Leadership Style
Leadership Style %age of the Respondents
Truth Seeker 81%
Creative Builder 69%
People Mover 65%
Experience Guide 55%
Ambassador 46%
Advocate 42%
Discussion
In the Ambassador Style
19% of entrepreneurs showed highest intensity in this style whereas 27% showed
moderately high intensity for this style. It means only less than half of the
respondents scored high and moderate high in this style. Raza’s (2010) point of
view in this regard is relevant. She (ibid) says that in our society women are more
treated as mother, sister, daughter and wife – all dependent roles – than an
independent member of the society and, in the result, they do not get the problem
solving skills developed. Interview data shows that majority of the respondents
had support of any of the male member of the family available in beginning of
the business. Ingrid, et al (2002) found women as risk averters as compared to
the men entrepreneur who they found as risk takers. Being risk averter is an
affront to the ambassadorship style of this model.
Eagly et al., 2001 also believe that women face more obstacles in dealing with the
business related problems than men do which diminishes their confidence in
problem-solving. Carli & Eagly, (2003) support this point saying that women
leaders experience more negative reactions when they become aggressive to the
societal and bureaucratic roles as compared to their male counterparts. Perhaps
only why, as described by Cantor and Bernay (1992), the corporate women had
to dress up like men two decades back just to show up their capabilities and
potential of leadership.
However, those respondents who scored high intensity level believed in self
concept. These respondents were found resilient, determined, and self-
confident in their outlook holding true to their score. They narrated the
difficulties in running their business especially in the outset. The way they
overcame those difficult situations in fact proved their high inclination
towards ambassadorship in terms of definition given by this model.
In Advocate Style
This was the least scored leadership style by the respondents. On this leadership
style, 23% of the respondents scored the highest intensity, 19% scored moderate
and 39% of the respondents marked the low intensity score. One may again resort
to the reason assigned by Raza (2010) that our women have been brought up in
the dependent role that dampens their confidence required by the
“Ambassador” and “Advocate” styles. One may get a clue from the work of
McLagan and Nel, (1995) to elucidate this situation who say that today’s
business world encompasses more challenges and obstacles, which evidently
demands for entrepreneurial leader as a new kind of person who can come up
with unconventional methods of running their ventures, that the female
business adventurers show up comparatively low than the businessmen.
However, the respondents who scored high on this style were found to be
articulate, rational, logical, and persuasive. They tended to be relentless,
positive, and coming up with new and pragmatic ideas to lead their
organizations in order to be the leader in their particular category. One of these
high scoring respondents said, “I always look for new ideas, opportunities to
improve my work, because my work is easily copied. Therefore I change my
menu off and on in this way I remain competitive.”
In People Mover Style
People-mover style got the third highest (65%) score among the respondents.
This is perhaps the women’s natural instinct to treat their workers as a family
which men cannot stated by one respondent (Raza, 2010). Most of these
respondents were found with career builder and parental nurturing outlook. One
respondent was found encouraging her employees to pursue further education.
As a result of such nurturing initiatives, her former driver returned to be her
accountant. Most of these respondents were found giving employees a great
deal of appreciation and recognition, so much so that four of the respondents
had their employees involved in profit sharing deal in the business. 70% of the
respondents had employees working for them for more than 20years.They
were concerned about and looked after their lives. Majority of the respondents
were of the view that salary alone was not enough rather the employers should
address the humane and emotional side of the people. One of the respondents
had been rearing children of one of her employees who died of cancer during
her employment. Other respondent stated “People who make sofa never sits on
it, therefore it is our duty to make them empower so they can have a decent life”.
Still another respondent said, “My whole business after me will be automatically
transferred to my senior designers as they are the one running show they
deserve more to have it.” One of them said, “I learn from my juniors, as they
give me fresh ideas for work, and even when my sweepers do not come I clean
the bathrooms to set an example”
In Truth-Seeker Style
Truth-seeker style proved the highest scored (81%) style during the study. One
of the respondents said, “A woman should be honest in her dealing, firstly her
name is attached with the family and secondly by keeping her good name she is
creating credibility.” Raza (2010) also found in her work that success rate of
women in the SME is high because for them defaulting a loan is like earning a
bad name to the family. As the moral fiber is different in women, only a fraction
of women have defaulted due to political forum as a support says FWB (2008)
report. Another respondent said, “She can tolerate mistakes but not a lie and
any mode of cheating.” She says ‘it’s not worth wasting time on such
individuals.”Another respondent stated “I believe in being honest with my
product because only consistent fairness in the product makes us grow in
business”.
Majority of the respondents opined against using short cuts to success and
showed their express belief in quality that should never be compromised. To
them, being ethical, honest and transparent at every level was essential. High
score in truth-seeker style seems to have its roots in spiritual mindset of
majority (92%) of the respondents as they claimed that they believe in their
efforts but they associate it with the help of God, Almighty. One of the
respondent said ‘’I always pray to Allah for a legitimate income.” All
respondents had their companies registered with the income tax and sales tax
and had very transparent accounts maintained. One of the respondents said,
“My all audit reports are properly documented and published on line, anyone can
see them.”
In Creative-Builder Style
Creative-builder leadership style fetched second highest (69%) score among

the respondents. Majority of entrepreneurs opted for those businesses in which
they had expertise and they wanted to create a different perception about their
products. They wanted to be trendsetter and monitored the entire work
throughout its implementation. 99% of the respondents emphasized that a
woman should be multi tasking and organized in order to be an achiever. All
of the respondents had provided their workers all necessary resources
including modern tools for work. An employee of one of the respondents said,
“My boss has revived the dead silver industry that is a favour to the not-so-rich
segment of the society.” The respondent herself said, “Silver ware was an
obsolete concept among the consumers, I tried to revamp the old silver ware
concept in to new products like making doors of silver or edging on the
furniture, the idea was well accepted by the consumer.” One of the
respondents started her business by using fabric waste of his husband’s
business and converted it into upholstery material. One respondent claimed that
when she saw her designs copied ever she changed the whole line of her brand.
Another respondent had converted the plastic and paper garbage into bricks and
other material for construction.
In Experienced Guide Style
Experienced Guide leadership style fetched a moderate score (55%) among the
respondents. Those who scored good on this style were found having
exceptionally good listening habits, “I take inspiration from the youngsters and
merge the new with the old technology, and this is how my daughters-in-law are
working as head of their departments.” One of the respondents said, “My
daughters-in-law work along with me in my TV channel. It may not be apparently
an easy job. But I listen to their ideas and give them complete freedom to
execute their ideas. However, mostly they turn up to me for advice in the end.”
Majority of the respondents underscored they empathize for their employees and
sort out the issues with their suggestions. One respondent said, “When my old
employees come for advice to launch their business, I go out of the way to help
them start their projects. My three former employee teachers are now running
their own Montessori.” Other respondent was elated to say, “People come to me
for advice for they believe I am not judgmental”. Still other respondent said,
“When I will not be in this world this organization shall keep its pace because I
have built the system and have groomed the people through delegating work to
them.” Majority of the respondents claimed they do the jobs of the lower staff in
their absence. Even if the janitor was absent they did not hesitate to wash
bathrooms.
Conclusions
The study unfolds the various leadership styles of women entrepreneurs of Karachi
along the Robert Galford and Regina Fazio Maruca (2006) scale, and then
through the interview data effort was made to identify the underpinning factors
for the level of score gained for a particular style. This study especially shows
how these women trudged through the difficulties inherent in the patriarchal
society like Pakistan. Majority of them had not acquired any proper degree of
business management but a good mix of leadership styles have made them
successful entrepreneurs. The study is likely to develop an informed hypothesis
about connectivity of leadership style and the business success among the
female entrepreneur, which will be fruitful for the upcoming women
entrepreneurs as well as the established ones especially keeping in view the rise
in the successful growth of women entrepreneurs in Pakistan in general and
Karachi in particular. However, further exploratory study is proposed to work on
the leadership legacies of the women entrepreneurs of Karachi, who have
emerged not only as successful individuals but are also as trend setters for other
women.
References
Antonakis, J., Angerfelt,M. & Sivasubramaniam, N. (2005). When They Were

Good They Were Very Good Indeed But When They Were Bad They
Were Horrid! Biasing Effects On Ratings Of Leadership, Paper
Presented At Women As Global Leaders Conference, March 14-16, 2005
Dubai
Aspray, W. & Cohoon. J. McGrath (2007). Women’s Entrepreneurship in the

Information Technology Field Positive Illusions, Motivations, Management
Style, Stereotypes, Stress, and Psychological Traits, National Center for
Women & Information Technology
Bass, B.M. & Avolio, B.J. (1993). Transformational Leadership: A Response to

Critiques, In M.M. Chemers & R. Ayman (Eds.), Leadership theory and
research (pp. 49-80). San Diego: Academic Press
Beverly, D. M. (2009). Developing Women’s Leadership Capability in the Public

Sector in the Middle East, International Conference on Administrative
Development: Towards Excellence in Public Sector Performance, King
Faisal Hall, Riyadh, KSA,
Burns, J.M. (1978). Leadership. New York: Harper & Row
Buttner, E.H. (2001). Examining Female Entrepreneurs’ Management Style:

An Application of a Relational Frame, Journal of Business Ethics vol. 29,
pp. 253-269 Stable URL: http://www.jstor.org/stable/25074459
Accessed: 09/03/2010 01:45z
Carli, L. L. & Eagly, A. H. (2003). The Female Leadership Advantage: An

Evaluation of the Evidence, The Leadership Quarterly, 14, 807–834
Cantor, D. W. & Bernay, T. (1992). Women in Power-the Secrets of Leadership.

Boston, MA: Houghton Company.
Cliff, J., Langton, N. & Aldrich, H. (2003). On their Own Terms? Gendered
Rhetoric Versus Business Behaviour in Small Firms, Center for Women’s
Business Research: National Foundation of Women Bus iness
Owners, re trieve d 3-3-2010 fr om
http://www.womensbusinessresearch.org/bestpaper2003
Eagly, A.H. & Johannesen-Schmidt, M.C. (2001). The Leadership Styles of

Women and Men, Journal of Social Issues, vol.57, pp.781-797.
Eagly, A.H. & Johnson, B.T. (1990). Gender and Leadership Style: A Meta-
Analysis. Psychological Bulletin, vol.108, pp.233-256.
Galford. R & Maruca. F. R (2006). Your Leadership Legacy, Harvard Press.
George, R. (1993). Women in Majority. Corpus Christi Caller-Times, pp. B5-

B6.
Haddad, Y. & Esposito, J. Eds. (1998). Islam, Gender and Social Change, NYC:
Oxford University Press.
Hackman, M. Z., Furniss, A. H., Hills, M. J. & Paterson, T. J. (1992).

Perceptions of Gender-Role Characteristics and Transformational and
Transactional Leadership Behaviours. Perceptual and Motor Skills,
vol.75, pp.311-319
Helgesen, S. (1990). The Female Advantage-Women's Ways of Leadership. New

York: Doubleday
Idris, A. (2008). Cultivating Innovation through Female Leadership:,

University of Malaya, Journal of Asian Social Science, vol.4:6.
Ingrid, V., Risseeuw, P. & Bartelse, G. (May 2002). Gender Differences In

Strategy and Human Resource Management: The Case of the Dutch Real
Estate Brokerage, International Small Business Journal 8.
Langan-Fox, J. & Roth, S. (1995). Achievement Motivation and Female

Entrepreneurs, Journal of Occupational and Organizational Psychology
vol.68, pp.209-218.
Perelman, A. (2001). Women Entrepreneurs: A Comparative Analysis of

Decision Style in High-Tech, Dissertation Abstracts International 61
(8-B), p. 4459 (UMI No. AAI9984823).
Raza, Tahira (2010). Executive Vice President, Chief Risk Officer, National
Bank of Pakistan. Head Risk Management Division & Wing Head
CMS&C CMG National Bank of Pakistan, Karachi, and former First
Women Bank employee, personal communication on 2-7-10.
Riebe, M. (2005). The Leadership Style of Women Entrepreneurs: An Alternative

Model of Successful Management Practices Center for Women
Entrepreneurs and Entrepreneurship, retrieved from:
www.sbaer.uca.edu/research/icsb/2005/163.pdf.
Rosener, J.B. (1990). Ways Women Lead, Harvard Business Review,

November December 1990, pp. 119-125
Roomi. M.A. (2005). Women Entrepreneurs in Pakistan: Profile, Problems, and

Policy Recommendations, Paper Presented at 51 st ICSB Conference,
Washington, D. C., USA.
Rudman, L. A. & Glick, P. (2001). Prescriptive Gender Stereotypes and

Backlash Toward Agentic Women, Journal of Social Issues 12.
Sexton, D.L. & Bowman, N. (1986). Validation of a Personality Index:

Comparative Psychological Characteristics Analysis of Female
Entrepreneurs, Managers, Entrepreneurship Students, and Business
Students, Frontiers of Entrepreneurship Research pp. 18-25. Wellesley,
MA: Babson College.
Sexton, D.L. & Bowman-Upton. N. (1990). Female and Male

Entrepreneurs: Psychological Characteristics and Their Role in Gender
Related Discrimination, Journal of Business Venturing, vol.5:1, pp.29-36
Shah, N. A. (2002). Changing Role of Women In Pakistan: A Study of Social

and Economic Activities Of Women Entrepreneurs, Dissertation
Submitted in Fulfillment of the Requirements For the Degree of Doctor
of Philosophy in Social Work in Karachi University
Stanford, J.H., Oates, B.R. & Flores, D. (1995). Women’s Leadership Styles: A
Heuristic Analysis, Women in Management Review, vol.10:2, pp.9-16.
Vroom, V. H. & Yetton, P. W. (1973). Leadership and Decision-Making.

University of Pittsburgh Press.
Yoder, J. D. (2001). Making Leadership Work More Effectively for Women,

Journal of Social Issues 12.
____________________
Dr. Farooq-e-Azam Cheema is Professor in the Department of Management

Science, Bahria University Karachi Campus, Karachi.
Dr. Tayyaba Zarif is Professor in the Department of Education, Shaheed Benazir

Bhutto University Shaheed Benazirabad.
Aziz –un– Nisa is Lecturer in the Department of Education, University of

Karachi.
Vol. 4, 2016, pp.35-55, ISSN: 2409-0077
An Evaluation Of Indicators Of Socio-Economic

Deprivation: A Case Study Of The Slums Of Karachi,
Pakistan
Kaneez Fatima Mamdani
Department of Sociology
Abstract
In Pakistan more than one third of its population continues to live below the
poverty line (Economic Survey of Pakistan, 2013). Recent research has shown
that poverty is wide spread in both urban and rural areas and it is not only rural
phenomenon. Since the past few decades, Karachi has experienced an inflow
of migrants from all parts of Pakistan in search of better opportunities. Karachi
has about 650 katchi abadis (squatter settlements) which are home to 50% of
city’s population (Sindh Katchi Abadis Authority 2006). The objective of this
study is to measure and analyse the nature and level of socio-economic
deprivation as well as to find out the different forms of socio-economic
deprivation. It is an exploratory cross-sectional study. Primary data is collected
from 497 households of seven katchi abadis of Karachi to study the problem.
Statistical tools of analysis i.e. coefficients of variance are used to analyse the
relationship between two variables and indices of multiple deprivation are
constructed to compute the different domains and levels of deprivation. It is
evident from the outcomes of the findings of domains of deprivation that the
significant proportion of population of Katchi Abadis i.e. approximately 50%
of the households suffers from multiple deprivation. The findings emphasize
that all settlements have deprivation in all domains (education, economic,
housing quality and housing services deprivation, health deprivation); however
each settlement has different issues and concerns priority wise. Index of
multiple deprivation show 49% of households living below poverty line (US$
1.25) experience multiple deprivation. The findings also reveal that 60% of
households highly to moderately deprived as regards to levels of deprivation
while 40% has low deprivation level. In order to increase the standard of living
on the grass-root level, “Living Wages” should be used as the standard to
measure people’s socio-economic wellbeing instead “Poverty” to maintain a
decent standard of living for families of different sizes. Policies should be
designed to decrease the level of unemployment on a scale needed for long
term poverty alleviation, by creating environment that is conducive to private
economic activity at the grass root level.
Keywords: Socio-Economic Deprivation; Indices of Multiple Deprivation,

Poverty Line, Squatter Settlements.
'()*+
!"#
4 5670 3 2 01 '() ./ - +, * '() & $%
36 Kaneez Fatima Mamdani
4 DE A 6B C 0 '@ =>? .;<08 9 :

YTU . 5 X 'W VSTU PQ
RO 4 L MN IJK F G 0H
d cW 0b a/ X +"0` * _N0 \]G 0^ '[ V 4 LX Z
q d rs pN 2o cmn j 0 c]k l hi:M dI f 0 g de
• ‚ƒ3 L€ ~• 2|'} { l. z x!y c W w uv t l.
*•Nl3 0 Ž‰ Œ‹ Š 3 0 ˆ‰‡z† y cW w uv z…$1„
‚ƒ ™W Ñ 3 0 l— – c”•zŽ‰W’“ cW w uv•• ‘
‡‚ƒ _¡ ¢£¤¥¦ '0§žŸ l '• VcN 4 ›0 œ aLš
¤¥·¸ z† …¯°±²²³´³±µ¶„ - ® œ l¬« ª © ¨ … 0 „ -W › z†ˆ‰
Ã0` 0 …À°ÁÂ³µ„ 01‘l'¿0`¾ W t '½ ¼‡·¸ cº» ¹0 X
" ÌlÍÊLšË z†ÈƒlcÉÇ l 0 š¼W ÄÅÆlH Œ‹ Š
"Ö l_¡ .dÕ ÓdŒ dÔ IÒ I Ñ ¼WÐ Î œ - ®"0Ï0
Æl Ü Ý Þ ÚÛ•NlcÌ lŒ l l ×ØLš> Ù s•Nl
V cÉ 0æ•NlŠ Ã0`LåIÒ ä Ñ d¾ã0c 50 ßà·á |'â
é! êc zLXè r|Š Ã0`ÝH!ç® IÒ Ñ '0§l'[
lÃ0`l'í å ì Ã0`¾ W ë 9 YTU PQ
R O '0§l'• Vl
÷ 0 ö Œ de„ Ã0` 'õ ó"ôl îïð dšñ 0 ïðlò 01
ùú _¡‘d û îÙ¢ dš¼ W 0 Ýc …Ã0` g dÃ0` c]ø
£ MN Ã0` ¾ W ïðlý Ã0` LšÈƒl üÅ
'õ §G 0^ Ý0 l YžT ÑG 0^ þ
£ÝŠ r Ã0` YžU ¼ WÐ 2 z ïðL¤!"0`Ý Þ w Y
:L $ '¿0`· p Ý ÞlG lŠLÃ0` 'õ § YSU
I‰ •0 0t ÆlH Œ‹ w 0uv ' ÆlH rŠ Ã0`
lŠ•• ( 0 )*+t 'X$ Ë%&-#ÅÝŠ" : … Â !°°¶„ 0 L
I‰ 3 4 ÆlH ú_¡ 2 1 I!0 /t .! , ,-
L1 Ë‰W8 7 5 6ÆlH rŠ Ã0` '0§l'• V 0
'W Vd d 01‘l'¿0`dy cW w uv <:; 9

An Evaluation of Indicators of Socio-Economic Deprivation: A Case Study of the Slums 37
of Karachi, Pakistan
Introduction
“Middle Income Countries” of the world have significantly enhanced the standard
of their economic indicators during last decade or so but inequality in income and
poverty persists. Disparities in accessibility to education, health, infrastructure
and other utility services have further intensified the situation of deprivation.
Pakistan, like many middle-income countries is facing other relentless challenges
that are not possible to solve in the shortest period of time.
The poverty rate in urban areas is increasing in both developing and least
developed countries. Despite the rapid pace of 8.2% World Bank (2007) in South
Asian nations, it still has some of the worst human deprivation in the world.
Among South Asian nations, Pakistan is the one in which the incidence of poverty
and hunger is very high and rising day-by-day. More than one third of Pakistan’s
population is living under US$1.25 a day (Poverty line) and there are disquieting
gaps in the social attainments even after six decades of its development.
The people residing in these squatters are deprived of sufficient income,

educational facilities, health facilities, clean potable water, proper sanitation
system, transportation etc. Recent researches have shown that socio-economic
deprivation is wide-spread in urban as well as rural areas and this phenomenon is
not restricted to rural areas only. However, attempts to solve the problems have
been primarily focused upon rural areas instead of towns and cities. The major
cities of Pakistan like Karachi and Lahore are not only facing the huge challenge
of curtailing socio-economic problems but also have to deal with both
international and national political conflicts which are creating hindrances in
development and progress of these cities.
Although, Pakistan is basically an agricultural country and large proportion of its

population still reside in rural areas, since 1960s persistence and accelerated trend
towards urbanization has been clearly visible. This effect of urbanization is quite
visible in cities, like Karachi and Lahore. There is no doubt that urban growth is
attributed to the rate of natural increase of population within the cities, but the
rapid growth in urban concentration is also due to migration from rural areas.
Karachi is the mega metropolis of Pakistan. It is the industrial, commercial and

trade centre of the country and has a well-developed economy which continues to
show high growth rate. Since the past few decades, Karachi has experienced an
inflow of migrants from all parts of Pakistan in search of decent livelihood and
better opportunities. Many of the migrants to large cities settle in slum areas
termed as katchi abadis. The term slum denotes an extremely bad infrastructure,
unsanitary conditions and occupants belonging to the lowest income group.
Most families who have arrived and are arriving in this mega city have been
pushed into slums where they live with substandard housing, inadequate
infrastructures, insufficient health care services, lack of security, almost no
sanitation and limited water supply (WHO, 2012). Karachi has about 650 katchi
abadis which are home to more than 50% of its population (SKAA, 2006).
The Concept of Socio-Economic Deprivation
Sociologically deprivation is explained as a condition of visible and noticeable

shortcomings comparative to the native group, society or country to which a
person, household or a group belongs. Some individuals or households are
suffering from multiple deprivations and others only one type of deprivation. A
household (or alternatively an individual or a family) is termed as deprived when
their quality of life is much lower than the accepted minimum standards. Socio-
economic deprivation is seen not only in terms of lack of access to resources that
sustain the body and soul together but also such necessary elements of
contemporary life as education, communication with the rest of the world and
social safety nets such as reasonably good health care system and food security
systems as well. These broad areas of human wellbeing are the bases upon which
battle against poverty has been launched (Aurora, 2004). Thus, socio-economic
deprivation means inability to obtain housing quality and services, environment,
educational, working and social condition generally regarded as acceptable and in
harmony with the community.
Determinants of Deprivation
To understand the determinants of deprivation in all its dimensions it helps us to

think in terms of people’s asset as; human assets, natural assets, physical assets,
financial assets and social assets (World Development Report, 2002). There are
also numbers of other determinants of being deprived as; lack of income to obtain
basic necessities – food, shelter, clothing and acceptable levels of health
education, lack of access to job opportunities (urban), low standard of living,
tenure insecurity (land & housing) and increasing numbers of slums and squatter
settlements. In this paper different domains of multiple deprivation were
measured. Multiple deprivation is a general deprivation index which consists of
many domains. It does not only view deprivation through low income only but it
also considers many other variables or elements which reflect the general
deprivation status of a person compared with the conditions of the society that a
person lives with. The indicators of deprivations such as income, employment,
education and training, housing, health care, access to services have to be
combined to produce one index (Townsend & et al., 1988). In this study,
indicators used in different aspects of deprivation are education deprivation,
housing quality deprivation, residential services deprivation, economic

deprivation and health deprivation.
Socio-Economic Deprivation Conditions in Pakistan
Evidence from the FY2011 Household Integrated Economic Survey indicated a

widening income gap between rich and poor, with income for 40% of the
population growing more slowly than the average income of the others. With low
investment and economic growth below the rate needed to support the
predominately young population, the rich–poor income gap is set to increase
further in Pakistan (ADB, 2012).
Pakistan’s HDI (Human Development Index) value for 2015 was 0.538—in the
lowest human development category—positioning the country at 147 out of 187
countries and territories showing -1 gap in HDI ranking (Human Development
Report, 2015). The National IMD (Index of Multiple Deprivation) was estimated
at 30.3 indicating 30% of population was deprived with respect to selected sectors
and indicators of IMD. In terms of regional IMDs, urban areas had 13.3
magnitude of deprivation.
In Pakistan 49.4% of the population suffer multiple deprivations while additional

11.0% are vulnerable to multiple deprivations. The breadth of deprivation
(intensity) in Pakistan, which is the average percentage of deprivation faced by
people in multidimensional poverty areas, was 52.1%. The Multiple Poverty
Index (MPI), which is the share of the population that is multi-dimensionally
poor, adjusted by the intensity of the deprivations, was 0.230.
Table: 1
Human Deprivation Profile of Pakistan, 2015
HDI Rank 147
HDI 0.538
MPI 0.230
Head Count 49.5%
Intensity of Deprivation 52.1%
Population Vulnerable to Poverty 15.1%
Population in severe poverty 23.7%
Source: Human Development Report, 2015 & OPHI, 2015
According to the headcount measures, 32.6% of the Pakistan population was

currently living in poverty at the end of the 1990’s while the headcount measure
increased to 49.5% in 2015 as shown in Table 1.
Socio-Economic
Economic Deprivation in Karachi
Karachi was the first capital of Pakistan after its independence in 1947. Karachi
became premier part of the new country and a centre of business and
administration. Trend of population of Karachi shows (Chart 1) a continuously
high growth of population. Karachi's population is estimated to be more than 20
million. Karachi’s current annual growth rate is more than 5%. This percentage
also includes internal migration where more than 45,000 migrants are coming to
Karachi every month (Retrieved from CDGK (City District Government of
Karachi) official Website).
Chart 1
Trend Of Population Growth In Karachi
30,000,000
25,000,000
20,000,000
15,000,000
10,000,000
5,000,000
0
1951 1961 1972 1981 1998 2006 2007 2010 2015 2020
Source: Official website of CDGK (2015, 2020 estimated projection)
Due to large scale migration disorganized land occupation occurred in the same
proportion which resulted in the formation of slums (Katchi abadis) in Karachi’s
outskirts and in vacant urban lands. The settlements density has increased
overtime as political instability prevented coherent urban planning. In 1960’s and
1970’s rural-urban
urban migration had increased due to education and job opportunities
in Karachi. Since 1988 Karachi has been going through ethnic, sectarian and
political conflicts which have created problems of unemployment, housing
facilities and many other problems have led to more informal settlements in
Karachi (United
United Nations Human Settlements Programme, 2011)
2011).
The Worldd Bank researchers believed that Karachi was one of the fastest growing
mega cities of the world and now it is ranked as the 7th largest city of the world.
Today, Karachi houses around 8.8% of Pakistan’s total population and 24% of the
urban population. According
cording to the SKAA report (2005), there were 539 Katchi
abadis in Karachi. An estimated 40% - 60% of the urban population of Karachi
lives in katchi abadis. These katchi abadis suffer from many SocioSocio-economic
economic
problems including poor living conditions, lack of basic amenities, lack of

adequate housing, lack of education, and lack of health facilities.
Within the sprawling metropolis of Karachi, poverty levels are different in each of
the 18 towns of Karachi (now five districts). Military areas have the lowest rates
of poverty. 40% of population in cantonments are living under poverty.
Commercial areas like Sadar, Gulberg and Jamshed towns have 44% poverty.
Nazimabad town is a middle income group area with 46% of its residents are poor
whereas labour class and katchi abadies have the highest rates of poverty as
Orangi Town has 57%, Gadap and Landhi Towns have 53% each while Malir
Town has 52% of poor populace.
Katchi Abadis are containing people above their capacities, hence finding it
difficult to meet everyone’s needs. The presence of migrants in Karachi has
caused a number of problems in the socioeconomic structure of the city. Living
in a Katchi Abadi is itself an important indicator of deprivation such as poor
infrastructure services, poor living conditions and surviving under stress due to
political unrest and constant threat of eviction. There has been some development
in all human deprivation indicators particularly in major cities of Pakistan.
Karachi is also no exception but katchi abadis of Karachi are by far away from
achieving the goals set in MDGs (Millennium Development Goals) for 2015.
Literature Review
A study by Pasha and Pasha (2002) showed the estimates of the overall costs of
living index for each city and Karachi was found to be the most expensive city of
Pakistan. Idrees and Ahmad (2002) analysed trends in income and consumption
inequality in Pakistan over the past 30 years using six alternative inequality
indices and found household size to be key factor in estimating the extent of
inequality in households. Jamal & et al (2003) study’s main purpose was to
describe the overall picture of multiple deprivation, based on the combined
education, health, housing quality, housing services and employment sectoral
indices. The major findings indicated that among the persons residing in high
deprivation, 18 million belonged to Punjab, 9 million each to Khyber
Pakhtunkhwa and Sindh, and 6 million to Balochistan. Kalim & Bhatty (2006)
calculated the distinct socio economic deprivations of dwellers of squatter
settlements/Katchi Abadis. The findings from the Socio Economic Opportunity
Index (SEOI) indicated that 65.6% residents were deprived of primary social and
economic opportunities. Abbas & et al (2010) study dealt with the pattern of
Katchi Abadies of Karachi taking into account the area and population as main
parameters. Katchi Abadies were selected from five districts (old system). Total of
100 Katchi Abadies were studied. The findings of the model showed that
uniformity was not present in Katchi Abadies. Qureshi (2010) paper indicated that
half of Karachi’s population is living in Katchi abadies and 40% of its population
is suffering from poverty. Jamal (2012) & Manzoor & et al (2011) studies’
analysed disparities among provinces and districts for the years 2011, 2009 and
2005 with respect to household socio-economic deprivations. The National IMD
was estimated at 30.3 for the year 2011. The estimated number indicated that 30
% of population was deprived in 2011 with respect to selected sectors and
indicators. In terms of regional IMDs, urban areas had 13.3 magnitude of
deprivation. Qadeer (1983) examined the rapid growth of cities leading to
shortage of housing units. During the industrial expansion phase when
requirement for housing in Lahore did not encounter with the supply; the poor
people had no alternative but to settle in illegal land creating Katchi Abadies
(squatter settlements). Qureshi (1982-84), Asghar (1984), Chaudhry (1991) and
Kazmi (1999) focused on the evaluation of socio economic opportunities and
environmental conditions of Katchi Abadies of Lahore, Pakistan. The researchers
established that Katchi Abadies had relatively high rates of infant mortality, water
borne diseases, poor sanitation system and hygiene and inadequacy of basic
services. Qureshi & et al (1988) carried out a study to assess the project that was
initiated in 1981-1984 by the government to improve the living conditions of
Katchi Abadis (squatter settlements) in Lahore. They established that only
through income residents of katchi abadies could not improve their living
conditions. Balquees & Hamid (1989) paper studied the conditions of women in
Katchi Abadis of Rawalpindi. The researchers found that women were in more
vulnerable conditions regarding their health and education. Hina (1992)
highlighted the depressing conditions of occupants of Katchi Abadis of Lahore.
She also studied the role of government in the enhancement of squatter
settlements. After analysing the problems of inhabitants, she concluded that
squatter settlements could not be upgraded without community’s participation at
every step of a way. Zaman & Ara (2002) described that rapid growth in urban
areas caused the spread of slums. In Pakistan costly residences in the formal
sector have given rise to the informal settlement often over crowded with
unhygienic conditions.
Objectives
• To find out the nature of socio-economic deprivation of the residents of
the Katchi Abadis.
• To gather evidence to help characterise and compute the distinctive
domains and levels of socio-economic deprivation of the residents of the
katchi abadis/squatter settlement.
Research Methodology
The present study is based on quantitative paradigm and is exploratory in nature.

The Universe of the present study includes seven Katchi Abadis of Karachi. The
total population in these settlements is 1901 households. Sample size calculated
for this study was 510 (elapsed sampling units 13). Two different probability-
sampling methods were used for the distribution of sample and data collection.
Stratified sampling method was used for determination of sample size and
allocation of sample size (Babbie, 2004). Systematic random sampling was used
for the selection of households. In this research, researcher has employed
interview schedule for the collection of data. SPSS was used for the analyses of
the data. The researcher has employed more than one method for the analysis of
the data to achieve the objectives of the study. To analyse the relationship among
variable, Karl Pearson’s correlation coefficient was used. Index of multiple
deprivation was computed by employing the methodology used by UNDP (1997),
HDR South Asia (1998), SPDC (2001) and Jamal et al (2003). The Index of
Multiple Deprivation (IMD) was based on the principle that deprivation is
composed of multiple dimensions. These dimensions or sectors reflect different
aspects of deprivations. Each sector is made up of a number of indicators. This
application was performed for all the indices namely;
1. Multiple Deprivation
2. Education Deprivation
3. Economic Deprivation
4. Housing Quality Deprivation
5. Housing/Residential Services Deprivation
6. Health Deprivation
The following formula was used to derive IMD.

IMD = [1/5 * {(E) α + (L) α + (HQ) α + (HS) α + (HH) α}] 1/α
The overall Index of Multiple Deprivation was conceptualised as a weighted area
level aggregation of the specific dimensions of deprivation.
Discussion and Conclusions
9.1 Table number 2 (Appendix) shows correlation coefficient of family income

with eleven indicators: Family income and standard of living had significant but
negatively weak correlation of -0.298 between them. Researcher had observed
during her research that basically income distribution and consumption of the
household was mostly on their kitchen budget, marriage ceremonies and other
events instead of on education, health, housing quality and housing service. The
value of 0.256 with high significance indicated weak correlation between family
income and saving money. The more the households earn, greater or higher will
be their savings. Correlation coefficient of -0.500 showed inversely moderate
relationship between family income and reasons for not sending children to
school. The social situation revealed that less income was the main reason for not
sending their children to school. -0.342 showed that family income had highly
significant but negatively weak relationship with presence of civic problems.
Direction shows that lesser the income of the household more will be the civic
problems of the households and vice versa. Family income and type of house had
moderately strong relationship with 0.500 coefficient. Those households which
had high income level had Pucca houses (house made of Baked Bricks). Due to
better income level they could improve their housing condition. The value of
0.159 with 0 significance level indicated highly significant but positively weak
relationship between family income and occupancy status of the house showing
households with lower family income do not have enough money to save and buy
their own house as either they were living in a rented house or they were living
without paying any rent with relatives. Family income had a very highly
significant and moderate relationship with number of rooms in a household with
the value of 0.385. Lower income households’ had less number of rooms where
more than 60% of the households were living in a house with one or two rooms.
0.337 showed positively moderately weak relationship between family income
and renting part of their house. Those households who were renting part of their
house were getting additional income, therefore, increasing their family income
slightly. The relationship between family income and satisfaction about overall
housing condition was highly significant while correlation of 0.263 showed weak
relationship between them. The residents of these katchi abadis didn’t have
enough income, additional income or savings to change their housing quality;
therefore, they were dissatisfied with their housing condition. The relationship
between family income and level of multiple deprivation was negatively weak
with -0.121 coefficient but highly significant. The situation of the families of
these slums indicated that if they had more income they could have fulfilled their
number of needs, thus, reducing their level of deprivation.
1.2 Table number 3 (Appendix) shows correlation coefficient of Savings of HHs

with four Indicators: The Pearson correlation coefficient of 0.257 indicates the
positively weak relationship between the standard of living and saving money. It
shows that lesser the people save money, lower will the standard of living. The
relationship between saving money and occupancy status of the house was highly
significant, with correlation of -0.21. The direction of the findings showed that
those households saved money that did not have to pay rent or they own their
place of living or had a lease of their land. The relationship between saving
money and satisfaction about overall housing condition was significant with value
of -0.211, showing lesser the savings, lower the satisfaction about their housing
condition. 0.633 indicates a highly significant and positively strong relationship
between saving income and spending money on health. Those households who
save more money can spend more on the health of their family members.
1.3 Table number 4 (Appendix) shows correlation coefficient of Savings of HHs

with nine Indicators: Correlation coefficient of -0.105 indicated that educational
level of household head and number of family members were inversely weakly
correlated but with high significance level of 0.010. This phenomenon is seen in
all low income communities and in this case katchi abadis that when educational
level is low the size of family is large as they have low income due to
unavailability of better employment, they try to increase their number of children
who will be their source of income. The values; 0.133 and 0.103 with 0.002 and
0.011 significance level respectively, pointed out that the relationship of
educational level (head of the household) with family income and saving money
were highly significant but with very weak relationship among them. Dimension
of relationship shows that if the households’ head educational level was high then
their family income was also moderate or high. They also saved money because
they had awareness and understanding about the importance of saving money.
There was a highly significant relationship between educational level and
households’ reasons for not sending their children to school with negative and
moderately weak relationship at -0.310 coefficient between variables. The
educational level of the head of the household is low and the main reason for not
sending their children to school is that the education doesn’t have importance to
their parents. Educational level (head of the household) had highly significant
relationship but positively weak with Occupation (head of the household) and
nature of employment with correlation coefficient of 0.206 and 0.127
respectively. Higher the education better was the job of the head of the household.
Those heads of the households with better education had full time job which
included government jobs, private jobs, own businesses and skilled base jobs. The
Pearson’s’ correlation coefficient value of 0.112 suggests very weak relationship
between educational level of the head of the household and immunization of
children. The government dispensaries, clinics and hospitals have free service and
no charge for the immunization of children but parents do not take them for
immunization as they avoid interactions and consider it unimportant due to lack of
awareness, therefore, IMR and U5MR are high in slums and squatter settlements.
The relationship between educational level (head of the household) and use of
family planning method was highly significant with correlation coefficient of
0.148. The people who were educated or more educated were using family
planning methods for birth spacing. The relationship between educational level
(head of the household) and reason for not going for treatment was highly
significant and coefficient of -0.310 showed negatively weak relationship between
them. The households whose head were less educated or illiterate had less
awareness about the seriousness of any disease or illness.
1.4 Table no. 5 (Appendix) shows results of indices of deprivation and

comparison with district level indices: The multiple deprivation scores showed
that 0.48 proportion or 48% of household in the katchi abadis were deprived
multiple domains of deprivation. IMD of the katchi abadies of Karachi is much
higher than the national IMD (2012) of 30.3%. If compared with urban IMD
scores; urban IMD (13.3%) is much lower than the IMD of katchi abadies. The
index of education deprivation indicated that 42% of households were deprived in
education domain whereas 35.1% are deprived at National level. The difference
shows higher educational deprivation in these households. The scores of the index
of economic deprivation and housing quality deprivation pointed out that 40 % of
the population were deprived in the said deprivations. Economic deprivation with
46.2% was at the higher side and housing quality deprivation was at lower side
with 31.1%. Housing services deprivation had the least percentage of population
deprived i.e. 24 % which is still high with the difference of +4.5 points.
1.5 Table no. 6 shows results of indices of deprivation with residential area: The
results indicated that deprivation scores were dissimilar in different settlements.
Index of multiple deprivation showed the range from 41% to 56%; lowest
deprivation in Mehran Colony and the highest deprivation in Kutchi Ithad. The
findings emphasized that all settlement had deprivation in all domains; however
each settlement had different issues and concerns priority wise.
1.6 Table no. 7 shows results of indices of deprivation with area of origin: Index
of educational deprivation showed highest scores of 0.49 and 0.48 of the
residents; who had originally migrated from India and rural areas of Sindh
respectively. 31% of population, belonging to the rural areas of Punjab, was
deprived. Settlers who migrated from rural Sindh, rural Punjab and other places of
Karachi had highest percentage of population deprived in the index of economic
deprivation. Scores in the index of health deprivation indicated 51% of residents
migrated from India were going through health deprivation.
1.7 Table no. 8 shows results of indices of deprivation with Male and Female
headed households: Index of multiple deprivation showed that both male and
female headed households had same deprivation scores of 0.48 or 48%. The
highest scores in female headed household were in education and economic
deprivation i.e. 0.46 and 0.44 respectively, whereas highest scores in male headed
household were in health (0.45) and housing quality (0.43) deprivation.
1.8 Table no. 9 shows results of indices of deprivation with poverty line: The
outcome of indices of deprivation with poverty line showed 18% of households
living above poverty line were economically deprived whereas 45% of
households living below poverty line were deprived. Index of multiple
deprivation showed 49% of households living below poverty line (US$ 1.25) were
going through multiple deprivation whereas 43 percent of households above
poverty line were deprived in multiple deprivation.
1.9 Table no. 10 shows results of levels of multiple deprivation The results
indicate a very severe state of the people of katchi abadis. 44% of total
households were living in high deprivation condition while 53% had medium
deprivation level. The outcomes of overall multiple deprivation level imply that
more than 96% out of total households were experiencing multiple deprivation.
Recommendations
The causes and symptoms of socio-economic deprivation are overlapping and

complicated. It is very important for all the agencies that are providing assistance
to arrive at organizational conclusions about such causes, otherwise only the
symptoms of deprivation will be considered which is happening in Karachi.
The classification of households according to their size proves that deprivation in

Karachi is comparatively pervasive in households with large family size which
results in slow improvement in living standards of the people along with their
poorer employment conditions than with smaller households. Therefore,
government should make efforts to control increase in population of Karachi as
the growth rate is already very high at 5.5%.
The finding of this study shows that the male and female headships of household
have about the same deprivation scores. Results exhibit that a household headed
by a female has the same probability to fall into poverty as male-headed
households. Government should take initiative to create female friendly
environment and encourage them as a diligent workforce.
The most significant element which distinguishes the poor from the non-poor is
their education. It is an essential precondition for reducing deprivation. Over and
above this the adult literacy rates in Katchi Abadies are very low. Functional
literacy for the household’s head and higher secondary education must be a
considerable part of Pakistan’s national goals if a considerable indent is to be
made in levels of socio-economic deprivation.
For reducing the deprivation levels in Karachi the livelihood of the head of the
household is vital. It was found that the members of poor households were
generally being employed in low paid informal sectors; therefore, government
should take concrete steps to increase the wage levels especially in private sector
organizations and informal employment sectors. Self-business and self-
employment along with foreign investment should be encouraged as to change the
living standard of the people.
Regularization and up gradation of katchi abadies is necessary for the

accessibility of full urban services by its inhabitants. The local government of
Karachi cannot achieve this task alone therefore collaboration and assistance of
NGOs, and community based organisations (CBOs) is also crucial.
Health deprivation scores have improved due to the involvement of private sector
in providing health facilities. The current IMR, U5MR and MMR have gone
down. These encouraging changes indicate increasing levels of awareness of
education, availability of health facilities and family planning programmes
adopted by an increasing number of youngsters in Karachi. Thus, health
deprivation can be further reduced by encouraging the private sector and health-
related NGOs.
Most of Katchi Abadies are connected to a sewer running along the side of their
roads. Majority of the households in these katchi abadies dump their waste water
in open spaces or in tanks. The consequences of this disposal had led to
environmental degradation. Concrete measures such as construction of proper
sewage system in all katchi abadis of Karachi. The NGOs and civil society can
accomplish a very important task in the development of katchi abadis as OPP
(Orange Pilot Project, 2004) has already constructed sewage system in about 50%
of katchi abadies of Karachi.
Government can neither be entirely blamed nor completely held responsible for
all the socio-economic problems and they also cannot single-handedly solve all
the problems. An integrated approach with community participation is the key
factor in long-lasting results and solution of majority of the issues related to
socio-economic deprivation. An integrated, multi-level approach should be used
for problem-solving which involves participation of a variety of stakeholders.
Formulation of strategy is fundamental for the development of slums and squatter
settlements involving KMC (Karachi Municipal Corporation), NGOs, donors,
civil society and corporate sector.
References
Abbas, S., Rashid, M. & Ansari, K. (2010). Pattern of Karachi katchi-abadies.

Journal of Basic and Applied Sciences, vol.6:2, pp.119-134.
ADB. (2012). Asian Development Outlook 2012; Confronting Rising Inequality in

Asia. Philippines: Asian Development Bank.
Asghar, J. H. (1984). A Study of Socio-Economic Conditions of Females in Katchi

Abadi, Chaudry Colony, Lahore. Department of Social Work, Punjab
University, Lahore.
Aurora. G. S. (2004). Poverty and Economic Reforms: The Social Concerns.

India. Academic Foundations, Institute for Social and Economic Change
(ISEC) Banglore, India.
Babbie, E. (2004). The Practice of Social Research (10th ed.). Belmont:

Wadsworth & Thomson.
Balquees, F. & Hamid, S. (1989). Socio-Economic Profile of Poor Women in

Katchi Abadis; Report of Survey in Rawalpindi. Pakistan Institute of
Development Economics (PIDE).
CDGK (City District Government of Karachi). (2011). Estimated Population

Projection till 2050. Retrieved from the CDGK official website:
www.karachicity.gov.pk.
Chaudhry, N.A. (1991). Community Development in Katchi Abadis/Slums Project.

Unpublished Report, Pakistan Family Council, Lahore.
Government of Pakistan. (2013). Economic Survey of Pakistan: 2012-2013.

Islamabad: Finance Division Economic Advisor’s Wing.
Hina, I. (1992). Role of Government in the Improvement of Katchi Abadis.

(Unpublished thesis), Government College Lahore.
Human Development Report. (2013). Rise of the South: Human Progress in a

Diverse World. UNDP Canada: Gilmore Printing Services Inc.
Human Development Report. (2015). Work for Human Development. UNDP New
York: PBM Graphics.
Idrees, M. & Ahmed, E. (2002). Trends in Income in Equality in Pakistan.

Proceedings Seventeenth Annual General Meeting Jan 14-16, 2002 Islamabad,
Pakistan Institute of Development Economic.
Jamal, H. & Khan A. J. (2007). Indices of Multiple Deprivation 2005. Social

Policy and Development Centre, Research Report 72.
Jamal, H. (2012). Districts’ Indices of Multiple Deprivations for Pakistan 2011.

Social Policy Development Centre, Research Report 82.
Jamal, H., Khan A. J., Toor, I. A. & Amir, N. (2003). Mapping the Spatial
Deprivation of Pakistan. Social Policy Development Centre, Research Report
52, 91-111.
Kalim, R., & Bhatty, S. A. (2006). Quantification of Socio Economic

Deprivations of Squatter settlement’s Inhabitants: A Case Study of Lahore.
Proceedings of 6th Global Conference on Business & Economics October 15-

17, 2006 Gutman Conference Centre, USA.
Kazmi, S. (1999). Attitude of Residents of Katchi Abadis and Slums Towards

Low-Cost; Multi-Storeyed Housing. Unpublished Thesis, Punjab University.
Kemal, A.R. & Mahmood Z. (1998). The Urban Informal Sector of Pakistan;
Some Stylized Facts. Islamabad: Pakistan Institute of Development
Economics.
Linden, J. V. D. & Selier F. (1990). Karachi Migrants Housing and Housing

Policy. Lahore: Vanguard Books Ltd.
Manzoor, M. M., Essa, R., Vaswani, S. L., Aleem, M. & Usman, M. Sh. (2011).
Cities Growth and Health Challenges of Poor People’s Living in Slums of
Urban Areas - Case from Karachi. Proceedings of 8th International Conference
On Recent Advances In Statistics Lahore Pakistan – February 8-9, Islamic
Countries Society of Statistical Sciences, 20, 187-192.
OPP (Orangi Pilot Project). (2004). Katchi Abadis of Karachi: A Survey of 334
Katchi Abadis. Karachi: Orangi Pilot Project-Research and Training Institute.
Oxford Poverty & Human Development Initiative (OPHI). (2013) A Country

Brief for Pakistan’s MPI 2013. Oxford Department of International
Development, Retrieved from http://www.ophi.org.uk/wpcontent/uploads/
Pakistan.pdf.
Oxford Poverty & Human Development Initiative (OPHI). (2015) A Country

Brief for Pakistan’s MPI 2015. Oxford Department of International
Development, retrieved from http://www.ophi.org.uk/wpcontent/uploads/
ophi-wp-591.pdf in 2015.
Pasha, H. A. & Pasha, A. G. (2002). Cost of Living by City in Pakistan. Social

Policy and Development Centre, Research Report 43.
Qadeer, M. (1983). Urban Development in the Third World: City Planning; Case
Studies; Lahore. Vanguard Books, 190-192.
Qureshi, A. B. (1982-84). The Situation of Children Living in Katchi Abadis.

Unpublished Thesis, Punjab University.
Qureshi, J. A. & Ali D. K. (1988). Socio-Economic Profile of a City Slum. Punjab

Economic Research Institute.
Qureshi, S. (2010). The Fast Growing Megacity Karachi as a Frontier of

Environmental Challenges: Urbanization and Contemporary Urbanism Issues.
Journal of Geography and Regional Planning, 3(11), 306-321. Retrieved from
http://www.academicjournals.org/JGRP.
SKAA. (2006). A Presentation on Katchi Abadis of Karachi. Karachi: Sindh

Katchi Abadis Authority Karachi.
SPDC (Social Policy and Development Centre). (2001). Growth, Inequality and
Poverty Social Development in Pakistan: Annual Review. Karachi. Oxford
University Press.
The World Bank. (2002). Pakistan Poverty Assessment; Poverty in Pakistan:

Vulnerabilities, Social Gaps, and Rural Dynamics. New York: Oxford
University Press.
Townsend, P., Phillimore, P. & Beattie, A. (1988). Health and Deprivation:

Inequality and the North. London: Routledge.
UNDP Report. (1997). Human Development Report:1997. United Nations

Development Programme. New York. Oxford University Press.
United Nations Human Settlements Programme. (2011) State of the World’s Cities
2010/2011: Bridging the Urban Divide. UN HABITAT.
WHO (World Health Organization). (2012). World health statistics: 2012.

France: WHO Press.
World Bank. (2007). Development and the Next Generation. Washington DC:
World Bank.
World Bank. (2012). The World Development Report 2012: Gender Equality and
Development. Washington DC: World Bank.
Zaman, A. & Ara I. (2002). Rising Urbanization in Pakistan. The Journal NIPA,
vol.7:3.
Appendix
Table: 2
Relationships of Family Income of Pearson’s Sig. (1- N

Household With Corr. tailed)
Standard of Living -0.289 .000 497
Saving Money .256 .000 497
Reasons for not Going to School -.500 .000 497
Civic Problems -.342 .000 497
Type of House .500 .000 497
Occupancy Status of House .159 .000 497
Numbers of Rooms .385 .000 497
Renting Part of House .337 .000 497
Facilities in the House -.193 .000 497
Satisfaction about Overall Housing .263 .000 497
Condition
Level of Multiple Deprivation -.121 .003 497
Table: 3
Relationship of Saving Income by Hhs Pearson’s Sig. (1- N

With Corr. tailed)
Standard of Living .257 .000 497
Occupancy Status of House -0.20 .000 497
Satisfaction about Housing Condition -.211 .000 497
Spend Savings on Health .633 .000 497
Table: 4
Relationship of Educational Pearson Sig. (1- N

Qualification With Corr. tailed)
Family Size -.105 .010 497
Total Income of Household (In Rs) .133 .002 497
Saving Money .103 .011 497
Reasons for not Sending Children to -.310 .011 55
School
Occupation (Head of Hh) -.206 .000 497
Nature of Employment .127 .002 497
Immunization of Children .112 .006 497
Use of Family Planning Method .148 .000 497
Reason for not Going for Treatment -.310 .010 55*
Table: 5
Indices of Deprivation
[Percentage of Population Deprived in terms of Selected Indices]
Overall Deprivation (%) Weighted by Weight Off
Household Size
Index of Multiple Deprivation 48 47
Index of Education Deprivation 42 39
Index of Economic Deprivation 40 36
Index of Health Deprivation 42 41
Index of Housing Quality 39 40
Deprivation
Index of Housing Services 24 27
Deprivation
Table: 6
Indices of Deprivation by Residential Areas
[Percentage of Population Deprived in term of Selected Indicators]
Domains of Katchi Abadis/Residential Areas
Deprivation Adam Bilal Kutchi Mehran Muslim Nazir Qasim
Hingoro Colony Ithad Colony Abad Town Abad
Index of Multiple 45 52 56 41 48 47 50
Deprivation
Index of Education 37 52 70 50 49 30 61
Deprivation
Index of Economic 35 39 45 36 42 43 54
Deprivation
Index of Health 47 50 46 22 41 39 27
Deprivation
Index of Housing 47 51 45 22 27 35 24
Quality Deprivation
Index of Housing 9 11 6 23 38 43 38
Services Deprivation
Table: 7
Indices of Deprivation by Households’ Area of Origin
Indices of Deprivation Household Area of Origin
Sindh-Rural Punjab-Rural India Karachi
Index of Multiple 48 48 48 48
Deprivation
Index of Education 48 31 49 42
Deprivation
Index of Economic 43 40 23 40
Deprivation
Index of Health 36 42 51 43
Deprivation
Index of Housing 31 48 39 40
Quality Deprivation
Index of Housing 33 23 32 22
Services Deprivation
Table: 8
Indices of Deprivation by Household Headship
Indices of Deprivation Household Headship
Male Female
Index of Housing Quality Deprivation 43 36
Index of Housing Services Deprivation 21 28
Table: 9
Indices of Deprivation by Household Poverty Line
Indices of Deprivation Households Poverty Line
Above Poverty Below
Line Poverty Line
Index of Housing Quality Deprivation 44 39
Index of Housing Services Deprivation 20 25
Table: 10
Levels of Multiple Deprivation
Multiple Deprivation Frequency Percent Cumulative
Levels % Percent
High Deprivation 219 44.06 44.06
Medium Deprivation 263 52.92 96.98
Low Deprivation 15 3.02 100.0
Total 497 100.0
____________________
Dr. Kaneez Fatima Mamdani is an Assistant Professor in the Department of

Sociology, University of Karachi.
Vol. 4, 2016, pp.57-73, ISSN: 2409-0077
Women Veiling In Islam: Tradition And Socio-Economic

Impact
Nasreen Aslam Shah
Women’s Studies & Social Work
Abstract
The Veil has been used by women as a tool for hiding and protecting
themselves from men, and it has been continuously used in ancient as well as
modern civilizations by women. Developed nations have blamed the use of
veil as an obstacle in the process of development. Therefore, modern nations
have tried to get rid of the use of veil. They argue that it is a sign of slavery
for women and it is a hurdle in their progress. The modern secular Muslims
consider it as the biggest obstacle for social and economic development. It
makes a woman helpless, as having a chain (zanjir) in her feet. Some people
view it as a tool of segregation between men and women. In the Holy Quran
word ‘Hijab’ is used 7 times. Islam is against domination and the forceful
practice of the veil, as a part of the teaching of Islam it is being adopted by
women for the purpose of protection. This article focuses at: Introduction of
the veil and its historical background, It’s meaning and interpretation in
Islam and other religions, Veil traditions in different civilizations, criticism
of its practice in Islamic (eastern) and other (European) circles and
Discussion and Conclusions followed by a selected references.
Keywords: Veil, Tradition, Islam, Socio-Economic Development, Social

Change.
!"#
! %" #$ !
2 34 01 ! *' ./ -, *'+ ) '( &
!@ H FG ! DE ! ( C B A ? @ >= 789: ; < 06 %" 5
4 J QR S 0 *' Q P MN @O LK %"+HI4 J 01 ! *'
dU ^_`+Habc Q] ! \ @ [ H Z X 8Y ( C B VW @ TU
p qrst +H, jklm no0 @ h+Hij gf0 ( C BeH
{ |}y< +Hz ( C{ VW kxDt uvw
k, ! 0 ‹‰Š ˆ‡ † < 0„ … ƒ •‚ € a ~ •
•‘ 1’ |“ 1 ” < +Ha •– • < 0 ŽN Œ• Dt
+Ÿbž&•– œ• ea ˜› &kbš “ ˜™@—&
¨§£¤ *'MN £¤ st ¥¦ 1 ¢ ¡ Q
58 Nasreen Aslam Shah
Introduction
The word “Purdah” or “Pardah” has been derived from Persian language means
“Curtain”. In some Muslim as well as in Hindu communities such as Rajputs,
upper class of Hindus in the Northern India, veiling is commonly practiced to
maintain women’s privacy religiously and socially. Purdah or veil can be
categorized into two forms, one with the idea of segregating men and women,
secondly the requirement of women to cover their body for their protection in
public spheres. Whereas, the sensible use of curtains, screens and walls is a way
of segregation within the buildings (US Library). Women are usually restricted in
their personal, social and economic activities outside the home due to purdah.
Usually a gown type dress or garment is worn and is called burqa, few women use
yashmak to cover face also. Sometimes even eyes are covered by yashmak and
only close male family members can see them. But in some societies purdah is
observed only on special occasions of religious importance. In Northern India,
married Hindu women observe “ghoonghat” before elderly male relations from
husband’s side, in order to show respect towards them, but this custom is not
popular in other parts of India. In different languages terminologies for veil with
different spellings are used, for instance ‘purdah’ in Persian and Urdu, ‘Hijab’ in
Arabic,1 and ‘pardah’ in Hindi (Brintanica.com 2000).2 We may elaborate its
literal meaning by different words like layers, mask, privacy, protection, safety,
sense of secrecy and modesty (Donzel, 1978). The concept of veil began with the
emerging sense of morality in humans. Basically, women use the veil to hide
themselves from men and it has been a continuous practice of women in early and
contemporary civilizations.
According to many historians purdah was originally adopted by Persian Muslims

in the 7th century C.E. during the Arab conquest of Iraq. Later the veiling practice
of Hinduism was influenced to the upper classes of Hindus in northern India, and
was also spread by the Mughal Empire. Especially in the British colonial era in
the sub-continent purdah was observed more strictly by the Muslims
(Btritanica.com). Though purdah is generally linked to Islam, but many scholars
have proved with their arguments that it is a pre-Islamic concept of segregating
women. Veiling is commonly practiced in many Middle Eastern groups like
Druze, Christians and Jewish (Asha, 2008). Even before Islam the upper class
women’s mobility of Babylonian, Persian and Byzantine Empires was restricted
(Ahmed, 1990). History has evidences of veiling before Islam and dates back to
7th C.E., therefore, Islam just added a religious and spiritual importance to pre-
existing practices (Britanica.com). In northern Nigeria the veiling concept is
rather new i.e. after the uprising of Boko Haram (Harnischfeger, 2014). Veiling
has many reasons other than religion to be practiced in the upper classes in India
and commonly in Pakistan (Britanica.com). Initially the concept of pardah was
adopted to protect women from harassment, but later it became the way of
Women Veiling in Islam: Tradition and Socio-Economic Impact 59
marginalizing the mobility of women to take full control of their lives (Asha,
2008; Naim, 2004).
Few other scholars state that it was always observed as local custom and was later
adopted religiously to have control of women’s actions, doings and behaviours
(Shaheed, 1886). By viewing the historical pictures of Rajput royal families of
Barodha state, it was observed that women used to travel in a silver ‘zenana’
baghi (silver horse carriage specific for women) which clearly demonstrates that
pardah was observed by their women in public spheres (British Library, 1895).
Pardah is considered as pride and chastity symbol, and a way to judge women’s
inner beauty i.e. judging her purity on the basis of pardah (Arnett, 2001; Papanek,
1973). Especially among Rajputs veiling is considered as a sign of dignity and
modesty therefore, women had to follow it strictly (Ansari, 2010).
Developed nations consider the use of veil as an obstacle in the process of

development. Therefore, modern nations have struggled to get rid of veil. They
argue that it is a sign of slavery for women and it is a hurdle in the path of
development. It makes a woman helpless, as being Chains (zanjir) in her feet. It is
also considered as a tool for segregation between men and women3 (Haque, 2008;
63). The so called Muslims of the modern era are trying to adopt western trends
by imitating the modern nations of the world. These acts of the Muslims have
been explained by Allama Iqbal the poet of the East. According to Allama Iqbal,
Muslims have interpreted religion wrongly in order to become modern. The
modern secular Muslims consider veil as the biggest obstacle regarding social and
economic development, whereas, for adult Muslim women it is mentioned in the
Holy Quran, to cover their body. In particular ways for Muslim women, use of
veil in Islam is must. It is a right provided to a woman by religion and it provides
her strength as well.
In the Holy Quran word ‘Hijab’ is used 7 times. Islam is against domination and
the forceful practice of the veil. As part of the teachings of Islam, it is being
adopted by women for the purpose of protection. It protects and prevents from
any quarrel. Since centuries, the word veil has been used and discussed in eastern
and western civilizations.
Meaning and Interpretation in Islamic and other Religions
Veil in Christianity
According to Christian scholars, Ziauddin (2004:45) women are a doorway for the
entrance of the devil, this concept is linked with Adam and Eve regarding
forbidden tree and in Christianity Eve is blamed for leading Adam to that
forbidden tree by breaking the God’s limitations set for them. In Christianity
virginity is considered a high level of virtue for a woman (Sheikh, 1987:85).

Therefore, women prefer to be virgin and after marriage, there is no concept of
divorce in Christianity. In extreme situations, separation of husband and wife is
allowed, but women cannot remarry, and it promotes illicit relationships between
men and women. But it is declared that in civilized nations and Christianity there
are equal rights of men and women now and she is not considered as lower.
Women have got equal rights and due status in Christianity. Though socio-
culturally there are still some restrictions for women and even today they are
considered as slaves of husbands (men).
Veil and Islam
For Muslims Islam is not just a religion, but a perfect way of life for them. Islam
has instructions for women to protect themselves and to cover their body properly
in a manner that no one can get attracted by their beauty and sexual appeal, they
may wear a veil and Hijab (it is not an Islamic code but women can adopt as per
the set standards). The veil is a sign and symbol of Muslim character. It protects
from social conflicts and creates social rules and regulates stages of life and
harmony among them. On the other hand, helps in performing socio-cultural,
political, economic and sexual relations and is like a pillar in the sexual
development. Evolution of human lives and human civilization depends on inner
and outer implementation of veil among human beings. It protects both men and
women from rapes’ and sexual exploitation, from being victims of unethical
practices of lust, sex and altruism and helps to get sexual perfection and
satisfaction.
The Quran has clearly set the standards of moral ethics for men and women both.
Modesty is the key ingredient of all aspects of man’s life, i.e. their actions,
morality and even way of speech. Islam has given clear instructions regarding
their behaviour, and dress code to avoid needless display of their bodies to seek
people’s attention, i.e. they must adopt modest dressing. Men have special
commandments in Islam to lower their eyes and not to brazenly stare at women.
The prophet Muhammad (PBUH) said that, “Tell the Momin men to keep their
eyes lower to protect their dignity and respect; it is a way for their purity.” The
prophet Muhammad (PBUH) said the same for the women. “Tell the Momin
women to keep their eyes lower to protect their dignity and respect; it is a way for
their purity.” Button up their veil in front of their breasts and keep it secret from
men. Tell these women to keep themselves away and protect themselves and their
secret body parts from servant men in the home who have nothing to do with the
employer women. Women must also keep them away and in veil from boys who
are yet not aware of the women secret matters. In Surah Nur of the Sacred Qur’an
it says, men should lower their eyes and secure their modesty; that will make
them pious and pure, and Allah knows what they do, as Allah is all knowing.
There are misconceptions regarding Muslim women’s veil due to deviation from
true Islamic doctrine. The veil concept arises from Arab and Muslim countries,
and is questionable as Islamic ideas are now mixed up with polytheistic
religious customs.
In Islam, women as well as men have been advised to hide their sexual organs
under the veil. All the time at any place they are instructed to keep them under a
veil, not supposed to disclose or unclothe their private body parts that promote,
instigation or stimulate lust for sex in others persons mind, male or females.
Though in special cases, men and women are allowed to expose their body to
doctors for treatment or judges in case of any legal requirement. Under this rule
men from men and women from women must also keep their sexual body parts
hidden. Sex organ of men included from belly button ‘naf’ till knees (half of the
lower body till his knees). In ‘Surah Nur, there is a complete instructions about
keeping the sex organs hidden. The veiling of sex organs is for unmarried men
also.
Islamic Perspective and Islamic Teachings about Veil
According to Islamic teachings, women are instructed to cover their body

properly and should not mix up with men. A veiled woman is forbidden for men
like a forbidden tree. Islam allows women to come outside the home, but her
whole body should be fully covered in an appropriate dress so that men do not get
attracted by their beauty. These obligations are imposed for increasing the respect
and dignity of women. Man and woman must come out of their homes in such a
manner that their honour, respect, dignity, polity and purity clearly demonstrate
their pious status. There are complete instructions given in the Holy Quran in
Sura-e Ahzab: “Oh you, who believe, do not enter the house of the Prophet unless
you are given permission (Maudodi, 1999:279). Prophet Muhammad (PBUH)
said that, “Allah has permitted you to come out of your homes to fulfill your
needs” (Maudodi, 1999:280). After the revelation of the verse of Hijab, Hazrat
Aisha used to put on the veil, whenever, she goes out of her home.
Once at the time of Hajj, when women asked Hazrat Aisha to come along with
them to kiss Hijr-e-Aswad to exhibit love and reverence. Hazrat Aisha told them
that they can go without her because she was not allowed to go into the crowd of
men. During the day time when she wanted to have Tawaf-e-Kaba the men were
being sent out of Khana –e-Kaba and Hazrat Aisha covered her face fully before
going for Tawaf.
Historical Background and Its Existence in Civilizations
Existence and Emergence in Greek Civilization
Historically veil among women started in 13 century BCE and it emerged from
the Assyrian kingdom (Greaber, 2011). At the time of its peak Greeks were
considered one of the greatest kingdoms of the world. It seems that the status of
women was low from the beginning (Maudodi, 1999:14). Veiling among noble
and rich women was seen as a status symbol. They had separate rooms for women
and men inside their homes. There were no common gatherings, meetings and
celebrations in Greek civilization and women used to observe veil (Maudodi,
1999:15). After marriage, men and women used to live their life gracefully. It was
the peak time of the Greek civilization. Although, veil was being practiced by
women, but men had no special restrictions, and they used to enjoy more powers
than women. Even men used to enjoy relations with the widows because it was
not considered a social evil.
Roman Civilization
The Roman Civilization was considered as one of the greatest civilizations of its
time. To corroborate that the veil was the standard mode of dress that symbolized
virtue or chastity for roman matrons according to Hughes (2007) during the
Augustan period (27 BCE-CE-14). In roman civilizations relations of men and
women were considered valid only after marriage. Veiling was not practiced
during the democratic period of Roman Civilizations but women were watched
and guarded very closely. The dignity and sexuality of women was considered a
high level of character at that time. When new ideas and novelty came in the
civilization, later with time widows were also given high ranks and status.
Indian Civilization
Indian old Hindu civilization is considered one of the oldest civilizations of the
world. Status of women in Hinduism is one of the lowest as compared to other
civilizations. Socio-Culturally, there is no binding on Hindu women for wearing
the veil in the Hindu civilization (Parkas, 1912:378-379). In Hinduism it is
believed that nothing is more dangerous, bad and poisons than women not even a
fate, snake venom, death and hell etc. According to Rig Veda in Hindu religion, it
is mentioned that God made you a woman, so you shall lower your gaze and do
not look at men. Keep your feet close, cover your hair and should your body fully
with the veil. And for men Rig Veda says “It is not good, that man covering his
thighs with female garment”. When Ram saw the Paruslio Ram coming, he told
seta to keep yourself in the veil and lowers your gaze.
In Hinduism woman were considered as a commodity and has very low status,
they were sold and purchased, especially the women of lower caste because of
very lowest status, being powerless and were treated as slaves (Parkash,
1912:378-379). There are only duties and no rights in Hinduism for women. In all
sphere of life, she is entirely at the mercy of men; therefore, women rights in
Hinduism or Indian civilization are never considered important.
Women in Arab
In ancient Arab women did not use to veil. Men and women used to attend all
celebrations together. But then the Muslims of Arab started adopting segregation
of men and women among the Arabian culture and promoted the use of veil
among women. It also promoted the system of separate rooms for women in the
homes.
Women Veiling in Eastern (Islamic) and Western (European) Circles
Among the civilized societies there are two motives or notions of sexual relations.
First, is to have an offspring, become a father or parents, and have children. The
Second is based on love for chastity, but being contaminated with sexual lust and
can be called a faith in living a life as an unmarried, a celibate, bachelor in case of
man and or virgin in case of a woman. According to Bertrand Russell the sexual
relations and mankind existed are based on the first motive. But in India and
Persia the second motive prevails, because there is veil existing between men and
women and sexual relationships have abstinence (Papanek, 1973; Russell,
2000:138).
Women Veiling in the Modern Age
France, German and Holland are highly developed and industrialized nations of
the western world and they attained the economic development but they
completely banned women veiling in their countries. In France, in 1994 head scarf
for female students was completely banned. On November 2nd, 2003 a bill for
banning the women veiling was submitted in the parliament and was approved by
majority. At this point we can mention a statement of Jacques Chirac, the French
president mentioned (December 17, 2003) “it is my view that wearing symbolic
items having religious significance like wearing head scarf and cross etc., which
conspicuously demonstrate religious affiliations, must be banned in state schools
(Chaudhry, 2005). In the 19th century mix gatherings and assaulting women
sexually was not considered as sin. According to a journalist, Paul Bureau later in
French towns and cities young boys and men started realizing that when they
themselves are not pure and virgin, they have no right to demand from
women/girls to be pure and virgin. In towns like Burgan Bon and many other
surroundings’ woman, before marriage use to enjoy friendship with many

boys/men (Al Jazerra 2008; BBC, 2006).
According to Guindi (1999) the discussion on veil has a principal impact of

western feminist ideology, who consider it as a women’s sub-ordination and
oppression. In fact the main reason for practicing veil is to avoid evil and harmful
incidents (Fitna). According to President Shirac veil shows a sign of resistance.
Whereas, according to an Arabian, Dutch journalist the naked culture of France is
in danger from the women veiling (Sciolono, 2003). In Afghanistan, Saudi Arabia,
Iran, state of Zamgara of Nigeria and Kelantan province of Malaysia there is a
law on wearing a veil. In England women veiling has no restrictions. In USA
women rights organizations consider veiling of women as a reaction of men’s
torture and exploitation of women.
Women Veiling a Social Problem of the Modern Age
When Western nations discussed veil as a biggest obstacle in the progress of

Muslims, they tried to develop realization in Muslims, that it was a real cause of
their backwardness. Although there is a clear instruction about the veil in the holy
Quran, in Europe discussions and conferences started to get the opinion for
abandoning the use of veil among the Muslim families. Muslims families, in
western nations started allowing their women to follow the culture of the west to
become one of them. Muslims started thinking and discussing about purdah and
its impact on their existence. In Islam, Muslim women and men are equal in
performing their due roles that separates them from each other (Magahi, 1996;
Michael, 2003).
Anti Veiling Movement in Europe
An anti veil movement started from France in 1989 from one school when three
girls were ousted from school for wearing scarf. From that day, time to time girls
from schools and women from offices and other places of employment were
ousted. In 1990 in the baling village of Southern France, a Muslim girl student
was ousted from school on account of wearing a scarf. Muslims parents
complained about the action, but a principal started a movement against the scarf.
In 1994 wearing of head scarf was completely banned in public schools and
government institutions through a memorandum. In 2003 an act of parliament
was approved, and in 2004 a complete ban was approved by the French
Parliament as a law and was implemented by the government, thus banning scarf
completely. Turkey even a Muslim country in 2009, introduced a complete ban on
scarf. Although 65 % women wear scarf, but from the time of Kamal Ata Turk,
there is a ban on scarf. In Turkey secular elements are against women wearing
head scarf while many women favour it. In Turkey veiling of women is disliked
by the government as well.
In England there is no ban on the veiling of women. In 2004, in London a meeting

was called by Mr. Livingstone the mayor of London. 300 delegates were invited
while Allama Yusuf Al Qazvin presided over the session. In this session the house
demanded from France to remove a ban on veiling (Jung, 2009). Because it
encouraged the fencing attitude of the Jews regarding veil. Mayor of London Mr.
Livingstone informed the Muslims that they will not be treated like France and
Germany in London that the ban on veil will not be imposed, but in-spite of that
still this religious Muslim custom is being criticized in England (Abdelhadi,
2006).
In Italy, covering face with a veil is prohibited, and they considered veiling of
women in the same context and therefore, veil is banned in Italy. In Holland, there
are 5 % Muslims, but by the order of the president of the immigration at the
public places veiling of the face is unlawful. According to Scott Campbell
“Holland has banned the full-face Islamic veil in government buildings, schools,
hospitals and on public transport after a fierce debate on the burqa” (Campbell,
2015). According to Barak Hussein Obama USA president, Muslim women must
get this right to wear a scarf on their head and practice their religious rules and
laws and fulfill their obligations (Book Worm, 2009; Facing History and
Ourselves Foundation, 2008)4-5
According to Maulana Muhammad Saeed Al Tantavi head of the Jama-e-Al Azhar

of Egypt, “it is the internal matter of France to make laws on banning of Veil and
scarf. He asked the Muslim women living in France to avoid wearing of veil and
head scarf to follow the country rules and avoid any further conflict and
controversy (BBC, 2006). On the other hand other Egyptian Muslim scholars
consider the veiling of women as a binding duty of women as an order from Allah
(Marco, 2014). Among the European women, without the regard of religious
boundaries and teaching veiling of women and wearing of head scarf is becoming
popular as a fashion and modernism (Hussein, 2012).
Tunisian and Turkish governments have banned the use of veil in the academic
institutes and government offices, to discourage the demonstration of Islamic
fundamentalism. Due to resentment on the national and international level, the
Higher Education in Turkey has issued orders to colleges and universities not for
taking any actions against those students and women who are wearing head
veiling and a scarf whereas, private institutions are taking no actions against the
students who wear veil and scarf (Al Jazerra English, 2008).
Discussion
According to Islamic guidelines, women are allowed to go out and perform their
work, but within limits (Shariah) and in appropriate dress. Social evils have
damaged cultural and family ties and thus social values are deteriorating. In the
contemporary world western powers are targeting Muslim nations and Islamic
ideology. They criticize Islamic law and religious practices like veiling, Jihad
(Holy war), Honor of the Prophet (PBUH) and family systems are their special
targets. Everywhere, these practices are being connected to the phonetics,
extremisms’, terrorism and Islamic fundamentalism (Jung, 2009).
In European countries laws are being made against veiling as it is a symbol of

Islamic custom and religious practice, but it has created many controversies. In
France since 2004, all religious symbols, including Muslim headscarf are banned.
In South Asian countries like Pakistan, Bangladesh and India pardah is considered
as a sacred religious practice, therefore, there are no policies against it. Since
Pakistan has many conservative laws and policies which use Islamic expression
(Islamic Shariah), can also be termed as Islamization, therefore, people here
observe Islamic Shariah and Islamic laws freely. A nation can never be liberated
unless a woman is liberated so there cannot be a true freedom if a woman is
enslaved (Singh, 2005:1-8, 23-25). The Islamic ideology liberates and strengthens
the conventional lifestyle, women’s reproductive role and women’s honor and
dignity. But it is our society and discriminatory laws that marginalize women in
both private and public life and thus, widening the gender gap by promoting
gender segregation. Women are facing the challenges that arise from pardah and
giving rise to gender inequality. Laws and policies in Pakistan have liberated
women to a certain extent in trade unions, right to vote, decision making and
seeking opportunities, but this liberation has labeled them as being westernized
and going away from their traditional roots.
Factors that have affected Pakistani women’s pardah observance may include
globalized trends and the return of Pakistani women from abroad with new ideas
and life styles (Haque, 2010). One significant aspect of these trends is less
observance of purdah i.e. strict pardah covering face is considered as being
conservative. Pakistani people who live abroad have less restricted attitude
towards pardah, because it hinders them in getting involved in educational and
economic activities. Parents of immigrant families do not force their daughters to
observe pardah, but if they do then it is totally their own wish to follow Islamic
roots and culture. Scholars have their own perceptions regarding veiling of
women; few consider that the main aim of pardah was to protect women from
being sexualized (Asha, 2008: 41–51). But in the contemporary world, our society
still sees pardah as women’s safety when they move in public spheres and it is a
symbol of honour and pride (Haque 2010: 303–310). However, this view faces
criticism that rather than preventing women from sexual assault by perpetrators,
focusing on women veiling to remain protected in not justified. Pardah is
considered and criticized as one of the main reasons of women’s oppression, and
they are marginalized from accessing resources like education, career
opportunities, political empowerment and freedom of driving their life according
to their wish.
P. Singh and Roy have interpreted pardah as the source of male supremacy in
society and a dark shadow on Muslim women’s distinctiveness and individualism
(Singh, 2004). When pardah was established as a part of local laws and a dress
code of Muslim women, the institutionalization of pardah marginalized women’s
mobility, their empowerment and freedom in both public and private spheres. This
stereotypical mentality of society is due to the policies which promote the social
and cultural norms resulting in less mobility of women in public space, increased
gender segregation and gender differences.
Women Veiling (Purdah) as a Symbol of Women Empowerment
The resurgence of purdah is sometimes considered as an argument for better and

improved gender relations. Women usually use the veil and the head covers for
improved and uninterrupted mobility. Besides the false perception of western
countries, Muslim women considers pardah as a tool of their empowerment and
an easy way to achieve access to rights in public and private space regarding
education and economic independence. For example, rural women in Bangladesh,
who observe burqa are more vibrant and have a higher social contribution, thus
have increased women’s status (Feldman and McCarthy, 1983).
The developed nations and civilizations who have ruled over the entire world
were also sociologically and ethically highly civilized (Singh, 2004). Islam is a
religion that does not allow men and women to live their life as a monk/nun, it
rather encourages living a happy and successful life. It allows men and women to
benefit from the bounties of the world. In Islam the physical appearance of a
woman and men should not be objectionable (Hossain, 2001; Nelson, 2013;
Jehan, 2003). Islam allows women to perform daily duties and they are
encouraged and allowed to come out of their homes to perform their duties. She is
allowed to get education and can work in organizations and institutions to earn
and satisfy and fulfill her needs of daily life. She has the right to fulfill her socio-
cultural and economic needs and requirement. Allah has given a right of freedom
in all spheres of life. But this freedom has some responsibilities and it is based on
certain conditions. These conditions are based on the natural responsibilities and
situation. The Islamic teaching encourages woman to perform all of her life
affairs, but in the light of the teaching of Islam and ethical boundaries like her
body must be covered properly, especially when going out of her home (Al
Quran, Surah Nur: verse 30). In Sura-e-Al Ahzab (Al Ahzab:59) Allah says, O
prophet tell your wives and daughters and Muslim women to cover themselves
with their Chadirs (shawls), it is good not to be recognized by others, so that none
can abuse them and Allah is forgiving and merciful.
Before the advent of Islam, women used to go out unveiled to attract men, these
women were teased by some men. Taking into consideration such situation was
not acceptable: therefore, Allah advised and forbid women that they must cover
their body and sexual parts to be respected by others when they move in public.
After the revelation of the verses regarding veil of women, women of the family
of the Holy Prophet (PBUH) used to cover their body in public places, even at the
time of Hajj and Tawaf-e-Kaba they veiled themselves. They were allowed to un-
veil their face and hands at the time of Hajj, so that others can recognize them and
respect them instead of being teased.
Conclusions
There are four Imams in Islam, according to them:

• Imam Abu Hanifa: a stranger is not allowed to stare at other woman, but
he can see her face.
• Imam Shafi: all parts except the face and hands of a woman should be
veiled.
• Imam Humbal: except women face all body should be veiled.
• Imam Malik: all parts of women’s body should be veiled except her both
hands and face (Sheikh, 1987:127).
In the light of teaching of Islam, there are two schools of Muslim (thought)
scholars.
One is in favor of complete veiling of women and another is not. Those who favor
veil are providing references of the Holly Quran and Hadiths in favour of their
opinion that all parts of her body must be fully covered.
Second group comprising on those who are in favour of women’s veil, but they
agreed that woman can take her face and hands out of the veil to perform her daily
activities and essential work of her life. Because several socio-economic and
religious duties and functions cannot be performed in veil so they are bound to
unveil their face and both hands. In case if all parts of a woman’s body are fully
covered she must be in a big trouble fulfilling her daily duties. Therefore, they can
unveil their face and hands for doing work, but while unveiling them (face and
hands) Allah has ordered that woman should lower their eyes.
In a particular situation woman has to decide when she has to put a veil under
what conditions. In teachings of Islam, there are no clear instructions for the
veiling of hands and face (Maudodi, 1999:266). Allama Iqbal the poet of the east
has also advised women to follow the Islamic teachings in daily life. A mature
pious (Momina) Muslim woman is fully respected having trust on Allah and
confidence on herself. She must make her own decisions and Judgments to follow
instructions (Singh, 2005:8). To create peace in society women are bound to make
up themselves. She can decide when to unveil herself to perform her duties and
daily routine matters of life (Soharwardi, 2001:293).
End Notes
1. Hidjab is commonly spelled as hijab and higab as well.

2. Three languages of the Eastern civilizations, Farsi (Persian), Urdu, and Hindi
are languages of the Indian Subcontinent. Farsi disappeared from the
subcontinent with the fall, of Mughal but it is still spoken in Iran and
Afghanistan. The Urdu is a national language of Pakistan and Hindi is spoken
by Hindus of India.
3. The need to control women originates from the issue of inheritance through
the male line. Thus female virginity and fidelity became of central concern,
and women’s contacts with males were restricted to determine the fatherhood
of children.
4. Book Worm. (2009). Obama again celebrates putting women in hijab and
niqabs (I’m noticing an interesting pattern in Obama’s Muslims speeches. He
thinks it’s a very good thing for women to cover up. In his Cairo speech, he
made that point, not once, not twice, but three times.
http://www.bookwormroom.com/2009/09/01/obama-again-celebrates-putting-
women-in-hijabs-and-niqabs/ (September 1, 2009, bookworm, accessed on
September, 2015).
5. Harnischfeger, Johannes. (2014). Boko Haram and its Muslim critics: Observations
from Yobe State. In Pérouse de Montclos, Marc-Antoine. Boko Haram: Islamism,
politics, security and the state in Nigeria (PDF). Leiden, Netherlands: African
Studies Centre (ASC). p. 41. ISBN 978-90-5448-135-5. Retrieved August,
2015. Both rich and poor presented themselves as pious Muslims but took a very
limited, selfish interest in the law of God. Most kept their wives in purdah but had
little compunction committing adultery with unmarried girls.
References
Abdelhadi, M. (2006). Tunisia Attacked Over Headscarves, BBC News,

September 26, 2006. (Accessed September, 2015).
Abid, S. (2011). Purdah, The All Concealing Dress, Vienna University, Social
Anthropology, vol.7:9.
Ahmed, L. (1989-90). Women and the Advent of Islam: Women Living under
Muslim Laws, vol.7:8, pp. 5-15.
Al Jazerra English. (2008). Turkey Head Scarf Ruling Condemned (07 June 2008),
(Accessed on September 2015).
Al Quran: Surah Al-Ahzab: 59
Al Quran: Surah Al-Ambiya: 23.
Al Quran: Surah Nur’:30
Ansari, N. (2010). History of the Later Harappans and Silpakara Movement (2

Vols.), p. 159.
Arnett, S. (2001). Purdah, London: King's College History Department. Journal

of History. http:// departments.kings.edu/ women’s. History/purdah.html
(Accessed August 2015).
Asha, S. (2008). Narrative Discourses on Purdah in the Subcontinent, Journal of

English Studies, vol.3:2, pp. 41–51.
BBC News. (2006). French MPs back headscarf ban, BBC news, Britanica.com.
Encyclopedia (http://www.britanica.com/2000 (Accessed September,
2015).).
Britannica Online Encyclopedia. (Accessed August 17, 2015,

http://www.britannica.com/EBchecked/topic/483829/purdah)
Britannica.com, Encyclopedia. Rajput, (Retrieved August, 2015).
British Library. (1895). Princely States of India Oriental and India Office
Collection, London: British Library.
Campbell, S. (2015). Holland has Banned the Full-Face Islamic Veil in

Government Buildings, Schools, Hospitals and on Public Transport after a
Fierce Debate on the Burqa, Scott Campbell, (Saturday May 23, 2015 at
10.22).
Chaudhry, A. S. (2005). Middle Eastern and Asian Languages and Culture, “The
Simulacra of Morality”: Islamic veiling, Religious Politics and the limits
of Liberalism, Springer, Dialectical Anthropology, vol.29, pp.349-372.
New York: Colombia University.
Dozel, E. Van. (ed). (1978). Encyclopedia of Islam, vol.5. Leiden: Koninklijke,

Brills. E. J. Brill.
Facing History & Ourselves. (2008). Stories of Identity: Religion, Migration, and
Belonging in a Changing World. Brookline, MA, USA: Facing History
and Ourselves Foundation, Inc. p. 101. ISBN 978-0-9798440-3-4.
Feldman, Shelley & Florence McCarthy. (1983). Purdah and Changing Patterns of
Social Control among Rural Women in Bangladesh. Journal of Marriage
and Family, vol.45:4 pp.949-959. http://www.jstor.org/stable/351808.
(Accessed November 24, 2015).
Greaber, D. (2011). Debt: The First 500 Years, Brooklyn, New York: Melville.
House.
Guindi, E. F. (1999). Veil: Modesty, Privacy a Resistance. New York: Columbia

University Press.
Haque, R. (2008). The Institution of Purdah: A Feminist Perspective, Pakistan

Journal of gender Studies. Karachi: vol.1, p.63.
Haque, R. (2010). Gender and Nexus of Purdah Culture in Public Policy, South
Asian Studies, vol.25:2, pp.303–310.
Harnischfeger, Johannes (2014). Boko Haram and its Muslim critics:

Observations from Yobe State, In Pérouse de Montclos, Marc-Antoine.
Hossain, M. K. & Kabir, M. (2001). Purdah, Mobility and Women's

Empowerment and Reproductive Behavior in Rural Bangladesh, Social
Change, vol.31:3.
http://ur.imam-khomeini.ir/en/key/Islam/page10, (accessed September, 2015).
http:www.onlyislam.net, (accessed on January 30, 2015).
Hughes, Lisa A. (2007). Unveiling the Veil: Cultic, S, and Ethnic Representations
of Early Imperial Freedwomen, The Journal of Objects, Arts and Belief,
vol.3:2, pp.218-241.
Hussein, I. (2012). Women Veiling, Karachi: The Daily Dawn, (Tuesday, October,
1, 2009, Dawn Press).
Jehan, M. (2003). An Analytical Study of the Status of Women before Islam,

Karachi: Pakistan Journal of the Gender Studies.
Jung. (2009). Women Veiling, Karachi: Jung Press, (Friday September 4, 2009).
Khazan, O. (2013). Face Veils and the Saudian Plague, The Atlantic: The Atlantic
Media Company. (Accessed August, 2015).
Khomeini. (2000). Woman in the light of Khomeini’s Teaching, Lahore: Islamic

Publications Ltd.
Magahi, M. S. (1996). Woman in the Veil, Karachi: Dar-ul- Sakaftaia Is lamia.
Marco, O. (2014). The Hijabization Process: Some "Mindful" Bodies

Uncovered (PDF). Iemed.org, (accessed July, 2015).
Maudodi, Syed Abu-al-Ali (1999). Veil, Lahore: Islamic Publications Ltd.
Michael, A. et al. (2003). Women's Status and Domestic Violence in Rural

Bangladesh: Individual- and Community-level Effects, Demography, vol.
40:2, pp.269–288.
Nadvi, S. S. (2012). Characteristics of Hazrat Aisha. Lahore: Islamic

Publications.
Naim, C.M. (2004). The Hijab and I, Outlook Magazine

(http://www.columbia.edu).
Nelson, D. (2013). Kashmir Women Ordered to Cover Up or Risk Acid Attack,

The Telegraph, sec. World, August 13, 2012. http://www. Telegraph. co. uk
/news /world news/asia/india, (Accessed August, 2015).
Papanek, H. (1973). Purdah: Separate Worlds and Symbolic Shelter, Comparative

Studies in Society and History, vol.15:3, pp.289–325.
Parkash, S. S. (1912). The Begging of Indian Myth from in “The Story of India”,
Lahore: Sepik Stem Prince.
Russell, B. (2000). Marriage and Characters, London, Oxford press.
Sciolono, E. (2003). Shirac Wants Religious Attire Banned in Public Schools,

France.
Shaheed, F. (1986). The Cultural Articulation of Patriarchy: Legal Systems, Islam

and Women, South Asia Bulletin, vol.6:1, pp.38–44.
Sheikh, A. M. (1987). Islam and New Thinking, Karachi, Islamic Book

Corporation, pp.85-127.
Singh, Kishan (2005). The Liberated Woman, Azad Aurat in Punjabi. Lahore:
Suchaiyat Kitab Ghar.
Singh, Prahald (2004). Purdah: the Seclusion of Body and Mind. Abstracts of
Sikh Studies, vol.5:1.
Soharwardi, A. H. M. (2001). Rehabber Kama, Lahore, Muslim Publishers.
US Library of Congress. (n.d). Veiling and the Seclusion of Women. Washington:

US Library of Congress.
Ziauddin, H. S. (2004). Woman Before and After Islam, Karachi, Aynor Health
and Education Trust, p. 45.
__________________
Dr. Nasreen Aslam Shah is Meritorious Professor & Chairperson in the

Department of Social Work and Director, Centre of Excellence for Women’s
Studies, University of Karachi.
Vol. 4, 2016, pp.75-94, ISSN: 2409-0077
The Cultural Stigma Attached With Inter-Tribal

Marriages Encourages Forced Marriages: Four Selected
Case Studies From Rural Sindh
Saeed Ahmed Rid
National Institute of Pakistan Studies
Quaid-i-Azam University, Islamabad
Abstract
Forced marriages are a common practice in rural areas of Pakistan in general

and Sindh in particular. Inhumane customs of honour-killing (karo-kari),
child marriage, marriage with Quran and marriage in compensation (sang-
chatti) which are the worst form of forced marriages still continue to haunt
the rural Sindh. Women are the special target of those customs and cultural
practices. This research argues that the cultural stigma attached with inter-
tribal marriages and emphasis on consanguineal marriages in rural Sindh is
one of the root-causes of the most of the problems related to forced
marriages in Sindh. In this regard criminal side of the problem has already
been emphasized in human rights reports and research papers but the cultural
side has not been studied specially in the context of the rural Sindh. This
paper is an attempt to shed a power light on all those issues. Using four
selected case studies it is explored that how the taboo attached with inter-
tribal marriages promotes forced Marriages in rural context of Sindh.
Moreover, an attempt has also been made to understand the exact legal
position regarding forced marriages according to the international Law, local
Pakistani law and Shariah law. Above all it is also discussed in this paper
that what could be done to decrease the instances of forced marriages among
the rural communities of Sindh.
Keywords: Forced Marriages, Honour-Killings, Inter-Tribal Marriages,

Anti-Women Cultural Practices, Gender Discrimination.
!"#$%
'(& %!"#!"$
; % : 96 % 7845!#6% 01 23+ /)*+,- .
N6 M H!IJK7L G F $ D6E: 96" @A2'BC! >?6 = <
WXY % 7L V U T
S R6$ OPQ"'BC!
a
R6$ m6 n6 o % ijkY'6l d6ef 6gh8 c b #! \]^#_`6 [Z
{| }$L6~z ":Mxyw!#6 v tu>?6-qrPBs p
‡† 696 yƒn„6o[Z W 6 …T$L 6 y~P "@•k-‚•€ R6
76 Saeed Ahmed Rid
“”•7–„ F T 7L V •o‘#’ '‰Š%‹!Œ•Ž•$Lˆ#"

a
Oš"›#œ c b #! \] ™ —˜ % jkY 6gh
6 ¢£!#6 r¡> + 6 ž6 Ÿ6•7–„F 7 L V •o@T^# R6$L
7LV •o ¥„ @T …R6$ ¤!–6!zXY %
$ ª„¨'B6©6zz¦ §#!o%
°+'BC!¯˜'!I + jkY 6gh+,- . '( + ®¬-6 %«

±²
Introduction
My three-year-old daughter wanted to have a ritual of danwan which is reserved

only for boys in some areas of rural Sindh. The ritual is held when a boy begins to
learn how to walk. It involves putting a rope between the child’s legs. The rope is
then cut by the eldest uncle on the mother’s side symbolising a release from all
hurdles so that the child can walk and run freely. Why is the ritual specific to boys
and why are girls not allowed to have it? The reason is simple: the local people
fear that if they have the same ritual for their daughters, they might run away with
someone when they grow up. The right to free consent in marriage, especially for
girls, is still a distant dream and the concept of marrying for love, taken for
granted in Western societies, is still frowned upon in most rural areas in Pakistan.
In Western societies, the issue of the right to marry of free consent only emerges
in the context of same-sex marriage. But in the rural areas of Sindh and many
other parts of Pakistan where old traditions and local customs are at times even
more powerful than the state laws, forced marriages are a routine affair.
Especially in the rural culture of Sindh girls are encouraged not to utter a single
word in matters of their marriage and are expected to silently accept the choice of
the family head (father).
Moreover, the traditional culture in rural areas of Sindh that abhors the inter-tribal
marriages becomes a tool for forced marriages in the name of honour. In Sindh
tribes and clans are an essential part of the identity of each individual as every
individual is known by the name of his/her tribe/clan. Young couples get killed by
their tribesmen and family members, if they choose to marry out of tribe of their
own free will against the wishes of their family or tribe. Several others live a life
of compromise for not resisting the wishes of their parents or tribal leaders.
The Cultural Stigma Attached with Inter-Tribal Marriages Encourages Forced Marriages: 77
Four Selected Case Studies from Rural Sindh
Literature Review
A precise definition of ‘forced marriage’ and awareness about this crime against
humanity has emerged from the academic and legal debates on the topic in UK.
The Home office UK in its first study in 2000 defined forced marriage as “any
marriage conducted without the valid consent of both parties –may involve
coercion, mental abuse, emotional blackmail, and intense family or social
pressure” (INTERIGHTS et al., 2000, p.1). Before this the cultural practices of
honour-killing, marriage with Quran, Compensation marriage (locally named as
sang-chatti, pait-likhi, swara, wanni), exchange marriage (locally named as deti-
leti, watta satta) and child marriage were being raised in the reports of the Human
Rights Commission of Pakistan (HRCP) and other NGOs working on the issues of
women rights and human rights in Pakistan but they were not termed as forced
marriages.
In UK during last decade or so forced marriages in immigrant South Asian and

Middle Eastern communities has emerged as an issue of great concern and several
studies are conducted in this regard. Among the cases of forced marriages
reported in UK according to the unclassified figures of the Forced Marriage Unit
(FMU) around 50% of such cases in UK involve the members of Pakistani
community1. Since 2000, the Home Office and Foreign and Commonwealth
Office UK have commissioned several studies on forced marriages in UK. In first
of such study, three NGOs INTERIGHTS in UK, Ain O Sailish Kendra (ASK) in
Bangladesh and Shirkat Gah in Pakistan were assigned to assist the Home Office
in preparing the strategies for providing the effective redressal to women facing
forced marriages in UK (INTERIGHTS et al., 2000). In another Home Office
report, Uddin and Ahmed (2000) tried to define the concept of ‘forced marriage’
and differentiate it from the concept of ‘arranged marriage’, where full consent of
the groom and bride is achieved before the marriage. Then in Home Office (2006)
report a study was conducted to assess the risk factors and see the impact of
increasing the minimum age for a sponsor, and of leave to enter the UK as a
spouse. In 2003 the Foreign and Commonwealth Office and Department of Health
in UK prepared a booklet containing guidelines for the social workers working on
forced marriages (Foreign and Commonwealth Office and Department of Health,
2003).
Apart from the UK governmental sources, studies done by researchers, scholars

and academicians in UK also contributed towards developing a strong case for the
legal action against the practice of forced marriages in UK. The studies of Caroll
(1998), Hossain (2000), Samad and Eade (2002), Siddiqui (2002), Gangoli et al.
(2006) led to the declaration of forced marriages as a civil offence in UK under
forced marriage (civil protection) act 20072 and then a criminal offence
78 Saeed Ahmed Rid
punishable up to seven years in prison under Anti-Social Behaviour, Crime and

Policing Act 2014.3
Just like UK in Pakistan after the Prevention of Anti-Women Practices Act 2011,
forced marriage is prohibited and made a criminal offence punishable to
maximum seven years and minimum three years imprisonment.4 But there are still
several substantive and structural gaps in the implementation of Women
Protection Act 2011 as identified by Zaman (2014b) in her study of the six
selected districts in Pakistan. In Sindh province alone according to the official
figures of the Sindh government 1,261 cases of kidnapping women for forced
marriages were reported in 20145. Especially the cases of Hindu girls being
abducted, converted to Islam and then forced into marriages have surged in Sindh
in last few years6.
Despite the fact that forced marriages are routine affair in rural areas of Pakistan,
Zaman’s above mentioned research paper is the only direct scholarly research
conducted so far on forced marriages in Pakistan (Zaman, 2014b). However, a
research report was also prepared by Movement for Solidarity and Peace (MSP)
on forced marriages and forced conversions in Christian Community of Pakistan
(MSP, 2014). Nonetheless, some valuable academic literature is available on
issues which are very close to forced marriages and that also involve some
extreme cases of forced marriages. Like on honour-killings in Pakistan Knudsen
(2004), Khan (2006) and Chaudhury (2014) have already published their
scholarly research which in some cases involves killings of couples marrying of
their own choice. Similarly, Chaudhury (2011) wrote a piece on marriage with
Quran, Naveed and Butt (2015) on child marriages, Zaman (2011, 2012 and
2014a) on exchange marriages, Khan et al. (2011) on consanguineal marriages
and Masihuddin and Minallah (2011) on compensation marriages that also most
of the times involve forced marriages.
Significance of the Study
Hence, we can say literature on forced marriages is available in indirect form in

several studies but Zaman (2014b) is so far the only direct study on forced
marriages in Pakistan. Moreover, there is no separate scholarly research available
on forced marriages in the context of rural Sindh. This study is an attempt to fill
this gap in the academic literature and see how cultural ban on inter-tribal
marriages in rural Sindh is promoting forced marriages among rural communities
in Sindh. For this purpose four case studies are selected from the rural context in
Sindh which includes two high profile case studies and two case studies of more
common nature which do not get even noticed by the media and the society at
large.
Research Questions and Research Methodology
The main research question of this study is to explore how the taboo attached with
inter-tribal marriages promotes forced Marriages in the rural context of Sindh. To
answer this main question the supplementary questions for this study are,
• What is the position of the international Law, local Pakistani law and
Shariah law vis-à-vis forced marriages?
• How the cultural stigma attached with inter-tribal marriages encourages
the forced marriages?
• How traditions and cultural practices play key role in providing sanctions
for the forced marriages and sustaining this behavior among rural
communities in Sindh?
• What should be done to decrease the instances of forced marriages among
the rural communities of Sindh?
In this study the phenomenon of forced marriages in rural Sindh are studied in a
qualitative desk research using the four selected case studies. The case study
research method is used to achieve a comprehensive understanding of the
phenomenon and see how exactly the taboo against inter-tribal marriages
influences forced marriages in real situations. The primary sources like original
legal documents and official reports and secondary sources like research studies,
NGO reports, magazines, newspapers etc are used for the data collection. The
participant observation method is also used in two of the four selected case
studies as they are reported from the personal observation of the author.
The Right to Marry in International Law, the Pakistani law and Shariah
(Islamic law)
The right—or the “freedom”—to marry and to establish a family is a fundamental

right of the highest order that has been recognized as a basic human right under
the international law. Article 16(1) of the Universal Declaration of Human Rights
(UDHR)7 provides, inter alia, that: “men and women of full age, without any
limitation due to race, nationality or religion, have the right to marry and to found
a family”. The UDHR recognizes the right of marriage and to found a family for
every adult male and female and in this regard UDHR does not recognize any
limitations on the basis of race, nationality and religion. With regard to the
marriage of free consent, UDHR provisions are very clear, Article 16 (2) states,
“Marriage shall be entered into only with the free and full consent of the intending
spouses”. Here words “free and full consent of the intending spouses” leave no
room for any doubt and gives every individual a final say in the matter of his own
marriage. Pakistan was among those 48 states which adopted the Universal
Declaration of Human Rights on 10th of December 1948.8
80 Saeed Ahmed Rid
Article 10(1) of the United Nations International Covenant on Economic, Social

and Cultural Rights (ICESCR) reiterates what is already stated by the UDHR
article 16(2), whereby “marriage must be entered into with the free consent of the
intending spouses.” Pakistan signed ICESCR on November 3, 2004 though
ratification still has to come9. The important distinction between UDHR and
ICESCR is that UDHR is not a legally binding document where as ICESCR is a
binding treaty document along with International Covenant on Civil and Political
Rights (ICCPR). With regard to the Marriage of free consent the language used in
Article 23 (3) of ICCPR is quite similar to the UDHR Article 16 (2), “No
Marriage shall be entered into without the free and full consent of the intending
spouses”. The International Covenant on Civil and Political Rights (ICCPR) is
neither signed nor ratified by Pakistani government10.
Pakistan also ratified The Convention on the Elimination of All Forms of

Discrimination against Women (CEDAW) on 12th March 199611 during the rule
of female Prime Minister Benazir Bhutto with a reservation that “accession to the
Convention is subject to the provisions of the national Constitution”. CEDAW
bounds the member states to give equal rights to women in all matters of family
life and marriage. CEDAW Article 16 states, “States Parties shall take all
appropriate measures to eliminate discrimination against women in all matters
relating to marriage and family relations and in particular shall ensure, on a basis
of equality of men and women: (a) The same right to enter into marriage; (b) The
same right freely to choose a spouse and to enter into marriage only with their
free and full consent”12. CEDAW puts even more emphasis on right to marry of
free consent by adding the word “only” which totally excludes all kinds of forced
marriages for women. Pakistan being one of the signatories, government is legally
bound to stop any forced marriages of Pakistani women.
The local Pakistani law regarding marriage is somewhat confusing. The legal
system in Pakistan is a mixture of English common law and Islamic law
(Shariah). The former is more influential in commercial law while the latter is
more influential in personal status and family laws. The Personal Law (includes
family law) applies on every individual according to the personal faith and
particular school of Islamic jurisprudence (Shariah) he/she follows. The majority
of Pakistanis follow the Hanafi13 School of fiqah14 (Hanafi Sunni) and there is
also a sizeable minority of fiqah-e-Jaafria15 (Shia). The West Pakistan Muslim
Personal Law Application Act 1962 directs the application of Muslim personal
law, notwithstanding local customs or usage, to all questions of personal status
and succession where the parties are Muslims. This clearly means that Muslim
Personal law has precedence over local customs and usage. Though we shall see
subsequently how local customs and usage play a decisive role in most of the
cases.
According to all fiqahs a Muslim woman is allowed to marry of her free will and
her consent is considered compulsory at the time of the marriage. But there has
been confusion as to whether Wali’s (parent or guardian) consent was an essential
requirement for validity of the marriage contract for a Muslim woman? According
to the Hanafi School, an adult woman may contract her marriage without a Wali,
but the influence of local custom often plays the decisive role. The Lahore High
Court (LHC), headed by Justice Khalilur Rehman Khan, sparked a controversy in
1997 by barring Saima Waheed and Shabina Zafar (two different cases) from
marrying of their own free will without the consent of Wali (Moosa, 1996-7).
Appeals against the LHC decisions were pending in Supreme Court since 1997.
This issue was finally settled by the judgment in these two different cases
involving Saima Waheed and Shabina Zafar by the Supreme Court (the apex
court) of Pakistan on 19th December 200316. The Supreme Court ruled that adult
Muslim girls were free to marry of their own free will, adding they did not need to
seek the consent of their Wali (guardian) or other relatives.
Pakistani laws regarding forced marriages became more clear in 2011, when the
parliament passed “The Prevention of Anti-Women Practices Act 2011” which not
only prohibited all forms of the forced marriages but also declared local customs
like the marriages with Quran and different forms of compensation marriage
agreements like badla-e-sulh, sang-chatti, vani and swara as punishable offences
under the Pakistani criminal law17. The wording of the law is very clear in
declaring all forms of forced marriages in Pakistan, “Whoever coerces or in any
manner whatsoever compels a woman to enter into marriage shall be punished
with imprisonment” for maximum seven years and minimum three years if found
guilty”18. But local customs and tribal rules which are also described as the
customary law still hold supreme in most of the cases s as state laws in Pakistan
come into action rarely (Rahman, 1968). Hence national laws in Pakistan are no
more a hurdle, however, the non-implementation of those laws and preponderance
of the customary laws over national Pakistani laws is still a problem.
Forced Marriages and the Taboo Attached with Inter-Tribal Marriages in

Rural Sindh
It is observed in previous section that International Law, Shariah law and

Pakistani laws especially after 2011 Anti-Women Practices Act prohibit forced
marriages in its all forms. However, the 2011 Act is not enforced by the law
enforcement agencies in its true spirit in the presence of clear legal injunctions. It
is difficult to find any statistical data on forced marriages in rural Sindh and other
parts of Pakistan. But in last two decades or so the cases of love couples leaving
their homes have multiplied with every passing year, as revealed by the ever
increasing reports in local Urdu and Sindhi press.
82 Saeed Ahmed Rid
The data on honour killings and couples leaving their homes to save their lives
might give some idea about the magnitude of forced marriages but relying on that
data would be hugely misleading because it would exclude the silent majority in
rural areas of Sindh who are accepting this as their fate and do not have the
courage to speak out. In rural Sindh although it is hard to find a proper statistical
date but one can find all types of forced marriages like marriages with Quran,
child marriages, exchange marriages, consanguineal marriages and compensation
marriages in abundance. And what provides social acceptance and an indemnity to
the culprits of all those criminals of forced marriages, are the local customs and
practices.
Among cultural practices, the worst among all is the practice of disallowing inter-
tribal marriages in the rural areas of Sindh. Allowing only intra-tribal marriages
and strictly disallowing inter-tribal marriages is a common practice among most
of the tribes and clans in rural Sindh. In fact, it is this cultural practice which
plays major role behind all other forms of forced marriages like marriages with
Quran, child marriages, exchange marriages and consanguineal marriages. The
limitation of intra-tribal marriages limits the choices for the groom and the bride
and makes it so difficult for them to find their proper match. They are left with
only one choice-either to accept it as their fate or run away with their bride or
groom from the other tribe. And it is running away with a man or a girl from other
tribe which causes the honour killings in extreme cases. On the other hand
sometimes to keep marriages within their extended families and tribes parents
force their children for marriage with Quran, consanguineal marriage or exchange
marriage.
Resistance to forced marriages has gradually increased during the last two
decades in rural Sindh which is evident from the increasing reports in local Sindhi
newspapers about premi jora, the love couples leaving their homes and seeking
help from Human Rights organizations and newspaper offices to rescue their
lives. There are a few high profile cases in this regard such as Shaista Almani case
and Shazia Khaskheli case which got the attention of national press for several
months in 2004-05 and many other low profile cases such as the case of then local
counsellor of a Union Council in the Khairpur district, Noor Khatoon Shar, could
get local attention only. Still there are other cases in vast majority which are not
reported because families are able to suppress them under the carpet by forcing
the couples to surrender for the sake of family honour and prestige.
It is strange that even local and international human rights organizations working
in Sindh and local NGO’s are not taking full account of this situation. Except one
study by Sarah Zaman of Aurat Foundation no attempt is made to do separate
systematic studies on the subject of forced marriages in Pakistan (Zaman, 2014b).
Even Zaman (2014b) based her study on two urban districts from Sindh, the
Karachi and the Hyderabad districts, and completely neglected the rural areas of
Sindh. It is even more surprising that the annual reports of the Human Rights
Commission of Pakistan and the Amnesty International rarely discuss forced
marriages as a separate issue. However, some stories and reports can be found on
honour killings and compensation marriages like swara, vani, sang-chatti etc but
forced marriages as a whole are not discussed.
The Four Selected Case Studies from Rural Sindh
Before going into a more analytical discussion it would be good to look at a few
selected case studies here to get the sense of the alarming nature of the problem.
The first two cases are based in a rural background of Sindh province where
Sardari system and tribal clans are very strong. It is already pointed out in this
paper that inter-tribal marriages are not allowed by most of the tribes and castes in
Sindh. However, especially in Baloch tribes like Almani tribe where Sardari
system19 is very strong, marriage out of the tribe is considered not just a taboo but
also a crime punishable to death.
Shaista Almani, a 23-year-old private school teacher was declared Kari20 (impure)
by the Almani tribe after she married Balakh Sher alias Qadir Baksh Mahar of the
opponent Mahar tribe out of her own will on June 1, 2003 in Pano Aqil, district
Ghotki Sindh21. Shaista met Balakh Sher, some time back and they developed a
liking for each other. Later, Balakh Sher sent a marriage proposal to her parents,
to which her parents initially showed reluctance but later gave a green signal to22.
Her father, Himmat Ali Almani, forgave Shaista for marrying of her free will, but
the Almani sardar23 was not willing to accept this marriage. Fearing for their lives,
the legally married couple fled up North where friends gave them shelter but
tribal predators tracked them down. They forcibly brought back the couple to
Ghotki on October 25 to face a tribal jirga (Agha, 2004). After severe tribal
pressure Mr. Mahar divorced Shaista, under the jirga (tribal) verdict24. Shaista
was declared ‘Kari’ and faced possible death under jirga law for marrying of her
own free will. Tribal chiefs assigned dozens of armed tribesmen from their area to
kill her according to their “Kari” tradition (Agha, 2004). Shaista became shelter
less, and her life came under direct threat just for marrying of her own will.
Shaista took the bold step of taking the issue to the media and higher authorities.
Then Human Rights groups became active and this case became one of the most
high profile cases in the recent history. Even then President Musharraf was
obliged to interfere and then Chief Minister of Sindh Ali Mohammad Mahar, the
real brother of the Sardar of Mahar tribe came under direct threat to be removed
from his office. The Human Rights Commission of Pakistan, the Women's Action
Forum and the Aurat Foundation together filed a constitutional petition before the
84 Saeed Ahmed Rid
Sukkur Bench of the High Court of Sindh (874/03) against the Federation of
Pakistan and 15 others asking that Shaista be given protection and saved from
being killed (Cowasjee, 2003). Finally the court decided that the divorce between
Shaista and Balkh Sher was null and void according to the Shariah law because it
was taken by force and the proper method of divorce was not followed, therefore,
their marriage contract was intact (Yousif, 2010). Notwithstanding the court
decision Shaista and Balkh Sher fearing death by some furious tribal group or an
individual fled to Europe to save their lives.
In practice local customs and biradari (small unit of community) decisions are
stronger than the state laws and often law enforcement agencies either play the
role of a silent spectator or even are found in complicity with the culprits. In such
a story, Shazia Khaskheli, and Mohammad Hassan Solangi, a young, recently
married couple, were brutally murdered in Sanghar, Sindh by their tribesmen. The
daughter of a bank officer and member of the Khaskheli tribe, Shazia, an
intermediate student, left her home on September 27 and eloped with Mohammad
Hassan Solangi, the driver at a neighbor’s house (Shah, 2003a). The Solangis,
who are also called 'Machhi' - fish traders - are perceived as a lower caste by the
Khaskhelis. A witness recounts: "The tribesmen cut Hassan with knives and
poured salt and chilli powder into the wounds. Then they broke his arms and legs
(Shah, 2003a)." Shazia meanwhile, was given a choice. She was told if she stated
she had been kidnapped by Hassan, she would be allowed to go. However, she
refused and was also tortured, as a result of which she was blinded in one eye
(Shah, 2003b). While the couple was being brutalized, a huge crowd had collected
outside the house. One of the eye-witness told reporters, "It was like a big mela
(means fair) outside the house. Everyone knew what was happening, but no one
dared to intervene" (Shah, 2003a). According to the news reports there was little
doubt that the police were aware of what was happening and, by all accounts, they
did nothing to prevent the murder.
In such cases sometimes when even family members do not have a problem, still
tribesmen do not spare the couple and kill them for their so-called ‘honour’. Like
in Shazia Khaskheli case her parents were willing to accept her marriage. Shazia’s
father had told Dawn that he wanted his daughter to return home so that he could
forgive her but tribesmen killed her “to save the family’s honour”25. However, in
some other cases of honour-killing even brothers and fathers are found killing
their daughters and sisters.
Most of these cases which are reported in the media and by the human rights
groups involve communities where tribal conventions are very strong. But this
does not mean forced marriages are restricted to the tribal communities only. The
honour killings, child marriages and marriages with Quran may be restricted only
to limited families of tribal backgrounds; however, forced marriages of mild
nature are a common feature in rural Sindh. Even educated families with rural
background settled in towns and bigger cities have the tendencies to force
specially their women to marry of parents’ choice. Rarely do such cases get
reported because those involved do not allow situation to reach that point. Girls
are often pressurized in different ways in the name of honour and prestige of
family to give the sacrifice and marry silently.
Here are two stories from Khairpur, Sindh that would never reach to the media
and human rights groups because they are ordinary stories involving lesser
violence. But they speak to a more common truth which is a routine affair in most
of the areas in rural Sindh. These two stories came across to my knowledge
directly from the mouth of the characters involved in stories. These stories show
the depth of the problem that why in Sindh parents do not allow marriages of their
daughter’s choice and how cultural customs and practices leave little room for the
parents to accept the choice of their daughters especially when it comes to the
inter-tribal marriages.
In one case a college lecturer from Khaskheli tribe fell in love with a girl from a
Sindhi Baluch26 tribe belonging to a very educated and modern family. The girl
forced him to arrange a court marriage because she feared that her father would
not allow their marriage and would force her to marry her cousin as soon as he
knew about their relationship. She really did not like her cousin and considered
him a bad character. Infact her marriage was already arranged with that cousin
when she was only five years old27. When the girl’s father discovered their
marriage, he became furious and physically tortured her by beating to force her to
seek divorce from her husband. When she refused, the girl was taken to a trusted
friend in captivity so that her legal husband should not reach her. After a few
years of captivity she was brought to the district court where she sought divorce
from the same husband whom she had earlier pressed to marry her. Ultimately, the
divorce was sanctioned by the court despite her husband’s pleas for her forceful
captivity.
In another story a middle class boy from one tribe fell in love with a girl from the
other tribe whom he used to teach tuition. The girl belonged to a very orthodox
religious family. When he expressed his love for the girl she told him that she also
liked him but he must convince her parents because she cannot even think of
disobeying the parents. When he sent a formal proposal of his marriage through
his family, the girl’s parents asked them to wait as they needed time to decide. But
boy did not receive any clear cut response for more than a year. Later on at boy’s
consistent persistence the girl’s father told him that he liked the boy’s character
and he acknowledged the fact that his daughter would not be more suitably
matched but he refused on the grounds that his eldest son did not like the idea
86 Saeed Ahmed Rid
because he feared that people would accuse the girl of having a love affair with
her mentor from the other tribe.
The above two stories are not just two specific case studies; rather they provide a
window into what happens in normal circumstances when a couple wants to
marry out of their tribe in rural Sindh background. They depict a typical mindset
in rural Sindh which considers inter-tribal marriages a dishonour for the tribe and
a girl’s love for a boy as something bad and disrespectful for the girl’s family.
This mindset and the traditions and the cultural practices which protect and justify
forced marriages in the name of tribal and family honour are the problem.
The Cultural Taboo Attached with Intra-Tribal Marriages is the Culprit
It is obvious from above selected case studies that because of the taboo attached
with inter-tribal marriages, forced marriages are a common feature in the settings
of rural background in Sindh. Moreover, the complexity of the problem is also
clear because it has its legal, cultural and religious dimensions as well that make it
sensitive and emotional issue for the communities involved because people tend
to be very sensitive about their perceptions of culture and religion. Religion does
not provide the sanctions for the forced marriages but it is also used as a tool to
justify the forced marriages.
The Pakistan Peoples Party’s (PPP) parliamentarian, Aitzaz Ahsan once told the
parliament in July 2004 that honour-killing might have existed for centuries but
the incidence of such murders increased after military ruler Gen Mohammad
Ziaul Haq enforced the Qisas and Diyat Ordinance in 1979 which provided a
pardon for such actions by the heirs of a victim28. Pushing for his bill on declaring
the honour-killing a murder, Mr. Ahsan had argued that the increase in the
incidence of honour-killing was facilitated by the ease with which the culprits
used to escape the punishment. He said, “Justifying the brutal crime as being
rooted in archaic customs, they are forgiven in out-of-court processes that are
recognized by law. Thus (a) heinous murder goes unpunished.”29 No doubt failure
in maintaining the writ of law by the state authorities forces people to look for
extra-legal options. When urgent legal remedies are not available through courts,
people tend to rely more on local informal justice forums like jirgas and
panchayats.
After the passage of the Prevention of Anti Women Practices (Criminal Law
Amendment) Act 2011, now at least a specific law exists in Pakistan which
declares all forms of forced marriages as criminal act. But the important question
is whether forced marriages can be stopped by just declaring them illegal and
enforcing the law? It may to some extent reduce the number of extreme cases. In
this regard a very important comment was made by a simple villager from Rato
Dero Sindh in his interview with the BBC reporter during a short film on Karian
jo Qabrustan30 (the graveyard of women killed in honour killings) that number of
such events did not decline even during the days of British rule when Law was
strictly enforced and perpetrators were punished severely31. This can also be
understood from the fact that in many cases culprits kill their close relatives for
the sake of honour and then bravely present themselves to the police. They never
regret on their actions and for them legal punishment counts little.
More importantly no law or government can stop whatever happens inside the
homes. Under what law can a father be punished who successfully forces his
daughter to marry for his business gain or personal ego and honour? Mr. Aitzaz
Ahsan is right when he says, justifying brutal crime in archaic custom is wrong
but he cannot deny the fact, that brutal crime is deeply rooted in local custom and
culture. The custom like Danwan which is mentioned in the very beginning of this
paper goes unnoticed because no one in the community questions its bias against
women. But my then three years old daughter was able to notice the fact that she
could not have the same ritual when other boys of her age had the same.
One cannot deny the fact that the fabric of culture in rural Sindh is built in such a
manner which promotes and protects these brutal crimes against humanity and
specially women. A culture which considers a woman more an object of honour
and respect for a man than a human being with same sensations and feelings like a
man possess cannot give her right to marry of free consent.
This is true for an average family in the context of rural Sindh that when a girl
member of the family chooses someone from outside the tribe as her bride, in
such cases male members of the family feels that their honour, respect and social
status is threatened. And worse is the fact that this threat is not imaginary but it is
real because society behaves in this way. Everyone looks down upon the family of
girl and they suddenly become an outcast among their own people. It is a social
crime in rural Sindh to be a father of a daughter who has married out of her tribe.
The most important question still remains unanswered that who is responsible
then for forced marriages in Sindh? The government and the police, who are not
fulfilling their basic duty of enforcing the rule of law or the judiciary which has
failed to judiciously, punish the culprits? Or those fathers and brothers who kill
their daughters and sisters opting for inter-tribal marriages, based on their flawed
perceptions of the honour and self-respect? Or that society and culture which
makes those fathers and brothers feel outcast among their own people? May be all
these factors play their part but the importance of the cultural aspect cannot be
over-emphasized here.
88 Saeed Ahmed Rid
What can be done?
What is really missing in the whole discourse is the fact that no one is challenging
the traditions and cultural practices that promote forced marriages. The human
rights groups rightly blame government for its inaction and if issue goes to the
level of killing the couples then the culprits are now seen as criminals by the
larger section of the society. However, still tribal communities consider marriage
outside the tribe and clan a good reason for killing the couples, while others force
their daughters and sisters to marry within tribe. But no one among community,
human rights groups and the civil society takes a stand against the ban on inter-
tribal marriages and cultural practices that give no breathing space to the parents
of the girls who choose to marry out of their tribes.
If ban on inter-tribal marriages had been a cultural practice in a community it does

not mean that community will not allow inter-tribal marriages forever. Living
cultures always change with the time. They infuse good things and leave out bad
things. The culture where women are considered merely an object of honour has
to undergo a change if forced marriages are to be stopped. The society has to
accept the fact that marriage is a basic right of an individual and he/she must have
the final say in such an important matter of his/her life.
To transform the traditions and cultural practices one need to at first challenge
them. Just exposing the culprits and campaigning for their punishment according
to the law of land is not enough. The thinking of the people has to undergo a
change. The social behaviour which considers inter-tribal marriages a social crime
needs to be discouraged by the civil society. An open debate on print and
electronic media challenging such a behaviour will give the couples more courage
and it will give common folk and parents a food for thought. The love couples,
like Shaista- Balkh Sher need not to fled the country, it is the responsibility of the
government and the civil society to create a space for them within their own
communities. Their presence among their people makes a difference.
The cultural practices, like giving preference to the birth of a boy child and
considering the birth of a girl child something not good for the family, need to be
discouraged by the civil society. The anti-feminist cultural behaviour and rituals
like Danwan need to be challenged in films, TV plays, print and electronic media,
literature and day-to-day affairs of life.
Conclusions
During the course of this paper it is observed that the problem of forced marriages
in rural Sindh is closely connected with the taboo attached with inter-tribal
marriages among the rural communities. Moreover, it is also related with the
general status of women and their position and empowerment among rural
communities in Sindh. The male members among tribal communities also become
victims of forced marriages at times but for women the situation is worst. It is
acute in small villages and tribal cultures where women are powerless and they
are merely considered an object of honour for male members of the family.
However, forced marriages are also common in bigger towns and among the rural
migrants of even larger cities like Khairpur, Sukkur and Hyderabad.
In spite of the fact that every Bollywood32 movie and every Pakistani TV drama
revolves around a love story, still love marriage has not gained a social acceptance
in the society. Love marriage is considered something bad and disrespectful for
the family of girl specially. Every tribe and clan would appreciate their man
bringing a woman from other tribes and tell the stories of the valour of that man
with pride. But a story of their woman going with a man of other tribe becomes a
shameful story for the tribe. The tribes and families use to taunt each other with
those stories when they have small matters against each other.
End Notes
1. See FMU statistics for 2012 and 2013. https://www.gov.uk/government/

uploads/system/uploads/attachment_data/file/141823/Stats_2012.pdf and
https://www.gov.uk/government/uploads/system/uploads/attachment_data/file
/291855/FMU_2013_statistics.pdf (accessed on 16/01/16)
2. See Forced Marriage (civil protection) act 2007 http://www.legislation.gov.
uk/ukpga/2007/20/introduction (accessed on January 13, 2016)
3. Daily Independent, June 16, 2014, http://www.independent.co.uk/news/uk/
home-news/new-law-against-forced-marriage-takes-effect-9539097.html
(accessed on January 13, 2016)
4. See the text of the Anti-Women Practices Act 2011 http://www.na.gov.pk/
uploads/documents/1329729400_262.pdf (accessed on 15/01/16)
5. 1261 women kidnapped in Sindh for forced marriages in 2014, (2014) Dawn,
December 31. http://www.dawn.com/news/1154059 (accessed on
15/01/2016).
6. Shahid Hussain, ‘Most forced conversions in Sindh go unreported: study’
(2015) The News, May 20. http://www.thenews.com.pk/print/41418-most-
forced-conversions-in-sindh-go-unreported-study (accessed on 15/01/2016)
7. See the document of the Universal Declaration of Human Rights.
http://www.un.org/Overview/rights.html (accessed on 15/01/2016)
8. UDHR Members list http://www.humanrightsandtolerance.org/udhr-
members.html (accessed on 15/04/2006)
9. United Nations International Covenant on Economic, Social and Cultural
Rights (ICESCR) ratification http://www.ohchr.org/english/countries/
ratification/3.htm (accessed on 15/04/2006)
90 Saeed Ahmed Rid
10. Ibid.
11. Convention on the Elimination of All Forms of Discrimination against
Women (CEDAW) ratification https://treaties.un.org/Pages/ViewDetails.
aspx?src=TREATY&mtdsg_no=IV-8&chapter=4&lang=en (accessed on
16/01/2016)
12. See CEDAW article 16 http://www.un.org/womenwatch/daw/cedaw/text/
econvention.htm#article16 (accessed on 16/01/2016)
13. Hanafi is one of the four schools (madhabs) of Fiqh or religious law within
Sunni Islam. Founded by Imam Abu Hanifa, it is considered to be the school
most open to modern ideas (Wikipedia).
14. Islamic jurisprudence, Fiqh (in Arabic and Persian) is made up of the rulings
of Islamic jurists to direct the lives of the Muslim faithful. There were four
dominant Sunni schools or maddhab of fiqh (from Wikidedia).
15. The Jaferi school (Iran, Iraq, and parts of Afghanistan) is more associated
with Shia Islam.
16. Girls can marry of their own will: SC’ (2003) Dawn, December 20.
http://www.dawn.com/news/130393/girls-can-marry-of-their-own-will-sc
(accessed on 17/01/2016)
17. NA passes Prevention of Anti-Women Practices Bill’, (2011) Dawn,
November 15. http://www.dawn.com/news/673444/na-passes-prevention-of-
anti-women-practices-bill (accessed on 15/01/2016)
18. See the text of the Anti-Women Practices Act 2011 http://www.na.gov.pk/
uploads/documents/1329729400_262.pdf (accessed on 15/01/16)
19. Sardar is a chief or head of the tribe and he is considered to have the
sovereignty over the people of his tribe. Sardari system is a kind of law which
is based on the traditions and local customs of the community involved.
Sardar of the tribe or community decide the cases ranging from family
disputes to murder without taking recourse to the normal law of the state. It is
practiced in the rural areas of Pakistan in different forms
20. In Southern province Sindh, a kari (literally a ‘black woman’) and a karo (‘a
black man’) are hacked to pieces by axe and hatchets, often with the
complicity of the community for their perceived illegal sexual activity and in
many cases like the one of Shaista even marrying out of tribe is considered
good enough reason to be declared kari. This thing happens in other parts of
Pakistan as well but with different names like Siyah-Kari and honour-killing.
21. Razzak Abro (2004) ‘Almani tribal chief insists Shaista isn't 'kari'. Daily
Times, January 16.
22. Hassan Mansoor (2004) ‘Shaista’s story is Sindh’s shame’. The Friday Times,
January 16-22. https://hasanmansoor.wordpress.com/2015/10/21/shaistas-
story-is-sindhs-shame/ (accessed on 17/01/2016)
23. Sardar is the tribal head or chieftain of a tribe or clan. Sardars possess political
and social authority and they control the lives of their tribesmen in a big way.
District Ghotki is dominated by three big Sardars belonging to Mahar, Almani

and Lund tribes.
24. The Jirga is a tribal assembly where “respected”, “old” and “wise” men of the
tribe or community decide the cases ranging from family disputes to murder
without taking recourse to the normal law of the state. It is practiced in the
rural areas of Pakistan in different forms.
25. Kari (black woman) is generally used for a girl who has extra-marital relations
with a man but in many cases even girls marrying of their own choice are
declared as kari in the tribal informal justice system.
26. In Sindh there are several Baluch tribes which migrated to Sindh a few
centuries back and now even can not speak Baluchi but still take pride in their
Baluch traditions and customs.
27. Such marriages are very common in the rural areas of Pakistan where parents
arrange the marriage of their siblings at very young age and sometimes even
when kids are still in the womb of their mothers, the marriages are arranged.
28. This is a short video on “The graveyard of Kari”, where reporter visits a few
centuries old graveyard in Rato Dero Sindh, which was specific only for
“kari” (the woman killed in honour killing) because people did not allow
“kari” to be buried in a regular graveyard.
29. http://www.bbc.co.uk/urdu/interactivity/blog/story/2005/09/050922_kari_grav
es_ms.shtml (accessed on May 31, 2006)
30. This is a short video on “The graveyard of Kari”, where reporter visits a few
centuries old graveyard in Rato Dero Sindh, which was specific only for
“kari” (the woman killed in honour killing) because people did not allow
“kari” to be buried in a regular graveyard.
31. http://www.bbc.co.uk/urdu/interactivity/blog/story/2005/09/050922_kari_grav
es_ms.shtml (accessed on May 31, 2006)
32. The term used for Indian film industry. Indian films are seen in every
Pakistani home more than the Pakistani films.
References
Agha, M. (2004). Tribal Culture in Pakistan & The Victims of Love, Social
Pages, No. 107, vol.9.
Caroll, L (1998). Arranged Marriages: Law, Custom, and the Muslim Girl in the
U.K.' Women Living Under Muslim Laws Dossier (20).
Chaudhary, M.A. (2014). Interpreting Honour Crimes in Pakistan: The Case

Studies of the Pukhtun and the Punjabi Societies. Anthropos, vol.109,
pp.196 – 206.
92 Saeed Ahmed Rid
Chaudhary, M.A. (2011). A Woman’s Marriage to Quran: An Anthropological

Perspective from Pakistan, Anthropos, vol.106:1, pp.1-12.
Cowasjee, A. (2003). Archenemies of Mankind, Dawn, December 21.
Foreign and Commonwealth Office and Department of Health. (2003). Young

People Facing Forced Marriage. Guidelines for social workers. London:
Community Liason Unit, Foreign and Commonwealth Office.
Gangoli, G, Razak, A. & McCarry, M. (2006). Forced Marriage and Domestic

Violence among South Asian Communities in North East England, School
for Policy Studies, University of Bristol and Northern Rock Foundation.
Home Office (2006). Forced Marriage: The Risk Factors and the Effect of
Raising the Minimum Age for a Sponsor, and of Leave to Enter The UK as
a Spouse” (SRG/05/037). London: Home Office.
Hossain, S. (2000). The Abduction and Forced Marriage of Women as a Violation

of Women’s Human Rights. Paper from Conference on Forced Marriage,
Newham Council, UK, February 25.
INTERIGHTS, Ain O Sailish Kendra (ASK) and Shirkat Gah (2000). Home
Office Working Group on Information Gathering on Forced Marriages,
London: Home Office.
Khan, H.G.A., Sultana, A. & Awais-e-Siraj, (2011). Consanguinal Marriages in

Pakistan: A Tradition or a Cultural Politics and Possible Management
Measures, Canadian Social Science, vol.7:1, pp.119-123.
Khan, T.S. (2006). Beyond Honour: A Historical Materialist Explanation of

Honour Related Violence. Islamabad: Oxford University Press.
Knudsen, A. (2004). License to kill: Honour killings in Pakistan. Postterminalen,

Norway: Chr. Michelsen Institute.
Masihuddin, H. & Minallah S. (2012). Compensation Marriages: Swara, Vanni,

Sang Chatti, Bhan/Irjaai’, Islamabad: UN Women.
Moosa, E. (1996-97). Is an Adult Muslim Woman Sui Juris? Some Reflections on

the Concept of "Consent in Marriage" without a Wali (with Particular
Reference to the Saima Waheed Case). Yearbook of Islamic and Middle
Eastern Law, Volume 3.
Movement for Solidarity and Peace (MSP). (2014). Report on Forced Marriages
& Forced Conversions in the Christian Community of Pakistan.
Islamabad: Movement for Solidarity and Peace.
Naveed, S. & Butt, K.M. (2015). Causes and Consequences of Child Marriages in
South Asia: Pakistan’s Perspective. South Asian Studies: A Research
Journal of South Asian Studies, vol.30:2, July – December, pp. 161 – 175.
Rahman, H.A. (1968). Customary Law in Pakistan, In David C. Buxbaum (ed.)

Family Law and Customary Law in Asia: A Contemporary Legal
Perspective. The Hague: Springer Science+Business Media.
Shah, Z. (2003). Till Death Do us Apart, Newsline Karachi, November.
Shah, Z. (2003). In the Name of Love, Newsline Karachi, November.
Samad, A.Y. & Eades, J. (2002). Community Perceptions of Forced Marriage.

London: Community Liaison Unit, The Foreign and Commonwealth
Office, United Kingdom.
Siddiqui, H. (2002). Forced Marriages: An Abuse of Women's Human Rights,

Rights of Women Bulletin Spring 2002: 2-4.
Uddin, B. & Ahmed, L. (2000). A Choice by Right: The Report of the Working
Group on Forced Marriage, London: Home Office, Communications
Directorate.
Yousuf, N. (2010). Shaista Almani’s Marriage: Political Noise and Silence for
Political Gains’, January 05, 2010,
http://psjg.bizcue.com/shaista_Almani.htm (accessed on 18/01/2016)
Zaman, M. (2011). Exchange Marriages in South Punjab, Pakistan: A Sociological

Analysis of Kinship Structure, Agency, and Symbolic Culture’. Frankfurt
(M)/ Berlin: Peter Lang Publisher.
Zaman, M. (2012). Exchange Marriage System and Muslim Family Laws in

Pakistan’. Pakistan Journal of History and Culture, vol.XXXIII:I.
Zaman, M. (2014a). Exchange Marriages in a Community of Pakistan: Adequate

Social Exchange. The Family Journal (Sage), vol.22:1, pp.69-77.
Zaman, S. (2014b). Forced Marriages and Inheritance Deprivation in Pakistan: A

Research Study Exploring Substantive and Structural Gaps in the
94 Saeed Ahmed Rid
Implementation of Prevention of Anti-Women Practices [Criminal Law

Amendment] Act, 2011. Karachi: Aurat Publication and Information
Service Foundation.
_______________
Dr. Saeed Ahmed Rid is an Assistant Professor in the National Institute of

Pakistan Studies, Quaid-i-Azam University, Islamabad.
Vol. 4, 2016, pp.95-109, ISSN: 2409-0077
Analysis Of Gender Stereotypes In Movies

Seema Manzoor
&
Dua-e-Rehma
Women’s Studies
Samina Rauf
Abstract
Structure of the society is the arrangement of various factors on the basis of

traditions and ethics, and these values are transferred from generation to
generation. The most important thing is that the pattern of the society should
be balanced, which is obviously not practical in our society as this trend is
seen in all aspects of our life. Media is a very important institution, yet it has
not portrayed women in positive manner. If we see film medium, women are
represented as sex object and commodity in a stereotypical roles. This under
representation of women in movies created imbalance in the society, yet it
also embeds a negative and inferior image of women in people’s mind. In
this study, to highlight these issues library research and content analysis is
used to analyze gender stereotype in movies because women are projected
and used as commodity in movies which distorts their image.
Key Words: Media, Stereotype Roles, Gender, Women Representation.
#$%&'
+
6 7 345210 ,.- / & '( )(* % !" #$
7HI J K5 ;<96EFGDBC@A( ? 7='> ;<89:
Q Z #V WCEX"Y U T S 8 6( A OPEQ R M N 'L"
e c d6EX ;bTS6E ^_`Ca*] \9C[PEQ
l e#V WCEQ 6Ej CEkj ^ h'( QDi 6 @gf
€‚„
… }~•• ƒ |{ ?zxy 6 op qrsCt^Ybu Pvw' 5 nm
TSa*Œ 6EXPc d5‹bT … Šˆ‰ e6EX%; UT†‡
5 ; a •Ž ^ '# ;b
@gf c d“”“ ^ˆ‰ “HI J K ’•‘ ?•

96 Seema Manzoor, Dua-e-Rehma, Samina Rauf
Introduction
Societies arrange themselves in many ways to interact with their cultural

surroundings on the basis of their traditions and ethics. Traditional knowledge,
behaviours and family values are passed on generation to generation in order to
retain social and moral values, and we all learn these patterns throughout our
lives. And this ongoing learning process creates our social and private identity by
means of culture and language. In this contemporary world media is the fastest
means of communication and information in the masses, and it helps in shaping
our attitudes, behaviours and opinion. Media leaves its impact on our cultural,
political and economic life also, it even shapes gender roles in the society, but
with all this women are ignored and projected in few stereotypical roles and this
seems to be a global issue. To highlight and create understanding regarding this
issue first we need to identify the issues which women face globally. Even in
Pakistan media has become a very strong pillar of society due to changing
technological trends, fast communication and growing economies. Invasion of
private and commercial radio and television medium is providing information to
aware people, but this information can be both positive and negative. Today
media can influence people and can shape their ideas, attitudes and can also
reshape their concepts, but unfortunately some communication mediums do not
follow the codes of conduct because they want their ideas to be absorbed by the
common people as quick as possible. This stereotypical representation of media is
transforming assumptions into realities, which is creating a huge gap between
classes, inequalities and injustice in the society. Media is not playing its positive
role as they even project and justify the actions of powerful people instead of
condemning them. Stereotypical media portrayal of women is creating highly
desirable, but unattainable image of women in the minds of the general public.
Image of perfect body, skin and hair along with perfect personalities is lowering
the respect of women at workplace and in the society. This unrealistic approach is
prevailing negative impact on society and portraying women as object or
commodity. Instead of portraying the high esteemed image of women media is
damaging their image in the society. Portrayal of women’s image in entertainment
media has become a global issue, as women are presented in typical roles which
badly damage their sanctity. This issue can be resolved by gender sensitized
training of media personnel and journalists by projecting the real issues of women
which they face for their survival. First of all we should see the factors which
misinterpret women in our society. Educating society to respect women and
creating awareness among women regarding biased attitude of society towards
them is also an important factor in resolving this issue. Just like every other field
women here also have fewer opportunities in the media industry, therefore, lack of
decision making power and support hinders their way in attaining the higher
positions in the media to gain the respect and status they deserve in this field
(Ahmar & Uks, 2011).
Analysis of Gender Stereotypes in Movies 97
Role of media can be used effectively by delivering right piece of information

among masses because it creates a huge impact on people. Through
advertisement, news, expert’s opinion, music and other forms can bring positive
change if used as an effective tool. Social, moral, ethical and character building
can be done through the media by defining guidelines for projecting true face of
society with a concept of educating people in the right dimension. Instead of
expending money totally on the commercial aspect, media is also responsible for
shaping society (Sharma, 2012). Women are always demoralized while playing
any kind of role in movies, whether lead role or side role. Their roles are
stereotypical within the set parameters of culture and society and they are used as
a commodity to sell a product only (Neelam and Nasrene, 1991). Women are
projected as submissive and dependent being, and in some cases, they are not
even treated as humans (Pervaiz, n.d.). McNeil (1975) said that in classical and
fiction based movies women are not projected in real characters, they are
represented as traditional female even if they are working women and their
activities are shown family oriented.
Gallagher (1979) identifies that women are projected in extreme roles either
perfectly good or totally evil like a mother or a whore, pure or call girl, traditional
or modern. Similarly Kunchenhoff (1975) pointed out that women are shown in
the context of social relationships, their individuality is never highlighted.
Whereas, Adnan (1987) says women are always represented as a negative part of
society. Media shows male dominance rather promotes this mindset and women
have to bear whatever is given to them by a male counterpart. They have to
remain obedient and sincere in any case to show their loyalty and purity
(Fernandez, 1992). Females cannot raise their voice and have to face the male
aggression, thus, accepting male supremacy (Kalis and Neueddorf, 1989).
According to Busby and Durkin (1985) males are more violent and females are
the prime victim of their aggression.
Media and Women: Representation and Portrayal
Media today is a very important part of our life, because present age depends on
technology. Earlier communication was not that easy and fast, but now it has
become a necessity around the world. But the use of technology is gender biased as
women are projected as a sex symbol (TRIMUNC, 2016). Film medium represents
women and racial minorities of low status, whereas, men are represented as
superior. Such biases captures the attention of society which is already gender
biased, thus leaving a negative impact on young people and they accept it as reality
and practice the same in their real life. Such factors shape and designs the society in
which we live, therefore, media should realize the fact and must portray women as
equal partners and functional part of the society (Murphy, 2015:4). Women’s
movements in the 1960’s made a drastic effect and women gained liberation almost
in all aspects of life, but we can see the same mindset in different media mediums
that is controlling women’s life and maintaining male supremacy (Dutt, 2014). As a
result of feminist movements women have made great progress, but media culture
has changed our identities as male and female (Flew, 2007).
Theoretical Framework
Few theories like Social Cognitive Theory and Cultivation Theory interprets the
understanding of the audience about the gender and ethnical representation in
movies. Social Cognitive Theory explains the psyche of humans that people find
the solution of their real world issues through media via entertainment medium
(Hall et al., 2012). In another research Johnsons and Holmes have supported the
Social Cognitive Theory while analyzing romantic comedy films regarding the
representation of relationships; they said people apply the situations in their real
life which they observe in movies (Johnson and Holmes, 2009:353). People
usually follow movies to resolve their situations because they consider it as
practical demonstration of their real life issues (Eyal, Raz, & Levi, 2014).
Whereas, Bussey and Bandura (1999:676) identifies that in films societal
stereotyping is shown very strongly without realizing that it will create more
imbalanced society, and people seek way-out of their problems through them.
Media must cultivate people’s mind and should portray a realistic approach rather
than deforming the relationships in society.
It is seen that usually in any film female characters are less as compared to male
characters in the entire film cast; it is because females are male dependant and
stereotypical representation of females in films (Feminist Frequency, 2009).
According to the research of Sharma and Sender the findings clearly demonstrate
that at the time of casting female characters are not considered important. In 2013
out of 50 films only 17 films projected women in a positive way, which identifies
that even after gaining liberation women are underrepresented in all aspects of life
(Sharma & Sender, 2014). It is a fact that women are underrepresented, as we can
see that even at prime time shows men are represented three times more than
women (Basow, 1992:159). Gray and Stroman pointed out that, minorities hardly
get a chance to contribute and add their part in media Stroman (1989), or we can
say that it seems like that they do not even exist (O'Connor, 1989). And even if
minorities are included in the cast than they are shown as lazy or unlawful and
women are shown as sex object. David has also criticized media’s biasness on
projecting women and minorities in stereotypical roles only (David Evans,
1993:10; Lichter, Lichter, Rothman, Sr. Amundson, 1987).
Few other theories like Drive theory of aggression, Cognitive theory of aggression
and Feminism Theory identifies that basic goal of aggression is to harm others
intentionally and the driving forces of aggression includes frustration based
factors. The main goal of aggression is to harm someone because frustration

evokes a person to do such acts which can be termed as reaction (Dollard et al.,
1939). According to Aronson, (1995); Berkowitz (1989); Huesmann, (1988, 1994)
usually this reaction is violence based, as it is a way do something against a
person or group in order to harm them. Berger (1981) explains that violence is a
way to control someone and to demonstrate the power against someone. Since
women are underrepresented in movies or they are shown only in typical roles
like wife, daughter, mother and girlfriend, or secretary, nurse or receptionist. They
face violence and harassment whether they are house wife or working women.
Minor acts of violence are not even noticed status of women is distorted
sometimes intentionally and sometimes unintentionally (Gerbner, 1973; Skonrina,
1977). We have become so used to of minor violence acts that we do not even
consider them as violence against women like pushing, grabbing and saying harsh
words. Feminist says that violence against is women just because they are women
(Hanmer ,C. J., and. Maynard, M., 1987; Roxana Carillo, 1992; Margaret Schuler,
1992; Jessie Tellis Nayak, 1989). In the male oriented society women are
supposed to be obedient and are always considered as inferior to men.
Review Literature
Media is a source of information as well as an entertainment medium and it caters

knowledge, ideas, behaviours and beliefs. It also defines social parameters and
develops People’s perspectives. Intellectuals consider it a medium of positivity
and negativity, both in terms of portraying true aspects of society rather than
showing fictitious concepts and it is an instrument for education and socialization.
Though media has projected women’s issues also, but has a negative impact on
society also by showing women as sex symbols through pornography, and female
body images for promotion of brands in advertisement, etc. Generally media
highlights women in stereotypical roles and projecting women as wife, mother or
servant to fulfill the man’s demands. Media also influences people’s thought
process and has impacted public policy especially in last ten years. It has greatly
influenced the minds of children and adolescents. Women are contributing in
media like men, but they rarely attain key positions to have decision making
power to influence policies regarding media. The positive role of media is to
aware people regarding gender sensitization, but the media has failed to eradicate
gender stereotyping. The continuous negative projection of women in media has
damaged their image in the society. Portraying the negative image of women,
especially in the advertisement is seen as a global trend. Women can gain
empowerment only by enhancement of their skills, access to education and
technology, this is the only way women can change the world’s negative
perspective towards them. In developing countries women do not have access to
decision making power and cannot establish network to gain their empowerment.
It is, therefore, needed to let women participate fully in development and growth
process. Women’s participation can be made possible only if the government

makes and implement effective gender based policies (Sharma, 2012).
Rama Jha has highlighted that how the media portrays women. According to her,
women can understand their issues better, but men do not even consider issues of
women as issues, in fact they make fun about women’s issues. She highlights that
women face harassment in this field also but such issues are never dealt seriously.
Rama advises women to consider their issues important to be part of the
mainstream so that men cannot over power them (Jha, 1992). Media faces criticism
for promoting women negatively because women’s issues are not highlighted
through the media, in fact, women are exploited (Sharma, 2005). With time due to
globalization, political, cultural and socio-economic changes have occurred as a
result public sector gained hype as compared to public sector (Roy, 2012). Women
are stereotyped and presented on media as home maker (Jha and Nigam, 2007).
Though time has changed but still women are considered as delight for men’s eyes
and are even in fashion magazines their images are sexualized (Das, 2010).
Punwani accuses that TV programs and movies insults them by projecting them in
an inappropriate manner (Punwani, 1988). Women are either underrepresented or
shown as superwoman who manages all domestic chores single handedly (Pandey,
1991). According to shelat, media portrays women as a person engaged in cooking,
child rearing bearing whereas, men are bread earners and decision makers, Shelat
(1994) and women are always shown as happy housewives (Tefft, 1987). Justice
(2008) is convinced that women’s liberation and focusing on gender inequalities
and violence against women is the most important turning point in empowering
women (Justice, 2008). Choudhury discusses feminism issue and has shown great
concern for women’s requirements and economic independence (Choudhury, 2000).
Similarly Kiran argues that without benefiting women, society cannot prosper. For
this purpose media should play its vital role by showing women strong and equal to
men because media’s biased attitudes towards women divert them from their right
path and they remain unaware of their rights (Prasad, 2005). Tomar (2011) has
attempted to bridge the gap between male and female and she thinks that the media
has trapped women in its structure as sexual object.
Methodology
This study focuses on the significant issues about projection of women in media, and
the problems which they face regarding attitude of society towards them. Lack of
education and gender sensitization are the key factors which contribute in lowering
their status. Therefore, the study aims to analyze the issues that women face due to
biased attitude of media and society. In this study library research and content
analysis research techniques are used to reproduce material from reliable sources
and references to understand and decipher existing material. Two films from
Hollywood and Bollywood are selected as sample to analyze how women are
projected and the roles which they play in movies.
Results and Discussion
Content Analysis of gender representation on Selected Media
1. Hollywood Movie
Name: Pretty Woman Media: Movie Duration: 3 hours
Information about the Selected Elements
Orders Movie/Drama
Genera Movie
Appearance Exploitation of woman’s innocence
Target Audience Adults
Purpose Glamorizing prostitution
Date/ Time March 23, 1990
Language English
Coverage United States
Gender Portrayal in Media
Characters Total no. of Persons Showed

Males 10
Females 5
Children None
Stereotypical Presentation
Males Females
Charming Sexy
Brave Bold
Strong Thin/skinny
Strong Emotional
Decent Talkative
Macho Pretty
Caring Funny
Sexist Traditional
Active Weak
Harsh Devoted
Dominating Serving person
Plot/ Details/Design of Pretty Woman
One of the most famous and leading Hollywood actor Richard Gere played a
character of Edward Lewis a successful business man in Los Angeles. While
roaming on the Los Angeles roads Edward met a hooker Vivian Ward (Julia
Roberts). Edward needed to have partner in his social events. Initially hotel
manager warned her for her inappropriate behaviour but at corporate dinner
Edward was very delighted to see her new look as a sophisticated lady. He started
trusting Vivian and gradually revealed his life secrets on her. He took her to polo
match to get some business contacts, his attorney suspected Vivian as corporate
spy but Edward assures that she is just a business arrangement; she felt insulted
that why Edward opened her secret on Phillip. But on Edward’s confession about
his jealousy towards Phillip for taking interest in her. He got attracted more and
more towards Vivian and wanted to have closer relationship with her and they fell
for each other. Edward offered her an apartment to live so that she can live a
decent life off streets as a hooker. She felt offended because she wanted to have a
normal life like a couple. Due to Vivian his way of looking towards life changed
and he started working together to save corporate companies instead of gaining
profit. Phillip his business associate became furious on Edward’s behaviour and
loss of money, he wanted to have argument with Edward but, in hotel room he
met Vivian, first he blamed her then tried to take advantage of her. Edward
rescued her and blamed him for his greed and lust. Vivian left Edward on such
insult and later Edward realizes her importance in his life and approached her and
fulfilled her dream by reaching her apartment just like a prince reaching for his
beloved princess.
2. Bollywood Movie
Name: Umraoo Jaan Ada Media: Movie Duration: 3 hours
Information about the Selected Elements
Orders Movie/drama
Genera Movie
Appearance Exploiting women to satisfy revenge
Target Audience Adults
Purpose Novel based movie (drama film)
Date/ Time January 01, 1981
Language Urdu
Coverage India
Gender Portrayal in Media
Characters Total no. of Persons Showed

Males 8
Females 4
Children 1
Males Females
Man of choices Pleasing men
Rich Beautiful
Possessive Emotional
Strong Weak
Full of desires Helpless
Betrayal Serving person
Cunning Faithful
Plot/ Details/Design of Umraoo Jaan Ada
The Umraoo Jaan character was played by Rekha who was born in Faizabad in a
noble family and was named Amiran. Another character Dilawar Khan a criminal
kidnapped Amiran to take revenge from her father because he testified against
him in the court. Initially he kidnapped her for ransom but on not getting ransom
money he decided to sell her in Lacknow. Another girl Ram Dai was abducted
with her but they both got separated later because Dilwar Khan sold Amiran to a
tawaif Khanum Jaan in 150 Rupees. She was named Umraoo later by Khanum
and begins to learn poetry, music and dance. Umraoo was also taught to read and
write poetry in Urdu and Persian. She after gaining maturity age got his first client
and earned the suffix of “Jaan”. Umraoo fell in love with a handsome and rich
Nawab named Sultan. Nawab Sultan had a fight with a jealous customer of
Umraoo and shoot him and he died. After that Sultan started meeting her secretly
by the help of Umraoo’s friend Gauher Mirza. Umraoo kept meeting Sultan along
with serving her clients. She uses to support Gauher Mirza financially. A new
client Faiz Ali fell for her and gave her very precious gifts (jewels and gold). Faiz
Ali invited her to travel with him but Khanum refuses, therefore, Umraoo ran
away with him but, on the way to Farrukhabad she discovered that Faiz was a
dacoit and all the jewels which he gifted were stolen goods. Soldiers arrested her
because Faiz Ali escaped leaving her alone, but luckily one of the Khanum’s
tawaif rescued her. After this incident Umraoo refused to return to Khanum’s
Kotha and stayed in Kanpur. She was performing in a house of Begum in Kanpur,
there Faiz Ali tried to rob the house but on seeing Umraoo there, they left. Later
Gauher Mirza came to her to take her back to Khanum. Umraoo performed in the
court of Wajid Ali Shah but had to leave for Faizabad due to Siege of Lacknow.
She discovered her mother and family there, but due to her brother she could not
return home. Her brother considered her as a disgrace for the family. In Kanpur
she met Begum of Lacknow again and discovered that she was actually Ram Dai
now the wife of Nawab Sultan. She then decided to retire as a tawaif to have a
peaceful life with her earnings and the gold that Faiz Ali gave her.
Conclusions
According to current researches it has been analyzed that communication

networks and information technology has gone far beyond our imagination, it
knows no boundaries and facilitates globally. It has even impacted public and
private policy patterns. Social behaviours have been transformed due to
advancement in technology, especially children and adolescents shape their life’s
pattern on its basis. Though it seems that media has created more opportunities for
women to move forward and contribute in every sphere of life. But in
communication sector very few women have gained the empowerment and
decision making power. Therefore, women do not get the chance of contributing
policy making to influence media. Gender based stereotyping in seen in media
especially because gender sensitization is not considered important worldwide. It
is the need of time to change the mindset of our society in order to give respect to
women which they deserve. The responsibility of media organizations is to
eliminate discrimination and subordination against women. The continuous
negative portrayal of women should be eliminated, because it is declining
women’s level of respect in the society. In fact positive projection of women can
enhance their societal role and contribution to have a balanced society where
women can breathe freely without any dictation and supremacy or control over
them. It’s not just media’s role for improving women status, but it is the
responsibility of governments as well to give more chances to women for
improving their skills, knowledge and easy access to technology. Media is fastest
growing industry, and film industry has key importance in our society due to high
entertainment value. Gender roles and be re structured by the positive role of film
industry. It is the biggest challenge for film industry to combat gender issues by
taking positive measures. State actors can also intervene to have check and
balance system against women disgrace. In this study two films are selected to
analyze how women are projected and gender stereotyping. In pretty women
prostitution is glamorized instead of showing that this is the dirty face of our
society where women have to sell their body and soul to earn their living. In both
these films women are used as commodity for the sake of entertainment. The
reviews and discussion regarding these films did not condemn the subject of
movie; in fact it was labelled as feminist classic. Overall women are considered
weak and inferior and an item of sale and purchase. Such behaviour against them
starts right from their birth and they face many traumas which add more misery in
their lives. Negative portrayal of women in films and entertainment media is
adding more sexual crimes against women because it arouses sexual appeal and
lust in men. Media should focus on women issues rather than using them as sex
object. Societal perception regarding working women is not pleasant, and they
have to face harassment at workplace due to this negative attitude of our society.
Films actually building a concept that, women should not be respected and society
should have low acceptance towards them. Women are generally projected in
three roles biological, household and decorative, and media is not challenging
gender attitudes which are promoted and affected by the society.
References
Adnan, M.H. (1987). Women and the Media in Malaysia, Media Asia, vol. 14:4,
pp.194-203.
Ahmar, T. & Uks (Islāmābād, Pakistan). (2011). More Women in Media the Way
Forward, Islamabad, Uks.
Aronson, E. (1995). The Social Animal (7th Ed.), New York, W.H. Freeman and
Co., Katz, Gurevitea.
Basow, S. A. (1992). Gender: Stereo-&& and Roles (3rd ed.), Pacific Grove, CA:
Brooks/Cole.
Berger, A. A. (1981). Television As An Instrument Of Terror, New Brunwich, New

Jersey.
Berkowitz, L. (1989). Roots of Aggression, New York Atherton.
Busby, L. J. (1975). Sex Role Research On The Mass Media, Journals of

Communication, vol.25, pp.107-131.
Bussey, K. & Bandura, A. (1999). Social Cognitive Theory of Gender

Development and Differentiation, Psychological Review, vol.206:1,
pp.676–713.
Choudhury, Maitrayee (2000). Feminism in Print Media, Indian Journal of

Gender Studies, New Delhi, Sage Publications.
COMOC, J. J. (198% June 6). What are comme&iaLs selling to cMMn=n? New
York Times, p.28.
Das, Mallika (2000). Men and Women in Indian Magazines Advertising, Sex
Roles Mt. Saint Vincent Uni, Springer US, vol.43, pp.699-717.
Dollar, J. (1939). Frustration and Aggression, New Havan, Yale University Press.
Dollard, J., Doob, L., Miller, N., Mowerer, O. H. & Sears, R. R. (1939).
Frustration and aggression, New Haven, CT, Yale University Press.
Durkin, K. (1985). Television, Sex Roles and Children, Milton Keynes, Open
University Press.
Dutt, Reema (2014). Behind The Curtain: Women’s Representations in

Contemporary Hollywood, London, Media@LSE, London School of
Economics and Political Science ("LSE").
Evans, D. (1993, March 1). The Wrong Examples, Newsweek, p. 10.
Eyal, K., Raz, Y. & Levi, M. (2014). Messages about sex on Israeli television:
Comparing Local and Foreign Programming, Journal of Broadcasting &
Electronic Media, vol.58:1, pp.42-58.
Feminist Frequency. (2009, Dec 7). The Bechdel Test for Women in Movies,
retrieved from http://www.feministfrequency.com/2009/12/the-bechdel-
test-for-women-inmovies/
Fernandez, I. (1992). Who Call The Shots? The Ideology of Control By The Media
on Women. A Paper Presented at the Seminar on the Mass Media and
Women in Malaysia, Penang, Malaysia.
Flew, Terry (2007). Understanding Global Media, Basingstoke, Palgrave

Macmillan.
Gallagher, M. (1979). The Portrayal And Participation of Women in the Media,

Paris UNESCO, Mimeographed, p. 9.
Gerbner, G. (1973). Cultural Indicators-the Third Voice, Communications

Technology and Social Policy, Gerbner, G., Gross, L. and Meloy, W. (edr),
New York, Wiley.
Hall, P., West, J. & McIntyre, E. (2012). Female Self-Sexualization in

MySpace.com Personal Profile Photographs, Sexuality & Culture, vol.
16:1, pp. 1-16.
Hanmer, C. J. & Maynard, M. (1987). Women, Violence and Social Control,

London.
Huesmann (1988, 1989). An Information Processing Model for the Development

of Aggression, Aggressive Behaviour, vol.14, pp.13-24.
Jessie, Tellis Nayak (1989). Institutional Violence against Women in Different

Cultures, In God’s Image.
Jha, Jyotsna & Nigam, Divya (2007). Women in Advertising, Changing

Perception, ICFAI Uni press.
Johnson, K. & Holmes, B. (2009). Contradictory Messages: A Content Analysis of

Hollywood-Produced Romantic Comedy Feature Films, Communication
Quarterly, vol. 57:3, pp. 352-373.
Justice, G.N. Ray (2008). Addressing the Press Council of India at the
Inauguration Session of National Press Day on Nov, 16, at Vigyan
Bhavan, New Delhi.
Kalis, P. & Neuendorf, K. A. (1989). Aggressive Cue Prominence and Gender

Participation In MTV, Journalism Quarterly, vol. 66:1, pp. 148-154.
Kunchenhoff (1975). Cited in Seema Pervaiz ‘Analysis of Mass Media, Appealing

to Women, National Institution of Psychology, Islamabad, p. 10.
Lichter, S. R., Lichter. L. S., Rothman, S., & Amundson, D. (1987, July/August).
Prime-Time Prejudice: TV’s Images of Blacks and uspamcs. Pubhc
Opinion, pp.13-18.
Margaret Schuler (1992). (ed.), Freedom from Violence. Women’s Strategies from
Around the World, New York.
Mcneil, J. C. (1975). Imagery of Women in T.V Dramas: Some Procedural and

Interpretive Issues, in Journal of Broadcasting, vol.19:3.
Murphy, Jocelyn Nicole (2015). The Role of Women in Film: Supporting the Men --
An Analysis of how Culture Influences the Changing Discourse on Gender
Representations in Film, Fayetteville, University of Arkansas, p. 4.
Neelam & Nasrene (1991). Women, Media and the Production of Meaning in
Finding Our Ways: Readings on Women in Pakistan, Asr Publication,
p.175.
Pandey, M. (1991). The Subject is Women, New Delhi, Sanchar Publishing House.
Pervaiz, Seema (n.d.) Analysis of Mass Media Appealing to Women, Women’s

Division Government of Pakistan, Islamabad.
Prasad, Kiran. (2005). Women, Media and Society: Recasting Communication

Policy, in the edited book by herself, Women and Media-Challenging
Feminist Discourse, The Women’s Press.
Punwani, J. (1988). Portrayal of Women in Television, Published in an Edited

Book Women in Indian Society: A Reader, New Delhi, Sage Publications,
pp.225-232.
Jha, Rama. (1992). Women and the Indian Print media, New Delhi, Northern
Book Centre.
Roxana, Carillo (1992). Battered Dreams, Violence against Women as an

Obstacle to Development, New York.
Roy, S.S. (June 2012). Portrayal of Women in Indian Media-In the Era of Neo-
Liberal Economy, Global Media Journal, vol.3:1.
Sharma, Dr. Sanjeev Kumar (2005). Depiction of Women in Indian Media-A Case
of Introspection for Media Planners, Samaj bigyan shodh Patrica, Amroha,
vol.1:1, pp.32-36.
Sharma, Arpita (2012). Portrayal of Women in Mass Media, Media Watch: 1-7.
Sharma, V. & Sender, H. (2014, Jan 2). Hollywood Movies with Strong Female
Roles Make More Money, retrieved from http://www.vocativ.com/culture/
celebrity/hollywood-movies-strong-female-rolesmake-money/
Shelat, M. (1994). Gender Portrayals in Indian Advertising, Seminar Paper

Presented to the Gender and Communication Section, International
Association for Mass Communication Research Seoul, Korea.
Skornia, H. J. (1977). The Great American Teaching Machine--of Violence

Intellect, p. 253.
Stroman, C. A. (1989). To be Young, Male and Black on Prime-Time Television.,

Urlnn Research Review, vol. 22, pp. 9-10.
Tefft, S. (1987). India’s Bill Could Jail Advertisers, Advertising Age.
Tomar, Ranu in her Seminar Paper (2011). Gender and Media: Status of Women
Journalist in Hindi Print Media in India, Presented at University of Work.
TRIMUNC (2016). Media and Women Representation and Portrayal,

https://trimunc.org/committeestopics/csw/media-and-women-
representation-and-portrayl/, retrieved on June 1st, 2016.
________________
Seema Manzoor is Lecturer in the Centre of Excellence for Women’s Studies,

University of Karachi.
Dua-e-Rehma is Lecturer in the Centre of Excellence for Women’s Studies,

Samina Rauf is an Assistant Professor in the Department of Social Work,

Vol. 4, 2016, pp.111-121, ISSN: 2409-0077
A Gender Analysis Of Health Policy In Pakistan
Shagufta Nasreen
&
Aliyah Ali
Women’s Studies
Abstract
Pakistan is signatory to international commitments to promote gender

equality and equity. This has seen introduction of a number of gender
mainstreaming policy initiatives in the last ten years. Despite these
initiatives gender mainstreaming still needs a lot to do in all sectors of
policy. Therefore, aim of this research is to analyze the policies of health
sector and analyze the extent to which it has been adapted to gender needs.
For secondary analysis the original policy documents and other reports and
studies related to the health sector were analyzed. Gender Reform Action
Plan (GRAP) was also analyzed which is the main instrument through which
the government of Pakistan seeks to address the deep rooted gender
inequality in Pakistani society. Analysis shows that the redressing
discrimination on gender biasness is necessary to ensure equality and equity
to less class privileged groups. Results also show that in health policy the
gender component is included but superficially. If policies do not
consciously aim to reduce inequalities as their primary target, whether these
inequalities are in the form of income/asset distribution, in access to
effective social protection, or by way of legal citizenship rights, these
policies will necessarily result in discrimination. Eliminating the social and
economic hurdles that obstruct equality must be the foundation of every
policy intention, otherwise policy initiatives will merely end up duplicating
and reinforcing existing discrimination against marginalised sectors,
especially women, minorities and the poor.
Keywords: Gender Analysis, Health Policy.
!"#$
!
"#$ %&'()*+,-. / 01 1 234 5678 9-.: ;
B C =D()*8EF2C +#0#G) HI 2 <=>#?@6A
> 5 UJ B KLM N)C 2 !5OP 8Q R.S T
5 UJ V 2WS X 9 Y# Z. [ \# ] )B ( )^_
ik
: 8Q R ` $0#Ga b c)3de f g jh lmnpo ` $qra 234
112 Shagufta Nasreen, Aliyah Ali
Qst u .v ()w ` $> 5 xybz-{| 2C}&

„… 0 ;†‡ ~•#ˆ‰2 # ŠP xy-~• 3€ #)• ‚ #ƒ
c‹01 1 2Œ•)C}& Ž >• •P x‘y-{|$#G ’ “
œ’› •2. [ \#B – —˜.v b™š ) 5 ”
• > Šž ‘ŸIb ¡ )•a ~• ’5 Ux$ ¢£¤¥
!© #:!‘8N ‚ª«–- ’•2¬- ¦& .§¨ ¦&)34 0 ;
¤§±5 #ˆ‰b® ¯).²³´ . µ ¶·Z .§¨ ¦&b® ¯)—°
B ¸5P¹º »0#G-{| B 0 ;()> 6 ¼D.:½B
Â
C}&:* ¸ #) ¾ $.S T B t` ¿ÀÁnÄÃ Å¾ $#G Æ ¦& ³´#G
56ÇÈÉ *+,Êf-~•#ˆ‰2
B Z ÎËÌ 0Í
Introduction
The successive governments in Pakistan, especially during the last two-and-a-half

decades or so, have been increasingly concerned that the disadvantaged position
of Pakistani women is not only inequitable but also constrains the achievements
of country’s development potential. They, at different points of time, have shown
their commitment to redressing this waste of human and development potential.
Quite a sizeable number of programs and policy measures regarding women
development such as of their socio-political and economic empowerment; have
been instrumental in bringing about a considerable improvement as compared to
the situation prevailing even 20 years ago.
The un-imperative status of women in Pakistani society, internationally encounter

as a breach of human rights and an obstacle towards development. Since decades
the women position is only recognized as a subordinate and oppressed has been
marginalized to social structure of life. The social life has constrained women in
important areas such as training, employment, looking after house hold chores.
As a result, the content or priorities of such socials institutions reflect the male
supremacy in the name of powerful and privileged in social and cultural system.
In the case of health, women’s social, economic and political status tends health
as a matter of not important. Analyzing of gender inequity, whether in the
relations between men and women or in institutions, need to be recognized and
addressed. Therefore, the redressing the discrimination on gender biasness is
necessary to ensure equality and equity to less class privileged groups. The
process of assessing the implications for women and men of any planned action,
A Gender Analysis of Health Policy in Pakistan 113
including legislation, policies or programmes, in any area and at all levels

becomes necessary.
Gender analysis is a strategy for making women’s as well as men’s concerns and
experiences an integral dimension in the design, implementation, monitoring and
evaluation of policies and programmes in all political, economic and social
spheres, such that inequality between women and men is not perpetuated. Gender
analysis, that is, an examination of the relationships and role differences between
women and men, is the first step of a mainstreaming strategy. Gender analysis
identifies analyses and informs action to address inequalities that arise from the
different roles of women and men, or the unequal power relationships between
them and the consequences of these inequalities on their lives, their health and
well-being. The way power is distributed in most societies means that women
have less access to and control over resources to protect their health and are less
likely to be involved in decision-making. Gender analysis in health therefore often
highlights how inequalities disadvantage women’s health, the constraints women
face to attain health and ways to address and overcome these constraints. Gender
analysis also reveals health risks and problems which men face as a result of the
social construction of their roles (WHO, 2003).
In the recent past, internationally, many efforts have been made to include gender
in programmes and policies in public sector. The process is called Gender
mainstreaming. It is “Mainstreaming gender is both a technical and a political
process which requires shifts in organizational cultures and ways of thinking, as
well as in the goals, structures and resource allocations. Mainstreaming requires
changes at different levels within institutions, in agenda setting, policy making,
planning, implementation and evaluation. Instruments for the mainstreaming
effort include new staffing and budgeting practices, training programmes, policy
procedures and guidelines”( WHO, 2003).
This research paper is to do a gender analysis of selected policies in Pakistan

where the GDI rank lowest of all countries. This study explains and evaluates the
gender related problems in Pakistan that depict gender inequalities. The reason
behind it is the socio economic, political and cultural barriers that manifest the
women participation. This paper will examine the areas of critical gender
inequalities in Pakistan. It also discusses the current policies and the programs
addressing the gender issues in Pakistan and to ensure some policy to improve the
women’s status in Pakistan.
In an era characterized by heightened globalization and increasingly radical state

restructuring, the question of gender equality has become acute. Scholars of
international relations offer a number of theoretical explanations for the cross-
national convergence of ideas, institutions, and interests. We examine the
proliferation of state bureaucracies for gender mainstreaming. These organizations

seek to integrate a gender-equality perspective across all areas of government
policy. Although they so far have received scant attention outside of feminist
policy circles, these mainstreaming bureaucracies—now in place in over 100
countries—represent a powerful challenge to business-as-usual politics and
policymaking. As a policy innovation, the speed with which these institutional
mechanisms have been adopted by the majority of national governments is
unprecedented. We argue that transnational networks composed largely of non-
state actors (notably women's international nongovernmental organizations and
the United Nations) have been the primary forces driving the diffusion of gender
mainstreaming. Findings of True and Mintrom (2001) support the claim that the
diffusion of gender-mainstreaming mechanisms has been facilitated by the role
played by transnational networks, in particular by the transnational feminist
movement. Further, they suggest a major shift in the nature and the locus of
global politics and national policymaking (True, J. & Mintron, M., 2001).
Gender mainstreaming is an approach that situates gender equality issues at the

center of broad policy decisions, institutional structure and resource allocations,
and includes women’s as well as men’s views and priorities in making decisions
about development goals and processes. It aims to ensure the recognition of
gender issues by government agencies and other institutions on a sustained basis.
It seeks to achieve equality between women and men in all aspects of life (CIDA,
2002).
Haddad ( 1995) explain that policy making has two dimensions namely the actors
and the process. Historically the actor in policy making has been considered
unitary and rational; more recently policy analysts have introduced the
organizational (public interest) model and the personalistic (self-interest) model.
The process element has fluctuated between a synoptic (comprehensive)
approaches and an incremental approach. He recommends the following process
(i). Analysis of the existing situation.
(ii). The generation of policy options.
(iii). Evaluation of policy options.
(iv). Making the policy decision.
(v). Planning of policy implementation.
(vi). Policy impact assessment.
(vii). Subsequent policy cycles Haddad (1995).
There are many approaches to analyzing and developing policy and programs.
Conducting good quality policy and program usually requires following a sequence
stages or steps. For many people applying these steps is a regular part of their
routine work but may not be clearly articulated or documented. These steps are
1. Identify the issue
2. Defined Desired Goals and outcomes

3. Research and consultation
4. Analyze options and make recommendations
5. Communicate the policy/program decision
6. Implement and Evaluate the policy/ program (Women’s Policy Office,
2003).
Pakistan adopted the policy of gender mainstreaming because it is signatory to

international and national commitments. Achieving gender equality in the health
sector implies eliminating unnecessary, avoidable and unjust inequities between
women and men, girls and boys. Gender is one of the cross-cutting themes being
addressed through the United Nations "Delivering as One" initiative in Pakistan,
and provides an appropriate entry point for promoting United Nations
commitment and capacity to address gender inequality (WHO, 2014).
The Gender Reform Action Plan (GRAP) evolved from a donor support project in
2002 and became a 100% Public Sector Development Plan (PSDP) project of the
GOP in 2005 through PC-1. It also faced problems such as delay due to
recruitment of staff, weak ownership at the Ministry level and political influences
( Yazdani & Jawad, 2010). A report of National Assembly Standing Committee
2009 stated that The Gender Reform Action Plan (GRAP) is a GoP initiative to
promote women's access to economic, political and social empowerment, at the
national, provincial and district levels. Its key reform areas are institutional
restructuring; policy, budgeting and public expenditure mechanism, women's
employment in public sector, political reforms. The Committee recommended that
GRAP required a monitoring mechanism for timely and appropriate use of funds.
In this regard, the Committee suggested that a proposal be developed to transfer
GRAP and CEDAW projects from the development to non-development funds,
eventually becoming part of the MoWD's regular activities and streamlining
women's activities under the umbrella of the Ministry (National Assembly’s
Standing Committee on Women Development, 2009).
Cyan (2005) identifies differences in nature of proposals in federal and provincial

GRAPs. For instance the federal GRAP deals with National Commission on the
Status of Women (NCSW), Ministry of Women Development (MoWD), Election
Commission and intergovernmental grants which the provincial GRAPs do not
cover. Among the provinces the differences relate to the structure of Women
Development Directorates (and/or Departments) and the number of new positions
that they’ll create at the provincial and local levels. GRAPs had an
implementation timeframe of five years during which it suggested focus on
gender in the written document, including identification of gender gaps in the
sector, clear statements on how these gaps will be filled, guidelines and roadmap
of how this will be achieved, in the short, medium and long run. Also it suggested
recognizing women as group, making quantitative targets, provision of technical

inputs from relevant ministries, ownership by political leadership and budget
allocations.
Methodology
Internationally, there are plans and policies which are adopted by governments for
gender equality. In case of Pakistan, the process is recent and in real life they are
not showing the results that are expected. To understand this change at the
national level, gender analysis of policies is selected as a unit of analysis to
explore how much the claims that were made have been fulfilled and how much
the policies in Pakistan have become gender sensitized. The main method of data
collection is documentary analysis. The research is based on secondary data
analysis including a range of documents associated with policy as well as
published reports and statistics. The documents analyzed for this research are
selected on the bases of relevance. Following documents are analyzed
1. Health Policy of Pakistan- 2009
2. Pakistan Economic Survey 2014-15
The procedure of data collection was simple and universal. A thorough search for
project reports and policy studies was undertaken. It was content analysis as well
as indicators analysis. Content analysis is "a wide and heterogeneous set of
manual or computer-assisted techniques for contextualized interpretations of
documents produced by communication processes in the strict sense of that phrase
(any kind of text, written, iconic, multimedia, etc.) or signification processes
(traces and artifacts), having as ultimate goal the production of valid and
trustworthy inferences. It was checked that how many times the word “gender” is
used and in which context (Tipaldo, 2014).
Results and Discussion
The results show that in health policy the gender component is included but
superficially. The term gender has been used several times in the policy document
but it lacks the actual meaning of it. For this research National Health Policy,
2009 document was analyzed. The draft identifies the challenges faced by health
sector in Pakistan. It signifies that the overall health spending in Pakistan is very
low level even when compared with other low income countries. The total annual
health expenditures are Rs. 186 billion (USD 3.1 billion or nearly USD 19 per
capita) or about 1.9% of the national GDP. Most of these expenditures are for
curative care and over 80% of all health spending goes for treatments and only
16% for prevention services.
The policy actions suggested to coup with it is for example federal and provincial
governments will allocate budgets for health on the basis of per capita costs as
determined by costing out the delivery of a nationally contextualized package of
primary health care services. Most of these policy actions were suggested till the
year 2015 but data shows that they are unable to be achieved yet.
Another challenge highlighted is people moving towards private health facilities.

Over the years, the government has ceased to be the principal provider of essential
health care. In this respect, the most recent data credibly show that when people
are sick, they increasingly turn to the private sector for medical care. While this
may be acceptable in principle, the market for health related services in Pakistan
is completely unregulated. Regulating private health sector and providing
appropriate incentives is need of the hour. Without adequate regulation and in the
absence of appropriate incentives the private health sector is unlikely to make
health care provision more efficient.
The policy draft explains that Pakistan has made concrete commitments to the
Millennium Development Goals (MDGs). Through its major health intervention
programs, the Ministry of Health has pursued practical strategies aimed at
reducing: the under-five mortality rate from an estimated 140 in 1990 to a target
of 52 by 2015 the infant mortality rate from an estimated 110 in 1990 to a target
of 40 by 2015 the maternal mortality ratio from an estimated 530 in 1990 to a
target of 140 by 2015. According to WHO current statistics shows that under five
mortality is 86, maternal mortality 170. The data is sex disaggregated and shows
the gender parity.
In this draft ‘gender’ is used two times not specifically as an issue but referring to
gender inequality and gender bias in the society as a whole. According to a study
there are three levels of healthcare facilities: First, the primary healthcare that
include the Basic Health Units (BHUs), Mother and Child Healthcare Centres and
in some areas the Civil dispensaries. The second level of healthcare called
secondary healthcare facilities are the district headquarter hospitals, and third are
Tertiary level healthcare facilities such as federal and provincial teaching
hospitals which are meant for preparing medical professionals and research. In
short, the federal ministry of health along with its Planning and Development Unit
formulates policies, which are mainly focused on clinical healthcare, paying less
attention to other determinants of health and diseases lying outside the
Biomedical model of health (Khan, 2006).
Pakistan Economic Survey 2014-15 recognize that Pakistan’s progress on health

related MDGs vary across different goals. Lady health workers coverage to be
universalized by 2015 has increased significantly and the target seems to be
achievable. The under- five mortality rate has declined moderately to 85.5 versus
its targeted reduction of 52/1000 deaths. However, Pakistan’s progress on

maternal and child mortality rates is not suffice to meet the MDGs targets on
account of a number of factors like illiteracy, food insecurity, inadequate nutrition
and low financial allocation. The overall lack of progress can also be traced back
to specific problems.
The above analysis was mainly focused on health sector but other studies show
that different initiatives during the same time period also faced failure such as
GRAP as a concept could not mature as an ostensible policy framework or tool
of/for the Government of Pakistan either by its Executing Agency i.e. MOWD; its
stakeholders i.e. its Federal Implementing Partners (FIP); its Implementer i.e.
GRAP; and by its donors (Yazdani & Jawad, 2010). Further, eliminating the social
and economic hurdles that obstruct equality must be the foundation of every
policy intention, otherwise policy initiatives will merely end up duplicating and
reinforcing existing discrimination against marginalised sectors, especially
women, minorities and the poor. This result in adverse policies which wrongly
assume that some growth oriented economic strategy will, indirectly, lead to
improvement in people's quality of life (Afiya, 2010).
Conclusions
The above analyses have also made clear that the policy planning processes are
country-specific (even time bound) and are highly dependent on sectoral ,
economic and socio-political conditions and Interactions. Certain recurring factors
could, however, be discerned that have strong implications for effective education
and health planning. First, policy development should be based on solid
knowledge along three dimensions: (a) a diagnosis of the sector itself drawing on
data, research, experience and international knowledge; (b) contextual analysis of
the economic, political, demographic, social and cultural conditions and
prospects; and (c) an assessment of the interest groups, their rationalities and roles
in change, and the processes through which trade-offs are accomplished among
them. This contextual analysis may be influenced by external sources, but to be
effective should be internalized and locally owned.
Second, before a policy decision is made, different viable policy options need to
be generated. This is the easy part. What is more difficult is to construct scenarios
around each option to determine requirements and consequences. Each scenario
should be systematically analyzed and evaluated, not only in terms of the
educational merit of the policy proposal but also in terms of its desirability (taking
into consideration the multiplicity of interests involved), financial affordability,
feasibility in terms of the implementation capacity of the country, and
sustainability over a sufficient period of time to show results. The selection of the
optimal option will continue to be ultimately political, but a rigorous analysis of
different scenarios, based on reasonably good knowledge, enlightens the political

decision-making process and allows the different interest groups to be engaged in
consultations in a meaningful manner.
Third, how radical and comprehensive should a policy choice be? It is not obvious
that an incremental issue-specific approach is always superior to a comprehensive
strategic approach. Certainly, a comprehensive strategic reform is unlikely to
succeed where the absorptive capacity of the country is meager or where there is
no demonstrated demand for the policy. A step-by-step approach allows
experimentation and adjustment and does not have high political and institutional
demands. On the other hand, this approach may lead to 'low risk' quick-fixes, and
inadequate investment in terms of political capital and other resources to carry the
reform off successfully. The success stories of the case studies have shown that to
solve sector-wide problems in the context of political and economic demands, it is
prudent to start with a limited incremental phase, but this should be succeeded in
time by a comprehensive strategic approach. The timing and speed of this
evolution should be gauged to the degree of acceptability of the reform by the
stakeholders, and the implementation capacity of the system.
Fourth, whether a policy reform is incremental or comprehensive, its true test

comes during planning and implementation. Here, three factors proved to be
crucial: (a) Macro planning, to address national problems and provide an
overarching blueprint, must be complemented (and not substituted) by micro
planning at the project and local level; (b) Mobilization of political and public
support should be deliberately planned for and sought and, during the planning
and implementation stage, stakeholders should be actively involved; (c) Planning
should be flexible, leaving room for modifications during implementation.
Fifth, when a policy goes into effect, it is not the end of the policy-planning
process; it is the beginning of a new chapter. Policy reforms should be
systematically assessed, preferably with a built-in mechanism, in terms of their
impact; is it achieving what was expected of it at the time of its adoption? While
implementation mechanisms need to be reviewed continuously, policies
themselves should be allowed to mature before a judgement is passed on their
impact. Even then, implementation problems should not be mistaken for
inadequacies of the policy itself. Even if impact assessment concludes that the
desired changes have been successfully implemented, policy-makers and planners
should maintain vigilance for new changes required, given the rapid pace of
contemporary society and the intimate links between an educational system and
its environment.
Finally, if a policy is determined to be ineffective, it should not be allowed to

linger while new policies are introduced alongside. Instead, a new cycle of
rigorous policy design, formulation and planning must be initiated. In conclusion,

educational development is extraordinarily complicated because it involves and
affects a large number of beneficiaries and providers, as well as political figures,
all of whom have a stake in the process and the outcome. Added to this is the long
gestation period for any policy to realize its objectives. For these reasons, policy
change should not be introduced lightly, nor should it be abandoned without
careful examination.
References
Afiya, S. Zia (2010). A POLICY FRAMEWORK FOR WOMEN'S EQUAL

RIGHTS (2010) NCSW, Islamabad http://www.ncsw.gov.pk/prod_images/
pub/APolicyFramework.pdf
CIDA (2002). Transforming Government to Think and Act GAD

http://www.pcw.gov.ph/publication/transforming-government-think-and-
act-gad
Cyan, M. R. (2005). Study of the Recent Budgetary and Planning Reforms in

Pakistan, Government of Pakistan Finance Division Gender Responsive
Budgeting Initiative (GRBI) http://www.grbi.gov.pk/documents/
budgetaryreform.pdf
Haddad, Wadi, D. (1995). Education Plicy-planning Process: An Applied

Framework, UNSESCO, International Institute for Educational Planning,
www.unesco.org/education/pdf/11_200.pdf
JICA (2008). Country Gender Profile, http://www.jica.go.jp/pakistan/english/

office/others/pdf/CGP_02.pdf
Khan, M.M. (2006). Health Policy Process and Health Outcome: The Case of
Pakistan: Health Policy Analysis, Eastern Mediterranean Health Journal,
Pakistan Economic Survey 2014-15, http://www.finance.gov.pk/
survey_1415.html
National Assembly’s Standing Committee on Women Development, (2009).

http://www.na.gov.pk/uploads/documents/1303527397_649.pdf
Rizvi, N. Khan, K.S. & Shaikh, B.T. (2014). Gender: Shaping Personality, Lives
and Health of Women in Pakistan in BMC Women's Health, pp.14-53.
Tipaldo, G. (2014). L'analisi del contenuto e i mass media. Bologna, IT: Il

Mulino. p.42.
True, J. & Mintron, M. (2001). Transnational Networks and Policy Diffusion:

The Case of Gender Mainstreaming, International Studies Quarterly,
Volume 45, Issue 1, pp. 27–57.
WHO (2014). Gender in Health And Development http//www.emro.who.int/pak/

programmes/gender-a-health.html
Women’s Policy Office (2003). Guide Lines for Gender Inclusive Analysis, An
Integrated Approach to Policy/Program Development, Women’s Policy
Office (2003-2004), Government of Newfoundland and Labrador,
http://www.exec.gov.nl.ca/exec/wpo/publications/20032004annreport.pdf
World Health Organization (WHO) (2003). Gender analysis in health: A review

selected tool, retrieved from http://www.who.int/gender/documents/
gender/9241590408/en/
Yazdani, F. & Jawad, S. (2010). Review of the Implementation of Gender Reform

Action Plan (GRAP). http://www.jica.go.jp/english/our_work/
thematic_issues/gender/background/pdf/e10pak.pdf
__________________
Dr. Shagufta Nasreen is an Assistant Professor in the Centre of Excellence for

Women’s Studies, University of Karachi.
Dr. Aliyah Ali is an Assistant Professor in the Centre of Excellence for Women’s
Studies, University of Karachi.
Vol. 4, 2016, pp.123-135, ISSN: 2409-0077
The Role Of NGOs In Community Development In

Balochistan
Siraj Bashir
Abstract
Community Development (CD) is an approach aimed at improving the

quality of life of the community. The approach for improvement can be
achieved through a number of ways and organizations which includes, the
Governmental and Non-Governmental Organizations (NGOs). Non-
Governmental Organizations (NGOs) "a private organization that pursue
activities to reduce suffering, promote the interest of the poor , protect the
environment, provide basic social services or undertake community
development". This paper discusses the role and contribution of NGOs
towards development in Balochistan. NGOs have several projects, programs
and roles which support people to bring development in communities. In
addition, NGOs mobilize the communities to be self-dependent. The study
includes interviews, document analysis and field studies with staffs and the
beneficiaries of NGOs. The study helps the communities to find out their
own problems and solve them according to their own local resources.
Recommendations made as to the best practices of community development
programs for NGOs to improve the living standard of people in province of
Balochistan.
Keywords: Community Development, Non-Governmental Organizations,

Social Change.
#$%&'
! "#
70 /1 !2345 6 0 /1 0 /+, -.'()* &$%
06K FG HIJ?FDEC6 + 0B A @ ?>#= <: ; 8#9
Y5#Z 6# L X % +STUVW R !Q#O P AN @ LM
d e_6]a b ;c2`6^Y_ :6]+[G : [ \
c#6] : p oVW R !234n m Rl k j6 ? i h +gW !Q#f
LX +y !Q#t S d uv r #wx: qr s ;c
!Q# +STU•€s ;c2 ~:|}k z%{
…†LM?‡0 /1? „•‚ 0ƒ

124 Siraj Bashir
Introduction
Community Development is an approach to bring about changes in whole

community. These changes are actually planned at development of the
community. It involves all people, particularly of the areas in the development
activities. Community development can provide opportunities to local people to
improve the socio-economic condition and also use the existing resources in
better way. Community development is defined as "a participatory people -
centered process that involves bring together, mobilizing or organizing people,
keeping them together and enabling them to work together to address their need
and issues and thus to facilitate their own, their communities' and society's
comprehensive development as the social approach"(Powar,2014).
According to United Nations, community development as the process by which

the efforts of the people themselves are united with those of governmental
authorities to develop the economic, social and cultural condition of whole
communities, to integrate these communities into the life of the nation and to
enable them to contribute fully to national progress (United Nation 1956). The
concept of community development is referred in terms of community
participation, community empowerment and community capacity (Jones, 1982).
Thus community development process comprised into two main aspects. First, the
participation by the people themselves in attempts to develop their standard of
living with as much dependence as possible on their self initiative and second,
the provision of technical and social services in ways which promote initiative,
self help and joint understanding (Kenny, 1946).
The idea of community development has indicated numerous things to several

people. It has been related by some as umbrella term for all types of socio-
economic development programs at the local community. For many other people,
it has intended the representation of the local community on the programs
planning and implementation at local level. According to Ferrinho (1980), it is the
social movement, which happens when somebody, representing the significances
of human development and people’s felt needs, encourages the local community
as a part of action. Similarly, Fitzgerald (1980) says that the term ‘community
development’ has come into world agencies usage to bring the planned and
organized changes by people self-efforts to get better the economic, social and
cultural conditions of communities.
Community development as a voluntary participation of local community

individuals in a systematic process to bring some desirable improvements,
especially health, education, housing, recreation in the targeted community. These
efforts give a clear direction to strengthening community structure for human
well-being. As Maimunah Ismail (2001) mentioned. Community development is
The Role of NGOs in Community Development in Balochistan 125
a process of activities at community level that are planned and organized

movements in a particular way so as to improve the standard of life the
community as means of social, economy, culture and environment through
initiatives and functioning participation and with minimum external help.
Community development is now identified as a dominant practice in social

development. Community development practices generate social capital, they
contribute to the development of active citizenship and they provides alternative
to passive welfare (Gaik, 1981). Community development deals with new issues,
but many of its precepts are based on ideas that go back to antiquity. As
Campfrens (1997) stated that these ideas emphasize that human can and must
contribute collectively to the way a society is run, through participating in
decision making, feeling a sense of belonging to the group and having respect for
all other human beings.
Pearce (2000) recommended that community development approach contains

three key parts: collective empowerment, collective leadership and leading change
through dialogue. It's need of time to use community development approach at
rural areas as well as urban areas where local people should be involved in all
stages such as need assessment, planning and implementing the programs.
In this regard, we can say that community development process may be carry out
for various purposes:
• To improve the different sectors of community such as health, education,
housing, recreation and so forth.
• To motivate community to prepare community based plans to solve their
issues.
• To strengthen the capacities of local communities to identify their
resources and interests
• To develop community leaders
• To build a understandable relationship and cooperation among community
individuals
• To develop functioning community groups and organizations
However, community development has been considered as a method, a process

and a program. It needs a number of planned interventions to achieve its purposed
aims. These planned interventions may be taken for a single problem of the
community or can focus on a number of issues of that community. For instead,
these programs can be related to education, health, housing, nutrition, recreation,
agriculture and the same (Phillips, & Robert, 2008).
The approach for improvement can be achieved through a number of ways and
organizations which includes, the Governments and Non-Government
126 Siraj Bashir
Organizations (NGOs). Non-Government Organizations (NGOs) "a private

organization that pursue activities to reduce suffering, promote the interest of the
poor, protect the environment, provide basic social services or undertake
community development" (Rahamato, 2002). NGOs and civil society are the main
initiators of development and development projects within the countries that they
are involved in. NGOs are voluntary institutions that play a significant role in
community development and poverty alleviation. International and local NGOs
provide services by raising funds, engaging in different relief and development
activities, whilst a number of them carry out advocacy programs within the
society (Thomas, 1999).
The origin of Non-governmental organizations( NGOs) in Pakistan goes back to

partition 1947, when British India was divided into two states Pakistan and India
.At that time, many voluntary organizations were formed to provide humanitarian
aid to refugees pouring into the newly established country. At early, first few
years of Pakistan, many of the NGOs consecrated on rehabilitation and basic
services such as health, education, housing and etc.
In Pakistan, NGOs are more active civil society organizations that provide assists
to a number of communities to identify their problems and try to improve their
quality of life. Non-governmental organizations (NGOs), are the main
development actors, which have played an indispensable role in Pakistan for
socio-economic development. A number of NGOs are working for the areas of
development, which includes, health, education, housing, etc. While some other
NGOs are working for social rights, human right, women rights, children rights,
etc (Alam, 2008).
Non-Governmental organizations, are known as development actors who can

contribute to the promoting of cross-cutting social links and networks which
might form the basis for collective action and increased level of democratic
participations. NGOs have a great credit in organizing local people at the
grassroots can therefore be viewed as strengthening social capital, a role that may
complement the delivering of services (Khalid, 2013). However, there is a great
trend to involve local communities in development projects. This paper discusses
on the role and contribution of NGOs towards development in Balochistan. NGOs
have several projects, programs and roles which support people to bring
development in communities. In addition, NGOs mobilize the communities to be
self-dependent. It helps the communities to find out their own problems and solve
them according to their own local resources.
Study Area
The focus of this study is Balochistan province of Pakistan. Balochistan is one of

the four provinces of the Islamic Republic of Pakistan. Balochistan was
established as a separate province in its present form in 1970. Balochistan,

province of Pakistan is by far the largest in size and the smallest in population.
The Province covers 34.7 million hectares, almost 44% of the country‘s land area,
with a population of about 8 million people (12 persons per sq. km.). The
province is located in South-Western (220N to 320N, 660E to 700E) Pakistan.
About 80% of the area can be classified as inter-mountainous. The remaining 20%
consists of flood plains and coastal plains (GoB, 2006).
The Province is divided into 30 districts. The province is headed by a Chief

Minister who is elected every five years. The districts are headed by the Deputy
Commissioner. The literacy rate is 26.6% with that of males to females being
36.5% and 15.0% respectively. The districts in the province are: 1. Awaran 2.
Bolan 3. Barkhan 4. Chagai 5. Dera-Bugti 6. Gawadar 7. Jafferabad 8. Jhal Magsi
9. Killa Abdullah 10. Killa Saifullah 11. Kohlu 12. Kharan 13. Kalat 14. Khuzdar
15. Kech 16. Lasbela 17. Loralai 18. Mastung 19. Musakhail 20. Nushki 21.
Nasirabad 22. Panjgur 23. Pishin 24. Quetta 25. Sibi 26. Sherani 27. Washuk 28.
Ziarat 29. Zhob 30. Gandawa (GoB,2015)
Method of Study
The international and national NGOs were selected for this study. Beneficiaries
belong to different NGOs were selected through pre- structured questionnaire
from Quetta, Kalat, Nasirbad and Makran divisions. Sample size was 100
respondents. The main objective of this study relate the roles and contributions of
Non-Governmental Organizations in community development, the respondents
were asked to recognize, the impact of NGO in the socio-economic development
of their communities. Secondly the respondents were asked to comment about
NGOs contribution towards enhancing their living standard as well as their
expectations from NGOs. Thirdly, they were asked to explain the impact of the
project implemented in their community. A conscious effort was made to
recognize the roles and contributions of NGOs in Balochistan. Both qualitative
and quantitative method were used to collect general and focused data and
conclusion. The purposive and convenience techniques of non-probability
sampling method were applied.
Results and Discussions
Non-Governmental Organizations and Community Development
In this study, it was observed that a number of NGOs are working in different
areas on several projects and programs in the province. All NGOs are attempting
to improve the socio-economic condition of the people in their targeted areas. The
findings also showed that majority of NGOs in Balochistan have their operational
128 Siraj Bashir
base point in Quetta city, which is the province capital. NGOs are major
implementer of community development program in the province. The majority
remain poorly developed and require continuous support to exist. They need the
help of Government and friends for getting funds. NGOs are implementing a
range of community development programs such as education, health, water and
sanitation awareness, disaster environment protection, women and girls rights,
child labours, human trafficking and skills development.
This study showed that, most NGOs depends on donation and funding from
international organizations such as USAID, European commission, World Bank
and etc for the implementation of their community development projects and
programs. A huge number of NGOs were similarly found to have their activities
stopped, because of lack of funds from international and national donors. All
donor organizations have showed great interest in civil society organizations
(CSOs) and believed that the NGO are more trustable in terms of competence,
justice and impact. According to donors organizations Government bureaucracies
are corrupt, incompetent, and unresponsive (Rahmato 1991). And there have less
chances to achieve community development programs targets and purposes.
Literature have shown that the community development programs (NGOs

interventions) have contributed and impacted on a considerable number of
Balochistan people, discussing on several aspects of them. For the purpose of this
study, importance would be located on the interventions of selected NGOs and
funding agencies. The NGOs includes United Nations Development program
(UNDP) Pakistan, National rural support program (NRSP) Pakistan, Balochistan
rural support program (BRSP), Shirkat Gah women Resource center,
Strengthening Pakistan Organization, Pakistan Poverty Alleviation, USAID,
Mercy corps Pakistan ,Aurat Foundation, Hands Pakistan, RWF-Root work
Foundation Pakistan, GIZ Pakistan , Innovative development organization,
Makran Resource center, Mari stop society, People Primary Health Initiate ,Taraqi
Foundation ,Council for Community Development, Catholic Relief Services and
NCHD.
Table: 1
Profiles of respondents (N=100)
Respondent characteristics Number Percentage respondents
Male 50 50%
Female 50 50%
Education
Secondary 41 41%
College/University 29 29%
Without formal education 20 20%
Age
16-24 years old 14 14%
25-34 years old 38 38%
35-44 years old 38 38%
45+ years old 10 10%
Occupation
Presents 39 39%
Employed 51 51%
Unemployed 10 10%
Division
Quetta 25 25%
Kalat 25 25%
Nasirabad 25 25%
Makran 25 25%
Source: Filed survey, June, August, 2015
Contributions of NGOs in Balochistan
Deprived on many fronts, women figure a major marginalized part of society. As

Shirkat Gah and Aurat Foundation represents the disadvantaged and implemented
a number of projects for women welfare. They worked in different areas of
Balochistan of women socio-economic empowerment. The both organizations
mobilized women's groups, which involved motivating men as well as women in
Balochistan; and build the capacity of the women organizations through advocacy,
seminars, trainings and social action programs.
2008-2011, Shirkat Gah women Resources Center, has implemented project

"Women Empowerment in Muslim context" in district Jaffarabad and Nasirabad
through this project nearly 2000 women empowered. This project created a great
awareness in women communities about their rights. Awareness created among
women about their all rights as equal citizen and their role in the political process
and decision making. Women mobilized and sensitized about issues like gender
equality, women rights, human rights, gender based violence and sexual
harassment. They became active to participate in the political process and
130 Siraj Bashir
decision making in district, provincial and national level. Shirkat Gah has
empowered thousands of women, some of them are now fully independent in their
respective polities and businesses. They both organizations are working last 20
years in the training and empowerment of women's, relating several aspects of life
such as sexuality, education, leadership, skill development, legal awareness and so
forth in Balochsitan (Shirkat Gah, 2012).
Innovative Development Organization with the collaboration of Catholic Relief

Services implemented a project on "Education, Skills and Protection for Afghan
Refugees and Host Communities". This project addressed two key challenges in
refugee host areas of Quetta District: children’s lack of access to quality primary-
level education and women’s lack of skills for income generation. Combined, they
created a situation in which a) refugees do not have the education and skills to
thrive during their temporary stay in Pakistan or eventual repatriation and b)
Pakistani communities have constrained livelihoods options and a limited ability
to host Afghans.
IDO provided quality primary-level literacy and numeracy education to 300 out-
of-school children (150 girls, 150 boys). This education was specifically designed
to prepare students for entry into the 12 Afghan private primary schools in Quetta,
where they received an education recognized in Afghanistan. The Education and
Skills Centers established also played a crucial role in providing women with
skills to increase their incomes. IDO offered a skills development program that
reached 210 refugee women and 90 host community women during this project.
The exact skills was based on women’s interests and the findings of a Pakistan
and Afghanistan market research study.IDO first mobilized male community
members to ensure their support for women’s participation in the project and that
women were the mobility to visit the center and the market (IDO, 2014).
A number of NGOs in Balochistan are working in emergency, rehabilitation and

relief sector. In the history of Balochistan natural disaster has remained the telling
sign post viewing the vivid picture of the nation that how much the nation is
paralyzed by the devastating wrath of the nature whether it is in the form of
earthquake, drought, famine or flood.
In 2008 the Flash Flood which hit the Kohlu, Bolan, Sibi, Naseerabad &
Jaffarabad districts of Balochistan with the heavy torrential consistent rainfall
washing out the complete tesil of tali and making its way to Naseerabad effecting
the tehsils of Dera Murad Jamali, Tamboo, Baba Kot leaving behind its dreadful
scares in the affected areas. The flood which was resulted due to torrential/flash
rains affected the aforementioned districts where it caused extensive damage to
houses, standing corps, orchards, livestock and water supply schemes affecting
thousands of people and settlements while cutting and damaging road networks,
causing a number of death and several injured (PDMA, 2015).
Provision of the emergency relief and shelter to the flood affected families has
emerged as basic need so, a number of NGOs included Strengthening
Participatory Organization, Balochistan Rural support Program, Council for
Community Development and Innovative Development Organization in
collaboration with district and province government, provided relief to effected
communities in emergency. Secondly the said NGOs also construed 10,000
houses with the support of International donors (BRSP, 2013).
Civil society plays a fundamental role in voicing people's opinions and

questioning powers; it represents politics of consent, while the state represents
politics of domination. Thus, SPO implemented a project to strengthen civil
society to provide solidarity to community actions. Through this project, the
organization strengthened networks of development organizations in Balochistan
to promote dialogue and collaboration and encourage participatory approaches to
development on a broader level.
Strengthening Balochistan Civil society, SPO worked actively on various issues;

disseminated information and organized dialogues on gender equity, human right
and legal rights; and initiated right-based advocacy. Their most prominent impact
was felt in the events surrounding local elections in the country: civil society
participated vigorously in provincial and national dialogues to assist the
government in finalizing the Devolution of power plan, and mobilized
communities to increase women's participation in elections (SPO, 2010).
National Rural Support Program (NRSP) implemented "Balochistan Education

Support Program" with partnership of Balochistan Education Foundation (BEF)
during 2008-2013 in four districts of South West Region of Balochistan i.e. Kech,
Gwadar, Panjgoor and Awaran. NRSP established 56 community schools in rural
areas where communities were assigned to enroll 20 students in each school. In
the targeted region the enrolment ration of girls was 46% against 40% which
almost reached to the benchmark. At end of the project, enrolment per school was
reported 42 students per school which reflects higher retention rate in the target
schools. Overall annual students' attendance average was 90% against 70% target
and teacher annual attendance average was 93% against not less than 90%. Parent
Education Committees played a key role to increase enrolment of children .Parent
were very keen to send their children in these schools (NRSP, 2014).
National Commission for Human Development started its literacy program in

Balochstan in 2002. NCHD during the period of 2012-13 has established 18,624
literacy centers in Balochistan and made 390,624 people literate. Through this
132 Siraj Bashir
intervention NCHD has significantly contributed 5% literacy rate in the overall

literacy rate of Balochistan. Majority of the centers were female centers. District
wise detail is as under:
Table: 2
Literacy centers in Balochistan
District No of ALCs No of learners
established enrolled
Musakhel 90 2,154
Sibi 150 3,537
Pishin 150 3,519
Kech 240 4,519
Nouski 120 2,488
Zhob 240 4,966
Kharan 120 2,921
Loralai 120 3,615
Kalat 180 4,065
Ziarat 120 2,452
Jaffarbad 210 2,452
Lasbella 240 5,492
Barken 60 1,215
Gawadar 60 1,526
Total 2,160 47,865
Source: NCHD progress report 2012-13
Recommendations and Conclusions
It is evident from the main findings of the study that role of NGOs towards the
community development in general is very positive and appreciated but a lot of
work are needed to be done by the growing number of NGOs in province, for the
welfare of whole society. These they can do from side to side an effective mutual
programs and strategies with an effective and efficient leadership structure. To be
able to achieve community development programs objectives in Balochistan. It is
very important to involve local communities in the process of development.
It is very essential; NGOs should be more practical and sensitive towards the goal
they have selected to chase and the welfare of those deprived people. There is a
great need for research and training for NGO staffs. Equally of huge importance is
the vital need for NGOs to look inner, in sourcing funds for its community
development programs internally, rather than waiting for the external support of
international donors alone.
The study as a whole concludes that all the community development interventions
in the province were completed successfully with the participation of government
and local communities and the community participation played a crucial and
important role in developmental process. The following recommendations were
proposed:
1. Community should be fully aware about the purposes of the community

development programs
2. Properly trained young and entrusted people should be given reasonable
representation in community development programs for getting higher
development interventions.
3. There is need to launch several community development programs at grass
root level according to people need to improve their living standard.
4. Women NGOs already working in Balochistan be strengthen, they should
include in different programs and training.
5. Federal and provincial Governments should offer the good environment to
promote community development programs in Balochistan. Facilities such
as education, health services, energy, improving literacy, health and
general quality of life are acutely insufficient in the rural areas.
6. There is a need for a monitoring and evaluation mechanism of NGOs so as
to make sure that community development programs services reach the
needy people in Balochistan. The monitoring and evaluation should be
conducted by independent organization.
7. Community development in Balochistan should not be the relate of only
Federal, provincial and local governments. It is also necessary that
individuals, communities and NGOs and other agencies must be involved
in the efforts at eradicating poverty, increasing literacy, providing health
facilities and so forth.
References
Alam, Anwer (2008). Community Development and Social Welfare, New Awan
Printers, Peshawar, Pakistan.
BRSP. (2013, November 26). Physical Infrastructure, retrieved from:

http://www.brsp.org.pk/index.php.
Compfrens, H. (ed.). (1997). Community Development around the World:

Practice, Theory, Research, Training, University of Toronto Press,
Toronto.
134 Siraj Bashir
Khalid, Mohammad. (2006). Social Work Theory and Practice: With Special
Reference to Pakistan. Karachi, Pakistan: Kifayat Academy.
Ferrinho, H. (1980). Towards the Theory of Community Development, South

Africa: Juta & Comp. Ltd.
Fitzgrerald, M. (1980). Urban Community Development in South Africa,

Johannesburg: McGraw-Hill.
Gaik, V.R. (1981). Community Development in Indian, Allied Publishers Private

Limited, New Delhi, India.
GoB. (2015, March 10). About Balochistan, retrieved from:

http://www.balochistan.gov.pk/index.php?option=com_content&view=arti
cle&id=37&Itemid=783.
Government of Balochistan. (2006). Provincial Disaster Risk Management Plan.

Quetta: UNDP publication.
IDO. (2014, May 21). Projects, retrieved from: http://www.ido.org.pk/Projects.
Ismail, Maimunah (2001). Community Development: Distance Education

Module: Institute for Distance Education, University Putra Malaysia,
Kuala Lumpur.
Jones, G. E. (1982). Progress in Rural Extension and Community Development,

John Wiley and Sons, London, UK.
Kenny, Susan (1946). Developing Communities for the Future, CENGAGE

Learning, Australia.
NCHD. (2013). Adult Literacy Progress-Progress Report 2012-13.NCHD

Publication, Islamabad.
NRSP. (2014). 20th Annual Progress Report. Islamabad, Pakistan: NRSP.
Pawar, Manohar. (2014). Social and Community Development Practice, Saurabh

Printers Pvt. Limed, Delhi, India.
PDMA (2015, January 06). Seminar on Natural Disasters, retrieved from:

http://www.pdma.gob.pk/
Pearce, J. (2000). Development, NGO and the Civil Society, Oxfam Publication
Limited, United Kingdom.
Phillips, Rhonda & Robert. H. Pittman., (ed.) (2008). An Introduction to

Community Development, Taylor and Francis -e-library, New York, USA.
Rahamato, D. (ed.). (2002). Civil Society Organizations in Ethiop. Stockholm,

Elanders Gotab.
Rahmato D .(1991). The Concept of Community Development, Community

Development as a Process. Columbia, Missouri: University of Missouri.
Shirkat Gah. (2012). Women Empowering Themselves, The Author, Lahore,

Pakistan.
SPO. (2010). Profile 2010/2011. Islamabad, Pakistan: SPO.
Thomas Kuby. (1999). Non-Governmental Organizations Work in World Bank-

Support Project, Oxford Press, Washington, DC., USA.
United Nation. (1956). Popular Participation in Decision Making for

Development, UNO Publications, New York, USA.
_________________
Siraj Bashir is Teaching Assistant and Ph.D Scholar in the Department of Social
Work, University of Karachi.
Vol. 4, 2016, pp.137-150, ISSN: 2409-0077
Face Negotiation Theory: A Critical Analysis Of Hijab

(Veil) Among Muslim Women In Pakistan
Tehsin Azhar
&
Qaisar Khan
National University of Modern Languages Islamabad
Arab Naz
Department of Sociology
University of Malakand
Abstract
The practice of hijab (veiling) among Muslim women has triggered a great
deal of scholarly exploration and debate. This research puts forward
empirical evidence to clarify the perception of people about appearance and
veil in Pakistani context and highlights the conflicting meanings and
purposes of veil among people belonging to different strata of society. With
the increasing popularity of veil among Muslim women not only motivated
religious scholars to get into this matter holistically but also prompted
sociolinguists to explore the reality. Informed by face negotiation theory and
social semiotics, this study unveils the ideological implications of wearing
hijab. To dissect the reality, the research has been carried out at two levels.
First, it examines the perspective of observers through questionnaire and
second, it investigates the ideology of women who do/don’t wear hijab
through short interviews. Specifically hijab is assumed to draw a line among
different strata of Pakistan on one hand while on other, in strict sense it
creates a gap between exclusion and inclusion of women in Islamic/Muslim
community.
Keywords: Hijab (veil), Islam, Social Semiotics, Personal Appearance.
()*+,
! " #$%& ' " (

/01 " 2345" 67() 89:;<=9>" .) *+,- "
E FG" 1HIJ " KL9 9:;<? "@ AB:CD9
_ 2` MNOP Q1R STUVWX )YZN[\( ]^ 9
ywxB)uvgh " ijkl mlnopqjpqom prlost a M2bc d efgh
:€•" ‚9M2• "d 2• ")cz }~9| z{I
/‡" " ˆ‰Š‹)czŒ •9Ž• •9:< "M2 ƒ•„ … †
W”& •2–c— 2 ˜™šŠ‹ )cz9 Œ •9‘"’ “ ƒ•
138 Tehsin Azhar, Qaisar Khan, Arab Naz
+‡" ¡ ›œ• :CD9] Bž"( Ÿ 8Š!& =9

¢2›œ£& ¤9¥ ¦ " §¨( ©ª Ÿ ¢«c z¬-& W”
) *+,-y)uvghyŠ² y ±®¯ +°
Introduction
Appearance creates and thus communicates meaning (Knapp, Hall & Horgan,
2013). Everyday people derived first impressions about others from the way
others present themselves (Read & Bartkowski, 2000). As a salient but nonverbal
aspect of communication, it significantly affects the course of relations and
perceptual thinking. Although beyond the scope of the current study, the
importance of kinesics, proximics and chronemics cannot be overlooked
(Burgoon, Buller & Woodall, 1989). Informed by face negotiation theory, this
study argues that we encode messages through our appearance and observers
decode it (Knapp, Hall & Horgan, 2013). More specifically, veil or hijab or
purdah in the context of the study is tied up with messages particular to the local
culture. The decoding process is in large part determined by the observer’s
background i.e. age, gender, education, residence and culture however.
Historically, hijab is interpreted as a means to subjugate women and to distance
them from public life (Read & Bartkowski, 2000). It is argued that there are other
culture specific faceworks that inform our appearance and the existence of hijab
and its survival therefore need further investigation. The core questions that this
study attempts to answer are: Why women do/don’t wear veil? What do they
intend to encode and how is that message decoded by others in different socio-
educational contexts?
Theory and Context
According to face negotiation theory, we need to investigate reasons for the way
people act, react, communicate and behave in a particular situation. At the core is
the internal drive to maintain socially expected and acceptable face- a metaphor
for the public image that people display (West, Turner & Zhao, 2010). There are
several factors that determine our behavior including content conflict goal,
relational conflict goal and identity-based goals. In order to appreciate the
foundation and scope of the theory, we need to recognize the conflict arising out
of perceiving ours and other’s identities that may threaten, enhance or undermine
face. In case of misinterpretation of face, we resort to a set of behaviors (verbal
and nonverbal) more appropriate to restore the face loss summarized in the term,
‘facework’. The way we perceive and interpret the situated meaning of face and
Face Negotiation Theory: A Critical Analysis of Hijab (Veil) among Muslim Women in 139
Pakistan
our endeavors to enact facework depend on the cultural context in which we

survive (Oetzel & Ting-Toomey, 2003).
The theory is based on several assumptions where some of them found more
relevant to the current study are contextualized to understand and appreciate the
basic questions that guide the study. A leading assumption is that people try to
maintain and negotiate face in communication which implies that we interpret the
opinion of other people around us and then attempt to take measures to make our
face more neutral or appropriate for the situation. Another assumption is the
cultural variability dimensions of individualism-collectivism that primarily
differentiate between two polarized forms of culture. First, individualistic culture
values individuals over the larger society and second, collectivistic culture places
emphasis on group affiliation over individuals (West, Turner & Zhao, 2010).
Based on individualism-collectivism dichotomy, is another important assumption
of face negotiation theory according to which people prefer self-oriented or other-
oriented facework. Put another way, members of individualistic culture value their
own face while in collectivistic culture; they strive to create a positive face for the
group and not just themselves. In the context of the study, it is therefore argued
that the practice of veiling may be more extrinsic than intrinsic. In other words,
the one who decodes the message is more important than the encoder. Further, the
interplay of cultural expectations and collectivism overrides individual
preferences (Oetzel & Ting-Toomey, 2003).
In semiotics, we usually construe things as signs (signifier) and unconsciously

connect them to the most familiar system of conventions to impart relative
meaning to that specific sign (signified) which we usually observe in our
surrounding (Culler, 1986). To illustrate, in Indian culture white dress is sign of
mourning and lamentation and Hindus wear white dress on death ceremony
(Miller & Hamell, 1986) while Christians associate white dress with marriage. It
is significant use of signs which is the core concern of semiotics. In this respect
two notable models are proffered by the Swiss Linguist Ferdinand de Saussure
and the American Philosopher Charles Sanders Peirce. Saussure has presented his
“dyadic” or two-part model (Chandler, 2002) wherein he has formulated the
psychological concepts of signifier and signified. The signifier can commonly be
interpreted as the things which can be seen, heard, felt, touched or tasted. On the
other hand, Peirce has proposed his model, composed of three basic components
and it is named as triadic model. The three basic components of this model are
‘the representamen’ (signifying element), ‘an Interpretant’ and ‘an object’. In his
model of Sign, he has clearly elaborated the relationship of the above three
mentioned components. Sign is representamen, object is a thing which is affected
by sign and interpretant is the idea which affects the object. Thus, we can say that
red light faced by the traffic is representamen, traffic (object) and the idea that red
light indicates that the vehicle must stop is interpretant (Cobley, 2005). Pierce
believed that not every quality of an object carries productive signification. It can
be only a part or some qualities which can enable a sign to signify it while
interpreter has some previous history or knowledge that helps him relate that
particular sign with some other signs (Hiltunen, 2008). Similarly, appearances
including veil serve as sign that trigger signification (encoding) which enable
interpreters to infer various meanings based on previous experiences or
perceptions (decoding).
In the theoretical perspective of face negotiation and semiotics, appearance thus

constitutes a dominant source of visual impact and symbolic signaling. Also it
emerges as a major component of individual personality and the essence of whole
society tied up to a particular culture. It plays a central role in interpreting self-
oriented and other-oriented human behaviour. Leathers & Eaves (2008) are of the
view that physically attractive individuals with socially acceptable appearance are
better benefited by their surrounding while Kaiser, Nagasawa & Hutton (1991)
argue that alluring individuals are mostly liked by others and they can have better
opportunities of getting good jobs and have more social dynamics than others. In
interpersonal communication, individuals try to build their identity and social
solidarity through their appearance. In fact they do not say to another person, ‘I
want to impress you’ or ‘I want to dominate you’ but such messages are intended
through visual appearance and dressing of those we encounter in a
communication situation (Leathers & Eaves, 2008).
Human Language and Sartorial Language
Our dress, language and behaviour are symbolic codes; they convey meanings
that are not straight forward. They generate our identity, reflect our ethnic beliefs
and clarify our socio-economic standing. In another sense, human language (use
of vocabulary, tone, intonation, silence etc) and sartorial language (what our
appearances or dresses communicate) are the main contributors in creating,
preserving and reinforcing our social identities. They are also pivotal to ranking
and thus inequality in society. The socio-historical analysis of power hierarchy in
Pakistan reveals dominance of the rich over the poor; the urban over the rural; and
the westernized over the ethno-nationalism. Amid these polarized identities,
language and appearance have been significant markers at symbolic level. Based
on them, one can easily identify linguistic and dress pattern for a typical
bureaucrat; a clerk; a young elitist and/or a member of lower middle class.
Language both human and sartorial defines the role of human beings as dominant
or recessive models of society. The concept of dressing and more specifically
“power dressing” is not new. Medieval paintings display a novel scenario of
power dressing in which Mughals who ruled the sub-continent for about three
hundred years are seen with robes and cloaks while the British rulers brought with
them a set of English dresses and language that became symbolic of the ruling
Pakistan
elite. Indians under the British rule started wearing English dresses because they
wanted to show themselves as the desirable part of the British rule (Rahman,
2010). In the backdrop of the argument, dress therefore employ a strong impact in
explicating the impression as one wants to construct or to impress others and
dressing justifies our dominance, likability, interpersonal engagingness and
credibility (Litosseliti, 2014). For example uniforms create a specific impact and
sometimes desirable qualities are referred to the wearer (Swain: 2002). It is also
related to power, discipline, authority and dominancy.
Conflicting Views on Purdah System
Like all other forms of appearance, veiling or hijab or purdah also disseminate
messages and evoke different responses. It therefore is integral to determine and
thus represent women’s cultural identity. Purdah System has been the topic of
boisterous altercation between the old bourgeois school of thought and modern
enlightened strata of Muslims who have been brought up under the influence of
western culture. Old fashioned Muslim society defend the system as integral to
Islamic conception of gender identity and segregation while the modern and liberal
democratic Muslims consider the system as discriminatory and symbolic of male
domination. Also they do not disapprove life in early Islamic society portrayed in
fashionable and modern circles of New York and London. Instead of debating the
social significance of the system, the truth has vanished somewhere amid broader
inconsequential controversies (Ahmad, 2003). On the other hand, Europeans carry a
different point of view about veil. For them, it carries a value which is politically
significant and symbolizes the amorous mysteries of the east (Young, 2005).
With a view to reinvent the actual debate, the study is an attempt to investigate the
nature and importance of hijab and to highlight the conflicting views and
meanings as deduced from hijab in Pakistani society. It attempts to see veiling
from the perspective of the respondents to unveil perceptions and attitudes
towards veiled women. An effort is also made to investigate reasons and
interpretations that justify a revolt against the system.
Methods and Procedure
The findings of the study are based on the data collected at Bahauddin Zakariya
University Multan through questionnaire and short interviews.
Location
The university is located in the densely populated city of Multan, in the Punjab
Province of Pakistan. It has a history of offering education both in religious and
secular subjects. The university has several departments that disseminate
knowledge at undergraduate and postgraduate levels in religious studies;

literature; languages; biological, medical, physical, computer and management
sciences. The number of students enrolled in the university is in thousands.
Population
The students enrolled in the university belong to diverse socio-economic and

ethnic background. They include students from all the provinces of Pakistan. The
female students and teachers include the two polarized (veiled/unveiled) groups
who peacefully co-exist. Like the rest of the society, the two mindsets mostly go
unnoticed particularly in the urban centers where a considerable number of
women belong to the two groups. There are however, unpronounced cultural
repercussions for both that are investigated in the study as perceived by the
participants. Similarly the male population also consists of members who
like/dislike the purdah system.
Sample Size
With a view to generate the research data, a total of two hundred participants
participated in the study. One hundred students participated in the quantitative
phase i.e. questionnaire while the rest attended short interviews. The participants
were randomly selected from five teaching departments including Islamic Studies,
English Literature, Arabic, Computer Science and Zoology. They included
undergraduate and graduate students and teachers with 50 male and 50 female
respondents. The five departments were also randomly selected except for the
purposive selection of Islamic Studies and Arabic that were found more close to
religion and thus their views were of particular significance to investigate the
religious dimensions of purdah system. As said, the hundred participants who
responded to the questionnaire included 50 male and 50 female students while
short interviews were conducted from 100 female participants with due care for
including 50 veiled and 50 unveiled women. The purpose of the study was to find
out how the participants viewed, perceived and interpreted the veiled and unveiled
appearance of women around them and also to investigate socio-cultural and
religious reasons for their approach. The objectives of the study also included
why women do/don’t wear veil.
Procedure
After conducting a pilot survey, the method of picture review through questionnaire
was employed in the quantitative phase of the study. Pictures were shown to the
participants and questions related to pictures were asked that were designed
specifically for the study. The participants were instructed about the purpose of the
study and they were asked to respond to the questions in relation to the pictures.
Pakistan
Selection of pictures had been made through library method from newspapers,
books and magazines. Camera pictures were also included in the selection with
prior approval and permission of the owners. Pictures related to university students
or teachers were not selected; therefore the persons in the pictures were unfamiliar
to the respondents. The views and opinions obtained were solely based on the
personal appearance of the persons in those pictures. For instance, a picture
included in the study belonged to a middle class college girl who lived in England.
The picture had been taken in a shopping mall. She was wearing Jeans and T-shirt.
Besides, her head and face were not covered. She was fashionable and modern in
her appearance. In another picture, an urban-based lady was shown. She wore
shalwar Qameez (Pakistani national dress for women). Her body was completely
covered except for her face and hands. She wore bangles and her head was covered
with scarf. In local sense, she projected herself as simple and sophisticated in urban
sense. Another picture was of an upper class university graduate living in a city. She
wore a thin shawl over her head and her face was not covered. There was also a
picture of a less educated rural lower class lady whose had covered her face and
only her eyes could be seen. She wore black veil or burqa which was quite common
in most of the rural and tribal areas of Pakistan. It was also common among urban
areas particularly among religious families.
The findings of the study are based questionnaire and short interviews for open
ended questions. Both qualitative and quantitative methods have been used for
data analysis and interpretation. Quantitative data was employed to get
standardized statistical results while qualitative method was used to interpret
attitudinal responses of participants and to evaluate the results.
Data Analysis and Discussion
As said earlier, the existing literature uphold the role and importance of personal
appearance in our daily lives as it is one of the prominent markers of our social
class, education, background and personality. Our personal appearance creates
choices for people, a constellation of implications that construe what we are and
what we opt to construct in the mind of others. The data gathered through
questionnaire and short interviews reveal that people attempt to form judgmental
opinion of others on the basis of appearance and physical getup. During analysis,
it was found that male respondents took greater care in noticing jewelry, bangles,
nose pin and ring etc while gait and gaze were equally important for them to in
conveying meaning. Overall, those participants who overtly practiced the
teachings of religion and specifically the students of Islamic Studies appreciated
veiled women and also labeled such appearance as more religious and pious. To
them, veiled women knew more about the religion of Islam and their families
were positively estimated in their inclination to religion.
The results showed that male participants estimated social class, followed by
education and cultural background respectively while female participants sensed
education followed by social class, nationality and cultural background
respectively. Some male participants said that they could judge overall personality
of others by looking at personal appearance of others. The data explicitly
authenticated the general observation about Pakistani society where western
dresses like Jeans and shirts were symbolic of modernism, dominance, education,
authority and power while eastern dresses like Shalwar and Kameez were symbols
of traditionalism, simplicity, patriotism and less often backwardness. Thus, the
mere presence or absence of westernized dress influenced the meaning-making
mechanism of people.
Options Male Participants Female Participants

Social class 56% 44%
Education 36% 72%
Nationality 20% 16%
Race 24% 8%
Cultural background 32% 16%
Any other overall personality 30% level of socialization 22%
Table: 1.1 shows the percentage of characteristics that can be estimated by male and female
participants by seeing personal appearance of others.
The collected data revealed that the views and attitudes of the respondents
corresponded with social identity theory of Henry Tjfel and John Turner (Tajfel,
2010). They had argued that social identity was very useful to identify, categorize
and compare people. Likewise, appearance in interpersonal communication also
contributed to their social identity. The field data indicated that the respondents
attempted to judge and attribute social characteristics to the people in pictures.
For instance, majority of the participants ranked the girl in Jeans as belonging to
the rich and affluent upper class while those wearing local dresses or wearing veil
were categorized in middle or lower middle class. At another level, western dress
was interpreted bold, modern, secular and the outcome of westernized education
while veil betokened love for religion and a mark of strong familial traditions.
Many participants were of the view that those women who did not wear veil were
under the influence of western culture at individual and family levels. Further,
such appearances were also ranked urban as many participants were of the view
that veil was a phenomenon rarely found in urban areas. Some of the participants
explained that religious sentiments were still stronger in rural areas while they
were losing ground in urban centers mainly due to modern education and the
influence of electronic media. There were differences in the recorded opinions
about the perception of veil however. Some female respondents were of the view
that society has a set of preconceived notions of religion and identities that had set
Pakistan
standards for judging women. Some few veiled women were of the view that they
wore veil mainly because their family elders wanted it while one respondent was
of the view that wearing veil was to secure her from others. Few women were of
the view that veil was part of their cultural identity and that religion had made it
compulsory for them to keep distance from strangers. Those respondents who
were not convinced about the practice of Purdah were of the view that they did
not find it difficult to interact and socialize with others without veil.
During the analysis of the questionnaire and interview data, it was found that
respondents had disclosed their mental state of mind while interpreting the
pictured women. It indicated that posture or demeanor conveyed meaningful
messages and information about the personality and state of mind of the observer
and the observed. Many of the participants attempted to judge and to predict the
state of mind by seeing appearance and posture of others. For instance, open
hands, short shirts/Jeans, general relaxation of limbs; hair dressing and use of
makeup were reminiscent of dominance, boldness, relaxed and confident
personalities. So much so, some female participants also judged the eye makeup
of the ladies and were of the view that educated ladies had the sense how to make
up and to portray her image to others. Likewise, wrapped hands made the
participants to believe that girl was less confident, less educated and also
confused. Interesting observations were made by the participants with particular
reference to the veiled woman. About 60% participants considered her backward,
forced and even victimized while only 3% of them opined that the veiled women
could be an Islamic Scholar. The rest of the participants did not clearly state their
position. To note, those who negatively interpreted the veil were mostly from
urban areas and had been studying in modern subjects while absolute positivity
was observed mainly in the students who were enrolled in the department of
Islamic Studies. At another level, there was considerable variation in the
interpretation of veil for women. Some participants were of the view that veil
implied complete physical segregation and hiding of all body while some were of
the view that a mere covering of the head was all that mattered for women. There
were also participants who did not agree with either of the two interpretations.
They were of the view that it was not necessary for women to strictly observe
purdah in traditional sense. Theoretically, the “purdah” system among Muslims
has been the subject of intense altercation between traditional, reactionary, old
and conservative school of thought and new, modernized, liberal and enlightening
sections of Muslims. As observed, there are different reasons of wearing veil. It is
affiliated with geographical organization and social status. In some areas of
Pakistan, upper class woman tend to wear veil while lower class woman usually
move around without veil.
During the course of interviews, a female respondent Sara found cultural reasons
for veiling. She said, ‘I wear veil because of my family background. I belong to a
rich feudal family and it is obligatory for us to wear veil as it is sign of dignity
and prestige in our locality’. Some of the participants gave more importance to
their security and were of the view that they preferred veiling because that would
prevent others to recognize and estimate their identities. Some female respondents
also revealed that their parents would not allow them to more around and study
without veil. The security perspective also points to the patriarchal social
structure and male dominance in Pakistani society. One dominant view supported
by research studies relate to gender role segregation and delimiting women to
domestic sphere only. This mindset is also a major reason of low literacy among
females in the country. In other words, the tribal and rural sub-cultures in Pakistan
which constitute about 70% of the total population predominantly idealize
domestic chores for women and discourage their participation in public life. It is
the same argument that advocates gender segregation in social roles. Women are
idealized for reproductive role, to take care of children and other household
activities while men are idealized for their role as the sole bread winner for the
family. According to Naila, a female student of Islamic Studies, women should
better keep their personal identities hidden from the general societies to avoid
risking her personal security and family reputation. In her own words, ‘Women
have to spend a lot of time in their homes due to which they do not understand the
society in a better way as compared to men, so women should veil for their own
security’. Hessini (1995 as cited in Bullock, 2002) has also argued that veil is a
symbol of interiority because woman has to spend her time in home and when she
moves exterior she should wear veil to create equilibrium in society.
Historically, Pakistani society has been under the influence of the religion of
Islam. Majority of the Muslims practice and follow religious instructions. It was
also supported during the interview process. A considerable number of
participants did not go against veil due to religion. The varied in interpretation of
the concept of veil however. In an interview with Shameem, she attempted to mix
culture and religion and was of the view that women should wear Pakistani
clothes and should represent Islamic culture. Likewise, another interviewee was
of the view that those women who observed purdah were true believers. She also
recited the following verses of Holy Quran: ‘O, Prophet! Say to your wives and
daughters and women of the believers that let down over them their hijab (over
garments), that will be more proper that they may be known and thus they will not
be molested’. On female student insisted that ‘veil is one of the best Islamic rule
to secure themselves from men’ while another interviewee said, ‘I observe purdah
as a habit. I have been doing it since my childhood days. I think that it is good for
women to wear veil. It is not justified to link it to educational accomplishments. A
veiled woman can progress in education and can opt for a prestigious profession
like lawyer or doctor. I want to present myself as an example to prove that
although I wear veil, I also perform my duties and do all sorts of jobs of my life
perfectly by following Islamic teachings’. While explaining specific reasons
Pakistan
behind wearing veil, Natasha a young and talented female student was of the view
that she did not approve of the strict observance of Purdah particularly in
educational institutions but she had to wear veil to please her in-laws. She further
added that her fiancé liked it and had asked her to observe purdah. Before
engagement, she did not even cover her head, she explained. Some interviewees
observed that veil served as a safety shield as it prevented others particularly men
to have a glimpse of her jewelry, clothes and makeup. According to them, women
were mostly treated as sex objects and veil therefore had a significant role to ward
off masculine assault.
One important dimension of the investigation during the study was to find out
why women did not wear veil? The data revealed that the modern trends and
adaptation to modernized culture under the influence of electronic media were in
the main responsible for encouraging women not to wear veil. One female
respondent named Sobia told that she did not wear veil because she had been
teaching in an American school where they encouraged female workers to be neat
and clean. They also did not encourage veiling that made her relinquish it. She
further explained that it was mainly because she wanted to secure her job and to
survive in that particular workplace. Another female respondent Ayesha pointed to
the reality of glamour in modern life. She was of the view that everyone tried to
look better, smarter and more socially acceptable. Another lady named Shazia
asserted that she wanted to look pretty and graceful and she believed that veil
could spoil her image in front of other mates who belonged to upper strata.
Rahman (2014) has also claimed that people in western dresses get higher rank in
society and score higher in power hierarchy. In other words, western dresses send
messages that the wearer is rich, educated, modern, urban and not tradition-
bound. In her reply to the merits of wearing / not wearing veil, Ayesha did not
disapprove of either but shared her practical experiences. In her words, ‘I had the
experience of veil in my past; I think it does not really affect your performance.
But when I used to wear veil, people normally considered me conservative and
reserved and without veil I was, according to many fellows, moody, funny, fresh,
happy and bold’. She wanted to prove that there are socio-cultural practices that
may not affect you in person but may have meaningful messages for others
around you. With a view to better negotiate your face then, you have to care for
societal preferences.
On the hand, there were other female students who did not wear veil but unlike
others they did not justify their appearance. They were of the view that veil was a
compulsory component of the religion of Islam and those who did not follow it
were away from their religious selves. For instance, Huma believed that her
parents did not teach her the true essence of Islam that was why she did not wear
veil. She said that her parents would tell her to say prayer but that was just the
recitation of some verses. She was not taught how to behave as a grown up lady
and thus she did not succeed in grasping religious teachings related to purdah.
She further explained that there were many other female students who did not
know the true spirit of purdah and they interpret it under the influence of modern
media where there is less space for veiled women.
Conclusions
The research study was undertaken to investigate societal perceptions and

attitudes towards veiled / unveiled women. An important reason for conducting
the study was to ascertain the reasons of wearing veil. The study was based on the
role and importance of personal appearance in our daily lives as one of the
prominent markers of our social class, education, background and personality.
Questionnaire and short interviews were informed by social semiotics and face
negotiation theory. Also important was the realization that non-verbal messages
contained in appearances created choices for observers on the basis of which they
estimated or formed first impression about the observed. While assuming a guise,
we also form a constellation of implications that construe what we are and what
we opt to construct in the mind of others.
The data gathered through questionnaire and short interviews revealed that people
attempt to form judgmental opinion of others on the basis of appearance and
physical getup. This research clarifies most of the issues related to veiled and
unveiled women. 60% participants considered veiled women as backward, forced
and victimized; only 3 % participants who had religious background and belonged
to Islamic Studies Department opined that veiled woman could be an Islamic
scholar.
Certainly, Nonverbal cues are one of the best, important and analytical parts of
our communicative endeavors. Nonverbal cues such as gestures, posture, attire,
eye gaze etc communicate how we feel and how we want to be viewed by others.
Appearance, being a part of nonverbal cues, veiled and unveiled women send
nonverbal messages and different individuals interpret it in a different manner.
This encoding and decoding of messages occur at varying degree of awareness
and background. Most of the research participants believed that girls in western
attire were more confident, educated, cultured, rich and mannered while girls with
eastern looks were perceived as simple, tradition-bound, depressed, coward and
sometimes economically poor and illiterate. Research participants with religious
background appreciated veil and some participants commented on veiled women
as ‘religious scholar’ while some other mocked veiled women and called them
‘sisters of Jamat-e-Islami’ or ‘Taliban group’.
With particular reference to face negotiation theory, it was found that some
women wanted to convey the feelings of religiosity and virtue and they saw veil
Pakistan
an important part of public appearances of females. There were other women who
observed purdah but for reasons more cultural and familial than religious. They
would prefer veil mainly because their family or in-laws would like to see them
veiled. With reference to the true spirit of veiling in Pakistani society, no uniform
views were found and the respondents did not agree in its definition. Some were
of the view that veil implied complete covering while some interpreted it as
covering of head only.
References
Ahmad, N. (2003). Women in Islam. New Delhi: APH Publication Corporation.
Bullock, K. (2002). Rethinking Muslim women and the veil: Challenging

historical & modern stereotypes. Herndon, VA: IIIT.
Burgoon, J. K., Buller, D. B. & Woodall, W. G. (1989). Nonverbal

Communication: The unspoken dialogue. New York, NY: Harpercollins
College Division.
Chandler, D. (2007). Semiotics: The Basics (2nd ed.). New York, NY: Routledge.
Cobley, P. (2005). The Routledge Companion to Semiotics and Linguistics. New

York, NY: Routledge.
Culler, J. D. (1986). Ferdinand de Saussure. New York, NY: Cornell University

Press.
Hiltunen, E. (2008). The Future Sign and its Three Dimensions, Futures, vol.40:3,
pp.247-260.
Kaiser, S. B., Nagasawa, R. H. & Hutton, S. S. (1991). Fashion, postmodernity

and personal appearance: A symbolic interactionist formulation. Symbolic
Interaction, vol.14:2, pp.165-185.
Knapp, M., Hall, J. & Horgan, T. (2013). Nonverbal Communication in Human

Interaction (8th ed.). Boston, MA: Wadsworth.
Leathers, D. & Eaves, M. (2008). Successful Nonverbal Communication (4th ed.).

Boston, MA: Allyn and Bacon.
Litosseliti, L. (2014). Gender and Language Theory and Practice, Abingdon:

Routledge.
Miller, C. L. & Hamell, G. R. (1986). A New Perspective on Indian-White

Contact: Cultural Symbols and Colonial Ttrade. The Journal of American
History, pp.311-328.
Oetzel, J. G. & Ting-Toomey, S. (2003). Face Concerns in Interpersonal Conflict

a Cross-Cultural Empirical Test of the Face Negotiation Theory.
Communication Research, vol.30:6, pp.599-624.
Rahman, T. (2010). Language Policy, Identity, and Religion: Aspects of the

Civilization of the Muslims of Pakistan and North India. Chair on Quaid-i-
Azam & Freedom Movement, National Institute of Pakistan Studies,
Quaid-i-Azam University, available online at:
http://www.tariqrahman.net/content/scholorly_articles/lan_polocy.pdf
Read, J. n. G. & Bartkowski, J. P. (2000). To Veil or not to Veil? A Case Study of

Identity Negotiation among Muslim Women in Austin, Texas. Gender &
Society, vol.14:3, pp.395-417.
Swain, J. (2002). The Right Stuff: Fashioning an Identity through Clothing in a

Junior School, Gender and Education, vol.14:1, pp.53-69.
Tajfel, H. (2010). Social Identity and Intergroup Relations. Cambridge:

Cambridge University Press.
West, R. L., Turner, L. H. & Zhao, G. (2010). Introducing Communication

Theory: Analysis and Application. Boston: McGraw-Hill.
Young, R.J.C. (2005). Postcolonialism. Karachi: Oxford University Press.
__________________
Tehsin Azhar is Ph.D Scholar in the National University of Modern Languages

Islamabad.
Qaisar Khan is Ph.D Scholar in the National University of Modern Languages

Islamabad.
Dr. Arab Naz is an Associate Professor in the Department of Sociology,

University of Malakand.
1 ®‚¯ÎàöZs W9̀yÎ 0*
Ò7E
^Yó» ~qŸgÅÙCØ~kZgzZ ü
{,
y{£Z
cZ™eYÔ“zyWŒ
Û%
y{£ZD
cZ™eYÔ)°îsZ%
“ní×i
Æ {Ò ~Š ÷
á vßt gzZ ÷ D YŒk‚Z Åx Â kZ ] §q
-ÑgzZì @*
0* +{ F{Ñç
úÐ Vâ Z0
/ZŠz!*
¤ ƒ³»m]gzpkZ {ÑçàVCc*
Æx ÓyZXì @* ¹F,
X ÷D™o¢Ãx ÂkZ)g f
ÏZ Ôì Ýq h»t :k0* ÆC Ù Ø~ ]ÑqyZ ÂN Yƒ Za ]Ã%Zz b)yxgŠÆ¶‚VâzŠ
gZŠS
nŠÐt £LZ ~çÔì Ë
$ á ü Ò7E
ÐC Ù ØLZt ÷G Y «t £ZÌÃV-çä xsZ b§
E-G4G
oE&
Ë ™ÝqÏec*
$ b ï ÷L )g fÆª Z°c* ì$ Ë ™c_ZuzŠ ðÃá$ +ÆÏeÐC Ù ØgzZì $
Ë ƒ
E
Ãk ,iXì @* Y¹ üÒ7~xsZÃt £C¶F, kZ‰ ŠÃ~ç6, Šã
CÅ];zˆÅyÒ6, Rãâ ‡Xì
Ò7E Ò7E
Š
HH" $U* Ã ü ~ Ý zg Å q ) Zg z Z $
g u Ô u *
0 y WÛ
Œ X ÷ ‰ G y Ò ã çx ¬gz Z ~½Æ ü ~á£
E-G4G
oE& E E E E
Ôb ï ÷L gzZ t :Ô]â ©ZÆ ü Ô];z Åw”Æ ü Æzz%gzZ¬» ü Ô]ZāÔÜÁÆ üÒ7Xì
Ò 7 Ò7 Ò7
E E E
Ìt]gßq -ZÅ üÒ7~á£kZāth +' × Xì Š HHyÒÃwq]gßÅ üÒ7gzZ]°Å]gúˆÆ üÒ7
E
ŒZÐ ƒ  Ðg ±ZÆu0* yWŒ Û ÷M h™t · Z6,üÒ7Ð}gtb!* &Û VâzŠāì ˆÅyÒ
ā÷ D™t · Z6,]!*  X ÷ï÷
kZƒ Ù ZôgzZ UÔw÷
á ~C á ÔËâ Ô4~XxsZÐfx ÓXìi§
E E
Z°~á£X YYH7g6ÐQnÆ üÒ7ë @*
ª ì ~gz¢**ƒb‡»kZgzZè%ÅC Ù ØnÆ üÒ7
GE E
ÅT÷D™tÃ];z õ0* Y fx ÓÆî>X§¢òsZÔì ˆÅ ãU* ÃÌ6,5ZŠ ZGÅhüÒ7Ð s§Å
-o4E
E & ²
X ÷Mh}Š hnÆb ï ÷LG‰ Ü z êL qc*
è‡Ðzz
E
Ù ØÔ üÒ7:p ÖZ ~ã
~qŸgÅC
Abstract
Society is formed of various families and life partners are thought to be the foundation of this
setup and they are reinforced together by the relationship of marriage. Their lovely life
together raises an excellent generation resulting in the development of an ideal society. Be that
E
{^ Ù Ø~kZgzZ üÒ7
,Yó» ~qŸgÅC 2
as it may, because of the inherent contrasts of their tendency at times it gets to be troublesome
for a spouse to live with his wife or the other way around, in these circumstances where
husband has a right to divorce his wife Islam has additionally allowed numerous choices to the
wife too. She may persuade her husband to divorce her and might offer to relinquish her rights
and pay some consideration in exchange of separation from her husband or approach the court
of justice to award her freedom in the form of 'annulment of marriage' or 'separation', on the
premise of few reasons which are very much characterized in the law. This privilege of the
wife is termed as "Khula" in Islam. This article comprises of: literal and colloquial meaning
of 'Khula', proof of "Khula" from Qur'an, Hadith and Ijmaa, components of 'Khula',
expressions of 'Khula', order for seeking 'Khula' without any reason, details of consideration
for 'Khula' and its quantity/amount, order for forfeit of rights for 'Khula', annulment of
marriage and divorce, "iddat" of a woman after "Khula" and afull description of the conditions
of 'Khula'. Further, we have additionally demonstrated that one of the conditions of "Khula" is
that it is awarded with mutual consent of the spouses since it is plainly obvious from Qur'an
and all the scholars of Islam, including Hanafi, Maliki, Shafai, Hanbiliand Zawahiri, has
agreed that the husband must be prepared and willing for the 'Khula', he might be convinced
however can't be compelled to settle on this choice. Possibility of the decree for "Khula" by
the court is also covered in this article. All the scholars of Islamic statute have consistently
conceded to the five grounds on which the Ruler or Judge is entitled to pass a decree for the
dissolution of marriage.
Keywords: Khula, Consent of Husband
CZgzZ÷Dƒg ZÎ~ kZvßÔì VZzŠ VZzgs§ÅŠ°Á2@!ì ~h Çq

-Z Ï0
+i
Ôì @*
0*
úÐ Vâ Z0 +{ Z Ôì {Ñç b~œ/% » ~h ÇkZX ÷ D Y D F, ZÆ™ð^ CZ
-Z VâzŠt¤
gZÍlpq ƒÐ ïÈ Æ~Š ÷
/ZX ì @* á \5 »VâzŠ yZÔ÷ õG ( zŠÆ~h ÇkZ yizŠ%
/;XF
Xì @* W~Šz{Ñçà Vq-ZgzZì CYƒg »±g ZG0*gzZ]gzpq -Z Â,g Z ¦
/Ï0
+i
s%Z~~çVxiŠ‰ÐzzÏZÔì 3gZÃVÄÐ wi Z ä]+Z[gvZ1
@YƒÂ¬g¦
ì* /B‚ÆC @Yƒg ZØŠ xgB‚Æ~ç»C
Ù Ø» ~çLgzZì * Ù ØLÔì *
@YƒZa
Ù Ø~çā¶7]gß+Z ðÃ1Ô å Y}Š t :Ã~çKZ Le Z
ÏeÐC #CÙ ØIÐ xsZX
Ë ™g(Z
X$
i§ » ë Ãƒ  Ô c* Š™×zg ÃV˜ }g ‚ ä kZ ÂÔ Zƒ qƒÐ ¬Z `gÎ » xsZ Z
#
ò çI.ËZ Ã]gúX c*
Š àe » äg Z ¦
/Ï0
+ -Vâ Zx} (,} (,™á Ð ¿Ð ÌŠ Zq
iÃJ -ZX c*
C
»t :ÃVzŠ%6,V˜ ä xsZÔ c*
Š è6,ùÅVßY™ VZÐ w−Š ÅÏnÔ c*
Š àJ
-,'
,¶²Ð
Ù Ø™}Š wâ¼ *
ÃÏZá™ÝqàÜÐC Š htÌÃ]gú6,÷z c*
c ™hgÃt £LZ {zā c* Šh
E
Xì c* » ó óüÒ7L Lä<Ñ
Šx **
3 y{£ZDÔy{£Z
E
p°Å üÒ7
:p°~½X ( 1/
E
Ä×³ìL ÐL ÏZÔ÷Æó óäg @* Z L LpÆkZÔì ŠH1Ðó ó ^÷Ã×³ì ðo³Ö] Ä³×³ìL L üÒ7~¹
ˆyWŒ Û ÃÏZ ( 1)Xì @* Zk]äkZ ) ó ó ^÷‰^³fÖÄ×ìL gLzZ ( }g @*
ƒwEZ ( Zg @* Z D äkZ ) ó X¡÷ÃÞ
E
Ä×³ìL ÃL üÒ7X ( 2) ( zŠg @*
Z D LZ !.ñ} Z ) ó ó Ôn×ÃÞ Ä×³ì^³ÊL Lc*
â
Û ñƒD™™f ä\¬vZ~
â
Œ^fÖàâL L:c* Šg Z Œ
Û gzZ c* Û k]»}uzŠq
-ZÃ~çVxä\¬vZāVYÔì Š
H1g »Ðó ó ^÷‰^³fÖ
¶gò ÷ ó k]aÆyZ ?gzZ÷k]a}gvVc*
á )´X óƒ ç~gv( 3) ó ó êàãÖ Œ^fÖ ÜjÞœ æ ÜÓ³Ö
E
Šg @*
( 4)Xì c* -ZäVâzŠ=g fÆ üÒ7ā c*
Zk]»}uzŠq Í : ÷D â Û vZ
:p°¦ÑgzZk˜ZX ( 2/
E
|^³³³³³³Ó³³³³ß³³³³Ö] Ô×³³³³³Ú èÖ]‡ô]L L:÷D â )´ñƒD™p°k˜ZÅ üÒ7
Û ò ãY̀
|^ÓßÖ] Ô×Ú èÖ]‡ô] L L:÷D â Ö)´āZ
ò @*
ÛÙ # X ó ó** ™bZi b ï!™á wâ L L( 5)‰ó ó Ù^ÛÖ]„ìªe
E
!kZ=g fÆÂpëÆkZ c* ©EÅL L( 6)‰ó ó å^ßÃÚ oÊ^Úæœ Ä×íÖ] ÀË×e ^ãÖçfÎ oF³×³Â èË³Îç³jÛ³Ö]
üÒ7ûLE
ÃÏZgzZì ~Š ßF,
Ãp°ÏZ ä òx ø 0Z)´X ó ƒ
ó s ¸ñ6,ä™wJÆ]gú **
™bZiÃ b ï
Šg Z Œ
( 7)Xì c* Û \zZ
E
]o» üÒ7
:ÐyWÛŒX ( 1/
# }Š}Št:ì eZ
Z # ÂŠ%Ô÷ìgƒwâ 0*
t £ÆVÂgúā ¬ŠtZ
# ä\¬vZ
B‚Æt :ä \¬vZ~ wq]gß+Z ÂÔ @*
ƒ7hðÃÃkZ Âƒ „g :~ _ ÅÕ]gúā
Ò7E
X HyˆZ Z (, ]Z f]gúÆ™~g Y¬» ü B‚
¹6,
]gú=gfÆw$ ( 8)X ó ó ä́e l‚jÊ] ^ÛnÊ ^Ûãn×Â |^ßq ¡³ÊL L:÷D â
+T:ÀF, Û \¬vZ
E
,Yó» ~qŸgÅC 4
â
åç×ÓÊ( ^÷ŠËÞ äßÚ ðo à³Â Ü³Ó³Ö à³f› á^ô³ÊL L:c* VâzŠ~kZ Lg
-ZXì 7`wðÃ6,
Û (gzZq
ÙpçÐZ ?Â,Š hgzb ðÃÐ~kZa}g vÐàŠlp{z¤ /Zp:ÀF,‰ó ó ^÷³ò³m†³Ú ^÷³³ò³³nß³³â
‰ó ó ^êv×‘ ^Ûãßne ^v×’m áœ ^Ûãn×Â |^³ß³q ¡³ÊL L:c*
ÆyZ :ÀF, â
Û (gzZq
-Z~]gÎÏZX ( 9) î 3
E
6,]oÆ üÒ7]c* WVÐt X ( 10)B™ *6,i§m{q -Z~ :WVâzŠāì 7B pðÃa
ÑŠ š ZÜ
X ÷C™ª
:Ð$
guX ( 2/
àe k³e^³$ éœ†³Ú] áùô] L L:ā÷D™e ò g gx â Z
ñ „0vZ†]|~ó ó~g g9L L~
$ZzgÐk
Ÿæ Ð×ì ±Ê än×Â gjÂœ ^Ú ‹nÎ àe ke^$ =²] Ùç‰…^mVkÖ^ÏÊ Ü×‰æ än×Â ä×Ö] o×‘±fßÖ] k³iœ ‹³nÎ
än×Â àm‚m †iœZZVÜ×‰æ än×Â ²] o×‘ ²] Ùç³‰… Ù^³Ï³ÊóÝ¡³‰Ÿô] ±³Ê †³Ë³Ó³Ö] å†³Òœ ±³ß³Ó³Öæ à³m
$U*
" L L óXXèÏn×_i ^`Ï×›æ èÏm‚vÖ] ØfÎ]ZZV Ü×‰æ än×Â ²] o×‘ ²] Ùç‰… Ù^Îó ÜÃÞVkÖ^ÎXX[äüjÏ³m‚³u
ËÐ®0"
$U*
~!vZwÎg c* .ÅÅzmvZ -*™Ñ ~çÅ®0
Ö }
Hn²gzZ ðƒ¢q~#
™7ãâ
VƒSe ** Û ** ~òsZª
z]** q~pÔVƒ7nZg ** Æ~g ZŠ+Š c*
) !*
¯ ]Š ¬~'
,
-x™Zg—X V;:¹äVrZ ?ƒg»Ãä™:ZzÃkZ r !*
»kZ ?H :c*
â
Û äÅzmvZ-vZwÎgX
X ( 11) ó zó Š}Št :q
t:™á r !* -ZÃkZgzZßá r !*»kZ L L:ā c*
â
Û Ð ®0"
$U* äÅzmvZ
E
XìŠ Z% üÒ7ÐkZāì ?Š Å]!* kZ bŠ ñZgÅ¶Š
:Ðq )ZX ( 3/
E IF4&Æg
<Ñ üÒ7āì t · Z6,]!*
kZ »Y fg/gzZ‹g Z ñÃøL G WÑ!*
$ugzZ]c* {gÃè
Xì ?Š Å q )Z H7s %ZÐñZgkZ ÌäËXì yâ ‡q
-ZÐ~2Z ¸Æ
aÆC Ù ØL L:ā÷ D â Û Ô Åg (Z ñZg™? Ø Ðg/äòã' × vZ†0–1Z)´sÜ
E
àZz üÒ7Îzæt( 12) ó óä́e l‚jÊ] ^ÛnÊ ^Û³`n×³Â |^³ß³qÑL LÔá wâ » ~ç{zā7w'~]gßË
5 y{£ZDÔy{£Z
Y ûZ )‰( 13) ó ó ^÷òn äßÚ]æ„ìªi¡Ê( ÷]…^_ß³Î à³a]‚³uô] Ü³jni\æ á^³Ó³Ú tæ‡ Ù]‚³fj‰] Ü³i…œ áô]L Le
$W
$WkZ ( 21:
Xì c™Ðe
aÆe
Éì 7t** $WàZz™¯Zy
$W«e Û ñƒ ïŠ [Z »kZg/
Wā÷ D â
,YÂáÐ~qŸgÅkZ¤
( 14)Xì ^ /Z%Zì 7^ 8wâ%ÆŸgÅ]gú
,Y¢
E
üÒ7ªÐ
ƒ~xsZ
Ò E
7
)´( 15)X åZƒ»™ ñ › M@]|~çÅ® ñ 0" $U* ]| ü ¬Ðƒ  ~xsZ
ä³Þùœ †m†³q o³e] à³ÂL L:÷D â $ZzgÅk
Û ñƒD™e ñ ̀1Z~yWÅZw< °L ‚
, ò Ú¦
L KZL
kìœ oÊ Ý¡‰Ÿ] oÊ á^Ò Ä×ì Ùæù] á] ÙçÏm Œ^fÂ àe] á^ÒVÙ^Î Ø‘] Ä×í×Ö á^³Ò Ø³â é†ÓÂ Ùª‰
E
CðÃÅ üÒ7H :Y7Ð)
Šã ñ MäVrZāì ~z%Ðk ñ ̀1Z L L( 16) î³Ö]óóóóó o³³³e] à³³e ²] ‚³³fÂ
,
E
]|)ÇÅ! Z0vZ†üÒ7ª~xsZÇā¸D™ c* â Ûkñ „0vZ†:ā c* âÛ äVrZ ?ì
X ó óåZƒ» ( ™ M @]|~çÅ®
ñ › $U*
ñ 0"
c Ö~çÅ®0$
?@* "*
U
kZò_Z†0Z)´Ôì s%Z~:W»Vß Zz{ygzZÜæ~}g !*
Æ~çÅ®0"
$U*
oâ(Œ^Û àe ‹nÎ àe ke^$ éœ†Ú](Ùç×‰ àe] oe] kß³e è×³nÛ³qZZV÷D â # ŸzÅ
Û ñƒD™s
kße èfnfu ^ãÞ]V]çÖ^ÏÊ( èßm‚ÛÖ] Øâœ ÜãËÖ^ìæ áçm†’fÖ] pæ…]„ÓâF(äjÏm‚u än×Â l…æ äjÃÖ^³ì o³jÖ]
Ò7E
gzZ å1 ü „äVrZÔ÷~çÅkÑ0®0" $U* twñ |0Z! Z› M @L L XX.èm…^³’³Þ¢] Ø³ã‰
yÂ{ {z:ā÷ D â
Û ñƒ D™s %ZÐ yZÜæ IZāZ
# Ôì ¹¸ ä {y IZX å c* ß r !*
N*
\
( 17) ó Xó ‰tg »Z ÿ£ ›
MÖ
Û ñƒD™yÒi»XkZ „Šp6,
Øã‰ kße èfnfu áçÓi á] ˆñ^³qZZ:÷D â (~uzŠ
„äVâzŠāì YƒL L XX!Œ^Û àe ‹nÎ àe ke^$ àÚ^Ã×jì] Ùç×‰ àe] oe] kße è×nÛqæ
$U*
0"
Ò E
7
( 18) ó Xó ƒ1 ü Ð®
E
,Yó» ~qŸgÅC 6
E
y»g ZÆ üÒ7
E E
X ÷wJgzZ[ XZÁgzŠÆ üÒ7V; ÆyZaÏZìnç- üÒ7āVa q
-Š 4,
Æs ¦ Z
ò ã‚»)´p VOÔ ( 19)X ì @* ƒ »wâC Ù Ø„:gzZì Cƒ µZz ‰ Ü Û Â:%K wJāVY
ÐvjŠm ŸæèÎ†ËÖ] ÄÏi ¡Ê šçÃe Ñ¡_Ö] o×FÂ ‚ÏÂ äÞ¢ ÙçfÏÖ]æ h^rmŸ] çãÊ äüß³Ò…^³Ú]ZZV÷D â
Û
( 20) ó ÙçfÏÖ] áæ‚e šçÃÖ]
Ò E
7
p ÖZÆ ü
E E
Æ üÒ7~g êZgŠ ä ò
»p ÖZ õ0* á )á ÏZìnçåL¨G“āVa üÒ7q
ò ÷ -Š 4,
Æs ¦ Z
:ì H™f
E
™ üÒ76,
X ( Vƒ@* wâ ãZÐ\W~) ó ó ]„Óe ÔßÃÖ^ìL ¾
L ðÃ‰:Ä×íÖ]( 1
™Š Zi W»~) ó ó Ôiœ…êL ‰
X ( Vƒ@* L :é]…^fÛÖ]( 2
Ã\WLZ ? ) ó ó ÌÖªe ÔŠËÞ o³Ï³×³›L L:¾Ð~çC
Ù ØðÃ‰VÑ¡_³Ö]( 3
X ( zŠ}Št:!$
+Æg ZD
Ùq-Z
X ( Vƒ@* wâ LZÃ\W~) ó ó ]„Óe ÔjÎ…^ÊL L:}:èÎ…^ËÛÖ]( 4
.6,
™Z]
\WÑ»\W~) ó ó ]„Óe ÔŠËÞ kÃ³eL L:6,
‰6, gîÆwV Vð]†Ö]æ ÄnfÖZ ( 5
V¦ãZÃ\W ) ó ó ]„Ò oF×Â ÔÎ¡›L L:¾tc*
kZ]gúgzZ ( ì t :6, ( Vƒ
( 21)Xá™wJÃ
E
ÌaÆ üÒ7{z ÷ Dƒ wEZaÆnç åL¨G“ p ÖZ Ð g ±ZÆ s²C Ù b§ÏZ
X ÷M
hƒwEZ
Ò E
7
¬»ä™Ô ü g±š
gzZzzš Âƒ: 7gŠ ã.6,gzZX ðÃ»nËÃ]gúgzZƒ „g^g ZÍlpÏ0
+i YZzŠi ZZ
#
7 y{£ZDÔy{£Z
E
â
kÖª‰ éœ†Ú]ô ^Ûm]:c*Û gzZì ð‹Ïz6, kZä~ V =rîG*9gÉì 79** ™c_» üÒ7Æg±%
E
üÒ7g±šä~ V \W6, -Z ( 22)‰ èßrÖ] èu]… ^`n×Â Ý]†vÊ( Œªe †nÆ àÚ Ñ¡_Ö] ^³ãqæ‡
µñgzZq
ÐzzÅg
$ugÃèkZ ( 23) l^ÏÊ^ßÛÖ] àâ l^Ã×³jí³Û³Ö]ZZ:c*
â
Û Ô ¹¬oÃVÂgúàZzä™c_»
E
( 24)X ÏñYƒµZzÂˆ~Š}Št :1ì Â{z(** ™c_» üÒ7ÆzzË%
E
GL ÅqaÆ üÒ7H
?ì ~gz¢Ô ï
Ò E
7
äkZ¤ /ZÔ 7~gz¢ÔaÆ ü 1ÔñY ~Š~Ôª q {zāì ~gz¢ ÂaÆt:
E
a kZÐ ¶Š t:~ ¬ï GLÅqÔ ÏñYƒ µZz t :> Š}Š üÒ7~( ~g Zz { â )¬
Ø Z™š Âc*
E
zz kZ ÎzæÅ üÒ7āZ ƒ hÑg¢Ã]gúÐ Tì CYƒ D]°Ð kZāì Š
# Ôì @* H»zg
ÆC
Ù ØaÆkZgzZì @* Ù ØÃkZ }™gzŠÃg¢kZÐ LZ ]gúāì CƒÐ
ƒ hÑs§ÅC
 ZîÅ]°ÃkZ ì {Š c*
hÑÐ ª @Yƒg ZØŠ **
iÐ ã.6,kZ 1gzZg¢t X ì * /
™ Zg Z ¦B‚
Xì 4** +Æg¢LgÃg¢Z åE
™gzŠá$ <XÅì Cƒ
Ò E
7
?ÇƒH ü w+ $
\¬vZÔì {z( ¢ 8w â á$ +Æ t :Ð ]gú ÂƒÐ s§ÅC Ù ØÅ|$ +gzZ CŠ c*i¤ /Z
?¤ ‰ê^òn äßÚ ]æ„ì ªi¡Ê ÷]…^_ßÎ àâ‚uô] Üjni\æ tæ‡ á^ÓÚ tæ‡ Ù]‚fj‰] Üi…] áô]L L:÷D â
/Z :ÀF, Û
Ö :Zz Ì¼ Ð ~ kZ ? Âƒ` }Š gmZ » ( wâ )Ã~ç ?gzZÔƒe Ü$
# +~uzŠ(Å ~ç q
-Z
±Ê ‚mˆm¡Ê Ù]‚fj‰Ÿê ^³ãuæ] ä³ÞŸôL L:÷D â
Û ñƒD™yÒÐzzÅkZtZ@r
è ™X ( 25)ß
#
ŠwZ e~ù
™áwâ Âc* D zÃkZB‚Æ%$ Ù ØāakZ ( 26)‰ó ó Ù^ÛÖ] „³ì^³e ^³ãuæ
+~çäC
D zÅkZ
X}™:†ŸZ~ù
Š$āceÃC
Ð kZÔá á :Zz {zì c* Ù ØÂƒÐ s§Å ~ç ~]**
gzZ ãâ
Û **
/Z
¤
8Â1á{Š c*
,Y¢
X ( 27)ì ^ iÐ$~]gß}uzŠgzZ 1á wâ ~]gß«¤
/ZXá: {Š c*
i
E
,Yó» ~qŸgÅC 8
E
g ZlÅ üÒ7Á+
$
E
ì$Ë ƒgHÌ£zç » üÒ7{zì $ -Š 4,
Ë 0$~ b ïq āìt wßZ q Æs ¦Z
E
t:t]gúÂ{)zk
,òÔ[ZÑ‰ì 7wâ ~{ óÅ<Ñ ñ¯ó óüÒ7w$+L LÃq+Z¿ðÃ¤
/ZX
™ZŠ ZgzZ¼á$
( 28)X Çƒ7)fÆ~ç** nú{Š™gH1ÏñYƒµZzÂ
+ÆkZ c*
1Ôì *
@Yƒ‡Ã{z:gzÔì Cƒ~gz¢h +÷z”b§~g7Å ó ónúL L~]5ç6,gîx ¬
E E E E
CYƒ„ +gzZ üÒ7ÌZ
 gŠ ”Å üÒ7Á$ +Ôì ZÐ]5çx ¬nç» üÒ7
# ƒãZz)zãüÒ7w$
( 29)Xì
E
hgt £~ üÒ7Á+
** $
E
]gú¤ @Yƒ 9{z ñY H³zgHÌ Ð ~ yâ ‚zi ‚gzZ ~×~ üÒ7Á$
/ZX ì * +
E E
Ë ‰Ô Ç ñYƒ 9üÒ7Á$
% +ÌA @Y HÝq=g fÆ wâ á üÒ7™hg h (Z CZ Ø{
$ Âƒ*
Ò E
7 G
t:%Z7^ ,Y bŠ6,gîÆ ü Á$ +Ãq +Z Âì 0Ìh»^ ~T Hî¢ ‚ h(Z¤ /ZX {)z
X ( 30) Çƒ7‚h1ÔÏñYƒµZz
Eg¢EÒ7E
c b ï ÷L ü
t :*
E
t :Ð üÒ7q
ò”g 0Z)´ì Cƒ§Zz í!* -Š 4,
Æ(›÷ 0½É â ÔÃ) ñÒZ
á gzZ îG
äÅzmvZ-x™Zg—āVY ( 31) óXXÑ¡› äü³Þœ oF×Â…çãÛr³Ö^³Ê Ä³×³í³Ö] Åç³Þ^³Úœæ:÷D â Û
E
Û ñƒïŠ?Š [tZ@r
: ÷D â # ó í!*
è ™gzZX ( 32) ó ì t : üÒ7‰ó ó èßñ^³e èÏn×_i Ä×³í³Ö]L L:c*
â
Û
ènßÖ] àÂ oßÆ] Ù^ÛÖ] †Òƒ á] Ÿô] àñê l^m^ßÓÖê ÄÎ]çÖ] æ l^m^ßÓÖ] àÚ …^‘ oju Ñ¡_Ö] ØÛjvm äÞŸZZ
E
VYÔì ‚ rgwÈZ »t : akZ üÒ7 óèÞçËnfÖê ÔÖƒæ ^ãŠËÞ ^ãÖ Ü×ŠjÖŸùô] Ù^ÛÖ] Ü×ŠjiŸ ^ãÞù¢æ^³ß³â
êŠ™i *"Ð+
M™f »wâ 1Ôì CƒµZzí!* @YƒµZzÌÐt)pè ÖZtā
¾:Ðt)gzZì *
ƒaÆàÜÅyYKZsÜ*
( 33)Xì @* *™!Zjwâ »]gúgzZÔì
9 y{£ZDÔy{£Z
E
-Z Å b§ÏZ 7t :ì Z._Æ w¸q
q -ZgzZì t : üÒ7āì ¸ q
-Z w¸»¨¦
E
-Š 4,
q $âÅ üÒ7QÔ‰~Š”:zŠ¬Ã~çKZäË¤
ÆY x ¬ÂðW" /ZXì ÌÅ «ZtñZg
E
( 34)X NƒµZz”:„zŠq ÆyZ÷ë ZÃ üÒ7]Z|gzZ(
-Š 4, … ƒ”:&6, kZ[Z
!Zi Z »t-
qZ
E E
Ù ØËüÒ7Lā
ÅC L ÷s ïi Zt™á Ã ( ì Z üÒ7ª)Y Zg WÅ «ZØgzZ¨ ¦] Z|‰
# ™ ã ¢i?X ( ì YY H Z b ï%Æ~qŸg ÅC
+i r
h Ù Øª) ó óXì 7s ¸ñ6,è%
Eg¢E
@*
ƒ"$U* Û ñƒ ï Š [ Z »kZîë
ùt( ì b ï ÷L ā )Ð w¸kZÆ]Z|y Z L L:÷D â
™ VZ Ã Å<
Ø èÆ ]Z|y ZāZ # ó ó?ì Y W~ ¿Ìs ÜÆ è%ÅC Ù Ø b ï Zāì
E
oÑòi ÑaÆkZÃè%Å¢ Û Š z!* Û b ï ZÃ üÒ7b§Å#
Æ¶Šg Z Œ Ö Zg/Ì{ z ÂBŠ
Ä×íÖ] †Ï³jË³mŸ æ Z Z:÷D â RÆ<
Û ( ÷~zZg+F, Ø èÆ£ ò Zx â Z ))
ò ZŠ0Z)´X ÷B
E
]gz¢ÅÁqaÆ üÒ7L LX X Xá^_×ŠÖ] áæ Ä×íÖ] ‡çrm Ù^³Ï³Ê ‚³Û³uœ ä³n×³Â “ ù ³Þ Ü³Ò^³u oF³Ö]
E
,YÆy Î% üÒ7āì ¹pV O:ì Å ô¥ÅkZä£
( 35) ó óXì ^ ò Zx â ZÔ7
E
t : üÒ7ā ì ¸ w ¸ SZg gzZ ~y W gzZ ì w¸ *Š w¸ ÑZz Z » w ò ÷á xâZ
EÄ
VÙ^³³³³³³³³Î á]æL L:÷˜B‚Æs # ZÜ~g7~i ðIiE
4ÉZz üÒCZ[ !*
ÆxÑZ[ ÂpV O( 36)Xì
Ã~ç~:ā¾C Ù Ø¤/ZgzZ ó óX ^ãÎ]†Ê oF×Â †frm Ÿæ ^ãÖ ÜŠÏÖ] oF×Â †fqœ (^ãÖ Ù‚Âœ Ÿæ ^³ãÎ…^³Ê]Ÿ
-WÍ‘pÔ Ç ñ Y Hg66,s »ZÐ Z Â ÇVz™s »ZB‚Æ kZ:gzZ ÇVz™{ åCG
H7g66,ÏåCG -WÍ‘
( 37)X Çñ Y
E
]°Å]gúàZz üÒ7
Ò E
7
ò 0Z)´Ô ]°Å]gúà Zz t : „z ]°Å]gúà Zz ü āì ¸ <
M Ø è »g/x Ó
àe Ñ^³v‰]æ(‚Û³u](o³³Ã³Ê^³³Ö]æ(èË³nß³uç³e]æ(ÔÖ^³³Ú g³³âƒZZ:÷D â # Ÿz
Û ñƒD™s
E
,Yó» ~qŸgÅC 10
á](ðæ†Î è$¡%e èÏ×_ÛÖ] l‚Â ^ãi‚Â èÃ×jíÛÖ] áùœ oÖ] é…çãÛÖ] oâæI^ÛãßÂ km]æ… oÊIèm]çâ]…
»vZÂg ( e -Z Å ) t GZx â ZÔ£Zx â ZÔ w÷
$Zzgq á x â ZÔ1Zx â ZÔ ´ â x â Z EXX. ñvi àÛÚ kÞ^³Ò
E
( 38)Xìg¸gzZÔì ]°Å]gúà Zzt : „z]°Å]gúà Zz üÒ7āìt< Ø è
Ò E
7
_ ZÑÅ ü
E
ä›†³L L:āìtñZgÅY x Ó6, Šã
CkZÔì í!*¾ : üÒ7āì _ƒ" $U* ]!*t~Iâ
E
( 39)X ÷_ ZÑÅt : ÷z„z_ ZÑÅ üÒ7ªó ó !Ñ¡› ¡Ò ä›† æœ Ñ¡_Ö] ½†
E
H ™f » _ ZÑ sf zgq ñƒ D™ c -6,_ ZÑ Å üÒ7ä òsÑz îªG©EÅZ r #™
áœ x×’m ^ÛÊ Ù‚e 7çÓm á]DO(Ä×íÖ] ØvÚ èqæˆÖ] áçÒDN(Ñ¡_³Ö] Å^³Ï³mŸ tæˆ³Ö]èn×³âœDML L:ì
( 40) XX.÷]†ãÚ áçÓm
Ò E
7
~qŸgÅåzi~ ü
E E E
*
@Y c* Š üÒ7 ~ VpZ°À` W1Ô VƒèZg6,üÒ7VâzŠāìt oÑq-ZÐ ~ _ ZÑÅ üÒ7
Ò E
7
zŠ ü Ã~çKZāì @* ì CY ~Š™& ¸~ VâzŠ%Æ~q Ÿg ÅŠ%~ kZì
Y Hg6ÃkZ c*
E
ì ~gz¢~qŸgÅC Ù Ø~ üÒ7āì ÛZð×Z]!* tÐ Y q )ZgzZmÀÆyWÛŒāZ#X
Ë Y~Š Â(F,
X YYH7g61ì $ ÃkZgzZ
]o» ~qŸgÅåzi
:]oÐyWÛŒ( 1) /
E
:ì ~gz¢~qŸgÅåzinÆ üÒ7āì @* ƒx¥Ð`™‹c* Wsfzgq
ÜjËì á^Ê( ²] æ‚u ^ÛnÏmŸœ ^Ê^ím áœ Ÿô] ^÷òn àâçÛjni\ ^ÛÚ] æ„ìî áœ ÜÓÖ Øvm ŸæX ( 1
~wâ kZāì 7w'a}g vgzZ :ÀF,
‰ó ó ä́e Í‚jÊ] ^ÛnÊ ^Û`n×Â |^ßq ¡Ê ²] æ‚u ^ÛnÏ³m Ÿœ
11 y{£ZDÔy{£Z
™: ì‡ÃVŸÆvZ {zāƒwÈZÃVâzŠ ~çVxāt1Ôì c*

ŠÃ ( VÂgú) yQ ä ? Ôß¼Ð
HðÃ6,VâzŠ yZ ÂÆÃ™: ì‡ÃVŸÆvZ {zāƒwÈZtÃ ?¤
ÃT Çƒ: { k /ZQ :ÔÐÃ
ó ZryYKZ]gú™}ŠtÆg
(41)X ó á
E
M]o» ~q Ÿg Å ~çgzZC
Ù ØÐ VÓ&Æe
$WkZX ì * @Y¹ üÒ7e
$WÃe
$WkZ
:ì
VâzŠ ~çVxāì ;gƒx¥6, gîãZzÐ]kZ : ²] æ‚u ^ÛnÏm Ÿ á] ^Ê^í³m á] Ÿô](œ)
E
M *™ üÒ7VâzŠ {zgzZÐÃÄg 7ì‡ÃvZŠzu{zāƒ60
h™ ÂVƒ T e * +Z ~ ¸»]!* #Ã
kZ Z
X ÷T e!Zi Z »kZVâzŠgzZXì hÑsptÃVâzŠāVaÔ÷
E
Çƒ^
c* 8wâ Ðb§kZÐ~çā åµāVa~]gßÅ üÒ7: ^Û`n×Â |^ßq ¡Ê(h)
,Y¢
7B pðÃ~kZ ÂVƒèZg6, kZVâzŠ¤ Šâ
/Zā c* Û Ðó ó ^³Û`n×Â |^³³ß³q |¡³ÊL!L Zi Z »kZ7
E
XƒY™g66,üÒ7ÃC
Ù Ø{zāì ]i YZ ÌÃÁqāƒ÷»]!* kZ 7](Z ÌðÃ~kZpÔ
E
ÃTìtÆq HüÒ7w$
-Zā Š +āì Š
Hc*C™}Šg Z Œ
Û ¶ÃÃ]gú~kZ : ä́e l‚jÊ] ^ÛnÊ()
»t :āVYÔ,™ê»t :{z6,kZā Çƒ~gz¢*
*™wJÃkZ »C Ù ªX Ï}™7]gú
Ù ØāìC
( 42) óXXÑ^ŠÖ ê„ìœ àÛÖ Ñ¡_Ö]^ÛÞ]ZZ:ì yâ
Û »~
V x Z™ZÑÔì „zÂ´ â
tÔÐVƒi WÆä™ƒ6,VâzŠ {z ÂñY Ì~Š ƒÑ]i YZ ÅƒÃÁq¤ /Z wÏZz nÁ!*
E
X ñYH{Š â W6,üÒ7ÃyZÆ™g6ÃCÙ ØsÜā7
áœ Ÿùô] Üj•†Ê^Ú Ì’ßÊ è–m†Ê àãÖ Üj•†Ê ‚Îæ àâçŠÛi á] ØfÎ à³Ú à³âç³Û³jÏ³×³› áô]æ DN
gzZÔ î ÎB;ÃyZāÆkZIzŠt :ÃV-çyZ ?¤
/ZgzZ L L:ÀF,
. |^ÓßÖ] é‚ÏÂ å‚ne p„Ö] çÇmæœ áçË³Ã³m
,Š™s ç'gú{zāt1Ôì Û »kZƒ HgH$AÂ¸`™gHÌ$¼aÆyZ

{zāt c*
ó m» b ï~B;ÆT}Š™e
( 43)X ó ì $¬g¿
# ŸzÅkZÅzmvZ-x™Zg—ŠpÔìC
s Ù ØŠ Z%Ðó ó |^ÓßÖ] é‚³Ï³Â å‚³neL L~e $WkZ
ÒZXìC dZ {- öOÅzª‰( 44) ó ó tæˆÖ] |^ÓßÖ] é‚³Ï³Â où³ÖæL L:÷D â
Ù ØŠ Z%Ðb ] Û ñƒD™
E
,Yó» ~qŸgÅC 12
B; ÆC x ÓˆÆb ïåL¨G“āVa [Z ( 45)Xì w®‚¸ Åe

Ù Øg (Z F, $WkZÐ x Z™/ô
E
X 7^,Y~]gßË** ™~g Y¬» üÒ7%Æ~qŸgÅkZ Z®Ô÷Dƒ~
:Ð$ gu( 2) /
E
:ì ~gz¢~qŸgÅåzinÆ üÒ7āì @*
ƒx¥Ð āg Iì " Š q Zsfzgq
ILG
än×Â ²] o×‘ ²] Ùç‰… oFÖô] Œ^Ûù àe ‹nÎ àe ke^$ éœ†Ú] l ð^q Ù^Î zŒ^fÂ àe] àÂDM
Ù^ÏÊ Ý¡‰Ÿ] oÊ †ËÓÖ] å†Òœ ±ßÓÖæ àm Ÿæ Ðõ×ì ±Ê ä́n×Â gjÂœ ^Ú ±Þô]= ²] Ùç‰…^mV kÖ^ÏÊ Ü×‰æ
ØfÎô]! Ü×‰æ än×Â ä×Ö] o×‘ Ùç‰… Ù^ÏÊ ÜÃÞVkÖ^ÎVäüjÏm‚u àm ‚m†i] Ü×‰æ än×Â ²] o×‘ ²] Ùç³‰…
c* .ÅÅzmvZ-*™Ñ ~çÅ®0"
Ö }
Hn²gzZ ðƒ¢q~# $U*!èÏn×_i ^ãÏ×›æ èÏm‚³v³Ö]
òsZª
q~pÔ Vƒ7nZg ** Æ~gZŠ +Š c*
) !*
¯ ]Š ¬~'
,ËÐ ®0"
$U*
~ !vZwÎg
Ãä™:ZzÃkZ r !*
»kZ ?H : c*
â ™7ãâ
Û ä ÅzmvZ -vZ wÎgX VƒSe ** Û **
z]**
~
ÃkZgzZßá r !*
»kZ L L:ā c*
â
Û Ð ®0" äÅzmvZ -x™Zg—X V;:¹ä VrZ ?ƒg »
$U*
( 46)X ó zó Š}Št :q
-Z
gjÂ] ^Ú²]æVÙ^ÏÊ Ü×‰æ än×Â ²] o×‘ ofßÖ] ki] Ùç×‰ kße è×nÛq áœ Œ
z ^fÂ àe] à³Â DN
²] o×‘ ofßÖ] ^ãÖ Ù^ÏÊW^–Çe äÏn›œ Ÿ Ý¡‰Ÿ] oÊ †ËÓÖ] å†Òœ oßÓÖæ Ð×ì Ÿæ àm oÊ ke^³$ o³×³Â
^ãßÚ „ì^m áœ Ü×‰æ än×Â ²] o×‘ ²] Ùç‰… †ÚªÊ ÜÃÞVkÖ^Î( èÏm‚u än×Â à³m‚³m†³iœ Ü³×³‰æ ä³n×³Â
.ÅÅzmvZ-*™Ñw|›
Ö }
gzZ ðƒ¢q~# M @ ~çÅ®0"
$U*
!]ˆmŸæ ä³jÏ³m‚³u
~pÔ Vƒ 7nZg** Æ ~g ZŠ +Š c*
) !*
¯ ]Š ¬ ~'
,ËÐ ®0 "
$U*
~ ! vZ wÎg c*
Hn²
ÃkZ r !*
»kZ ?H : c*
â ™7ãâ
Û ä ÅzmvZ -vZ wÎgX VƒSe ** Û ** ~ òsZª
z]** q
ÐkZgzZßá r !*
»kZ L L:ā c*Û ¬äÅzmvZ -x™Zg—X V;:¹äVrZ ?ƒg »Ãä™:Zz
â
( 47)X ó ßó : {Š c*
i
Ù^ÏÊWke^$ oÖô] Ü×‰æ ä³n×Â ²] o³×³‘ ²] Ùç³‰… Ø³‰…^³ÊZZ ä³³nÊæ ±³ñ^³Šß³Ö] ä³³qù†³ì DO
13 y{£ZDÔy{£Z
ā 5x s§Å"
$U*
ä~V \Wāì ~ðK̈óXXÜÃÞVÙ^Î ^ã×nf‰ Øìæ( Ôn×Â ^ãÖ °„Ö]„³ìVä³Ö
( 48)!zŠ hgÃkZì »kZgzZßá{zì k0*
ÆkZ »\W :
ñ „0Z óèßñê èÏn×_i Ä×íÖ] ØÃq Ü×‰æ än×Â ²] o×‘ ofßÖ] áœ Œ
~z%Ðk z ^fÂ àe] àÂDP
E
Šg Z Œ
( 49)Xì c* ¾ :Ã üÒ7ä~
Û í!* V W»ì
ìg}Š {gtÃ¢ Û ( ÅzmvZ-\W ) Áqāì „gƒ"
$U*
]!* $Š qZx ÓyZ
tÐ g
E
kZ ó ó ^`Ï×›L L:ā÷ìg â Ù ØˆÆä™x¥~qŸgÅyZgzZ÷ìg™{Š â W6,üÒ7ÃyZÔ÷
Û ÐC
ìg}Š(F, ~i Z0+ZÆ¶Š ñZgÉ zŠ t :ÃkZā÷ìg™g6: ~Št :ŠpX zŠ}Š t:Ã
E
t: üÒ7āì ;gƒx¥Ðg
Xì Cƒ tæˆÖ] °œ… oFÖô]šçËÚt:Âì í!* $ug egzZX ÷
:ÐÖ#Z ñ» )ZX ( 3) /

E
~qŸg Ååzi n Æ üÒ7Ìq )Z » # Í ÌVŒāìC
Ö Z ~g7 ā c* Ù ªÐ‹g Z[Z
ƒx¥Ð VÂg „sfzgqā 6Ôì &~gz¢
:ì @*
:s ¦ZX ( 1/
8E
Û òögu)´X 1
o•†jÖ] ‚ÛjÃm ‚ÏÂ äÞ¢ å†nÆæ á^_×ŠÖ] ‚ßÂ ˆñ^q Ä×íÖ] L L:÷D â
gzZ L L XXšçÃÖ] Ý]ˆjÖ] èmŸæ ^ãÖæ Ñ¡_Ö] Å^Ïmô] èmŸæ tæˆ×Öæ šçÃe Ñ¡_Ö] èÖˆßÛeçâæçÏÃ³Ö] †³ñ^³ŠÒ
E
™á£zçtgzZÔì6,~qŸgb!* Šã
C~g ‚ÅkZÔ Ì%ÆÁqgzZì ^ ,Y Ìk0* ÆÁ q ü Ò 7
¶Š gZ Œ zZ LZ£zç » ]gúgzZ ì Ýq h » ¶Š t:ÃC
Û xiÑ 6, Ù ØÔì ~ ¬LZ t:
( 50)X ó ó»
Ü×Â ]ƒô] ^neœ æœ á^qæˆÖ] ð^ á^_×ŠÖ] oF³Öô] Ä³×³í³Ö] á^³Ò ç³ÖZZ:÷D â ò y–1Z)´X 2
Ûm
äÖçÏe tæˆÖ] g›^ì Ÿæ ÔÖƒ àÂ Ü×‰æ än×Â ²] o×‘ ±fßÖ] ^ÛãÖªŠm ÜÖ ²]æ‚u á^ÛnÏ³m Ÿ ^³Û³ãÞ]
àne èÎ†ËÖ] kÞ^Ò ^ÛùÖ ^ãßÚ ‚u]æ æœ ^neœ áô]æ( äüjÏm‚u än×Â ù†mæ(äßÚ ^Û³ãÃ³×³í³e á^³Ò Ø³e^³Û³ãÃ³×³ì]
E
,Yó» ~qŸgÅC 14
ƒÃyÎg (Zt¤
{zā @* /Z óXX^Ûãßne Ñ†Ê Øe ^Ûã×nf‰ Øùì ànÂ ¡Û×Ö ØÏm ÜÖ ÜÒ^vÖ] oFÖô] ànßÂ¡³jÛ³Ö]
E
]|VW ÂÔƒ: c*ƒéZpÅåzi{ ZpÔ}Š™µZz üÒ7ÂÐ,™7ì‡ÃvZŠzuåziāAŠZ #
E E
Æ™ üÒ7ŠpÉ Ôß™ üÒ7ÐyZ ?āëtÐC Ù Ø:gzZÔ D â Û: wZÎ»kZÐVâzŠyZÅzmvZ-
™g ïZq
‰X @* D™g ïZVâzŠ {z{ ZpÔ ïŠ N*
-Z ðÃÐ~yZ c* ß r !* Ù ØgzZÔ ïŠ ZrÃ]gú
»kZ6,
C
ŠpÉ ÔzŠ hgÃ~ç KZā H7t Ð( C
Ù Ø)ù5 {z Âì @*
ƒÃÁqg (Z » & ¸Ååzi~ y°
ó êŠ™& ¸
( 51)X ó ì
0½É â X ( 2/
: îG
Åçq†Ö] oF×³Â †³fr³iæ L L:÷˜~bÑÅ´
ò â x â ZY ¤ñË
ò â Y!*
6ß Z1Z)´X 1
E
=g fÆ{)z üÒ7C /Z ÇñYHg66,
Ù Ø¤ äYk0*ÆC Ù ØÃ]gúóXXå†nÆæªÃ×íe ^ãÎ ]†Ê†m ÜÖ áô] ä³nÖô]
ó Le: Ïe
( 52)X óƒ
Ä×íÖ] ^ãnÊ ‡çrm ojÖ] Ù^vÖ] oFÖô] Äq†m ^Ú †ÚœæL L:÷D â ,
Ûk ò â”g0Z)´X 2
’Ë
än_Ãi ^Ûe ^Ûâ ^•… gf‰ àÓm ÜÖ ]ƒô] o•]†jÖ] ÄÚ ˆñ^q Ä×íÖ] áœ oF×Â …ç`ÛrÖ] á^ôÊ‡çrmŸ o³jÖ] à³Ú
Ò7E
»Y g/ÂÔ ^ ,Y** ~ªqÏyÃgzZì @* ƒ^,Y~ª qÏyÃ ü ā]!* t„g L L óXX^³³ãe å…]†³³³•ô]
E
ÅŠ%:L »äƒèZg6,5ZŠ Z Åwâ Æ]gúªÆÔì ^ ,YB‚Æ~qŸgb!* üÒ7āì t · Z
( 53)X ó óÇƒ: **
™ßÐZÐs§
:›á÷ ( 3/
‚n‰ Ÿæ hœ ‚uœ àÚ Ð×_m áœ ‚u¢ áçÓm ¡Ê Ñ¡³› Ä³×³í³Ö] áŸ L L:÷D â
Ûw á x â ZX 1
ò ÷
E
s§Å}uzŠ Ë{zā (7htÃËZ®Ôì ~¬Æt : üÒ7āaÏZ L L !XXá^_×‰ Ÿæ oÖæŸæ
( 54)X ó Ãó Áq:gzZÃ„ :Ô}Št :Ð
u: ÔÃ‡W:Ôì htÃ\!*
 6,
†nÆ àÚ ‡^rÊ …†–Ö] ÄÊ‚Ö ØÃq o•]†jÖê ‚³Ï³Â Ä³Ê… áŸL L:÷˜ ò~i Zèt GZ1Z)´X 2
15 y{£ZDÔy{£Z
E
»ä™ »Ãb ïåL¨G“Ð~qŸgb!*
gzŠg¢ì x ** ( üÒ7)tāakZ L‰Ló ó ÄnfÖ] oÊ èÖ^Î Ÿ^Ò …†³•
~ ßā‰Ôì ^ ,Y( \zZ zg$ Û ËV˜ Z åE
+)V;z ƒ : g¢Ã & <XÅXì Z ƒ qzÑa Æ ä™
( 55)X ó ó( 3Zz)!‡Z
:¨¦( 4/
†ÏjËm Ü×Ê è•æ^³Ã³Ú ä³ÞŸæZZ:÷D â ò )ZŠ+−Z ¬Zñ)´bg ÷
ÛU RÆU}X 1
á +F,
£zç-tāakZgzZ L L óXXäÖ^ÎŸô] äfœ o•]†jÖê ‚ÏÂ Ä_Î äüÞ¢æ |^ÓßÖ]æ Ä³nfÖ^³Ò á^³_³×³ŠÖ] oF³Öô]
E
ä™ »Ã-Ð~qŸgb!* üÒ7āakZ2X b ïgzZ ß‰Ô7]gz¢ÅÁqaÆkZ Z®Ôì
ó /xÆ( ßZ)!‡ZtZ®Ôì x **
( 56)X ó ì »
oßÃÚ ä́nÊ áœ oF×Â ØnÖ èm‚Ê Ä×íÖ] äÞ^³v³f‰ ènÛ³Ši o³ÊæL L:÷i Z§¶g ò~i³0Z)´X 2
pÆ£zç-~kZāì ?Š Å]!*
ñ0* kZtX ó ó ànqæˆÖ] ^•… ä́nÊ ]†³fß³Â] ]„³ãÖæ è•æ^³Ã³Û³Ö]
ó Š
( 57)X ó ì Šg Z Œ
Hc* Û oÑÃ~qŸgÅåzi~kZakZÔ÷D Y
:tÙCªX 5/
Ÿ á] kÊ^íÊ ^ãqæ‡ éœ†ÛÖ] kâ†Ò ]ƒô] ð]‚jËÖ] ç³âæ Ä³×³í³Ö]ZZ :÷D â
Û~
òC 
Ù ªx x0Z)´
ÜÖŸô]æçâ o•… áô] ^`Ï×_mæ äßÚ p‚jËi áœ ^ã×Ê^ãÏu ^ãnÊçm ¡Ê ^³ã–³Ç³fm áœ k³Ê^³ì æœ ä³Ï³u ä³nÊç³i
æœ àm…çÒ„ÛÖ] ànãqçÖ] ‚uªe Ÿô] ð]‚jÊŸ] Øvm Ÿæ ^ãn•]†je ‡çrm ^³Û³Þô](o³â l†³fqœ Ÿæ ç³â†³fr³m
äÎ¡› Ø_fmæ kÞ^Ò ^ÛÒ äiœ†Úô] oâæ^ãßÚ „ìœ^Ú ^ãn×Â †mæ Ø›ê çãÊ ^Ûâ †nÇe ÄÎæ á^Ê ^ÛãÂ^³Û³jq]
Ò E
7
gzZ}™I** ÃC
Ù ØLZ]gúZ # Ôì x ** »äZryY™}ŠtÆgzZ ü ZXX¼ÏÊ ^ãÛ×¾ à³Ú Ä³ß³Û³nÖæ
}g7 ÆkZgzZ Ç}™]ÐÐ kZC ÔÏn ™7ZŠ Z hZg7 »C
Ù ØāƒspÐZ c* Ù Ø{zāƒg eÐZ
}Š}Š t :ÐZ {z ÂƒèZgC /ZgzZ}ŠtÆ¼ÃC
Ù Ø¤ Ù Ø{zāì g (ZtÐZ ÂÇ}™7ZŠ Z t£
E
gzZXì @*,YÐ ~qŸgb!*
ƒ^ sÜÂ üÒ7ÔÃ]gú:ì YY Hg6ÃC Ù Ø: Âƒ: èZgC /ZgzZÔ
Ù Ø¤
E
,Yó» ~qŸgÅC 16
E
b§ËZÎÆyZ¤ ƒ7w' üÒ7N Yð0*
/Z Z®X @* : VâzŠ c*
-Z ðÃÐ~VÂgßzŠ {gÃèJ
q -Z
#
E
kZgzZ Ïìg ~çÅkZg2$ +]gúgzZÔ ÇñN*
ß{zì 1wâ¼ äC H1™ üÒ7
{ z ÂŠ
Ù ØgzZì ë!*
( 58)X ó óÇñYHIÐä™Õ6,
]gúsÜÅC
Ù ØgzZÏƒë!*
t :Å
÷?Š ãZz6,]!* .ò$Æ<ÑgzZ bÑŠx ÓÑ!*
kZ (Sources of Shariah)~ {gÃè
Ò E
7
Xì ~gz¢~qŸgÅåzi~ ü ā
Ù Øāì c*
C ¯ 7x¤gzZ¡g6Ç!* Ã]gúä<Ñā’ e h™d‚f ]!* t ë@*
E
É Ôìgä~_Å0zÕÏ0 +i ~g7KZ]gúÔ}Š: ÌüÒ7c* ™Y •Z Å0zÕ6,
t :gzZìg @* kZ
b ï ;Æ™ qgÐ ªZ°››c* è‡nÆ}g ÖÐC Ù ØŠ%**
gzZ {@Ôy7 b§T
Û Ã~ç{zªƒ ï
A zit £gzZpy** šG
G3E3!C Šg (Z »äƒŠ Zi WÆ™Ýqê»
/Z b§ÏZÔì c*
Ù Ø¤
ÅÛA zi t£c* ñÅkZÐ Tƒ: Ìx OZ ðÃwŠ »py**
Ônƒª ™7ZŠ Z
Æ]gúgzZ @*
E
Æä™c_» üÒ7c*
6,kZ {zŠz!* +Z ~ ¸»CñeZÐzz Å5Š Zx°
Ù ØgzZƒ60
t :ÐC
)l» b ï ;~ª +”z1~]gßkZ Âƒ: {Š â W
Z°Å Q›āì mq ht Ã]gú~g6h
ZŠ
X ñZz™ b ï;._Æg »i§¦ÑÆ™],
Mg (Z » & ¸Ã QgzZ ÁqÔè‡6,¯ Å[Û õ0* -Š 4,
6,gî.q Æx Z™ñx ÓçO
)T $ ¸{ z Z ( 4ÔƒŠ%**
HƒØÑÇ!*
# ( 5ÔƒŠ {z( 3Ôƒ**™: ZŠ Zpzy**
{z( 2ÔƒÉ0* # ( 1Xì
Ù ØZ
C
E E
» üÒ7~ª
Z°{zāì eÃkZ ÂÇƒ: èZg6, ¶Š üÒ7CÙ Ø»kZāƒ¢Ã]gú¤ /ZXƒ]gßÅg ®
òúŠ™á Ã5ZŠ Z x°Ãpz y** -Z ËÐ ~ VÂgßõ0*
†]gßq Ñ!* ZŠ òúŠ
{gÃèÉ ñZ™: ],
Xƒ:7gŠ ÌXðÃgzZ}Š™ ZÃb ïkZª
Z°ā @*
Ô}™
17 y{£ZDÔy{£Z
]Y!Zj
‰Y 2001D| 1422:wzZ®
)÷ 5.’Ô©ß ZkñØZ
á ZÔ]xsZ Òg ZŠ ZÔ 466:~â ZPŠ‡yâ ²Z åG X1
‰12:© X2
‰187:{ÂZ X3
EÄ GÅ
3‹ÅZ îG£E
îGœE HZgZŠ :o Ô86&5: üÒCZ [!* $¬ 0ZÔg êZg−Z Zg é5B+ ZŠg
Ôt ÕäŒÅZ [ÂÔò Z ++ X4
‰Y 2015Ô| 1436: îGœE
$Z°Z
G
:GîI
0Å{Z îGœE 0G.Ð›ÅZ ^Z Ô105:Y ÓZ [!*Ô| 236:°õ Z ->Z …Z'
3‹ÅZ Ô îG , Z 0£Z Ô]d çE3ÅZ X5
‰Y 2003Ô| 1424
G
g©Å E
Ä G
ê ZÔ!Š PzòsÑZ îªG©EÅZÔ88Ô87&5: üÒCZ[!* Ôt ÕäŒÅZ[ÂÔÙ@*ç,-ÊZvZ†0·Ôgw ÆI Zk , à X6
E
Ä E
+ I
EÅ
ÔL²Z îGE 0™zÔ7007&9: üÒCZ :ã{Z ®ZÔ'` Zz²Z w ÕäC Z :ã{Z []ZÔ îG G0{BgÑZj ÆI Z :kŠ —Z
‰| 2006D| 1427 îGœ^mZ >Š ¬ÑZÔËZg ZŠ
EÄ
îGœE 0G.Ð›ÅZ ^Zg ZŠ Ô 188&4: üÒCZ [!*Ôt ÕäŒÅZ [Â Ô ~g åE
3‹ÅZ : îG 5½hÅZ· +−Z w¾Ôk , ;Z ì X7
‰Y 2009: G0E
îG"{ Z
‰229:>ÂZ X8
‰4:Y ûZ X9
‰128:Y ûZ X 10
Ð Å Ò E
CÄ E- ÍÉ B|Å
-G
G Å G0. Z^Zg ZŠ :o Ô 5273: ¶gÔ ü Z[!*
3‹ ZÔ îG
îœE › Ô t Õä Z[ÂÔ~g ‡Z ³Z0·Ô~g éCE÷ Z
ŒÅ X 11
‰Y 2009: G
î`Š —Z
‰229:>ÂZ X 12
‰21:Y ûZ X 13
+E EI
gÅ G
g©Å
0{B Z wZj ÆI Z :kŠ —Z ê ZÔ L²Z G
®ZÔ `z²Z w ÕäC Z :ã{Z []ZÔ îG
G 0™zÔ!Š Zz òsÑZ îªG©EÅZ X 14
îE
E
,Yó» ~qŸgÅC 18
EÄ
‰ËZg ZŠÔ7010&9: üÒCZ :ã{Z
+E I
E
gÅ gG
©Å
®ZÔ `z²Z w ÕäC Z :ã{Z []ZÔ îG 0G{B Z wZj ÆI Z :kŠ —Z ê ZÔ L²Z îGE 0™zÔ!Š Zz òsÑZ îªG©EÅZ X 15
Ò EÄ
C
‰ËZgZŠÔ7009&9: ü Z :ã{Z
3‹ÅZ Ô! ²Z _ZnZ Y §ZgZŠ Ô 199&1 Ô 237: îG
îGœE !s Z Ô >ÂZ >gÎ ÔÚ ¦ ÔyWÅZ w< ° X 16
G
‰Y 1967Ô| 1386: îGp!ÓZ
-BÄ
Ô| 1422: îG "{Z îGœE
0GE 0G.Ð›ÅZ ^Zg ZŠ Ô 3311:¶g Ô 364&4: êGEZ [!*
3‹ÅZ Ô îG Ô_Z† 0Z Ô[KÑZ X 17
‰Y 2002
-BÄ
Ô| 1422: îG
0E
G"{Z îGœE 0.Ð›ÅZ ^Zg ZŠ Ô 3325:¶g Ô 371&4: êGEZ [!*
3‹ÅZ Ô îG
G Ô_Z†0Z Ô[KÑZ X 18
‰Y 2002
+E EIÅ G
g©Å
®ZÔ `z²Z w ÕäC Z :ã{Z []ZÔ îG 0{Bg Z wZj ÆI Z :kŠ —Z ê ZÔ L²Z G
G 0™zÔ!Š Zz òsÑZ îªG©EÅZ
îE X 19
EÄ
‰ËZgZŠÔ7009&9: üÒCZ :ã{Z
Ò EÄ
C Ò EÄ
C
Ô229&3: ü Z Ág :`Ô ü Z [!* Ô| 587°õ Z ã‚Ã Z +−ZY ´Ôt ÕäŒÅZ [ÂÔ ù éE +
5{ÅZ ùZ$ X 20
‰Y 2000Ô| 1421: îG
0E
G"{Z îGœE3‹ÅZÔ! ²Z õg mZ îGpb¸ :o
EI
g Å gG©Å
[]Z Ô îG G0 Z wZj I Z :kŠ —Z ê Z Ô!Š Pz òsÑZ îªG©EÅZ Ô 92&5:ò Z +$
{ B Æ +¬ 0Z Ôg êZŠg X 21
EÄ +E
‰7010&9: üÒCZ :ã{Z®ZÔ `z²Zw ÕäC Z :ã{Z
E
Ô ÿG5BÄEZg ZŠÔ 2055:451&3Ô> Pç,ÐÉüÒCÄZ îG G0™Z™[!* Ôt ÕäŒÅZ[ÂÔ ´zfZ·vZ†1ZÔzâ 0Zò X 22
4 4
[Â Ô| 297:°õ Z Ô ~ènZ ögG‘0 · ögG‘1Z Ô ~ènZ ìYÔÖW 1998 Ô| 1418:àz IÆZ îGœE 3‹ÅZ
E
G+Å
Ô| 1421:\z ÆI Z îGœE 0G.Ð›ÅZ ^Zg ZŠ Ô 1187:¶g Ô 242&2:] é›Ò5B Z ° Y Yâ [!*
3‹ÅZ Ô îG ÔyrZz t ÕäŒÅZ
‰Y 2000
EÄ 9
3‹ÅZ Ô îG£E
îGœE HZg ZŠ Ô 3491:¶g Ô 480&6 Ô üÒCZ ° Y Yâ [!* Ô ðûZ £Z èE.°W Z †1Z ÔðK̈ò X 23
Ô4844:481&2Ô 229: îG G!s Z Ô >ÂZ >gÎ Ô~ çE.ÅZ k
,̀0Z Ô ~ çE .ÅZ‚ÔY 2001 Ô| 1422: îG`Š —Z
‰Y 2005Ô| 1426: îGœE
$Z°Z G
îœE 0.Ð›ÅZ^Zg ZŠ
3‹ÅZÔ îG
G
19 y{£ZDÔy{£Z
+E EI
g Å gG©Å
G0{ Z wZj ÆI Z :kŠ —Z ê ZÔ L²Z G
®ZÔ `z²Z w Õä Z :ã{Z []ZÔ îG
C B 0™zÔ!Š Zz òsÑZ îªG©EÅZ X 24
îE
EÄ
‰7011&9: üÒCZ :ã{Z
‰20:Y ûZ X 25
EÄ
Ôò²Z îGE 0G4»$:o Ô 239&3: üÒCZ [!* Ôt ÕäŒÅZ [Â Ôã éE4‘E
5G ÔZ ZdZ 1Z +−Z yJ' !Z å£ÅZ
,Ô îG
G X 26
‰Y 2007Ô| 1428:\z ÆI Z îGœE3‹ÅZ
EÄ
Ôò²Z îGE 0G4»$:o Ô 239&3: üÒCZ [!* Ôt ÕäŒÅZ [Â Ôã éE4‘E
5G ÔZ ZdZ 1Z +−Z yJ' !Z å£ÅZ
,Ô îG
G X 27
‰Y 2007Ô| 1428:\z ÆI Z îGœE3‹ÅZ
EÄ
îGœE 0G.Ð›ÅZ ^Zg ZŠÔ 524&1: üÒCZ [!*
3‹ÅZÔ îG Ôt ÕäŒÅZ [ÂÔx = Z #Z s ZÑ!* 5ŸÅZ Y fÔ îG
åE G 5ŸÅZ
! åE X 28
‰Y 2000Ô| 1421:\z IÆZ
E
Ä E
ÔY 2007:® ) S ÍÔiD x' × i Ô 364&3: üÒCZ w$+Ô üÒ7Ô ã×g vZ ¢−{ Ô îªG©EÅZ kñ‡ X 29
‰Y 1983Ô| 1403: îGœE 3‹ÅZ
Ò EÄ
C 7E
G ‹ Å
Ô| 1403: îœE Z ÔY 2007:®
3 ) S ÍÔ364&3: ü Z w$ Ò
+Ô ü Ô ã×gvZ ¢−{ Ô îªG©EÅZ kñ‡ X 30
EÄ 8E 8E
4»)ÅZ Ô 202&3: üÒCZ [!*
0G
îGE Ôt ÕäŒÅZ [Â Ô ög–Z ·–1Z +−Z ÒÔ ög–Z o „z‰‰Y 1983
Ôt ÕäŒÅZ [Â :ÍÏZ1Z +−ZõÔ îG G 5ŸÅZ êJ d6{ ÔY 2001 Ô| 1421:\z ÆI Z îGœE
! åE 3‹ÅZ Ô îG
!g BZ
G
Ò EÄ
C
‰Y 2010Ô| 1432:\z ÆI Z îœE
G 3 ZÔËZg ZŠÔ337&1: ü Z[!*
‹ Å
EÄ G+Å
k„:o Ô 361&4:·â °:`Ô üÒCZ ° [!* Ôt ÕäŒÅZ [ÂÔ?ÅZ·6ß Z1Z è‡Ô å£-BEZ îG + X 31
!Z$
G
229: îG G!s ZÔ >ÂZ >gÎÔM 0Z ƒÒZÔM 0Z‚zÔY 2003Ô| 1424: îG 0E
G "{ Z G îœE 3‹ÅZÔi ]Z£ P
[ÂÔ ~ çG
E
.--ÊZ_Z†0Š- /1ZÔg »åE G_
5 ÑZzÔY 1994Ô| 1414:\z ÆI Z îGœE -©EÅZgZŠ :o Ô 371&1:
3‹ÅZÔY éCG
G EÅ
‰Y 2001Ô| 1421: G 3‹ÅZÔ! ²Z_ZnZY §Zg ZŠ :o Ô84&5: îGœÒ5B+ Z[!*
3‹ÅZÔ 1421: îGœE
îœE Ôt ÕäŒÅZ
EÄ E¢ G
îGœE
3‹ÅZ Ô îG0G.Ð›ÅZ ^Zg ZŠ :o Ô 3980:¶g Ô 31&4:Y ÞÑZz üÒCZz t ÕäŒÅZ [Â Ô ö-‹ g Z−Z ò X 32
‰Y 2003Ô| 1424: G 0E
îG"{ Z
EÄ
Ôò²Z îGE 4»$:o Ô238&3: üÒCZ [!*
0G Ôt ÕäŒÅZ [ÂÔ ã é5EG4‘E
ÔZ ZdZ 1Z +−Z yJ' ,Ô îG G!Z å£ÅZ X 33
E
,Yó» ~qŸgÅC 20
‰Y 2000Ô| 1421:\z ÆI Z îGœE

3‹ÅZ
EÄ E
Ô| 1403: îGœE ) S Í:364&3: üÒCZ w$
3‹ÅZ ÔY 2007:® +Ô üÒ7Ô ã×g—Z ¢−{ Ô îªG©EÅZ kñ‡ X 34
Ò EÄ
C
‰Y 1983Ô| 1403: îœE G3 ZÔËZgZŠ :o Ô181&8Ô ü Z[ÂÔÏYZvZ†·1ZÔhZÔ‰‰Y 1983
‹ Å
EÄ
3‹ÅZÔËZgZŠ :o Ô 181&8: üÒCZ[ÂÔÏYZvZ†·1ZÔhZ X 35
‰Y 1983Ô| 1403: îGœE
ÒCEÄ G
-B +Å G
k„:o Ô 361&4:·â °:`Ô ü Z ° [!* Ôt Õä Z [Â Ô ?ÅZ·6ß Z1Z è‡Ô å£ Z îG
ŒÅ E + X 36
!Z$
E
-©ÅZg ZŠ :o Ô 553B 1:M0Z +−ZŠ qƒqÔM0Z‚ÔY 2003Ô| 1424: îG0E
ÔY éCG G"{Z îGœE
3‹ÅZÔi ]Z£ P
‰Y 2009: îG
G "{Z îGœE
0E 3‹ÅZ
Ô]Ñ£¨ÔY 2011 Ô| 1432Ô îGœE 3‹ÅZ ÔY Ãß Zg ZŠ :o Ô 149B 11:wZ ögŠ Z 0·ÔxÑZ [Â X 37
$Z°Z îGœE
‰Y 2012:iDîsZ½Ô 163@* 161&2:ã é)I-šÅZ i
îGœE -©EÅZg ZŠ :o Ô 371&1: 229: îG!s Z Ô >ÂZ >gÎ ÔM 0Z +−Z Š q ƒÒZ ÔM 0Z‚ X 38
3‹ÅZ ÔY éCG G
‰Y 1994Ô| 1414:\z ÆI Z
EÄ
0.Ð›ÅZ ^Zg ZŠ :o Ô 188&4: üÒCZ [!*
Ô]z`Z îG Ôt ÕäŒÅZ [Â Ô ~g åE
5½hÅZ·+−Z w¾Ôk , ;Z ì X 39
E
Ä E
½}BÄ
‰6×g:oÔ89&5: üÒCZ[!* Ôt ÕäŒÅZ[ÂÔ ö§ Z·+−ZY ´ÔgêZgŠzÔ îG 0E
G"{Z îGœE3‹ÅZ
+E EI
gÅ gG
©Å
®ZÔ `z²Z w ä Z :ã{Z []ZÔ îG
ÕC G0 Z wZj I Z :kŠ —Z ê ZÔ L²Z G
{ B Æ îE0™zÔ!Š Pz òsÑZ G îªG©EÅZ X 40
Ò EÄ
C
‰7025D7011&9:ü Z :ã{Z
‰229:>ÂZ X 41
EÄ E G
¢
Ð Ò C -‹
G E G
0 {Z îœE
Ô îG" ‹ Å 0 Z ^Zg ZŠ :o‰3948:¶g Ô 25&4:Y ÞÑZz ü Zz t Õä Z [Â Ô ö gZ−Z ò
3 Z Ô îG. › Å ŒÅ X 42
‰Y 2003Ô| 1424
‰237:>ÂZ X 43
E G
¢
Ð -‹
Ô?ŒÛ ‚‰Y 2003Ô| 1424Ô îGG E G
0"{Z îœE ‹ Å
3 Z Ô îG 0. Z ^Zg ZŠ :o Ô 3761:¶g Ô 236&3: ö g Z−Z ò X 44
› Å
‰Y 2001Ô| 1422:\z ÆI Z îGœE 3‹ÅZÔ! ²Z_ZnZY § Zg ZŠÔ 140&2Ô238: îG
!s ZÔ >ÂZ >gÎ
G
Ô! ²Z _ZnZ Y § Zg ZŠ Ô 154&1 Ô 238: îG G!s Z Ô >ÂZ >gÎ ÔÏß s Z vZ † 0 ·Ô ãšZ bzg X 45
21 y{£ZDÔy{£Z
Ô îG0.Ð›ÅZ ^Zg ZŠ :o Ô 564D560&2Ô 238: îG

G !s Z Ô >ÂZ >gÎÔ~dÔY 1985 Ô| 1405: îGœE
G $Z°Z îGœE3‹ÅZ
‰ îGœE
$Z°Z îGœE3‹ÅZ
Ð Å Ò E
CÄ E-Í É B|Å
-G
G
îœE ‹ Å
3 ZÔ îG G0 Z^Zg ZŠ :o Ô 5273:¶gÔ ü Z[!*
. › Ôt äÕ Z[ÂÔ ~g‡Z³Z0·Ô~g éCE÷ Z
Œ Å X 46
E
Ä 9 A
Ô481&6 Ô üÒCZ ° Y Yâ [!*Ôt ÕäŒÅZ [Â Ô ðûZ £Z èE.°W Z †1Z Ô ëûZz‰Y 2009 G î`Š —Z
‰Y 2001Ô| 1422: îG`Š —Z îGœE 3‹ÅZÔ îG£E
HZ >g ZŠÔ 3463:¶g
E
G+ Å
‰2056:¶gÔ 452&3Ô J «P â ~ .òG & îGœÒ5B Z[!* Ôt äÕŒÅZ[ÂÔ ´zfZ·vZ†1ZÔzâ 0Zò X 47
3‹ÅZÔ îG£E
E
G+Å 9
îGœE HZg ZŠÔ 5691:gÔ 383&3Ô îGœÒ5B Z >° [!* :ðûZ £Z èE.°W Z †1Z Ô ò«Z ðûZ ò X 48
‰Y 2001Ô| 1422: G î`Š —Z
GāE - 4ÓÉ EG ¢
Ô ö§ G«Z ‹Z ÔY 2003Ô| 1424Ô G 0E
îG "{Z îGœE 0.Ð›ÅZ ^ZgZŠ :o Ô4069:g Ô 50&4: ö-‹ gZ−Z
3‹ÅZ Ô îG X 49
EÄ EÄ Gā-E4É
Ô 56&7:t :zP ZðR ü Z [!* Ò C Ôt Õä Zz ü Z [ÂÔt ÕäŒÅZ Z [ÂÔ ö§ GZ ŸZ0£Z–1Z
Œ Å Ò C
‰14642:‡ÔY 2008Ô1429: îGœE 3‹ÅZÔg$Zg ZŠÔÁK4865:¶g

EÄ E
Ô| 1421:àz IÆZ îœE ZÔtg BZ îE
G3‹ Å G G Å
0 ZÔ202&3: ü Z[!*
4») ÒC ŒÅ g 8
Ôt äÕ ZÔ[ÂÔ ö –Z£Z·–1ZÔo ðiE 4)ÅZ X 50
‰Y 2001
\ EÄ
ÿG 5Ÿ :o Ô 395&1 Ô 229:>ÂZ >gÎÔ üÒCZ [Â Ôm é}E BÄZ ~i Z°Z £Z–1Z Ôm é}E BÑÉyWÅZ x © Z X 51
‰Y 1980Ô| 1400:àz ÆI Z îGœE3‹ÅZÔòO Z
EÄ E GG .Å
©3E
îGœE 0.Ð›ÅZ ^Zg ZŠ :o Ô 296&5: üÒCZ S Y Yâ [!*Ôt ÕäŒÅZ [Â Ô Y]Z 6ß Z1Z Ô ö- Z X 52
3‹ÅZ Ô îG
‰Y 2011Ô| 1432:à z IÆZ
EÄ E E E G+Å
Ô üÒCZ S [!* Ô·¸z ozÑ S S"{Z ®Z Ôt ÕäŒÅZ [Â Ô ?ÅZ·6ß Z1Z è‡ Ô å£-BEZ îG + X 53
!Z$
G
‰Y 2003Ô| 1424: G 0E
îG 3‹ÅZ‰i ]Z£Zk„:o Ô360&4:
"{Z îGœE
EÄ
E
Ô508&6 ÔiÑ â z îœÒ7iâ [!*Ôi ðI iE
4ÉZz üÒCZ [Â Ô wZ ögŠ Z 0 ·ÔxÑZ [Â X 54
‰Y 2011Ô| 1432Ô îGœE 3‹ÅZÔY Ãß Zg ZŠ :o
$Z°Z îGœE
EÄ Å
A+ Z<Ñ ì[ åE£+ÅZ X 55
3‹ÅZ ÔËZg ZŠ :o Ô 133&18: üÒCZ [Â Ô ~z‡Z +−Z [x â ÑZ Ô q ð.E
Ô| 1421: îGœE
E
,Yó» ~qŸgÅC 22
‰Y 2000
EÄ EE.Å
‰Y 193Ô| 1403Ô îG0GE 3‹ÅZÔ‰ËZg ZŠ :o Ô 175&8:Ô üÒCZ[ÂÔÏYZvZ†·1ZÔ S/› Z X 56
"{Z îGœE
EÄ G E EÄ E
ÔËZg ZŠ Ô 993Ô 196&5: Ô îG
G Ò
!Æ ü Z îGC G0 S `Ô ü Z SvZ wÎg¬Ôb−Z·+−Z ÒÔŠ šZŠ Zi X 57
. g $ Ò C
‰Y 2001Ô| 1421Ô àz IÆZ îGœE

3‹ÅZ
Ð Å Ò EÄ
C ÐC+Å
G 3 ‹ Å G0 Z ^Zg ZŠ Ô 511&9: ü Z [!*
Ô| 1425:àz ÆI Z îœE Z Ô îG. › Å
Ôt Õä Z [Â Ô ©0
Œ +ÑZ Z·1Z Ô öW Z X 58
‰Y 2003
X ÷ìg}Šx Z]â}
.~c Z™eYÔ“zyWŒ
Û %°eZ a^gÿ{£ZËZ e
X ÷ìg}Šx Z]â }
.~cZ™eYÔ)°îsZ%Wz6,
kZÿ{£ZDËZ e
23 ®‚¯ÎàöZs W9̀yÎ 0*
~ÝzgÅ<Ñ~g ZŠzÅ]gú~î~n,
6*
cz
t GZ·
Zí¦
c Z™eYÔòsZxE%
“ní×i
-Z »VâzŠ Xì c*
q z b & Z CÑçÃg ZŠ™iZÆVâzŠ ]gúzŠ%ä \¬z: 4vZ
Û ~gz¢c ¹F,
Šg Z Œ
Û ðÃÐ~ VâzŠāì'
z yWŒ , ,•ãâ ‡ »VâzŠpXì Z¼Ð}uzŠq
Z' -Zāìg » {],
ZŠ
I
E Gk!
4
Ð ZÃ]gú™?
ì H «x Z Z ~i q Ø ÐV'gzZ<Ø ZèvŠ äxsZ+ŠXì 7ö- 5 Ð¬Æ<
L
L »cVÍßÃg ÖZÆ“
Û Ì:
gZ Œ M iÅVÂgú~B‚pX åŠ
H1áÐVÂgú¬ÐkZā
eÆî~nÅ]¬¡~ kZ c*
z7-Z¼Z c*
ƒc*
z. XŠ
$6, ¬»}Š6,ÐzzÏZÔì c*
HHwi ** Š
]gú{zì CYÅcœ£XnÅY âZgzZXì s ÜÌÆœ£Æ¬Æ}Š6,
ÑÅ]gú~
•
Å]gú~î~nÅ]¬¡ñƒn x ÓyZ Z®X ÷M
pgÃæÃVÂ!* hƒÝqÌ%Æ~g ZŠzÅ
Xì xiÑi Z ZÐkZX Ïƒ:
L »ä™gz$t ÜZÆVÍß~g ZŠz
xsZÔ~g ZŠzÅ]gúÔî~nÔc*
z :p ÖZ ~ã
Abstract
People use different promotional tools to promote their products and services so that other
people come to know about those products and services and their benefits. For this promotion,
both print and electronic media are very important tools nowadays. The world is on its peak,
people are developed and have become modern thinkers and so did the media. The media has
made it a point to the people of this world that we are your need and you will only develop
more by using us and avoiding the media will prove harmful for you. It is worth noticing that
participation and involvement of females in these promotional campaigns is also considered as
very important. Whereas, females have nothing to do with the promotion of a product or
service and the objectives of a promotional campaign can also be achieved without their
involvement in it. Islam has given clear orders for females to cover themselves and appear
~ÝzgÅ<Ñ~g ZŠzÅ]gú~î~n6,
c*
z 24
modest at all times. The temptation of unnecessary involvement of females with males in
social activities has been condemned in the teachings of Islam. In the light of these orders by
Al Mighty ALLAH, the participation and involvement of females in the promotional
campaigns of products and services will be totally against the spirit of Islam. This is because
these promotional campaigns use a female's facial and physical beauty to sell a product or
service, which spreads moral and ethical corruption in the society. Therefore, this is a
condemnable act in the light of teachings of Islam and it must be avoided.
Keywords: Media, Advertisment Campaigns, Women Participation, Islam
ãK̈ZXì ðâ Ö ÅyK̈Z ä \¬z: 4vZ

Û Za Ì]¡ÅkZB‚B‚ÆðÅ#
]¡ãK̈ZçOX ÷¿g Ì]÷ZphZgzZ]!*
.iZgzZ÷¿g ]÷ZpgzZ]!*
_ .~]¡
_
™gz¢wJyK̈ZÃ]uZzg ZÎp **
 t ÌQpì @*
ƒ gzZyvÔò » ** +ÃÔ! x»~
Xì ÙpgzZ {Z
ÐWnÆ}Z
œXì L(, +ÃgzZ ! x»KZyK̈ZçOXì™?
Ø Ð ]¡ÝZ ðƒð¯ÅkZ
Dƒ ùZg f Zt ‚Æ kZ c w”Æ «ogzZ Vçx»Xì @* Ì…Bzg Xì @*
™ ay ™
āì @* Ü z kZ ._ÆaÎKZŠ
™ê‰ Ù X ÷Dƒ Ìx Zw¼ Âw'ùZgf¼Ð ~yZX ÷
ÛC
,YgzZ w'X Å ùZg f LZQ c*
[òZ ^ Û Å]¡KZ c ! x»~œ£ LZ ä kZ
ì ´Š ã!*
Œ
µñ{zt|gŠXì bŠ Î©¨~[Ñ@*
u 0* Ù Q c*
zu 0*
** C xŠs§Åw2™á Zg –»
J (,
ì **
@*
ƒdÛ ¹Š ¢ » *Št ‚ÆkZXì @*
$Œ ƒ [ ÄgxŠ6,V‘¨ÅVUâ i WyK̈Z~ Tì @*
ƒ
x ZwgzZw'ÐZ6,µñ,Z'X Cƒ7~9gzŠ {Š c*
i¼Ð VzÃÅkZ Ì]y
W~B‚pì
Û Å}uzŠÆ™g (ZÃq
Xì Cƒ´Š ã!*
Œ -Z ËÐ~ùZg f
¸Ãx Zúā @*
Xì Cƒ ãZ™ÌnÅx » LZÃyK̈Z ñƒ T (,s§Å! x» ~¡kZ KZ
2X ÷H]:{z ]ÌÅq kZXì [ ¯ HQ c*
ì ;g ¯ H~: {g » LZÒ‰
Ü z kZānƒ
xiÑn kZnÅVÂ!*  gŠ »wEZÆkZÔì YY HwEZùÃÚkZ
 yZXì Hi§„
ƒ
7 Å kZ Ãá Zz ä{g »gzZ ,h
+y +ÃÐ q kZgzZ ÷(,ÐWvßā @*
ÐZX N VZ {Z ì Cƒ
]gßÅä™wEZÃq kZÃ}uzŠgzZ~]gßÅ «oàâ Ãq +ÃÃVâzŠ V- gzZX ,Š
-ZXƒ {Z
25 Zí¦Ôt GZ·
»X÷ V−g !*
Ï¹ÐÃ`¦ÑÐá ZjkZān kZXì @* °»³%~nt X ~
ƒ ui **
ƒzg7½Ì»&ZpB‚ÆVzŠ%~î~nkZXì @*
gzZ÷DƒÌaXì @* ƒ~gz¢p Ò
@Y1Zg –» r šZ ùZg f ªc*
Xì * zcnÅ]¬¡KZ)g fÆŠ Z
Û ZyZgzZX ÌV(
Xì YYH„~V”zŠÃc*
z~gzŠ {Šñ
X ÷ï÷
á ùZg f‰{)z77gzZíÔb‚gzZ
+Z̀Ô]Zg¶ Z~kZX c*
z.$6, X1
X ÷ï÷ z¯ÎgzZyn,
á ùZg f‰{)zc* z8Ô- i
+g~kZX c*
z7-Z¼Z X2
.vßXì ~g Y^ » ¹F,
Y DƒI ]] Ì~ ù Zg f z [òZ yZB‚Æ ‰
Ü z Dg ¦
/
yZ b§kZgzZì Le ~pg0 Ù hZzÐÏ0
+Z LZ%C +i ãK̈ZÐzzÅTX ÷`ƒÉ ÷ìg
`z²Ìä r šZ ù Zg f b§ÅV‡vŠ ÂXì à™Ì¹F,
._ÆVç»ÆgzŠh
+].ä V‡
[ 0 ]gz¢Å\W c* Š}Š Ìx t Ã *ŠB‚ „B‚gzZX HÝq¹gzZ HÝq
z[Zā c*
Ù KZ X ÷ M
Å b§C h™7¹F,
~ *Š%ÆkZ \WgzZì {Š yvc \WÉ{g )Ð kZÔì
Xì xiÑ¢
8Zg –» c* \Wc ¹F,
z6,
~ V!z¬ Ô÷ Šñ` WùZg f ñƒ D½Z cnÅ]¬¡KZāì |tgzZ
G wEZ ùZg fµÃÐ ~ yZÐ Ã`¦Ñāì ë Z °»wZÎt ` W6,¯ ÏZX Q7wVÅkZ
we â q *™wEZÃ]gúcnÅ]¬¡KZāt 6,gîm{gzZX 7µÃgzZ ÷ M
-ZÐZgzZ * hY
Le [Z ~ Ýzg Å< Û nçt Xì ŠñöRJ
L zyWŒ -V¹~<ÑÅkZX **
™76,gîÆ
Æ]gú~ î~ngzZX Ãƒ { Ç WÌÐ ]**
vÆ kZB‚B‚ÆZ
+Z ¯Æ kZ vßā @*
Xì
X ÃƒZzÐw¦ÑÅg ZŠ™
~V'vŠgzZxsZwÅ]gú
yZ ~ eÆ x £Æ kZgzZ wÅ]gúX ÷ CY ð0* Ø Zè Z~ *Š
’gzZ <
]gúIÐ xsZ +Šāì * +Z ! l »]!*
@Yƒ { i Z0 kZÐ TXì Šñ|gzZ õg @*
Å<
Ø Zè
c*
z 26
»kZB‚Æg "Z~sfX B(V¹ÐZˆÆxsZ+ŠgzZ ¶~9V¹ÐáZjÆx £LZ

X Çƒƒ
 o™f
~xsZ wÅ]gú
Ø Zè x ÓyZÃ]gúQgzZ Bá { ^
76,< ,Y »V'gzZ <
Ø Zè Z~«£ÆxsZ
WÃs ™Â,™ÒÃÅ+ TwÅ]gú~ÝzgÅV'gzZ<
]gúāì @* Ø ZèyZgzZ,™
CÑçÐZgzZX ˆ~Š]Ð(Å›Ã]gúX ¶t‘x¤ð•ZxzøÐx Z Zz]³YgzZ CÑç
]gú~V'ÅqY: â igzZ ãZk
ÌÐw~â U* ,ZÔ ãâ zgÔ ã**
-X Š ÐÏ0
HŒ`g {Ç!* +i
Ã]gúQX åc* VZÐ V;zÃ]gú™ WäxsZX ¶xzø
Š N äV': ÓªyZÐZV˜ì c*
·_ »V'gzZ <
Ø Zè x ÓÆ*ŠÐ VzÃÅs »Z¤
/ZX 5 `z²(ÅwZziÔB]³(Åª
f
W7Ã(~uzŠ Ë{z´Æ xsZ x £„
™ W„ ä xsZX @*  gŠgzZ Ñz x Z Z »]gúÂ,™
ãâ ‡ gzZ X H «zgŠ '
, ,Æ Š%ÐZ yK̈Z ¨gzZ ñU }Š6,Æ èzøÐ 6,
Z' zZÆ ]gú
>gÎ» \¬z: 4vZ ñƒ D™yÒ Ã~'
, ,ãâ ‡ÏZçOX Š
Z' Š ÌÃ]gú„z å »Š%•
Hc*
:ìŠ ÷ ÑZ
á g Z~[Z x
é†níÖ] ÜãÖ áçÓm á] ]†Ú] äÖç‰… æ ä×Ö] o–Î ]ƒ] èßÚ©ÚŸæ àÚ©ÛÖ á^Ò^³ÚæZZ
( 1) XX!^ßnfÚ Ÿ¡• Ø• ‚ÏÊ äÖç‰…æ ä×Ö] “Ãm àÚæ Üâ†Ú] àÚ
» kZgzZvZ Z
# āì 7Ýq ht Ã]gúàZz yZZgzZŠ%áZz yZZ ËgzZ
gzZXìg ¹!*
g (Z ðÃ~nçkZ LZ c yZ Â,Š â
Û ê »x » ËwÎg
Hx~„ZeË G{zÂì @*
XŠ ™ ãâ ÅwÎgÆkZgzZvZòŠ W
Û **
ÆCgzZ®
[!* V vZ wÎggzZ \¬z: 4vZāì „g C e
) ¤Z Å ~ $Wt Å *™yWŒ
Û
HH «•ãâ ‡6„q
Æ]â ©Z „VâzŠgzZXì Š -ZÃVâzŠX ÷'
, ,VâzŠ]gúgzZŠ%~
Z'
M 7 Îâ ÆVâzŠ ~ •ãâ ‡X ÷ gzZ ,@*
VâzŠ Ìc {Ñç b & Zpì(KZ +
27 Zí¦Ôt GZ·
:÷˜ ~E−{ËZ eā 6Xì *

@YŒV7ÃgZŠ™Æ
+ZÃ&ì Kk
Y H7i Z0 ,/**
¦ -Z »}Ñ ç]gúāì ›]!*
(Z q tL L
M5G
Å]gúXì 6,wÅ q âÏZ éE " ½g ®Z » ’ z b & Z ãÕgzZ YÉ ÔY
» wZzi z `z²Æ}Ñç&&j]§ ÅkZgzZ ¿zg ZŠ™ » kZ Ôw
( 2) ó Xó ÷yâ ‚
•ãâ ‡ÃVâzŠXì Å «ä xsZ sÜÐZì w: ²{z Å]gút |gŠ
HHtÃwÅ]gúb§ÅŠ%Ì~ ’ z b & Z Å}ÑçgzZ Š
xsZi Z I²Xì Š Š V7
Hc*
3gxzø6,gîåÐ V H1áhå»kZÐ ]gú
@YŒg ¬n LZÃŠzÆkZX åŠ
$ZgzX å*
á Ì]c*
@÷ W ãWŒ BVu oÑ{z Å¶Š™gÍgŠ {0
Û 6,X‰CY ð0* +iÃV¸{z´ÆkZX å*
@Y
X÷
M 7 yxgŠÆ]gúzŠ%ÌÐ Ã` ãqzg~xsZ
á g Z » \¬z: 4vZçOXì +
Š÷
:ì
(3)XX èßrÖ] áç×ì‚m ÔòÖæ^Ê àÚ©Ú çâæ o%Þ] æ] †Òƒ àÚ ^vÖ^‘ ØÛÂ àÚæZZ
XÐVƒ4ZŠ~¼
A {zÂƒÌðñ{zgzZ]gúc*
ƒŠ%ì @*
™¿(gzZ
á gZ~yZ/wW{gÎ
:ìŠ ÷
( 4) XXo%Þ] æ] †Òƒ àÚ ÜÓßÚ ØÚ^Â ØÛÂ Än•]Ÿ oÞ] ZZ
™7ùŸÃ¿ÆáZzä™¿ËÐ~?~XÀF,
ƒŠ%Ô@*
X ]gúc*
~Y ûZ >gÎ~ekZXì c* -Ñ b§ÅŠ%Ã]gúäxsZ Ì~[!*
ZIq ÆV$Zgz
á gZ »\¬vZ
:ìŠ ÷
Õ†i ^ÛÚ gn’Þ ð^Šß×Ö æ áçe†ÎŸ]æ á]‚Ö]çÖ] Õ†i ^ÛÚ gn’Þ Ù^q†×ÖZZ
( 5) XXáçe†ÎŸ]æ á]‚Ö]çÖ]
Û gzZ +−ZzÆ kZ ìzÐ ~ kZ c VzŠ%
³RŒ
gzZ X Zhgä Vzm,
c*
z 28
Û gzZ+−ZzÆkZìzÐ~kZcVÂgú
³RŒ
X ,hgm,
VzŠ ZGY b§Å„Š%]gúX 3g 7i q
Ð Z Ì~A çkZ ä xsZ ÂñY ¬Š¤
/Z Ì6,gî~Š â
á g Z »\¬vZ~„Y ûZ >gÎçOXì $
:ìŠ ÷ Ë ™Ýq!Å{)z
( 6) XXàfŠjÒ] ^ÛÚ gn’Þ ð^Šß×Ö æ ]çfŠjÒ] ^ÛÚ gn’Þ Ù^q†×ÖZZ
Xìz»VÂgú„yZ {zÂN ¾'gúgzZìz»yZ {zN ¾Š%
*-wÅ]gú
~y *
c* - ~ *Š ÅyÕz DXì ‚
CZ ä y**
Zëx ** Ð Z ~ V'*ŠÅ *Š y**
rg w ~i q -
Æ kZ pXì CY Å s§Å „ y**
- Šz!*
ã** - ÚÅ ]c*
Ã~ V‡ZÆ Ï0
+iXì
o Zc…gÆgzŠ kZX Š ZI„ÃŠ%tZ] »V.F,
Hc* x ÓX å7x £ ðÃ »]gú~ d
$
:¹V-äkZ ÂÅ( # ÅwÅkZgzZg ZŠ™Æ]gúä
Ë ,jZ
# gŠ » µŠ {z Ô7ðÃ~ *Š q ÅŠ Yz{Š c*
Ù „āì |
¹C iÐ ]gúL L
( 7) ó Xó ì CY%{zÂì g3ÃkZ c*
m
¤/Zpì @*
ƒx¥]gzp
» aÎÅVÍß ¹!*
ÆgzŠ kZ ÂVƒ n
pg aÎ+ZÐ á ZjÆ ]gúvß‰o ZcZ
#
‰Ì~^TegzZÇÔ~çÔVâ ]gú~d - ÐzzÏZXì YYc*
$ã** Î! lÌ{ i Z0
+Z
ÃŠ%~ «£Æ kZgzZ X å7ÑZz Vâ K̈Z u|B‚Æ kZ X ‰Cg Z ¦
ÁF, /Ï0
+i Å òÝ {z
X å* VzŠ ã
@YHt6, C
~xzgwÅ]gú
^ $kZÐ ¬$
,Y » kZÃ]gúÌ~ d +pX 5 `z²~ *ŠˆÆy**
- IZÃxzg IZ
p Ò»]gú~ˆÌËãâ ‡c*
ƒIèXì CWÃxzøÐh^ Ù LZ]gúÌVŒX 57x £
,YC
X å„b§ÅŠ ZGYwEZ »kZgzZX å*
@YŒ! CZ f KZÃ]gúX Š
H3g7
29 Zí¦Ôt GZ·
:÷˜ ñƒD™yÒwÅ]gú~xzgIZŠ Zi WxæZ1Z **

Ññ
Û x ZwÌ**
gZŒ gzZ Ü1 Ô«Ô **
A ]!*
™’  Í6,VÂgúKZ ä VzŠ% ãâ zg L L
3“
: „ì {zā @*
c* -Z ò **
Š Î¸Lq ó iñL L6,ìÆyZāJ
ó§ Š}Š
-VŒX c*
IYzÝ¬Ô pÑgzZñÔ÷Zz KgÉ ¶7ÅVÂgúx ¬sÜª
qt X ñ0*
( 8) ó Xó ðƒ~g ¤ÄW„q VÂgúÅƒ
-Z6, 
á@*
ËÐZX¸`7, Ï0
6,+iÅkZX¶_Å•»nC ${zãâzgt
Ù CZ]gú~T¶d
Xå7ÝqÌh»¶Š„ZÍÃ]gú~AçËāJ YŒ7IZc hÆnÌ
-VŒXå@*
eŠ·wÅ]gú
~$
V; ÆyZX ¶7Z{Š c*
i¼Ð V'*ŠÌ{z ~ŠwÃVÂgúV; LZ äŠ·
%Æè%ÅŠ%X å * Š 7h» kZÃ]gúX ¶xõÅŠ%gzZ ¶„g™¬ Ï0
@Y c* +i ÅòÝ]gúÌ
Âƒ ò { ðÃ~Š%¤ -VŒ X}Š™µ Z™}Š t :ÐZì e Z
/ZāJ Ë ™7¼ ]gú
# Š%X ¶$
çOX}™:c_»t :]gú
Ù ŠaWz6,
:÷ÑwÎgxÝ~C
¯xÝgzZxõå»VzŠ%ÃVÂgúä<Ñ~ÎñL L
( 9) ó Xó ì c*
Ññ~eÆt£ÆkZgzZwÅ]gúˆÆ~Š ÷
:÷˜k#£Z/Z ** á
» kZXÐ Vƒ#â Æ]Ã¥ÆÚ!*gzZ y7]Ã¥Æ]gú{”~Š ÷
** á LL
´ â ÅqË]gúX}Š ]i YZ ÅkZC
Ù ØèÑq Çƒ:„
 gŠ **
™| Û zh
# z +y
Ü zÆt :c*
‰ ˆÆä%ÆC
Ù Ø{zc_»TÇƒh»$ÐZsÜÔ Ïƒ:
( 10) ó Xó ì $
Ë ™
: ÷D â
Ûk
,’ÐáZjÆY ]Z[Â~eÆt :NwÎgxÝ~C
Ù ŠaWz6,
ÅkZ {zāƒ(ZÆkZˆgzZá™~Š ÷
á Ð kZÔáá ]gúðÃŠ%ðÃ¤
/Z L L
t: »kZ {z Âƒ ð0* «¼ ~ kZ ä kZāÐ :
]!* ³~ { ó
L kZÔƒ: m,
c*
z 30
( 11) ó Xó }Š™C ÐyLZÐZgzZ}ŠB;ÆkZÆÉ)**

Ù !*
ÑñÐáZjÏZX å *
** Š™xzøÐ _Z÷X å7g ±Z »]Š ÞÅ]gú~ Ï0
@Y c* +i ©¬
:÷˜~ó óÝ¬<
Ø ZèL Lk#£Z/Z
$sÜÃ]gúˆÆwÙZÆC
Ù ØX Ïƒ:g ZŠ h»āF,
ÆCÙ ØLZ]gúgzZ L L
ÆkZŠ ZGY~g7†Å]gúgzZX Ïƒ¹!* Ù Ø5ZŠ Z ÅkZ¤
)fÆC /ZX ÏA
( 12) ó Xó ÏñYƒÅXgzÆkZÐ÷zQgzZC
ÙØ
:÷ÑwÎgxÝWz6,
á Ìð¾KZ ÅkZÉ Cƒ7g ZŠ h»Xgz ]gú~ e
kZ¬Ð ~Š ÷ $Š·L L
( 13) ó Xó ì CƒÅC
Ù ØÆkZˆÆ~Š ÷
á gzZÅ+−ZzÆ
~á|wÅ]gú
Å]gúÌ~ < ,Y LZ Ì~ á|{zā „g ¬$
Ø è kZX „gxzøÐ h^ +Å]gú
HŒxõå»Š%Ã]gúÌVŒX ¶~V'gzZ<
ŠzÆkZ Š Ø ZèvŠ „gw„ +Z¼
Ðá ZjÆwÅ]gú~á|çOX ˆ~Š]Ð(Å›ÐZgzZ å@*
YHg¦¤ÃkZ
:÷˜ ~z0
+ á
+−Z¥{ ÷
} (, $¬X ¶CY ªÑz 0*
X¸ M ¸ Ð b‚Æ kZ @Ziz + Zu]gúL L
BC ÜZ e Ã6,}n Æ kZ gzZ N Ð J
- V â KZ <
Ø Zg } (,
( 14) ó Xó ì ðƒ~½Ð]uZzÆ]ÐÐ]gúõg @*
Å+
M GgX¸
: ÷D â
Ûk
, ÑñÐáZjÆx ©ZÆ_Z÷~á|
’k#£Z/Z **
Å„_Z÷=g fÆ ¤z ÒZ X ÷ 7x © ZÆ _Z÷~ <Ñ ~{L L
( 15) ó Xó ì QÃÆ±} (,éM$ÀgzZì CY
xÓyZX~Š7›Ã]gúäd Ø èÌË{z´ÆxsZÔòAZ)c*
$gzZ< VƒòAZ]¾
31 Zí¦Ôt GZ·
Æ™Z9~\zgÆegzZ ~çÔVâ Ã]gúäxsZXŠ ,YÆkZÃ]gú6,

H3gxzøÐt£^ V»
hZÃgZŠ™Æ]gú~ ¹F,
gzZ b&Z Å}ÑçgzZ yZ0 CÅy2ëZÆ}ÑçÐZ
+{XH76,Šã
XÐäƒbzêÃg‡zÆ]gú~yÕz`gzZXHwbÃ•{”tÆ]gúX¬ŠÐVzÃ
Xc*
„g WÃãZz wÅ]gú…~^kZÆ J
-xsZ ™á Ð V' ãâ zggzZ ã**
-
 tX 5`z²gzZg ‡zÃ]gúV¹gzZ „gòzø6,
]gú~,ZXì 7—ÐËƒ ]gúV¹V¹Xì
Å]gúd
$! fÐZX Çƒ: s »ZÇ!* uÃg ‡zÆkZgzZ **
™x8g Zi !*
** ™wEZ cî~nÃ
Û ÐZXì xgùC
yWŒ Ù !* +ZÆyÃ]gúXì C™¨Ð Ég ZŠ™d
gzZg0 $òsZ²Ð ~Š Zi W
Š™yÒãZzä<
Xì c* Lz
ãÆî~n
œ£~Š C
÷zŠœ£~Š ã
C^,YÐî~nàZzäYÅ~eÆV1µgzZ]¬¡KZ
Z™sg ”Ã]¬¡5gzZ"µ6 ~VÍß
X ** X1
™{ Ç WÐ]:SgzZVh§ÆwEZÆY âZgzZV1µ6ÃVÍß
X ** X2
Ð V1µ6 LZÃVÍß\W]‡zZ ‰ā÷Dƒœ£zŠ ¸Æî~n6,
gî~Š ã
C
ÆY âZ yZˆÆä¯ Y âZ 5LgzZ÷ D™{ Ç W
yZQgzZX ÷ D™g ZŠ¸ÃVÍß\W~}g !*
ÅyZgzZ **
™{ Ç WÃVÍßÐ Vh§Æ wEZÆ yZˆ Æ äY 0Æ Y âZgzZ ŠÅV1µ
i]¬¡Å\Wā @*
{Š c* ì*  tgzZX ÷Dƒz»î~nÌ**
@YHnkZƒ CÃVÍß]:S
XƒãæWÃ\WgzZVƒ| Û ~gZl{Š c*
# z iÐ
¬»î~n
zz ÏZX ÷ Šñ~gzŠh
+].kZÆ À` W ‰7Šñ'gßt Ån~ xsZ bZzZ
z w'~ xs Z + Š%Z X ÷ 7Šñ]â © Z ãZz ~ < Û ~ eÆ î~nØ{Ð
L z y WŒ
pgt ‚ÃV Â!*
y Z ñƒ n x Óy Z n kZ ÂX ÷Šñ'gßCg ˆZgzZì Šñ¬»Y âZx Zw
c*
z 32
Xì 7g ZØŠ ðÃ **.Z¬»nÐ
™~
zŠVŒ
:÷'!*
Xì Åq¾n X1
Xì „g YÅg(Z´Ã]gßcn X2
qÑñzgi ZY âZgzZXì 7`wðÃ~nÅyZì c* Û w'äxsZÃY âZX
Š}Šg Z Œ
Ö wÅyZ qÑñzgi ZèYÏƒ7^
~# ,YnÅk
,ògzZ[ZÑ Z®X Ïƒx ZwÌnÅyZÔ÷x Zw
{zXì ;g Y Hg (Zi§ K̈Ãc kZ Â÷ T e *
*™nÅY âZ w'gzZ ^ /ZgzZX ÷ 7ñZgzŠ
,Y¤
Çƒ ;gÎ¬ðÃ »<Ñ~ kZ¤
gzZ ð§" ~}Ñç{z c* /ZX ’ e ** +ZÆŠzu¦Ñi§
ƒg0
i§»ngzZVƒw'Y âZā Zƒtx¥Xì xiÑi Z Z ÌÐg»i§,Z ÂÇƒ ;g0:
L »ÙJ
Xì xiÑÈ:gzÔì ^
,Yî~nÅ]¬¡Âƒg0
+ZÆ} ],
ZŠ¦ÑÌg »
:N â
Û ±5e -ZÅ*™yWŒ
$Wq Û Ðá ZjkZ
oÊ ÜnÖ] h]„Â ÜãÖ ]çßÚ] àm„Ö] oÊ èu^Ë³Ö] Ä³ni á] áç³fv³m à³m„³Ö] á]ZZ
( 16) XXáçÛ×ÃiŸ ÜjÞ]æ Ü×Ãm ä×Ö]æ!é†ìŸ] æ ^nÞ‚Ö]
pg éZpÅÌ ÙJ~ yZZ IZ vß {z —"
WgzZ *Š {z÷ n
~ ]y
X … Y7?gzZì }YvZX ÷ÆZwu **
ŠgŠ
:÷˜Æe
$WkZvZ¶g ~ŠzŠñZÑZ1Z¦**
Ññ
]â ²ZÆb§kZvßāìtx|„
 Zg { Z'
,»e
$W ÂÐp ÒÆûzµñL L
Æ0#
Ö ZgzZ ä;¹ÜZ$
+~}Ñç›™}Š®
)÷á Z7ZgzZ™{
ep ÖZÆe
$WpX ÷ÆZw{z Ô÷ìg™ÒÃÅäÎîE 0™Š6,tÜZ
’
+ÕäM) t :Z »yZX ÷~zq6,
Ì6,ä™ì‡} !ZÆ~g »$ VÂgßx ÓÅä;
Ô V]á Zz ä‚ ZÃ]!*
.c kZgzZáZz ¶Š (F,
_ Å ¹ÜZ$
+gzZì @*
ƒ
}g ZŠ Z}uzŠgzZT
Þ ƒgzZ '{z 2X Ì6,VØÓögzZ Vzk
,¦ÔVâ ÇÔg ÃZ
33 Zí¦Ôt GZ·
@Y H x OZ » ]%¸o ‘gzZ ³g o ‘~ X÷ D YW~ Ši Å yZ Ì

*
WsÜX ÷xêvßƒ
~*ŠÔ7~„]y  tāì ;gÈs ™yWŒ
Û Xì
x ÓyZÆe®
)÷ Û »#
á Zāì n -Z Z®Xce SZwÃyZ Ì
Ö ÓòsZq
ÔZwx{ÃwdZx ÓyZ~ ]Zk
,±yâ ‡ÆkZX}™[!*
‡ »b‚zz ùZg f
Û ìZ̀s ÜÆx ZúVŒyWŒ
;g}Šg Z Œ Û ÃXce **
ƒ:7 ~i Z0  Š.
+Z„ Þ ‡
( 17) ó Xó ÷ÆZwá ZE™[‚gZ »yZāì ;g™êgzZì
x ZúÆ™nÅÙJ~h WÅkZpì ]i YZ ÅnÅY âZāì Cee
$WtÅ*™yWŒ
Û
Åk Z xsZ Ô Ç ñCZ=g f ^
,Y cnÅ]¬¡KZ Xì 7¦
/Ù ]i YZ ÅÉÐ t ÜZÆ
C
X Ç}I»[Z±{Š™yÒÐs§Å\¬z: 4vZ:gzX Ç}™ðZ ‚
Û Z,j
ùZgfÆn
~V”zŠë7Zì YYHwEZÃùZg fX~gzŠCc*
¹F,
kZ cî~nÅY âZ KZ
X ÷M
h™„
X ÷ï÷
á ùZg f‰{)z77gzZíÔZ
+Z̀Ô]Zg¶ Z~kZX c*
z.$6, X1
X ÷ï÷ z¯ÎgzZyn,
á ùZg f‰c* z8Ô- i
+g~kZX c*
z7-Z¼Z X2
@Y HwEZÃùZg f x ÓyZ cnÅ]¬¡KZ ~gzŠ {Šñ
kZ [Z CgCg%ZXì *
¯Î~ c*
z7 i¹ wEZ » c*
-Z¼ZQXì {Š c* z7-Z¼Z~«£Æ c*
z.$6,cÑ
áZz äWāì @* +Z Ú ZXì 7o¢Ú ZwÒZ °pì ;g )× W× WxŠLZ[Z c*
ƒgz¢{ i Z0 z
X ÇñY0=g f4q
-Z »î~ntˆÆTX ÌÆgzZ ÇƒÌµwEZ » c*
z¯Î~V!z
wÅ]gú~ùZg f ~n
āì _ YÅyÒwÅ]gú~V'gzZ<
Ø ZèZ~«£ÆxsZ¬ÐkZ
c*
z 34
ÅkZÐ kZX 1 ¯ xõCZÐZ ä VzŠ%pc*Û Z9~ 7ÅVâ K̈ZÃ]gúä \¬z: 4vZ

â
b§ÅŠ ZGYKZÐZ™™u5Z CZ f KZgzZ c* ,YLZÐZX 1áÃg‡zgzZ]³
Š™xzøÌÐt£^
Š } Šg Z Œ
X c* L »Š YzÑÃ]gúX c*
Û: Š +Š {0
+i~ }iÐZ X c* ,?â 6,öZa ÅkZ X HwEZ
Š™ 0*
'
ÐçW†ÐZX c* Û Øg¯
Š}Šg Z Œ ÃŠzÆkZX ÑïÐ kˆZÆòzøÃ]gú™ Wä xsZ
) !*
«Ìt £^ ,Yx ÓÆkZÃ]gúgzZX ðÑŠ]ÐÏ0 iÅòÝÐZX c*
+ Šg Z Œ # ñÃáZzÚ Š
Û ZwZ
G
X Çƒ: s »Z éM›‹¢ *
*™76,gîÆ w¤
/we â q
-Z cnÅ]¬¡KZÃ]gú~,ZX ñŠ™
~Š ä xsZ ~Š Zi WÝZÃ]gúÔì ]!*
Åä™g¨pì c*
Îgz¢{È » ~Š Zi WÅ]gúä [f
ˆà™tÐ kZ ~Š Zi Wˆ~ŠÐZQ c* Ø Zè *ŠXì
¶ˆ7„ ~Š ~Š Zi WÐZ~ V'gzZ <
è~yÐZāì c*
Š W,tä[f[ZXì Zh ÂÃòzøkˆZÆ]gú™ Wä„xsZy
@* s !*
X¶
yZgzZXì Š /Ï0
Š™g66,äg Z ¦
Hc* +iÅÈz{ÐZÐ ¿i§kZgzZXì Š ŠÄg™^»ÐZ c*
Hc* Í™
Ï0
+i Åx Z™Zz ]³É 7ÅÈz{t ~ÃÅxsZÉ Xì * Û „ÃxsZ :
Šg Z Œ
@Y c* L »VÂ!*
ƒ

Ë YYÐ Vzm,
3ì eXì $ # ]gú~ Tì Ï0
³LZì e Z +i ÅÈz{tt y
WXì
kZ ~gZŠ)f Åä¾gzZœXì $
Ë Zjyyâ ‚ »nC
Ù »s Ë Xì e Xì $
# Zg KZXì $ Ë
! f{ŠñÐ ]gú~Š Zi Wt {Š™ «ÅxsZXì 3gŠ Zi WÌÐú1 kZÐZ ä xsZ Ôì 76,
t ‚ÆVÍß6,gîÆw¤
/we â ÐZX c* M iÅLg â(ÅyÃ]gúäTX Ý
Š ¯“ $
Pä d
Š ¯z» c*
kZX c* z7 ÐZX ðZÏ7ÅkZÆ™x ¬g Zi !*
$6,
-Z¼ZgzZ. uÃŒÆkZX c*
Š™7
X Å7Zz6,
ðÃÅkñ**
z]³ÅkZ b§kZgzZ c*
ŠwZ eú1» ð¾6,
$WkZ Å[Z x
~e Z {gÎtX Åe
$Z@ HÐ ]gú§{ Åkñ**
z ]³Å]gúä xsZ
á g Z »\¬z: 4vZX N â
:ìŠ ÷ Û ±5
( 18) XXoÖæŸ] èn×â^rÖ] t†fi àq†fiŸæ àÓiçne oÊ á†ÎæZZ
Æ qY «ā 6zQ #
Ö C Û ~ Vzy LZ gzZ
6,j§A gzZzñg Z Œ
Ù !*
X ‰CQC 'gú~äâ i
Ù !*
35 Zí¦Ôt GZ·
?ìŠ Z%HÐ îG
0Ò˜ÎZ `r
G
:ì –ñƒD™ÜwZ ¸ZÆ‚[W¼ äEvZ¶g ~ŠzŠñZÑZ1Z¦** Ññ
+-BE
L L sßÇi æ †ŠÓi æ †jí³fje o³Û³Ö] t†³fjÖ] :÷ë ò÷ G! Z0ZgzZ {òŠ yÔ@ò WL L
ëL Þ £ ó Xó » ñƒ D œS gzZ D 3^B‚Æ ZŠ Z z i ** ÷ pÆ `r
CZgzZ} åE"NLZgzZg ;LZ »]gúL L^³ãÏßÂ æ ^³ã›†Î æ ^³³â‚³ñ¡³Î ð]‚³e] :÷
5E
tL Lå†j‰ ^`n×Â grm^Ú ^ãß‰^vÚ à³Ú p‚³fi á]:ì w¸ÑŠPZ ó Xó ** ú†
™Vc*
á] :ì ‚Å {D1Z ó Xó ’ e **
Ö ÐZÃX}Š™C
Ù ªÍõ{z LZ ]gúā
Æk]zŸLZ]gúātL L Ù^q†Ö] éç` äe oÂ‚jŠi ^ãß‰^vÚ àÚ t†í³i
( 19) ó Xó ƒÉgs§ÅkZÃVzŠ%ÐT}™Vc*
úŒ
g±ZÆwgzZg ZŠ™ÆVÂgú~}Ñç~ Ýzg ÅwZ ¸ZÆ+¬e
$WÅ *™yWŒ
Û
Vzy]gz¢š 'gúāì CY {g ¹!*
öR HÅ]!* WˆÆs
kZy # ZÜâZXì ãZz ð•ZÐ
äZ Â§{ ÅVz
Û )~ Vzi ˜ ðZƒX ,™x »™ïB‚ÆVzŠ%~ Vñ¤
/u¯Î™òC Ð
Ù !*
Ãg ‡zLZ™0z»î~nÅ]¬¡ZgzZX ,™x »B‚ÆVzŠ%[sš ~Vzg ZŠ ZX ,™
z]³ÅVÂgúå äxsZān kZX ;g7L` Z'
kñ** × tc &Zp›»xsZX ,™ bzê
I
E Gk!
KZ~]‡zZÆ~g6]gúX ÷ ö-45 Ð kZ]ÑqÆ~g6%ZXì c*
Šgzi6,ÏZgzZì Å]!*
Å
WZ ?ā 6Xì $
sg ç L L‚KZ ävZ¶g Ã·?yÎ 0* Ë YC Ð yc ]c*
Ù !* gz¢^
,Y
:ì Å b§kZ¼,ÅkZ~ó óyWÅZ
ÑÑgzZyWŒ Û ]Zg ÷ Ðx|ÆàÓ³iç³ne o³Ê á†³Îæe
á !* $WāìtāÜL L
I
E G
4 k!
4ZŠ Ì{/z e ]ZŠ „~XX ÷ ö- 5 ]gz¢µZñ/ôq )!* gzZ ~
V *™
i Åxg õLZgzZ +−Zz îG
b§ÏZX Ì{)z ]Š ÈÔ]g c* 3…]c*
0šE gz¢gzZX ÷
× œB‚Æ{Š6,Âƒ: yâ ‚gzZ ðÃ»Ï0
c ~gzŠ' + gz¢gzZpÆË¤
i]c* /Z
:B‚Æ “ ~ ]gz¢ µZñ%Z X ÌÂ
M igÖZāì t oÑc `zy _
c*
z 36
( 20) ó Xó ìB‚Æ( gŠ e~(, µ'

)[Oc*,É Ôì
VÉ%å Xì CWÃãZz E ~]â ©ZÆkZ cg6Xì +Š ÑZz wZŠZq
-ZxsZ
Å Vzg6pc*
Š ¬» äñgZ Œ
Û ~ yÃ]gúX ÷ ÇgA ],LZ ä xsZ c Vzg6gzZ
M i~ wj â Æ}Š6,LZÆ™p Ò »âÎZ `r¤
“ /Zā ¹gzZX HÌkˆZ »VÂgz¢gzZ V- g6
Xì 7B pðÃ Âì%GC
Ùª
» DàZzäƒZaÐzzÅgZŠ™Æ]gú~î~n
¬
úg ZŠ™ »]gú~ùZgf VâzŠyZ~î~nc*
äƒãZzgzZVc* z7-Z¼Z c*
ƒc*
z.$6,
L »VÇZ'
76,î~nnZ ‹ZXì Ì: ,¹ÜZ Ï¹ ƒ i¹B‚B‚Æ
 t gzZXì Ì{Š c*
c*
z7-Z¼ZgzZ c*
z. ,Ån&6,gî¦ùXì 6,g ZŠ™Æ ]gú~ îkZÉ
$6,ā ÷ V×Z'
X ÷uœ~VâzŠ
X **Ù ª~x Zú»“
ƒC M iÅ]gú X1
X ** út ‚ÆVÍß »|
ƒVc* # ‚ãKÅ]gú X2
*™bâ s§Å]Z”
X* GÃyZ™öÐ];ÅVÍßÐg »i§kZ X3
Åä3Ô ÅY âZ7 ƒÅV- h ÇÔÅ]Zyc*
-Z¼ZvŠ c* ƒ Åo Åä™g¨
Û nāì ]!*
@Y Hg¦~gz¢Ãg ZŠ™Æ]gú~î~nÅyZ~ ` pÔ ÅÅ
Ðn²Xì * Vƒ ,q
W c*
œ£yZgzZXì @* ™{ Ç WÃVÍßÐ wEZ zZ
ƒ** +Z ¯Æ yZgzZ **
Z™sg ”~ VÍßÃY âZ yZÑ
@Y Z0
Xì * +zgÃ]â ©Z ´ŠgzZXì *
@Y |Ð t ÜZÆVÍßÆ™wEZÃVÂgú(ÅVzŠ%c
á gZ »: ÷
:ìŠ ÷ á \¬h~œyWŒ
Û²
( 21) XXà_e ^Úæ ^ãßÚ †ã¾^Ú u]çËÖ]]çe†ÏiŸæZZ
Vƒ?{zì eƒ Y#
X ðƒ’c* Ö ÌdÛ ÆVñ»egzZ
$Œ
x »e{z}Š™{ n]ªÜZ ÅVÍß x » {zC +Ô¦ZßÔ **
Ù gzZ ~Ã$ i~ Ýzg Å< Û
L z yWŒ
37 Zí¦Ôt GZ·
â
?ā c* á g Ztä\¬z: 4vZ~T’ e *
Û 7Š ÷ *™g¨6,[|ZÆe
$W{gÃèÅ*™yWŒ
Û gzZX ÷
~e tX ƒ Y #
-Z‰ì „(Z Ç!*
$Zzg q Ö ÌdÛ Æ Vñ» e?ā c*
$Œ â Ö x»e
Û É z™#
ÆnkZ cNwdZ,Zāì [|Zm{q
-Z »g
$uzyWÛŒtXì Š i »V\WÃ„ó$
H¹Ì** +
+Z »^Å¿kZ=IZā @*
X Ã™{ i Z0 ÷D YGwEZp ÖZ
Ð VzŠ%)Ã]gúxsZā’ e **
™g¨ÐáZjkZ~ Ýzg Å]â ©ZgzZ]c* Û
W ãWŒ
]i YZ Å“ %N,Z {z Ô êŠ 7]i YZ Åä™]!*
Wg ZŠz~î~nÃ]gú~gzŠ îæF ~Ÿ x3,
Æ]¡ÅxsZtXì Y}Šù
]gú~ÝzgÅV0 Dx ÓyZā Zƒtx¥Z®Xì s ÜÇ!*
" ?ÐZgzZì @*Ö è ÅkZxsZ +Š X Çƒ 7„
™# Cg ZŠz~ î~nÅnÌËc
 gŠ à
Xì &ð§
^YÅgZŠ™Æ]gú~î~n
'gß,
œÌVŒ Xì @*
ª Û Ìª
™ë Z œ~g6%!* rg ñ~ ]â ©Z LZ xsZ +Š
pì ‚
{z » „ Y §ï÷ ZŠÆY §zxÑpì $
á ~ ]¡ ãK̈Zān kZX ñƒ Tg~} ], Ë Y Åë Z
Û
-Z »xsZ+ŠY §ÐzzÏZXì Lgi !*
m{q ÐVÇZ'
,CÑçÏ¹yK̈Z)g fÆTìK
Ë c*Û ËÐZQ Âìg:K»Y §~ Ï0
Š + ™SÅY §å xsZ Xì qçñ
i ãK̈ZèYì @*
Åq~uzŠ
Xì Sg7Zz6,
™ b &Z ÅyZ¤ zZ™f »V0 DXÐzzÅ~g ZŠzÅ]gú~î~nZ®
/ZÔì [YH6,
X ÷ 0Ð V”gzZ VÂgú]¬¡ì $ Ë 0g ZŠz]gú~î~nÅ]¬¡yZ ÂñY à
-#F
Ïƒ7{" Ì~g ZŠztpX Y âZvŠ Å b§kZgzZiçF
.-G 54)\»‰
Ôig 8ÆV”gzZyâ ‚ » ëG
H
X Çƒ~gz¢´gp Ò»VÂ!*
sf `gŠ~kZÉ
Xƒ:g ÖZ »“ $iÅ]gú /
M izd
Xƒ:gÖZ »ˆgzZ|
# ‚ãKÅ]gú /
c*
z 38
Xƒ:gZŠz]gú~nÅyZ÷70ÐV”gzZVÂgú ]¬¡{z /
t ÜZÆVÍßÐî~nkZ /
Xƒ:ú6,
]â ©ZÐá ZjÆVÂgú~XÇƒ ´gÃæÃg $Š q ZgzZ]c* Wx ÓyZ~ekZ nºZ
GN
KÅ#
VKgzZVE¶ Ö ª[ ç¤Ð áZjkZgzZY §~X]c* Zzg {z6,gîm{gzZX ÷gÃè]c*
Z@gzZ
z s Z@ZÆ +Š )g fÆ kZgzZ Xƒ Ì]ùB‚B‚Æ Dk0*
Æ [ā @*
Xì yÒ ×»
Ã]gúā Çƒ¸y
Wx¯ »òŠ W[]ùr x ÓyZXƒã‚W~îJ
# ™~ÝzgÅVÂ!* -œ£
pñY 3gêµ ZÃ]gúÐ î+Z Z®Xì {Š c*
i {Š yvpÁqŠÎ **
¯ g ZŠz~î~n
Çƒ**
™ »ÃV0 Dx ÓyZ¬Ðƒ
 Â÷eÌ**
™™yY]gz¢Å{ÑçÃî+Z¤ ÆkZ
/ZŠ !*
Û Z,jÌL¿t vŠ ]gz:gzX ÷ „gƒC
ñzgi ZÉ Çƒ 7Z ‚ Ù ªÐzz Å ~gZŠzÅ]gú
X Çƒ:
L »w!* ZŠÆ]âø<Ñ
zgzZÞZ«™ W~} ],
]Y!Zj
36e ÑZ >gÎÔyWÅZ

$WÔ[Z x X1
E
©Å
ÿ}G3 ZÔ 461™Ôx ÂCÑç»xsZÔ ~E−{ËZ e
Yâ 2005ÔgƒÑÔyÑ** X2
$WX ðð0.ÅZ >gÎX yWÅZ
40e X3
$WX yZ/wW{gÎX yWÅZ
195e X4
$WX Y ûZX yWÅZ
7e 5
$WX Y ûZX yWÅZ
32e X6
gƒÑÔö6,
~i sÔ85™Ôxg ™]Ñ£Ôxg ™/Z† X7
WßÔòO Ztg ¤Ô 120™Ô]gúy›ÔŠ Zi WxæZ1Z **
âY 2002ÔŠ !* Ññ X8
I4ÓE"
5F
2006ÔgƒÑÔiçlG yÃ²zDÔ 412™Ô·_©»»Ý¬<
Ø ZèÔNwÎgxÝ~C
Ù ŠaWz6, X 9
39 Zí¦Ôt GZ·
gƒÑÔx‰ZÌ‡„Ô 128™ÔÝ¬<
Ø ZèÔ ãæk#£Z/Z **
Ññ X 10
413™Ô·_©»»Ý¬<
Ø ZèÔNwÎgxÝ~C
Ù ŠaWz6, X 11
130™ÔÝ¬<
Ññ X 12
414™Ô·_©»»Ý¬<
Ø ZèÔNwÎgxÝ~C
Ù ŠaWz6, X 13
Yâ 1967Ôc Z™Ô@g ¬„Ô 106™ÔØg+ŠÔ ~z0
+ á
+−Z¥{ ÷ X 14
183™ÔÝ¬<
Ññ X 15
$WÔg‡Z >gÎÔyWÅZ
19e X 16
âY 2015ÔgƒÑÔyWÅZy)F,
{g ZŠ ZÔ 3¢Ô 370™ÔyWÅZƒÔ ~ŠzŠñZÑZ1Z¦**
Ññ X 17
33e ÑZ >gÎÔyWÅZ
$WÔ[Z x X 18
2015ÔgƒÑÔyWÅZy)F,
{g ZŠ ZÔ4¢Ô 91™ÔyWÅZƒÔ ~ŠzŠñZÑZ1Z¦**
Ññ X 19
Yâ 1994ÔcZ™Ôsg šZ >gZŠ ZÔ7¢Ô134™ÔyWÅZsg çÔ Ã·? X 20
$WÔx ÅÑZ >gÎÔyWÅZ
151e X 21
cZ™eYÔðsZsg ççÔòsZxE%Š *Zyzç¨tGZ·ËZ e
X ÷ìg}Šx Z]â }
.~cZ™eYÔòsZxE%Š *Zyzç¨Zí¦ËZ e
®‚¯ÎàöZs W9
̀yÎ *
` 0
2016Xm 4 X{g Ñ
}p
E
1 Ù Ø~kZgzZ üÒ7
,YCî» ~qŸgÅC
{^ y{£ZDÔy{£Z
23 ~ÝzgÅ<Ñ~g ZŠzÅ]gú~î~n6,
c*
z Zí¦Ôt GZ·
®‚¯ÎàöZs W9
̀yÎ *
` 0
ñi
+Z
á ÅZ+ë
{÷
Š‹Y%
c Z™eY
0 X c Z™
yÎ *
Call for Papers
Publication of the Department of Social Work
Pakistan Journal of Applied Social Sciences is launched under the patronage of Prof. Dr. Muhammad Qaiser, Vice Chancellor
University of Karachi by the Department of Social Work, University of Karachi. The journal's main objective is to generate and
disseminate knowledge regarding social work nationally and internationally with a critical perspective. Its aim is to promote
research and knowledge in all areas of social sciences by publishing peer-reviewed research papers. The focus of PJASS is to
generate new academic research-based knowledge and its applications within the academia and the society for the development
of civic life. Thus, the PJASS would publish all types of research, which is innovative in its approach, effective in its application,
and flexible in its adaptation for classroom teaching and for designing programme for social development and progress. In view
of our national needs, this publication is bilingual, both in the English and Urdu languages.
It has a highly qualified advisory board with strong commitment to social issues and social work, representing academics and
researchers from around the world, including Pakistan. Submissions are welcome on issues related to social work.
The Journal Would Publish

• Interdisciplinary research in the field of Social work.
• Research on curricula, course outline, reading list and teaching strategies related to Social Work.
• Review of books, film and theatrical performances.
• Reports on National and International conferences, symposia and workshops etc. on Social Work.
Guidelines for Submissions
• Submissions are invited both in the English and Urdu languages.
• Two copies of the manuscripts, single-spaced, and printed on one side only should be submitted on A4 size paper.
• A soft copy of the paper on CD or through e-mail should also be sent.
• Title page of the paper should be typed separately and should include the author’s name, full mailing address, phone
number and email address.
• The length of the paper should be between 3500 to 5000 in words.
• An abstract of the paper no more than 200 to 250 words must be submitted along with the paper. Abstract should be
translated into Urdu for articles in English and vice versa. The abstract should be followed by key words.
• The papers should include references (endnotes) and bibliography.
• Authors are responsible for creating graphs, tables, and charts, if required in their paper.
• Authors are required to submit a signed covering letter stating that the paper has not been published earlier or has
not been submitted for the purpose of publication to any other journal or volume. Authors are solely responsible for
the factual accuracy for their contributions.
• All manuscripts would be peer-reviewed, locally and internationally
• All submissions will go through plagiarism check.
Citations and References
Notes and references should follow APA style for citation. Some examples are as follows:
• Koggel, C. M. (2003). Globalization and Women's Paid Work: Expanding Freedom. Feminist Economics, 9(2-3),
163-183.
• Adams, B.N. (1985). The Family: A Sociological Interpretation, Chicago, Rand McNally.
• Chow, E., & Lyter, D. (2002). Studying Development With A Gender Perspective: From Main stream Theories to
Alternative Frame Works. In E. Chow (Ed.), Transforming Gender and Development in East Asia (pp. 25-30). New
York: Routledge
Web page:
• Irfan, M. (2008). Pakistan's Wage Structure, During 1990/91 - 2006/07. Retrieved on March 13, 2011, from PIDE:
http://www.pide.org.pk/pdf/pws.pdf
• http://www.imf.org/external/np/exr/ib/2008/053008.htm Retrieved on August 18, 2010
Contact address:
Dr. Nasreen Aslam Shah
Meritorious Professor
Chairperson, Department of Social Work,
Director, Centre of Excellence for Women's Studies &
Editor, Pakistan Journal of Applied Social Sciences
Phone: 92-21-99261654
E-mail: aswp.aku.1@gmail.com, cewsku@yahoo.com
Last date for submission: 31st December, 2016
View publication stats

The Role of NGOs in Community Development

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Role of NGOs in Community Development

Uploaded by

Copyright:

Available Formats

See discussions, stats, and author profiles for this publication at: https://www.researchgate.

The Role Of NGOs In Community Development In Balochistan

Article · February 2019

The user has requested enhancement of the downloaded file.

EDITOR Naheed Abrar

Timothy Stainton EDITORIAL TEAM

Naseem Ahmad Khan PUBLISHING, ADVERTISING & SUBSCRIPTION OFFICE

ANNUAL SUBSCRIPTION Surface Mail Air mail

55th Anniversary of the Department of Social Work, University of Karachi

Nasreen Aslam Shah

Department of Social Work

Volume-4 September, 2016

Nasreen Aslam Shah Editor’s Note i

Farooq-e-Azam Cheema, Leadership Styles of Women Entrepreneurs: An 19

Kaneez Fatima Mamdani An Evaluation of Indicators of Socio-Economic 35

Nasreen Aslam Shah Women Veiling in Islam: Tradition and Socio-Economic 57

Saeed Ahmed Rid The Cultural Stigma Attached with Inter-Tribal 75

Seema Manzoor, Dua-e- Analysis of Gender Stereotypes in Movies 95

Siraj Bashir The Role of NGOs in Community Development in 123

The Influence Of Endogenous Mother’s Bargaining

This paper is an attempt to identify intra- household relationship among its

Keywords: Child Schooling, Collective Household Decision Making Model,

&'( )*+, -'./ 0 1 2345 67 ! " #$%

•– EI‘; )*,k•* EI‘;’“”0, O •Œ• EŽ

The objective of the paper therefore, is to explore the effects of a mother’s

1. what are the principal determinants of power of mothers in making

Data and Methodology

i) Who takes the decision whether you can seek or remain in

The answers to these questions were categorized as:

i) Women alone decide

A mother is considered to have decision making power on a particular issue if she

After applying an appropriate scale to all categories, principal component analysis

The first principal component is used to measure mother’s decision making

Issue of Endogeneity in Decision Making Index

In short, in order to generalize the effect of a mother’s decision making power on

The mother’s decision- making power is computed under the framework of

Where; represents mother’s decision making power, represents

Mother’s Decision Making Power as a Determinant of Child Schooling

Where, represents mother’s decision making index, represents sum

! are provincial dummies. _ here refers children in school equal 1

Secondly, household characteristics include household size, household

In order to capture the effect further, household composition is also included in

Determinants of Mother’s Decision Making Power

1.4 Figure 1: MDM index and Age Difference

Constant 1.15(0.08)*** 1.60(0.13) 0.94(0.25)

Effect on Child Schooling

Household accumulation of durable assets shows significant positive effect on

All Pakistan Urban Rural All Pakistan Urban Rural

Agricultural Land 0.13(0.01)* 0.3(0.02)** 0.13(0.03)** 0.14(0.01)* 0.34(0.01)* 0.1(0.04)**

LR-statistics 3155.26 787.83 1990.17 3228.9 830.35 2036.41

Disaggregating by Child Gender

Further to this, acknowledging the theoretical prediction of Basu (2006), this

Amin, S. (1995). The Poverty-Purdah Trap in Rural Bangladesh: Implications for

Baland J. M. & J.A. Robinson (2000). Is Child labour Inefficient?, Journal of

Basu, K. (2006). Gender and Say: A Model of Household Behaviour with

Basu, K. & P. H. Van (1998). The Economics of Child Labour, American

Dessy, S., (2000). A Defense of Compulsory Measures against Child Labour,

Doss, C.R. (1996). Testing among Models of Intra-Household Resource

Emerson, P. & A. P. Souza (2003). Is There a Child Labour Trap? Inter-

Felkey, A. J. (2005). Husbands, Wives and the Peculiar Economics of Household

Galasso, E. (1999). Intra-household Allocation and Child Labour in Indonesia,

Gitter, S. R. & B. L. Barham (2008). Women's Power, Conditional Cash Transfers,

Grootaert, C. & H. A. Patrinos (eds.) (1999). Policy Analysis of Child Labour: A

•– EI‘; ),k• EI‘;’“”0, O •Œ• EŽ

Agricultural Land 0.13(0.01)* 0.3(0.02) 0.13(0.03) 0.14(0.01)* 0.34(0.01)* 0.1(0.04)**