Jamal Badawi, concludes his propagating claims in his e-mail to Robert Spencer, on February 14 2005, by declaring: “Those who erroneously claimed that all such definitive verses have all been ‘abrogated’ by what they called ‘the verse of the sword’ were mistaken and failed to give any definitive evidence of their claims.
There is no single verse in the Qur’an properly interpreted in its context and historical circumstances that ever allowed the Muslim to fight non-Muslims simply because they are non-Muslims…”
Well, even if Badawi ignores the 109 verses that call for violence of Jihad and slaughtering against the infidels and hundreds of verses that call for incitement and hatred against the other, he still deceives and misleads in his propagation. Contrary to his words, the mild verses that call for avoidance and against retaliation are all from the Meccan period and were all abrogated, nullified and rendered void when Muhammad became strong and victorious at Medina. Western politicians, members of the academia and the media are not only unaware and perhaps ignorant of this reality, just because they don’t learn, but at the same time disseminate, intentionally or unintentionally, the tidings of the Islamic propaganda.
When one opens the Qur’an, he sees at the top of the page in brackets the words Makki or Madani, meaning Sûrah from Meccan period or Medinan period. This differentiation is according to Islamic exegesis, since the Qur’an is organized neither chronologically nor topically but in order of the length of the Sûwar: from longest to shortest. The line of differentiation was in September 622, when Muhammad ran away from Mecca and went to Yathrib (later called Medina, or Madinat al-Nabī). This event was so significant in Muslim history that it is called Hijrah, meaning emigration, but also ‘separation,’ ‘breaking of relations.’
Most importantly, it marks the beginning of the Muslim Calendar. This is something to bear in mind concerning Islamic doctrine and teaching. Muhammad began his prophecy from year 610 in Mecca. The total majority, 90 Sûwar of the Qur’an, out of 114, are from Meccan period. Yet, Islamic exegetes preferred the Hijrah as the founding event of Islamic history. The reason is clear: at Mecca, after 12 years of preaching Muhammad had a total 80 believers and the Muslims were weak and persecuted. Only at Medina, Muhammad became the leader of a religion, a military hero who fought his enemies at the battleground and won over. The Medinan Sûwar, only 24 in number, reflect this reality, being much more belligerent and warmongering, and the Calendar emphasizes this reality: they are more important.
However, from Islamic perspective, it was essential to find out the exact chronology and the historical settings of the Qur’an Sûwar, as the order of their revelation is not known from reading the Qur’an. This problem was recognized by early Muslim scholars who devoted much attention to it. They have investigated this realm and developed it almost as a science called Asbāb al-Nuzûl, “the causes of descend,” the circumstances and reasons of revelation of the Qur’an’s Sûwar.
For the Muslims the Qur’an is miraculous (I’jāz) and has been revealed for all times and situations from the beginning of history to the end of the world. However, the many repetitions in the Qur’an, the arbitrary order, the mixture of styles and genres are indicative of human process in its creation. The Qur’an being collated piecemeal, still exacerbates the determination of the chronology of the verses and their orderly appearance. From here the principle of abrogation (al-Nāsikh wal-Mansûkh) has developed. The Arabic words ‘Nāsikh’ and ‘Mansûkh’ are derived from ‘n.s.kh.’, means ‘to abolish, to replace, to withdraw, to abrogate’. It appears four times in the Qur’an.
Arthur Jeffery explains: The Qur’an is unique among sacred scriptures in teaching a doctrine of abrogation according to which later pronouncements of the Prophet abrogate, i.e.: declare null and void, his earlier pronouncements. The importance of knowing which verses abrogate others has given rise to the Qur’anic science known as ‘Nāsikh wa-Mansûkh,’ i.e. the Abrogator and the Abrogated. So, rather than attempting to explain away the inconsistencies in passages giving regulations for the Muslim community, Qur’an scholars and jurists came to acknowledge the differences while arguing that the latest verse on any controversial subject abrogates all earlier verses that contradicted it.
According to a Hadīth: the Messenger of Allah abrogated some of his commands by others, just as the Qur’an abrogates some part of it with the other. Muhammad was accustomed to stating something to his followers with the claim that it was revealed to him from Allah, then later on he would change it and tells them that Allah had invalidated it. The Qur’an is confusing and there are revelations which might have been forgotten, changed or eliminated. There is no agreement even to which was the first Sûrah to be revealed to Muhammad (Sûrat al-A’laq, 96 or Sûrat al-Muddaththir, 74). One example of the jumbled chronology is that Sûwar 2:193 and 2:216, 2:217 were revealed just after Muhammad arrived in Medina, about six years before Sûwar 2:190–2:192 were revealed. Yet Sûrah 2:193 was inserted to follow 2:190-192.
What are the Qur’anic sources of abrogation?
When we cancel a message, or throw it into oblivion, we replace it with one better or one similar. Do you not know that Allah has power over all things? (Sûrat al-Baqarah, 2:106).
When we replace a message with another, and Allah knows best what he reveals, they say: you have made it up. Yet, most of them do not know (Sûrat al-Nahl, 16:101).
Allah abrogates or confirms whatsoever he will, for he has with him the Book of the Books (Sûrat al-Ra’d, 13:39).
If we pleased we could take away what we have revealed to you. Then you will not find anyone to plead for it with us (Sûrat Bani Isrā’īl, 17:86).
There is also references in the Hadīth:
“The Prophet said, ‘If I take an oath and later find something else better than that, then I do what is better and expiate my oath'” (Sahīh Bukhāri, 7:427).
“The Prophet said, ‘It is a bad thing that some of you say, ‘I have forgotten such-and-such verse of the Qur’an.’ For indeed, I have been caused to forget it. So you must keep on reciting the Qur’an because it escapes from the hearts of men faster than a runaway camel'” (Sahīh Bukhāri, 6:550).
The assertion of the scholar Ali Dashti is explains the problems:
“It must always be borne in mind that most of the Qur’anic laws and ordinances were formulated in response to random incidents and petitions from aggrieved persons. There are inconsistencies in them and in the reasons that there are abrogating and abrogated ordinances….
Muslim exegetes agreed that Muhammad was prepared to change his mind, vows, and rules according to the circumstances. Ahmad von Denffer, a German converted to Islam exegete, summarizes the issue that the knowledge of al-‘Nāsikh wal-Mansûkh bears important perspectives: It is concerned with the correct and exact application of the laws of Allah; it is one of the important pre-conditions for interpretation (Tafsīr) of the Qur’an and the application of the Islamic law (Sharī’ah); it sheds light on the historical development of the Islamic legal code; and it helps to understand the immediate meaning of the verses concerned.
According to the narration of Ibn `Abbas, one of the most acclaimed transmitter of the Qur’an and the Hadīth:
“Sometimes the revelation used to descend on the Prophet during the night and then he forgot it during daytime, thus Allah sent down this verse’ [2:106]. Such behavior led the infidels to say that Muhammad was preaching contradictory and opposite commands. He does not receive inspiration from Allah, for he changes his mind whenever he wishes. Thus, this verse was written… Muhammad used to order something and then change it the next day whenever he found it too difficult to be implemented. Lastly, Muhammad did not want to embarrass the men around him who memorized his sayings.”
Yusuf Ali said that Sûrat al-Baqarah, 2:106 means that Allah’s message from age to age is always the same, but its form may differ according to the needs and exigencies of time. There is nothing derogatory in this if we believe in progressive revelation. This does not mean that eternal principles change. As about Sûrat al-Nahl, 16:101 Yusuf Ali claims: “The doctrine of progressive revelation does not mean that Allah’s fundamental law changes. It is not fair to charge the Prophet with forgery because the message, as revealed to him, is different from that revealed before, when the core of the truth is the same, for it comes from Allah.”
Abd al-Majid Daryabadi, Pakistani exegete and Qur’an commentator, refers to Sûrat al-Baqarah, 2:106:
“There is nothing to be ashamed of in the doctrine of certain laws, temporary or local, being superseded or abrogated by certain other laws, permanent and universal, enacted by the same law-giver… Even divine laws may be subject to divine improvement…
However, today Islamic propagators, fearing the implications of abrogated verses on their propaganda and Da`wah, act to dismiss the doctrine all in all. In an Islamic internet site, one named A. Muhammed refutes the abrogation principle, by attacking the “corrupted interpretation the verses: 2:106 and 16:101.” To this day, he claims, Jews and Christians accuse Muhammad of fabricating the Qur’an, and the case is substituting one verse of the Qur’an with another. Muhammad Asad, a converted Jew, has the same attitude: “the ‘doctrine of abrogation’ has no basis in historical fact, and must be rejected.” The Ahamadiyah sect also joins this conception.
Yet, to this group of deniers, Hibat-Allah Ibn Salamah (d. 1019), one of the Islamic scholars and abrogation founders, would have reacted by declaring: “these people have deviated from the truth, and by the virtue of their lies have turned away from Allah… All verses about forgiving the infidels are abrogated unanimously. Anyone who engages in the scientific study of the Qur’an without having mastered the doctrine of abrogation is ‘deficient’ (Naqis).
Muslim exegetes noticed that the number of verses that are considered to have been abrogated increased between the eighth and eleventh centuries (al-Zuhri: 42 abrogated verses, al-Nahhas: 138, Ibn Salama: 238, al-Farsi: 248). However, Suyuti confirmed only twenty abrogated verses which are acknowledged by all exegetes.
Andrew Rippin states that although the companions of Muhammad are reported to have discussed Naskh and even to have disagreed over the abrogation of verses, references are relatively infrequent. The number of verses that are considered to have been abrogated increased dramatically between the eighth and eleventh centuries. Whether there are more than 200 abrogation or only five, it is almost a consensus among classical and most important Muslim exegetes that it exists and had much influence on understanding the revelation of Qur’an.
The following list is taken from al-Tabari Qur’an commentary: a) 3:85 abrogates 2:62 and 5:69. b) 9:29 abrogates 2:109. c) 2:185 abrogates 2:184. d) 9:36 abrogates 2:217 and 45:14. e) 5:90 abrogates 2:219. The provision of this verse concerning alcoholic drinks and gambling has been abrogated by verse 5:90. f) 4:12 abrogates 2:240. g) 24:2 abrogates 4:15-16. The provision of this verse ordaining lashing for the unmarried and stoning to death for the married, when four witnesses testify to the crime.
Concerning types of abrogation, Ibn Salamah delineates four kinds:
a) Forty Three Sûwar that were not abrogated at all (neither Nāsikh nor Mansûkh): 1, 12, 36, 49, 55, 57, 61, 62, 66, 67, 68, 69, 71, 72, 77, 78, 79, 82, 83, 84, 85, 89, 90, 91, 92, 93, 94, 97, 98, 99, 100, 101, 102, 104, 105, 106, 107,109, 108, 110, 112, 113, 114.
b) Six Sûwar that maintained the authority of the abrogator, but their original wording was not abrogated (with Nāsikh but no Mansûkh): 48, 59, 63, 64, 65, 87
c) Forty Sûwar in which their wording had been abrogated, but maintained their authority for applications (with Mansûkh but no Nāsikh): 6, 7 10, 11, 13, 15 16 17, 18, 20, 23, 27, 28, 29, 30, 31, 34, 35, 37, 38, 39, 43, 44, 45, 46, 47, 51, 53, 54, 60, 68, 70, 74, 75, 76, 77, 86, 80, 88, 109.
d) Twenty five Sûwar that have had both their authority for applications and their wording abrogated (with both Nāsikh and Mansûkh): 2, 3, 5, 8, 9, 14, 18, 19, 21, 22, 24, 25, 26, 33, 34, 40, 42, 51, 52, 56, 58, 73, 103, and 108.
Suyuti, makes the following typology: 25 Sûwar in which there are verses both abrogating and abrogated: 2,3,4,5,8,9,14,18,19,21,22,24,25,26,33,34,40,42,51,52,56,
58,73,108. That is, out of 114 Sûwar of the Qur’an, 71 Sûwar, comprising 62% have had verses changed or deleted.
The most important verse and the greatest abrogator (Nāsikh) of the Qur’an verses is Sûrat al-Barā’ah, 9:5, called “the verse of the sword.” It has cancelled and replaced in Toto 124 mild verses:
2:62; 2:83; 2:109; 2:139; 2:190; 2:191; 2:192; 2:217; 2:256; 3:20; 3:28; 4:15; 4: 16; 4: 63; 4:80; 4:81; 4:84; 4:90; 4:91; 5:2; 5:13; 5:99; 5:102; 6:66; 6:70; 6:91; 6:104; 6:106; 6:107; 6:108; 6:112; 6:135; 6:137; 6:158; 7:183; 7:199; 8:61; 8:73; 10:20; 10:41; 10:46; 10:99; 10:102; 10:108; 10:109; 11:12; 11:121; 11:122; 13:40; 15:3; 15:85; 15:89; 15:94; 16:82; 16:106; 16:125; 16:127; 17:54; 19:39; 19:75; 19: 84; 20:130; 20:136; 22:68; 23:54; 23:96; 24:54; 27:92; 28:55; 29:46; 29:50; 30:60; 32:30; 33:48; 34:25; 35:23; 36:76; 37:174; 37:175; 37:178; 37:179; 38:70; 38:88; 39:3; 39:15; 39:39; 39:40; 40:12; 41:34; 42:6; 42:6; 42:15; 42:48; 43:14; 43:83; 43:98; 44:59; 45:14; 46:35; 47:4; 50:29; 50:39; 50:45; 52: 48; 53:29; 53:39; 54:6; 58:8; 58:9; 58:11; 60:8; 60:9; 68:44; 68:48; 70:42; 73:10; 74:11; 76:8; 76:24; 86:17; 88:22; 88:23; 88:24; 93:22; 95:8; 109:6.
According to Ibn Kathir in his commentary to 9:5, Abu Bakr al-Siddiq used this and other verses as a proof for fighting those who refrained from paying the Zakāt. These verses allowed fighting all the peoples unless and until they embrace Islam and implement its rulings and obligations.
“It is recorded that Ibn `Umar said that the Messenger of Allah said, I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the messenger of Allah. This honorable Ayah was called the Ayat al-Sayf [the verse of the Sword], about which al-Dahhak bin Muzahim said, ‘It abrogated every agreement of peace between the Prophet and any idolater, every treaty, and every term. Ibn `Abbas commented: ‘No idolater had any more treaty or promise of safety ever since Surah Barā’ah was revealed.
This is the reason why the issue of abrogation has become a serious matter in contemporary political debate conducted by the Muslim propagators, concerning jihadi terrorism and the homicide bombings phenomenon. They clearly sense that their propaganda war towards the free world as if Islam is peaceful and compassionate is shaky and slippery, and for that they deny any traces of the abrogation doctrine. Conquering the world, Dār al-Islām against Dār al-Harb, and the perpetuated war against the infidels, all these are not only slogans, but religious duty to be accomplished according to the power Muslims can master.
Therefore, since abrogation was legitimate and had been practiced in the Qur’an and Hadīth, there is no need to argue with the false fraudulent Islamic propaganda concerning Jihad being spiritual and Islam being peace-loving. Jihad means terrorism, aggressiveness and violence implemented against all infidels. The contemporary horrendous policy toward all the minorities in the Middle East reflects this reality. The crimes against humanity such as genocide, ethnic cleansing and mass-slaughtering perpetrated against Muslims and non-Muslims is pervasive.
Surah 9 is most important concerning the issues of abrogation and the policy of Jihad against all infidels. It is the only Sûrah without the Bismillāh (“in the name of Allah, most benevolent, ever-merciful”) opening, probably for its military Jihadi and violent character. For that, some Muslim exegetes call it “the Ultimatum,” al-Barā’ah. It was revealed after the conquest of Mecca in January 630. al-Suyuti listed Sûrah 9 second to the last, while Bukhari claimed that “The last Sûrah that was revealed to Muhammad by Allah was Sûrat al-Barā’ah .” Consequently, since this Sûrah contains the largest amount of violent passages, it abrogates all the relevant Qur’an passages from earlier periods.
Bukhari, in the chapter headed “‘The statement of Allah” related to Sûrat al-Barā’ah, 9:5, claims:
“Narrated Ibn ‘Umar: Allah’s Apostle said: I have been ordered to fight against the people until they testify that none has the right to be worshipped but Allah and that Mohammad is Allah’s apostle, and offer the prayers perfectly and give obligatory charity. If they perform all that, then they save their lives and property from me, and then their reckoning will be done by Allah.”
“Paradise is under the blades of the swords… Our Prophet told us about the message of our Lord ‘… whoever amongst us is killed, will go to Paradise.’ ‘Umar asked the prophet, ‘Is it not true that pure men who are killed will go to Paradise and their enemies will go to Hell-fire? The Prophet said, ‘Yes’.”
Muhsin Khan, the translator of Sahīh Bukhāri, into English, claims that Allah revealed Sûrat al- Barā’ah in order to discard all obligations, and commanded the Muslims to fight against all the pagans as well as against the People of the Scriptures, if they do not embrace Islam, till they pay the Jizyah with willing submission and feel subdued [9:29]. The Muslims were not permitted to abandon the fighting against them and to reconcile with them and to suspend hostilities against them while they are strong and have the ability to fight against them.
For Ibn Kathir it is clear: as Jihad involves death and the killing of men: “Allah draws our attention to the fact that unbelief, polytheism of the infidels and their avoidance of Allah’s path (Fitnah) are far worse than killing.” Here is the permission to kill all infidels and the license of free violence and terrorism for the Muslims through all generations. Jihad is the right way, and it is permissible for the believers just because the others are infidels.
Ibn Hazm deals in detail in the Qur’an wherein there appears to be conflict and/or contradiction. Through every Sûrah, he points out verses which have been canceled and the verses which replace it. He notes that there are 114 versus that call for tolerance and patience which have been canceled and replaced by Sûrat al-Taubah, 9:5. Islam is unanimous about fighting the infidels and forcing them to Islam, or submitting them to Islamic governance, or being killed.
The contemporary Islamic al-Azhar influential scholar, Sa’id Ramadan al-Buti, says in his well-known research:
“The verse (9:5) does not leave any room in the mind to conjecture about what is called defensive war. This verse asserts that holy war which is demanded in Islamic law is not a defensive war, because it could legitimately be an offensive war. That is the apex and most honorable of all Holy wars. Its goal is the exaltation of the word of Allah, the construction of Islamic society and establishment of Allah’s kingdom on Earth regardless the means. It is legal to carry on an offensive Holy War.”
Women in leadership ‘must be the norm’
We can no longer exclude half of humanity from international peace and security matters, the UN chief told the Security Council on Thursday, emphasizing the need to fully address the challenges and gaps that continue to prevent women having an equal say.
Having just visited the photo exhibition, In their Hands: Women Taking Ownership of Peace – a collection of inspiring stories of women around the world seen through the lenses of women photographers – he told ambassadors that the exhibit brings to “vivid life” their dedication to “the most important and consequential cause of all, peace”.
“From the safety of this chamber, we discuss and debate pathways of peace for countries around the world”, said the UN chief. “But the women portrayed in the exhibition are on the front lines of the fight for peace”.
He called them peacebuilders, changemakers and human rights leaders, and described their work mediating and negotiating with armed groups; implementing peace agreements; pushing for peaceful transitions; and fighting for women’s rights and social cohesion throughout their communities.
Yet, he pointed out, “women remain on the periphery of formal peace processes, and they’re largely excluded from rooms where decisions are made”.
Citing rising rates of violence and misogyny; the extreme under-representation of women in decision-making positions; and a myriad of challenges faced by those in conflict, the top UN official observed that the power imbalance between men and women remains “the most stubborn and persistent of all inequalities”.
“In every humanitarian emergency, the clock on women’s rights has not stopped. It’s moving backwards”, he said regretfully.
In Ethiopia, women have been victims of sexual violence; in Yemen, excluded from political processes by the warring parties; in Afghanistan, undergoing a rapid reversal of the rights they had achieved in recent decades; and in Mali, after two coups in nine months, “the space for women’s rights is not just shrinking, but closing”, Mr. Guterres said.
“Increasing women’s representation and leadership across every aspect of the UN’s peace activities is critical to improving the delivery of our mandate and better representing the communities we serve”, he said.
But Council’s support is needed for partnerships, protection and participation.
Women leaders and their networks must be supported to meaningfully engage in peace and political processes, he explained.
Secondly, women human rights defenders and activists must be protected as they carry out their essential work.
And finally, women’s “full, equal and meaningful participation” must be supported in peace talks, peacebuilding, and political systems as countries transition to peace, he said.
“We need full gender parity”, underscored the UN chief. “We know it can be done”.
Advancing women’s rights
Women should not have to accept reversals of their rights in countries in conflict, or anywhere else.
Mr. Guterres said that the UN will double down on “truly inclusive peacemaking” and put women’s participation and rights “at the centre of everything we do – everywhere we do it”.
The best way to build peace is through inclusion, and to honour the commitment and bravery of women peacemakers we must “open doors to their meaningful participation”.
“Let’s turn the clock forward on women’s rights and give half of humanity the opportunity to build the peace we all seek”, concluded the Secretary-General.
Time to say ‘enough’
To create a tangible difference in the lives of women and girls, UN Women Executive Director, Sima Bahous, highlighted the need for governments and the Security Council “to step up” to address the way we confront peace and security issues.
For too long violence has targeted females and their rights; and women continue to be marginalized and excluded “in those very places where they can drive change”, she told the Council.
“Surely the time has come to say enough”, she said.
Open doors to women
While acknowledging a “glimmer of light” resulting from the passage of the original resolution, Ms. Bahous said that while not enough, it must be used in the fight for women’s equality.
Noting that vast military spending has been “in bitter contrast” to limited investments in other areas, she advocated for curbing military spending and expressed hope that delegates “share my sense of urgency” on the issue, which impacts other priorities, including women’s rights.
The UN Women chief noted that increased participation, combined with curbing the sale of arms in post-conflict settings, significantly reduces the risk of backsliding.
She reminded ambassadors that while “equal nations are more peaceful nations”, equality requires higher levels of support for healthcare and related services.
Moreover, Ms. Bahous regretted that women’s organizations are poorly funded, noting that without the necessary financial resources, they cannot effectively carry out their work.
Turning to Afghanistan, she shone a light on the women who had collaborated with the UN and whose lives are now in danger, advocating for doors to be opened wider, to women asylum seekers.
Women at the stakeout
Subsequently, former Afghan women politicians took to the Security Council stakeout to ask the international community to pressure the Taliban “to put their words in action” and fulfill their promises made in 2019 in Qatar including supporting girls’ education and women’s rights.
“The reason we are here today is to meet with different Member States and ask them to regard women and human rights in Afghanistan as a matter of national security of their own countries, because it’s not just a political or social issue but it’s a matter of security”, said Fawzia Koofi, former Peace Negotiator and first woman Deputy Speaker of Afghan Parliament.
Former Afghan Parliamentarian and Chairperson of the House Standing Committee for Human Rights, Civil Society and Women Affairs, Naheed Fareed, questioned whether the world wanted to “register in history” their recognition of “a de facto structure that is in place in Afghanistan”, to represent Afghan women, their dignity and desires. “From my point of view, they don’t”, she told reporters.
Gender Mainstreaming and the Development of three Models
The field of gender mainstreaming plays a central role in the debate of critical feminist International Relations (IR) theorists. Reading the influential work of Enloe 2014 regarding the locations and the roles of women in the subject of IR brings women into the central discussion of international studies. However, some of the feminist IR scholars defy the negligible participation of women in international political theory and practice.
The main aim of gender mainstreaming is to achieve gender equity in all spheres of life (social, political, economic), without any doubt that gender mainstreaming has had a central role in pushing the strategy of realising gender equity since the concept’s inception. However, feminist IR scholarship admits that it is not the best approach, or in other words, the right pathway concerning feminist struggle. There are many different approaches and mechanisms in which such dissatisfaction is conveyed; nonetheless, at the axis of Postcolonial Feminist scholars debate, gender main streaming depoliticises the concerns of feminist scholars. Feminist studies show that theoretically, the change of structuring of gender equity determinations from women to gender in gender mainstreaming perhaps contradicted achievements made to bring women from the periphery to the centre of Feminist IR.
The emergence of Models in Development:
Discussion asking to what extent women have been benefited (or not) from the developmenthas given rise to the following three models. These approaches show how men and women are affected in different ways because of the development of how the lives of women, in particular, are affected.
Women in Development (WID):
By the 1970s, the reality that women were subjugated and left far behind in the process of development became clear and widely recognised. In some areas, this recognition even acknowledged development has further worsened the status of women, for example, the exclusion of women from
the main development projects. The Women in Development (WID) approach proposed the inclusion of women into programs related to development. WID was a successful initiative that strengthened the consideration of women as an integral part of society. The decade of 1975 to 1985 was even declared the decade of women. However, this approach was problematic, as WID did not focus on structural changes in social and economic systems, which were necessary for discussion. Furthermore, this approach was not enough to bring women to the mainstream of development successfully.
Women and Development (WAD):
Thisapproach was critical and arose in the late 1970s using Marxist feminist (critical) thoughts. As its nature, the Women and Development (WAD) approach criticised WID because of an increasing gap between men and women. According to WAD, the idea of women’s inclusion was wrong because women already contributed substantially to society. Yet, they were not receiving the benefits of their contributions, and WID further contributed to global inequalities. The main rationale of WAD was to increase interactions between men and women rather than just implementing strategies of women’s inclusion. Besides, WAD considered the class system and unequal distribution of resources to be primary problems, as it’s women and men who suffer from the current system. On a theoretical level, WAD strongly endorsed changes to the class system; however, it proved impractical as it ignored the reason for patriarchy and failed to answer the social relationships between men and women.
Gender and Development (GAD):
In the 1980s, further reflection on development approaches started the debate of Gender and Development (GAD). As GAD followed and learned from the weaknesses and failures of WID and WAD, it was a more comprehensive approach. GAD paid particular attention to social and gender relations and divisions of labour in society. The GAD approach strove to provide further rise to women’s voices while simultaneously emphasising women’s productive and reproductive roles, contending taking care of children is a state responsibility. As a result of GAD, in 1996, the Zambian government changed their department of WID to the Gender and Development Division (GADD). These changes made it easier for women to raise their voices more constructively in an African country. Gender development is a continuous, current phenomenon. Women have choices today that they did not have in prior or even the last generation.
The main point is that instead of discussing whether to mainstream gender or not, it needs to be discussed how it can happen in a better way. Gender mainstreaming is considered a theory of change in GAD.
The above discussion has offered an overview of how gender mainstreaming’s theoretical approaches and expectations have met with the praxis; however, some scholars critique the concept of depoliticising and diluting equality struggles. These considerations are also worth inquiry and, accordingly, are discussed below.
KP’s Education Reforms – Heading Towards Right Path
The first word revealed in the holy Quran was “Iqra” which means “to read”. This first verse of Holy Quran shows us the importance of pen, greatness of knowledge and importance of education in Islam. Article 25-A of Pakistan’s constitution obliges the state to provide free and compulsory education to all children between the ages of five and sixteen. Education is the reason behind rise and fall of any nation. After the 18th amendment, on April 19th 2010, the education sector was assigned to the provinces, with a hope that provinces would focus on providing quality education, as previously; there was a lack of comprehensive planning and strategy in this sector.
During its second stint in KP, PTI-led government declared an education emergency in the province. As part of election manifesto, PM Imran Khan reiterated his firm resolve to upgrade education system across KP. Consequently, during past three years, KP government has focused on the neglected education sector and introduced various revolutionary steps to improve the quality of education.
The provincial government is spending heavily on building infrastructure and basic facilities. The number of non-functional schools have been reduced massively due to effective policies. A real time focus is given to the lack of facilities like boundary walls, water supply, electricity, and toilets. To get rid of load shedding issues, the government installed thousands of solar panels in schools to have an un-interrupted supply of electricity at daytime. Simultaneously, increased annual budget for education.
The present age is known as an era of Information Technology (IT) and a nation cannot progress without making full use of it. Therefore, the provincial government has established thousands of state of the art IT labs across KP. It is pertinent to mention here that Microsoft has also endorsed this effort and offered to train above 15000 IT teachers with free certification.
The major five-year revolutionary educational reform plan (2019-2023) was brought by department of Elementary and Secondary Education as a flagship project of KP government in this tenure. The four core aspects of this innovative plan includes teachers’ training, curriculum reforms, establishment and up-gradation of schools and the appointment of new teaching staff.
In order to reduce teacher to student ratio it has been decided to hire 65,000 new teachers well versed with modern education techniques, including 11,000 primary teachers under this five years’ plan. So far, more than 40,000 teachers have been recruited on merit bases through NTS. After the merger of tribal districts in KP, the education Ministry has approved a handsome amount for the restructuring the current education system. In order to modernize the current education system, KP government has established 138 Data Collection Monitoring Assistants (DCMAs) in tribal districts.
Taleemi Islahi Jirga (TIJs) are converted into Parent-Teacher Councils (PTCs) and connected them with education ministry with an aim to keep a check and balance. Government has introduced a new concept of school leaders and aims to train about 3,000 leaders who will be responsible for monitoring the classrooms, lesson management, implementation, and daily school life.
The process of expanding teachers’ training program to all districts of the province is also in process. Furthermore, the education department has almost completed its working on the development of high-quality script lessons for different subjects. Textbooks for classes 1 to 10, will also be revised according to modern standards by 2023.
Another milestone achieved by KP government is the establishment of Independent Monitoring Unit (IMU). This vigilant monitoring system has reduced teachers’ absenteeism by 17% to 20%. It also constantly collects reliable data which is helpful for realistic planning.
Previously, teachers used to take salaries without performing any duties; however, with the advent of biometric attendance system, those ghost servants have been captured. Enrollment drives have been organized every year. Government is giving free books to the children including drawing and coloring books to enhance their creative thinking. Government is also stressing on female education through its new policy of building classrooms with a ratio of 2 for female and 1 for male.
To impart the true teachings of Islam, Quranic education and Nazira is made compulsory up to class 12th. In a refreshing development, students of private schools are migrating to government schools due to student-friendly policies.
Nevertheless, there is room for improvement in the education sector like linking promotions of teaching and administrative staff with performance. Government teachers should be made bound to enroll their children in public sector. The concept of uniform curriculum will create national thinking. Another important aspect which needs attention is to address the growing role of tuition and coaching centers. Technical education should also be focused from the base. Experiences of others successful educational models like Finland model may be studied to improve the sector.
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