By Prof. Gulmira Shukurova

The University of Journalism and Mass Communications of Uzbekistan was not merely a campus today. It was a canvas — a living, breathing tapestry of silk, spice, melody, and memory. Under the resonant banner “The Spirit of Navruz and the Cultures of Amir Temur’s Empire,” the university exploded into a grand cultural festival that turned spring into a story and every visitor into a character within it.

The air thickened from the first light of morning with the fragrance of freshly baked samsa, saffron rice, and the smoky sweetness of tandoori bread. Students in embroidered chapan robes and shimmering kelin dresses moved like living paintings between pavilions. Professors set aside their lecture notes to become curators of heritage. And over it all, the gentle Navruz sun — ancient and forgiving — showered the grounds in gold.

Twenty Nations, One Heartbeat
More than twenty nationalities were represented in a sprawling open-air exhibition that turned the university courtyard into a radiant kaleidoscope. Each pavilion was a small universe: hand-carved wooden cradles from one culture, silver jewelry that jingled like forgotten poetry from another, and ceramic plates painted with symbols older than memory.

Students, dressed in authentic national costumes, did not simply explain their heritage — they lived it. A girl from the Karakalpak pavilion demonstrated a cradle-lullaby ritual while her partner played a dutar. A young man at the Uzbek stall brewed green tea in a ceramic teapot and recited a Navruz blessing. At the Tajik corner, an elder student handed out sumalak — the sweet wheat pudding of spring — while chanting a folk rhyme about renewal.

Every pavilion competed in charm. There were theatrical skits retelling the legends of Timur’s court, mock weddings showcasing bridal traditions, and even a miniature bazaar where visitors could haggle for handmade scarves and wooden spoons — all in good humor, all in the spirit of bakhshish (generosity). Students, as passionate cultural ambassadors, wove narratives through folk performances, theatrical enactments, and heartfelt conversations that connected visitors to the deep, rich history of their cultures.

A Gathering of Dignitaries and Dreamers
The festival drew a distinguished cross-section of the nation — and the world. Foreign ambassadors in formal suits walked side by side with students in embroidered skullcaps. International guests were seen laughing over plates of plov while Uzbekistan’s Minister of Higher Education, Science and Innovation paused to watch a theatrical performance of a Navruz legend.

State organization representatives, media professionals, and a sea of enthusiastic students filled the walkways. Cameras clicked. Voices hummed. At one point, a group of young journalists from the host university began recording short video interviews — capturing, for posterity, the authentic voice of Central Asian pluralism.

The ambassador of a European nation was overheard saying: “I have attended many cultural days. But this — this feels less like diplomacy and more like family.”

The True Essence of Spring
What made the day unforgettable was not just the spectacle, but the spirit. The university became a poem to spring — a celebration not merely of diversity, but of harmony. Under the open sky, interethnic unity and tolerance were not abstract ideals. They were visible in a Korean-Uzbek student teaching a Russian guest how to fold mandu, and in a Turkmen girl sharing dried apricots with a Kyrgyz journalist.

The event also carried a deeper, historical resonance. The reference to Amir Temur’s Empire was not decorative — it was a reminder that centuries ago, Samarkand was a crossroads of civilizations. Today, that crossroads lives again in every shared smile, every exchanged recipe, every spontaneous dance circle that erupted on the grass. The echoes of his empire — rich in art, culture, and conquest — were present in the performances, the artifacts, and the stories that unfolded before every attendee.

A Bridge Between Eras
As the afternoon sun softened into a honeyed glow, the festival reached its emotional peak. A choir of students sang a Navruz melody in five different languages — Uzbek, Tajik, Karakalpak, Russian, and English. Behind them, a troupe of young actors performed a shadow-play reenacting Temur’s famous decree of religious and cultural tolerance.

For a moment, past and present melted into one. The scent of qaynatma soup mingled with the sound of a child’s laughter. An elderly professor wiped a tear as a student placed a traditional cap on his head. And somewhere, a doira drum kept beating — steady, joyful, and deeply human. National melodies mingled with the laughter of friends, and ancient customs were revived with fresh enthusiasm, creating a vibrant tapestry that was as much about yesterday as it was about tomorrow.

More Than a Festival – A Tradition of Unity
In the end, this gathering was not a one-day celebration. It has become a beloved annual tradition at the University of Journalism — one that strengthens community bonds, nurtures shared values, and reminds everyone that spring’s true magic lies not in the flowers, but in the act of blooming together. The event was a testament to the university’s commitment to fostering tolerance and cultural exchange, where unity was not just an ideal, but a palpable experience.

As the last pavilion folded its carpets and the sun dipped behind the rooftops, guests left with full stomachs, lighter hearts, and the quiet understanding that culture, when celebrated with genuine joy, becomes the truest language of peace.

And that, perhaps, is the most powerful story of all.

Dr. Akhtar Hussain Sandhu, expert on Sikh/Punjab Studies, historian, scholar and columnist from Pakistan, currently living in USA was interviewed by famous anchor Arshdeep Kaur Battu for Sanjha TV, Surrey (Canada). The Light Newspaper is publishing first part of this interview and the rest of parts will be published in the forthcoming Sundays.

Translated by:

Farooq Muhammad Wyne

Lecturer in English

Government Islamia College Civil Lines, Lahore

Part 1

Host Arshdeep Kaur Battu: Welcome to Sanjha TV. I’m your host, Arshdeep. We extend a warm welcome to you on the Listen Up Segment with Arshdeep Kaur Battu. Today’s program features a very special discussion, as we have an esteemed Dr. Akhtar Hussain Sandhu with us. Whenever we discuss our Language (Boli) Land (Mitti) and Culture (Sabyachar), it takes us back to 1947 when our nation was divided, particularly Punjab.

Eastern Punjab (Charda Punjab or the Indian part of Punjab), Western Punjab (Lehnda Punjab or the Pakistani part of Punjab), and the present Punjab (Aha Punjab) have been established in different regions (Pakistan and India). In these Punjabs, diverse discussions occur, indicating that Punjabis from different lands still feel connected to one another, despite the separation caused by borders. Whenever Punjabis meet, we take pride in our culture, embrace one another, attend each other’s marriages, and participate in each other’s joys and sorrows. We are concerned about the division of Punjab, but such discussions in the Punjabi Diaspora (Teeja Punjab) often take a different turn.

Typically, we focus on Indian Punjab (Charda Punjab), but today we are discussing Pakistani Punjab (Lehnda Punjab). For this, we have the highly honorable Dr. Akhtar Hussain Sandhu with us. When it comes to his personality, no introduction is needed. He is a scholar, a historian, and an author of multiple books. He hails from Pakistan and is with us today in Canada. We welcome you, Dr.

Sandhu.

Guest Akhtar Hussain Sandhu: Thank you very much for your love and kindness. I also extend my gratitude to those living in Canada and everyone listening to us for their love and affection for Punjab.

Host: Dr. Sandhu, I recall our first meeting in the library. As I got to know you, my respect for you grew continuously. I then thought we should invite you to our panel, and we are grateful for your valuable time. Currently, you are in Surrey. How are you feeling?

Guest: I am very happy to be here. It feels like home because wherever you find love for your language, land, and culture, you feel a sense of belonging. Regarding our meeting in the library, I am very happy to visit the Gurdwara, which serves as a center for community love for Punjabi culture and education. The Gurdwara represents the symbol of education, wisdom, and learning. I felt extremely pleased that you have a library next to your studio. As you know, there is a shortage of libraries, and our Punjabi youth seem to be moving away from books and libraries. We need to promote Punjabi culture through education. I am delighted to be in Surrey, especially because I met many good friends here, including Sardar Jaiteg Singh Anant, Gian Singh Sandhu, Jaswindar Singh Parmar, Harpreet Singh and other friends, such as poets, journalists, and authors. I pray for all these gentlemen and wish that Punjabis, wherever they live, continue to flourish. The Punjabis living in Canada are like flowers spreading the aroma of Punjabi culture in this land.

Host: Thank you, and on behalf of all Canadian Punjabis, we welcome you to this land. Our hearts feel delighted when it comes to Pakistan, and we become eager to learn about it. Although I have never been to Pakistan, I have a strong desire to visit, especially the land of Punjab where our Sikh ancestors lived. I would like to visit the sacred places we see in videos, where our pilgrims go and touch the sacred walls of those buildings. Whenever we see such videos, our eyes become wet, and I believe the experience will be even more intense when I physically visit.

Today, we will discuss various topics as you are also a historian, a scholar, actively engaged in youth affairs, and most importantly, the Principal of an esteemed college. When we talk about Pakistani Punjab, the topic of minorities, which you have already discussed, is of utmost importance. We have also touched on the pride of Punjabi culture. Now, coming to the topic of women’s education and empowerment, as you know, every country talks about gender equality. Could you share your thoughts on women’s education in Pakistani Punjab and the steps being taken to ensure their education and welfare?

Guest: Indeed, you have raised an important question. I understand that some people might not agree with me, but my stance is that in our Punjab, there are many organizations that advocate for women’s empowerment. However, I view them from two different angles. The status of human beings is different and somewhat elevated. If you compare them to animals, you might say that they have some physical similarities, but in terms of intellect, they are two distinct species. In my opinion, a woman is highly respectable and honorable because she gives birth.

Sometimes I say God is the creator, and on earth, it is the woman who gives birth and gives life, meaning you find a God-like characteristic in a woman that is not found in a man. Secondly, a woman is the epicenter of peace, love, and fragrance. A man’s dynamics are different; he is a warrior who goes out and earns. Therefore, there is no comparison between men and women; they are two different genders with distinct roles and characteristics. Even if we look at the physical attributes of a man and a woman, we will find differences.

Before the inception of civilization, people who lived in caves, as some experts claim, were considered uncivilized. However, I don’t believe they were uncivilized. During the Stone Age, women who gave birth in caves raised their children without modern facilities and technologies. These women were able to continue the human race through their special care in raising their offspring. Therefore, they were not uncivilized but rather civilized as they managed to preserve the human species that we have become today. Then civilization began, so you cannot disconnect the period of the inception of civilization from the Stone Age. Human beings, especially women, played an important role in the transition of the human race from the Stone Age to civilization. This is why the status of women has always been highly elevated, even from the start. Additionally, we say God provides and sustains us, and there is no doubt about it, as it is one of His attributes. When it comes to society and our homes, who provides and nourishes us? It is our women—our mothers, sisters, and wives.

Two things are very important in life on earth: creation and sustenance. In the Heavens, God does that, and on earth, it is the woman who is endowed with such characteristics. However, I do not believe that comparing men and women to determine who is superior or inferior is productive; instead, we should discuss the different and important roles that both genders play in society, especially women whose status is as elevated as it can be. In our Punjabi culture, whenever there was a vendetta, it was the women who would go to the enemy’s house, and the fight would end due to the woman’s honor. If someone placed a woman’s scarf (dupatta/chunni) at someone else’s feet, the fight would end immediately. This was our culture, and this was women’s honor.

There is an incident which is not recorded in history but is sometimes quoted by a segment of the Punjabis of our Lehnda Punjab (Pakistani part of Punjab) that when Maharaja Ranjit Singh told his Wazir (minister) about a debate among Muslims regarding a garden called Bagh-i-Fadak, he expressed that it should be given to the daughter of the Prophet Muhammad (PBUH). When the wazir asked for evidence, Maharaja reprimanded him, saying, “Hold your tongue because when daughters of an honorable family come to someone’s door, no other justification should be demanded. Hazrat Fatima (RA) was not an ordinary lady but a daughter of the Prophet (PBUH) of the Muslims; she should be given the whole kingdom by them…if she asked for everything, she should be given everything.” This illustrates the importance of a daughter or a woman. It is widely known in our folklore that when daughters come to someone’s door, everything should be put on hold. We often see men as chivalrous, but when they see a single drop of tears in the eyes of their daughters and women, it melts them down. How brave and strict a man may be, when he is in front of his mother and daughter, the same strict man becomes like a fusible candle. When we look at the culture of Punjab, we are amazed by the purity and sense of equanimity. There is an element of respect for women in Punjabi culture.

Similarly, the concept of “Zar (Wealth), Zan (Women), Zameen (Land)” is prevalent in Punjabi culture. However, if we critically analyze it, we will realize that men in Punjabi culture have always put their lives at stake for their women. This demonstrates the respect for women in Punjabi culture. In contrast, in Western culture, you’ll find the idea of rugged individualism, whereas in Punjabi culture, the sense of collectivity is more prevalent. What is often perceived as a male-dominated society is actually not so; rather, the honor they have for women is unparalleled. You cannot harass a woman in Punjabi culture and get away with it; such a phenomenon is not found in the West. In Punjabi culture, there is also a dominant aspect: even if someone has seven sons, he would pray to God for a daughter because to him, sons are inheritors of properties, and daughter is the custodian of the funeral of father (dhee jinazey di waris).

Host: Those who have daughters can understand. I can see you’re being a bit emotional right now.

Guest: Just look at the beauty of our culture. It is often misrepresented that in Punjab, women are usually treated as concubines and inferior, but don’t rush to such conclusions before studying and analyzing all aspects of Punjabi culture.

Host: As our Guru Nanak once said, “So kyo manda aakhiye, jit jamme rajan” (Why call her bad who gives birth to kings?). It is also said that God doesn’t come down to earth to show us what Paradise looks like, but He created Mother to give you a glimpse of Paradise and told you that Paradise lies at her feet. As you (Dr. Akhtar) have shared about the glorification of women in Punjabi culture, a large segment of Punjabi society follows such ethics, but there are still some who disregard women.

Guest: Yes, I understand your point. The issue is this: there are two paths—one is right, and the other is wrong. One path is of God, and the other is of Satan. One path is spiritual, and the other is materialistic. All religions, including Islam, have given us the path—the path of goodness, called Sirat-al-Mustaqeem (the Right Path) in Islam. Now, you see, there is one individual who values material things above all, but on the other hand, there is another man who rejects himself and works for the betterment of human society. Now, tell me, which one of these will be remembered in history? The selfish or the altruistic?

Look at the example of Baba Guru Nanak; if he wanted, he could have amassed wealth, but no, he chose the other path. He worked for the betterment of his surroundings; he distributed whatever he had to the poor. He did “Sucha/Sacha Sauda” (the righteous transaction). Today, why do people remember him? Because of his deeds. He sacrificed wealth for the sake of spiritual people. Even after centuries, those to be remembered are the likes of Guru Nanak and other selfless individuals who worked for society and humanity. If a criminal-minded person grabs and plunders the rights of women, or if someone uses religion for personal gain or social status, or if someone is money-minded, history will not recognize them with decent diction.

Inheritance is a very special and technical branch of law, recognized in Shariah and mostly the principles therein derive their origin from the primary sources of Islamic law which are the Holy Quran and the Sunnah, which further finds evolutionary development in Usul-ul-Fiqh (Islamic Jurisprudence). Few principles are operating while facing illegal practices affecting women’s inheritance rights in socio-religious and socio-economic perspectives. Acknowledging the doctrine of Maqasid-e-Shariah as defined by Al-Ghazali, are aimed for preservation of five essentials of human well-being including protection of religion, life, intellect, lineage, and property.Despite clear rules in Shariah and legislative efforts within “the state”, many women face denial of their rights ( Meerath- “مِیراث” ) due to cultural and social norms of our society. The ethnographic dimension of this very domain suggests, few following atrocities in non-furtherance of the women’s right of inheritance to investigate:

Let’s take a judicial landscape purview first; aiming to bridge the gap between law and practice regarding women’s rights. Aforementioned few practices have no legal value and can be challenged and called in question in a court of law. A significant landmark judgment is a step forward highlighting the critical issue of women being deprived of their rightful inheritance rights in Pakistan. In Muhammad Sajid Tareen V The Govt. of Balochistan through Chief Secretary Balochistan & others, (PLD 2021 Balochistan 172) it fundamentally restructured how inheritance rights for women are enforced, particularly in regions where customs often override Islamic legal principles. Judicial paradigm is also vigilant and sensitized with regard to women inheritance rights. In essence, this very ruling manifests and suggests the following helping tools which play a vital role for women combating inheritance rights effectively;

A very common scenario within social and cultural fabric of our society is rightly emphasized in this very case Bakht Biland Khan & others vs Zahid Khan & other PLD 2024 SC 1273. Worth mentioning para 4 of the said judgement specifying, “this is yet another classic case of brothers’ depriving their sisters of their inheritance, and did so for decades.…..It was intolerable to deprive vulnerable persons and females of their legal rights.”

A welcoming verdict where Apex Court upheld the sisters’ inheritance rights, and fined the petitioners (brothers) Rs. 500,000 for wasting court time and depriving women of their inheritance.

In another landmark case ruling of Aksar Jan and others vs Shamim Akhtar and others 2025 SCLR 12 the Honorable Chief Justice observed in para 5 thatthe inheritance shares in the estate left by a Muslim is stipulated in the Holy Qur’an and a deceased’s legal heirs become owners on his/her death — Unfortunately, and all too often, females continue to be deprived of their inheritance by employing various nefarious tactics, bogus documentation, fraudulent statements with the facilitation of Revenue department officials and some advocates.The courts too at times are not vigilant enough to protect inheritance rights, particularly of females and other vulnerable members of society.And, simple inheritance cases are not expeditiously decided,...The practice of depriving females of their inheritance must be put a stop to, and those who do so must be made to pay substantial costs and not be permitted to benefit from procedural technicalities.

Another Recent judicial milestone is achieved by a recent judgement ensuring and re-acknowledging by another Supreme Court ruling titled Abrar Hussain Vs Mst. Bibi Shahida and others  PLD 2026 SC 42 also established that women have a “divine, automatic right” to inherit, which cannot be nullified by unproven gifts or mere claims by male heirs .

“The Court emphasized that denying inheritance contradicts the Qur’anic injunctions that clearly define women’s shares, and any attempt to deprive a woman of her share without her free consent is invalid.”

Another most recent landmark judgement ofMst. Amara Waqas vs. Muhammad Waqas Rasheed, W.P. No. 365 \2023 decided in March 2026, the Islamabad High Court (IHC) has ruled“that all assets acquired during the subsistence of a marriage “whether movable or immovable” regardless of the title holder shall constitute “matrimonial property.” Hence are subject to equitable distribution between spouses. Relying upon comparative jurisprudence from Malaysia, Indonesia, Turkey, and the United Kingdom, the court recommended that marriage in Pakistan must be recognised as an economic partnership.Study shows in Indonesia, property acquired during the marriage is considered joint property of the husband and wife. Tunisian Personal Status Code 1956 allow spouses to include clauses in their marital agreements governing the management and division of property.Similarly Iran, Jordan, Libya, Egypt, Turkey, Syria, Brunei Dar-us-Salam and Malaysia are the current examples of catering the issue of women property rights  by legislations in respective civil codes and family laws.

Furthermore for the “first time in the judicial and legal history of Pakistan” such an innovative development is seen regarding property and inheritance rights whereby it very clearly ask for an amendment in nikahnama form for addition of a column stipulating any property if acquired after marriage by either spouse, shall be divided equally, secondly court emphasized the education and awareness of existing nikahnama form to young girls specifically to enable secure their proprietary rights.

Despite the amazing rulings by the honorable apex courts, implementation faces hurdles and struggle to change centuries-old norms and customs in a very slow pace. Key indicator is the role of the “Revenue officers” serving as the first line of defense in preventing and curbing such illegal transactions regarding female heirs. Such authority and officers can and shall actively scrutinize every mutation while not just relying upon presented documents alone. It’s high time that the Revenue ,  Police , and all respective departments shall be given extensive  and women-centric sensitized trainings, via special workshops and social media tool mediums in local languages also.

In the ambit of Constitutional bindings, the Fundamental Right under Article 14 of the Constitution of Pakistan 1973 mandates inviolable right to human dignity Article 23 assures that  all citizens of Pakistan shall enjoy equal right to acquire property and Article 24 ensures and guarantees the protection of every citizen’s property against unlawful deprivation; followed by Article 25promising equality of all citizens. In the light of Principles of Policy, Article 35 of the Constitution, state is responsible for protection of family, marriage, mother and child

From psychological perspective exclusion from mainstream empowering roles and decision making, more often women prefer, “not to claim their inheritance” and to avoid family conflict\s and keep sacrificing her “share” amid fear, from social or family isolation to stigmatization. Women are conditioned to believe that asking their rightful share in inheritance is morally, socially and ethically wrong despite the fact that a female claim is legal and religious. Familial breakdown acts as a profound health hazard. Stigma-related isolation is not solely a social issue rather medical effects of this exclusion can be worse than the mental health conditions themselves. 

Now from the viewpoint of Shariah, we find clarity of the phenomenon of a female exclusive and independent right of inheritance declared by the primary sources of Islamic law, The Holy Quran and Sunnah. Sura Nisa:7 mentions that “For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave”.We shall appreciate treatment of women’s inheritance rights as a revolutionary advancement for its time; determining a mandatory right for female\s  who were often excluded earlier to the advent of Islam.The core ruling is found in Surah An-Nisa specifically verses 7 to 14 and 176.The Fundamental Rule in sura Nisa:11 is incorporated that “Allah commands you regarding your children: for the male a share equivalent to that of two females...”. It states that a son inherits twice the share of a daughter. This is often simplified as “a woman gets half of a man’s share,” but this is only in the specific case of siblings when there is no will. This is concept of taseeb i.e the differential share ratio of 2:1 and is linked to the financial responsibilities placed on men as sustainers and providers in Islamic law, while a woman’s inherited wealth is her own property with no obligation to spend it on anyone else.Hence the share of daughter alone is half where there is a brother, otherwise appreciate the key Shares for females as fixed shares (Fara’id) for several female relatives:

• Wife:     1/8 in case of children;   1/4 if no children.
• Daughter:     1/2 if alone;    2/3 if multiple (shared); if there is a son, they become    residual heirs (‘Asaba) with the son taking double.
• Mother:               1/6 if the deceased has children;         1/3 if no children or siblings.
• Uterine  sister :    A fixed share of 1/6 if she is the only uterine sibling.
•  If there are two or more uterine siblings (brothers or sisters), they share 1/3 of the estate equally, regardless of gender, as defined in Surah An-Nisa:12 
• Full Sister: 1/2 if alone; 2/3 if multiple (shared); can inherit residually in some cases.
• Paternal Sister: 1/2 if alone; 2/3 if multiple; specific rules with other heirs.
  
  

Notably crucial concept shall be known that there are many scenarios where“a woman inherits an equal or even greater share than a man”:

1. Mother and Father: When a person dies leaving both parents and no children, the mother gets 1/3 and the father gets 1/3 (the remainder goes to siblings). Here, they inherit equally.
2. Uterine Siblings (brother & sister from same mother): They inherit equally, each getting 1/6 or 1/3
3. Only Daughters: A single daughter can take half the estate, while multiple daughters take two-thirds. In the absence of sons, they can be the primary heirs.
4. Case of Kalalah: (Deceased with no direct parents or children). Inheritance flows to siblings, with complex rules where sisters can sometimes become residual heirs and take a larger portion.

Allah commands in Al-baqrah:188 very clearly that “do not usurp one another’s property unjustly”.

The Sunnah of the Holy Prophet Muhammad (Peace be upon Him) places a profound emphasis on the mindfulness and protection of women’s rights, establishing their well-being as a direct responsibility before Allah. This is most powerfully manifested in his Khutbah Hajjatul Wida  (Farewell Sermon), where he explicitly instructed men to fear Allah in their treatment of women, describing them as a “trust from God”. Islamic Law of Inheritance is indeed a complex, technical and mathematical science. In modern day, contemporary debates are commonly known by scholars and reformers urging for need of ijtihad (independent analogical reasoning) in this very regard. Tunisia and other Muslim-majority nations are bridging the gap between practice and principle by revising family laws to align with Quranic justice, actively overcoming customary, patriarchal interpretations.The Quranic inheritance system is  purpose-driven. It is indeed time to legislate accordingly. The Quranic inheritance system (Faraid) is widely recognized by scholars as a purpose-driven framework aimed at ensuring social justice, family cohesion, and economic equity. One can not ignore another socio-economic woman right, incorporated in Sura bakra:241that reasonable provisions must be made for divorced women,—as a duty upon the righteous. Such phenomenon is called post-divorce alimony. It can be any kind of movable or immovable property or something valuable, for which we just have developed our jurisprudence in a recent case law judgement of equitable matrimonial asset division by IHC 2026 referred earlier.

Coming towards the land scape of Pakistan legal paradigm, we developed a remarkable piece of legislation, known as the ‘Women Property Rights Act 2020’. It was designed to redress the widespread issue of a woman being deprived of her rightful property acquired by Inheritance, Will, Gift /tamleek-nama or Hiba, Sale or any such like mode. It’s operation has recently been suspended by a judgement of Islamabad High Court Writ Petition.2665/2025.  It has also been implemented in the province of Khyber Pakhtunkhwa (KPK). Previously the “Punjab Enforcement of Women’s Property Rights Act” 2021 was introduced within the Punjab. The Lahore High Court issued an interim order suspending this very law, halting all actions taken under it, and referring the matter to a full bench. Hence In Punjab we have only operational and active legislative medium for redressal of property grievances known as the “Punjab Protection of Ownership of Immovable Property Act” 2025, with the aim to protect women’s property and inheritance rights, more efficient and effective amid fast-track mechanism to claim property. In countries where continuous and systemic inequalities bars women’s participation in the formal economy, inheritance rights play a crucial role in supporting their economic independence. Such a  financial security reduces women’s dependence on others also it allows them to make independent economic decision. As per ‘Gender Parity Report’(ICT)- 2025, “ the overwhelming majority of landholdings are controlled by men which is alarming systemic inequality in land ownership in paving inclination towards gender parity and gender discrimination. Recent data from the “Federal Bureau of Statistics and Parliamentary updates in Pakistan” 2025, indicate that only 2.5 per cent of women in Pakistan own a house in their own name, and 7.5 per cent hold joint property. Only 26% of women population in Pakistan enjoy ownership of property. Last year The World Economic Forum (WEF) issued it’s  Global Gender Gap Report 2025, depicting Pakistan’s pillar-wise performance; showing minimal change from 2024, underscoring entrenched structural challenges. In Economic participation and opportunity, Pakistan remains 143rd, reflecting stagnant female labor force participation, persistent wage disparities, and limited access to leadership roles owing to low Female Workforce Participation with less than 25% of women active in the workforce. Pakistan fails to leverage half of its human capital for economic growth.Weak Policy Implementation: Last but not the least, a Global vision expansion amid Constitutional 18^th Amendment marks each Province responsibility for legislation and initiatives regarding women’s inheritance and property rights. Hence it has increased resources to provinces to work for women’s empowerment with the aim to meet the Sustainable Developmental Goals (STG’s) 2030 No. 5, urging for gender equality and empowerment of females. International spectrum highlights  CEDAW,  “the Convention on the Elimination of All Forms of Discriminationagainst Women” which Pakistan ratified In 1996. Later in 2010 Pakistan  ratified ICCPR“International Convention on Civil and Political Rights” ensuring specific protection against gender inequality in all civil and political matters. Secretary-General of the United Nations, ‘António Guterres’ urged all governments to eliminate legal barriers to women owning land, and to involve them in policy making. On 2^nd March 2026 while highlighting ‘Eight Actions for More Equal World’ he further shared that Worldwide, women hold only 64 % of the legal rights enjoyed by men. In too many places, they cannot own property.  Even where protections exist, women face higher barriers to access legal aid or the courts. Every country must commit to dismantling discriminatory laws, and to enforcing rights in practice.

Unless, we include women in formal and visible empowering scenarios at basic grass root levels, normalize socio-cultural co-existence, promote awareness using most modern digital tools ; use data age mediums in shifting the approach toward women, recognizing them not just as beneficiaries of care but as active citizens with fundamental rights, we may not be successfully struggling against identified aforementioned few key indicators. Academia shall play its role.Patriarchal structures continue to limit women’s mobility, access to jobs, hence weak Policy, despite gender equality laws on paper, enforcement remains absent. Legal protections for women are poorly and in efficiently implemented. Devastating effects for ineffective legislative measures for women inheritance leads to long lasting profound distress, which endanger wellbeing of the person. The failure to enforce women inheritance rights and laws, develops a self-sustaining cycle where subsequent generations of women are likely to be denied their rights, resulting in perpetuation of gender inequality. ‘Female Empowerment’ is the transformative tool for combating the gender-based discrimination and harassment, challenging patriarchy, customary practices, and power imbalance, that perpetuated such power crimes in society. It is effective only if paired with legal, judicial, institutional and educational reformative tools that target systematic roots discrimination. Sustainable, long-term success in securing women’s inheritance rights requires a collaborative approach that actively includes men to dismantle patriarchal structures playing as key enabler of change.