In the recent history, Khalil-Ur-Rehman Qamar has become the most popular Pakistani drama serial writer, after the success of drama serial ‘Mere Pass Tum Ho.’ Khalil-Ur-Rehman Qamar on various platforms have challenged the feminism and pronounced it as a Western concept. Further, Khalil-Ur-Rehman Qamar has advocated the philosophy of feminism to be in clash with the Eastern world and against the cultural norms of Pakistan. Therefore, it is essential to clarify what does feminism means and its implications beyond the Western world. Francois Marie Charles Fourier, a French socialist philosopher, coined the word “féminisme” in 1837. This was the beginning ofthe first wave of feminism. Till 1960’s feminism was considered as the White European women movement for equal rights. However, feminism became a crucial slogan for Afro-American women against White men’ssupremacy during the civil rights movement in the USA. This is known as the second wave of feminism. Whereas, the third wave of feminism in the early 1990s called upon intersectionality and cultural sensitivity to understand women’s issues and was advocated by scholars like Bell Hook and Kimberle Crenshaw. According to these scholars, women are not marginalized because of only being women, but there can be other factors like race, color, or cultural taboos, which can result in the systematic marginalization of women in various cultures. Today, scholars call for women empowerment through critical development approaches rather than seeing women empowerment possible through Western positivistic means. Thereby, I argue that electronic and print media should be careful in developing and promoting narrative against feminism However, at the start of the twenty-first century, there is a new wave of feminism coming from the Eastern world scholars, who advocate that feminism to be seen beyond ethnocentric and Western approaches. Scholars like Aarti Ratna and Samya Samieargued for Western means of understanding Eastern women, especially Muslim women, as biased and distorted. Even, Aarti and Samaya Samie, claimed that Western scholars try to portray the Muslim world as pejorative and secondary as compared to the Western world. These scholars have severely criticized Western liberal feminism and called for cultural feminism. Meaning, a woman in her specific culture should be given empowerment to practice her life per her cultural values and beliefs. For example, Muslim women should have a fundamental right to cover herself or wear anything she wants while participating in sports per her beliefs, and no one should be allowed to enforce or stop her wearing particular types of clothes, such as Hijab. Overall, numerous scholars have defined feminism in divergent ways, and there is not exactly one definition of feminism. Nevertheless, scholars agree on the fact that feminism is a ‘philosophy’ related to advocating rights for women in the political, social, and cultural sphere. In the academic scholarship, there are currently more than ten types of know feminism. The feminism Khalil-Ur-Rehman Qamar is referring to is known as liberal or Western feminism, which has not only been challenged by the Eastern world scholars but has been severely criticized by the Western scholars as well. Although feminism as a concept was developed in the Western world, feminists have been challenging the Western means of understanding women. Additionally, the feminist movement came into being against the Western capitalist system, white men’s supremacy, and is grounded in the Marxist school of thought. Therefore, uttering feminism, as a Western idea, is not historically correct. Further, economic theories, political philosophies like democracy, and social structural concepts, such as the judicial system of Pakistan, are all rooted in the Western world. Even the arts and entertainment, we see on television screens are grounded in Western philosophy of leisure. Thereby, challenging feminism means challengingthe whole functionalist system, which Khalil-Ur-Rehman Qamar is also part of and made his name from this system. Furthermore, numerous women’s rights advocates on electronic and social media are continuously defending Western and liberal feminism, which have died in the 1960s. Today, scholars call for women empowerment through critical development approaches rather than seeing women empowerment possible through Western positivistic means. Thereby, I argue that electronic and print media should be careful in developing and promoting narrative against feminism. As the concept of feminism has transformed, but unfortunately, even the literate scholars of Pakistan are still living in the first wave of feminism. Also, I argue that Khalil-Ur-Rehman Qamar’s criticism of feminism is erroneous and without any knowledge about various feminist movements. Finally, coming back to drama serial ‘Mera Pass Tum Ho,’ freedom of expression is the fundamental human right per the 1973 constitution of Pakistan. Therefore, let society decide whatit wants to consume and believe ethically correct. However, academic scholars should play their role when laypeople and the general audience try to describe a socio-cultural concept without any basic knowledge of its roots and implications for society. The writer is a Ph.D. student of Health & Kinesiology at Texas A&M, University, USA