0 penilaian0% menganggap dokumen ini bermanfaat (0 suara)
20 tayangan10 halaman
WOMEN in ISLAM: their role in RELIGIOUS and TRADITIONAL CULTURE Saneya Saleh American university in Cairo, Cairo, Egypt. This paper deals historically with the role of women in the Moslem world from the inception of Islam till the present. It verifies the valid distinction between Islamic and extra-islamic traditions.
WOMEN in ISLAM: their role in RELIGIOUS and TRADITIONAL CULTURE Saneya Saleh American university in Cairo, Cairo, Egypt. This paper deals historically with the role of women in the Moslem world from the inception of Islam till the present. It verifies the valid distinction between Islamic and extra-islamic traditions.
WOMEN in ISLAM: their role in RELIGIOUS and TRADITIONAL CULTURE Saneya Saleh American university in Cairo, Cairo, Egypt. This paper deals historically with the role of women in the Moslem world from the inception of Islam till the present. It verifies the valid distinction between Islamic and extra-islamic traditions.
WOMEN IN ISLAM: THEIR ROLE IN RELIGIOUS AND TRADITIONAL CULTURE
Author(s): Saneya Saleh Source: International Journal of Sociology of the Family, Vol. 2, No. 2 (SEPTEMBER, 1972), pp. 193-201 Published by: International Journals Stable URL: http://www.jstor.org/stable/23027065 . Accessed: 12/05/2014 18:35 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. . International Journals is collaborating with JSTOR to digitize, preserve and extend access to International Journal of Sociology of the Family. http://www.jstor.org This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions WOMEN IN ISLAM: THEIR ROLE IN RELIGIOUS AND TRADITIONAL CULTURE Saneya Saleh American University in Cairo, Cairo, Egypt This paper deals historically with the role of women in the Moslem world from the inception of Islam till the present. It verifies the valid distinction between Islamic and extra-Islamic traditions with regard to the role of women in the Middle East. Unlike the pre-Islamic institutions of Arabia which were highly unfavor able to women, Islamic institutions of the Utopian age of Islam (seventh century) elevated women's status and did not deprive them from playing any respectable role in the Moslem community be it political, social, or otherwiseas long as it did not lead to the neglect of their primary role as mothers and wives. Extra-Islamic traditions later on led to the degradation of women and to a distorted picture of the "ideal Moslem woman." This was helped by borrowing and imposing foreign laws especially with reference to the family. Also reactionary men interpreted the Koranic laws that dealt with women "literally" in their own favor ignoring intentionally the "spirit" of Islam that gave women almost equal rights and complementary roles. As shown m our previous treat ment of status (Saleh, 1971) Middle Eastern studentsand especially those of European backgroundhave in terpreted Middle Eastern culture as wholly Islamic and have for that reason treated this culture as homogeneous. Thus, and erroneously, the low status of women in Middle Eastern societies has been attributed to the Moslem faith and to Islamic institutions founded upon it. But as it stands, Middle Eastern culture is heterogeneous. The status of women relative to men is low because of extra Islamic traditionssome of which have co-existed with Islamic culture for cen turies, and some of which spring from European civil laws which have been imposed upon Middle Eastern societies in the throes of Westernization. At no point in examining the conceptual base of Islamic institutions (the Koran, the Hadiths, the Sharia Laws)can one find adequate support for the theory that the low status of Moslem women is to be laid at the doors of Islam. But to the contrary there is every evidence that this culture supports equality of women and men in a situation of complementarity of roles. Here, our chief concern is with the role of Moslem women, and here again the same thesis which was found to apply to status will be seen to apply also to role. The thesis relating to the role of Moslem women has been partially de monstrated in the previous treatment of status where our procedure was to objec tify all relevant data from the Koran, the Hadiths, and the Sharia Laws. Here, additionally, we shall focus upon the his torical contexts within which the role of women emerged-the seventh century, the Middle Ages, and the twentieth century. In this historical treatment it should become clear that the emergence of the role of women is consistent with the emergence of their status; and that any discrepancy between the ideal and actual role of women is owing to the existence of extra-Islamic cultural elements operat ing in Middle Eastern societies. Islam is a practical faith. It regards women as worthy of esteem and respect. It lays down the ideals, the expectations, the standards of conduct as moral norms This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions UN i. tKiNA i IUJ.NA-L juukjnal, U* bUCIOLOGY OF THE FAMILY governing tne relations oetween tne sexes. As Citrine remarks: Lsiamic principles are compatible witn Feminine emancipation and do not ex :lude women from public activities as many European scholars have claimed ^Saleh, 1971, passim). WOMEN OF THE .SEVENTH CENTURY Traditional Islam "envisages man's and woman's role as complementary not as competing. Each has certain privileges and duties in accordance with his or her nature." (Nelson, 1968:60). The natural ind traditional role of woman is that of ivife and mother, "in which she excels Dy nature and disposition," and through vhich she gets the satisfactions and joys hat most women of this region wish to experience (Citrine, 1966:4). y vsiue irom ner own satislaction tHis "natural" role is important and valuable to society. It is as great a challenge to achievement, as any which men have felt in other spheres. The Hadiths (Prophet's sayings) place Paradise at the feet of mothersthus granting a high status to 'wise and noble" motherhood (Darwizah, 1967:30). Yet, in addition to their natural imrden in procreation, women and men ilike are also endowed with equal faculties >f mind which the Prophet recognized vhen he said, "The acquisition of know edge is a duty incumbent on every Moslem male and female," thus indi ating that both are equally capable of cquiring and using knowledge. This lust imply equal opportunities for both sxes in education and all intellectual ctivity (Citrine, 1966:4). n. stuay 01 tne naann " shows that, and in hand with her rightful position i ne islamic principles require a woman to be mindful of family duty and care ful of her personal conduct, and with these fundamentals assured, they are not in any way restrictive of her acti vities, and endow her moreover with equal human rights. (1966:1). in the home, as the rearer of children and the manager of the household, seventh century woman took interest in all the activities of the Moslem community. The care of the children did not prevent her from going to the mosque to join the prayers (a thing not done now), nor was this care an obstacle in her way ... to join the soldiers in the field of battle, to perform a large number of duties, such as the carrying of prov isions, taking care of the sick and the wounded... or taking part in actual fighting when necessary. One of the... Prophet's wives, Zeinab, used to prepare hides and to devote the proceeds of the sale to charitable work (Ali, n.d.: 647). Moreover, wives ol the Jfrophet were 'accessible to religious inquiries," espe :ially Aisha who was the "repository of he traditions," and hence was often con ulted on religious matters (Galwash, 958:151). Women also helped their husbands in the labor of the fields, served the male guests at feasts and carried on their own business. "They could sell to and purchase from men." As early as the seventh century, a woman was appointed by the Caliph Umar as "superintendent of the market of Medina" (Ali, n.d.: 648). These were exceptions for the proper sphere of the woman was the household and the care of children. However, this did not imply subservience to males. The ideal woman was charac terized as "dependent, chaste and fertile" (Nelson, 1968:61), but Islam never favored her seclusion in any "extravagant form" (Galwash, 1958: 155). Each sex had its own sphere of relatively independent activities. Thus, it is the traditional but extra Islamic culture as a whole that has allotted to women a position of economic dependence regarding their "earning a livelihood," and this is due to the fact that Eastern man has always undertaken This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions WOMEN IN ISLAM: THEIR ROLE IN CULTURE 195 the responsibility of supporting all the women in his family, and has regarded this responsibility as a matter of personal honor and pride. Therefore, women under the more general Eastern traditional social order, have come to be regarded as dependent, "part of a home group," and not as independent members of society. However, their position of economic dependence was "stabilized" by the Moslem law of inheritance which gave them full control of their income and the full liberty to dispose of their property. These legal rights, if applied, insure to Moslem women a "measure of economic independence" greater than that of women in some Western countries. However, Moslem women are often ignorant of their Islamic rights and do not control their income (Woodsmall, 1936:239-240). Furthermore, their freedom to raise their income by means of going out and earning their living has been hampered by the social tradition of the East and not by Islamic religion. Unfortunately lor Moslem women. . . these socio-religious reforms designed for the seventh century have not fur nished a basis for continuous progress and reform. (Woodsmall, 1936:376). On the contrary, some have remained static while others have been abused by men. Customs rather than the actual teachings of the Koran resulted later in the veiling and seclusion of women. l he kole of women in 1 he Middle Ages Tile general spirit of reformespecially as it pertained to the emancipation of women in the seventh centurypersisted on into the Middle Ages, but not without attritions. Certain pre-Islamic habits and practices were bound to persist also, and these are especially apparent among those who came in the Middle Ages to interpret the "Sharia." They were not imbued with the spirit of reform. The esprit de corps }f early Islam as a social movement was low missing. Burdened with the persist ent residues of pre-Islamic traditions, they were indifferent to the ideal of ele vating womanhood. In matters concern ing women, these interpreters have re mained "reactionary" in their thinking by literally adhering to the extra-Islamic customs of the seventh centuryeven to the point of making a more rigid inter pretation of the Sharia than the actual customs of the Prophet's day required (Woodsmall, ,1936: 377). I he decline of Islamic civilization in the Middle Ages was accompanied by a deterioration of the social condition of women. Their place in society was re stricted. It was determined rigidly by the letter and not the spirit of the Koran. It could even be argued that the letter of the Koran was adhered to in an extra Islamic spirit. "Hence sprang a number of afflictions, some of which still exist and are the bane of Moslem women." Among the worst of these are: (1) un restricted polygamy or 'jebr'a custom permitting the marriage of under-age females without their consent, and (2) unilateral repudiation of a wife by her husband (Djibar, 1961: 34-36). Uni lateral repudiation became a weapon in the hands of husbands and, along with the general deterioration of Islam in the middle ages, contributed greatly to family instability and broken homes. Generally then, during the Middle Ages, is the heat of the reform movement :ooled, extra-Islamic customs functioned to increase the rights and privileges of men while decreasing their obligations, md at the same time they decreased the rights and privileges of women while ncreasing their obligations. Both the ibove customs were abuses of the Koran md are diametrically opposed to both :he letter and the spirit of Islamic norms. Situation In The Twentieth Century The long decline of Islamic civiliza ;ion has hardly been retarded by the This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions 96 INTERNATIONAL JOURNAL 01< SUH1ULUUY OL I ML r AM1LY orces ol history since the Middle Ages. Wars and conquests, international con victs, the intervention of European insti tutionsall have left their imprint upon the structure, the norms and the dynamics }f the Moslem world. The implantation }f Western institutions and Western laws, both civil and criminal, create a division between traditional and implanted culture patterns. The term "dual society" is indeed not an unreasonable description of the situation in general. Here, urban segments, and especially the middle and upper classes clearly follow a mixture of norms and valuesfavoring Western like institutions and laws, while the traditional "townsman" (Ibn al-Balad) of the lesser trades follows more closely in dress, language, and religious practices the traditional mixture of Islamic and "co-Islamic" customs. Outside the cities reside the "fellahine" who represent some three-fourths of Moslem societies. In each of these classes, the role of women has come to vary greatly. I he general thrust, however, lies in he desire of so many Moslems today to jecome a part of the "modern world." As strange as it may seem to European scholars, however,if "modernization" includes the emancipation of women the Islamic tradition offers far less resist ance to the emancipation of women than do the civil laws of European origin which are already deemed to be "modern". Extra-Islamic traditions (including trans planted European norms and values as well as non-Islamic customs which have persisted for centuries in the Arab world) constitute the chief forces of resistance to the emancipation of women of the Middle East. But what will such emanci pation mean? In the Koran, in Islamic society at its height, emancipation meant almost equality with males as well as comple mentarity of male and female roles. But "modern" emancipation does not appear to have this same meaning. In the West where considerable "emancipation" Has ostensibly taken placeindependence of males does not typically include a comple mentarity of male and female roles. Apparently, the emancipation of Moslem women from demeaning extra-Islamic role expectations means independence without complementarity. What this may mean with reference to the family and its stability may already be spelled out by the great decline of the family in Europe and the United States. But is this condi tion the necessary heritage of the Moslem world? What modern function can the centuries-old Islam fruitfully serve in this regard ? Middle Eastern scholars are everywhere asking and seeking answers to such questions. As Hussein (1967:4-5) writes: Egyptian society seems to De at tne threshold of drastic changes. The stabi lity of its traditional family system is being shaken through social, economic and political developments which start ed at the turn of the century, and which have increased in intensity in the past decade. The traditional family system of Egyptian society has for a long time been dominated by three main factors; Moslem family law, the family patterns of agrarian society, and the tradition of the seclusion of women called the "harem." Since Middle Eastern societies are based on the Koran, the will to reform, "the task of purifying Islam from what corrupted and paralyzed it" in the Middle Ages, has gone hand in hand with a return to the original sources of Islam, and a new, more liberal interpretation of the text of the Koran (Djibar, 1961: 19). Naturally women have played their part in enforcing this change. In Egypt, as early as 1929, the feminist movement persuaded the parliament to "suppress the practice of jebr." The Feminist Union in Egypt represents a conscious women's movement for social change and reform. Although not widely representative of This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions WOMEN IN ISLAM: THEIR RULE IN CULTURE 9/ Egyptian women, due to the fact that most of its members were wealthy "women jf leisure," it was an organized type of social movement whose objective was the modification of the social order in some jpecific regard (Gettys, n.d.: 2). Like any other social movement, it had an agitator and leader in the person of Mrs. [ loda Sharaawi. She advocated from the beginning "political equality, suffrage and women's representation in parlia ment," and general social reforms. The movement relied also on propaganda for the advance of Egyptian women and this was promoted through a magazine that they published (Woodsmall, 1936: 356 358). The Egyptian feminist movement arose due to changes in the values of women regarding the conceptions they have of themselves, and of their rights and privileges. The agitators of this movement insist on the "banning of polygamy" and fight for "limiting man's freedom to divorce without court ruling," and for "doing away with the man's right to 'obedience' " (i.e., allowing the wife to separate from her husband), and for allowing the woman "guardian ship over her children until marriage for the daughters, and to the age of puberty for sons" (Hussein, 1964:4). If we search for the impelling motive of this steady outward movement" of women in Egypt, we undoubtedly find that the spirit of nationalism, which since World War I has surged through the Middle East, as played a great role. Moreover, the sudden appeal of patriot ism has swept away "all hampering social and religious inhibitions," and given Moslem women (also Coptic women), a sudden realization of their power and responsibility for serving their nation. Moreover, the growth in "national con sciousness" among women has led to their active participation in political life. This is illustrated in the Nationalist Egyptian Revolution of 1919 in which women of all classes and religions, veiled md unveiled, "thronged" the streets resides the men, demanding independence md the fall of the English (Woodsmall, 1936: 362-366). Thus we see that the horizon ol Moslem women's activities widened steadily. The roles that they played in the home were supplemented not only with work in 'civic and national life, but also into a growing range of,international relation ships." Moslem women started to repre sent Egypt in world conferences. After that it was impossible to maintain the traditional conception of women. Social changes due to the impact of modern civilization have involved inevitable changes in religious thought. This interaction of social and religious change is a subject of vital significance in the study of the changing status of Moslem women, since the emancipa tion of women is at the very heart of social reform (Woodsmall, 1936: 378). Thus the twentieth century has "invoked" a new relationship between religion and society in the Islamic World. For example, the social laws in the United Arab Republic, which affect the status of women in the social, economic and political spheres, have been found easy to change and even to "revolutionize" in accordance with the changing needs of a new society. However, since all progress in Egypt must be in harmony with Islam, the "compromise method" of social reform though a modern inter pretation of Islam has gained in influence (Woodsmall, 1936: 379). In 1936, although the great majority of Moslem women were fatalistic in their attitude toward religion and life, a small minority of them began to question the relationship between the accepted teach ings of Islam and the demands of their modern world. Mrs. Sharaawi based her demand for social reform in Egypt on the spirit of the Koran and has not promoted any reforms which did not have Islamic sanction, thus showing general This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions 198 INTERNATIONAL JOURNAL OF SOCIOLOGY OF THE FAMILY conformity to the prevailing policy in Egypt as regards the promotion of social advance. For instance, her claim for "equality of education for girls" has been based on the teaching of the Koran. She has urged a "law prohibiting polygany," except in the exceptional cases mentioned in the Koran (Woodsmall, 1936:407). Since then, the "traditional position of economic dependence" of Moslem women has been gradually changing. "A general trend toward a greater freedom for women to earn a living is evident in all classes of society"among the upper and middle classes of Moslem girls and women who are entering professions, and also the lower class in industry. This change in the economic status of women is due to education which opened the door of economic opportunity for them. Through out the Middle East, teaching was the only profession that has long been accept ed for women. However, in the earlier days, it was regarded as a "means for needy widows or girls" of the lower class to earn a living. Nowadays the general level of the teaching profession is every where being raised and "public opinion has put the stamp of social approval" on it (Woodsmall, 1936: 241-243). An unusual opportunity for women in the East is found in the career of medicine and this accounts for the great number of women who have chosen it. However, the attitude toward nursing and midwifery is "prejudicial,," for these professions are looked down upon, both "socially and morally." Besides teaching, medicine, nursing and midwifery, very few public professions were available for Moslem women be for 1936. There was, however, a steady growth in social work by volunteer Moslems. Thus we can say that at the beginning of the twentieth century there was a "general outward movement from the home toward some measure of parti cipation in business and professional life" (Woodsmall, 1936: 248-251). How ever, at the same time that "woman is allowed entry into the once forbidden man's world she is confronted with a certain ambivalence." In Egypt men generally object to the participation of their women in the occupational world, "more as a matter of the men's prestige than (lack of) recognition of women's rights." However, . . . the traditional notion of a clear sexual division of labor has changed and the woman not only wants but is encouraged to participate actively in the larger society. . . this change is creating cer tain role conflicts affecting men as well as women (Nelson, 1968: 67-74). As a result, many reactionaries point out the fact that change does not neces sarily mean progress, and ''new freedom on some Western models may not be a net gain but a loss" (Woodsmall, 1936: 409). Then is no doubt that the concept of the ideal woman of the Middle Ages has changed from the submissive, passive "ignorant tenderness" of a generation ago to the independent, active, "education partner" of today, but there still exists a gap between what educated Egyptian women want for themselves and what Egyptian men want for them (Nelson, 1968:75). During the years preceding the 1952 Revolution, women's organizations claim ed political rights for women, yet it was to no avail. For the first time in the history of Egypt, the Constitution of 1956 stipulated that men and women should enjoy equal political and social rights, and that these rights should be safeguarded. So article 19 stipulated that "the State should extend every facility to women to coordinate their work in society with family duties." After that women entered as active members the National Assembly and then the Arab Socialist Union. Moreover, an Egyptian woman has assumed the posi tion of Minister with success. According to the Charter (1962): This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions WOMEN IN ISLAM: THEIR ROLE IN CULTURE 199 Woman must be regarded as equal to man and must therefore, shed the re maining shackles that impede her free movement so that she might take a constructive and profound part in shaping life. In the past two decades the number of women in professions has rapidly multiplied and opportunities have widened until today women have entered almost every field of occupation which had been traditionally considered a "masculine preserve." This has been accelerated by the tremendous drive for education which has been made "free for all at all levels" including the university, which has re sulted in giving women "self confidence and a new concept of self" (Hussein, 1964:23). New range of employment has opened to women in practically all fields, govern ment, trade, industry, in the professions, in tourism, hotel management, air travel, scientific research, etc. This fact is all the more significant because . . . our labor laws deal equally with men and women, while at the same time provision is made for legitimate maternity protection to the working mother under these laws (Hussein, 1964: passim). Moreover, the employment of women has brought about "an equalization of roles within the family." Thus the wife is "gladly contributing to the family budget, which is a departure from tra dition." Work for women, which until recently was "detrimental to the social prestige" of the woman, is now giving her status and making her even more eligible for marriage. She is now valued for her economic contribution to the family, for her "intellectual companion ship" to her husband, as well as for greater competence in the rearing of the children, As a matter of fact, the emancipation of Egyptian women through their edu cation and employment is the "keystone to the changes in the family pattern in Egyptian society" (Hussein, 1967:10). She now enjoys much greater social freedom in her relations with men, in schools, clubs or work. The role of women s voluntary organiz ations is still recognized as important in effecting social changes. As a matter of fact, ever since Mrs. Sharaawi had challenged Egyptian society "by throwing her veil into the Mediterranean" 47 years ago, women hkd been engaged in volun tary social service. It was their first means of "assuming responsibility in public life and of asserting their dignity and worth as citizens over and above their roles as wives and mothers" (Hussein, 1964: 8). The low position of contemporary women in the Moslem world is attribut able to the abuses of Islamic law on the part of males and not to Islamic teachings. To a certain extent, it is due to the Family Law, which still gives the Moslem husband many privileges. But, in spite of the fact that this law is still in force, the working woman s economic inde pendence gives her a de facto status in the family which redresses the balance in favor of a more equalitarian rela tionship between her and her husband (Hussein, 1967: 10). She is no longer afraid of her husband's repudiation. What is more, recent sta tics show that more and more divorce "is initiated by wives, most of whom were educated working women." New reasons for divorce reflect a new sense of "individualism which rejects the unquestioned acceptance of tradi tionally prescribed roles" (Hussein, 1967: 10). The narrow conception of womanhood, developed over the centuries especially in the Middle Ages, which emphasized the "species preservative role of women" at the expense of their human rights as persons, is gone forever. The changing role of Moslem women is apparent in This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions 200 INTERNATIONAL JOURNAL OF SOCIOLOGY OF THE FAMILY their contributions in different areas of lifein the home, in business and professions, in civic affairs and political life, in social welfare and community services. In spite of the fact that there are still many ultra conservatives who oppose any alterations of the Moslem Sharia Law, the revision of these laws is under serious consideration by the official authorities in Egypt. In the committee studying the proposed alterations there are a few educated women members. The view is held by more and more Moslems that: Islam is a progressive religion which makes allowance for the modification of its social legislationto be differ entiated from its purely theological dogma, in accordance with changing conditions and in conformity with the current interest of the community (Hussein, 1967:6). Conclusions The position of woman was elevated in the seventh century at the inception of Islam which gave her both rights and duties. At the time of the Prophet she participated in community affairs and had more freedom than either before or after. Her position deteriorated in the Middle Ages and she played no independent role in social life except that of "passive and submissive" wife. She was secluded, and excluded from almost all affairs outside the home. Employment was considered as a disgrace for this indicated the "in capacity of the head of the family to provide financially" for the family. At the beginning of the twentieth century, when she was given the benefit of education, she started to come out of her isolation. However, any gains that she made, she fought for herself basing her argument on religion. Her rationale for this is the fact that the Koran is the conceptual base of Islamic institutions. Since Islam did not look down on women as unworthy or unequal to men, there is no reason to treat them as such. From the above historical review, it has been demonstrated that the low status and demeaning role accorded to Moslem women all through the ages is cultural and not Islamic in origin. Islam does not differentiate between men and women in the matter of education or work, though traditional culture does. If there is any objection to women playing active roles in society, this is attributable to the mentality of the Eastern traditional man who likes to feel superior and "res ponsible" for his women folk. In short, it is the norms of extra-Islamic culture that expect this behavior and not the religion of Islam. References Ali, Maulana M. n.d. The Religion of Islam. United Arab Republic: National Publication and Print ing House. A1 Shatiq. Bint. n.d. Prophet's Wives (Arabic). Cairo: Dar A1 Hilal. Citrine, Malika. 1966 "Islam And The Emancipation of Women." Ramadan Review. Darwazah, Mohamed Ezzat. 1967 Woman In Koran And Sunnah (Arabic). Beirut: The Modern Library. Djibar, Assia. 1961 Women of Islam. Netherlands: Andre Deutsch Limited. Galwash, Ahmad A. 1958 The Religion of Islam. Cairo: Impri merie Misr, S.A.E. Giettys, W. F. n.d. "Trends of Social Change: Social Move ment." rlussein, A. 1964 "Seminar on the Status of Women in Family Law." United Arab Republic. Working Paper in United Nations Re gional Seminar on Status of Women i Family Law. This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions WOMEN TN 1ST.AM
THF.TR ROLF, TN CUT .TURF. 201 1966 "Recent Developments in the United Arab Republic." Fiftieth Anniversary Conference. The Population Crisis: Twen tieth Century Challenge. New York. 1967 "The Family As a Social UnitRespons ibilities of Husand and Wife." Eighth Conference of the International Planned Parenthood Federation, Santiago, Chile. Nelson, C. 1968 "Changing Roles of Men and Women: Illustrations From Egypt." Anthropolo gical Quarterly 41 (April): 57-76. Woodsmall, Ruth F. 1936 Moslem Women Enter a New World. New York: Round Table Press, Inc. 1960 Women And The New East. Washington: The Middle East Institute. This content downloaded from 193.190.253.150 on Mon, 12 May 2014 18:35:04 PM All use subject to JSTOR Terms and Conditions
Women's Human Rights and Islam: A Study of Three Attempts at Accommodation Women in Islam: The Western Experience Medicines of The Soul: Female Bodies and Sacred Geographies in A Transnational Islam
(Published in Association With Theory, Culture & Society) Lisa Blackman - Immaterial Bodies - Affect, Embodiment, Mediation-SAGE Publications LTD (2012) PDF
Jason R. Zaborowski-The Coptic Martyrdom of John of Phanijoit_ Assimilation and Conversion to Islam in Thirteenth-Century Egypt (the History of Christan-Muslim Relations)-Brill Academic Publishers (20