The purpose of this study was to investigate age, education and level of religiosity as correlates of attitudes toward women amongst a sample of South African Muslim men. The study was conducted with 118 randomly selected South African Muslim males. A biographical questionnaire, the Islamic Attitude Toward Women Scale (Khalid, 2004) and the Religiosity Measures Questionnaire developed by Rohrbaugh & Jessor in 1975 (Hill & Hood, 1999) were used to collect data. The findings revealed that age was significantly related to attitudes towards women. Education and level of religiosity were found to have no significant relationship with attitude towards women. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.

This thesis explores the development of women's education in pre-independence Egypt from the mid-nineteenth century to 1922. It looks at women's educational facilities and women's access to education through the reigns of Muhammad Ali, Said, Ismail and the British occupation. While the rise in women's educational concerns on a formal level parallels the growth of modernist, Islamic reformist, and proto-feminist thought in the late nineteenth century, the relationship among the three groups vis a vis their respective positions on women's education differs and is therefore examined in the thesis. / Research on this topic reveals a correlation between the early women's movement, a strong proponent of women's education, and Egypt's national and Islamic reform movements. As each group espoused a vision of change for Egypt, one secular and the other decidedly more religious, the common denominator for social progress was the unanimous support for advancements, although conditional, in educational policies regarding women. Couched in a context of modernism, the pursuit of freedom from foreign control and the desire for Egypt to develop into a fully productive society, were indispensable aspects of the development of women's education.

This study described a subculture of Muslim women who live and study in Middle Town, Indiana and who actively participate in the religious and social activities conducted by the Middle Town Islamic Center. Acting in response to negative stereotyping of this population, this study shines a light on the lives and learning of female Muslim adults in a small Midwestern city. The results of this particular study promoted understanding about female Muslim learners in the United States. Ethnographic techniques of in-depth, semi-structured interviews and participant observation techniques were used to gather the data, and member checking was also performed to ensure consistency. Doman analysis, as described by Spradley (1979), was the technique used to analyze the data. The data and analysis suggested some fundamental characteristics of this subculture, Middle Town Islamic Ladies. One major finding that could be inferred was the inconsistency between the experiences of the participants with negative stereotyping propagated by some U.S. media and some people in general. Women in this study tended to be very deliberate in defining their status as women and as learners by examining and referring to the most legitimate resources of Islam: The Qur’an and Hadith. The participants also understood that many interpretations of the Qur’an and Hadith about women are influenced by a patriarchal mindset to preserve cultural beliefs that men are superior to women. Such beliefs are inconsistent with what the Qur’an and Hadith prescribe. As most of the informants came from different countries, they reported that their cultural expectations influenced their learning styles and their lives in this city. This expectation generated some problems with their comfort in living and studying. However, their faith, their association with the Middle Town Islamic community, especially the Muslim women, family support (especially from their husbands), and harmonious relationships with professors facilitated smooth adjustments to the challenges. Finally, the findings in this study also introduced teaching strategies and training styles in higher education that would accommodate and emphasize students’ cross-cultural differences / Department of Educational Studies

Thesis (M.A.)--Oregon State University, 2009. / Printout. Includes bibliographical references (leaves 83-89). Also available on the World Wide Web.

M.A. / It is imperative to acknowledge that my experiences as a counsellor at the Islamic Careline, an organization which deals with the personal and social problems of the community has sptirred my conviction that Muslim women need to empower themselves with knowledge of their religion. In this way they can facilitate the need to confront the reality of their situation both locally and internationally. I have also had the honour of correspondence with Muslim scholars such as Maryam Jameelah from Pakistan and B. A'isha Lemu from Nigeria. This interaction has provided me with enlightenment and inspiration and has truly been a pleasurable experience.

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Idea of human rights came from ancienit Greece. Rethought in renaissance period, accompain humankind to nowadays. Euro-atlantic civilization in his modern form is found on the idea of human rights. Maybe we not precieve them, because most of states in euro-atlantic region have human rights confirm in their constitutions. But they are, states which see human rights in different way. Most of them are patriarchalic systems, where not all citizens have same rights. It means we will discusse as a matter of priority about women. From euro-atlantic view this attitude is not correct. But there are some foundantions and red strand which accompain these states and civilizations. And that is what I would like to show in this work. Things which are same, that one which are different, and that one we can discusse. Keywords Human rights, euroatlantic civilization, islam, women

This thesis examines educational reforms initiated by British colonial officials in late nineteenth/early twentieth century India and the responses they ensued from Indian Muslim reformers. Focusing on the "woman question," British colonizers came to the conviction that the best method to "civilize" Indian society was to educate women according to modern Western standards. Muslim reformers sought to resolve the "woman question" for themselves by combining their own ideologies of appropriate female education with Western ones. Muslim reformers were also deeply concerned with the disappearance of Islamic identity owing to colonial educational policies. Reformers placed the responsibility of maintaining Islamic culture on the shoulders of women so as to both resolve the debate over the proper place of women in society and retain a distinct Islamic identity in the changing Indian context. This resolution limited Indian Muslim women's access to education as well as their participation in Indian society at large.

In the late 1990's, various British news agencies reported cases of British-born South Asian Muslim women who forced into marriages. In 2000, the UK government produced a study that determined there were 400 British cases of "forced marriages" reported to UK police in a two year period. In response to these findings, the UK government launched an educational prevention campaign, in which they defined forced marriage as "a marriage conducted without the valid consent of both parties". I argue that, while the aim of the UK government's campaign is to promote the right of choice in marriage, they do not critically examine legal, religious, political and economic issues that may limit the ability of some British South Asian Muslim women to exercise that right. This study examines these issues to develop a better understanding of the link between culture, religion and forced marriage in certain British South Asian Muslim families.

This dissertation offers an analysis of the exegetical treatment of the Qur'anic evidence for the prophecy of women. Specifically, it tries to answer contentious questions whether or not there were women prophets according to the Qur'an, and whether or not women were regarded as eligible for this office. Scholars are sharply divided in their opinions on these issues, and the majority rejects both possibilities. This study will show that even though their conclusions happen to coincide with that of the Qur'an, their arguments lack genuine Qur'anic support. / For they failed to consider the fact that, one has to identify, first and foremost, the Qur'anic concept of prophecy, which, through juxtaposition of its verses, can be identified as "God's sending of a human being with a book/scripture in order to deliver a message of glad tidings and warnings to people." To evaluate this, certain important scenarios have to be addressed in searching for the concept of prophecy; namely, the purpose of the prophecy; the question of God sending the individuals; and the idea of sending down books/scriptures. / At the same time another group of scholars who argue in favor of women's prophecy have concentrated on the fact that certain women, such as the mothers of the Prophets Isaac, Moses and Jesus, have actually received inspiration from God; a fact that makes them, in their opinion, prophets. The Spanish-born theologian Ibn Ḥazm (d.1064) belongs to this group, and he is considered their chief representative. Thus, this study focuses on him and his theory. He tried to prove women's prophecy through a philological approach and by establishing how communication did take place between God and certain women. Despite the conclusion of this study (using the Qur'an as a measure of prophet/messenger) that the Qur'an does not recognize the prophecy of women, it nonetheless, finds no credible proof that women, in consequence, are debarred from any other type of leadership in Islam.