Education For Muslim Women Research Articles

Awareness of down syndrome screening among educated Muslim women is associated with a favorable attitude toward testing

ObjectiveThere is a general assumption that Muslim women refuse Down syndrome screening, and therefore, many health practitioners do not offer it or briefly discuss it with their participants. This study aims to objectively assess women’s awareness, knowledge, and attitudes toward Down Syndrome screening (D.S.S) in a Muslim-majority population.MethodsWe conducted a cross-sectional study among attendees of antenatal clinics at a major university hospital in Saudi Arabia, aiming for a sample size of at least 385 Muslim women. A semi-structured questionnaire assessed awareness of different D.S.S. options and the source of that information (2 items), specific knowledge of D.S.S. (14 items), and attitudes (4 items). The knowledge and attitudes scores were calculated using a five-level agreement Likert-type scale.ResultsAmong 434 participants, with an even distribution among all age groups and a majority of a college degree holder or higher (71%), 178 (41.0%) reported awareness of D.S.S. Factors associated with increased awareness were maternal age above 40 or those under 30, nulliparity, and extended family history of fetal congenital anomalies (P-value = 0.03,0.015, and 0.017, respectively). Recognized tests were ultrasound measurement of nuchal translucency (71.9%) and first-trimester serum screening (58.4%). The sources of knowledge were obstetricians (53.9%), followed by family and friends (27.0%). The overall mean ± SD knowledge score was 53.9 ± 8.7 out of 70, and the mean attitude score was 17.4 ± 2.9 out of 20. Having 1 or 2 children is associated with a higher knowledge score, and most participants who reported awareness of D.S.S. (51.7%) had a favorable attitude toward screening.ConclusionAwareness of D.S.S. among Muslim women is associated with favorable attitudes towards testing, contradicting the general assumption and highlighting the need for systematic education to increase awareness and subsequent testing uptake.

The Role of Muslim Women Education in National Transformation for Human Development

The significance of Muslim women's education in Islam for national transformation cannot be underestimated. Islam places a great focus on the role and empowerment of women, and Muslim women play a crucial part in shaping a nation's social, political, and economic landscape. Through their adherence to Islamic principles and values, Muslim women contribute to the development and progress of their respective countries. Their involvement in education, entrepreneurship, and community leadership helps to drive economic growth and social cohesion. It has been widely recognized that educated women are key contributors to the growth and development of society. The paper is purely theoretical in nature; it used a literature search of online published articles and an available database to gather the data. Secondary data was used as a major source for gathering information. The paper analytically discusses the emerging themes about women's education role in national transformation for human development. Findings revealed that empowering women through education can promote overall societal development Therefore, investing in the education of Muslim women is not only essential for national human development but also for national transformation. Furthermore, the findings of the paper revealed that the education of Muslim women is critical for the progress and prosperity of a nation. Study findings confirmed that women’s education has a significant impact on individuals and societal development in transformation for national development and capacity building for effective human development.

The Perception of Feminism and the Inclination for Empowerment among Educated Muslim Women from Pakistan

Women have been oppressed and exploited in the patriarchal world throughout history. Studies into feminism and its counterparts have mostly been conducted in Western individualistic cultures where women are comparatively better in status as compared to women belonging to collectivistic cultures. The current study intended to portray a well-documented feministic picture of the status of educated Pakistani women. The study used both qualitative and quantitative approaches and involved 1321 women from Pakistan. The findings revealed that Pakistani women perceive feminism in align with the essence of the Convention on the Elimination of all Forms of Discrimination Against Women. They are satisfactorily aware of the dire need to change the culture in their favor and are desirous to be actively involved in the pursuit of development. The study forecasts a rapid and progressive cultural change for women empowerment in Pakistan, by the women themselves, in the coming decade.

Revisiting a Fractured Legacy: Sir Syed Ahmed Khan and Muslim Women Education.

Indian Muslims during second half of nineteenth century witnessed significant changes in their socio-political and economic conditions. The men of intellect among the community sought the redressal of the despondency within Muslims through varied approaches of reformation. Sir Syed Ahmed Khan was prominent among these reformers who advocated the necessity of western-modern education as a panacea for the deprived conditions of Muslims. Although not being antagonistic towards the education in principle but he disapproved the modern education for women and limited his mission of education only to men. He upheld the traditional model of education suitable for women and thus drew criticism from academic circle. In this paper an attempt is made to revisit the already existing debate regarding Sir Syed’s stance on education of women. An attempt to provide the plausible reasons which might have influenced Sir Syed’s opinion would be accounted. In the light of primary sources how his personal life, social standing and prevailing circumstances molded his opinion would be highlighted which would help in situating the reformer in a balanced perspective.

Arranged Marriages among Young Educated Muslim Women in South Sulawesi Indonesia

Previous studies claimed that arranged marriages occur in underdeveloped societies, among the uneducated and low social classes. However, in Indonesia, especially South Sulawesi, arranged marriages also occur among young educated Muslim women. This study aims to answer why young educated Muslim women accept arranged marriages by their parents or families instead of marrying their boyfriends. This study also elaborated further on the issue of their feelings and experiences, such as feelings after marriage, dating experiences, and the reasons their parents matched them. This study used a postcolonial approach to analyze why young educated Muslim women accept arranged marriages. By conducting in-depth interviews with five young educated Muslim women who have married through the arranged process, this study found several reasons why young educated Muslim women accept arranged marriages, including the family system, religious teachings, economic considerations, and personal reasons that they consciously choose

المرأة المثقفة ودورها في تثقيف المجتمع في العهد النبوي (صلى الله عليه وسلم) الشفاء بنت عبد الله نموذجا

It has been much written and said about the education of women. This is an undeniable fact today that a society cannot move forward and grow up naturally and scientifically without the vibrant role of women. Most of the modern world's prosperity is due to the extraordinary contribution of women. Western history is full of these contributing women. The case is not different when we throw a glance at the history of Muslims. In fact, beginning from the time of the Prophet Muhammad (pbuh), we see numerous women playing their role to educate society. The wife of Prophet Muhammad (PBUH) Syedena Aysha (raziya Allah u anha) could be the best example in this regard. But before her, there was a woman known as the Shifa bint Abdullah Al Adawiy’ah (raziya Allah u anha), she was a learned woman and the teacher of the Prophet Muhammad’s (PBUH) wife Syedena Hafsa (raziya Allah u anha) as she was assigned this duty by the Prophet Muhammad (PBUH). Later, she was given the responsibility of market monitor by the Caliph Umar (raziya Allah u anhu). In Islam, women have been given freedom in most aspects of life including education, nursing in common, and trading in particular, but this freedom is somehow restricted by some conditions. Generally, Islam likes women to be staying at home, but for the need of society whether individual or communal, Islam allows them to go out and work under certain conditions. Nowadays we see so many misconceptions assumed by the so-called Muslim and Non-Muslim intellectuals about the education of Muslim women and their permissible constructive role in society, This article discusses the Islamic perspective of woman education in common and the role of Shiffa bint Abdullah Al Adawiy’ah (raziya Allah u anha) in particular in this regard.

Religious Behavior among Female University Students with Full Face Veil in East Kalimantan

One form of the expressions of islamic piety among female university is the use of full face veil (known as cadar) in public sphere. Among educated young Muslim women in Indonesia, particularly in university settings in East Kalimantan, the use of cadar as an expression of piety managed to gain substantial ground since 2016. The majority of people often identify the full face veil with the fundamental Islamic movement. Full-face veil users among educated young Muslims, mostly in those resided in urban settings, reject the stigma and labels of hardliners that often attached to them. Believing that such practice as covering face constitute their very understanding of Islamic tenets, this particular group of young educated Muslim women are struggling to challenge the narrative of covering face among Muslim women as indication of backwardness, radicalism and extremism. This paper, therefore, aims at discussing religious behavior among female students who use full face veil in several universities in East Kalimantan. A combination of in-depth interviews and survey technique are utilized to collect data while thematic analysis technique is applied to analyze collected data. Findings reveal that, ideologically speakings, female Muslim university students split into two factions; one that believes wearing cadar as a highly commendable action and one that believes the act to be merely a good deed. They also feel much safer once they started wearing cadar. Most of informants agree that wearing full face veil has made their private lives much safer in comparison to before they wear full face veil.
 Keyword: cadar, full face veil, religious behavior, female university student, East Kalimantan

ХIХ АСРНИНГ ИККИНЧИ ЯРМИ -ХХ АСРНИНГ БИРИНЧИ ЯРМИДА РОССИЯ ИМПЕРИЯСИНИНГ МУСТАМЛАКАЛАРИДА ТАЪЛИМ ТИЗИМИ(МАРКАЗИЙ ОСИЁ МИНТАҚАСИ МИСОЛИДА )

The article provides information on the organization of Russian-system schools by the Russian Empire, the implementation of several works aimed at ensuring the literacy of spiritual and educational, religious and secular knowledge of the local population, women and girls, as well as the creation of an educational system aimed at russifying the local population and broadening Russian culture in the region. From the very beginning of the Soviet regime, it was shown that the main attention was paid to the issue of education of Muslim women and girls.Index Terms:primary education, otinoi, Russian-native schools, gymnasium, Muslim society, S. Yenikeeva, democracy, enlightenment, new methodological schools

Living religions across transnational spaces: experiences of South Asian American Hindu and Muslim women

ABSTRACT This paper focuses on women of Indian, Bangladeshi and Pakistani origin in the US diaspora to examine how religious identities unfold within multi-layered transnational structures that range from political histories and events to active webs of family and community relationships that stretch across the diaspora. Our analysis draws on focus groups and interviews with highly educated Hindu and Muslim women in the US. For these women, approaches to religion were marked by multiple points of tension and negotiation, including the work of situating oneself within the intersecting power structures of the diaspora and country of origin, including a transnational sphere that is increasingly crafted through the reach of social media. These women's narratives show they are minorities in the US, and part of majorities in countries of origin, but, sometimes, outsiders to the local politics of religions. Focusing on these women allows us to reflect on the ways in which histories and contemporary events shape contemporary South Asia far beyond its geographic location.

COVID-19: A threat to educated Muslim women's negotiated identity in Pakistan.

This study attempts to explore how the lockdown/containment measures taken by the government during the COVID‐19 pandemic have threatened educated Muslim women's negotiated identity regarding wifehood and motherhood in urban Pakistan and how they struggle to reposition to reconstruct it. Through semi‐structured interviews, making an in‐depth comparative study of three differently situated cases (Muslim women), this study argues that the abnormal situation that has ensued from the pandemic has reinforced the vulnerability of women's nascent negotiated identity by landing them in a space where they are supposed by the normative structures to step back to carrying out their traditional responsibilities as ‘good’ wife and mother during the crisis. It has found that the pandemic has similarity in its impacts for the women in their familial lives, despite their being variously situated and resistive, due to the general religio‐culturally defined patriarchal social behaviour of the place (Pakistan) toward women and lack of action on the part of the state for implementing its laws of women's empowerment.

Education for Muslim Women - Myth and Reality

Education for Muslim Women - Myth and Reality

The education of Muslim women in Daesh’s and Al Qaeda’s online magazines

ABSTRACT Violent radicalisation is one of the most serious problems jeopardising the peaceful coexistence of many modern societies. In recent years, different research has been performed on the processes of violent radicalisation linked to terrorism and instigated by men. Following the recent increase in the number of women joining Daesh or Al Qaeda, this study examines the persuasive messages that both convey to Muslim women through their official online magazines. Using Atlas.ti software, a qualitative content analysis was conducted on all the articles aimed specifically at women published in these magazines. These groups see women as the cornerstone of the Muslim community, assigning them a key role in its survival and highlighting their contribution to the reproduction and education of future generations. Nonetheless, it has been possible to detect differences and contradictions in the role that these groups give women in violent jihad. The results obtained here contradict the general assertion that women are prompted to join these groups by promises of romance, pointing instead to different factors making them more vulnerable to influence. In conclusion, real decolonisation and educational preventive measures on which a consensus has been reached with the Muslim community are recommended.

Praying as a Form of Religious Coping in Dutch Highly Educated Muslim Women of Moroccan Descent

This article addresses the research question: “How do Dutch highly educated Muslim women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament et al. regarding religious coping. The empirical part of the study consisted of a quantitative and a qualitative part. This article presents results of the quantitative part. For the quantitative part of our research, 177 questionnaires were collected using snowball sampling. We asked respondents about their praying practices and their ways of religious coping, using the Brief RCOPE. The connection and communication in their prayer with a loving, caring, benevolent God is the main religious way in which these Muslim women of Moroccan descent cope with all kinds of problems. This use of prayer as a way of coping can be clarified through the psychological functions of religiosity and prayer that are suggested by Pargament, Koenig, and Perez (2000). Prayer could help them in: (1) finding meaning, (2) being master over their circumstances and controlling their emotions, (3) finding comfort and closeness to God, (4) experiencing intimacy with others and closeness to God, and (5) transforming their way of life. We did find few negative religious coping strategies, such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya and Pargament (2010). As Islam implies surrender to God, it may be difficult for Muslims to admit their religious distress, doubts, and struggles.

Świecka edukacja kobiet w świecie islamu.

Teza. Współcześnie dostęp do edukacji muzułmańskich kobiet jest utrudniony, na co wpływ mają różnorodne czynniki, w tym m.in. religia, bieda, system patriarchalny oraz system polityczno-społeczny danego państwa.
 Omówione koncepcje. Artykuł jest próbą przedstawienia aktualnych danych dotyczących dostępu do edukacji muzułmańskich kobiet oraz zwrócenia uwagi na czynniki, które mogą go ograniczać. Dla uprawdopodobnienia wniosków autorka przytacza liczne przykłady ze świata muzułmańskiego. Zastosowane w artykule metody badawcze to metoda historyczna oraz formalno-dogmatyczna obejmująca analizę tekstów prawnych oraz raportów organizacji międzynarodowych.
 Wyniki i wnioski. Autorka dokonała przeglądu oraz analizy raportów organizacji międzynarodowych dotyczących problematyki dostępu do edukacji kobiet, w celu uzasadnienia konieczności badań nad tym zagadnieniem. Autorka doszła przy tym do wniosku, że głównymi problemami warunkującymi gorszy dostęp muzułmanek do edukacji wcale nie muszą być bieda i związany z tym analfabetyzm, a system patriarchalny świata muzułmańskiego i sama religia. Artykuł nie ma jednak na celu krytyki islamu ani systemu patriarchalnego świata muzułmańskiego, gdyż nie da się tych dwóch aspektów od siebie oddzielić. Autorka zwróciła też uwagę, na zbyt małe przykładanie uwagi do roli edukacji ponadgimnazjalnej oraz programów nauczania w świecie muzułmańskim.

Vertrouwen op Allah

This paper is about religious coping of young Dutch highly educated Muslim women from Moroccan families in their adaptation to Dutch highly secular society. We found in our qualitative research that these young women are confronted with all kinds of problems at home and in Dutch society. They adapt to Dutch values, norms and behaviour. Many of them are very successful in their careers. These young Dutch Muslim women are better able to cope with tensions that are triggered by cultural contradictions, social control, discrimination and racism in Dutch society when they use religious coping strategies. They find peace in positive religious reframing, seeking comfort from Allah, praying, listening to recitation of Koran, and the support of fellow believers. By using religious coping they transform their negative stigma and protect their self-esteem. So the effect of religious coping is that they feel personally better. This gives them strength but also confronts them with social control of fellow believers. This makes it less easy for them to express a deviant religious opinion and to follow their own personal religious choices.

Reasons and Ramifications of Tardy Marriages among Educated Muslim Women Folk in Indian Controlled Kashmir: An Introspection from Social Psychology Standpoint

Since times immemorial, marriage is considered as an act by virtue of which two individuals make their relationship manifest in terms of a bond that putatively lasts for life time. Spiritually, marriages are believed to be settled in heavens and solemnized on earth. This metaphoric scenario is often practiced other way round in the valley of Kashmir. As a matter of fact, the process of seeking a life associate and its consolidation in terms of marriage is so cumbersome and unenviable that it often leads the women folk of Kashmir into cyclic rethinking about its eudaemonia. In the anticipation of endorsements for a happy married life with the tendency of zeroing risk factors, the dingy psycho-evolved system that is dominant now-a-days leads the Kashmir phratry towards the manifestation of tardy marriages. This piece of research work aims to ascertain the reasons and axiomatic ramifications that lead to tardy marriages among educated Muslim Women folk in Kashmir Valley. This study is also an attempt to comprehend the social stratification and cultural dynamics of Kashmir as is introspected from social psychology standpoint. This paper unfolds the coalescing systematics of major issues and complexities of tardy marriages in order to present a strategic arduous solution to counter and castigate this imperil that creates distortion and soreness in the social fabric of Kashmir.

Marketing to the educated Muslim woman

This paper attempts to explore globally common ideals, values, and lifestyles of a segment termed as 'educated Muslim women' in order to stimulate discussions of a possible niche target market and further encourage thinking and understanding of this emerging consumer group. The paper begins with an introduction of the market and analyses its psychographics based on the activities, interest and opinion (AIO framework). A particular focus is given to the effects of globalisation and the rise and convergence of individuals connected to this movement. The paper ends with recommendations to target this niche segment with the marketing mix adjusted based on conclusions derived from the analysis.

Marketing to the educated Muslim woman

This paper attempts to explore globally common ideals, values, and lifestyles of a segment termed as 'educated Muslim women' in order to stimulate discussions of a possible niche target market and further encourage thinking and understanding of this emerging consumer group. The paper begins with an introduction of the market and analyses its psychographics based on the activities, interest and opinion (AIO framework). A particular focus is given to the effects of globalisation and the rise and convergence of individuals connected to this movement. The paper ends with recommendations to target this niche segment with the marketing mix adjusted based on conclusions derived from the analysis.

Effect of Education on Quality of Life and Well Being

One does not need to look far to find plenty of evidences of the influence of education on many important aspects of people’s lives. So, if ‘happiness’ is understood in the robust eudaemonist sense of key for perfect living, then education evidently has an enormous impact. Education has become one of the clearest indicators of life outcomes such as employment, income and social status, and is a strong predictor of attitudes, wellbeing, good Quality of Life etc. Following Objectives were formed for the study: (i) To Assess and Compare Quality of Life of educated and uneducated Muslim Housewives. (ii) To assess and compare Well-Being of educated and uneducated Muslim housewife. 100 educated Muslim Housewives and 100 uneducated Muslim housewives were taken from District Aligarh. Snow Ball sampling technique was used for gathering the data. WHOQOL-BREF was used to assess Quality of life and Well- Being Scale was used to assess various well-being dimensions in both the groups. Significant Difference was found between various dimensions of quality of life and well-being of educated and non educated Muslim women of Aligarh district.

Perspectives on cervical cancer screening among educated Muslim women in Dubai (the UAE): a qualitative study.

BackgroundCervical cancer (CC) is the seventh leading cause of death among women in the United Arab Emirates (UAE), with most deaths attributed to late detection of this cancer. The UAE lacks a national CC screening programme. Thus, cervical screening is only performed opportunistically during women’s visits to health facilities. CC screening rates in the UAE are as low as 16.9 %, and little is known about the perspectives of the nation’s educated Muslim women regarding screening. Consequently, the aim of this study is to explore Muslim women’s perspectives towards cervical screening in Dubai to promote strategies for increasing its uptake, thereby leading to a decrease in morbidity and mortality associated with CC.MethodsInterpretivist and social constructivist epistemological approaches were applied for this qualitative study. Data were obtained through 13 in-depth interviews. Purposive and snowballing methods were used to recruit six South Asian women and seven Emirati women living in Dubai. Thematic content analysis was concurrently applied with comparative analysis to the data.ResultsFour themes regarding women’s perceptions of CC emerged from the data. First, CC was considered a ‘silent disease’ that could be detected with early screening. However, it was also associated with extramarital sexual relations, which negatively influenced screening uptake. Second, women’s fear, pain and embarrassment, along with cultural influences, deterred them from undergoing screening. Third, a growing mistrust of allopathic medicine and impersonal healthcare promoted a negative view of screening. Last, women became aware of screening mainly when they were pregnant or receiving fertility treatment.ConclusionsThe study highlighted a number of important factors relating to cultural, religious and sexual behaviour that shaped educated Muslim women’s perspectives on CC screening. Evidently, the current opportunistic approach to screening is flawed. A national awareness programme on CC screening should be developed, tailored to the sociocultural norms of the Muslim community, to promote knowledge regarding the causes of CC and the importance of screening.