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): 55–70. Muslim women living a life in pardah developed their own idioms and expressions in the Urdu language. With social changes, especially access to new education, this language almost disappeared. However, it tells us a great deal about ‘the way Muslim women lived, thought and felt’ half a
'wonderful agreement' between Arabic and Hebrew, revealed-not without self-complacency-the turn Dutch Arabic studies had by then taken. The more the Orientalists placed Arabic in Paradise, the less they were interested in the Arab world; a scholar with a living experience of Eastern life had become a
, disliked conspic- uous consumption, particularly of the things that would be considered symbols of ostentatious living such as long robes, silk garments, or gold ornaments for men. What that meant was that modesty should be the norm in all spheres of a Muslim’s life, though one is dismayed by the
, Gnostic and Neoplatonic currents upon Sufi thought. A continuing reflection of Christian motifs within Sufism is intimated, for example, by Louis Massignon and Miguel Asin Palacios.4 Sufism, in turn, exercised a magnetic attraction for Christian and Jewish pneumatics, particularly those living in an
are known either by direct assertion or by implica- tion to be associated with spring shrines.18 Oen the sacred spring or well spirit or numen was an accompaniment of a sacred tree19 or sacred place.20 Sources of life such as wood and water are also considered to be channels of a greater power
-e-Niswan 1, no. 1 (1994): 21–26. This paper discusses women’s rights as human rights in the Provincially Administered Tribal Areas (PATA) in North Western Pakistan. It begins by giving a brief overview of Riwaj (customary law) relating to various aspects of the life of a Pukhtun tribal woman, thus
. Karachi, Ferozsons, 1999. 343p. This unique book is a mother-daughter creation. Raihana Hasan has edited and translated into English, the autobiography of her mother Dr. Fatima Shah, describing her early life, marriage, and birth of her children, education, travels, and many more events in the life
and divorce in fiqh had caused such damage to family life and such tumult among women that the government had been forced to reinstate all the reforms that had been annulled overnight by a simple statement from Ayatollah Khomeini” (Mir-Hosseini 2012, 122). The return to sharia put women in a
cultural appropriation was much broader, pervad- ing all modes of life. By the twelh and thirteenth centuries, Islamic culture had fully internalised and synthesised concepts emerging from a mul- titude of scienti c works acquired largely from Graeco-Roman and Indo-Iranian sources. e movement of
noted at this stage is that a large part of the criticism of the market mechanism is motivated by the possibility of excessive profits that could be made through market transactions, a possibility that is hardly lost on economics. The Islamic economists, however, have extended the arguments relating