In a way that a non-Muslim person cannot understand, Muslim women in the past and now have appreciated the equality at the core of their religion.
Women lost the respect and influence they once had before the rise of the countries due to developments made by both Christians and Muslims. As both religious organizations grew, restrictions on their women were added, and both religious groups openly expressed actual misogyny toward women. Later Ahmed, in her depiction of colonialism, centered her narrative on Egypt. Arafa, El-Ashry, and 215 By doing so, she had the hope that her topic would be manageable and would allow her to quote the British colonizers’ comments and their supporters.
During the colonial period in Egypt, they were working to save the Muslim women from the hands of their inferior Muslim men.
That sound ironical because there is no way an inferior person can mistreat you the men should be said to be superior. Another thing is that from the feminist publication, the Muslim women were regarded as dirty and unattractive which is quite the opposite of what a woman is in the eyes of the world (Arafa, & El-Ashry 225). Another irony is that Ahmed at the end of her book, notes that the trend of Islamic women wearing veils in Egypt was not a new fashion but as a way to save the women who put them on from buying more outfits or more fashionable outfits. That was so ironical because they got new fashionable materials to make their veils up to date and they also get more such attires so that they may have a variety. The Egyptian Muslims are also told of saving their women from the hands of their oppressive men, but they would not allow that to happen since they wanted to utilize their women the way they wanted (Arafa, & El-Ashry 230). Again as the Egyptian and feminist women who seconded the view and trend o veiling return, they were innocently welcoming oppression error which they were being gotten rid of yet they were going back to the same situation.
Work cited
Arafa, Mohamed A., and Ahmed El-Ashry. “Gender Equality in the Arab and Muslim World: Whither Post-Revolutionary Egypt.” (2017).
