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Reacting to the writings of European-influenced Egyptian men who advocated the lifting of the veil for women, Malak Hifni Nasif (1886–1918), an Egyptian Muslim feminist saw a nuanced "male domination being enacted in and through the then contemporary discourse of the veil" and opposed mandatory unveiling Hoda Shaarawi (1879–1947), a pioneer Egyptian feminist and nationalist, who was married to Ali Shaarawi, a leading political activist, is described in her memoirs as one of the last upper-class Egyptian women to live in the segregated life of the harem.

It was not until the Islamic revival of the 1970s and an introduction of more modest dress that the hijab and less commonly, the niqab, reasserted themselves.For, "although ignorant, the peasant woman has accumulated such a wealth of knowledge through their work and business dealings that if educated would undoubtedly surpass her hareem sister in every respect" As early as the 1870s and 1880s, before organized feminism in Egypt developed, Egyptian women also were publishing their writings and were engaged in public speaking.Unlike its position in men's "feminist" discourse, the veil was not central to women's organized feminism at that time.In the early 20th century, the niqāb was not a practice confined to Muslims, but was worn by both Muslim and Christian elite women.This urban phenomenon originated in Istanbul and was part of the harem tradition, in which concubines and freeborn women of the Ottoman-Egyptian elite were secluded in harems that were guarded by eunuchs.

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In his book, Amin argued for Muslim society to abandon its inherent backwardness and follow the Western path to success.

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