BACKGROUND
Reproductive health strategies are built around a core belief that women as full, thinking, feeling personalities, shaped by the particular social, economic, and cultural conditions in which each of them lives, are central to their own reproduction (Freedman and Isaacs, 1993). Consequently, these authors argue, health policies and programmes cannot treat reproduction as mere mechanics, as isolated biological events of conception and birth; rather they must treat it as a lifelong process inextricably linked to the status and roles of women in their homes and societies.

Evolution of the Concept of Reproductive Health
The available literature reveals a high degree of overlap between definitions of reproductive health, sexual health and maternal health. The major international encounters that have taken place since the Cairo conference have shown that reproductive health has tremendous potential to bridge gaps between diverse constituencies. But the concept of reproductive health is also a cultural product that emerged as a result of a particular historical, legal and ethical evolution. Implementing it involves not merely the application of principles and the selection of measures, but a process of translation across cultures. Therefore, a cultural perspective that clarifies the link between the global and the local must be developed.

According to various definitions, the basic elements of reproductive health are: responsible reproductive/sexual behaviour, widely available family planning services, effective maternal care and safe motherhood, effective control of reproductive tract infections (including sexually transmitted diseases (STDs and HIV/AIDS), prevention and management of infertility, prevention and treatment of malignancies and elimination of unsafe abortion. These definitions call for action to consider these demands as human rights.

Examining the different definitions, one observes that reproductive health is not defined by strict criteria. The concept extends beyond reproductive ages, reproductive events or reproductive organs, toward a broader perspective on reproduction as situated within a socioeconomic context. As a result, there are no precise guidelines about the exact scope of the concept, or explicit standards for inclusion or exclusion.

Several major international conferences in the population and health fields have taken up the call for comprehensive reproductive health strategies, and have begun to elaborate what this would entail. Discussions of reproductive health strategies acknowledge the close relationship between health and the social and cultural contexts in which people live and exercise their health behaviour.

The concepts of 'autonomy' and 'choice' which are pivotal in international population debates, are influenced by social and cultural factors that vary widely, even within one region or country. Jacobson (1994:26) defined autonomy as 'an individual's ability to think and act independently of others to achieve her\his interests'. However, the Western notion of autonomy which is based on concepts of privacy and individual rights may be less relevant to Muslim women who value the interdependence of individuals, families, and communities.

WOMEN'S STATUS AND AUTONOMY WITHIN ISLAMIC CULTURAL CONTEXT
A husband and wife form the nucleus of a family. Their relationship is described in the Quran as having two major qualities: love (passion, friendship, companionship), and mercy (understanding, reconciliation, tolerance, forgiveness) within the overall objective of tranquility (Omran, 1992). The Quran explains what this means:

"…and one of Allah's signs is, that He has created for you mates from yourselves, that you may dwell in tranquility with them, and has ordained between you Love and Mercy" (Sura 30:21)

Many authors indicate that the status of Muslim women evokes two contradictory sets of images (Obermeyer, 1992). While the demographers, sociologists and anthropologists indicate that the women in Muslim countries have a lower status (Freedman and Isaacs, 1993; Weeks, 1988), the theologians argue that Islam itself gives women a high status (Omran, 1992). Based on the interpretation of the Quran, the theologians argue that a woman is considered to be equal to a man in many social and economic aspects (Omran, 1992). For instance, she has the right to choose her husband; in marriage, she has the right to keep her maiden name; she can be completely independent financially and has the right to do with her money as she pleases, while the husband is responsible for providing for her and her children (Omran, 1992).

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