By Asma Barlas
"This is an unique and, every now and then, groundbreaking piece of scholarship." --John L. Esposito, collage Professor and Director of the guts for Muslim-Christian realizing, Georgetown collage Does Islam demand the oppression of ladies? Non-Muslims element to the subjugation of ladies that happens in lots of Muslim international locations, in particular those who declare to be "Islamic," whereas many Muslims learn the Qur'an in ways in which appear to justify sexual oppression, inequality, and patriarchy. Taking a unconditionally assorted view, Asma Barlas develops a believer's examining of the Qur'an that demonstrates the substantially egalitarian and antipatriarchal nature of its teachings. starting with a ancient research of spiritual authority and data, Barlas exhibits how Muslims got here to learn inequality and patriarchy into the Qur'an to justify current spiritual and social buildings and demonstrates that the patriarchal meanings ascribed to the Qur'an are a functionality of who has learn it, how, and in what contexts. She is going directly to reread the Qur'an's place on a number of concerns so as to argue that its teachings don't aid patriarchy. on the contrary, Barlas convincingly asserts that the Qur'an affirms the whole equality of the sexes, thereby supplying a chance to theorize radical sexual equality from in the framework of its teachings. This new view takes readers into the center of Islamic teachings on ladies, gender, and patriarchy, letting them comprehend Islam via its so much sacred scripture, instead of via Muslim cultural practices or Western media stereotypes.
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Additional info for ''Believing Women'' in Islam - Unreading Patriarchal Interpretations of the Qur'an
Nevertheless, I hope to show that in all of its translations, even by men, the Qur’ān remains a liberatory text. Although my choices of translation, as well as my reading, involve ‘‘some kind of modulation or interpretive process’’ 62 such that it is unrealistic to claim total objectivity, this does not mean that the choices or the reading The Qur’a ¯n and Muslim Women are entirely biased or illusory. The fact that a reading can never be wholly objective does not, in itself, render it false; in other words, subjectivity does not rule out the possibility of saying something that also is true.
I also examine the roles of the state and of interpretive communities in the early stages of Muslim history in inﬂuencing the processes by which method, meaning, and memory were constructed. In this context, I focus in particular on how exegetical communities came to link their own commentarial practices to those ascribed to the Prophet and, in time, to elevate their commentaries over revelation itself, a method that has put a closure on how Muslims can ‘‘legitimately’’ read the Qur’ān today. ’’ Part II comprises Chapters through .
Here I consider its position on mothers and fathers and on wives and husbands, and I distinguish it from both (Western) patriarchal and feminist thought. Among other things, I demonstrate that the Qur’ān’s view of mothers and fathers and its deﬁnition of parental responsibilities is completely at odds with patriarchal theories. ’’ In sum, these chapters aim to emphasize those aspects of the Qur’ān’s teachings that are conducive to theorizing sexual equality. I feel this is important to do in view of the fact that Muslim women today ﬁnd it hard to struggle for equality from within an Islamic framework because of the assumption that equality is a Western, not an Islamic, value.