Download ''Believing Women'' in Islam - Unreading Patriarchal by Asma Barlas PDF

By Asma Barlas

"This is an unique and, every now and then, groundbreaking piece of scholarship." --John L. Esposito, college Professor and Director of the guts for Muslim-Christian realizing, Georgetown collage Does Islam demand the oppression of girls? Non-Muslims aspect to the subjugation of girls 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 totally assorted view, Asma Barlas develops a believer's studying of the Qur'an that demonstrates the substantially egalitarian and antipatriarchal nature of its teachings. starting with a old research of spiritual authority and data, Barlas exhibits how Muslims got here to learn inequality and patriarchy into the Qur'an to justify latest spiritual and social constructions 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 numerous concerns so one can argue that its teachings don't help patriarchy. on the contrary, Barlas convincingly asserts that the Qur'an affirms the entire equality of the sexes, thereby providing a chance to theorize radical sexual equality from in the framework of its teachings. This new view takes readers into the guts of Islamic teachings on girls, gender, and patriarchy, letting them comprehend Islam via its such a lot sacred scripture, instead of via Muslim cultural practices or Western media stereotypes.

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Example text

The Qur’ān’s internal coherence and consistency do not, however, preclude us from deriving multiple meanings from it, including ones that may not be appropriate. Thus, while noting its own polysemy, the Qur’ān also confirms that some meanings, thus some readings, are better than others. For instance, it praises ‘‘Those who listen To the Word And follow The best (meaning) in it’’ (:; in Ali, ), clearly indicating that we can derive more than one set of meanings from the Qur’ān, not all of which may be equally good.

A reading of the Qur’ān that suggests even subtle parallels between God and males, in their capacity as fathers or husbands, must then be rejected as an insufferable heresy. ) A second foundational principle of God’s Self-Disclosure is that although ‘‘severe, strict and unrelenting [in] justice,’’ God ‘‘never does any zulm to anybody’’ (Izutsu , , ). ’ ’’ Divine Justice thus is self-circumscribed by respect for the rights of humans as moral agents. However, if God never does Zulm to anyone, then God’s Speech (the Qur’ān) also cannot teach Zulm against anyone.

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.

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