Gender Rights and Equality

//Gender Rights and Equality
Gender Rights and Equality 2018-01-17T12:56:54+00:00

1. Toward A Scriptural HERMENEUTICS OF ISLAMIC FEMINISM

Author: Dr. Adis Duderija
Summary / Excerpt: “In this article, the author outlines a number of mechanisms pertaining to Islamic scriptural hermeneutics that are affirmative of the very concept and goals of Islamic feminism. First, Duderija presents a brief outline of the concepts of scriptural hermeneutics and Islamic feminism. Next, he identifies and discusses the delineating features of Islamic feminist scriptural hermeneutics and how exactly they support the ideas underpinning Islamic Feminist thought. Framing the discussion in this manner, the article aims to make a contribution to a wider acceptance and hence future viability of the very concept of Islamic feminism,especially among those who might be prejudiced against it on the basis of its employment of the word feminist.”

2. Islam and Gender in the Thought of a Critical-Progressive Muslim Scholar Activist Ziba Mir Hossein

Author: Dr. Adis Duderija
Summary / Excerpt: “This article highlights the scholarly contribution of the Iranian-born Muslim scholar-activist Ziba Mir-Hosseini to the academic field of gender and Islam. In the first part, Mir-Hosseini’s thought is positioned within the larger processes of the shifting loci of authority and normativity in contemporary Islamic discourses, particularly with reference to the emergence of what will here be termed critical-progressive Muslim scholar-activists. There follows a brief justification as to why a study of Mir-Hosseini’s thought in relation to gender and Islam warrants examination. Mir-Hosseini’s personal journey in the field of gender and Islam is then outlined and her major contributions to the field are noted. This is followed by a discussion of the support Mir-Hosseini finds for her ideas in the hermeneutical theories employed by reformist male Muslim scholars, and then an examination of her views on the relationship between Islamic feminism discourses and(neo-)traditional expressions of Islam. Mir-Hosseini’s deconstruction of the assumptions governing classical Muslim family law and ethics that have been re-appropriated and legally enforced by some contemporary Muslim majority nation states is presented next, followed by a discussion of her proposals for the reform of Muslim family law and ethics. The final section discusses Mir Hosseini’s activism with special reference to her involvement with Musawah, the global movement for equality in Muslim family law based in Kuala Lumpur, Malaysia.”

3. Shari’ah Law and Women in Islam

Author: Dr. Adis Duderija
Summary / Excerpt: One of the most controversial aspects of the Islamic tradition today is the concept of sharia law, especially when coupled with the much debated, and often heated, topic of the role and status of women in Islam. Even to the educated non-Muslim western audience, the term, sharia law, or Islamic law” usually brings to mind barbaric, demeaning medieval-type practices, such as stoning to death, cutting off hands, forced marriages, honor killings, or the image of Muslim women wearing abayas with niqabs, chadors, or hijabs. Some of these images are further reinforced in popular discourses including literature and Hollywood(-like) movies that and found in popular literature or media. These accounts are often written in a compelling fashion in the form of biographies evoking in the reader strong emotions of sympathy for the victim (Muslim women) and anger and frustration (directed at theme and institutions that uphold sharia law). With the significant presence of Muslims now permanently residing in liberal democracies in western Europe, North America, Australia, and New Zealand some of these peculiarly lslamic practices, especially the wearing of face veils by Muslim women, are at times further entrenched in the minds of the average non-Muslim westerner by their very presence in the streets of many Western metropolises. Furthermore, the demands by a minority of western Muslims to incorporate and officially recognize sharia tribunals, in the sphere of family law, into the western legal systems (some- thing that other religious communities such as orthodox Jews and some Christians had the right to enjoy), for those who wish to be governed by them, have raised alarm bells, if not panic, among many on Muslim ‘westerners-some western Muslims too-amid the fears that the barbaric, archaic, women-demeaning sharia law is coming to the west and is to stay there for good. To many Muslims, however, at least in theory’ sharia law evokes a completely different set of ideas, images, and emotions’. These include justice ethical beauty, mercy, and forgiveness. How can this be?”