Abstract
This chapter aims to explain how progressive Muslims’ manhaj is employed to engender the progressive Muslims’ understating of religiously ideal “Believer” and “Muslim Woman” concepts. It uses the same methodology as the one adopted in the fifth chapter.
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Notes
Esack, Qur’an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity against Oppression, Oxford: Oneworld, 1997),146.
See, for example, R. Shah-Kazemin, The Other in the Light of the One: The Universality of the Qur’an and Interfaith Dialogue (Cambridge: The Islamic Texts Society, 2006).
A. S. Asani, “On Pluralism, Intolerance, and the Qur’an,” The American Scholar 72, no. 1 (Winter 2002).
T. Ramadan, The Western Muslims and the Future of Islam (Oxford: Oxford University Press, 2004), 203–204.
El-Fadl, Great Theft-Wrestling Islam from the Extremists (New York: Harper Collins, 2005), 203–219.
Cf. Saeed, Interpreting the Qur’an—Towards a Contemporary Approach (New York: Routledge, 2006), 149–154.
Abu Zayd, Re-thinking the Qur’an-Towards a Humanistic Hemeneutic (Utrecht: Humanities University Press, 2004).
M. Shahrur, TheQur’an, Morality and Critical Reason: The Essential Muhammad Shahrur, trans. A. Christman (Leiden: E. J. Brill, 2009), 21–71.
Cf. Miraly, The Ethic of Pluralism in the Qur’an and the Prophets Medina (Montreal: McGill University Press, 2006).
Introduction written by al-Habash to the Arabic translation of W. W. Baker, More in Common than You Think (Al-mushtarak akthar mimma- ta_taqid,) trans. M. Abu-al-Sharaf (Damascus, 2002), 7–34.
Z. Mir-Hosseini, “The Construction of Gender in Islamic Legal Thought and Strategies for Reform,” Hawwa 1, no. 1 (2003): 1–29.
Adnan, Women and theglorious Qur’an: An Analytical Study of Women Related Verses (Goettingen: Sura Al-Nisa’a, 2004), vi.
Barlas, Believing Women, 56; cf. Sayed,. “Shifting Fortunes: Women and Hadith Transmission in Islamic History,” PhD thesis, Princeton University, 2005, 103–121.
El-Fadl, Conference of the Books—The Search for Beauty in Islam (Lanham, MD: University of America Press, 2001), 293; cf. Shahrur, The Qur’an, 303–304.
For a full analysis of the context behind this verse, see F. Mernissi, The Veil and the Male Elite—A Feminist Interpretation of Women s Rights in Islam (Cambridge, MA: Perseus Books, 1991), 85–102.
El-Fadl, Speakingin God’s Name—Islamic Law, Authority and Women (Oxford: Oneworld, 2003), 242; Shahrur, The Qur’an, 304–328.
For more on ‘amal-based Sunna that is independent of hadith, see, Dutton, The Origins of Islamic Law-The Qur’an, the Muwatta and Madinian ‘Amal (New York: Routledge, 2002).
‘Abd Allah, Malik’s Concept of ‘Amal in the Light of Maliki Legal Theory (PhD Thesis, University of Chicago, 1978).
Guraya, “The Concept of Sunna in the Muwatta of Malik b. Anas” (unpublished PhD thesis, McGill University, 1969).
Mir-Hosseini, “The Construction of Gender in Islamic Legal Thought and Strategies for Reform,” Hawwa 1, no. 1 (2003): 1–29, 3–4.
Ali, “Money, Sex and Power: The Contractual Nature of Marriage in Islamic Jurisprudence of the Formative Period” (PhD Thesis, Duke University, 2002).
See Wadud, Qur’an and Woman—Rereadingthe Sacred Text from a Womans Perspective, 2nd ed. (Oxford: Oxford University Press, 1999), 66–74; Barlas, Believing Women, 184–189.
In this context, it is important to mention that Abu Zayd makes a hermeneutically important distinction of a Qur’anic value or practice being only that which is initiated by the Qur’an rather then being reflective of its revelatory milieu. In other words, only those values or practices initiated by the Qur’an can be considered as Qur’anic and those that were assumed to be operative by its contemporary addressees in the seventh century Hijaz are seen as merely contingent and not absolute or normative. See Abu Zayd, “The Nexus of Theory and Practice,” in The New Vioces of Islam—Rethinking Politics and Modernity, A Reader, ed., M. Kamvara (Berkley and Los Angeles: University of California Press, 2006).
Found in Ibn Al-Athir, Jami’al Usul 4, no.1977 (1969): 414.
A. Al-Hilbri, Windows of Faith. Muslim Women Scholar-Activists in North America: An Introduction to Muslim Womens Rights, ed., Gisela Webb, (Syracuse, NY: Syracuse University Press, 2002), 51–72, 53.
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© 2011 Adis Duderija
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Duderija, A. (2011). Progressive Muslims’ Religiously Ideal “Believer” and “Muslim Woman” Concepts. In: Constructing a Religiously Ideal “Believer” and “Woman” in Islam. Palgrave Series in Islamic Theology, Law and History. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230337862_8
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DOI: https://doi.org/10.1057/9780230337862_8
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