"... it was all these universes of knowledge that enabled me to
encounter the Qur’an anew and to give voice to my intuition that a God
who is beyond sex/ gender has no investment in favoring males or
oppressing women either."

http://www.newstatesman.com/blogs/the-faith-column/2009/04/sexual-equality-qur-feminism

New Statesman
The Faith Column: Every week a different believer gives the inside
track on their religion or philosophy.

Islam and feminism
Posted by Asma Barlas
22 April 2009

In the third of our series on faith and feminism, Asma Barlas writes
about the message of sexual equality in the Qur'an

I have been asked to write about how feminism informs my understanding
of faith and if and how faith influences my feminist views. I’ve
discussed the intersection between Islam and feminism many times
before and every time I have clarified that I do not like to call
myself a feminist; yet, the label continues to stick!

The truth is that long before I learned about feminism, I had begun to
glimpse a message of sexual equality in the Qur’an. Perhaps this is
paradoxical given that all the translations and interpretations that I
read growing up were by men and given that I was born and raised in
Pakistan, a society that can hardly be considered egalitarian. Yet,
the Qur’an’s message of equality resonated in the teaching that women
and men have been created from a single self and are each other’s
guides who have the mutual obligation to enjoin what is right and to
forbid what is wrong.

But, then, there are those other verses that Muslims read as saying
that men are better than women and their guardians and giving men the
right to unfettered polygyny and even to beat a recalcitrant wife. To
read the Qur’an in my youth was thus to be caught up in a seemingly
irresolvable and agonizing dilemma of how to reconcile these two sets
of verses not just with one another but also with a view of God as
just, consistent, merciful, and above sexual partisanship.

It has taken the better part of my life to resolve this dilemma and it
has involved learning (from the discipline of hermeneutics) that
language--hence interpretation—is not fixed or transparent and that
the meanings of a text change depending on who interprets it and how.
>From reading Muslim history, on the other hand, I discovered that
Qur’anic exegesis became more hostile to women only gradually and as a
result of shifts in religious knowledge and methodology as well as in
the political priorities of Muslim states. And, from feminism, I got
the language to speak about patriarchy and sexual equality. In other
words, it was all these universes of knowledge that enabled me to
encounter the Qur’an anew and to give voice to my intuition that a God
who is beyond sex/ gender has no investment in favoring males or
oppressing women either.

Most Muslims, however, are unconvinced by this argument and it may be
because viewing God’s speech (thus also God) as patriarchal allows the
conservatives to justify male privilege and many progressive Muslims
to advocate for secularism on the grounds that Islam is oppressive. As
for me, I continue to respond to the Qur’an’s call to use my reason
and intellect to decipher the signs (ayat) of God. Thus far, such an
exercise has only brought me to more liberatory understandings of the
text itself.

Asma Barlas is professor of Politics and director of the Center for
the Study of Culture, Race, and Ethnicity at Ithaca College, New York.


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