By Fatema Mernissi
Edition note: version with new introduction.
Publish 12 months note: First released 1975
"Required reading... " -- Elizabeth Fernea, The college of Texas at Austin
"If a reader have been to pick just one booklet as a way to achieve perception into women's prestige and customers in Islamic society, this learn could be the single selected for its readability, honesty, intensity of information and thought-provoking qualities." -- Arab publication World
• Does Islam as a faith oppress girls?
• Is Islam opposed to democracy?
In this vintage research, across the world popular sociologist Fatema Mernissi argues that women’s oppression isn't as a result of Islam as this faith in reality celebrates women’s strength. Women’s oppression, she continues, is because of the political manipulation of faith by way of powerseeking, archaic Muslim male elites.
Mernissi explains in her e-book that early Muslim students portrayed ladies as competitive hunters who pressured males, lowered to vulnerable hunted sufferers, to manage girls by way of enforcing standards resembling veiling, which constrained girls to the personal area. In her new advent, she argues that women’s invasion of the 500-plus Arab satellite tv for pc channels within the twenty-first century, as exhibit anchors and picture and video stars, helps her concept that Islam as a faith celebrates lady energy. ‘A attention-grabbing book’ Scotland on Sunday ‘If a reader have been to pick just one e-book so one can achieve perception into women’s prestige and customers in Islamic society, this examine could be the single selected for its readability, honesty, intensity of information and thought-provoking qualities.’ Arab ebook international
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Extra resources for Beyond the Veil: Male-female Dynamics In Muslim Society (Revised Edition)
43 Thus, wittingly and unwittingly, Shafi~i's message has been distorted down through the centuries, ending up misundcrstood by modern scholarship. For Shafi~i's Traditionalist methodology of the law, conceived as an antidote to the philosophical theology of the Mutakallimun, was by this time so twisted out of shape as to become identified with it. 14 D. SHAFI~I, THE FIRST CHAMPION OF 1'RADITIONALIST ISLAM Shafi ~i, the first champion of Traditionalist Islam and Ahmad b. Hanbal, the second, were both imbued with a deep sense of piety in their su bmission to the Koran, the word of God, and the hadi th, the record of the words, deeds and tacit approvals of His Prophet.
I t sh unned equally the rampant Rationalism of the philosophico-theological movement, and the effete fideism of the hadith movement, and went its o\vn way to find its equilibrium in both reason and authority. e. the hadith. I t was the other wa y around: the legal profession, already in place, needed collections of hadith arranged specifically for its professional legal studies. l'he arrangement of these compilations according to the chapters of the lawbooks is a elear departure from their arrangement according to the ehains of transmitters.
Christianity had no need for it. I ts ovvn teaching authority was already in place, solidly Profcssionalization of Legal Studies 29 established for weIl over a millenium. The new licentia docendi was a source of conflict to the established order. I t had come to the Christian West along with all the knowledge that medieval Christendom was avidly importing from Islam. It had come as part of the tools and methods that were part and parcel of that knowledge. I have said that this Iicence of religious origin was not the product of ancient Greece or ancient Rome.