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Muslim Women’s Quest for Equality: Between Islamic Law and Feminism,

Year 2019, , 1044 - 1053, 31.08.2019
https://doi.org/10.26791/sarkiat.586108

Abstract

References

  • 1. AlthoughtheleadingreligiousauthorityinIraq,AyatollahSistani,differsfromtheruling Iranianclericsontheproperroleofreligioningovernment,hisinterpretationsoftheshariaon genderrelationsandfamilylawaremoreconservative,traditional,andpatriarchal.Hisviewsare availableonhiswebsite(www.sistani.org),whichcontainshisrulingsandfatwasonfamilyand genderrelations.Forreportsonrecentdevelopments,seeforinstanceIsobelColemanand MehlaqaSamdani,“PromoteIraqiWomen’sRightswithinanIslamicFramework,”Christian ScienceMonitor,14Oct.2005,p.9;EdmundSanders,“TheConflictinIraq:IslamicSlantin theCharterIsDecried,”LosAngelesTimes,8Aug.2005,p.A1;andColeman,“Women,Islam, andtheNewIraq,”ForeignAffairs85(Jan.–Feb.2006),http://www.foreignaffairs.org/ 20060101faessay85104/isobel-coleman/women-islam-and-the-new-iraq.html 2. Foradiscussion,seeLilaAbu-Lughod,“DoMuslimWomenReallyNeedSaving? AnthropologicalReflectionsonCulturalRelativismandItsOthers,”AmericanAnthropologist194 (Sept.2002):783–90,andRoksanaBahramitsh,“TheWaronTerror,FeministOrientalism,and OrientalistFeminism:CaseStudiesofTwoNorthAmericanBestsellers,”Critique14(2005): 221–35. 3. SeeMir-Hosseini,IslamandGender:TheReligiousDebateinContemporaryIran(Princeton, N.J.,1999),pp.3–6.6. ForadiscussionofconceptionsofjusticeinIslamictexts,seeMajidKhadduri,TheIslamic ConceptionofJustice(Baltimore,1984).Inbrief,therearetwoschoolsoftheologyandthought. ThedominantAsh‘arischoolholdsthatournotionofjusticeiscontingentonreligioustexts; whatevertheysayisjustandnotopentoquestion.TheMu‘tazilischool,ontheotherhand,argues thatthevalueofjusticeexistsindependentofreligioustexts;oursenseanddefinitionofjusticeis shapedbysourcesoutsidereligion,isinnate,andhasarationalbasis.Iadheretothesecond position,asdevelopedbyAbdolkarimSoroush,theIranianreformistphilosopher.Accordingto Soroush,weacceptreligionbecauseitisjust,andanyreligioustextsorlawsthatdefyour contemporarysenseofjusticeoritsdefinitionshouldbereinterpretedinthelightofanethical critiqueoftheirreligiousroots.Inotherwordsreligionandtheinterpretationofreligioustextsare notabovejusticeandethics.Insummer2004,Soroushexpoundedhisargumentinaseriesoffour lecturesatAmir-KabirUniversity,Tehran,entitled“ReligiousSociety,EthicalSociety.”

MÜSLÜMAN KADINLARIN EŞİTLİK ARAYIŞI: İSLAM HUKUKU VE FEMİNİZM

Year 2019, , 1044 - 1053, 31.08.2019
https://doi.org/10.26791/sarkiat.586108

Abstract

Eşitlik ve adaletin  İslam ve şeriatın temel değerlerinden ve esas
prensiplerinden olduğunu  Müslüman
hukukçular iddia ettiği gibi, Müslümanlar da buna inanır. O halde şeriat
kanunları tarafından yönetildiğini iddia eden bir devlette, kadın-erkek haklarını
ve toplumsal cinsiyet ilişkilerini düzenleyen kanunlarda, adalet ve eşitlik
ilkeleri neden belirgin değildir.  Neden,
kendini şeriat terimiyle tanımlayan İslam hukuku kitapları, kadınlardan ikinci
sınıf vatandaş olarak bahsedip, kadınları erkeklerden aşağıda bir pozisyonda
görmektedir.

References

  • 1. AlthoughtheleadingreligiousauthorityinIraq,AyatollahSistani,differsfromtheruling Iranianclericsontheproperroleofreligioningovernment,hisinterpretationsoftheshariaon genderrelationsandfamilylawaremoreconservative,traditional,andpatriarchal.Hisviewsare availableonhiswebsite(www.sistani.org),whichcontainshisrulingsandfatwasonfamilyand genderrelations.Forreportsonrecentdevelopments,seeforinstanceIsobelColemanand MehlaqaSamdani,“PromoteIraqiWomen’sRightswithinanIslamicFramework,”Christian ScienceMonitor,14Oct.2005,p.9;EdmundSanders,“TheConflictinIraq:IslamicSlantin theCharterIsDecried,”LosAngelesTimes,8Aug.2005,p.A1;andColeman,“Women,Islam, andtheNewIraq,”ForeignAffairs85(Jan.–Feb.2006),http://www.foreignaffairs.org/ 20060101faessay85104/isobel-coleman/women-islam-and-the-new-iraq.html 2. Foradiscussion,seeLilaAbu-Lughod,“DoMuslimWomenReallyNeedSaving? AnthropologicalReflectionsonCulturalRelativismandItsOthers,”AmericanAnthropologist194 (Sept.2002):783–90,andRoksanaBahramitsh,“TheWaronTerror,FeministOrientalism,and OrientalistFeminism:CaseStudiesofTwoNorthAmericanBestsellers,”Critique14(2005): 221–35. 3. SeeMir-Hosseini,IslamandGender:TheReligiousDebateinContemporaryIran(Princeton, N.J.,1999),pp.3–6.6. ForadiscussionofconceptionsofjusticeinIslamictexts,seeMajidKhadduri,TheIslamic ConceptionofJustice(Baltimore,1984).Inbrief,therearetwoschoolsoftheologyandthought. ThedominantAsh‘arischoolholdsthatournotionofjusticeiscontingentonreligioustexts; whatevertheysayisjustandnotopentoquestion.TheMu‘tazilischool,ontheotherhand,argues thatthevalueofjusticeexistsindependentofreligioustexts;oursenseanddefinitionofjusticeis shapedbysourcesoutsidereligion,isinnate,andhasarationalbasis.Iadheretothesecond position,asdevelopedbyAbdolkarimSoroush,theIranianreformistphilosopher.Accordingto Soroush,weacceptreligionbecauseitisjust,andanyreligioustextsorlawsthatdefyour contemporarysenseofjusticeoritsdefinitionshouldbereinterpretedinthelightofanethical critiqueoftheirreligiousroots.Inotherwordsreligionandtheinterpretationofreligioustextsare notabovejusticeandethics.Insummer2004,Soroushexpoundedhisargumentinaseriesoffour lecturesatAmir-KabirUniversity,Tehran,entitled“ReligiousSociety,EthicalSociety.”
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Details

Primary Language Turkish
Journal Section Tercüme
Translators

Saadet Altay This is me

Publication Date August 31, 2019
Acceptance Date September 1, 2019
Published in Issue Year 2019

Cite

ISNAD , trans.Altay, Saadet. “MÜSLÜMAN KADINLARIN EŞİTLİK ARAYIŞI: İSLAM HUKUKU VE FEMİNİZM”. Şarkiyat 11/2 (August 2019), 1044-1053. https://doi.org/10.26791/sarkiat.586108.

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