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Muslim Women’s Quest for Equality: Between Islamic Law and Feminism,
Year 2019 ,
Volume: 11 Issue: 2, 1044 - 1053, 31.08.2019
Translator: Saadet Altay
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 ,
Volume: 11 Issue: 2, 1044 - 1053, 31.08.2019
Translator: Saadet Altay
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.”
There are 1 citations in total.
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
Volume: 11 Issue: 2
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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