At the Intersection of Scripture and Law: Qur'an 4:34 and Violence against Women

Dunn, Shannon; Kellison, Rosemary B.

doi:10.2979/fsr.2010.26.2.11

Cited by 10 publications

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“…(such as AlHibri 2003;Wadud 1999;Guardi 2004;Dunn and Kellison 2010;Marin 2003;Mubarak 2004; Mah moud 2006;Elsaidi 2011). Also, a recent piece of feminist research -Rethinking Authority in Muslim Legal Tradition, edited by MirHosseini et al(2015)with contributions from scholars from different disciplines, challenges male authority over women from within Islamic legal tradition.…”

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confidence: 99%

Changing Gender Norms in Islam Between Reason and Revelation

Bakhshizadeh¹

2018

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erlaubt die Verbreitung, Speicherung, Vervielfältigung und Bearbeitung bei Verwendung der gleichen CC-BY-SA 4.0-Lizenz und unter Angabe der UrheberInnen, Rechte, Änderungen und verwendeten Lizenz. Oemmelen, Hyunsuk Lee, Stephanie Kühn and all other friends who made this journey a wonderful experience for me. I am also grateful and indebted to my friend Ramin Amngostar for his support and his tirelessness in our long dis cussions over the years on my research. Finally, I want to thank my dear family, especially my parents, Ezat and Gholamreza; without their unconditional love, support and encouragement this journey could not have been possible. Contents Part One: Understanding Changing Gender Norms in the Modern Era 1 Conceptualizing Gender, Religion and Islam 2 Towards a Theoretical Model for Changing Gender Norms in the Main Streams of Islamic Thought 2 1 Religion in Sociology 2 2 The Dialectical Relationship Between Religion and Human Being: Pluralism, Rationality and the Crisis of Meaning 2 3 Islam and Structuration Theory: Between Individual Agency and Global Justice 2 4 Religion and Recognition 2 5 Theoretical Approach to Analysing Changing Gender Norms in the Main Currents of Islam 3 Methodology for Comparative Research on the Main Currents of Islam 4 Women's Rights in Iran and CEDAW: a Comparison 4 1 An Overview on the History of Women's Rights in Iran 4 2 The Emergence of CEDAW as a Global Norm of Gender Justice 4 3 Women's Rights in the Current Laws of the Islamic Republic of Iran in Comparison with CEDAW 5 Three Streams of Thought in the Near East and Iran and Their Views on Women's Rights 5 1 Women's Position in Diverse Currents of Islamic and Secular Thought in the Near East: the State of Research 5 2 Some Aspects of the Historical Development of the Islamic Mu'tazili and Ash'ari Schools 9 Changing Gender Norms in the Dialectical Relationship Between Revelation and Human Reason

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Changing Gender Norms in Islam Between Reason and Revelation

Bakhshizadeh¹

2018

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“…Recent studies such as those conducted by Shannon Dunn (Kellison 2010), Muhammad E. Hashem (Hashem 2012), Siel Devos (Devos 2015) Arnold Yasin Mol (Mol 2016), Afiful Ikhwan (Ikhwan 2016) Bouchra Qorchi (Qorchi 2017), Shadaab Rahemtulla (Rahemtulla 2017), Nazir Khan, Tesneem Alkiek, and Safiah Chowdhury (Khan, Alkiek, and Chowdhury 2019) and other scholars also do the same thing. They do not over-repeate advocate the previous scholars' idea that the interpretation of d} araba in al-Nisâ' [4]: 34 is not an immoral act.…”

Section: Qirâ'ah Mubâdalah Approach To the Qur'anmentioning

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QIRÂ’AH MUBÂDALAH APPROACH TO THE QUR’AN: The Interpretation of Q.S. al-Nisâ’ [4]: 34

Rizki

2020

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This writing is the author’s reflection on one of social phenomena. When a Khatib (preacher), in his preach, quotes al-Nisâ’ [4]: 34, he says that “A wife can be hit if she disobeys or shows ill-conducts (nushûz) to husband’s command”. This statement is attention-grabbing because it is not just him, even the latest scholar still defines ḍaraba as a hitting, so does in the 2020 edition of the Quran translation published by the Indonesian Ministry of Religion. This surely confronts with Quran basic principles itself that address fairness, equality, and mercy for the entire universe. Hence, the basic problem in this writing is that how to precisely understand or interpret the word ḍaraba in that verse, thus, the author proposes a mubâdalah (reciprocal) approach. The main argument in this writing is the word ḍaraba in al-Nisâ’ [4]: 34 does not mean a hitting but "going" to ask other people’s help to solve their household problems. In addition, ḍaraba is not just for nushûz wife, but also applied to husband.

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S haria Law

Al-Hamdi

Schumm

2016

Encyclopedia of Family Studies

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Sharia represents the Islamic jurisprudence that deals with all aspects of life for Muslims, including many detailed aspects of family life. However, Sharia is subject to a variety of interpretations, based on different Muslim schools of reasoning. In contemporary societies, Sharia is frequently adapted to secular laws. Sharia represents one example of the tension experienced by all societies, religions, and families, as social systems, in trying to apply more general or abstract moral principles to very specific situations across different times, cultures, and types of families.

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At the Intersection of Scripture and Law: Qur'an 4:34 and Violence against Women

Cited by 10 publications

References 12 publications

Changing Gender Norms in Islam Between Reason and Revelation

Changing Gender Norms in Islam Between Reason and Revelation

QIRÂ’AH MUBÂDALAH APPROACH TO THE QUR’AN: The Interpretation of Q.S. al-Nisâ’ [4]: 34

S haria Law

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