Old Shaykhs, Young Women, and the Internet: The Rewriting of Women's Political Rights in Islam

Stowasser, Barbara Freyer

doi:10.1111/j.1478-1913.2001.tb03709.x

Cited by 7 publications

(4 citation statements)

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“…Young, multi-class, and vociferous, Muslim youth are increasingly using the internet and links between leadership and cyberspace deserve further exploration. 66 Targets of the "War-on-Terror" and the "War-on-Immigrants," adolescent Muslim women are compelled to negotiate meanings of hybridity, discrimination, and resistance. 67 Second, male Muslim imams are not a patriarchal monolith; a study revealed that despite a general conservative ethos, seventy-seven percent of mosque participants agreed that women need a greater role in the mosque, 68 and as Kunkler illustrates in Iran, effective alliances have been forged with progressive imams.…”

Section: Resultsmentioning

confidence: 99%

Empire, Subalternity, and Ijtihād: Two Muslim Women's Leadership Models in the Post‐9/11 US

Ahmed

2011

The Muslim World

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Binary stereotypes silence Muslim women in post 9/11 America, but little has been written about how Muslim women's leadership can enable voice. This article presents two leadership models based on the philosophy of ijtihād (independent reasoning), which facilitate self‐worth and solidarity, key elements of voice. The less visible spiritual colleague model, which has a followership of practising Muslim women, facilitates self‐worth through ijtihād, allowing women to seek self‐definition through their own interpretation of the Qur'ān. As strategy, the leader converts her home into a space which is simultaneously sacred and political where such informal discussions take place around religious rituals. The public bridge‐builder model creates solidarity between and among its following of practising and nonpractising Muslims and non‐Muslim men and women. The strategy focuses on effective dialogue between different groups. Ijtihād as discourse in pursuit of knowledge (‘ilm) creates equality and respect, the basis of sustainable alliances.

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Section: Resultsmentioning

confidence: 99%

Empire, Subalternity, and Ijtihād: Two Muslim Women's Leadership Models in the Post‐9/11 US

Ahmed

2011

The Muslim World

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“…Barbara Stowasser notes, 'Abduh's approach to the Quran in his own exegesis showed a new attention to the literal meaning of the Quranic verses and also their contextualization, both within the particular sura [chapter] as well as the entire Quran.' 41 Abduh was a respected and learned traditional authority. He was able to legitimize ijtihad for everyone who was willing to study.…”

Section: Interpretations Of the Qur'an: Ijtihadmentioning

confidence: 99%

Dar al-Cyber Islam: Women, domestic violence, and the Islamic reformation on the World Wide Web

Kort¹

2005

Journal of Muslim Minority Affairs

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This paper explores evidence of change in Islamic thought via the Internet through an exploration of the role and potential impact that Islamic websites are providing in Dar al-Cyber Islam. I will argue that the Internet has helped to form new concepts of the ummah, ulema and ijtihad (community, scholars and interpretation) specifically for Muslims living in the West, contributing to a trend in Islamic reformation. I will show that the unique position of Muslims living in North America has been integral to the reforming process in Islamic thought. In the second half of this paper I will analyse several Islamic websites, looking to their content on and for women with regards to domestic violence. My case study of websites will show concrete evidence of how new ijtihad on the Internet highlights reforming trends in Qur'anic interpretation and how this can help lead to the further empowerment of Muslim women.The question here is whether the Internet and cyberspace and the third industrial revolution will do to Islam what the first industrial revolution did for Christianity.

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“…I will focus on al-Qaraḍāwī in this section. Previous studies, such as Stowasser (2001) and Shaham (2018), have examined al-Qaraḍāwī's view on women's political participation. Although both authors focused on the legal and interpretative method applied by al-Qaraḍāwī, I take an approach that not only examines his view on women's political rights, especially the issue of women's leadership, but also locates it in his general political thought.…”

Section: Modern Islamic Statehood and Women's Political Rights 1 Al-q...mentioning

confidence: 99%

Modern Statehood, Democracy, and Women’s Political Rights

KURODA

2021

Orient

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As the emancipation of women is now a principal theme in contemporary Islamic thought, numerous religious scholars and intellectuals aim to reinterpret the sacred texts and reexamine the religious and legal heritage of Islam. The present paper examines the evolution of the debate on the political rights of women, thus focusing on intellectual forces labeled "the moderate Islamic trend." Such scholars advocate a modification of Islamic ideas and examine issues of freedom and rights from the Islamic perspective and not secularist one. In particular, the paper focuses on the political theories of Yūsuf al-Qaraḍāwī, Salīm al-ʿAwwā, and Ṭāriq al-Bishrī. These scholars and intellectuals scrutinize the historical context of the narration of the Qurʾanic verse and the hadiths, which have traditionally been invoked to deny women political participation, without rejecting the divine orders. However, their contentions diverge on the issue of women becoming heads of state. Al-Qaraḍāwī received a traditional Islamic education and believes that the hadith demonstrates that the leadership of men has been effective from time immemorial. By contrast, al-ʿAwwā and al-Bishrī, recipients of a modern legal education, take the stance that the traditional Islamic statehood assumed by the hadith no longer exists. Thus, every public office is open to citizens regardless of religion or biological sex. This paper evinces how religious scholars and lay intellectuals take discrete approaches to the traditions of Islamic jurisprudence, even when they share a moderate understanding of Islam and are committed to the idea of democracy.

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Old Shaykhs, Young Women, and the Internet: The Rewriting of Women's Political Rights in Islam

Cited by 7 publications

References 0 publications

Empire, Subalternity, and Ijtihād: Two Muslim Women's Leadership Models in the Post‐9/11 US

Empire, Subalternity, and Ijtihād: Two Muslim Women's Leadership Models in the Post‐9/11 US

Dar al-Cyber Islam: Women, domestic violence, and the Islamic reformation on the World Wide Web

Modern Statehood, Democracy, and Women’s Political Rights

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