Treatment of Women and Their Dressing in Islam Essay

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Dr. Asma Barlas. "Does the Qur'an Support Gender Equality? Or, Do I have the autonomy to answer this question?"

Questions about issues raised by the author of the dossier

The author gives a talk about whether the Qur'an supports gender equality and before the speaker delves in the matter, she decides to look at the pre-structure of understanding because it reflects on things that people encounter. The speaker reiterates why the poster includes the picture of a veiled woman that shows that the burqa has been used to define the lives of Muslim women. Therefore, the underlying question seeks to resolve whether Orientalism is supported. Her arguments are in line with the words of the immigration minister who asserted that they want to see the individual they are communicating with: she asserted the veiled woman's face should be her face on the poster. From this poster, they are showing that the community does not regard equality as part of the Muslim religion: she sees the act as anonymity and questions the use of a decoy. Her arguments continue in the lines of Anglo-European investment, and they see the veil an 'imaginary anchor' since it allows them to stabilize their privilege in an epistemic way and the other. The other question raised is in line with (Barlas, 2006, p. 2) "the better markers of a cultural difference than the veil?" In conclusion, she asserts that the poster is a cultural representation of the West to itself and decides to take a detour using other.

Important or overlapping themes

Barlas gives her stand in the article and says that she believes that the Qur'an does not offer sexual equality theory. As such, the first important theme under scrutiny is that of sexuality or gender equality, patriarchy and through this theory and practice is obtained from the given teachings regarding sexual equality. The Qur'an can be interpreted in different ways but this turns around and arguments arising become inconsistent and make men the absolute dominant over women. However, since individuals are not able to negotiate and deal with the tensions, therefore, they give teachings that are not meaningful to the Qur'an.

The tensions under context are those between the sacred (Qur'an) and religious knowledge where Muslims view their teachings as being perfect, timeless and unchanging. The religious knowledge looks at the attempts given to interpret, engage, and explain the Qur'an and this brings about the religious knowledge discourse in perspective. Therefore, this knowledge has been seen to be fallible, limited, and bound historically which then presents the overlapping theme of teachings and knowledge. Here, the author gives the ideological and historical roots of women's oppression in the Muslim religion and shows how their teachings come in to support the women. The Qur'an advocates and prohibits the idea of having women not being the chance to work and wear burqa and whipping women when their feet are visible, as an example. These important facets are critical for this talk because it wants to give an account of the teachings given by the Qur'an regarding the Muslim teachings.

The other important issue raised is having people who read the Qur'an as patriarchal and this about the men who read it in a piecemeal and decontextualized way. Hence, interpretation becomes her second tension where she argues that the Qur'an can be read using multiple readings just as another text is open. However, many people accept the textual polysemy principle and bring many challenges when it comes to reading other texts. Nevertheless, the Qur'an has been in the forefront in providing a way out of the conundrums for those hermeneutics of scriptures. Those Muslims, who have not utilized this approach as a way out, are because of political reasons and not theological.

The last tension is that of hermeneutics and history, and the paradox of the terms here are that most of the Muslims treat the Qur'an and other dominant readings as timeless and beyond history. Nonetheless, the defense given holds that the readings are traditional with some communal history. Therefore, they should be regarded because they give Muslims an overview of what their forefathers did and how they managed to reach where we are today. Such traditional history helps us appreciate our historical origins regarding religion and accept the norms ascribed to them in building us to be independent individuals who follow teachings. Hence, the history states defend Qur'anic exegesis such as those that are anti-women and discourage women from reading the new texts (Hidayatullah, 2014).

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Author's basic assumptions or concepts

The basic assumptions of the author are that misreading is the dominant Islam reading, and she implies that she believes assumes that there can be a correct scripture reading. Her assumptions are that Muslims have failed to make the distinction between the Qur'an and its readings, and this has led to the long history of sexism and misogyny in the society of Muslims. The ideologies have been legitimized by Muslims through their readings of female inferiority theories and incorporating them into secondary texts (hadith) and the Qur'an. Her assumption of Muslims interpreting the Qur'an is by using the hadith way as being unfortunate and has become a problem for both theology and methodology.

Textual holism is the first criteria ascribed to reading the Qur'an by the Qur'an. The Qur'an stated that God is the provider of the teachings and criticism is given to those who read it selectively and piecemeal. The context of this sentence asserts that it differs from the laws of Christians that were given to Moses by God and hence, much difference exists between Christians and Muslims who accuse some people of making the laws that Moses was given. However, both religions agree that judgment occurs when God punishes the wrongdoers by calling them to account for all their committed mistakes. They also condemn the changing of words from their times and place because they have significant teachings and meanings that give impacts to the lives of readers. Those who use the allegorical verse to sow discord among people are also going to be condemned by God, and this is true for Christians.

Therefore, the Qur'an needs to be read for its 'best meanings' because our readings may equally be acceptable or good and even it can be read in multiple ways. As such, we are left with the decision to choose what the Qur'an means by 'best.' According to the author, the choice of choosing opens up a textual democracy of meaning all because we can exercise our individual agency. Also, looks at choices we can make when it comes to constructing religious knowledge. More so, political democracy possibilities are opened as it allows arguments to be raised and since we are not able to reach a shared notion concerning the exclusion of women in society. It is necessary to understand the interpretation of Qur'an teachings. Muslims should be able to enjoy the liberties of politic and civics that are required for engaging an open public dialogue or when expressing dissent without having the fear of persecution.

Lastly, the description of God has given Qur'an theological criteria to read within the infinite divine attributes hence; consider the hermeneutic implications. The first one is God's unity where he is envisioned as the only ruler who is sovereign. Secondly, God is neither created nor represented, and he does not fall in any gender irrespective of the linguistic masculinity ascribed to God. This notion is also true in the Christian religion, and this shows that there are things that are similar between Muslims and Christian's faith. The Qur'an also forbids people from using metaphors for God and as such, the author likes this fact because it is an anti-patriarchal text and defines it as Qur'anic epistemology.

Points of agreement or disagreement with the analysis of the author

In her arguments and definitions, she agrees that the virtue of patriarchy can be applied to different historical periods and religious forms and those in secular forms. As such, it also has male privileges wide enough to encompass diverse teachings in Qur'an. I also agree that the interpretations given by women of Qur'an teachings are those aimed at advocating for full personhood and moral agency of women in the Muslim society using parameters in Qur'an teachings. The teachings provided do not necessarily show that equality exists, and I agree because women have moved to greater heights in their career by attaining a higher education that has seen them surpass their counterpart's efforts and achievements.

Qur'an interpretations will depend on one's ability to relate the issues to real life situations and refer to other materials. For example, "wife beating" is not about the literal 'beating' of the wife, but the several meaning deduced give the realization of the true meaning of the word. This is so because the teachings of the Qur'an advocate for love and mercy between spouses even if they have reached a point where they hate each other. The meaning ascribed to different words.....

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