![]() ![]() Third, I briefly discuss the interpretational assumptions which underlie these interpretations. ![]() ![]() Second, I provide examples of classical and modern patriarchal interpretations of Qur’ānic verses 4:34 and 2: 228 which are the lynchpins upon which patriarchal interpretations of Muslim family law are based. ![]() To do so, first I outline the gender differences in rights and duties between men and women in classical Islamic law and examine the reasons for these. This article aims to accomplish this task by making a synthesis between and incorporating new maqāsid approaches to Islamic law with that of non patriarchal Qur’ānic hermeneutics. While many noteworthy works have been written on these individual issues, to this author’s mind there is still a need for a study which systematically employs the insights from maqāsidi approaches to Islamic law and gender egalitarian Qur’ān hermeneutics in providing a new, non patriarchal or gender symmetrical reinterpretation of Muslim family laws. ""Over the last two decades in particular there has been a growing interest, evident in the ever increasing number of publications, in topics such as maqāsid al shariʾah (higher aims or objectives of Islamic law), masla ḥ a mursala (considerations of public interest), gender egalitarian Qur’ānic hermeneutics and the calls for the reformation of Islamic family law. ![]()
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