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Kecia Ali’s Followers (71)
Kecia Ali
Born
in The United States
January 01, 1972
Website
Genre
More books by Kecia Ali…
“However, in a universe with human free will, allowing injustice is not the same as being the cause of it; God repeatedly rejects responsibility for injustice in Qur’anic passages declaring that God does not wrong or oppress people in any way, but rather people do wrong (zulm) “to their own selvesâ€� (or “to their own souls"). This assertion is freeing, in that God does not demand that Muslims act contrary to the dictates of conscience. However, it also implies a much more significant responsibility for the individual human being to make ethical judgments and take moral actions. Qur’anic regulations, in this case, must be seen as only a starting point for the ethical development of the human being, as well as for the transformation of human society.”
― Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence
― Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence
“Some may view my focus on sexual matters as playing into the Western obsession with Muslim sexuality at the expense of other, more vital, areas of concern. Poverty, political repression, war, and global power dynamics are, indeed, crucial to Muslim women’s lives. However, even these issues cannot be entirely divorced from sex and sexuality: poverty matters differently for women, when it constrains women’s inability to negotiate marriage terms or leave abusive spouses; repressive regimes may attempt to demonstrate their “Islamicâ€� credentials by capitulating to demands for “Shari‘aâ€� in family matters or imposing putatively Islamic laws that punish women disproportionately for sexual transgressions.”
― Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence
― Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence
“The legal structure of Islamic marriage is predicated on a gender-differentiated allocation of interdependent claims, which would be thrown into chaos by a same-sex union. In the standard contractual understanding of marriage, the husband holds milk al-nikah, control of the marriage tie, and the wife has a claim to dower and the obligation of sexual exclusivity and availability. Several early jurists considered the possibility of whether these rights and duties could be reallocated â€� whether a woman could pay a man a dower, for example, and retain control over sex and divorce â€� and agreed unanimously that such a reallocation is not permitted. Not only are husbandsâ€� and wivesâ€� rights distinct, but each role is fundamentally linked to the sex/gender of the person exercising it. A woman cannot wield control of the marriage tie; a man cannot be contractually bound to sexual availability to his wife. Thus, following that logic, it would not be possible for one woman to adopt the “husbandâ€� role and the other to adopt the “wifeâ€� role in the marriage of two women. The self-contained logic of the jurisprudential framework does not permit such an outcome.”
― Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence
― Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence
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