Contesting Justice: Women, Islam, Law, and Society by Ahmed E. Souaiaia

By Ahmed E. Souaiaia

Argues that the rights of ladies in Muslim society are in accordance with the preserved cultural criteria of elites, now not the moral philosophy of the Quran.

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Extra info for Contesting Justice: Women, Islam, Law, and Society

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When the two reached midpoint, they forgot their fish which then quietly made its way into the sea. ” And the two backtracked retracing their footsteps. There they found one of Our subjects to whom we gave some mercy from Us and We taught him a great knowledge from Us. ” The two began their journey together and when they boarded the boat, he punctured it. ” The two continued until they encountered a boy; he killed him. He (Moses) said: “Did you just kill a pure soul that did not cause the loss of soul?

However, in addition to this story, only the story of Joseph may come close to biblical style narratives that recount a story in a suspenseful and conclusive manner. Moses’ encounter with the curious figure, identified in exegetical works as al-Kha∂ir, is narrated with dialogues. The commentaries that will be analyzed in this chapter relate to the passages of the Qur’n, all of which are taken from the chapter entitled al-kahf (the cave). The names (except Moses’) and some other details are found only in the tafsır collections.

A = {S + F}; if S ≡ F ↔ A is Permissible. 1: Islamic legal rules are generally presented as static “categories” where each category represents a list of acts that are prohibited, undesired, permitted, desired, or obligatory. The above illustration deconstructs that understanding and replaces it by one showing a legal system of rules that progressively slides toward prohibition or obligation. This characteristic of Islamic jurisprudence allowed Muslim jurists and judges (seen as truth seekers rather than referees) of the classical era to be flexible not only within the legal framework but also within each category (or range) of any one of the five rules.

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