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Be l i e v i ng Wom e n i n Isl a m
A Brief Introduction
A sm a Ba r l a s
Dav i d R a e bu r n F i n n
doi:10.7560/315880
Readers who search for scholarly notes and references will find
them in short supply in this volume. Conventional academic stud-
ies quoting texts cite the title, its author, its publisher, the date and
place of publication, and the page number(s). The digital age per-
mits a healthy change of practice specifically for students of Islam.
Accordingly, so far as possible, and in the interest of simplifica-
tion, we have tried to reduce this academic practice in citations of
translations of the Qur'ān. The website http://corpus.quran.com
offers the works of seven major English translators together with
Arabic recitation, original Arabic, grammatical analysis, and other
useful information. References to verses of the Qur'ān in this text
will provide just the verse number and the translator’s surname; for
example, “4:34 (trans. Ali).”
In some instances, English translations have been emended by
David Raeburn Finn. Each emendation is noted, as are reasons for
changes.
We would like to thank our editors, Jim Burr and Sarah McGavick,
and manuscript editor Amanda Frost at the University of Texas
Press, as well as freelancer Alexis Mills for her copyediting and
Lindsay Starr for the fabulous cover.
Interpreting Scripture
A Core Dispute
I
slam, like Christianity and Judaism, informs us of who
we are, what God expects of us, and how we may meet those
expectations. It advises us of imperfections that bar our sal-
vation. Islam is home both to those who, on the one hand, read
its sacred text, the Qur'ān, as teaching sexual inequality and the
oppression of women, and those who, on the other, understand its
teachings to be liberating for women.
The former view supports patriarchy in Islamic societies based
on a conservative reading of the Qur'ān. We’ll be more precise
about patriarchy in Islam in due course, but by way of example,
patriarchy makes the foundational claim that women are defective.
Thus, a famous ancient Islamic scholar claimed that God spoke
thus of Eve: “Were it not for . . . Eve the women of this world would
not menstruate, and they would be intelligent and, when pregnant,
give birth easily” (Muhammad ibn Jarir al-Tabari [b. 838, d. 923],
The Commentary on the Quran, 280–81). If anyone mistakenly
thinks that such claims have disappeared from the face of the earth,
consider the following comments from a contemporary Saudi Ara-
bian imam, scholar, and (at the time) religious advisor to the king:
The Prophet himself said to his daughter Fatima, who was puzzled
by the Word, “I am the best salaf for you.” Today we’d say, “I’m the
best model for you.” (The Arab word salaf literally means “prede-
cessor.”) He wasn’t being immodest. He meant to help: if believers
were confused about marriage, about prayers, about raising chil-
dren, settling disputes, dealing with money, or other matters, they
should follow the lead of someone chosen by God to receive the
Word, a man who himself tried to understand and follow its best
meaning, a man who, to the best of our knowledge, did exactly
that. The Prophet’s words and deeds are his Sunnah (an important
Arabic word we’ll speak further about below).
The Qur'ān
God’s Remedy for an Imperfect Humanity
W
hy would God be prompted to address the Word to
the Prophet? It’s unlikely God reckoned all was well
in a world where people were given to the worship of
stones, referred to in the Qur'ān as times of ignorance and idol wor-
ship. This pre-revelation period is referred to in Arabic as jahiliyah.
Evidently their Creator knew that men and women are imperfect.
But how did it get that bad? Even where the message that there is
one God, the Creator, was promulgated (to the Jewish people by
Moses, and to Christians by Jesus), people seemed to misunder-
stand or misinterpret details of God’s message. Islam was meant to
offer some clarifications.
In the period of jahiliyah, diverse communities of the Ara-
bian Peninsula had different customs, languages, and styles of life.
Women’s rights varied from place to place. Their lives were not
intolerable everywhere. In some areas women could become people
of influence and wealth. In Mecca, notably, women were able to