Document Type : Original Article
Authors
1
PhD student in Education, Faculty of Theology, Ferdowsi University of Mashhad, Mashhad, Iran
2
Associate Professor, Department of Islamic Studies, Faculty of Theology, Ferdowsi University of Mashhad, Mashhad, Iran
3
Visiting Lecturer, PhD in History, Institute of Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran
Abstract
This study, with an analytical-critical approach, examines the gender justice model of Asma Barlas, one of the prominent thinkers of Islamic feminism, at four levels: individual, family, social, and political. Using the critical hermeneutic method, Barlas introduces the Quran as an inherently egalitarian and anti-patriarchal text and considers gender inequalities to be the result of patriarchal interpretations and later jurisprudential traditions after the era of the revelation of the Quran. At the individual level, Barlas emphasizes the inherent equality and human dignity of men and women and believes that gender differences should not lead to discrimination. In the family dimension, she interprets concepts such as “governing” as the male’s supportive responsibility in the family and considers “disorder” as a type of disturbance in the marital relationship, not a sign of male dominance or female disobedience. At the social level, she demands an active role for women based on Quranic teachings, and in the political arena, she sees women’s equal participation in decision-making processes as consistent with Quranic concepts. However, Barlas’s views, although considered an important step towards promoting gender justice in Islamic societies, have been criticized from three methodological perspectives: first, the possibility of relativism in interpreting Quranic verses; second, the use of Western feminist frameworks that may be incompatible with the cultural-religious context of Islamic societies; and third, the lack of attention to jurisprudential tradition that has reduced the acceptability of these views among religious scholars. Finally, the study concludes that wider acceptance of Barlas’s model requires critical engagement with the jurisprudential heritage and careful attention to the cultural and social contexts of Islamic societies so that gender justice can be realized in a sustainable and acceptable manner.
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