Beyond the Veil: Male-female Dynamics In Muslim Society by Fatema Mernissi

By Fatema Mernissi

Edition note: version with new introduction.
Publish yr note: First released 1975

"Required reading... " -- Elizabeth Fernea, The collage of Texas at Austin

"If a reader have been to pick just one e-book with the intention to achieve perception into women's prestige and clients in Islamic society, this learn may be the only selected for its readability, honesty, intensity of information and thought-provoking qualities." -- Arab e-book World

Title Description
• Does Islam as a faith oppress girls?
• Is Islam opposed to democracy?

In this vintage examine, the world over well known sociologist Fatema Mernissi argues that women’s oppression isn't because of Islam as this faith in truth celebrates women’s strength. Women’s oppression, she continues, is because of the political manipulation of faith through powerseeking, archaic Muslim male elites.

Mernissi explains in her e-book that early Muslim students portrayed girls as competitive hunters who compelled males, decreased to vulnerable hunted sufferers, to manage ladies via enforcing necessities akin to veiling, which restricted girls to the non-public house. In her new advent, she argues that women’s invasion of the 500-plus Arab satellite tv for pc channels within the twenty-first century, as convey anchors and picture and video stars, helps her concept that Islam as a faith celebrates girl strength. ‘A interesting book’ Scotland on Sunday ‘If a reader have been to pick just one ebook so one can achieve perception into women’s prestige and clients in Islamic society, this research will be the single selected for its readability, honesty, intensity of data and thought-provoking qualities.’ Arab booklet global

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Extra info for Beyond the Veil: Male-female Dynamics In Muslim Society (Revised Edition)

Sample text

That the faqih (jurisprudent) is the na'ib (deputy) of the Imam during the latter's occultation. The state's support for these clerics so enhanced their position as the Imam's deputies as to lay die juridical and institutional bases for the later emergence of the position of marja' taqlid. It should not be presumed, however, that this confluence, the articulation of a vision of an expanded clerical authority, and efforts at its implementation went unchallenged. The legitimacy of the Friday prayer service during the Imam's absence was a particular touchstone in the debates over clerical authority and the clergy's association with the state.

He now began to extend the range of his studies beyond Arabic grammar, and to frequent the lectures of more eminent teachers from Baghdad, al-Ahsa and Bahrayn, amongst them Shaykh Ja c far al-Bahrani. One day he did not attend this Shaykh's lecture because of the news which had reached him of the death of certain relatives. When he reappeared on the following day the Shaykh was very angry and refused to give him any further instruction, saying, "May God curse my father and mother if I teach you any more!

Moreover, in Nurbakhsh's understanding, several souls can pour into a single living receptacle, thereby relaying their cumulative authority to that person. The composite picture of the Mahdi that emerges from Nurbakhsh's work includes segments, first, chosen from various fields, and then modified due to the exigencies of his situation. Nurbakhsh's strategic borrowing from various strands of thought to construct his idea of the Mahdi links his own sense of mission with the historical circumstances in which he lived.

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