Der Koran als Text der Spätantike. Ein europäischer Zugang (original) (raw)

For one with much experience in Muslim countries, this exploration of social justice in the Qur'an, along with interpretative and legal traditions in Islam, is a veritable eye-opener. Although not intended as a textbook, it would in fact be quite useful for an advanced course dealing with women and Islam. The preface alone contains a four-page set of definitions useful to any student, and the appendices, consisting of a 'Timeline of Scholars', 'Major Figures' and a 'Glossary of Key Arabic Terms and Their Derivatives', are indispensable. Even if one is not familiar with Souaiaia's earlier hypotheses, this volume presents a wealth of information on Muslim jurisprudence, Qur'anic passages dealing with polygamy and inheritance, and proposals for relieving current practices demeaning to women. Previously, Souaiaia, along with a number of other scholars, notably women, contended that Qur'anic passages dealing with polygamy and inheritance inherently emphasized justice and fairness, and that it was a male-dominated interpretation that disenfranchized women and produced the laws and practices which disadvantaged them. His new argument proposes that 'justice and fairness are not absolute values in the eyes of members of a religious community; rather, justice and fairness are time-specific social constructs manufactured by the prevailing understanding, local customs and practices' (pp. 1-2). Thus, he insists, justice itself is manufactured in that the concept was not normatively derived from primary sources of religious and legal teachings as claimed. Souaiaia explains that the Islamic concept of justice is essentially different from the Western view, which posits an evolving social contract subject to change. The Islamic concept, alternatively, is locked in time, so that societal changes do not result in new understandings or applications of justice. In a fascinating chapter on legal absolutism and ethical relevance, the author employs a story of 'the Knower' to lay the foundation of his argument against legal reform as the only possible solution to widespread discrimination against women. Souaiaia's point is that cultural and societal expectations can be more oppressive than laws, and that to relieve women's oppression, it would make more sense to encourage a culture of diversity and pluralism that expands ethical and moral boundaries (p. 15). The status of women in Islam cannot be understood in the context of isolated legal rulings and limited practices but rather depends on a broader world view anchored in philosophy, theology, legal and practical considerations (p. 20). Souaiaia argues for the use of models, anecdotes, paradigms, allegories and parables as a way of making the past relevant to today and imposing meaning on contemporary events.