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• W235994588 abstract "Woman's Identity and Qur'an: A New Reading, by Nimat Hafez Barazangi. Gainesville, FL: University Press of Florida, 2004. xii + 136 pages. Notes to p. 147. Sel. Bibl. to p. 164. Index to p. 172. $59.95. Women's Identity and Qur'an: A New Reading makes a valuable contribution to Islamic scholarship-activism explosion of 21st century. Barazangi's Introduction and first two chapters tediously push to locate what is unique in her work. Once she moves beyond attempts to prove her own and authority within discipline of Qur'anic interpretation, she actually unveils her strengths in curriculum design. She reiterates processes of her lifelong research and committed interactions with community activists. The monograph moves through small jagged rocks to climb a mountain, mountaintop yields a worthwhile view of her aim to present a new pedagogy of Muslim higher learning. This review starts at peak and limits consideration of rocky beginnings. Chapter 3, Autonomous Morality and Principle of Modesty, combines two topics in a heretofore-unused formula. The principle of modesty replaces distorted popular emphasis on Muslim women's dress and historical-cultural practice of segregating women and men in Muslim society, which, as author points out, prevented woman from authority on her own behalf and reduced her to proxy morality. Proxy morality, as practiced in early Islam, including by wives and daughter of Prophet Muhammad, she says, does not fulfill Qur'anic mandate for full human moral agency. Baranzangi then makes her case for autonomous morality. She is guided by two levels of autonomy (p. 60). The first relates to every Muslim's endowment of intelligence, ethics, and decision making capacity. The second relates to family as the starting point to create a system of tranquility, independence and partnership for welfare of husband, wife and children. Although this depiction of nuclear family has some shortcomings previously analyzed by Western feminists and proponents of traditional extended family, author's goal seems to be inclusion of human relationships in fulfillment of and moral agency. Chapter 4, Gender Equality (alMusawah) and Equilibrium (Taqwa) critiques oft-used terms of neo-traditionalists, gender equity and complimentarity. Although she erroneously considers in men to be biological (as if female child bearers are biologically irresponsible) she still does not concede to idea that when a man stands up to responsibility (qawamah) it means that he stand(s) out in rank. Contrary to today's realities (including single female heads-ofhousehold) she claims, all men are financially responsible.... Yet, she does not allow this cultural practice of male qawamah to counter women's moral autonomy. Furthermore, taqwa, the balance of individual conscientious moral choice and social action (p. 74), is given an unconditional, gender inclusive interpretation, provided that women apply Islamic injunctions while going through process of generating meaning or developing polic(ies) (p. …" @default.
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