Quran Gender Equality

In this critical review paper, Asma Barlas’ keynote speech 'Does the Qur’an Support Gender Equality? Or, do I have the autonomy to answer this question? ' at the Workshop on Islam and Autonomy will be referenced in the argument that the Quran promotes and supports gender equality. Asma Barlas defines gender equality as both male and females having equal rights and opportunities regardless of their gender. This critical review paper is referenced from various sources and justifying Asma’s individual belief, this paper will further discuss the historical and cultural impact and interpret the views of gender equality stated in the holy book.

To further expand on the topic of gender equality, Barlas states that long historical cultural impact

She states that in her keynote speech that the Quran, "provides some theological criteria for reading it through its description of God" (Barlas, 2006). Allah the name of God in Islam, is culturally referred to as a male figure in everyday terms but Barlas argues that the Quran does not state the gender of God and doesn’t promote patriarchy. Barlas explains that "the Quran does not represent God as Father and in fact it explicitly forbids Muslims from sacralising God as Father" (Barlas, 2006). There are two most common ways of describing Allah. The most common way is that Allah is the one and only God or using God as a representation of a male figure and going forward using that as a basis of male being a more dominate gender. This in fact has no meaning in the text because God is neither male or female. We can conclude that patriarchy is in fact forbidden under Islamic law and has no real ground in terms of the religion although it is assumed that the two go in hand. This is another concrete example of the confusion between religious practices and cultural practices when it comes to women’s rights.

To further the argument of gender equality we can look at the Quran which is considered the word of God and examine the following

In examining both of their scholarly arguments, I believe that there is no patriarchy found in the religion and men and women are BOTH required to live a pious life dedicated to Islamic principals in their respective manners. Women have just as much responsibility as men. I believe the counter argument arises from the cultural aspect and not so much from the Quran itself. The Quran and Hadith differ in the sense that the Quran is the word of God and the Hadith is narratives of Prophet Muhammad and a guidance for Muslims. The Hadith allows for contradictions in the Quran but it cannot be taken as the word of God and the principals must coexist with the Quran. I say this because in the middle east it has always been a constant struggle from a woman in a male dominated society socially, politically and the physical appearance of women have been characterized as oppression by western societies. Barlas believes that the only difference between the genders are biological. To make note of the biological differences between men that may affect religious practices, is the fact when women are on their period or pregnant, they are excused from entering the mosque or fasting. Although they are excused, Haddad’s argument of equal responsibility implies that they are to make up for the fast after they are off their period. Therefore, there is no real inequality between the two genders