The Interpretational Implications of Progressive Muslims' Qur'an and Sunna Manhaj in Relation to their Formulation of a Normative Muslima Construct1

This article presents a discussion on the interpretational implications of the delineating features of the Qur'an–Sunna hermeneutic of what we here term ‘progressive Muslims’ on the construction of a ‘normative Muslima’. In the first section, the article broadly defines progressive Muslims and their approach to conceptualizing, engaging and interpreting the Islamic tradition (turāth). In the second part, the criteria developed by classical scholarship for constructing the distinct religious identity of a Muslima are outlined. In the third section, the delineating features of progressive Muslims' Qur'an–Sunna model of interpretation (manhaj) are sketched out. In the fourth and final part, the interpretational implications of this manhaj are analysed on the basis of relevant Qur'an and Hadith textual evidence in relation to the construction of a normative Muslima image according to the progressive Muslim manhaj. It will be argued that the classical construct of a normative Muslima image is entirely rejected by the progressive Muslim approach. Instead, it will be contended that, on the basis of their contextualist, thematico-holistic and ethico-values- or objectives-based approach to interpretation of Qur'an and Sunna, progressive Muslims subscribe to the concept of a ‘normative’ Muslima representation which does not impose any social or spatial regulatory mechanisms. Furthermore, it will be proposed that progressive Muslims consider women as fully autonomous human beings, inherently equal to men, whose humanity is judged by their level of taqwā (God consciousness and righteous conduct).     

Islam and Gender in the Thought of a Critical-Progressive Muslim Scholar-Activist: Ziba Mir-Hosseini

This article highlights the scholarly contribution of the Iranian-born Muslim scholar-activist Ziba Mir-Hosseini to the academic field of gender and Islam. In the first part, Mir-Hosseini's thought is positioned within the larger processes of the shifting loci of authority and normativity in contemporary Islamic discourses, particularly with reference to the emergence of what will here be termed critical-progressive Muslim scholar-activists. There follows a brief justification as to why a study of Mir-Hosseini's thought in relation to gender and Islam warrants examination. Mir-Hosseini's personal journey in the field of gender and Islam is then outlined and her major contributions to the field are noted. This is followed by a discussion of the support Mir-Hosseini finds for her ideas in the hermeneutical theories employed by reformist male Muslim scholars, and then an examination of her views on the relationship between Islamic feminism discourses and (neo-)traditional expressions of Islam. Mir-Hosseini's deconstruction of the assumptions governing classical Muslim family law and ethics that have been re-appropriated and legally enforced by some contemporary Muslim majority nation states is presented next, followed by a discussion of her proposals for the reform of Muslim family law and ethics. The final section discusses Mir Hosseini's activism with special reference to her involvement with Musawah, the global movement for equality in Muslim family law based in Kuala Lumpur, Malaysia.     

The Question of Salvation of Non‐Muslims: The Exegesis of Muhammad Asad

This article applies Alan Race's typology of Christian thought in relation to the salvation of non‐Christians to that of the Islamic tradition and uses the exegesis of Muhammad Asad as an example. It argues that Asad's exegesis of the relevant qur'anic verses places him firmly into the pluralist camp as defined by Race.