![]() ![]() Barlas argues that the most crucial aspect of this process was the classical legal theory methodology of making the Qur’an depended on and dislodging its hermeneutical privilege vis-à-vis its own exegesis by that of the concept of Sunnah which was later conceptually conflated with the canonical ahadith body of literature. ![]() This process was “central in determining and defining religious epistemology and methodology, thus also to how Muslims came to read the Qur’an”(p. She does so systematically on both historical and hermeneutical grounds.On historical grounds (discussed in Part One, chapters two and three of the book), Barlas argues that the strong association between patriarchy evident in the most classical commentaries of the Qur’anic exegesis and the Qur’an itself (in the eyes of those who find the Qur’an to be a patriarchal text) is a result of the manner in which Muslim history has unfolded. Barlas’ book under review is in many ways a fascinating and incisive scholarly writing which purports to restore what the author views as the Qur’anic basis of sexual equality in Islam by freeing the Qur’an from the patriarchal nature of its classical and some modern exegesis (or as Barlas would argue eisegesis). ![]()
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