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Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence
Whether exploring the thorny issues of wives’ sexual duties, divorce, homosexuality, or sex outside marriage, discussions of sexual ethics and Islam often spark heated conflict rather than reasoned argument. In this ground-breaking, lucid, and carefully constructed work, feminist Muslim scholar Dr Kecia Ali asks how one can determine what makes sex lawful and ethical in the sight of God.
Drawing on both revealed and interpretative Muslim texts, Ali critiques medieval and contemporary commentators alike to produce a balanced and comprehensive study of a subject both sensitive and urgent, making this an invaluable resource for students, scholars, and interested readers.
Drawing on both revealed and interpretative Muslim texts, Ali critiques medieval and contemporary commentators alike to produce a balanced and comprehensive study of a subject both sensitive and urgent, making this an invaluable resource for students, scholars, and interested readers.
248 pages, Paperback
First published July 1, 2006
72 people are currently reading
2174 people want to read
About the author
Kecia Ali
16 books75 followersKecia Ali is an Associate Professor of Religion at Boston University. She writes on early Islamic law, women, ethics, and biography. Her books include Sexual Ethics and Islam (2006), Marriage and Slavery in Early Islam (2010), Imam Shafi'i: Scholar and Saint (2011), and The Lives of Muhammad (2014). She co-edited the revised edition of A Guide for Women in Religion (2014), which provides practical guidance for careers in religious studies and theology. An expanded tenth anniversary edition of Sexual Ethics and Islam is forthcoming in early 2016. She is currently at work on Women in Muslim Traditions, geared toward students and general readers.
Ali is active in the American Academy of Religion and serves as president of the Society for the Study of Muslim Ethics. From time to time, she blogs at feminismandreligion.com, cognoscenti.wbur.org, and huffingtonpost.com.
Ali is active in the American Academy of Religion and serves as president of the Society for the Study of Muslim Ethics. From time to time, she blogs at feminismandreligion.com, cognoscenti.wbur.org, and huffingtonpost.com.
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Displaying 1 - 30 of 49 reviews
August 7, 2021
Reconciling any ancient or medieval tradition with modern sensibilities around equality and egalitarianism is a difficult task, to say the least. Classical Islam, like the other Abrahamic religions, as well as the Roman and Sassanian legal traditions that it supplanted, was all about the establishment and preservation of hierarchy. These hierarchies were deemed by Islamic legal jurists to have been divinely ordained and were treated as such throughout most of history. While the Quran itself upholds the spiritual equality of all people, the actual corpus of Islamic law as articulated over the centuries makes clear judgements about who has more and less rights while living in this world. Nowhere is this more striking than in the legal strictures around sexuality in Islam, which, as articulated by medieval jurists and according to any modern reading, clearly gives men a highly privileged place over women. The disparity in legal rights has historically been so much so that women have held a legal status nearing something like property of men – something that was literally true the case of enslaved women.
This book is a roundup of many of the provocative debates regarding the conflict between Islamic law and modernity when it comes to sex and gender relations. Many of the debates were familiar to me from other works and lean heavily on legal analysis. The author, a Muslim who favors a progressive feminist reinterpretation of Islamic law, does not cast any final judgements on these topics. She simply lays out the monumental challenges that exist in interpreting the historical corpus of Islamic law in a way that makes sense in the context of modern life, or that would satisfy most modern women. In my own view, the Sharia as a living and comprehensible tradition was essentially destroyed along with the dissolution of Muslim societies that reached its denouement under colonialism. As Ali illustrates well in this book, all that is left are bits and pieces of that tradition that people today attempt to pastiche together in different ways, often as attempts to justify a social order that they simply prefer.
When touching upon the issue of gender relations, as well as why Islam is still popular with billions of people across the world of all backgrounds, a worthwhile distinction to make is between the oral-tradition of Islam, the one practiced by most people throughout history up til today, and the text-driven version whose emergence has itself been a product of modernity and mass literacy. The former has historically been more egalitarian, flexible, and popular, including with women and the poor. The latter is the domain of Salafis and others who strive to treat the Quran and Hadith as literal rulebooks rather than sources or signals of divine inspiration in the world. Personally I find any attempt to legally regulate Islam in the 21st century as a type of instruction manual to be both futile and unrewarding. This is the very arid version of the religion that Ali is analyzing in this book. Its hard to blame people, for whom it is the only version that they know, from simply throwing up their hands at it.
This book is a roundup of many of the provocative debates regarding the conflict between Islamic law and modernity when it comes to sex and gender relations. Many of the debates were familiar to me from other works and lean heavily on legal analysis. The author, a Muslim who favors a progressive feminist reinterpretation of Islamic law, does not cast any final judgements on these topics. She simply lays out the monumental challenges that exist in interpreting the historical corpus of Islamic law in a way that makes sense in the context of modern life, or that would satisfy most modern women. In my own view, the Sharia as a living and comprehensible tradition was essentially destroyed along with the dissolution of Muslim societies that reached its denouement under colonialism. As Ali illustrates well in this book, all that is left are bits and pieces of that tradition that people today attempt to pastiche together in different ways, often as attempts to justify a social order that they simply prefer.
When touching upon the issue of gender relations, as well as why Islam is still popular with billions of people across the world of all backgrounds, a worthwhile distinction to make is between the oral-tradition of Islam, the one practiced by most people throughout history up til today, and the text-driven version whose emergence has itself been a product of modernity and mass literacy. The former has historically been more egalitarian, flexible, and popular, including with women and the poor. The latter is the domain of Salafis and others who strive to treat the Quran and Hadith as literal rulebooks rather than sources or signals of divine inspiration in the world. Personally I find any attempt to legally regulate Islam in the 21st century as a type of instruction manual to be both futile and unrewarding. This is the very arid version of the religion that Ali is analyzing in this book. Its hard to blame people, for whom it is the only version that they know, from simply throwing up their hands at it.
July 3, 2021
this was SO good! easy to read and super super informative and well researched. in such a thin book, kecia ali covers everything from marriage contracts to the practice of concubinage in Islamic society in such an accessible and engaging style. i don't think i agree with everything ali suggests but her critique is never unduly harsh or unnecessary - every single argument is well substantiated and well researched. this book was wonderful to read and has definitely shaped the way i understand and think about some of the most pressing issues that muslims face when it comes to love, sex, and marriage.
August 1, 2020
This is a very well-written study of gender and sexuality in Islamic tradition. The chapters on sexual consent, homosexuality, Aisha the wife, and slavery were very thorough and packed with learning. Thankfully, these discussions have been written for an audience familiar with discussions around Islam, which makes them less apologetic in tone and more encompassing in analysis.
But what really makes this so original as a reading for me is its insight into English-language writing on Islam. Kecia Ali zeroes into how disingenous many popular writers have been on the subject of gender relations in Islam, compellingly showing her readers how "whitewashing" has been done in English-language work on Islam, be it from academic sources, Muslim religious figures, or Muslim feminists.
To an extent, the way Ali shows how so much writing on Islam involves distortion - to appease modern audiences - made for more fascinating reading than some core themes in the book.
But what really makes this so original as a reading for me is its insight into English-language writing on Islam. Kecia Ali zeroes into how disingenous many popular writers have been on the subject of gender relations in Islam, compellingly showing her readers how "whitewashing" has been done in English-language work on Islam, be it from academic sources, Muslim religious figures, or Muslim feminists.
To an extent, the way Ali shows how so much writing on Islam involves distortion - to appease modern audiences - made for more fascinating reading than some core themes in the book.
August 10, 2018
An extremely insightful and informative read. It answered some of the questions I had, and suggested many crucial ones I ought to ask myself as a feminist Muslim. Kecia Ali’s way in presenting the issues was methodological, consistent and objective; keeping her opinion and modern Muslims views separate from historical and religious texts as well as scholars’ explanations. I loved all the ethical questions she posed, and how it urged me to broaden the way I view certain ‘facts’.
I had hoped to read the updated version, but this original one was all I could get my hands on. Nevertheless, still a strong recommendation!
I had hoped to read the updated version, but this original one was all I could get my hands on. Nevertheless, still a strong recommendation!
October 9, 2010
blog entry with hyperlinks: http://bit.ly/9LAbMU
I finally read Dr. Kecia Ali's anticipated book Sexual Ethics & Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence four years after its publication. I'm only reading on vacation these days. Ahough this book has long been on my to-read list, the suicide of Tyler Clementi moved it up to the top. I finished this in a day of travel.
The author presents 8 chapters which each contains an issue that typically generates discussion in the context of gender relations among Muslims (or "in Islam"). In each, she shows how the conservative tradition, as exemplified in the fiqh (the intellectual process to discover shariah, Muslim moral law) and tafsir (exegesis of the Qur'an) books from the 4th century A.H. through the 13th, the neotraditionalist apologists and piecemeal reformers do not address the fundamental assumptions of patriarchy and hierarchy which undergird law and practice relating to gender issues.
For example, neo-trqaditionalist apologists argue that shariah, when understood and applied properly, actually benefits women. So while the fuqaha' (scholars of fiqh) understood the dowry Muslim husbands pay to their wives (or their families) as the price for sexual access, 20th century Muslims "defending" Islam from criticisms of Muslim women's status defended the dowry as economic support of the wife without discussion of sexual access or more specifically, the consent which forms the basis of modern Western sexual ethics.
Dr. Kecia also exposes the apologists and some reformers for their intellectually dishonest treatment of texts of Qur'an and hadith. The best examples in the book relate to slavery, passages untranslated in Nuh Ham Mim Kellar's The Reliance of the Traveller and the passage of the Qur'an "to the men over [the women] is a degree."
The chapter on homosexuality accurately pointed out that Muslims invented "Don't ask, don't tell" long before the U.S. military. Of course, this policy has major limitations. Moreover, the Muslim concern with concealing "sin" adds a complication to any attempt to move gay and lesbian behavior/lifestyle/relationships/being beyond its current status as simply illicit sex. Another interesting point that Dr. Kecia makes here is that, if Muslims were to accept gay marriage, it would also represent an example of non-hierarchy in a marriage relationship, as there would be no gender hierarchy to enforce.
While Dr. Kecia obviously agrees with the idea that equality and justice are primary values, she criticizes those who interpret the texts of Islam based on these values without making an effort to explain why, just as she criticizes those who explain the texts of Islam on the values of patriarchy and hierarchy without an effort to explain why.
Dr. Kecia does not present "answers" in the first eight chapters of "what Islam says about x" or "how Muslims should reform." Instead, she shows how the approaches tried so far run into dead ends because they don't address the fundamental questions of patriarchy and hierarchy and what to do when Muslim beliefs, arrived at through the process of historical consensus, clash with contemporary ideas of justice and equality.
I believe Dr. Kecia or her colleagues could have added at least one more chapter related to ritual purity. Is Allah's describing of the menstrual cycle as adhaa, a harm, an obstacle to genuine imporvement in sexual ethics? What about the Shafi`i school's different treatment of a male infant's urine from that of a female infant?
Or what about the difference in the recommendation of charity on the occasion of the birth of a male (weight of his hair in gold) or female (weight of her hair in silver)?
I remember listening to a series on cassette tape by the Egyptian scholar Muhammad Najiib al-Mutii`i. It was an explanation of al-Imam al-Nawawi's book on Shafi`i fiqh called al-Majmuu`. In the chapter on pilgrimage, and this was by no means exceptional, I was astounded by the necessity to consider the possibility (or probability?) that a slave was performing some part of the ritual, either for himself/herself or the owner.
Dr. Kecia's book is an excellent step in opening up issues which, in my mind, cannot be resolved without a major change in the way contemporary Muslims understand their relationship to canonical textual sources. Muslims, for the most part, have so far not been willing to do so.
I finally read Dr. Kecia Ali's anticipated book Sexual Ethics & Islam: Feminist Reflections on Qur'an, Hadith and Jurisprudence four years after its publication. I'm only reading on vacation these days. Ahough this book has long been on my to-read list, the suicide of Tyler Clementi moved it up to the top. I finished this in a day of travel.
The author presents 8 chapters which each contains an issue that typically generates discussion in the context of gender relations among Muslims (or "in Islam"). In each, she shows how the conservative tradition, as exemplified in the fiqh (the intellectual process to discover shariah, Muslim moral law) and tafsir (exegesis of the Qur'an) books from the 4th century A.H. through the 13th, the neotraditionalist apologists and piecemeal reformers do not address the fundamental assumptions of patriarchy and hierarchy which undergird law and practice relating to gender issues.
For example, neo-trqaditionalist apologists argue that shariah, when understood and applied properly, actually benefits women. So while the fuqaha' (scholars of fiqh) understood the dowry Muslim husbands pay to their wives (or their families) as the price for sexual access, 20th century Muslims "defending" Islam from criticisms of Muslim women's status defended the dowry as economic support of the wife without discussion of sexual access or more specifically, the consent which forms the basis of modern Western sexual ethics.
Dr. Kecia also exposes the apologists and some reformers for their intellectually dishonest treatment of texts of Qur'an and hadith. The best examples in the book relate to slavery, passages untranslated in Nuh Ham Mim Kellar's The Reliance of the Traveller and the passage of the Qur'an "to the men over [the women] is a degree."
The chapter on homosexuality accurately pointed out that Muslims invented "Don't ask, don't tell" long before the U.S. military. Of course, this policy has major limitations. Moreover, the Muslim concern with concealing "sin" adds a complication to any attempt to move gay and lesbian behavior/lifestyle/relationships/being beyond its current status as simply illicit sex. Another interesting point that Dr. Kecia makes here is that, if Muslims were to accept gay marriage, it would also represent an example of non-hierarchy in a marriage relationship, as there would be no gender hierarchy to enforce.
While Dr. Kecia obviously agrees with the idea that equality and justice are primary values, she criticizes those who interpret the texts of Islam based on these values without making an effort to explain why, just as she criticizes those who explain the texts of Islam on the values of patriarchy and hierarchy without an effort to explain why.
Dr. Kecia does not present "answers" in the first eight chapters of "what Islam says about x" or "how Muslims should reform." Instead, she shows how the approaches tried so far run into dead ends because they don't address the fundamental questions of patriarchy and hierarchy and what to do when Muslim beliefs, arrived at through the process of historical consensus, clash with contemporary ideas of justice and equality.
I believe Dr. Kecia or her colleagues could have added at least one more chapter related to ritual purity. Is Allah's describing of the menstrual cycle as adhaa, a harm, an obstacle to genuine imporvement in sexual ethics? What about the Shafi`i school's different treatment of a male infant's urine from that of a female infant?
Or what about the difference in the recommendation of charity on the occasion of the birth of a male (weight of his hair in gold) or female (weight of her hair in silver)?
I remember listening to a series on cassette tape by the Egyptian scholar Muhammad Najiib al-Mutii`i. It was an explanation of al-Imam al-Nawawi's book on Shafi`i fiqh called al-Majmuu`. In the chapter on pilgrimage, and this was by no means exceptional, I was astounded by the necessity to consider the possibility (or probability?) that a slave was performing some part of the ritual, either for himself/herself or the owner.
Dr. Kecia's book is an excellent step in opening up issues which, in my mind, cannot be resolved without a major change in the way contemporary Muslims understand their relationship to canonical textual sources. Muslims, for the most part, have so far not been willing to do so.
May 17, 2019
Excellent and intriguing discussion of the Qur'an, Hadith, and medieval and contemporary treatment of marriage, divorce, sex, slavery, consent and hierarchy in Islam. Kecia Ali shows that there are no easy ways to create a feminist (re)interpretation of the Qur'an and other Islamic sources regarding the status of women. She demonstrates well the flaws of those scholars, Muslim feminists, and others who seek to reinterpret common patriarchal or misogynistic understandings by simply choosing verses that highlight equality and the spiritual value of women while ignoring other verses/Hadith/parts of the tradition, or maneuvering and making space for feminist interpretations, for LGBTQ relationships within Islam, for example, without fundamentally re-examining such structures as that of marriage within the Islamic legal tradition. Indeed, she explains that the structure and treatment of marriage both within the Qur'an and by medieval jurists was very much like slavery: the dower essentially paid for permanent access to the woman's body, allowed the man to state his displeasure and declare divorce at will, and so on; creating a relationship based, at least legally, on ownership and control. Consent was not seen as an important aspect in distinguishing licit from illicit sexual practice- instead it was the marriage contract and the dowry, or the ownership of female slaves allowing for sex with them, meaning that hierarchy was necessary for licit sexual behavior. However, within this system there was still room for maneuver historically, even for same-sex relationships. Structures were important, and retaining the overall structure turned out more important than enforcing rules about illicit behaviors- punishments were most often avoided and what she calls a "don't ask don't tell" attitude took precedence over LGBTQ sexual relationships (I'd prefer to call it 'known secrets' or 'keeping it under the radar' as 'don't ask don't tell' alludes to something very different and quite oppressive by the US state). The same was true of sex outside of marriage and having a child from a relationship outside of the marriage- the trend was to ignore what was clearly obvious in order to avoid anyone's punishment. With LGBTQ relationships, however, Ali insists rightly that arguments in favor of LGBTQ relationships and marriage must tackle the heart of licit/illicit sex and the structure of marriage as a whole within Islam, and discuss its basis in hierarchy (male control and female sexual access). As she states in conclusion, "the problem, as I currently see it, is this: meaningful consent and mutuality, both of which I believe to be crucial for a just ethics of sexual intimacy, are structurally impossible within the constraints of lawful sexuality as defined by the classical Muslim scholars, whose views-drawing from and building on Qur'an and sunnah-permeate all Muslim discourses." Helpfully, she also states that "Qur'anic regulations, in this case [the case of gender equality], must be seen as only a starting point for the ethical development of the human being, as well as for the transformation of human society." She does not call for discarding the jurists' reflections or the Hadith and returning only to the Qur'an, as some have done, but to take lessons from the jurists' discussions and interpretations in terms of how analyses take place in various contexts and work off of their rigorous, though often problematic, corpus.
Ali's book was a fascinating, intellectual read that posed many questions that she hopes will begin a necessary discussion and pave the way for more honest and thorough work in this realm. My main criticism, however, is that there is little explanation for why the discussions are not up to par as of now. Ali lays out some of the "apologia" for Islam, which makes sense to do, as it is insufficient and often careless in explaining actual quagmires related to these questions. However, there is little to no discussion of Islamophobia and the actual consequences on Muslims' lives that have made the discussions of women and Islam so hypocritical and actually dangerous in the West (ex: "women's rights" part of justification for US endless war on Afghanistan). Of course, that is not the subject of this work, but I believe some discussion of it is necessary. It does not fully make sense to discuss medieval jurists' interpretations, and then jump to today, without explaining more of how we got to this point today. This would also include discussing, even if very briefly, political trajectories in the Muslim-majority world. How have dictatorships, US imperialism and US-led wars, neoliberal capitalism, the replacement of nationalism and socialism with Islamic fundamentalism and its class-based nature, and so on, made Islam what it is today, promoted a narrow and literalist understanding of the Qur'an and sacred texts, kept us from having these discussions, made it second-nature to have to defend your own religion, and more difficult to carry out these more thorough critiques when they have often ended up used to justify the bombing of your country, etc? This book was a fantastic read but missing at least deeper allusion to those important elements- and I would recommend Islamophobia and the Politics of Empire to fill those gaps. Also, broader questions about the Qur'an and how it came into being, whether it retained or changed patriarchal structures already in effect in the region at the time of the Prophet, are discussed in Leila Ahmed's (classic) Women and Gender in Islam.
Ali's book was a fascinating, intellectual read that posed many questions that she hopes will begin a necessary discussion and pave the way for more honest and thorough work in this realm. My main criticism, however, is that there is little explanation for why the discussions are not up to par as of now. Ali lays out some of the "apologia" for Islam, which makes sense to do, as it is insufficient and often careless in explaining actual quagmires related to these questions. However, there is little to no discussion of Islamophobia and the actual consequences on Muslims' lives that have made the discussions of women and Islam so hypocritical and actually dangerous in the West (ex: "women's rights" part of justification for US endless war on Afghanistan). Of course, that is not the subject of this work, but I believe some discussion of it is necessary. It does not fully make sense to discuss medieval jurists' interpretations, and then jump to today, without explaining more of how we got to this point today. This would also include discussing, even if very briefly, political trajectories in the Muslim-majority world. How have dictatorships, US imperialism and US-led wars, neoliberal capitalism, the replacement of nationalism and socialism with Islamic fundamentalism and its class-based nature, and so on, made Islam what it is today, promoted a narrow and literalist understanding of the Qur'an and sacred texts, kept us from having these discussions, made it second-nature to have to defend your own religion, and more difficult to carry out these more thorough critiques when they have often ended up used to justify the bombing of your country, etc? This book was a fantastic read but missing at least deeper allusion to those important elements- and I would recommend Islamophobia and the Politics of Empire to fill those gaps. Also, broader questions about the Qur'an and how it came into being, whether it retained or changed patriarchal structures already in effect in the region at the time of the Prophet, are discussed in Leila Ahmed's (classic) Women and Gender in Islam.
July 30, 2019
kecia ali really is out here insisting we think critically and engage honestly with the islamic legal tradition instead of letting us be comfortable, huh?
message received ma'am, i expect i'll be thinking over this book for awhile
4 stars
message received ma'am, i expect i'll be thinking over this book for awhile
4 stars
January 4, 2025
Just so good, such an easy and accessible read, lots of clarity.
April 23, 2010
This may be the best book I have read on Islam, covering many issues I have struggled with as a feminist Muslim. She does a great job at clarifying distinctions between what the Qur'an, hadith, and Muslim scholars say about women, gender, and sex, calling into question claims about a monolithic and timeless "Islam" that one can turn to on these important issues and refusing to brush over issues that are problematic for those committed to gender justice, even in the Qur'an itself. My only disappointment was that, in keeping an academic tone to the book, the author never makes clear how she herself has resolved these issues in her own practice of Islam.
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October 13, 2024felt my brain enlarge when ali found similarities between marriage and slave concubinage in that both are contractual relationships where men have unlimited sexual access to their "property." [mind blown emoji] islamic jurists held/hold a heteronormative definition of sex, and thus whatever women did to each other was not their concern. i wrote a lot of thoughts about this in my midterm assignment.
June 3, 2023
برغم أن هذا الكتاب أقل من حيث تماسك الأطروحات من كتاب كيشيا علي الآخر (الزواج و الرق في الإسلام المبكر)، إلا أنه يستحق القراءة و النظر و التفكير. الكتابان يقدمان معًا نقدًا متماسكًا إلى حد كبير للفهم التقليدي للإسلام و تشريعاته.
September 4, 2021
Kecia takes an academic approach to analysing the tradition as well as more modern strands that tackle issues related to sexual ethics and how Islam deal with such topics. She covers what some modern Muslims deem to be controversial topics in regard to modern sensibilities. Issues such as the Prophet's (pbuh) marriage to Aisha and her corresponding age, female circumcision, marriage contracts and all the legalese that comes with it and many contemporary issues such as homosexuality and others. She's clearly well versed with classical scholarship and utilises and references it a lot in this book so it's not just some random diatribe.
In essence she is trying to reconcile the two competing paradigms of tradition and modernity. I think she takes a very principled approach but seems to think the current social and political culture should have a huge or even deciding say in the interpretation. The author understands any interpretation is coloured by it's own biases and she emphasises whoever does decide to do an interpretation needs to be aware of this. I think local custom should be taken into account but it also can’t be taken as something that needs to be conformed to otherwise there is no guiding moral code which the Quran itself says it is. Fiqh is inevitably a product of it's time and place and this is something that can't be refuted as jurists were inevitably effected by the prevailing social, political, cultural and moral milieu of the time. But that doesn't mean we completely divorce ourselves from their findings. There is a huge legal intellectual history, it would be truly ignorant to forget it ever existed.
The author does a good job of taking issues in a general sense and trying to analyse frameworks not just cherry pick examples; a common mistake many faux scholars take in their attempted and often botched reform of Islam. I don’t agree with everything in the book and that may just be down to my societal conditioning as the author would argue but I also think the author is wearing blinkers in regards to how widespread she thinks her feminist ideals are. Generally women aren’t feminist and don’t agree with it's notions. It seems to be an enclave of highly educated, wealthy and liberal women which are obviously in a minority. It seems she often suffers from the same issues as other progressives in what is a kind of quasi cultural imperialism. They think the moral codes they manifest within themselves are the best and only ones and think that other people couldn’t possibly consider others which they deem as more backwards.
The author is clearly of the progressive bent but she does well to incorporate tradition and lays out the challenges ahead if people want to develop solutions which are all encompassing. I highly recommend this book to anyone who is trying to keep abreast of the path forward for Islam for those growing up in the west and have started to plant their roots here.
In essence she is trying to reconcile the two competing paradigms of tradition and modernity. I think she takes a very principled approach but seems to think the current social and political culture should have a huge or even deciding say in the interpretation. The author understands any interpretation is coloured by it's own biases and she emphasises whoever does decide to do an interpretation needs to be aware of this. I think local custom should be taken into account but it also can’t be taken as something that needs to be conformed to otherwise there is no guiding moral code which the Quran itself says it is. Fiqh is inevitably a product of it's time and place and this is something that can't be refuted as jurists were inevitably effected by the prevailing social, political, cultural and moral milieu of the time. But that doesn't mean we completely divorce ourselves from their findings. There is a huge legal intellectual history, it would be truly ignorant to forget it ever existed.
The author does a good job of taking issues in a general sense and trying to analyse frameworks not just cherry pick examples; a common mistake many faux scholars take in their attempted and often botched reform of Islam. I don’t agree with everything in the book and that may just be down to my societal conditioning as the author would argue but I also think the author is wearing blinkers in regards to how widespread she thinks her feminist ideals are. Generally women aren’t feminist and don’t agree with it's notions. It seems to be an enclave of highly educated, wealthy and liberal women which are obviously in a minority. It seems she often suffers from the same issues as other progressives in what is a kind of quasi cultural imperialism. They think the moral codes they manifest within themselves are the best and only ones and think that other people couldn’t possibly consider others which they deem as more backwards.
The author is clearly of the progressive bent but she does well to incorporate tradition and lays out the challenges ahead if people want to develop solutions which are all encompassing. I highly recommend this book to anyone who is trying to keep abreast of the path forward for Islam for those growing up in the west and have started to plant their roots here.
September 6, 2021
Sexual Ethics and Islam
‘This book is an attempt to demonstrate that constructive and critical engagement with the Islamic intellectual heritage can be important in providing a framework for renewed and invigorated Muslim ethical thought.’
Kecia Ali critically examines a variety of issues such as marriage, sex, dowry, inter-faith marriages, divorce, slavery, illicit sex, same-sex intimacy, female circumcision and the age of Aisha at marriage. Her examination questions the assumptions upon which legal rulings have been formed. She brings to light, for instance, how slavery shaped the contours of ethical and legal considerations concerning sex in Islam. Although slavery is now predominantly accepted as in opposition to justice in Islam, its impact upon conceptions of gender and sex have not been fully acknowledged.
If anything this book emphasises the need to question legal rulings rather than blindly accepting and implementing them. The importance of questioning is evident throughout as it is questioning that leads the reader to the realisation of the possibility and necessity of reform and modification of the legal rulings and the juristic assumptions upon which they are based. Although the reader is left with more questions than answers I would say this is the strength of the book.
‘Islam is meant to be lived in history and human beings have, for better or worse, taken on the role of earthly vicegerent. That role cannot be fulfilled by merely carrying out orders, but must involve the exercise of initiative, judgment, and conscience.’
‘This book is an attempt to demonstrate that constructive and critical engagement with the Islamic intellectual heritage can be important in providing a framework for renewed and invigorated Muslim ethical thought.’
Kecia Ali critically examines a variety of issues such as marriage, sex, dowry, inter-faith marriages, divorce, slavery, illicit sex, same-sex intimacy, female circumcision and the age of Aisha at marriage. Her examination questions the assumptions upon which legal rulings have been formed. She brings to light, for instance, how slavery shaped the contours of ethical and legal considerations concerning sex in Islam. Although slavery is now predominantly accepted as in opposition to justice in Islam, its impact upon conceptions of gender and sex have not been fully acknowledged.
If anything this book emphasises the need to question legal rulings rather than blindly accepting and implementing them. The importance of questioning is evident throughout as it is questioning that leads the reader to the realisation of the possibility and necessity of reform and modification of the legal rulings and the juristic assumptions upon which they are based. Although the reader is left with more questions than answers I would say this is the strength of the book.
‘Islam is meant to be lived in history and human beings have, for better or worse, taken on the role of earthly vicegerent. That role cannot be fulfilled by merely carrying out orders, but must involve the exercise of initiative, judgment, and conscience.’
January 30, 2011
An excellent overview of sexual ethics in Islam. Kecia Ali situates her work on two basic questions. The first is the relevance of historical precedence to contemporary circumstances and the second is the appropriateness of using contemporary criteria to evaluate authoritative religious texts in general and prophetic sunnah in particular. She explores "hot" topics such as marraige, divorce homosexuality, slavery, and female circumcision in ways that are neither apologetic nor offensive. She doesn't necessarily take a stand on any of these issues, but rather makes the point that a transformative sexual ethics (based on consent and mutuality) is structurally impossible within the constraints of lawful sexuality defined by classical Muslim jurists.
April 16, 2014
Interesting book that analyzes the verses in the Qur'an that address sexuality. Although Ali comes to the conclusion that the Qur'an can only be re-interpreted to a certain point, she also reinterprets it based on Western epistemological tools.
September 4, 2023
Excellent read. K Ali writes very well, does her research and states the facts. There are balanced and nuanced discussions about key issues without an attempt to sway you to one side. Learned a lot from this and highly recommend.
January 17, 2019
المؤلفه تنقل اراء الاخرين بالمواضيع المثيره للجدل مافهمت رأيها الشخصي بهذه المواضيع اللهم الا موضوع ختان الاناث فقط
March 15, 2025
Any book that I am required to read is automatically bad.
August 5, 2020
This is quite a gripping, captivating, and fascinating introductory text on the feminist reflections and treatments of sexuality and sexual ethics in Islam. The author does a good job of covering a number of thematic areas that pertain to sexuality such as marriage, divorce, zina (pre- and extra marital sexual relations), slave concubinage, polygamy, homosexuality (both the acts and the identity), female genital mutilation, and the issue of Aisha's marriage.
What is noteworthy about this work and how it differentiates itself from many other feminist works on re-interpretation of certain "unsavory" parts of the religious tradition and custom is that Ali roots her arguments in light of the Quran, hadith, sunnah, and the jurisprudential tradition, while acknowledging and contrasting the topics at hand with the lived experiences of Muslims worldwide. In doing so, she is able to maintain an intellectually honest discussion of the limits of the extent to which reformists are able to wiggle their way towards a revisionist discourse. This is refreshing because having come across a number of works by reformists where they conveniently cherry-pick or engage in mental gymnastics to argue their positions while blatantly ignoring confounding and contradictory information always left me feeling unconvinced. Ali also criticizes the blatant and obvious attempts by those with a misogynist and male supremacist agenda of distorting and misrepresenting the sacred texts.
At the end of the day, it can be freeing to acknowledge that there are limits to how much the Quran, hadith and jurisprudence can lend themselves to a modernist mission of egalitarianism and mutualism. Implicit in this understanding is the need to re-examine what constitutes as egalitarian, justice, equality, and equity and make normative judgments on what is desirable for Muslims of modernity even if the Islamic tradition and texts are unable to be used in order to justify those. Muslims, collectively, decided (even if it was a result mostly due to pressure from the "West") to abolish slavery and slave concubinage - that is something that was not prohibited from God. In this way, our values and ethics can never stay static or beholden to those of the Quran, the sirah, and sunnah, and jurisprudential tradition, and there is a need to recognize that sometimes breaks from those traditions may be necessary in order to achieve justice. As the author adeptly puts it:
What is noteworthy about this work and how it differentiates itself from many other feminist works on re-interpretation of certain "unsavory" parts of the religious tradition and custom is that Ali roots her arguments in light of the Quran, hadith, sunnah, and the jurisprudential tradition, while acknowledging and contrasting the topics at hand with the lived experiences of Muslims worldwide. In doing so, she is able to maintain an intellectually honest discussion of the limits of the extent to which reformists are able to wiggle their way towards a revisionist discourse. This is refreshing because having come across a number of works by reformists where they conveniently cherry-pick or engage in mental gymnastics to argue their positions while blatantly ignoring confounding and contradictory information always left me feeling unconvinced. Ali also criticizes the blatant and obvious attempts by those with a misogynist and male supremacist agenda of distorting and misrepresenting the sacred texts.
At the end of the day, it can be freeing to acknowledge that there are limits to how much the Quran, hadith and jurisprudence can lend themselves to a modernist mission of egalitarianism and mutualism. Implicit in this understanding is the need to re-examine what constitutes as egalitarian, justice, equality, and equity and make normative judgments on what is desirable for Muslims of modernity even if the Islamic tradition and texts are unable to be used in order to justify those. Muslims, collectively, decided (even if it was a result mostly due to pressure from the "West") to abolish slavery and slave concubinage - that is something that was not prohibited from God. In this way, our values and ethics can never stay static or beholden to those of the Quran, the sirah, and sunnah, and jurisprudential tradition, and there is a need to recognize that sometimes breaks from those traditions may be necessary in order to achieve justice. As the author adeptly puts it:
We must accept responsibility for making particular choices –and must acknowledge that they are interpretive choices, not merely straightforward reiterations of “what Islam says.”In this project of interpretation, we must also recognize that on matters of sexual ethics, the Qur’an itself poses challenges for those committed to egalitarian social and intimate relationships. Progressive approaches to the Qur’anic text cannot be limited to selective presentation of egalitarian verses in isolation from their broader scriptural context. Such an approach is both fundamentally dishonest and ultimately futile; arguments about male/female equality built on the systematic avoidance of inconvenient verses will flounder at the first confrontation with something that endorses the hierarchical and gender-differentiated regulations for males and females that so many reformers would like to wish away.
April 24, 2023
This book is a thought-provoking and informative book that delves into the complex and often controversial topic of sexual ethics within the framework of Islam. Drawing from Qur'anic interpretations, Hadith (Prophetic traditions), and jurisprudential debates, the author offers nuanced insights and feminist reflections on various aspects of sexual ethics, shedding light on the diversity of Islamic perspectives on gender, sexuality, marriage, and family.
One of the intriguing aspects of this book is that the author presents a wide range of perspectives from different schools of thought within Islam, without imposing any hard and fast conclusions. Kecia Ali approaches the subject matter with sensitivity, critical analysis, and deep engagement with classical and contemporary Islamic sources. She navigates through complex discussions on topics such as sexual consent, homosexuality, polygamy, reproductive rights, and gender roles, offering diverse interpretations and highlighting the diversity of opinions within Islamic tradition.
The book is well-researched and presents a comprehensive overview of the historical and contemporary debates on sexual ethics in Islam. The author critically engages with traditional interpretations, challenges patriarchal norms, and highlights the importance of feminist perspectives in addressing gender-based inequalities within Muslim communities. Kecia Ali also incorporates the voices of Muslim women scholars and activists who have contributed to the discourse on sexual ethics from a feminist standpoint.
One of the strengths of the book is the author's skillful presentation of complex concepts in a clear and accessible manner, making it approachable for readers with different levels of familiarity with Islamic studies. The book provides a valuable resource for anyone interested in understanding the diverse perspectives on sexual ethics within the Islamic tradition, and how these perspectives continue to evolve in contemporary times.
Another notable aspect of the book is its emphasis on leaving the conclusions to the reader. Rather than imposing a singular viewpoint or agenda, Kecia Ali encourages critical thinking and reflection, allowing readers to form their own opinions based on the evidence and arguments presented.
In conclusion, this one is a highly informative and thought-provoking book that offers a comprehensive exploration of sexual ethics in Islam. With its nuanced approach, feminist reflections, and emphasis on diverse perspectives, the book contributes to the ongoing discourse on the intersection of Islam, gender, and sexuality, and invites readers to critically engage with the complex and evolving nature of this topic.
P.S. It's always recommended to read multiple sources and consult various perspectives to form a well-rounded understanding of any topic, including sensitive and complex issues like sexual ethics in religion.
One of the intriguing aspects of this book is that the author presents a wide range of perspectives from different schools of thought within Islam, without imposing any hard and fast conclusions. Kecia Ali approaches the subject matter with sensitivity, critical analysis, and deep engagement with classical and contemporary Islamic sources. She navigates through complex discussions on topics such as sexual consent, homosexuality, polygamy, reproductive rights, and gender roles, offering diverse interpretations and highlighting the diversity of opinions within Islamic tradition.
The book is well-researched and presents a comprehensive overview of the historical and contemporary debates on sexual ethics in Islam. The author critically engages with traditional interpretations, challenges patriarchal norms, and highlights the importance of feminist perspectives in addressing gender-based inequalities within Muslim communities. Kecia Ali also incorporates the voices of Muslim women scholars and activists who have contributed to the discourse on sexual ethics from a feminist standpoint.
One of the strengths of the book is the author's skillful presentation of complex concepts in a clear and accessible manner, making it approachable for readers with different levels of familiarity with Islamic studies. The book provides a valuable resource for anyone interested in understanding the diverse perspectives on sexual ethics within the Islamic tradition, and how these perspectives continue to evolve in contemporary times.
Another notable aspect of the book is its emphasis on leaving the conclusions to the reader. Rather than imposing a singular viewpoint or agenda, Kecia Ali encourages critical thinking and reflection, allowing readers to form their own opinions based on the evidence and arguments presented.
In conclusion, this one is a highly informative and thought-provoking book that offers a comprehensive exploration of sexual ethics in Islam. With its nuanced approach, feminist reflections, and emphasis on diverse perspectives, the book contributes to the ongoing discourse on the intersection of Islam, gender, and sexuality, and invites readers to critically engage with the complex and evolving nature of this topic.
P.S. It's always recommended to read multiple sources and consult various perspectives to form a well-rounded understanding of any topic, including sensitive and complex issues like sexual ethics in religion.
September 23, 2023
I read this given the current discourse on sexual ethics and Islam, and I guess I was impressed by the author’s tone. In my world, it is somewhat rare to hear voices about Islam and sex that aren’t so politically tense.
Although, I am not sure where I stand concerning how they interpret Islamic texts, it seems a bigger debate, Dr. Ali's work is nevertheless a thoughtful exploration of this complex and sensitive subject. Ali delves into the intricacies of determining what constitutes lawful and ethical sexual conduct within Islam. The book addresses various topics, including wives' sexual duties, divorce, homosexuality, and sex outside marriage, offering a perspective that encourages reasoned discussion rather than heated conflict.
One of the book's central claims is a pressing need for improved understanding and knowledge among Muslims regarding sexual ethics. Ali contends that many Muslim thinkers and authors, often perceived as authorities in the field, do not possess a comprehensive grounding in the classical Islamic tradition. Their interpretations and viewpoints often lack coherence and consistency, a point highlighted by Abou El Fadl, who notes the disconnection between the classical epistemological and hermeneutic heritage and contemporary Muslims, particularly those living in the United States.
The book skillfully navigates the challenges posed by certain Qur'anic verses that endorse hierarchical and gender-differentiated regulations. Ali emphasizes the importance of interpretation and the role of jurisprudential methods in addressing these challenges. She critiques both medieval and contemporary commentators.
One of the book's strengths lies in its call for a more critical and nuanced approach to discussing women, gender, and Islam. Ali argues that there is often a lack of depth and sophistication in these discussions, urging readers to move beyond superficial or stereotypical interpretations.
Although, I am not sure where I stand concerning how they interpret Islamic texts, it seems a bigger debate, Dr. Ali's work is nevertheless a thoughtful exploration of this complex and sensitive subject. Ali delves into the intricacies of determining what constitutes lawful and ethical sexual conduct within Islam. The book addresses various topics, including wives' sexual duties, divorce, homosexuality, and sex outside marriage, offering a perspective that encourages reasoned discussion rather than heated conflict.
One of the book's central claims is a pressing need for improved understanding and knowledge among Muslims regarding sexual ethics. Ali contends that many Muslim thinkers and authors, often perceived as authorities in the field, do not possess a comprehensive grounding in the classical Islamic tradition. Their interpretations and viewpoints often lack coherence and consistency, a point highlighted by Abou El Fadl, who notes the disconnection between the classical epistemological and hermeneutic heritage and contemporary Muslims, particularly those living in the United States.
The book skillfully navigates the challenges posed by certain Qur'anic verses that endorse hierarchical and gender-differentiated regulations. Ali emphasizes the importance of interpretation and the role of jurisprudential methods in addressing these challenges. She critiques both medieval and contemporary commentators.
One of the book's strengths lies in its call for a more critical and nuanced approach to discussing women, gender, and Islam. Ali argues that there is often a lack of depth and sophistication in these discussions, urging readers to move beyond superficial or stereotypical interpretations.
May 31, 2025
Ali points out various sexist features of classical Islamic jurisprudence and argues that it is possible to rethink Islamic ethics to accommodate gender justice, but that it is structurally impossible to do so within the classical tradition of jurisprudence and that therefore a more radical reform is required. To me as a beginner in this field, though, the methodology she proposes of "seek[ing] out and privileg[ing] those elements in the tradition" that "see women as fully sexual in a way that recognises their status as moral agents" does not seem to me to be significantly different than that of scholars such as An Na'im and El Fadl who do think reform can be achieved within the existing tradition.
It may be a question of emphasis or semantics ("surprise!", says the good Wittgensteinian in me). Generally, I found this interesting and useful, although I was irritated by her attempt to use polygamy to explain the supposed impossiblity of accommodating gay marriage within Islamic jurisprudence: "In a marriage between two males, would each spouse retain the right to marry three additional husbands? Imagine the chaos that would result if Husband A and Husband B each independently married Husband C." Er, yes, just imagine. That's actually one of the most highly structured poly relationship arrangements I know of (unless by "independent" she means "unbeknown to each other", in which case I think it has about as much relevance to the workability of gay polygamy as deceptive bigamy does to the workability of heterosexual monogamy).
It may be a question of emphasis or semantics ("surprise!", says the good Wittgensteinian in me). Generally, I found this interesting and useful, although I was irritated by her attempt to use polygamy to explain the supposed impossiblity of accommodating gay marriage within Islamic jurisprudence: "In a marriage between two males, would each spouse retain the right to marry three additional husbands? Imagine the chaos that would result if Husband A and Husband B each independently married Husband C." Er, yes, just imagine. That's actually one of the most highly structured poly relationship arrangements I know of (unless by "independent" she means "unbeknown to each other", in which case I think it has about as much relevance to the workability of gay polygamy as deceptive bigamy does to the workability of heterosexual monogamy).
May 31, 2022
Every Muslim woman needs to read this book. It's an unbiased, translucent, fair exploration of sexual ethics in Islam, topics ranging from marriage, divorce, FGM, slavery, same-sex relationships, and more. It's a deep dive into the common understanding we have of those concepts but also the uncommon, the hidden, the not-so-known parts of Islamic law that are have been washed away under years of patriarchy, or only exposed to those with privilege and access to scholarly or academic knowledge.
To say this book has fundamentally changed the way I view Islamic ethics is an understatement. I started reading this book in Ramadan last month, my intention was to learn something new from a female perspective—and I learned more than I could have imagined.
This book is full of feminist reflections that take into account Quran, Hadith, and scholarly knowledge and wisdom. It doesn't give preferential treatment in any one direction, but rather includes the whole and questions the whole. It is feminism in it's most just and conscious light, taking in the broader scriptural context and has divine guidance at its core.
Thank you, Kecia Ali for an astounding read.
To say this book has fundamentally changed the way I view Islamic ethics is an understatement. I started reading this book in Ramadan last month, my intention was to learn something new from a female perspective—and I learned more than I could have imagined.
This book is full of feminist reflections that take into account Quran, Hadith, and scholarly knowledge and wisdom. It doesn't give preferential treatment in any one direction, but rather includes the whole and questions the whole. It is feminism in it's most just and conscious light, taking in the broader scriptural context and has divine guidance at its core.
Thank you, Kecia Ali for an astounding read.
June 24, 2021
Finished it almost a month ago, still don't know exactly how I feel about this.
I liked that it seemed to be written for Muslims familiar with Islam and discussions around certain topics, with less of an apologetic, more analytical view. All while recognising that it's hard to write objectively and critically about Islam without being defensive since Islamophobia and negative stereotypes are so widespread in our "Western society".
However, having read about the thousands of female scholars in Al-Muhaddithat: The Women Scholars in Islam, it was kind of tragic that she referenced mainly male scholarly opinions (even though it was usually to call them out) and even said something to the effect of sexual ethics should just be discussed by scholars because this inherently excludes women.
Also, felt a bit like she was analysing individual scholars, books and topics according to "modern values" without taking into account the general values and context of the faith, which is a bit unbalanced as none of this exists in a vacuum.
I liked that it seemed to be written for Muslims familiar with Islam and discussions around certain topics, with less of an apologetic, more analytical view. All while recognising that it's hard to write objectively and critically about Islam without being defensive since Islamophobia and negative stereotypes are so widespread in our "Western society".
However, having read about the thousands of female scholars in Al-Muhaddithat: The Women Scholars in Islam, it was kind of tragic that she referenced mainly male scholarly opinions (even though it was usually to call them out) and even said something to the effect of sexual ethics should just be discussed by scholars because this inherently excludes women.
Also, felt a bit like she was analysing individual scholars, books and topics according to "modern values" without taking into account the general values and context of the faith, which is a bit unbalanced as none of this exists in a vacuum.
August 24, 2019
Kecia Ali's 'Sexual Ethics and Islam' is a worthy addition to the growing body of Islamic Feminist scholarship, one which places the religious texts at the centre of her examination.
Ali's central argument, which bears marks of Leila Ahmed's influence, is an analysis of pre-modern hermeneutics in Islamic jurisprudence (fiqh). She challenges the epistemological assumptions of pre-modern scholars, asserting they were built on misogynistic understandings of gender and femininity. Unlike Ahmed, Ali's study does not greatly delve into *why* or *how* the pre-modern scholars may have internalised such assumptions, rather her book fills a necessary gap in the scholarship by engaging directly with the primary sources - by which I am referring to both the scriptures (the Qur'an and ahadith) and canonical scholarly texts.
For avoidance of doubt, however, Ali is not advocating a wholesale abandonment of pre-modern scholarship nor a total boycott of pre-modern scholarly giants. Just that we must recognise the assumptions that formed the basis for the majority of their opinions, and equally recognise that neither are such assumptions necessarily grounded in reality, nor do they necessarily reflect a changed reality such as we now live in (the modern (or, for some, post-modern), world). Indeed she says 'Although there are important lessons to be learned from the writings of premodern Muslim scholars, a great physic distance separates Muslims today from the circumstances of past centuries when authoritative doctrines were formulated. Given this very real dissonance between the cultural assumptions undergirding the classical edifices of jurisprudence and exegesis and the modern notions influencing Muslim intellectuals and ordinary people everywhere...there is an acute need to explore vital themes and connections through a variety of texts' (pp.xxxv-xxxvi).
As she expounds upon later in the book, 'What is taken as common sense by many ordinary Muslims (the twenty-first century West is quite different from either the seventh-century West or the contemporary Muslim world and hence rules should be different) is still controversial for numerous Muslim leaders and scholars' (p.43).
These pre-modern assumptions, nonetheless, contributed to the building of a body of law predicated on an understanding of femininity as "lesser" and female sexuality as a "fitna" (disruption, discord, unrest) in need of "guidance" (read: control) from "responsible" males.
Ali further argues these assumptions still underpin contemporary scholarly positions, in spite of their holders generally dismissing them. For instance, the continual insistence that Muslim males may marry 'People of the Book' (usually understood to mean Jews, Christians, or sometimes extended to all/most monotheists), but the denial of this for women, is predicated solely on the understanding that women are somehow intellectually inferior and thus more susceptible to being "influenced away" from Islam by their spouses than men are.
The book tackles a variety of subjects, divided neatly between chapters, from concepts of marriage to divorce to LGBT issues to circumcision and slavery. In each chapter she deconstructs the assumptions predicating the pre-modern scholarship and, greatly to her credit, offers insights into potential ways forward for contemporary understandings of these issues.
The book might best be understood as a work to refer back to when discussing these contentious issues. It is a worthy study.
Ali's central argument, which bears marks of Leila Ahmed's influence, is an analysis of pre-modern hermeneutics in Islamic jurisprudence (fiqh). She challenges the epistemological assumptions of pre-modern scholars, asserting they were built on misogynistic understandings of gender and femininity. Unlike Ahmed, Ali's study does not greatly delve into *why* or *how* the pre-modern scholars may have internalised such assumptions, rather her book fills a necessary gap in the scholarship by engaging directly with the primary sources - by which I am referring to both the scriptures (the Qur'an and ahadith) and canonical scholarly texts.
For avoidance of doubt, however, Ali is not advocating a wholesale abandonment of pre-modern scholarship nor a total boycott of pre-modern scholarly giants. Just that we must recognise the assumptions that formed the basis for the majority of their opinions, and equally recognise that neither are such assumptions necessarily grounded in reality, nor do they necessarily reflect a changed reality such as we now live in (the modern (or, for some, post-modern), world). Indeed she says 'Although there are important lessons to be learned from the writings of premodern Muslim scholars, a great physic distance separates Muslims today from the circumstances of past centuries when authoritative doctrines were formulated. Given this very real dissonance between the cultural assumptions undergirding the classical edifices of jurisprudence and exegesis and the modern notions influencing Muslim intellectuals and ordinary people everywhere...there is an acute need to explore vital themes and connections through a variety of texts' (pp.xxxv-xxxvi).
As she expounds upon later in the book, 'What is taken as common sense by many ordinary Muslims (the twenty-first century West is quite different from either the seventh-century West or the contemporary Muslim world and hence rules should be different) is still controversial for numerous Muslim leaders and scholars' (p.43).
These pre-modern assumptions, nonetheless, contributed to the building of a body of law predicated on an understanding of femininity as "lesser" and female sexuality as a "fitna" (disruption, discord, unrest) in need of "guidance" (read: control) from "responsible" males.
Ali further argues these assumptions still underpin contemporary scholarly positions, in spite of their holders generally dismissing them. For instance, the continual insistence that Muslim males may marry 'People of the Book' (usually understood to mean Jews, Christians, or sometimes extended to all/most monotheists), but the denial of this for women, is predicated solely on the understanding that women are somehow intellectually inferior and thus more susceptible to being "influenced away" from Islam by their spouses than men are.
The book tackles a variety of subjects, divided neatly between chapters, from concepts of marriage to divorce to LGBT issues to circumcision and slavery. In each chapter she deconstructs the assumptions predicating the pre-modern scholarship and, greatly to her credit, offers insights into potential ways forward for contemporary understandings of these issues.
The book might best be understood as a work to refer back to when discussing these contentious issues. It is a worthy study.
June 29, 2020
Many of the issues the author brought up are things i have also struggled with. She also did bring up a few new issues i had never paid attention to and why they might be important. She did not however present possible avenues of future solutions. This book doesn't provide answers if that's what you are looking for. İt's a very academic, yet captivating book that explores areas of concern or disagreement. I now have a better understanding of the in and outs of these issues but still do not have a solution.
April 8, 2022
Dr. Ali thoughtfully wades into some of the most thorny issues for Modern Muslims. She illustrates the irreconcilable tension that exists between the constructed classical legal models that informed Muslim concepts of marriage and sexuality, and the more mutual, consensual, and egalitarian ideals today's Muslims desire. She suggests multiple strategies for achieving the latter, doing so with both critical and constructive insight. Essential reading.
December 11, 2020
Ali does a great job of examining and critiquing different ways in which people have interpreted Islam and in which they applied/apply their understandings to moral acts and thought and legal codes with regards to gender and sexuality and social hierarchies surrounding gender and sexuality. She does this without resorting to apologetics and tackles uncomfortable questions and moral concerns that are often avoided or glossed over by Muslims and non-Muslims alike. Her book highlights that at the end of the day, while there are questions and confusions of what is religiously mandated and what isn't, concerns which aren't confined to one specific religious tradition, each person is ultimately held accountable for their actions and the intentions behind them and how they affect others.
October 9, 2021
This is by far the best book on the subject, and it benefits greatly from the fact that the author is a woman who critiques evidence without the baggage of the patriarchal and misogynist worldview that distorts so much Islamic commentary of this complex subject. It is well written and therefore quite easy to follow even though it is solidly based on a huge and complex body of source evidence.
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