Volu m e II - Purdue University Calumet

within classical texts is no longer relevant to most contemporary Muslims, nothing has
emerged to replace it (pg xvii).
E. This connection between dower and slavery brought Ali to discuss the necessity of
mutuality, reciprocity, and consent within marriage.
F. Ali asserted that Islamic legal tradition “fundamentally views marriage as an exchange of
lawful sexual access for dower, and continued sexual availability for support”. Within this
classical framework of Islam, consent and mutuality in sexual relationships between men
and women couldn’t happen but that it is possible to rethink Islamic sexual ethics to accept
these values (pg 13)(pg 151). She suggested conversations about what men and women
contribute to the household as a better way to determine support from the husband. She
said, “If sex is no longer the wife’s marital duty, then it could become a fully mutual right”
(pg 22).
G. Even with the unbalanced notions of dower and female sexuality within marriage, Ali
stated that there is possibility for improvement. She stated that there is a gap between
traditional Islamic jurisprudence and practiced Islam, which leaves much up to each
individual’s interpretation. Many contemporary Muslims, especially in the United States,
do not follow all legal teachings (pg xxii). She also explained that Islam is constantly being
interpreted and Islamic jurisprudence is always being reevaluated and revised to reflect
current social norms. Unfortunately, as long as formally educated religious scholars are the
only ones discussing Islamic jurisprudence, women would be likely to be left out (pg 155).
She said that Islamic religious education is still not completely equal, so it is more difficult
for women to gain that credibility. Because of this, most of the scholars doing the revising
are male. They do not always make the most egalitarian judgments. She used these
statements to back up her belief that Muslims should take the time to reflect on practices
and beliefs within Islamic traditions (pg 152). This does not mean that religious authorities
are not important; it creates space for open dialogue. She continued that reinterpretation
of Islamic jurisprudence should also be a coalition of scholars working with one another to
redefine and push the boundaries of Islam (pg 153).
V. My Analysis
A. By combining the information all three authors provided, I have formed some potential
solutions for women’s secondary status in Judaism and Islam.
B. de Beauvoir’s concept of Otherness connects to traditional Jewish and Islamic texts. In
the Torah and Qur’an, the dominant perspective is male. Just as de Beauvoir observed
male experience as the norm in society, Plaskow and Ali noticed male experience as the
norm in Judaism and Islam.
C. Silence. Within traditional Jewish and Islamic texts, women were not given equal voice to
men. --Plaskow adopted community building and filling in the spaces where women were
missing to give women voice. She researched women who were silenced and gave them
credit where the Torah did not. This could work in a similar way for Muslim women. But
as Ali and Plaskow both emphasized, women should be ready to take responsibility for
what they say.
D. Optimism about men. de Beauvoir’s pessimism regarding men was realistic for the time
period. However, Plaskow and Ali recognized that more men have become aware of
women’s secondary status and are willing to help. They realized that women would not be
equal to men if it was seen only as an issue for women. Plaskow stated that broadening
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