clothing by having a distinguished hijab style. Its iconicity shifts according to the women’s intentionality and those assessing their intentionality. The hijab etymologically has other meanings, including “screen, cover mantle, curtain, partition, or divider.” 19 Similarly, its social life can have these
important principles within the Islamic tradition. One is the idea that the Qur "à n cannot be properly understood without the elucidation of the Prophet (pbuh), whose life, words and actions are regarded as living commentary of the Qur "à n and provide the framework within which tafs ì r is to be exercised
the fact that the female protagonists in the texts of this period dream of marriage and love, in their inner monologues they often vacillate between living the life society has ordained or leading a personal, indepen- dent life. This struggle between the old and the new is a central motif in women
sinner and ignorant person ( ¨thim wa-j¨hil ); and he may only do so under extreme neces- sity, such as fear for his life. 26 In addition, Muslims living under a non-Muslim polity should be neutral in a situation of war between the Muslim state and their own country; they should neither contribute to the
., 303. 92) Mawlawī, “al-Mafāhīm al-asāsiyya,” 214-5.
82 A.F. March / Islamic Law and Society 16 (2009) 34-94 with citizenship in a pluralist society. On this view, daʿwa is not merely motivated by the aim of winning adherents to one’s way of life, but rather by a desire to extend to the other a good
does not include this provision. Nevertheless, they repeatedly stressed the impracticality of her current living arrangements, arguing that a di ﬃ cult marital life was preferable to her imposition on the hospitality of her brother, who would soon tire of her. They also speculated that following a
she has been living as one already) or be a king-maker. She opts for the latter course. She duly appoints someone to rule 4 and, thus, “lays the happy foundations” of society (ʿAttār 2013, 144, l. 792). To put it succinctly, for the king and his men, it is her spiritual authority and miraculous
subversive use of language, by which the writers try to break free of linguistic conventions, as we can see in the following examples. In her novel Imraʾat al-risāla , Rajāʾ Bakriya draws a picture of such a rebellious protagonist who searches for freedom in her private life. It tells the tale of a complex
Eleventh/Seven- teenth Centuries,Ó Islamic Law and Society , 1:2 (1994), 163. This article provides an excellent overview of ¼anafÂ, M¨likÂ, Sh¨fi®Â, and ¼anbalÂ views on the issue of Muslims living in non-Muslim territory.
THE OBLIGATION TO EMIGRATE TO ISLAMIC TERRITORY 257 presents a masterly
being largely segregated from public spaces. Due to the massive oil revenues from the 1970s onwards and the rising standard of living, women’s employment was considered unnecessary for sustaining family income (Moghadam 2013; Ross 2008), and the image of the non-working woman eventually became a symbol