Kecia Ali's Sexual Ethics and Islam provides an insightful analysis and commentary on sex and gender under classical Sunni adjudication. Ali’s work sheds a light on the way societies use gender as a cardinal instrument to ensure social organization and establish a hierarchy. I feel that I share many of the same opinions as Ali furthering the ideas that: these classical legal doctrines conflict with constituents, social double standards give way for more harsh, female punishments, the homosexuality movement encompasses so many intricacies in the Muslim world that combating human rights abuses will be nearly impossible - because the movement is not indigenous. It’s a Western idea that has traveled too far. Further, some Muslims do not view
…show more content…
While arguing that archaic jurists responded to unlawful sex, or zina, with reasonable regulation rather than dogmatic principles of reproach. There remains an unchallenged boundary of what is lawful, however certain acts do not always fit into that conundrum of a puzzle. I’ve noticed that some behind the law are glancing at the issue, not diving deeper into it. Consent does play an important role here, which is not addressed. Consent between two individuals accused of zina is trivial to the discussion of what is morally correct in the eyes of the law. The legal status of the individuals and their relationship is more pertinent to the discussion. However, the Qur’an does provide ramifications in its’ rigid definitions of lawful sex. Hadith that maintain the innate desire and its’ significance as seen on page 60. Also, these varying translations are a clear example of Double Standards - the first puts the blame on the men, the latter on the women (in a very malicious …show more content…
Through this, Ali explains that there is not a consistent link between biological paternity and legal paternity. While reading this case, several questions and complications popped into my brain that Ali later answered. These questions involved shifts with technology and advancements, and how would a conclusive DNA test alter a pre-established strict code for women? Ali further explains that paternity is defined by marriage or ownership - just like punishment. The silent acquiescence of paternity would violate the “don’t ask, don’t tell” principle that is rooted deeply in Muslim ethical and social
While arguing that archaic jurists responded to unlawful sex, or zina, with reasonable regulation rather than dogmatic principles of reproach. There remains an unchallenged boundary of what is lawful, however certain acts do not always fit into that conundrum of a puzzle. I’ve noticed that some behind the law are glancing at the issue, not diving deeper into it. Consent does play an important role here, which is not addressed. Consent between two individuals accused of zina is trivial to the discussion of what is morally correct in the eyes of the law. The legal status of the individuals and their relationship is more pertinent to the discussion. However, the Qur’an does provide ramifications in its’ rigid definitions of lawful sex. Hadith that maintain the innate desire and its’ significance as seen on page 60. Also, these varying translations are a clear example of Double Standards - the first puts the blame on the men, the latter on the women (in a very malicious …show more content…
Through this, Ali explains that there is not a consistent link between biological paternity and legal paternity. While reading this case, several questions and complications popped into my brain that Ali later answered. These questions involved shifts with technology and advancements, and how would a conclusive DNA test alter a pre-established strict code for women? Ali further explains that paternity is defined by marriage or ownership - just like punishment. The silent acquiescence of paternity would violate the “don’t ask, don’t tell” principle that is rooted deeply in Muslim ethical and social