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Le Harem politique: Le Prophète et les femmes
"Est-ce qu'une femme peut diriger un Etat musulman?" Telle est la question qu'a posée la sociologue Fatema Mernissi dans son épicerie de quartier, pour s'entendre rétorquer un hadith : "Ne connaîtra jamais la prospérité le peuple qui confie ses affaires à une femme". Comment en est-on arrivé là ? Lorsque naît l'Islam en 622, l'intention du Prophète est d'instaurer une communauté religieuse et démocratique où hommes et femmes discuteront les lois de la cité. Quels méandres ont mené jusqu'à cette figure prégnante de la femme voilée, mise à l'écart de la vie politique, confinée dans l'espace privé au nom de la foi religieuse ? Avec l'aide des autorités religieuses de l'université Qarawiyine de Fès, l'auteur a mené une véritable enquête policière à travers l'énorme masse de la littérature religieuse. Elle dresse l'état des lieux dans la Médine du VIIe siècle, lorsque les épouses du Prophète discutaient politique et allaient à la guerre...
336 pages, Pocket Book
First published January 1, 1987
30 people are currently reading
537 people want to read
About the author
Fatema Mernissi
49 books706 followersAKA فاطمة المرنيسي
Mernissi was born into a middle-class family. She received her primary education in a school established by the nationalist movement, and secondary level education in an all-girls school funded by the French protectorate. In 1957, she studied political science at the Sorbonne and at Brandeis University, where she earned her doctorate. She returned to work at the Mohammed V University and taught at the Faculté des Lettres between 1974 and 1981 on subjects such as methodology, family sociology and psycho-sociology. She has become noted internationally mainly as an Islamic feminist.
As an Islamic feminist, Mernissi was largely concerned with Islam and women's roles in it, analyzing the historical development of Islamic thought and its modern manifestation. Through a detailed investigation of the nature of the succession to Muhammad, she cast doubt on the validity of some of the hadith (sayings and traditions attributed to him), and therefore the subordination of women that she saw in Islam, but not necessarily in the Qur'an.
As a sociologist, Mernissi did fieldwork mainly in Morocco. On several occasions in the late 1970s and early 1980s she conducted interviews in order to map prevailing attitudes to women and work. She did sociological research for UNESCO and ILO as well as for the Moroccan authorities. In the late 1970s and in the 1980s Mernissi contributed articles to periodicals and other publications on women in Morocco and women and Islam from a contemporary as well as from a historical perspective.
In 2003, Mernissi was awarded the Prince of Asturias Award along with Susan Sontag.
Mernissi was a lecturer at the Mohammed V University of Rabat and a research scholar at the University Institute for Scientific Research, in the same city.
Mernissi was born into a middle-class family. She received her primary education in a school established by the nationalist movement, and secondary level education in an all-girls school funded by the French protectorate. In 1957, she studied political science at the Sorbonne and at Brandeis University, where she earned her doctorate. She returned to work at the Mohammed V University and taught at the Faculté des Lettres between 1974 and 1981 on subjects such as methodology, family sociology and psycho-sociology. She has become noted internationally mainly as an Islamic feminist.
As an Islamic feminist, Mernissi was largely concerned with Islam and women's roles in it, analyzing the historical development of Islamic thought and its modern manifestation. Through a detailed investigation of the nature of the succession to Muhammad, she cast doubt on the validity of some of the hadith (sayings and traditions attributed to him), and therefore the subordination of women that she saw in Islam, but not necessarily in the Qur'an.
As a sociologist, Mernissi did fieldwork mainly in Morocco. On several occasions in the late 1970s and early 1980s she conducted interviews in order to map prevailing attitudes to women and work. She did sociological research for UNESCO and ILO as well as for the Moroccan authorities. In the late 1970s and in the 1980s Mernissi contributed articles to periodicals and other publications on women in Morocco and women and Islam from a contemporary as well as from a historical perspective.
In 2003, Mernissi was awarded the Prince of Asturias Award along with Susan Sontag.
Mernissi was a lecturer at the Mohammed V University of Rabat and a research scholar at the University Institute for Scientific Research, in the same city.
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Displaying 1 - 19 of 19 reviews
July 2, 2020
لن يفلح قوم لم يقرأوا لهذه المرأة
November 23, 2020
What a book!! A must-read indeed.
December 23, 2024
Aunque hay cosas que como islamóloga estoy muy en desacuerdo y hay ideas que tienen argumentos un tanto escasos, es una muy buena obra de investigación para conocer a las mujeres del harén de Mahoma al igual que el pensamiento de este profeta y ver el desarrollo y las causas de las (claramente malas) interpretaciones machistas del islam (y como realmente este tenía planes traer más igualdad)
May 7, 2019
This is a brilliant and an important work by Fatema Mernissi, a famous Moroccan Muslim feminist sociologist. (The English translation of the book was released under the name: “The Veil and the Male Elite: A Feminist Interpretation of Islam”. Though an accurate translation would be “The Political Harem: The Prophet and his women”). It all started one day when she was buying some groceries. She asked the guy working at the shop about his opinion on a woman becoming a leader in the Muslim world. This was met with such disdain and she was rebuked with a supposed quote by Muhammad saying how no people will gain prosperity if a woman became the leader. From this moment, the book starts trying to answer this question: How come Mohammad, the prophet of a religion she deeply believes and deeply values, would want to do her harm and do harm to all Muslim women? Surely something is wrong…
To understand the context and reason why many Muslims have such dismissive and misogynistic views of women, she embarks on a rereading of Islamic history, especially focusing on the private life of Muhammad, his social and political life. She treats him as no more than a man. Even though this man was founding a religion and the prophet of her religion, he was also a man of his time, a harsh and brutal time, living in a harsh Bedouin society (for instance, when many people had daughters born, they would bury the new born babies alive in fear of shame.), and that man was also a warlord and a politician. Such a man had many aspiration, yet he was also flawed. Mernissi wants to show us how it is actually society that would create a representation of Islam to subjugate women, and in the religion people would inject their own personal bias.
In a very meticulous research, Mernissi examines the project Mohammad had vis-à-vis women, especially, through examining his relations with the women of his life, his wives and daughters. Whenever most people nowadays speak of “Muslim women”, the first image that comes to their mind is the veil; Islam is a religion that forces women to cover up from head toe. Images of extreme societies such as Afghanistan and Saudi Arabia would come to people’s minds. This would be ironic according to Mernissi as the veil during Mohammad’s life time and rule wasn’t actually obligatory. The whole issue with the veil (And there’s a fascinating discussion in her book on the nature of the veil “hijab” itself) came years later in Islam, starting at first to be concerned only with Mohammad’s family , in his private home where people used to come and go as they please. It would be actually forced upon women years after his death by the second successor (Khalifa) Omar ben al Khattab. As much as Omar was a man of many virtues, he was known to be extremely tough regarding women, representing the common norms of his society. Any advancement in women’s rights was always met with fierce resistance by many men in that society. For instance, Islam at that time made a revolution by actually making it a religious right for all women to inherit. This, amongst many things, met fierce resistance. So what Mernissi does is analyze every moment in Mohammad’s life regarding the situation of women, showing that even though he, according to her, had a great project, he wasn’t fully able to achieve because of the fierce tribal and misogynistic resistance he got.
Context is everything to Mernissi. In this book, she analyzes all the main sayings (Hadiths) by Mohammad and Quran verses regarding women, especially those used nowadays to subjugate women, and she puts them all in their chronological, social and historical context. One main point of this is to show how the lack of understanding of such a context could be easily used to subjugate and cause misery. This isn’t a defense of Islam per se, and Mernissi is a Muslim, but is a critical examination of the religion and its history, and she didn’t shy away by showing the shortcomings of its prophet, which is why, to no surprise, the book is banned in several Muslim countries. Not only is it destined to Muslims, but also to none Muslims as well. Mernissi’s main point is to show that you can totally be a Muslim and aspire to equality. Saying that a religion like Islam is simply “anti-women” if you’re a none Muslim, or that women’s place is inferior to men if you’re a Muslim, would be viewed by Mernissi as simply naive at best, dangerous at the worst. In the past 30 years, several Muslim majority countries around the world democratically elected women, Muslim women, beating men to be their heads of state. So to Mernissi the problem isn’t the religion as an isolated case. Rather it’s the society where the religion is in, whether it be the society of these days, or 1400 years ago.
To understand the context and reason why many Muslims have such dismissive and misogynistic views of women, she embarks on a rereading of Islamic history, especially focusing on the private life of Muhammad, his social and political life. She treats him as no more than a man. Even though this man was founding a religion and the prophet of her religion, he was also a man of his time, a harsh and brutal time, living in a harsh Bedouin society (for instance, when many people had daughters born, they would bury the new born babies alive in fear of shame.), and that man was also a warlord and a politician. Such a man had many aspiration, yet he was also flawed. Mernissi wants to show us how it is actually society that would create a representation of Islam to subjugate women, and in the religion people would inject their own personal bias.
In a very meticulous research, Mernissi examines the project Mohammad had vis-à-vis women, especially, through examining his relations with the women of his life, his wives and daughters. Whenever most people nowadays speak of “Muslim women”, the first image that comes to their mind is the veil; Islam is a religion that forces women to cover up from head toe. Images of extreme societies such as Afghanistan and Saudi Arabia would come to people’s minds. This would be ironic according to Mernissi as the veil during Mohammad’s life time and rule wasn’t actually obligatory. The whole issue with the veil (And there’s a fascinating discussion in her book on the nature of the veil “hijab” itself) came years later in Islam, starting at first to be concerned only with Mohammad’s family , in his private home where people used to come and go as they please. It would be actually forced upon women years after his death by the second successor (Khalifa) Omar ben al Khattab. As much as Omar was a man of many virtues, he was known to be extremely tough regarding women, representing the common norms of his society. Any advancement in women’s rights was always met with fierce resistance by many men in that society. For instance, Islam at that time made a revolution by actually making it a religious right for all women to inherit. This, amongst many things, met fierce resistance. So what Mernissi does is analyze every moment in Mohammad’s life regarding the situation of women, showing that even though he, according to her, had a great project, he wasn’t fully able to achieve because of the fierce tribal and misogynistic resistance he got.
Context is everything to Mernissi. In this book, she analyzes all the main sayings (Hadiths) by Mohammad and Quran verses regarding women, especially those used nowadays to subjugate women, and she puts them all in their chronological, social and historical context. One main point of this is to show how the lack of understanding of such a context could be easily used to subjugate and cause misery. This isn’t a defense of Islam per se, and Mernissi is a Muslim, but is a critical examination of the religion and its history, and she didn’t shy away by showing the shortcomings of its prophet, which is why, to no surprise, the book is banned in several Muslim countries. Not only is it destined to Muslims, but also to none Muslims as well. Mernissi’s main point is to show that you can totally be a Muslim and aspire to equality. Saying that a religion like Islam is simply “anti-women” if you’re a none Muslim, or that women’s place is inferior to men if you’re a Muslim, would be viewed by Mernissi as simply naive at best, dangerous at the worst. In the past 30 years, several Muslim majority countries around the world democratically elected women, Muslim women, beating men to be their heads of state. So to Mernissi the problem isn’t the religion as an isolated case. Rather it’s the society where the religion is in, whether it be the society of these days, or 1400 years ago.
February 2, 2016
9. PROPHET AS A MILITARY LEADER
Prophets project svt. for equality of sexes foundered bc he refused to minimize sexual aspect of life, to hide it, consider it marginal/secondary.
Prophets wives did not seem to regard political/military problems as being alien to them. They were as much concerned with liberation of prisoners, eminently political matter, as with domestic questions. In question related to liberation of political prisoner, Umm Salama, behaved as if this were a matter in which a woman had a say. Household was not their sole legitimate domain.
A woman encouraged by her husband to regard the mosque/battlefield as fields of action is going to behave differently
from a cloistered woman isolated from the world.
Medinese suras were revealed in a Muslim community that asked questions about practical details of life. This
explains why many Medinese suras came first in the Kuran bc book is adressed to a Muslim community and not to a polytheist.
In the Kuran there are some verses counseling tolerance toward Jews and Christians, and others counseling holy war, and constant struggle.
We must remember that the 1st principle of Muhammeds strategy was not to put his soldiers at risk
unnecessarily. He wanted to win battles without loss of life.
Muslim should use his judgement in every circumstance, and when he has to choose between prayer/survival, he should not hesitate to choose survival.
One can always find time to think about God when one is out of danger
Aisha, like any intelligent beautiful woman loved by a powerful man, was not likely to be lacking egotism (samodopadnost) and insolence (bezobrazluk).
8. UMAR AND THE MEN OF MEDINA
an Arab "should ascertain for himself where his chief is leading" he should not just blindly follow his orders.
from the very beginning to the end of Preaching it makes emancipation of slaves, a meritorious act: a work of charity.
Verses encouraged freeing of slaves as an act of faith.
egalitarian message of Islam...During Prophets life opposition to his egalitarian project that all people be free was strong/persistent.
islam affirmed diginity of a slave as a human being by making rulings that affected social relations concerning sexual matters - forbidding slaves prostitutes.
Muslim society remained slave society for centuries. It only renounced it under pressure from colonial powers in 20th century.
Prophet was cnstantlay importuned (salijetati)
pre-Islamic Arab society was one of unparalleled violence toward women ....
nushuz - rebellion against male authority
Umar represented tradition, deep-seated reflexes and customs...
10. HIJAB DESCENDS ON MEDINA
Islam - an experiment in living rooted in reality in which knowledge plays important role.
Muhammed as put great emphasis on politeness, he himself was very shy.
Islam of Muhammed banished idea of supervision, police system of control. This explains absence of clergy, and encouraging all Muslims to get involved in understanding written word. Individual responsibility comes into play to balance weight of aristocratic control, making it ineffective in an umma of believers whose behaviour followed precise internalized rules.
social control would be Muslim faith that disciplines desire...
Mouhammeds dream was community in which individuals are respected/have rights, not bc they belong to a tribe but bcthey are able to believe they have link wh God.
imposing hijab instead of changing attitudes and forcing those in "whose hearts is a disease" to act differently, was going to overshadow Islams dimension as civilization, as body of thought on individual and his/her role in society.
CONCLUSION
Sukayna, one of the granddaughters of the Prophet through Fatima - her tragedy partly explains her revolt against political/oppresive/despotic islam, against everythig that hinders individuals freedom - including hijab.
How did tradition succeed in transforming Muslim woman into submissive, marginal creature, who buries herself and only goes out into world timidly, huddled in her veils?
Prophets project svt. for equality of sexes foundered bc he refused to minimize sexual aspect of life, to hide it, consider it marginal/secondary.
Prophets wives did not seem to regard political/military problems as being alien to them. They were as much concerned with liberation of prisoners, eminently political matter, as with domestic questions. In question related to liberation of political prisoner, Umm Salama, behaved as if this were a matter in which a woman had a say. Household was not their sole legitimate domain.
A woman encouraged by her husband to regard the mosque/battlefield as fields of action is going to behave differently
from a cloistered woman isolated from the world.
Medinese suras were revealed in a Muslim community that asked questions about practical details of life. This
explains why many Medinese suras came first in the Kuran bc book is adressed to a Muslim community and not to a polytheist.
In the Kuran there are some verses counseling tolerance toward Jews and Christians, and others counseling holy war, and constant struggle.
We must remember that the 1st principle of Muhammeds strategy was not to put his soldiers at risk
unnecessarily. He wanted to win battles without loss of life.
Muslim should use his judgement in every circumstance, and when he has to choose between prayer/survival, he should not hesitate to choose survival.
One can always find time to think about God when one is out of danger
Aisha, like any intelligent beautiful woman loved by a powerful man, was not likely to be lacking egotism (samodopadnost) and insolence (bezobrazluk).
8. UMAR AND THE MEN OF MEDINA
an Arab "should ascertain for himself where his chief is leading" he should not just blindly follow his orders.
from the very beginning to the end of Preaching it makes emancipation of slaves, a meritorious act: a work of charity.
Verses encouraged freeing of slaves as an act of faith.
egalitarian message of Islam...During Prophets life opposition to his egalitarian project that all people be free was strong/persistent.
islam affirmed diginity of a slave as a human being by making rulings that affected social relations concerning sexual matters - forbidding slaves prostitutes.
Muslim society remained slave society for centuries. It only renounced it under pressure from colonial powers in 20th century.
Prophet was cnstantlay importuned (salijetati)
pre-Islamic Arab society was one of unparalleled violence toward women ....
nushuz - rebellion against male authority
Umar represented tradition, deep-seated reflexes and customs...
10. HIJAB DESCENDS ON MEDINA
Islam - an experiment in living rooted in reality in which knowledge plays important role.
Muhammed as put great emphasis on politeness, he himself was very shy.
Islam of Muhammed banished idea of supervision, police system of control. This explains absence of clergy, and encouraging all Muslims to get involved in understanding written word. Individual responsibility comes into play to balance weight of aristocratic control, making it ineffective in an umma of believers whose behaviour followed precise internalized rules.
social control would be Muslim faith that disciplines desire...
Mouhammeds dream was community in which individuals are respected/have rights, not bc they belong to a tribe but bcthey are able to believe they have link wh God.
imposing hijab instead of changing attitudes and forcing those in "whose hearts is a disease" to act differently, was going to overshadow Islams dimension as civilization, as body of thought on individual and his/her role in society.
CONCLUSION
Sukayna, one of the granddaughters of the Prophet through Fatima - her tragedy partly explains her revolt against political/oppresive/despotic islam, against everythig that hinders individuals freedom - including hijab.
How did tradition succeed in transforming Muslim woman into submissive, marginal creature, who buries herself and only goes out into world timidly, huddled in her veils?
June 9, 2021
Un livre très critique, qui soulève plusieurs questions d'ordre idéologique et religieux, sur la place de la femme dans la société musulmane depuis l'ere antéislamique, et suit l'évolution de cette place dans la société à l'aube de l'islam jusqu'à nos jours.
September 23, 2015
Ik had het gevoel dat ze koste wat kost haar punt moest maken. Soms irriteerde me dat.
December 17, 2015
One of the best book ever i read it for the second time ! each time i discover something new !
June 8, 2021
This is the third book I've read from the late Moroccan author Fatema Mernissi. Each of the books read fall in a different category and is rated 4 or 5 stars. The main theme of the book is about women in Islam and the question of the veil.
The author was very methodical and well documented in this book, which is the result of a detailed analysis of historical and religious documents regarding the main theme mentioned above. It might be easy for some muslims to quickly quote hadiths and/or verses about and against women, but most of them don't know the true origins and/or meaning of these same hadiths and/or verses. The author went ahead to research, study, and analyze not only these hadiths and/or verses, and also their historical contexts, which help greatly understanding them.
For me, Fatema Mernissi successfully debuked the various hadiths verses men keep using and abusing to either force women to wear veils and other textile products and not to give muslim women their equal rights. Furthermore, she helps muslims read and understand the verses on veil in a new way.
However, regardless of what anybody says or writes, whether an imam or an author, it's just best for Muslims to read directly for themselves the Holy Koran and read other religious books to learn about the History of the religion and understand it all.
The author was very methodical and well documented in this book, which is the result of a detailed analysis of historical and religious documents regarding the main theme mentioned above. It might be easy for some muslims to quickly quote hadiths and/or verses about and against women, but most of them don't know the true origins and/or meaning of these same hadiths and/or verses. The author went ahead to research, study, and analyze not only these hadiths and/or verses, and also their historical contexts, which help greatly understanding them.
For me, Fatema Mernissi successfully debuked the various hadiths verses men keep using and abusing to either force women to wear veils and other textile products and not to give muslim women their equal rights. Furthermore, she helps muslims read and understand the verses on veil in a new way.
However, regardless of what anybody says or writes, whether an imam or an author, it's just best for Muslims to read directly for themselves the Holy Koran and read other religious books to learn about the History of the religion and understand it all.
July 5, 2025
Alors honnêtement même si certains arguments m'ont questionnés et parfois paru entortillés (mais ma connaissance de l'Islam se limitant aux dires et coutumes observés chez mes voisins et proches de confession musulmane, je n'ai que peu de recul sur le sujet), très intéressant de pouvoir lire la vision de l'une des figures de prou des droits des femmes dans les mondes arabes qui, via un travail de recherche monumental, alliant relecture du Coran, des hadiths et de leur analyse associé à celle du contexte historique et des personnages qui les ont rapportés, remet en cause l'interprétation de certains hadiths et les prérogatives que les hommes se sont arrogées au fil des siècles, au détriment du droit des femmes et en contradiction avec la vie du Prophète et les bouleversements de moeurs morales qu'il souhaitait instaurer à travers l'avènement de l'islam.
En particulier, le sujet du hijab qui prend une tournure xénophobe (et franchement agaçante) en France y est abordé en contextualisant son instauration (et institutionnalisation) au sein du monde arabe et est dénué de l'influence des "débats" qui secouent le paysage politique français sur le sujet (bon en même temps le livre a été publié 1987).
On sent que cet essai est avant tout destiné à une population mulsulmane et non pour servir d'arguments à l'islamophobie ambiante en Occident... Et mine de rien, ça fait du bien.
En particulier, le sujet du hijab qui prend une tournure xénophobe (et franchement agaçante) en France y est abordé en contextualisant son instauration (et institutionnalisation) au sein du monde arabe et est dénué de l'influence des "débats" qui secouent le paysage politique français sur le sujet (bon en même temps le livre a été publié 1987).
On sent que cet essai est avant tout destiné à une population mulsulmane et non pour servir d'arguments à l'islamophobie ambiante en Occident... Et mine de rien, ça fait du bien.
October 13, 2016
C'est parmi les meilleurs livres que je n'ai jamais lu jusqu'à maintenant. J'ai appris de ce livre ce que je n'ai jamais appris dans l'école depuis plus d'une décennie. Certainement c'est le genre de livre qui pourra déranger les gens qui ne souhaitent pas poser trop de questions sur l'Islam, par peur de ce qu'ils peuvent découvrir, ou bien ils préfèrent tout simplement choisir le chemin facile à savoir croire à ce qu'ils souhaitent et les arrangent bien .
Pour moi ce livre ne porte aucune atteint à la religion islamique mais au contraire il a mis en valeur. Certes il ne faut pas croire tous ce qu'on lis mais l'étude était approfondi, claire et informative.
c'est avec un coeur lourd que je quitte ce livre que je vais certainement le relire et lire encore plus pour la SUPERBE Fatima MERNISSI.
C'est une écrivaine dont je suis fière qu'elle était marocaine et qu'elle avait les courage de se poser des questions, et chercher la réponse dans la science.
Pour moi ce livre ne porte aucune atteint à la religion islamique mais au contraire il a mis en valeur. Certes il ne faut pas croire tous ce qu'on lis mais l'étude était approfondi, claire et informative.
c'est avec un coeur lourd que je quitte ce livre que je vais certainement le relire et lire encore plus pour la SUPERBE Fatima MERNISSI.
C'est une écrivaine dont je suis fière qu'elle était marocaine et qu'elle avait les courage de se poser des questions, et chercher la réponse dans la science.
August 5, 2025
Je suis assez mitigée vis-à-vis de cet essai.
Certes, la première partie présente une réflexion dont j’ai compris la logique, et que j’ai trouvée intéressante. Mais à partir du moment où j’ai ressenti une forme de désacralisation, je me suis mise sur mes gardes. C’est un essai à lire avec précaution.
Il faut également garder à l’esprit que la date de publication originale est 1987. Une lectrice marocaine en 2025 peut donc avoir du mal à comprendre le contexte de certains récits.
Par ailleurs, tenter d’expliquer des sourates du Coran, ou de justifier leur invalidité en s’appuyant sur le contexte historique, entre en contradiction avec l’idée que le Coran transcende le temps et l’espace.
En somme, un essai plutôt instructif dans sa première partie, mais dont la seconde est à aborder avec prudence.
Certes, la première partie présente une réflexion dont j’ai compris la logique, et que j’ai trouvée intéressante. Mais à partir du moment où j’ai ressenti une forme de désacralisation, je me suis mise sur mes gardes. C’est un essai à lire avec précaution.
Il faut également garder à l’esprit que la date de publication originale est 1987. Une lectrice marocaine en 2025 peut donc avoir du mal à comprendre le contexte de certains récits.
Par ailleurs, tenter d’expliquer des sourates du Coran, ou de justifier leur invalidité en s’appuyant sur le contexte historique, entre en contradiction avec l’idée que le Coran transcende le temps et l’espace.
En somme, un essai plutôt instructif dans sa première partie, mais dont la seconde est à aborder avec prudence.
This entire review has been hidden because of spoilers.
February 11, 2025
Ce livre est un voyage à travers l’histoire qui nous plonge dans la première société musulmane et illustre, avec une clarté cinglante, les enjeux quotidiens et les équilibres délicats qui ont façonné la vision de la femme dans l’islam.
Une lecture lucide, qui relève davantage de l’analyse historique que du sacré. Je pense que toute femme musulmane devrait avoir connaissance de ces débats fondateurs.
Cependant, au fil de ma lecture, je me suis retrouvée à plusieurs reprises à me demander : quel est l’objectif d’aborder ces questions si intimes pour les sociétés arabes et musulmanes en langue française ? Qui est le véritable destinataire de ce livre ?
À lire avec un regard critique.
Une lecture lucide, qui relève davantage de l’analyse historique que du sacré. Je pense que toute femme musulmane devrait avoir connaissance de ces débats fondateurs.
Cependant, au fil de ma lecture, je me suis retrouvée à plusieurs reprises à me demander : quel est l’objectif d’aborder ces questions si intimes pour les sociétés arabes et musulmanes en langue française ? Qui est le véritable destinataire de ce livre ?
À lire avec un regard critique.
February 2, 2022
Étant consciente de la difficulté de ce thème, Fatima mernissi a quand même acceptée le défi en effectuant un travail extraordinaire pour illuminer à travers des chapitres la vision de l’islam par rapport à la femme. Je pense que le chemin est encore loin pour arriver à ce qu’espère l’auteure, je recommande ce livre à ceux où celles qui veulent savoir comment vivait la femme dans la période du prophète ainsi que sa vision envers elles.
November 22, 2024
Fantastic book! Learned so much about Islamic history from an Islamic feminist perspective. I appreciated a lot the reflections on the impact of the public and private divide in Medina as well as the challenges on building a new religion (during the time of the Prophet) and grappling with non-believers.
February 17, 2013
Une analyse critique et féministe de plusieurs sourates ayant trait au Prophète et aux femmes.
October 23, 2018
Le livre est tres bien écrit,riche en informations et propose une analyse tres juste .A lire
April 21, 2022
This is a must-read book for anyone interested about women in Islam. Will open your eyes.
July 24, 2025
Lean, aprendan sobre una cultura y filosofía de vida de la que se habla en Occidente desde el completo desconocimiento. Ella es maravillosa y la traducción me parece espectacular.
Displaying 1 - 19 of 19 reviews