Qur'an and Woman: Rereading the Sacred Text from a Woman's by Amina Wadud

By Amina Wadud

Fourteen centuries of Islamic concept have produced a legacy of interpretive readings of the Qu'ran written virtually completely by way of males. Now, with Qu'ran and lady, Amina Wadud presents a primary interpretive examining by way of a girl, a studying which validates the feminine voice within the Qu'ran and brings it out of the shadows. Muslim progressives have lengthy argued that it isn't the faith yet patriarchal interpretation and implementation of the Qu'ran that experience saved girls oppressed. for lots of, how one can reform is the reexamination and reinterpretation of spiritual texts. Qu'ran and girl contributes a gender inclusive interpreting to 1 of the main basic disciplines in Islamic suggestion, Qu'ranic exegesis. Wadud breaks down particular texts and keywords that have been used to restrict women's private and non-private position, even to justify violence towards Muslim girls, revealing that their unique which means and context defy such interpretations. What her research clarifies is the inability of gender bias, priority, or prejudice within the crucial language of the Qur'an. regardless of a lot Qu'ranic facts in regards to the value of girls, gender reform in Muslim society has been stubbornly resisted. Wadud's examining of the Qu'ran confirms women's equality and constitutes valid grounds for contesting the unequal therapy that ladies have skilled traditionally and proceed to event legally in Muslim groups. The Qu'ran doesn't prescribe one undying and unchanging social constitution for women and men, Wadud argues lucidly, putting forward that the Qu'ran holds better chances for steering human society to a extra pleasant and efficient mutual collaboration among women and men than as but attained by way of Muslims or non-Muslims.

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Does it imply created inferiority? Despite the distinctions between the treatment of men and the treatment of women when the Qur'an discusses creation of humankind, I propose that there is no essential difference in the value attributed to women and men. There are no indications, therefore, that women have more or fewer limitations than men. The Qur'an does not consider woman a type of man in the presentation of its major themes. Man and woman are two categories of the human species given the same or equal consideration and endowed with the same or equal potential.

Other discussions, heretofore considered as universal, I render specific on the basis of their limitations and on the expression in terms specific to seventh-century Arabia. Some historical information with regard to occasions of revelation and the general period of revelation was considered here. Thus, I attempt to use the method of Qur'anic interpretation 3 QUR'AN AND WOMAN proposed by Fazlur Rahman. He suggests that all Qur'anic passages, revealed as they were in a specific time in history and within certain general and particular circumstances, were given expression relative to those circumstances.

9 And others like it with similar wording and only a few slight changes. See verses 7:189 and 39:6. ' {(> Ayah pi. ayat, nafs pi. anfus and nufus, zatvj pi. azwaj. These words will be transliterated throughout the text because of their distinctive untranslatable quality. They will all be discussed in detail in this section. H Toshihiko Izutsu, God and Man in the Koran: Semantics of the Koranic Weltanschauung (Tokyo: The Krio Institute of Culture and Linguistic Studies, 1964), p. 134. 12 This is why early Muslim philosophers distinguished revealed knowledge from empirical knowledge.

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