By Amina Wadud

ISBN-10: 0195128362

ISBN-13: 9780195128369

Fourteen centuries of Islamic idea have produced a legacy of interpretive readings of the Qu'ran written virtually solely via males. Now, with Qu'ran and lady, Amina Wadud presents a primary interpretive studying by way of a lady, a examining 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 stored girls oppressed. for plenty of, tips on how to reform is the reexamination and reinterpretation of spiritual texts. Qu'ran and girl contributes a gender inclusive studying to 1 of the main basic disciplines in Islamic notion, Qu'ranic exegesis. Wadud breaks down particular texts and keywords which were used to restrict women's private and non-private position, even to justify violence towards Muslim ladies, 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 ladies, 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 girls have skilled traditionally and proceed to adventure legally in Muslim groups. The Qu'ran doesn't prescribe one undying and unchanging social constitution for women and men, Wadud argues lucidly, maintaining that the Qu'ran holds higher percentages for directing human society to a extra enjoyable and effective mutual collaboration among women and men than as but attained via Muslims or non-Muslims.

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However, grammatically zawj is masculine, taking the corresponding masculine adjectival and verbal antecedents. Conceptually, it also is neither masculine nor feminine,18 and is used in the Qur'an for plants (55:52) and animals (11:40), in addition to humans. We know even less about the creation of this zawj than we know about the creation of the original nafs. The Qur'an states only two things about its creation: that it is min the first nafs, and is zawj in relation to that nafs (4:1, 7:189, 39:6).

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.

35:11-12). 'He It is Who did create you from/of a single nafs, and from/of it did make its zawj, so that he might take rest in her. 25 'Allah knows what every female bears in her womb' (13:8). Although the Qur'an illustrates explicitly the correlation between the female and bearing children, all other functions connected with child care and rearing, if mentioned at all in the Qur'an,26 are never described as essential created characteristics of the female. Thus, the Qur'anic reference is restricted to the biological function of the mother—not the psychological and cultural perceptions of'mothering'.

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

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