Women and Men in the Qur’ān

Lamrabet, Asma

doi:10.1007/978-3-319-78741-1

Cited by 13 publications

(9 citation statements)

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“…The widespread patriarchal attitude towards the role of women in public life can be improved by offering a progressive reinterpretation of Islamic scriptures (Masoud et al 2016). By doing so, a broad-minded reading and thorough understanding of the Quran can achieve its deeper spiritual teachings (Lamrabet 2018).…”

Section: Challenging the Gender Equality Interpretation In Tafsir (Qu...mentioning

confidence: 99%

Polygamy: Uncovering the effect of patriarchal ideology on gender-biased interpretation

Hasan

Jahar

Umar

et al. 2022

HTS Teologiese Studies / Theological Studies

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Polygamy, which was practiced without limitations in the past, had been restricted to four wives after the arrival of Islam in the Arabian Peninsula. However, some scholars have different views on this issue, supposedly influenced by the literal and cultural background of patriarchal tradition on treating women as the object of polygamy. This article attempts to examine the construction of patriarchal interpretation in a gender-biased interpretation, its factors and its implications. This study adopts a qualitative approach and employs a content analysis approach. Interviews with relevant scholars are also used to explore in-depth information regarding this subject. The object of research is based on a full set (30 juz/chapters) of 11 books of tafsir written in Indonesia. These books are Tafsir Al-Furqan, Tafsir Quran, Adz-Dzikra: Terjemah dan Tafsir al-Quran, Al-Quran dan Terjemahnya, Tafsir Quran Karim, Tafsir al-Azhar, Tafsir Rahmat, Tafsir al-Quran al-Majid an-Nur, Tafsir al-Mishbah, Al-Quran and its Exegesis of the Department of Religion, and Tafsir al-Hijri. This study found that women have been exploited through polygamy practices. Our findings show that biased gender interpretation, especially because of the patriarchal mindset, brought a greater impact on the Quranic interpretation. This study suggested that reinterpretation towards Quranic verses particularly dealing with gender issues needs to be strengthened in accordance with justice and humanistic values.Contribution: This article offered two approaches for the study of the Quran in order to establish gender equality and justice in marriage practice. Firstly, the adaptive and humanistic interpretations of the Quran need to be strengthened and should raise common consciousness in Muslim society. Secondly, there is a need to study the Quran in an integrative, holistic and hermeneutical understanding of the Quranic text. This method can explore the deepest meaning of the Quran so it can rise gender-sensitive, humanist and moderate interpretations.

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Section: Challenging the Gender Equality Interpretation In Tafsir (Qu...mentioning

confidence: 99%

Polygamy: Uncovering the effect of patriarchal ideology on gender-biased interpretation

Hasan

Jahar

Umar

et al. 2022

HTS Teologiese Studies / Theological Studies

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“…This article situates the Flemish commemoration of the centenary in an international context, and it then shows how contemporary Flemish literature, which has not failed to rise to the occasion of the centenary, provides one site where the central constituents of Flemish Great War memory (its ethnic homogeneity, its focus on minor voices and on the futility of war) are given shape as well as being contested. The article analyzes Rachida " Lamrabet's (2018)" novel Tell Someone as a rare text that directly confronts the mnemonic repertoire of the First World War and extends it to both the colonial past and the ethnically diverse present. While exemplifying the potential contribution of contemporary art and literature as a medium of memory, Tell Someone is most valuable as a diagnosis of the current state of Flemish cultural memory.…”

Section: Flanders Remembers the Great Warmentioning

confidence: 99%

Decolonizing Flanders fields: Flemish Great War commemoration and the agency of literature

Vermeulen

2021

Memory Studies

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This article analyzes the commemoration of the centenary of the Great War in Flanders to show how the Flemish case complicates customary accounts of the relation between human rights, the duty to remember, and World War. While customary accounts see the commemoration’s focus on victims, on minor perspectives, and on the futility of war as an extension of Holocaust memory, the article shows how in the Flemish context, the Great War functions as a “screen memory” for politically divisive memories of the Second World War, of colonialism, and of labor migration. The article analyses the contribution of Flemish literature, and especially the novel Tell Someone by Rachida Lamrabet, to the commemoration of the centenary to argue that literature is a viable tool for making visible Flanders’ “colonial aphasia,” even if the power of literature to effect mnemonic change is compromised precisely by this colonial aphasia.

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“…Asma Lamrabet fremholder at utsagnet wa-laysa l-dhakaru kal-unthā har blitt brukt på en urimelig måte når det ble knyttet til ulike regler for kvinner og menn angående å gjøre opp for å ha brutt pålagt faste gjennom seksuell aktivitet på dagtid. 67…”

Section: Utsagnets Avsender Og Normative Implikasjonerunclassified

«Hankjønn er ikke som hunkjønn»

Eggen¹

2019

KoK

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Det koranske utsagnet «hankjønn er ikke som hunkjønn» (wa-laysa l-dhakaru kal-unthā, 3:36) antyder et binaert kjønnsbegrep. Imidlertid er det hverken klart om det dreier seg om en ontologisk eller sosial kjønnsforskjell, eller om utsagnet innebaerer en evaluerende vekting mellom kjønnene. I hvilken sammenheng opptrer dette utsagnet i koranteksten, hva betyr det her, hvilken normativ kraft har det, og hva kan det tilføre diskusjonen om Koranen og kjønn? I koranpassasjen 3:35-3:51 utvikles beretningen om Maryams (Marias) fødsel, oppvekst og livsoppgave. 1 Det utsnittet jeg tar for meg av denne beretningen, handler om Maryams mor og innledes med at hun lover at barnet hun baerer i magen, skal vies Herrens tjeneste (3:35). 2 Etter fødselen bemerker moren at barnet er et jentebarn (fa-lammā waḍaʿathā qālat rabbi innī waḍaʿatuhā unthā), og deretter følger et utsagn som både kan leses som morens førstepersonstemme: «Gud vet bedre hva jeg har født» og som en tredjepersons fortellerstemme: «Gud vet bedre hva hun fødte» (wa-llāhu aʿalamu bi-mā waḍaʿatu/waḍaʿat, 3:36). 3 Det neste utsagnet utgjør denne artikkelens omdreiningspunkt: «Og hankjønn er ikke som hunkjønn» (walaysa l-dhakaru kal-unthā, 3:36). Utsagnet har en uavklart avsenderstemme, og jeg vil i det videre diskutere hvordan både språklige, narrative og kontekstuelle faktorer gir ulike tolkningsmuligheter for dette utsagnet spesielt og dermed for et koransk kjønnsbegrep generelt. Koranen og kjønnDebattene om fremstillinger av kjønn i Koranen dreier seg gjerne om to overordnede spørsmål:Fremholdes det grunnleggende, ontologiske eller sosiale, forskjeller mellom kjønnene, og

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Women and Men in the Qur’ān

Cited by 13 publications

References 0 publications

Polygamy: Uncovering the effect of patriarchal ideology on gender-biased interpretation

Polygamy: Uncovering the effect of patriarchal ideology on gender-biased interpretation

Decolonizing Flanders fields: Flemish Great War commemoration and the agency of literature

«Hankjønn er ikke som hunkjønn»

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