Women in the Qur'an, Traditions, and Interpretation

Stowasser, Barbara Freyer

doi:10.1093/acprof:oso/9780195111484.001.0001

Cited by 27 publications

(34 citation statements)

References 10 publications

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“…Rather, Qur'an talks more about his wife and his House (Al). The wife, named Hanna/Anna/Anne in post-Qur'anic sources (Stowasser, 1994), has enough power to name her child and dedicate the child, who happened to be woman, to temple service. This very point also surprises many, for at that time woman was not considered that 'pure' to do any temple services.…”

Section: Resultsmentioning

confidence: 99%

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Qur'anic Subtle Patriarchy (Pre-Canonical Reading to Women-Mentioning Qur'anic Verses)

Luthfillah¹

2018

Proceedings of the International Conference on Qur'an and Hadith Studies (ICQHS 2017)

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According to narratology, to name something is to grant it an identity. While Qur'an is unnaming women figures engaged in its narratives, one could uncover the worldview underlying its decision to use such linguistic expression. In so doing, the paper adopts a method developed by Angelika Neuwirth, commonly referred to as pre-canonical reading. It initially compiles Qur'anic verses mentioning women figures either by name, allusion, or only stating certain historical event typical of them. It then puts them in their chronological order according to Noledeke's notion (commonly known as tartib nuzuli in Islamic scholars). This paper then discerns the textual context and role which each verse plays in their sura of origin. At this point, this paper divides each sura of origin into some parts according to the verses' grammatical structure and thematic content. Qur'an's referentiality, in Neuwirth's term, to verses preceding and coming after the woman-mentioning verse, sura revealed before and after the 'home' sura, and historical realities surrounding them is the next point to discuss. The paper discerns sub-textual (to the panegyrical pre-Islamic ode) as well as the intertextual relation; delving its self-referentiality and extra-textual referentiality. Having done all these, the paper shows that Qur'an endows women with agencies, but stops endowing in fundamental level. In that level women are subordinated. Added to that, scholars either in Muslim and non-Muslim could not hitherto provide us with historical data saying that the ways in which Qur'an addresses women are those used to address them respectfully.

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Section: Resultsmentioning

confidence: 99%

“…Many scholars have produced works on the subject (Adnan, 2004;Ali, 2015;Barlas, 2002;Engineer, 2003;Hassan, 1985;Neuwirth, 2009;Stowasser, 1994;Umar, 2001;Wadud, 1992). However they omitted the above fact and discussed other Qur'an-women elements instead.…”

Section: Introductionmentioning

confidence: 99%

Qur'anic Subtle Patriarchy (Pre-Canonical Reading to Women-Mentioning Qur'anic Verses)

Luthfillah¹

2018

Proceedings of the International Conference on Qur'an and Hadith Studies (ICQHS 2017)

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“…The results do provide some evidence for the premise that, when females deal with the future and everyday challenges, they exhibit more Type A characteristics compared to their male counterparts. However, this finding must be interpreted in the context of the Arab-Islamic culture when it comes to the role of the women in the larger society (Stowasser, 2006;Smyth, 1990;Garrity, Kotchen, McKean, Gurley, & McFadden, 2000;Nieuwkerk, 2010). There is a changing trend in Arab society with regard to the role of women.…”

Section: Discussionmentioning

confidence: 99%

Type A and B Personalities From a Psychological Perspective Among Medical Students

Alfulaij¹,

Alnasir²

2014

JPR

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Introduction: Research in the last two decades has shown that people with Type A personality are astronomically competitive, self-critical of performances, endeavor for perfectionism in their vocations, and strive toward goals in their lives without feeling a sense of bliss. Type A individuals will eventually suffer from cardiovascular diseases and heart attacks at an earlier age compared with those with Type B personality who are more inclined to be genial, relaxed, and internally fixated on their feelings and emotions. The main objective of this study was to ascertain the prevalence of Type A/B personalities among a first-year students who opt to study medicine. Methods:Seventy-seven year one medical students registered in the Arabian Gulf University, Bahrain during the academic year 2013-2014 were randomly selected to be involved in this study. Students completed a pre-designed questionnaire that included measures for Type A and Type B behaviors by using JAS (the Jenkins Activity Survey).Results: The number of female and male students was 49 (63.6%) and 28 (36.4%) respectively. Their ages ranged between 17 and 20 years with a mean of 17.8 years. Six different Arab nationalities were represented. The study found that the students with Type A personality exceeded those with B (59 (76.6%) vs. 18 (23.4%)). No significant relationship was found between personality type and other demographic characteristics except for a mild significant relationship (p < 0.053) with sex with more females having Type A than males. Conclusion: The majority of the studied medical students are of Type A personality betokening that such future careers, such as medicine, require extensive commitment and are opted conventionally by students who have Type A personalities. It was also found that more females have Type A than B personality characteristics, a finding that is contrary to the prevalent understanding of the Arab-Islamic society in the context that Arab women are oppressed and less decisive about their future.

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“…Praktek beristri lebih dari satu ini senantiasa menjadi bahan perbincangan, baik oleh kalangan Muslim sendiri maupun pihak non-Muslim (Hoffman, 1987: 23-50;McDonough, 1987: 2-3;Stowwaser, 1994;Freyyer, 1997: 67-104;Freyyer, 1998: 30-44), karena sensitifitasnya terutama terkait kesetaraan jender dan hak asasi manusia. Banyak kalangan menolak praktek poligami dengan berbagai alasan, seperti HAM, politik, sosial, kesehatan, dan lain-lain.…”

Section: Poligami Dalam Perdebatanunclassified

Poligami menurut Nasr Hamid Abu Zayd: studi atas pengaruh pemikiran tafsir terhadap penetapan hukum

Surahman

2018

Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan

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This article examines Nasr Abu Zayd's (d. 2010) thought of tafsi> r and takes a close look at its implementation when he interprets "polygamy verses". With library research method and content analysis, I conclude that Abu Zayd uses thematic method of interpretation, by using contextual analysis approach. This method is similar to Fazlur Rahman's Double Movement method. Abu Zayd's contextual interpretation theory (al-qira> 'ah al-siya> qiyyah) operates in the following steps; first, turn to the meaning (ma'na> ) of the text in its historical and cultural context (ta> ri> khiyyat al-dala> lah); and second, implement its significance (maghza> ) in contemporary context. Based on his contextual analysis (al-qira> 'ah al-siya> qiyyah) to polygamy verses, Abu Zayd concludes that polygamy is not the final purpose Islamic teaching (shari> 'ah al-Isla> miyah). Polygamy is a temporal decision which is related to the very tight prerequisites. According to him, the significance (maghza> ) of the Qur'an text talking about polygamy is however justice and equality. Otherwise, Abu Zayd says that the implicit (masku> t 'anhu) final purpose of the revelation of "polygamy related-verses" are monogamy.Tulisan ini akan mengkajii pemikiran tafsir Nasr Abu Zayd (w. 2010) dan melihat penerapan metode tafsirnya ketika ia menjelaskan "ayat-ayat poligami." Dengan metode riset kepustakaan (library research) dan analisis isi (content analysis), penulis berkesimpulan bahwa Abû Zayd menggunakan metode tafsir tematik, dengan pendekatan (analisis) kontekstual. Metodenya ini mirip dengan metode Double Movement Fazlur Rahman. Adapun teori penafsiran kontekstual (al-qira> 'ah al-siya> qiyyah) Abu Zayd adalah sebagai berikut, pertama, kembali pada makna (ma'na> ) dalam konteks historis dan kultural teks (ta> ri> khiyyat al-dala> lah); dan kedua, menerapkan makna signifikansi (maghza> ) dalam konteks kontemporer. Berdasarkan analisis kontekstual (al-qira> 'ah al-siya> qiyyah)-nya atas "ayat-ayat poligami," Abu Zayd berkesimpulan bahwa poligami bukanlah tujuan (akhir) dari syariat Islam. Poligami adalah ketetapan temporal yang terkait persyaratan-persyaratan yang sangat ketat. Adapun signifikansi (maghza> ) teks al-Qur'an yang berbicara tentang poligami menurutnya justru adalah keadilan dan kesetaraan. Abu Zayd kemudian

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Women in the Qur'an, Traditions, and Interpretation

Cited by 27 publications

References 10 publications

Qur'anic Subtle Patriarchy (Pre-Canonical Reading to Women-Mentioning Qur'anic Verses)

Qur'anic Subtle Patriarchy (Pre-Canonical Reading to Women-Mentioning Qur'anic Verses)

Type A and B Personalities From a Psychological Perspective Among Medical Students

Poligami menurut Nasr Hamid Abu Zayd: studi atas pengaruh pemikiran tafsir terhadap penetapan hukum

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