By Yvonne Yazbeck Haddad, John L. Esposito
For numerous a long time, the Muslim global has skilled a non secular resurgence. The reassertion of Islam in own and political lifestyles has taken many varieties, from better awareness to non secular perform to the emergence of Islamic organisations, routine, and associations. the most debatable and emotionally charged facets of this revival has been its impact on ladies in Muslim societies.The essays amassed during this book shop this factor in its historic context and provide case reviews of Muslim societies from North Africa to Southeast Asia. those attention-grabbing reviews make clear the effect of the Islamic resurgence on gender concerns in Iran, Egypt, Jordan, Pakistan, Oman, Bahrain, the Philippines, and Kuwait. Taken jointly, the essays display the wide range that exists between Muslim societies and believers, and the complexity of the problems into account. They express that new issues are taking place for ladies around the Islamic global, and are in lots of situations being initiated by way of ladies themselves. the amount as an entire militates opposed to the stereotype of Muslim ladies as repressed, passive, and with out initiative, whereas acknowledging the very actual hindrances to women's projects in almost all these societies.
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According to Abduh, all other prerogatives mentioned by the classical interpreters (prophethood, government, prayer-leading, religious ritual, call to prayer, sermonizing on Friday), while following from man's more perfect disposition and lack of preoccupation (with other things), have nothing to do with his "guardianship" of women (of Sura 4:34). Because even if the law had endowed women with all these pre¬ rogatives, by innate nature men would still be "in charge" of them in the family. 12 13 14 15 16 Gender Issues and Contemporary Quran Interpretation 37 36 Islam, Gender, and Social Change Sura 4:34 and Mid-century Modernism The Abduh/Rida tafsir was written in the traditional style as an interlinear (verse by verse) Quranic exegesis, although it had cross-references to other Quranic sections dealing with the same topic.
7. 27. Ibid, pp. 6-7. 28. Ibid, p. 5. 29. Ibid, p. fi. 30. Ibid, p. 7. 31. Fazlur Rahman, Major Tliemes of (lie Qur'an (Minneapolis: Bihliotheca Islamica, 1980), p. 47. 32. Ibid, p. 48. 33. Ibid, p. 49. 34. Ismail Ragi al-Faruqi, "Towards a New Methodology for Qur'anic Exegesis," Islamic Studies (March 1962): 35-52; and John L. : Syracuse University Press, 1982), pp. 105-107. 35. Esposito, Women in Muslim Family law, pp. 107-108. 36. Ibid, p. 108. 37. Amina Wadud-Muhsin, Qur'an and Woman (Kuala Lumpur: Penerbit Fajar Bakii Sdn, Bhd, 1992).
Undoubtedly this comes of fear that such reflection might wrongly suggest that revelations were "determined" by historical necessity, that is, that the asbab al-nuzul be misconstrued as "occasions for (not off revelation. This fear is clearly a reactive stance against the accusations of Western Orientalist tradition. It is also a reaction against some recent "liberal" voices in the inner-Islamic dialogue that are now proposing new approaches to the problematic of sacred text and its cultural formation.