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MUHAMMED RIFAD K
Ad No: 833
Reg. No: 210075
I
A CRITICAL ANALYSIS ON VARIOUS
INTERPRETATIONS OF QIWAMAH WITH
SPECIAL FOCUS ON AMINA WADUD’S QURAN
AND WOMEN
MUHAMMED RIFAD K
Ad No: 833
Reg. No: 210075
II
ABSTRACT
This work elucidates the Qur'anic verse on ‘men are caretakers of women’ (4:34), which
legalises the mechanism of qiwamah (the responsibility of man to protect and manage the
affairs of a woman). This is significant given the fact that the verse has been controversial for
a long time, especially in feminist discourse. The controversies are extreme, which often leads
to picturing the verse and its commentaries as misogynist. Using the critical analysis method,
the researcher has surveyed Amina Wadud’s arguments, criticising them with certain
commentaries from both mediaeval and modern times. As a result, the study reveals that a
blind viewpoint of the verse as a tool of male oppression is unacceptable. It also finds that
genders, meant to preserve a peaceful family system with fully complementary gender roles
III
امللخص
توضح هذه الدراسة اآلية القرآنية اليت تقول "الرجال قوامون على النساء" ( ،)4:34واليت تشرع آلية
نظرا للحقيقة أن اآلية كانت
القوامة (مسؤولية الرجل عن محاية وإدارة شؤون املرأة) .وهذا أمر مهم ً
مثار جدل لفرتة طويلة ،خاصة يف احلوار النسوي .ترتاوح اجلدليات بني طرفني متناقضني ،مما يؤدي
يف كثري من األحيان إىل وصف اآلية وتعليقاهتا أبهنا متحيزة ضد املرأة .ابستخدام طريقة التحليل
النقدي ،قام الباحث بدراسة حجج أمينة ودود ونقدها ابستخدام بعض التعليقات من العصور
الوسطى واحلديثة .ونتيجة لذلك ،تكشف الدراسة أن النظرة الضيقة لآلية كأداة لقمع املرأة غري
مقبولة .كما توصلت الدراسة إىل أن القوامة ،وف ًقا للتعليقات ،هي آلية للتبادل بني اجلنسني ،هتدف
إىل احلفاظ على نظام أسري سلمي يعتمد على أدوار جنسية تكمل بعضها البعض ومحاية املرأة.
IV
APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion it conforms
to acceptable standards of scholarly presentation and is fully adequate, in scope and
quality, as a dissertation for admission to PG.
…………………
Supervisor
Usthad Nihad Hudawi
This dissertation was submitted to the principal of Darul Hidaya Da’wa College and
is accepted as a dissertation for PG admission.
…………………
Principal
V
DECLARATION
MUHAMMED RIFAD K
Reg.No: 210075
Ad.No: 833
KUNNATHAKATH HOUSE
THEYYALA (PO),
676320 (PIN),
THEYYALA, MALAPPURAM,
KERALA, INDIA
9895455681
mrifadkunnathakath@gmail.com
Date.................................. Signature................................
VI
DARUL HIDAYA DA’WA COLLEGEMANOOR,
KALADI (PO), KERALA, INDIA
2. DHDC or its library will have the right to make transmit copies (print or
electronic) for institutional and academic purposes.
3. The DHDC library will have the right to make, store in a retrieval system and
supply copies of this unpublished research if requested by other universities and
research libraries.
VII
ACKNOWLEDGEMENTS
All praises be to Allah the Lord of the Universe. Let His regards and salutations be
upon the
Holy Prophet Muhammad and his family and companions.
I thank my honourable guide Ustad Nihad Hudawi for having generous with his precious time,
guidance, and support to complete this dissertation. I express my special gratitude to Hafiz
Abid Husain Hudawi, Hadi Anas Hudawi and Hadi Muneer Hudawi for the careful attention,
valuable suggestions and critical assessment he showed to the qualitative purpose of this
dissertation.
I express my deepest gratitude to all my teachers, well-wishers, friends, andstudents in Darul
Hidaya Da’wa College who helped to complete this work. May Allah, the almighty, bestow
His rewards and blessings on them.
Finally, I state that I am alone responsible for the entire faults that remain in this dissertation.
May Allah accept this humble attempt and make it fruitful for this life and hereafter, Amin.
VIII
CONTENTS
ABSTRACT ........................................................................................................................... III
الملخص..................................................................................................................................... IV
DECLARATION ............................................................................................................ VI
IX
3.1 INTRODUCTION .................................................................................................... 21
CONCLUSION ...................................................................................................................... 49
BIBLIOGRAPHY .................................................................................................................. 51
X
CHAPTER ONE
INTRODUCTION TO THE STUDY
1.2 INTRODUCTION
qiwamah is a concept in Islam that refers to the responsibility of men to protect, maintain, and
support their families. The term is derived from the Arabic word "qawama," which means to
stand or to take care of. Qiwamah is often associated with the idea of gender roles and the
In Islamic tradition, qiwamah is closely related to the concept of wilayah, which refers to the
guardianship or authority that men have over their families. According to some interpretations,
men are seen as the protectors and providers of their households, while women are expected
to be obedient and submissive to their husbands. This view is based on a number of Quranic
verses and hadiths, which are often cited as evidence for the traditional roles of men and
One of the most frequently cited verses in this context is verse 4:34 of the Quran, which reads:
"Men are the protectors and maintainers of women, because Allah has given the one more
strength than the other, and because they support them from their means." This verse is often
interpreted to mean that men have a duty to protect and provide for their wives and families,
while women are expected to be obedient and submissive to their husbands. However, this
interpretation is not universally accepted, and there are many different interpretations of this
Another important concept related to qiwamah is that of mahr, which is the dowry or bride
price that a man pays to his wife as part of the marriage contract. The mahr is intended to
provide some financial security for the wife in case of divorce or other unforeseen
circumstances, and it is seen as a way for the husband to demonstrate his commitment and
dominance over women, there are many different interpretations of this concept and its
implications for gender relations in Islam. Some scholars argue that qiwamah should be
understood as a shared responsibility between men and women, rather than as a one-sided
obligation of men towards women. They point out that the Quranic verse on qiwamah also
emphasises the importance of mutual respect and kindness between spouses and that men are
In recent years, there has been growing interest and debate around the concept of qiwamah
and its implications for gender relations in Muslim societies. Some feminists and gender
activists argue that the traditional understanding of qiwamah is patriarchal and oppressive and
that it reinforces unequal power dynamics between men and women. They call for a more
egalitarian and inclusive interpretation of Islamic teachings that recognises the equal dignity
Others, however, argue that qiwamah is an essential part of Islamic tradition and should be
preserved as such. They point out that the traditional roles of men and women in Muslim
societies have served as a source of stability and cohesion and that they reflect the natural
differences between men and women in terms of their physical and emotional capabilities.
Despite these differences of opinion, it is clear that the concept of qiwamah remains an
important and contested issue in contemporary discussions of gender and Islam. As Muslim
societies continue to evolve and modernize, there will likely be on-going debates and
Qiwamah is a controversial concept in Islamic jurisprudence that pertains to the gender roles
and responsibilities of men and women within a marriage. The concept of qiwamah grants
men the position of authority and leadership over their wives, and it is often invoked to justify
male dominance in various aspects of married life. However, the interpretation and application
2
of qiwamah vary across different Muslim cultures and societies, and there is on-going debate
and disagreement among scholars and activists regarding its relevance and validity in
contemporary times. Some argue that qiwamah perpetuates gender inequality and is
incompatible with modern notions of gender equality, while others contend that it is a divine
injunction that is essential to the preservation of family values and social stability. This
problem is significant because it has far-reaching implications for gender relations, family
dynamics, and women's rights in Muslim societies, and it requires careful consideration in
light of changing social and cultural realities. However, most of the studies regarding gender
issues in Islam are either fully supportive of the traditional way without any consideration to
the counterpart or fully accepting the modern ways without considering its counterpart that's
Elaborating both traditional and feminist approaches to the verse would allow the researcher
scholars…?
interpretation of qiwamah…?
viewpoints on qiwamah…?
traditional scholars.
interpretation of qiwamah.
3
• To synthesize a conclusion by combining both traditional and modern viewpoints on
qiwamah.
Qiwamah is a concept in Islamic jurisprudence that refers to the leadership and authority of
men over women in certain aspects of their lives. This concept has been discussed in various
Islamic sources, including the Quran, hadith, and works of Islamic scholars.
In the Quran, the concept of qiwamah is mentioned in Surah An-Nisa, verse 34, which states
that men are responsible for the maintenance and protection of women and that they have a
degree of authority over them. However, this authority is conditional on men fulfilling their
responsibilities towards women, which include providing for them financially and treating
Tafsir Ibn Kathir, a classical Islamic commentary on the Quran, interprets the concept of
qiwamah as meaning that men are responsible for protecting and supporting women and that
they have a certain level of authority over them. However, this authority is not absolute and
Tafsir Baidawi, another classical Islamic commentary, elaborates on the concept of qiwamah
by stating that men have a duty to provide for and protect their wives and families and that
they should exercise their authority in a responsible and compassionate manner. The
commentary also notes that women have certain rights and responsibilities in marriage and
family life.
In her book Quran and Women, Amina Wadud argues that the concept of qiwamah should be
reinterpreted in light of the Quranic principle of equality between men and women. She
suggests that qiwamah should be understood as a shared responsibility between men and
interpretations of qiwamah.
4
Overall, the concept of qiwamah is a complex issue within Islamic scholarship and practice.
While some interpretations emphasize the responsibility and authority of men over women,
others stress the importance of equality and mutual respect in marital and family relationships.
Wadud's Quran and Women, would involve examining the methodology used in interpreting
the Quranic text, the historical context in which the concept of qiwamah emerged, and the
socio-cultural factors that shape interpretations. Additionally, a critical analysis would also
involve assessing the impact of interpretations on women's rights and gender equality,
highlighting both the empowering and oppressive dimensions of qiwamah. Ultimately, the
critical analysis would seek to uncover the underlying assumptions and biases that inform
different interpretations of qiwamah and to evaluate their implications for gender justice.
The scope of this work criticizing Amina Wadud's concept of qiwamah would involve a
critical analysis of her ideas, arguments, and evidence. It also involves a comparison of her
views with those of other Muslim scholars and with the traditional Islamic understanding of
gender roles. The thesis explores the social, cultural, and political contexts that have
influenced Wadud's interpretation of qiwamah and assesses the implications of her ideas for
Amina Wadud's book, "Qur'an and Woman: Rereading the Sacred Text from a Woman's
Perspective," has been a subject of controversy since its publication in 1999. In the book,
Wadud argues for a reinterpretation of the Quranic concept of qiwamah which traditionally
refers to the concept of male authority over women in marriage and family relationships.
Wadud argues that this concept should be reinterpreted to mean equality between men and
women.
5
The significance of studying and criticizing Wadud's interpretation of qiwamah lies in the
fact that it is a controversial issue that has implications for how Islam is practiced and
understood. Many scholars and Muslim communities have challenged Wadud's interpretation,
arguing that it deviates from the traditional understanding of the Qur'an and Islamic law.
By engaging in this debate, scholars and readers can gain a deeper understanding of the
complexities of interpreting Islamic scripture and the various approaches to Islamic feminism.
It also provides an opportunity to critically examine how Islamic texts and traditions are
CHAPTER TWO
QIWAMAH: AN ANALYSIS ON VARIOUS INTERPRETATIONS FOR
THE CONCEPT IN THE TRADITIONAL EXEGESIS
2.1 INTRODUCTION
Qiwamah is a concept that originates from Islamic teachings and refers to the concept of
guardianship or leadership within the family structure. It is associated with the role and
6
responsibilities of men as the head of the household in Islam. Qiwamah is derived from the
Arabic word Qawwam, which means to uphold, support, or take care of.
The verse cited concerning Qiwamah is Surah An-Nisa (4:34), which states: "Men are
protectors and maintainers (Qawwamun) of women because Allah has given one more
strength than the other and because they support them from their means." This verse is the
In Islamic tradition, qiwamah is based on the belief that men have been appointed as leaders
and protectors of their families. It emphasizes the importance of providing for the family's
physical and financial needs, as well as ensuring their well-being and protection. This concept
is often linked to the notion of gender roles and the complementary nature of men and women
Qiwamah does not imply the superiority or dominance of men over women. Instead, it
emphasizes the different roles and responsibilities that each gender has within the family
structure. While men are responsible for providing and protecting, women are regarded as the
nurturers and caretakers of the household. Both roles are considered equally significant and
the diverse interpretations and practices within Islam. The principles of qiwamah, when
understood and applied in a balanced and respectful manner, aim to foster a cooperative and
The concept of qiwamah introduced by the Quran is seen as a tool to oppress women or to
ensure men’s superiority; on the contrary, it draws social and familial roles carried out by both
genders and by doing so, it keeps basic social institution in a peaceful state. Recognizing
psychological and biological differences, it allows both genders adequate roles and helps us
7
We should be aware of the various ways in which the verse has been interpreted to fully
understand qiwamah.
2.2 CONTEXT
According to scholars, one well-known explanation for the revelation of the verse "Men are
in charge of women" is associated with an incident involving Saad bin Al-Rabee' and his wife,
Habiba bint Zaid bin Kharjah (alternatively referred to as Omaira bint Muhammad bin
Salamah). It is said that Saad had slapped his wife due to her disobedience in a certain matter.
Subsequently, Habiba went with her father to the Prophet Muhammad to complain about her
husband's behaviour. Upon hearing her complaint, the Prophet advised Habiba to retaliate
against her husband. In the midst of their journey to implement the Prophet's guidance, Gabriel
revealed the revelation to the Prophet, emphasizing that men should take full responsibility
Surah Al-Nisa is full of juristic laws as all other Madani surahs it discussed vital matters
related to women, the house, the family, and the state, that’s why it got the name ‘Al-Nisa
which means women in Arabic, the surah speaks about women’s and orphans’ rights,
The surah described women's dignity, respected her, and commanded men to be polite with
them by giving them what god granted her like dowry, inheritance, and good companionship.2
As the surah described laws concerning inheritance in a specific way giving men more than
women get, as Quran says for the male, what is equal to the share of two females it caused a
discussion among women from prophet’s companions. The men said: We hope that we will
1
Ismail ibn Umar ibn Kathir al-Qurashi, Tafsir al-Qur’an al-Aẓim, Dar al Kotob al Ilmiyah, 1988, vol-1, p741.
2
Muhammad Ali al-Sabuni, Tafsir safwat tafasir. Darul Aalamiyyah, 2016, vol-1, p364,365.
8
be preferred over women by our good deeds in the Hereafter, as we have preferred them over
them in terms of inheritance so that our reward will be double that of women.
And the women said: We hope that the burden on us will be half of what men bear in the
Hereafter, just as our inheritance is half of their share in this world, So God revealed: 'And
wish not for things in which Allah has made some of you excel over others. (4:32)
A hadith reported from Umm Salamah that she said: the men fight and the women do not
fight, and we only get half the inheritance. So, Allah, Blessed and Most High revealed: And
wish not for things in which Allah has made some of you excel over others... (4:32)3
Then God responded to a possible question regarding men's excellence by clarifying why men
Qiwamah as interpreted in all ages of Islam appeared in different definitions but remained the
Al-Tabari, author of Jami al-bayan an ta’wil ay al-Qur’an described qiwamah as Man is the
one who takes disciplinary action upon her.5 Later, the same description is given by Al-
The predominant opinion of the ancient Quranic readings of this and its sister verse 2:228
gender dualism-informed manhaj is reflected in the classical Sunni tafsir of verse 4:34 by Al-
Zamakhshari. He remarks on 4:34, saying that just as a governor leads the people, men are the
commanders of good and forbidders of wrong. In some of them, the word "some" applies to
both all males and all women. It implies that the reason males have power over women is
because God has given some people—men—superior status over other people—women. This
3
ibid
4
Fakhr al-Din al-Razi, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
5
Muhammad ibn Jarir al, Tafsir al-Tabari, Dar al Kotob al Ilmiyah, 1999th ed. Vol - 4, p58.
6
Abu al Hasan Ali Ibn Muhammad al Mawardi, Al Nukat Wal Uyuun Tafsir Al Mawardi, Dar al Kotob al
Ilmiyah.
9
demonstrates that power, an oppressive mind-set does not justify government; only superiority
(tafdil) does. Regarding the idea that men are superior to women, the exegetes list qualities
such as reasoning (aql), good judgement (hazm), strength, and determination. They also
mention that men are prophets and learned (ulama), that they have responsibilities related to
both greater and lesser imamates, jihad, the call to prayer, the Friday sermon, and seclusion
in the mosque.7
According to Imam Abu Hanifa, they witness in cases of injury or death (hudud and qisas),
they have more shares in inheritance, authority in marriage, divorce, and taking back the wife
after a revocable divorce, a greater number of spouses, lineage passing through the male line,
and they have beards and turbans.8 This definition is fully accepted by Abu al-Barakat al-
Nasafi.9 Even with the same words as he removed all Mu'tazilism from Al-Kashshaf, and later
Nasir ad-Din al-Baydawi of the thirteenth century10 and al-Alusi of the nineteenth century11
suggested it.
The similarity between rulers’ leadership and man’s position as qayyim is also reinforced by
Ibrahim ibn Umar Biqaʻi in his famous commentary Nazm al-Durar fi Tanasub al-Ayi wa al-
Suwar, where he depicted qiwamah’s spectrum as Man should lead her in disciplinary actions,
7
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari, Al-Kashshaaf an Haqa'iq at-Tanzil, Dar El Fikr, 2008, Vol-
1, p523-525.
8
ibid
9
Abu al-Barakat al-Nasafi, Madarik At-Tanzil Wa Haqa'iq At-Ta'wil. Dar al Kotob al Ilmiyah, 2012, vol-2,
p596.
10
Nasir ad-Din al-Baydawi, Anwar al-Tanzil wa-Asrar al-Ta'wil, Tafseer Qazi Bezavi by Sheikh Zadah. Dar al
Kotob al Ilmiyah, 2013, vol-3, p314-316.
11
Sayyid Maḥmud ibn ‘Abd Allah al-Ḥusayni al-Alusi al-Baghdadi, Ruh al-Ma'ani fi Tafsiri-l-Qur'ani-l-'Aẓim
wa Sab'u-l-Mathani
12
Ibrahim ibn Umar Biqaʻi, Nazm al-Durar fi Tanasub al-Ayi wa al-Suwar, Dar al Kotob al Ilmiyah. 2020th ed.
Vol-2, p251.
10
Modern scholar Muhammad Ali al-Sabuni interpreted qiwamah in Safwat al-Tafasir as Man
is the caretaker of the woman by giving commands, forbidding her from evil deeds, and
spending his money for her sake, just like a ruler would for his subjects.13
Abu Saud Hanafi stated that a man’s caretaking over a woman by commanding and forbidding
is like a ruler's caretaking over his subjects14 while Modern Syrian interpreter Abdul-Hamid-
Mahmud-Tahmaz expressed it in a similar way that a man should take care of a woman like a
leader takes care of his subjects, and the management and care of family are entrusted to him,
Al Swawi along with defining qiwamah as: man’s caretaking is like rulers’ over subjects then
a woman is her spouse’s subject he added a hadith that says each shepherd is responsible for
his flock to indicate the importance of this position and to fulfil it with goodness and morality.
He also added its form that he should prevent her from all hatred things.16
A notable medieval classical commentator, Ibn Kathir, displayed that man is the supervisor of
woman adding many aspects to the concept of qiwamah. It can seem like a mixture of Al-
Tabari’s and Al-Zamakhshari’s definitions that a man is the leader of a woman, greater than
her, one who gives rulings for her sake, and one who takes disciplinary actions upon her.17
Another medieval scholar Al-Qurṭuṭbi interprets the verse as the obligation of men to provide
and protect the women. The verse directly teaches ethics to men so that they are always
responsible for the survival of women's lives. Men are obliged to guard, protect, teach, educate
and invite good deeds and stay away from evil and evil deeds. When a man is unable to carry
out his obligations to protect, protect and provide the women, then the word qawwamun does
13
Muhammad Ali al-Sabuni, Tafsir safwat tafasir. Darul Aalamiyyah, 2016, vol-1, p364-370
14
Abu Saud Hanafi, Tafseer Abu Saud, Al Tawfikiya Bookshop, 2013, vol-2, p156-157.
15
Abdul-Hamid-Mahmud-Tahmaz, Tafsir Al Mawdui. Al Kalam, 2014, vol-2, p67-70.
16
Shaykh Ahmad bin Muhammad al-Sawi, Hashiya of Shaykh Ahmad bin Muhammad al-Sawi. p218.
17
Isma‘il ibn ‘Umar ibn Kathir al-Qurashi, Tafsir al-Qurʾan al-ʿAẓim. Dar al Kotob al Ilmiyah, 1988, vol-1,
p741-744.
11
not apply to the man.18 In this context, Ibn Hazm is somewhat more militant than al Qurṭuṭ bi,
for Ibn Hazm women are basically not obliged to serve their husbands in terms of providing
food, sewing, and so on. It is precisely the husband who is obliged to prepare clothes and food
Later, this same notion is received by modern scholar Ibn Ashur in his Tafsir al-Tahrir wa'l-
Tanwir as he described qiwamah that man should protect and defend the woman and earn
wealth for the sake of the woman. This concept is obvious in the translation of Muhammed
Azad, as he translated, Man shall take full care of a woman. Sayyid Quṭb limits the verse to
the household. The family or household is the beginning of the formation of the wider
community. When the household is well organized, it is certain that it will produce a
harmonious and peaceful society. The family is a small society built on the principles of love,
compassion, and humanity. The principle has full legitimacy in Islamic doctrines. Religion,
which from the beginning reminds us that humans are created by the One God, comes from
one nafs and upholds a sense of justice, God created men and women in pairs. Women are
responsible for conceiving, breastfeeding, giving birth, and raising children, as well as being
intermediaries for husbands and children. This is not an easy thing for women. It requires
mental, emotional, and physical preparation. So, it is very fair if men are responsible for
protecting, keeping, and providing for women. The advantages possessed by men are more
physical, while the advantages possessed by women are more emotional. It's no exaggeration
if women seem softer, more patient, and more responsive when they hear and see a crying
child. All of these are advantages that each man and woman have in general.
18
Abu Abdullah Muḥammad ibn Aḥmad ibn Abi Bakr al-Anṣari al-Qurṭubi, Al-Jami' li Ahkam al-ur'an, Dar
Al-Fikr, 1987, vol-5, p168.
12
Qutb emphasized more clearly that woman is never responsible for the sustenance of the
family regardless of how wealthy she is but no matter what man is enjoined for such
responsibilities.
In Aahkam al-Quran Maliki scholar of the eleventh century Ibn al-Arabi treated qiwamah
from a soft-looking perspective, he displays that the spouses share common rights with each
other, man is enjoined to give dowry and sustenance as nafaqah and lead her into the
submission of God, while a woman is enjoined to take care of her spouse’s property and
family
Ali bin Muhammad bin Ibrahim bin Omar Al-Shehi defined qiwamah in Tafsir ul Khazin as
a man who is authorized to take disciplinary actions upon a woman and qawwam is the one
who looks after his spouse. Then a man should take care of a woman and strive for her
protection.
qawwamun as the one who takes care of her matters and protects her with perfect attention
and care.
Al-Razi says in Mafatih al-Ghayb that Man is empowered to take disciplinary actions upon
In The Study Quran: A New Translation and Commentary by Caner k Dagil, Joseph E.B
Lumbard, Maria Massi Dakake, Mohammed Rustom, Seyyed Hossein Nasr20 -a modern
translation of the Quran that offers a careful analysis of its theological, metaphysical,
historical, and geographical teachings and backgrounds- the verse is translated as men are the
upholders and maintainers of women by virtue of that in which God has favoured some of
them above others and by virtue of their spending from their wealth.
19
Fakhr al-Din al-Razi, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
20
Seyyed Hossein Nasr, The study quran: A New Translation with Notes and Commentary, HarperCollins, 2015,
P461,507-511.
13
Then describes it as this verse is the clearest statement of a man’s role and authority in the
marital relationship as head of the household in relation to his responsibility to provide for his
wife. Other verses suggest mutuality in the relationship between husband and wife as
described in the verses of Al-Baqarah: You are permitted, on the nights of the fast, to go unto
your wives. They are a garment for you, and you are a garment for them (2:187) and let
mothers nurse their children two full years, for such as desire to complete the suckling. It falls
on the father to provide for them and clothe them honourably. No soul is tasked beyond its
capacity. Let no mother be harmed on account of her child, nor father on account of his child
(2:233), and Divorced women shall wait by themselves for three courses, and it is not lawful
for them to conceal what God has created in their wombs if they believe in God and the Last
Day. And their husbands have better right to restore them during that time, if they desire to
make peace. The women are owed obligations the like of those they owe, in an honourable
way. And men have a degree over them, and God is Mighty, Wise.(2:228) This verse identifies
men as the upholders and maintainers (Qawwamun) of women (the Arabic may also be
translated as “managers” or “guardians,” although not in the sense of guardians over minors
or the mentally incompetent), and this has traditionally been understood to mean that men are
entitled to expect certain kinds of behaviour on the part of their wives and that they have the
right and duty to supervise, educate, and discipline them or to command or prohibit them.21
qiwamah between spouses arguing that it can be applied between father and daughter, and
Modern scholar Muhammed Abdu illustrated his concept of qiwamah as a form of leadership
where the lead one is guided and inspected instead of being oppressed.23
21
ibid
22
Muhammad Metwalli al-Sha'rawi, Tafsir Al Sharawi, Dar El Islam, 2010, vol-4, p196
23
Muḥammad Rashid Riḍa, Tafsir al-Manar.
14
Rashid Riḍa interprets the verse as a continuation of the previous verses. Allah forbids men
and women to engage in envy because of the distribution of wealth, sustenance, and
inheritance. Then Allah sent down the verse as a continuation of the provisions that Allah had
given. As has been explained, men have the responsibility to protect, look after, nurture, and
provide for women. The meaning of the word 'qawwamunah' in the verse is to protect and
direct so as to create a strong and resilient unity. The word 'qawwamunah' is not meant to
dominate or oppress. Actually, a good leader is a leader who provides protection and directs
According to the previous Qur'anic interpretations, man must rule, manage, and care for
women in a way that ensures their safety and the survival of a stable family structure. At times,
The verse of qiwamah indicates that qiwamah has been legitimized because of two rationales;
tafdil and infaq (they are substantive forms of faddala and anfaqa) briefly the verse means
As for Al-Sha'rawi concept of qiwamah is a man’s exhausting mission that outweighs many
other missions. Sha’hrawi described why men are enjoined to take such risk, a cursory view
of the verses of the story of Adam and Eve would show us the way god addressed both of
them. God used the singular verbal form to address only Adam. You will be unlucky instead
Affection and softness are women’s qualities but they are not sufficient to cope with the
difficulties of striving for sustenance while men’s qualities like hardness and physical strength
make them appropriate for this exhausting duty knowing all these women should remain
happy as she is guaranteed protection and sufficient livelihood. Even though sexual pleasure
and possession of children are equally shared between men and women only men are enjoyed
to fulfil the requirements of dowry and sustenance along with-it women are never responsible
15
for such matters regardless of their wealth. He concludes with a question that qiwamah
protected her from all exhausting work then why she should be upset with it…?24
Al-Razi describes man and woman share equal sexual pleasure even though only man is
instructed to provide dowry and work hard for her sustenance to equalize women’s excellence
over men due to the right to dowry and sustenance god excelled men in terms of inheritance
accepted at that time that tafdil applies in general not to each and every individual of male and
female, as it’s obvious there is women proved to be better, smarter and more efficient than
men are. According to Andulusi Quran uses a specific phrase form as made one of them excel
the other instead of expressing very clearly which possibly can be made man to excel women.
It is apparently to exclude the possibility of oppressing women on the basis of the system of
Qiwamh Al-Qurtubi explicitly says eventually the benefit of tafdil returns to the women as
implicitly rejected such a tafdil that doesn’t benefit woman, in terms of providing them
sufficient sustenance and shielding them from all kinds of adversity.26 The concept is similar
to that of Al-Rāzī ‘it is as if no excellence at all in both parts. Al-Qurṭubī and Al-Rāzī share
the view that women are inherently weaker than men in terms of physical strength,
intelligence, and ability to manage. He asserts that a woman has an innate softness and
tenderness, whereas a man has the qualities of hardness and firmness. In his opinion, this may
be the reason why men are obligated to take on the dangerous role of sustaining their families
24
Muhammad Metwalli al-Sha'rawi, Tafsir Al Sharawi, Dar El Islam, 2010, vol-4, p197-198.
25
Fakhr al-Dīn al-Rāzī, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
26
27
Fakhr al-Dīn al-Rāzī, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
16
According to Sayyid Qutb, the family is the most important social framework that human
beings, the most civilized creatures, ever developed. As those who are recognized as the most
qualified individuals handle financial, industrial, and commercial sectors families which
considered to be human being's primary social institution should receive the same
consideration as other institutions, God has prioritized the inherent nature of human beings
(fitrah) in order to meet this requirement. woman cannot be forced to strive for her and her
child's sustenance along with conceiving, delivering, breastfeeding, and taking care of her
children, as a result, it is a perfectly reasonable part of divine justice that man and woman
have been given with certain physical and psychological features that enable them to carry out
their specific vital functions in different spheres of the family. He claims that women are
superior to men in terms of softness, tenderness, and the tendency to respond quickly without
much thought, which he believes is more beneficial for child care, whereas men are superior
in terms of hardness, toughness, and the tendency to respond slowly with much thought before
moving on, a quality which is more beneficial for leadership. What distinguishes Qutb from
other interpreters is that he never uses the phrase 'woman is weaker than' Rather, he uses 'better
As a result of the previous analysing of tafdil, we may conclude that all of the commentaries
simply refer to the inherent differences that distinguish men and women, whether they are
element of fitrah. It's obvious that none of the commentators had made any effort to set any
simply put it as a burden of man as enjoined by God as he excelled man by granting him some
28
Sayyid Qutb, In the shade of Qur’an, vol-3, p94,108-118, JpnMuslim: Free Download, Borrow, and Streaming:
Internet Archive. (2019, February 3). Internet Archive.
https://archive.org/details/Volume1Surah12/In%20the%20Shade%20of%20the%20Qur%27an%20Sayyid%20
Qutb%20Volume_1_surah_1-2/.
17
prominent and crucial features inherently that make him capable of coping with the difficulties
Compared to the tafdil, which is meant to stand for a vast number of meanings that combine
to represent the "natural distinction between man and woman, infaq is meant to stand for
simply two meanings. The first is mahr, an essential present that the bridegroom offers to his
bride to formally perform their marriage. The second is maintenance provided by a man for a
woman. According to the analysts, both of them legally represent man's unavoidable
obligation.
Qiwmah has financial significance when it is precisely understood in terms of infaq. For
example, Al-Qurṭubi, underlines that a man's status as a qawwam ceases to exist whenever he
When the law of inheritance is involved, the significance of qiwamah in the context of finance
increases even further. Famous classical commentator, Al-Razi interprets qiwamah as the
Qur'anic wisdom underlying the disparity between men and women in the right to inherit. He
makes it clear that verse 4:32 confirms the disparity and forbids women from desiring what
Allah, in his wisdom, has chosen for men. Al-Razi states that qiwamah is the underlying cause
Al-Alusi points out Al-Razi's opinion that the verse of qiwamah justifies why men should be
allowed the right to possess more than what women receive from the inherited property.
Modern Keralite Quranic scholar Musthafal Faizy describes the system of qiwamah in a
verse as Man is authorized over woman on the basis of two rationales one God excelled man
over woman it is man's physical and mental strength, it’s crystal clear that those who rule
29
Abu Abdullah Muḥammad ibn Aḥmad ibn Abi Bakr al-Ansari al-Qurtubi, Al-Jami li Ahkam al-ur'an, Dar El-
Fikr, 1987, vol-5, p168-169.
18
should possess enough qualities. Naturally, men can protect women but it’s not possible for
women to protect man. Two providing sustenance, marital life is a system of reciprocal
enjoyment usually woman undergoes numerous kinds of physical adversities and she is the
best choice for nurturing the family, so man is enjoined to fulfil financial duties.30
In some exceptional cases, woman’s intelligence may excel man’s intelligence but the laws
remain the same. When a husband turns out to be unable to protect her physically or
Those who can’t afford her sustenance should keep themselves from marriage and protect
themselves from committing or immersing in forbidden sexual activities. Most of the scholars
including al-Shafi'i and Malik bn Anas emphasized that once a man turns unable to manage
The authority that man is given doesn’t mean that he owns her. She has the freedom of
ideology she is not compelled to agree to every idea of her spouse and her obedience to him
is also restricted.31
Famous author of Fath Al-rahman K.V. Muhammed Musliyar opposed those who criticized
qiwamah as a threat to women’s freedom and gender equality; Those who work hard for
women’s freedom, gender equality, and neutrality are not honest in their own work; they are
just creating a way to exploit women and merchandise them. Islam has granted women right
quantity of freedom. The idea of gender equality is also rejected by scientific studies. In this
30
M.P Musthafal Faizy, The Holy Quran Commends (Malyalam Text and), Sunni Publication Center, 1999,
P479-481.
31
ibid
32
KV Muhammed Musliyar, Fathur Rahman Fi Tafseer al-Quran, Oasis Book House, 2004, p394-398.
19
Musthafal Faizy also described juristic laws that should be applied if there had any kind of
problems between spouses, as problems are a part of marital life God knew what to do and
revealed solutions for those problems to reconstruct the lost harmony of the family these
solutions should be applied gradually and step by step with full care.
If you feel disobedience and fear getting into trouble you should advise her, it should be
sufficient to make her aware of what she had done wrong. If the advice doesn’t have any
effect, then you can confirm that quarrel had occured. Then don’t share the bed with her it
doesn’t mean that you should remove her from your room rather it means don’t sleep with her
and don’t talk with her, if it doesn’t have any effect, you can confirm that quarrel had reached
its peak level then man is allowed to beat her without any instruments like sticks without
making any wound it’s not allowed to beat her in the face, and shouldn’t affect bones or any
other vital organs. Imam Shafi says: in situations like this beating her is allowed but it’s better
to avoid it.33
K.V. Muhammed Musliyar explains that men are allowed to beat their spouses only if it is
essential to manage the situation, and it should normally be bearable. Then he emphasises that
Allah knows everything, as said at the tail end of the verse, even if he exploited his position.34
2.7 CONCLUSION
The Qur'an does not mention qiwamah as a sign of female oppression. Instead, it is a
compulsive command upon men to safeguard the woman, and the family, all of the
interpretations that have been mentioned and discussed here state firmly that the qiwamah
involves significant risks and that this is the fundamental reason why Allah has commanded
men to carry out this role. It is incorrect to interpret a Qur'anic recognition of women's natural
biological differences and the sociological roles that follow as androcentrism. Likewise, it is
33
M.P Musthafal Faizy, The Holy Quran Commends (Malyalam Text and), Sunni Publication Center, 1999,
P479-481.
34
KV Muhammed Musliyar, Fathur Rehman Fi Tafseer Al Quran, Oasis Book House, 2004, p394-398.
20
clear from the provided interpretations that man excels woman in certain roles in family and
society while woman excels man in certain other roles, although the Qur´anic implication in
the verse of qiwamah explicit only about man’s role all the commentators characterized the
system of qiwamah as a natural result of woman’s biological distinctions and dismiss the idea
of male oppression. There are three basic causes for this dismissal. The first is ensuring that
women are protected, and the second is ensuring that the family structure is maintained in
harmony and peace. The third reason is that qiwamah, which is the man's assurance of a
woman's guardianship, is a matter of the combination of both duties and rights which are
reciprocal. Hence, the assumption of many Muslim societies that their women should be
legally deprived from several key social areas must be undergone for introspection.
CHAPTER THREE
VERSE 4:34: HOW ISLAMIC FEMINISTS INTERPRETED THE
VERSE
3.1 INTRODUCTION
The first consideration for Muslims when accepting an idea to embrace it in their daily lives
is Islam's compatibility. For this purpose, they always followed the recommendations left by
scholars, while scholars engaged themselves in delineating basic Islamic principles and
objectives for Muslims to live by as well as recommendations for particular contexts, like
marital relationships. Some of this was rejected, as Muslim women in the twenty-first century
find it strange to read in the holy book where God's word appears to allow violence against
women on some occasions and emphasizes men's "authority" over their "obedient" wives.
Several traditional Muslim scholars attempted to reinterpret this verse, referring to prophetic
hadith and analysing the reasons for revelation and the objectives of this particular verse in
order to find a proper interpretation for the command idribuhunna. However, this classical
21
and traditional interpretations of this verse, which accepts wife-beating, and upholds
The worrying rise of Islamophobia has resulted in persistent prejudice against Muslims in the
Islamic teachings on women's rights and domestic violence, as well as the justification of
For these reasons, reformists believe that analysing interpretations to eliminate contradictions
and the possibility of abuse will be extremely beneficial. Muslim feminist scholars have
addressed the issues arose from Surah al-Nisa, verse 34, which suggests men’s authority over
women and wife-beating as one of the solutions to marital disputes. While the primary
controversy surrounding verse 4:34 is the injunction to 'beat' wives, feminist scholars have
also challenged problematic concepts of men's authority over women (qawwamun), obedient
Muslim feminist scholars also reconciled the contradicting Qur'anic verses on marriage, such
as verse 4:34 on one hand and verses that express equality between man and woman (3:195,
49:13), and that marriage should be built on love, mercy, and respect (30:21).
There are many definitions of Feminism but let us take Oxford Advanced Learners. Dictionary
of Current English as the prominent definition where it defines feminism as “movement for
recognition of the claims of women for rights (legal, political etc.) equal to those possessed
by men”.
Feminism is a social and political movement that advocates for gender equality. It seeks to
challenge and dismantle oppressive systems, norms, and stereotypes that limit the rights and
opportunities of individuals based on their gender. Feminism aims to empower women and
22
marginalized communities, promote equal access to education, healthcare, and employment,
Feminism is the advocacy for women's rights on the basis of the equality of the sexes. The
history of feminism can be traced back to the ancient world, but it was not until the 19th
The first wave of feminism focused on women's suffrage, or the right to vote. This movement
was successful in many countries, including the United States, the United Kingdom, and
France.
The second wave of feminism emerged in the 1960s and 1970s. It focused on a wider range
The third wave of feminism began in the 1990s and continues today. It focuses on issues such
as intersectionality, the ways in which different forms of oppression intersect, and body
positivity.
Islamic feminism is a movement that seeks to promote gender equality within the context of
Islam. It is rooted in the belief that Islam is a religion of justice and equality and that women
it was not until the late 19th and early 20th centuries that it began to emerge as a distinct
movement. This was due in part to the influence of Western feminism, as well as to the rise
of Islamic reformism.
It has not gone unnoticed that the various Muslim discourses surrounding women and gender
have been given the label feminism. The term's historical and contemporary associations with
European and Western imperialism have made Muslims careful of applying it to Muslim
movements.
23
Early in the 1920, s in the nineteenth century, as Europe colonised the Middle East, the word
and ideology of feminism made their way into the Muslim world. The term ‘feminism’
This early expression form of feminism tied culture to the status of women and promulgated
women’s progress as the abandonment of native culture for Western norms and has been
denoted as colonial feminism by Leila Ahmed. The veil, in particular, became the major focus
of colonial feminism.35
Since the term "Islamic feminism" first appeared in the 1990s, it has been the subject of
extensive discussion and debate. The main reason for this debate is how it is portrayed in
broad discourses about Islam, women's rights, and the place of women in Muslim societies.
concerns.
One of the earliest Islamic feminists was Zaynab al-Ghazali (1885-1966). Al-Ghazali was an
Egyptian scholar and writer who advocated for women's education and participation in public
life. She argued that Islam does not require women to be secluded in the home, but rather that
Another early Islamic feminist was Fatima Mernissi (1940-2015). Mernissi was a Moroccan
sociologist and writer who wrote extensively on gender and Islam. She argued that the
patriarchal interpretations of Islam that had become dominant in the modern era were not in
“Islamic feminism is a discourse of gender equality and social justice that derives its
35
Leila Ahmed, Women and Gender in Islam: Historical Roots of a Modern Debate, New Haven, CT: Yale
University Press, 1992, p243-247.
24
understanding and mandate from the Qur’an and seeks the practice of rights and justice for all
human beings in the totality of their existence across the public-private continuum.”36
specific situations and without causing harm.37 On the contrary, Muslim feminist scholars
In order to reach their goal feminist scholars have separated themselves into quite two distinct
groups.
The first method involves refuting the interpretation of idribuhunna as "beat them" while
providing a new meaning for the term. The second is to admit that wife-beating is allowed in
the Qur'anic text, but not in the contemporary context. The first approach is usually known as
Among the progressive or idealist feminist scholars are Wadud, Barlas, Al-Hibri and
Mubarak.
Progressives concentrate their efforts on refuting the patriarchal interpretations of the text and
not the text itself. The Qur'an itself is flawless and eternal as it is the words of God and
therefore cannot be questioned whereas the patriarchal interpretations of the Qur'an are open
flawless Quran as Barlas argued Interpretations can and must adapt to changing societal
circumstances and norms after all, the Qur'an itself urges Muslims to use their reason in order
36
Asma Barlas, "The Qur'an, Sexual Equality, and Feminism", University of Toronto, 2004, p01.
37
Chaudhry, A. S. (2013). Domestic Violence and the Islamic Tradition: Ethics, Law, and the Muslim Discourse
on Gender. Oxford: Oxford University Press.
38
Barlas, A, The Qur'an, Sexual Equality, and Feminism, University of Toronto, 2004, p188.
25
Progressives assert that despite the importance of classical Qur'anic exegesis in interpreting
the Qur'an, these exegetes were ultimately shaped by the underlying norms in the communities
where they lived. Wadud states that in order to provide an interpretation relevant to the
historical, social, and cultural context of today, we have to acknowledge the vital role of
context in Qur'anic exegesis.39 Since the contextual reading of verse 4:34 as well as the whole
Instead of the Qur'an itself, which progressives believe to reflect ideals of justice and gender
equality, they blame patriarchal interpretations to be responsible for the lack of gender
equality.41
According to Mubarak, we must interpret Qur'an 4:34, in the context of the values preached
throughout the entire Qur'an, more especially, within the paradigm of gender relations
By analysing verses related to gender relations progressive scholars concluded that the Qur'an
portrays men and women as being equal on an ethical and religious level,43 which means that
there is no theological presumption in Islam that men are superior to women and that they are
all created equally and that there are no gender roles assigned by the Qur'an.
The Qur'an treats men and women differently when it comes to biological differences such as
maintenance and inheritance, this does not indicate that men and women are treated
39
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, Oxford: Oxford
University Press, 1999, pxii.
40
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, Oxford: Oxford
University Press, 1999, p02.
41
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004, p261-289.
42
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004, p274.
43
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, Oxford: Oxford
University Press, 1999, p100.
44
Barlas, A, "The Qur'an, Sexual Equality, and Feminism", University of Toronto, 2004, p152.
26
Treating men and women differently is required to guarantee equality of opportunity. Muslim
progressives reconsider the ideas presented in verse 4:34 within this paradigm. To examine
the question of wife-beating in particular, as well as the verse 4:34 progressive scholars
feminists argue that the Islamic tradition allows a gender-neutral interpretation of 4:34. They
interpreted the verse in four steps namely Men’s authority over women (qawwamuna and
faddala), The concept of righteous women (qanitat), The wife’s rebellion (nushuz), The three-
“Men are qawwamuna over women, with what Allah has favoured some of them over others,
Scholars of classical Islam interpreted qawwamuna to mean that males have divinely
authorised dominance over women because of their cultural upbringing and morals, then
men’s superiority over women and their financial responsibility is based on this authority.
While Qur’an provides no basis for men’s superiority; rather, it is a creation of the historical
and social context in which classical exegetes were established as Muslim feminists have
demonstrated.46
According to Wadud, the only indication of males being given superiority over women in the
Quran is in the context of material preference, more precisely in the matters of inheritance.
Verse 4:11 of the Quran states that men inherit twice as much as women do. The second
45
Translation by Mubarak, Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4: 34.
Hawwa. Barlas, A, "The Qur'an, Sexual Equality, and Feminism", University of Toronto, 2004.
46
Shaikh S. Exegetical Violence: Nushuz in Quranic Gender Ideology. Journal for Islamic Studies. 1997, p49-
73.
27
requirement in verse 4:34, and with what they spend of their wealth alludes to men’s duty to
Additionally, Hassan49 and Wadud50 argue that as the Quran used “some” over “others” it
states there are at least some men who do not provide for women, as no gender is mentioned,
therefore this section of the verse should be interpreted as a normative defining how the ideal
Muslim family should function instead of a description of the social environment of seventh-
century Arabia51.
Additionally, Wadud52 and Ali53 demonstrate that privilege and responsibility are reciprocal:
Men are obligated to spend their wealth to assist women since they inherit a larger portion of
the inheritance.54 Simply stated, men who fail to offer financial assistance to women do not
Al-Hibri also underlines that a man is only qawwamun over a woman when both requirements
are accomplished.55
An important remark is given by Hassan that the fact that men are qawwamuna does not mean
that women are not allowed to provide themselves for sustenance of women to prevent her
from all hardships of working hard for sustenance, rather it implies that men are responsible
when she already confronted with the burden of childbearing and rearing.56
47
Amina Wadud, Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p70.
48
Hassan, R. The issue of woman-man equality in the Islamic tradition. In Grob, L., Hassan,R. & Gordon, H.
(eds.). Women's and Men's Liberation: Testimonies of Spirit. Greenwood Press, New York. 1991, p55.
49
ibid
50
Amina Wadud, Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p71.
51
ibid
52
ibid
53
Ali, K. Sexual ethics and Islam: Feminist reflections on Qur'an, Hadith, and jurisprudence. Oxford: One world
Publications. 2006, p119.
54
ibid
55
Al-Hibri, A. Islam, Law and Custom: Redefining Muslim Women's Rights. American University Journal of
International Law and Policy. 1997, p30.
56
Hassan, R. (1991). The issue of woman-man equality in the Islamic tradition. In Grob, L., Hassan,R. & Gordon,
H. (eds.). Women's and Men's Liberation: Testimonies of Spirit. Greenwood Press, New York. 1991, p55.
28
Interpreting first part of verse 4:34 bearing in mind the Quranic principles of social and gender
justice, the social and historical context of seventh-century Arabia and the limitations of men’s
“(In their turn) righteous women are [qanitat] and guard the unseen as God has guarded (it)57.”
The definition of qanitat, according to traditional exegetes, is obedient either to God, the
husband, or both. However, feminist scholars argue that this obedience is to God. Qanitat is
derived from the noun qunut which refers the act of being devoutly obedient to God as a result,
qanitat are women who are devotedly obedient and submissive to God58.
Wadud asserts that as this word is used throughout the Quran for both men (2:238, 3:17) and
women (66:5, 66:12) or both at same time (33:35) it’s obvious that qanitat in verse 4:34 does
not refer to women obedient to men, but rather describes the characteristic that believers have
towards Allah.59
Classical interpretations that view a wife’s obedience to her husband as obedience to God
The Arabic word nushuz literally means protuberance. Feminist scholars criticised traditional
exegetes as they interpreted it as disobedience towards the husband which again implies a
57
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004
58
Al-Hibri, A. Y. (2003). An Islamic Perspective on Domestic Violence. Fordham International Law Journal.
2003, p213.
59
Amina Wadud, Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p74
60
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004.
29
The Quran uses the term nushuz for both men 4:128 and women 4:34 although with different
The issue of male and female nushuz and its various meanings such as ill-treatment or
desertion, and the solutions have been discussed other feminist scholars. The fact that
husbandly nushuz and the solution provided to the wife- settlement (separation) which were
The Quran proposes a three-step solution for resolving nushuz: “Admonish them (first), (next)
The three steps are crucial as it clearly expressed in the verse. There is little difference between
feminist and classical scholars’ interpretation of the first step “admonish them”.
Firstly, the husband has to speak with his spouse, identify the cause of her act of defiance If
this fails, the second phase is to separate them in beds, which can be seen as a cooling-off
period it can be continued which may result in divorce without the last step beating.64
It is obvious that idribuhunna, or literally beat them, is the third stage of the solution given in
Feminist scholars faced a question how to reconcile between verse 4:34 and other verses like
30:21 which says that marriage is built on ‘love and mercy and 2:187 which says that spouses
are each other’s ‘garments? Similar questions also arose like “In a marriage where partners
61
Amina Wadud. Qur’an and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p74.
62
Amina Wadud. Qur’an and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p75.
63
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004.
64
Amina Wadud. Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p75-76.
30
are urged to live in kindness, how does wife-beating fit in”? Why is it that only the husband
wife-beating. Using various verses from the Quran that address men and women’s reciprocal
rights, they show how the Quran encourages gender equality then they analyse of the context
of this verse finally carries out a grammatical analysis of the word, three traditional
hermeneutical principles serve as the foundation for their analysis: authentic prophetic hadith,
the purpose of this verse (maqsad), and the reasons for revelation (asbab al-nuzul).
example65”, “create an effect upon her” through counselling and sexual abandonment66, “hold
in confinement”67, and each scholars used authentic prophetic hadiths to support their
alternative translations.
Reformists see no need to develop new interpretations of verse 4:34 that are in line with
modern conceptions of gender equality and justice since they believe it as descriptive of
seventh-century Arabian culture. Reformists acknowledge that the Quranic text permits
husband-beating and characterises men as having some authority and responsibility over
women; nonetheless, they establish a great deal of responsibility on the community and
3.4 CONCLUSION
In conclusion, the progressive feminist interpretations of verse 4:34 have highlighted the
necessity of reinterpretation of this verse in light of its social and historical background. The
65
Amina Wadud. Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999.
66
Mubarak, H. (2004). Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 261-289.
67
Hassan, R. (1999) Feminism in Islam. In Sharma, A. & Young K.K. (eds.) Feminism and World Religion
Albany: State University of New York Press.
31
primary objective of such approaches has been to question and eliminate patriarchal
conceptions that have supported violence against women and gender disparity.
its time, taking into consideration the social structures and cultural norms that were in place
at the time of revelation. They contend that the verse is best understood as a reaction to a
particular historical setting in which patriarchal values were well attached, rather than as
32
CHAPTER FOUR
A CRITICAL ANALYSIS ON AMINA WADUD’S INTERPRETATION
OF QIWAMAH
4.1 INTRODUCTION
Feminist interpretation of the Quran has benefited greatly from the work of eminent scholar
Amina Wadud. Through her work, she has pushed for a more equitable and inclusive
the academic and religious sectors, Wadud's innovative methodology has drawn praise as well
as criticism.
Creating a feminist paradigm for Quranic interpretation is one of Amina Wadud's most
important contributions. Her work focuses on rethinking the gender-related verses in the
Quran questioning traditional patriarchal interpretations, and Wadud suggests that a more
comprehensive understanding of the Quran while considering the historical and social
circumstances surrounding its revelation. She highlights the significance of studying the
Quran as a whole rather than relying only on verses that have been used to support gender
roles. By doing so, she aims to expose the teachings of the Quran, which emphasize justice,
33
The strategy adopted by Wadud involves developing a comprehensiv The strategy adopted by
the historical and social circumstances surrounding its revelation. She highlights the
significance of studying the Quran as a whole rather than relying only on verses that have
been used to support gender roles. By doing so, she aims to expose the teachings of the Quran,
which emphasize justice, equality, and the inherent worth of every person, regardless of
gender. understanding of the Quran while considering the historical and social circumstances
surrounding its revelation. She highlights the significance of studying the Quran as a whole
rather than relying only on verses that have been used to support gender roles. By doing so,
she aims to expose the teachings of the Quran, which emphasize justice, equality, and the
Wadud denied popular interpretations of particular Quranic verses that have been used to
support the mistreatment of women with her scholarly work. She has encouraged
reinterpretation of them in light of their historical context and presented various interpretations
of these verses that advance gender equality. Wadud's work has had a significant impact on
Wadud was born in 1952 and grew up in Maryland, USA. She obtained her Bachelor's degree
in Islamic Studies from the University of Pennsylvania and later pursued a Master's degree in
Near Eastern Studies from the University of Michigan. She continued her studies at the
University of Cairo in Egypt, where she earned her Ph.D. in Arabic and Islamic Studies.
Throughout her academic career, Wadud has held various teaching positions at prominent
University in Malaysia, and the University of Virginia. Her courses and lectures often revolve
around Islamic feminism, gender issues, and social justice within Islam.
34
One of Wadud's most significant contributions to Islamic scholarship is her book "Qur'an and
Woman: Rereading the Sacred Text from a Woman's Perspective," published in 1999. In this
groundbreaking work, she challenges traditional interpretations of the Qur'an and offers a
feminist lens through which to understand its teachings. Wadud argues for a contextual and
inclusive approach to interpreting Islamic scripture, one that recognizes the agency and
equality of women.
Wadud's academic work has significantly influenced Islamic feminist thought, promoting
critical examination of religious texts and women's voices in Islamic discourse, inspiring
Wadud is a prominent figure in social and political activism, advocating for gender justice,
human rights, and interfaith dialogue. She challenges patriarchal norms in Muslim
4.3 WORKS
"Qur'an and Woman" by Amina Wadud challenges traditional interpretations of the Qur'an,
promoting a new perspective that acknowledges the agency and equality of women within
and women's rights in Islamic contexts and it’s notable for its focus on contextualizing the
Qur'an within its historical and social context, advocating for a more nuanced interpretation
that considers the principles of justice and equality in Islamic scripture, praised for reclaiming
women's voices in Islamic discourse, Critics, on other hand question Wadud's interpretations,
arguing it may deviate from mainstream Islamic scholarship and raise concerns about its
In conclusion, Amina Wadud's "Qur'an and Woman: Rereading the Sacred Text from a
35
traditional interpretations and offering a fresh perspective. However, like any scholarly work,
it has received both praise and criticism, reflecting the diverse opinions within the field.
Amina Wadud's another notable work is "Inside Gender Jihad: Women's Reform in Islam"
delves into the experiences and perspectives of Muslim women participating in the reformist
movement within Islam, often referred to as "gender jihad." Wadud's book explores Muslim
women's diverse voices, narratives, and strategies for gender equality, she highlights the
struggles, achievements, and strategies employed by these women in their pursuit of reform,
activism in Islamic contexts. "Inside Gender Jihad" highlights the diverse experiences and
agency of Muslim women through meticulous research and interviews, providing valuable
"Inside Gender Jihad" is a book that challenges traditional narratives about gender dynamics
and activism in Islamic contexts, highlighting the diverse perspectives of Muslim women in
In the fourth chapter of Wadud’s breath-taking work, "Quran and Women" Wadud claimed
that there is no inherent value placed on man or woman and the Qur'an does not strictly
delineate the roles of woman and the roles of man to such an extent as to propose only a single
possibility for each gender that is, women must fulfil this role, and only this one, while men
must fulfil that role and only men can fulfil it additionally,68 she argued that there are no fixed
gender roles except this two namely childbearing and the responsibility of risalah as it is
biologically impossible for a man to bear a child the role is fixed on the woman who is
biologically perfect for this precious role and the second one is the responsibility of risalah
68
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p63.
36
and it's not a biological association, but a strategy for effectiveness, The message's possibility
of failing could have been greater if women, who are usually given minimal respect in society,
were chosen to convey the message. Both roles are specially designed or appointed by God.
She portrayed darajah as it can be earned or be granted, it’s obtained through an unspecified
category of doing good deeds as said in the Quran "He is the One Who has placed you as
successors on earth and elevated some of you in rank over others" (6:165) she also illustrated
man’s darajah in the verse "And their husbands reserve the right to take them back within that
period if they desire reconciliation. Women have rights similar to those of men equitably,
although men have a degree of responsibility above them. And Allah is Almighty, All-Wise".
(2:228) and remarked that this darajah is not absolute and exists only in the context of divorce.
she explained that like darajah fadl cannot be earned by performing certain deeds. It can only
be given by Allah69(p69) and it’s centered around the verse of qiwamah ‘men are qawwamuna
'ala women, based on what Allah has preferred (faddala) some of them over others, and based
on what they spend of their property for the support of women. So good women are qanitat,
guarding in secret that which Allah has guarded. As for those from whom you fear nushuz,
admonish them, banish them to beds apart, and scourge them. Then, if they obey you, seek
Wadud accepted qiwamah as she declared it would be legalized only based on two things:
what preference has been given, and what they spend of their property for the support of
women if either condition fails, then the man is not qawwam over that woman.70
69
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p69.
70
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p70.
37
As traditionalists contended that preference is fully granted by God (wahabiyy) Wadud stated
that the verse says the position between men and women is based on what Allah has preferred.
Even when concerning material preference, there is only one Qur'anic reference that specifies
man’s preference: that Allah has determined for men a portion greater than for women:
inheritance. The share for a male is twice that for a female (4:7) within a single family, and
this preference is not absolute as inheritance for all men will not always be more than that for
all women.71
Wadud rejected unconditional fadl or preference as she asserted that the usage of ba’d (some
of them over others) instead of they (masculine plural) are preferred over them (feminine
plural) results in that all men do not excel over all women in all manners. Some men excel
over some women in some manners. Likewise, some women excel over some men in some
manners whether Allah’s preference is restricted to the material aspects like inheritance, or
not unconditional preference is unjustifiable for Wadud as a result she interpreted the verse as
men are qawwamun over women in matters where God gave some of the men more than some
of the women.72
4.4.2 QAWWAMUN
Like Azizah-al-Hibri Wadud also rejected any translation that implies that men are protectors
or maintainers.
Wadud asked, Are all men qawwamuna 'ala all women? Is it restricted to the family, such that
the men of a family are qawwumuna ala the women of that family? Or, is it even more
restricted to the marital tie, that only husbands are qawwumuna 'ala wives?
71
ibid
72
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p71.
38
Some traditional scholars consider fadl as an unconditional preference of males over females
that does not restrict qiwamah to the family relationship but applies it to society at large: men
are qawwamuna 'ala women, while some others, like Sayyid Qutub, restrict it to the family.
Wadud asserted her arguments as follows: I apply this verse to society at large but not based
on the inherent superiority of men over women or of Allah's preference for men over women.
Rather, I extend the functional relationship that Sayyid Qutub proposes between the husband
and the wife towards the collective good concerning the relationship between men and women
in society at large. My main consideration is the responsibility and right of women to bear
children.73
Occasionally, Wadud supported certain aspects of Sayyid Qutub, like the man and the
woman are both from Allah's creation, and Allah never intends to oppress anyone from His
creation. Both the man and the woman are members of the most significant institution of
society, the family. The family is initiated by a marriage between one man and one woman.
Within the family, each member has certain responsibilities. For obvious biological reasons,
importance; human existence depends upon it. For simple balance and justice in the creation
and to avoid oppression, his responsibility must be equally significant to the continuation of
the human race; thus, the Qur'an establishes his responsibility as qiwamah , seeing to it that
the woman is not burdened with additional responsibilities that would be threatening to her
primary demanding responsibility that only she can fulfil. So, everything she needs to fulfil
her primary responsibility comfortably should be supplied in society by the male; this means
73
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p72.
39
physical protection as well as material sustenance. Otherwise, it would be a serious oppression
Wadud also asked some questions regarding the validity of qiwamah. What happens in
capitalistic societies like America, where a single income is no longer sufficient to maintain a
reasonably comfortable lifestyle? What happens when a woman is barren? Does she still
deserve qiwamah like other women? What happens to the balance of responsibility when the
man cannot provide materially? and concerned about whether qiwamah is applicable in such
situations.
Finally, Wadud concluded her description of fadl by highlighting that all of these issues cannot
be resolved if we look narrowly at verse 4:34. Therefore, the Qur'an must be reviewed
concerning human exchange and mutual responsibility between males and females.
4.4.3 NUSHUZ
The second portion of this verse led to controversy as it says, so good women are qanitat,
guarding in secret that which Allah has guarded. As for those from whom you fear [nushuz],
admonish them, banish them to beds apart, and scourge them. Then, if they obey you, seek no
Wadud discussed whether this verse means that a woman is obliged to fully obey her husband,
as traditional interpreters asserted, or not. The word qanitat is translated as obedient, which
led to the misconception that the verse means that good women are obedient to their husbands.
According to Wadud, as the Quran used the same term while describing man’s obedience to
God, it proves that here it means woman’s obedience to God, and it is patriarchal to interpret
74
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p73.
75
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p74.
40
In cases of disorder between married couples, the Quran suggests a possible solution: a verbal
solution, whether between the husband and wife, as in verse 4:34, or between the husband and
wife with the help of arbiters, as in verse 4:35. If open discussion fails, then a more drastic
exceptional circumstances.
Wadud highlighted certain aspects of the way the Quran suggested solutions. First, the Qur'an
gives precedence to the state of order and emphasizes the importance of regaining it. Second,
if the steps are followed in the sequential manner suggested by the Qur'an, it would seem
possible to regain order before the final step. Third, even if the third solution is reached, the
nature of the scourge cannot be such as to create conjugal violence or a struggle between the
couple because that is not Islamic.76 Furthermore, Wadud asserted that the first two steps,
namely mutual consultation (shura) and banishing them beds apart, are simply designed to
reconstruct marital harmony and peace between spouses. So, it’s obvious that the Quran
doesn’t allow a man to beat his spouse. But it’s meant to be a severe restriction on existing
practices.77 Wadud concluded by describing the final part of the verse: the word ta'a in this
verse needs contextual consideration. It says, if they obey (ta'a) you do not seek a way against
them. For the women, it is a conditional sentence, not a command. In the case of marriages of
subjugation—the norm for Muslims and non-Muslims at the time of the revelation—wives
were obedient to their husbands. The husbands are commanded 'not to seek a way against'
76
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p75.
77
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p76.
41
The Quran is an eternal text and holy revelation that the prophet received divinely, so each
verse and word is meant to serve a specific goal that cannot be conveyed by replacing another
and has various meanings that cannot be restricted by the human mind. That’s why there are
rules and regulations for interpreting the Quran. Here, let’s examine the need for qiwamah.
When a couple fulfils each other's weaknesses, they will feel optimal. Given that women are
considered men's soul mates, it stands to reason that their advantages fulfil men's limitations.
while the limitations of women will undoubtedly be fulfilled by men's advantages. By simply
examining how each body organ functions and how both are biologically necessary, it is
possible to see both the advantages and disadvantages of each gender. The biological needs
and roles of both men and women will cause emotional advantages and disadvantages.
While examining men’s emotional and cognitive features we can conclude that men are; very
aggressive, independent, non-emotional, able to hide emotion, more objective, not easy to be
influenced, more logical, more open-minded, not easy to be offended, loving more toward
adventure, easy to solve problems, seldom to cry, generally comes up as a leader, easier to
differentiate between feelings and rationality, not being clumsy in performance, more free to
express something.
While women are: not aggressive, not independent, more emotional, difficult to hide emotion,
more subjective, easy to be influenced, less logical, difficult to be open-minded, feeling more
and easy to be offended, not loving an adventure, difficult to solve problems, often crying,
78
Nasaruddin Umar, Argumen Kesetaraan Jender Perspektif al-Qur’an, p42-43.
42
Men and women need to be treated differently as both possess different cognitive systems.
differences between men and women. New technologies have generated a growing pile of
evidence that there are inherent differences in how men’s and women’s brains are wired and
The author of "Sex Differences in Cognitive Abilities," Diane Halpern, found that the research
studies that justified gender differences in the cognitive abilities of animals are also applicable
to human beings. She concluded, after conducting numerous research projects, that women
are the ideal species for providing care and nurturing. For instance, in a study involving 34
rhesus monkeys, the males showed a strong preference for toys with wheels over plush toys,
In many verbal ability tests, women perform better than men. Women are better at writing and
reading comprehension than men are. Their ability to retrieve information from long-term
memory is superior to that of men. In general, men are better at juggling things in their
working memory. They are more skilled at tracking moving objects, accurately estimating
angles from the horizontal, and aiming projectiles because they have greater visuospatial
abilities.
Many of these cognitive variations appear at a very young age. "In two- or three-month-old
Infant girls react to faces effortlessly and begin to talk earlier. Boys respond to their visual
environment earlier in infancy; as a result, women are attracted to faces in adulthood and men
to objects.80
79
Spector, R. How men’s and women’s brains are different | Stanford Medicine. Stanford Medicine Magazine.
https://stanmed.stanford.edu/how-mens-and-womens-brains-are-different/. 2022, September 21.
80
ibid
43
According to neuroscience research, the human brain is a sex-typed organ with distinct
Men's brains are larger as a whole, but women's hippocampus, which is important for learning
and memory, is larger and operates differently. On the other hand, a man's amygdala is larger
than a woman's and is linked to feeling emotions and remembering them. It functions
differently as well.
events more vividly and with greater strength. Their emotional memory retrieval is faster, and
As there is a question of why these cognitive differences arise, we can conclude that in female
mammals, a set of molecules called oestrogens, along with another molecule called
progesterone, and in males, testosterone and a few lookalikes collectively known as androgens
For example, males who are developing normally in utero experience a large mid-gestational
surge of testosterone that permanently shapes their brains (especially areas of the brain like
the hippocampus and amygdala) in addition to their body parts and proportions.
(The mid-pregnancy period begins at 13 weeks and ends at 27 weeks. Baby grows rapidly at
this time.)
Like oestrogen and testosterone, chromosomes also play important roles in forming cognitive
differences. Females have two X chromosomes in their pair, while males have one X and one
Y chromosome.
For example, the series of developmental events that result in the acquisition of masculine
characteristics in the body and brain are caused by a gene located on the Y chromosome. The
81
Dr. Larry Cahill is a Professor in the Department of Neurobiology and Behaviour at the University of
California, Irvine. He is among the world leaders on the topic of sex influences on the brain.
82
ibid
44
Y chromosome contains additional genes that might be related to cognition and brain
physiology.83
As mind power and cognitive decline depend on various factors that differ from person to
person, and there are no research projects to prove any differences in mind power, both
Biological and psychological features made both genders different, so it's important to treat
both genders differently, as their cognitive systems differ in a way that allows for their rights.
Women's biological and psychological features made her an ideal being for childbearing,
while men's biological and phsycological features made him sufficient to strive for sustenance.
Recognising these differences, the Quran suggested a perfect way to ensure the harmonious
Feminist interpreters, including Wadud, also accepted the Quranic concept of qiwamah.
However, we can identify a certain amount of contradiction between feminist approaches and
absolute? What is meant by “good women are obedient"? Is beating allowed for husbands?
interpreters of the medieval, early modern and modern eras interpreted qawwamun as “man
should take care of or guide her as a ruler does to his subjects. This statement is clearly asserted
Muhammad Ali al-Sabuni87. Even though none of them saw women as inferior beings who
83
ibid
84
Muhammad ibn Jarir al Tafsir al-Tabari, Dar al Kotob al ilmiyah. 1999th ed. Vol - 4, p58.
85
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari, Al-Kashshaaf an Haqa'iq at-Tanzil, Dar El Fikr, 2008, Vol-
1, p523-525.
86
Nasir ad-Din al-Baydawi, Anwar al-Tanzil wa-Asrar al-Ta'wil, Tafseer Qazi Bezavi by Sheikh Zadah. Dar al
Kotob al Ilmiyah, 2013, vol-3, p314-316.
87
Muhammad Ali al-Sabuni, Tafsir safwat tafasir. Darul Aalamiyyah, 2016, vol-1, p364,365.
45
were dependent, incapable of making decisions, and needed guidance in all matters, they saw
men being appointed as leaders and women being appointed for what their specialties like
Moreover, modern interpreter Muhammad Metwalli al-Sha’rawi highlighted that the position
of qiwamah is a burden as it requires a lot of work to acquire and maintain it. He added an
interpretation of the verse: "So we cautioned, “O Adam! This is surely an enemy to you and
your wife. So do not let him drive you both out of Paradise, for you, O Adam, would then
suffer hardship". 20:117, while interpreting the verse of qiwamah to express that it’s a duty
Suicide rates, according to WHO records, show that striving for sustenance is a burden.
Suicide rates display significant variations across the world, but a consistent pattern emerges
with higher rates among men when compared to women. In the majority of countries, the male
suicide rate is at least double that of females. Notable nations with elevated female suicide
rates include South Korea (13.4 per 100,000), India (11.4 per 100,000), and Sri Lanka (10.6
per 100,000). Conversely, Lesotho (39.3 per 100,000), Russia (38.2 per 100,000), and South
Africa (37.9 per 100,000) exhibit the highest male suicide rates.
Several factors contribute to the increased prevalence of suicide among men. Firstly, societal
gender roles and expectations often dictate that men should display stoicism and self-reliance,
making it challenging for them to seek help when experiencing personal struggles. This
cultural pressure can create barriers to accessing support systems and contribute to feelings of
isolation.
Secondly, men are more likely to be diagnosed with specific mental illnesses such as substance
abuse disorders and antisocial personality disorder, which are associated with a heightened
88
Muhammad Metwalli al-Sha'rawi, Tafsir Al Sharawi, Dar El Islam, 2010, vol-4, p196.
46
risk of suicide. The stigma surrounding mental health issues may discourage men from
Lastly, economic stress plays a significant role in the higher suicide rates among men. They
are more likely to be employed in demanding and high-stress occupations, placing them at a
greater risk of job-related mental health challenges. Additionally, men also face higher rates
Along with it, a woman suffers physically during menstruation and pregnancy. Therefore, a
man is qualified to be the family guardian for numerous reasons. Man, in general, is physically
Wadud clearly expressed that man’s preference is not absolute and asserted that the usage of
ba’d (some of them over others) instead of they (masculine plural) are preferred over them
(feminine plural)90 results in the fact that all men do not excel over all women in all manners.
Some men excel over some women in some manners. Likewise, some women excel over some
men in some manners.91 While traditional interpreters have long argued that the concept of
qiwamah, is justified through two rationales: preference (fadl) and sustenance. These
interpreters have classified it into two distinct groups: Wahabiyy, which is perceived as a
divinely bestowed gift, and Kasabiyy, which is earned through the efforts and hard work of
men. Preference is categorized as wahabiyy, while sustenance falls under the domain of
kasabiyy. However, this perspective has faced criticism from scholars like Wadud, who
89
One in 100 deaths is by suicide. https://www.who.int/news/item/17-06-2021-one-in-100-deaths-is-by-
suicide. 2021, June 17.
90
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford: Oxford
University Press, 1999, p71.
91
ibid
47
suggest that this position of power granted to men is not inherent. which means the possibility
In the second portion of the verse, it states that good women are obedient. However, according
to Amina Wadud, the Quran uses the same term to describe a man's obedience to God. She
argues that this indicates that the obedience mentioned in the verse refers to a woman's
Traditionally, some interpretations have depicted that being obedient to God also includes
following a husband's instructions. This is why certain Quranic commentaries have stated that
"good women are obedient to their spouses." However, other commentaries have taken a
different stance, asserting that "good women are obedient to God and fulfill their spouses'
rights."
This perspective offers a more nuanced understanding of the verse, suggesting that obedience
should primarily be directed towards God. So, it means there is no contradiction at all in this
perspective.
4.6 CRITICS
The feminist interpretation of the Quran by Amina Wadud has not been without criticism. Her
method has drawn criticism from traditional academics and religious conservatives who claim
it contradicts accepted interpretations. They questioned the legitimacy of her methods and saw
her interpretation of several verses as a departure from the traditional understanding of the
Quran.
Wadud's critics further contend that her methodology might result in a subjective reading of
the Quran, in which personal preferences and modern norms exceed the text's timeless
message. They expressed concerns that her focus on historical context and individual
interpretation may weaken the fundamental principles of Islam and allow for individualized
hadiths and verses that appear to support gender roles and distinctions between males and
females. They asserted that her method ignores other verses that might reject her arguments
CONCLUSION
In the past few decades, numerous scholarly debates and discussions have been arising on the
interpretations surrounding the concept of qiwamah. The challenges faced by qiwamah date
back to the period of its revelation. As considerable studies have exhibited, the female
companions of the Prophet Muhammad expressed concerns regarding the preference shown
towards men as revealed in the verse about qiwamah. However, these complaints were
The present work is an attempt to critically analyse various interpretations of qiwamah, with
a special focus on Amina Wadud's Quran and Women. Through this analysis, it has become
both the Quran and hadiths, provide a rich framework for understanding qiwamah and its
related concepts. These interpretations offer consistency, stability, and adherence to the
While alternative interpretations, such as Amina Wadud's, can contribute to the ongoing
discourse within the Muslim community, they must be evaluated with caution. Wadud's
emphasis on the historical context of Quranic revelations, while valuable in understanding the
circumstances surrounding the verses, risks neglecting the timeless and universal nature of the
Quranic message. It is essential to balance the historical context and the eternal guidance of
guidance and context for understanding Islamic teachings. Hadiths address important issues
such as qiwamah and women's rights, and excluding them can result in an incomplete
understanding of Islam.
Integrating both the Quran and hadiths is necessary for a comprehensive interpretation of
qiwamah and related concepts. The traditional approach to interpreting Islamic teachings, with
its reliance on established methodologies, consideration of both the Quran and hadiths and
emphasis on objectivity and the pursuit of truth, offers a more comprehensive understanding
of qiwamah. These interpretations acknowledge the expertise of classical scholars and their
in-depth knowledge of the Arabic language, the Quranic context, and the prophetic traditions.
In light of these findings, the researcher concluded that accepting traditional interpretations
of qiwamah does not undermine accepted notions, while feminist approaches, especially
Amina Wadud's, cannot be entirely accepted as they disregard prophetic hadiths and well-
established methodologies.
50
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