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From Issue: 1001 [Read full issue]
Tangible Ideas
Quranic examples provide concrete information about the application of moral precepts. In order to apply the moral principles of the Quran, a reader must have some practical understanding. Practices are rooted in contexts. Readers who interpret the significance of the women cited in the Quran often come to the text with notions of appropriate functions for women. When these are supported on the surface of the Quranic portrayal, they do not look further at the examples. This has led to a great deal of oversimplifications and contradictions when the perspective of the individual exegete is superimposed on to the Quran itself.
The Quran is not a manual of directives which only commands the individual reader to perform certain actions or fulfil particular characteristics. By citing concrete events, it makes conceptual ideas tangible. The female and male characters are particularly important to demonstrate certain ideas about guidance. The characters and events in the Quran should always be examined in the light of this overall goal.
It should be noted that all references to female characters in the Quran use an important cultural idiosyncrasy which demonstrates respect for women. Except for Mary, the mother of Jesus, they are never called by name. Most are wives and the Quran refers to them by means of a possessive construction (the idafah) containing one of the Arabic words for wife: imraah (woman), nisa (women), or zawj (spouse, or mate) pl. azwaj, and the name of a particular male; for example, the imraah of Imran, or the zawj of Adam.
Even an unmarried woman or one whose husband is not mentioned is linked with some male: Ukht-Musa, the sister of Moses; Ukht-Harun, sister of Aaron, another name for Mary; Umm-Musa; the mother of Moses. However, this particular manifestation of respect is restricted to that context. The general principle—that women should be addressed respectfully—is intended for those who read the Quran at other times.
Compiled From:
"Quran and Woman" - Amina Wadud, pp. 32, 33