A HERMENEUTIC COMPARATIVE STUDY ON AMINA WADUD’S AND MOHAMMED TALBI’S INTERPRETATION OF Q. 4:34

AFIFUR ROCHMAN SYA’RANI, NIM. 12531157 (2016) A HERMENEUTIC COMPARATIVE STUDY ON AMINA WADUD’S AND MOHAMMED TALBI’S INTERPRETATION OF Q. 4:34. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This research focuses on examining comparatively the interpretations of Amina Wadud and Mohammed Talbi of Q. 4:34. Most of classical Muslim exegetes employ the verse to acknowledge the superiority of men over women. Meanwhile, both Wadud and Talbi interpret the verse based on gender equality principles. However, they have different intellectual background, approach and method in interpreting the Qur’an. The questions are to what extent the similarities and differences of both Wadud’s and Talbi’s interpretation of Q. 4:34 and how far their interpretations reflect their respective objectives, perspective and intention? This research would study three major questions: what are the main points of Wadud’s and Talbi’s interpretations of Q. 4:34? What are the similarities and differences among their interpretations? What experiences influencing their interpretations and how is the hermeneutical dialectic of their interpretations? This research will use literature studies in collecting the data. Its primary references are Wadud’s work: Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective (1999) and Talbi’s work: Ummat al-Wasat (1996). It employs an explanatory-comparative-analytical method which aims to understand comparatively their respective interpretations. In order to derive a comprehensive understanding, this research uses Gadamer’s hermeneutics by investigating their socio-historical context, intellectual background, thoughts on the nature of Qur’anic interpretation and Qur’anic hermeneutics. Both Wadud and Talbi argue that the verse does not establish the superiority of men and women, but it acknowledges duties division and mutual responsibility among married couple. They are in line that it reflects particular context in which it was revealed and thus requires a contextual reading to be applied in contemporary context. The difference among their interpretations is on the status of marriage relationship. The marriage relationship in terms of Wadud’s interpretation preferably reflects co-dependent partnership while that of Talbi’s interpretation preferably reflects care-taker or dependent partnership. In terms of Gadamer’s hermeneutics, the difference of Wadud’s and Talbi’s interpretation is a result of their different horizons which also explains their different hermeneutical situation and pre-understanding. Wadud largely involved and participated in women’s organizations advocating gender equality and women’s rights while Talbi is largely influenced by French scholars and thoughts in the science of history. Such different hermeneutical situation among them provides great deal in conceptualizing and defining pre-understanding to the Qur’an. This could be observed through their thoughts on the nature of Qur’anic interpretation and hermeneutics. Wadud establishes "a female inclusive reading" and hermeneutics of tawhid, a holistic method of Qur’anic interpretation. Meanwhile, Talbi establishes "a historical reading" on the Qur’an which examines Qur’anic socio-historical context in detail, in order to derive the maqasid of particular Qur’anic verse. Both Wadud’s and Talbi’s interpretation represent their respective hermeneutical situations and the way they define ontologically the nature of Qur’anic interpretation and Qur’anic hermeneutics affect on producing the meanings of the verse.

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