%A NIM.: 07530060 Mu’ammar Zayn Qadafy
%O Pembimbing: Inayah Rohmaniah, S.Ag, MA
%T A STUDY ON NASR HAMID ABU ZAYD’S QUR’ANIC PRINCIPLE OF GENDER EQUALITY
%X Since Classical fikih literatures cannot solve contemporary problems of
women in Islam, some feminist scholars, including Nas}r H{āmid Abū Zayd,
struggle to solve them because they realize that religious interpretation is one of
many factors that lead women in many countries to be still subordinated.
Nevertheless, Abū Zayd’s ideas could not be accepted by Egypt’s authoritative
scholars. He was exiled from his homeland. This research is to elaborate Abū
Zayd’s Thoughts on “Liberating Women” and Qur’anic Principles of Gender
Equality, analyze them in the light of feminism’s discourse and reveal their
implications in Islamic laws. It will also discuss Abū Zayd’s interpretation on
women’s inheritance as it represents the use of the principle, its implications and
relevance to the Muslim-Indonesian’s current context.
This library research uses descriptive-analytical method. Abū Zayd’s
Dawā’ir al-Khauf: Qirā’ah Fī Khit}āb al-Mar’ah becomes the primary source of
this thesis while works which related to Abū Zayd’s biography and exegetical
theory written by him, such as Isykālīyāt al-Qur’ān wa ‘Alīyāt al-Tafsīr, Naqd
al-Khithāb al-Dīnī, Mafhūm al-Nas}, and al-Imām al-Shāfi’ī wa Ta’sīs al-
Idiyūjīyāt al-Wasat}īyah become the secondary source. The Method of collecting
data is documentation while the data are analysed by reduction, taxonomic
analyses and interpretation.
This research concludes that Abū Zayd‘s project of “liberating women” is
begun by his efforts to convince Muslims that in Islamic world, discriminations
against women from both the conservative and moderate scholars still exist. To
solve that problem and reform Islam, Muslims must develop the discourse of
renaissance (Khit}āb al-Nahd}ah) which sees that Western advancement can be
adopted if it brings advantages. Abū Zayd built his feminist exegesis on two
important points: differentiation between dialogical context and legislative context
and determining Qur’anic principle of gender equality. al-Nah}l: 97, al-Nisā’: 124,
Ghāfir: 40, A<lu ‘Imrān: 195 and al-Tawbah: 71-72 are considered by him as the
basic verses of the Qur’an which assert that since male and female were created
by God from the same entity, and have same obligation and right as creatures of
God, they are supposed to be equal in all religious laws. This research found that
the asserted equality in each verse is determined historically. It means that it is
related to the objective conditions in the time when it is revealed. Abū Zayd’s
Qur’anic principle of gender equality changes several laws, such as (1) women’s
witness, (2) sacrificing animal (‘aqīqah), (3) women’s leadership, (4) and
women’s portion in inheritance. Abū Zayd sees that the main content of al-Nisā:
7-8 is legitimating female’s share and not the 2:1 formula. Its significence (almagzā)
is the legalized principle of balance (tawāzun) between male and female.
This interpretation results he necessity of formulating general guidence for
person who will divide the inherited wealth and the obligation to all of couple
married to develop a concept of partnership in their relation with multiple
female-male roles. Abū Zayd’s interpretation on verses of women’s inheritance is
relevant to be applied in Muslim-Indonesian’s current context because
Indonesian women are still in less-employment.
%K Arabic Literature, Abu Zayd’s, Feminist Muslim
%D 2011
%I UIN SUNAN KALIJAGA YOGYAKARTA
%L digilib62330