WOMEN’S CONSTRUCTION IN THE QUR’AN: COMPARATIVE STUDY OF AL-SHA’RAWĪ’S AL-MAR’AH FĪ ALQUR’ĀN AND AL-‘AQQĀD’S AL-MAR’AH FĪ AL-QUR’ĀN

Mohammad Taufikurohman, NIM. 14531017 (2018) WOMEN’S CONSTRUCTION IN THE QUR’AN: COMPARATIVE STUDY OF AL-SHA’RAWĪ’S AL-MAR’AH FĪ ALQUR’ĀN AND AL-‘AQQĀD’S AL-MAR’AH FĪ AL-QUR’ĀN. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This research focuses on examining comparatively the interpretations of Muḥammād Mutawallī al-Sha„rāwī and „Abbās Mahmūd al-„Aqqād of women‟sconstruction in the Qur‟an. Most of classical Muslim commentators of the Qur‟an employ woman verses to acknowledge the superiority of men over women. Meanwhile, both al-Sha„rāwī and al-„Aqqād interpret woman verses based on their own perspectives. They have different intellectual background, approach and method in interpreting the Qur‟an. However, the questions are to what similarities and differences of both al-Sha„rāwī ‟s and al-„Aqqād‟s interpretation of Q. 4:34 (the concept of leadership) and Q. 4:3 (the concept of polyginy) 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 al-Sha„rāwī ‟s and al-„Aqqād‟s interpretations of Q. 4:34 and Q. 4:3 ? What are the similarities and differences between their interpretations? What backgrounds influencing their interpretations and how is the hermeneutical dialectic in their interpretations? This research will use literature studies in collecting the data. The primary references are al-Sha„rāwī ‟s work: Al-Mar’ah fī al-Qur’ān and al-„Aqqād‟s work: Al-Mar’ah fī al-Qur’ān. 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 al-Sha„rāwī and al-„Aqqād are of the opinion that verse Q. 4:34 could be interpreted that men are the protectors and leaders of women. They, however, adds that to hold the position or status as the leader or protector of women, menmust be able to protect and to give security for women, if not, men do not deserve this position. As for the concept of polyginy, al-Sha„rāwī and al-‟Aqqād are of the opinion that the Q. 4:3 of sūra an-Nisa‟ is not aimed at instructing the conduct of polygyny; it is just a rukhsa (exception or a contingency arrangement). However, there are some differences among their interpretations. According to al-Sha„rāwī, men‟s superiority in the family is not an absolute position and the contrary al-„Aqqād states that men‟s superiority in the family is an absolut. In terms of Gadamer‟s hermeneutics, al-Sha„rāwī‟s and al-„Aqqād‟s interpretations are the result of their different horizons which also explain their different hermeneutical situations and pre-understandings to the Qur‟an. Al-„Aqqād is largely influenced by his personal life and educational background. Such different hermeneutical situations among them provides a great deal in conceptualizing and defining preunderstanding to the Qur‟an. This could be observed through their thoughts on the nature of Qur‟anic interpretation and hermeneutics. al-Sha„rāwī is also well known to be a moderate scholar in interprerting woman verses, although there are still some issues of his interpretation that need to be critizied. He does not give an overly superior position to men who can lead to an inferior position for women. The moderation of al-Sha„rāwī 's thoughts on gender equality in his tafsir is influenced by several factors, among others: his educational background and the socio-historical context that surrounds his tafsir writing.

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