A STUDY ON NASR HAMID ABU ZAYD’S QUR’ANIC PRINCIPLE OF GENDER EQUALITY

Mu’ammar Zayn Qadafy, NIM.: 07530060 (2011) A STUDY ON NASR HAMID ABU ZAYD’S QUR’ANIC PRINCIPLE OF GENDER EQUALITY. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

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.

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