{"title":"《古兰经》中的妇女和性别","authors":"Zainab Bint Younus","doi":"10.35632/ajis.v40i3-4.3173","DOIUrl":null,"url":null,"abstract":"Women and Gender in the Qur’an by Celene Ibrahim focuses on women’s voices, presence, and roles found within the Qur’an. Ibrahim situates her work as part of the tafsīr tradition by presenting herself as “the tentative mufassira” (8). Given that there are few known classical Islamic writings from female exegetes, it is intriguing to see a modern work from a female author claiming a place within the tafsīr tradition, which holds significant weight due to its role in understanding the meanings of the Qur’an. Though one may point to other authors such as Amina Wadud and Asma Barlas for their previous work on similar themes, it is important to note that the former two spend far more time asserting and defining their own Weltanschauung than engaging in close readings. To her credit, Ibrahim embodies the classical tafsīr ethos by centering Qur’anic language itself as the basis for her conclusions.","PeriodicalId":34866,"journal":{"name":"American Journal of Islam and Society","volume":null,"pages":null},"PeriodicalIF":0.0000,"publicationDate":"2023-11-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Women and Gender in the Qur’an\",\"authors\":\"Zainab Bint Younus\",\"doi\":\"10.35632/ajis.v40i3-4.3173\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Women and Gender in the Qur’an by Celene Ibrahim focuses on women’s voices, presence, and roles found within the Qur’an. Ibrahim situates her work as part of the tafsīr tradition by presenting herself as “the tentative mufassira” (8). Given that there are few known classical Islamic writings from female exegetes, it is intriguing to see a modern work from a female author claiming a place within the tafsīr tradition, which holds significant weight due to its role in understanding the meanings of the Qur’an. Though one may point to other authors such as Amina Wadud and Asma Barlas for their previous work on similar themes, it is important to note that the former two spend far more time asserting and defining their own Weltanschauung than engaging in close readings. To her credit, Ibrahim embodies the classical tafsīr ethos by centering Qur’anic language itself as the basis for her conclusions.\",\"PeriodicalId\":34866,\"journal\":{\"name\":\"American Journal of Islam and Society\",\"volume\":null,\"pages\":null},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2023-11-13\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"American Journal of Islam and Society\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.35632/ajis.v40i3-4.3173\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"Q3\",\"JCRName\":\"Arts and Humanities\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"American Journal of Islam and Society","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.35632/ajis.v40i3-4.3173","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q3","JCRName":"Arts and Humanities","Score":null,"Total":0}
Women and Gender in the Qur’an by Celene Ibrahim focuses on women’s voices, presence, and roles found within the Qur’an. Ibrahim situates her work as part of the tafsīr tradition by presenting herself as “the tentative mufassira” (8). Given that there are few known classical Islamic writings from female exegetes, it is intriguing to see a modern work from a female author claiming a place within the tafsīr tradition, which holds significant weight due to its role in understanding the meanings of the Qur’an. Though one may point to other authors such as Amina Wadud and Asma Barlas for their previous work on similar themes, it is important to note that the former two spend far more time asserting and defining their own Weltanschauung than engaging in close readings. To her credit, Ibrahim embodies the classical tafsīr ethos by centering Qur’anic language itself as the basis for her conclusions.