Құрандағы әйелдер: тарих, түсіндірулер мен жаңа көзқарастар

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women that appear in the Quran
Quran

Women in the Quran are important characters and subjects of discussion included in the stories and morals taught in Islam. Most of the women in the Quran are represented as either mothers or wives of leaders or prophets. They retained a certain amount of autonomy from men in some respects; for example, the Quran describes women who converted to Islam before their husbands or women who took an independent oath of allegiance to Muhammad. While the Quran does not name any woman except for Mary directly, women play a role in many of its stories. These stories have been subject to manipulation and rigid interpretation in both classical commentary and popular literature from patriarchal societies. The cultural norms existing within a patriarchy have shaped the way that these societies approached the text and created a pervading narrative that dictated the way future generations were set up to interpret these stories and the role of women within the Quran. Throughout history, different Islamic scriptural interpreters and lawmakers constantly reinterpreted the women presented in the Quran as a result of the dominating ideology and historical context of the time. In the wake of modernity and the rise of Islamic feminism, many scholars are looking back to the original text, reexamining the accepted classical interpretations of women, and reimagining women's role within the Quran. The Quranic narrative of Adam and Eve's creation and fall differs thematically from the more fleshed out story in the Jewish and Christian traditions. Similar to the Christian and Jewish tale, Allah created Adam and Eve and a place for them to live, Paradise. However, in the Quran, Hawa's role is minimal, as she is the accomplice to human sin rather than the instigator. It is Adam who is forewarned by Allah that Iblis, Satan, is their natural enemy and the threat to their removal from heaven. The literal Quranic text in many ways removes the blame that is often placed upon Eve. Instead of being portrayed as the cause of Adam's fall, Eve is merely presented as equally compliant in the sin and then later, equally compliant in the punishment and atonement. However early critical interpretation surrounding the creation and fall story was influenced heavily by the pervading Christian and Jewish notions of Eve. Therefore, early medieval interpretations focus on depicting Hawa as morally and mentally compromised. As in the Christian and Jewish tradition, Hawa is seen as the one who tempts the prophet Adam into sin. The early work of Hadith based scholar al Tabari in particular showcases many passages that claim women's menstruation and the affliction of bearing children are a direct result of Hawa's foolishness. However, in modern times the explanation and general understanding of Hawa have shifted and are deeply debated. Her status as the first woman in the world is relevant since she is looked upon as the model for her sex and Allah's archetype of a woman. In response, more liberal interpretations cite no direct and incontestable truth that Hawa was created from a "crooked rib"; they claim such suggestions do not stem from verifiable sources. Rather, they strive to emphasize the purpose of the creation and fall story itself. This was not to decry the human nature of either sex but act as an example of Allah's guidance, punishment and ultimate forgiveness. In turn, Lot's wife is thought to have died alongside the people of Sodom since she betrayed her duty as a wife and conspired alongside the corrupt people. Hagar's struggles, dealt with extensively in Sahih al Bukhari, are important to the Islamic tradition since many Muslims paint her as the mother of all Arabs and one of the pre Islamic pioneers. The story continues with Zulaykha attempting to trick Joseph into entering into an affair with her. The results of this lands Joseph in jail. When the King the women and Zulaykha of their role they respond:

Renditions of this story outside the Quran have focused historically on and sought to establish the natural duplicitous and cunning nature of women. Recently, however, the critical explanation surrounding Zulaykha has expanded to present different possible interpretations. In many instances this story is now used as an allegory depicting the ability of pious people, in this case, a prophet, to overcome the temptations of the world and adversity. God inspired her to suckle the child until she feared for his life and then to cast him into the river without sadness or fear because God would eventually restore him to her and make him one of the messengers.

The wife of the Pharaoh, known in some traditions as Asiyah, played a large role in Moses's life because she became his foster mother. She saved his life when she took him in and raised Moses from infancy in a household of non believers while God watched over him. Many think of her as a righteous woman because of her role in keeping Moses alive, as shown in Q 28:9. Additionally, Asiyah is praised because in Q 66: 11, which is dated into the late Medinan period, she prayed to God to build her a house in paradise and save her from her wicked husband, Pharaoh. Ibn Kathir, part of the medieval tradition speaks of Pharaoh's wife as one of the prophet's "celestial wives". This is a supreme honor shared with the prophet's earthly wives and Mary. Solomon wrote a letter to the Queen. The hoopoe delivered it to her palace leaving it on her chest while she was sleeping. Then Bilqis prepared presents for Solomon to test whether he was a "pious" or "worldly" prophet using a series of riddles. The queen set out to visit Solomon. Some say that Solomon magically moved her throne while others say that he wished for the throne and knew he had to acquire it before the Queen and her followers submitted to Allah. Many historians have attempted to humiliate or downplay the Queen of Sheba. Historian Mas'udi (10th Century) was convinced Bilqis could not have been fully human because she had a throne and led people. He said she had a human father but a jinn mother because he felt the need to attack Bilqis and question her humanity as a way to cope with the fact that she was a woman in political power. Classical Islamic authors shy away from addressing the question concerning the Queen of Sheba and the potential implications that it could have on female rulers. She gained her position through proximity to a male ruler and deceived him using her female characteristics. The lesson that contemporaries draw is the ultimate submission to no one but God. Only God sees all the true believers equally and the ultimate submission should be to Him and not to anyone else, whether He is a leader or a prophet. It is important to note that while the name Imran is attributed to both the father of Mary and the father of Moses and Aaron, interpreters explain that these two people are not to be confused. Her name not only appears far more in the Quran than in the New Testament, but it is also the title of Sura 19, which discusses the annunciation, Jesus's birth and Jesus's first words, spoken before birth and in the cradle—"most other personal names used as titles of Quranic chapters are those of prophets." While Sura 4:3 limits Muslim men to having four wives, hadith maintain "that the prophet's right to unrestricted polygamy was a prerogative that God's sunna had extended to all prophets: a 'natural right' of His spokesmen on earth." Muhammad's wives play a prominent role in Islam and Muslim practices; "their reception of specific divine guidances, occasioned by their proximity to Muhammad, endows them with special dignity." They form the basis for the status of women in Islam and are thus important for gender debates and study. Only a few "are consistently presented as key figures in the hadith accounts of contexts of specific revelations ('occasions of revelation', Asbab al nuzul)". Stowasser states: "The Quranic legislation directed at the Prophet's wives, then, is entirely of Medinan provence and belongs into the last six or seven years of the prophet's life." Sura 33:50 outlines the lawful "categories of females" that are able to marry Muhammad: "wives with whom the Prophet contracted marriage involving a dower; female prisoners of war (slaves) who fell to him as part of his share of spoils; both paternal and also maternal cousins who had migrated with him to Medina; and "a believing woman, if she gives herself to the Prophet and [He] also wishes to marry her(Al Quran 33:50)." Except Aisha, Muhammad only married widows and divorced women. Aisha bint Abi Bakr is often thought of as the prophet's favorite wife. She is linked to the Quran's injunctions against slander in Sura 24:11–26, for her involvement in "the affair of the lie [or, slander]" (al ifk), in which she was falsely accused of "being with" another man, Safwan ibn al Mu'attal al Sulami. She is considered to be the first woman to choose "God and His Prophet" over "the world and its adornment". In Sura 33:28–29, God ordered Muhammad's wives to make a decision as to their preference, after Muhammad was annoyed by the wives' growing desire for material possessions. Aisha is also important in mainstream Sunni Islam. Muhammad's wives were the first women to follow the practice of veiling with a Hijab. Sura 33:53, commonly called the "hijab verse," states that if "believers" want something from Muhammad's wives, they must ask "from behind a hijab"; it also forbids "believers" from marrying Muhammad's wives after him. Sura 33:32–34 declare that women of Muhammad are not like other women and so specifies special etiquette for them.

Muhammad, had four daughters with his wife, Khadija bint Khuwaylid: Zainab, Umm Kulthum, Ruqayyah, and Fatimah. The Quran speaks of Muhammad's daughters in Sura 33:59. The Quran refers to the daughters as a whole, banatika, never identifying them by name.

The Quran speaks of The woman who complained to God about her husband in Sura 58 (Al Mujadila), but not by name. Hadith provides her name, Khawlah bint Tha'labah. The verses that follow are to restore her rights (as well as those of any other woman in her position), when a husband mistreats his wife. Muslims refer to this woman and her story to express the mercy of God.

The Quran mentions the woman who untwisted her spun thread after it was strong in Sura 16 (an Nahl), but not by name. Tafsir al Jalalayn claims she was "an imbecile Meccan woman who used to spin all day and then undo it".

The Quran mentions the wife of Abu Lahab in Sura 111 Al Masad, but not by name. Hadith claims that her name is Umm Jamil bint Harb and the sister of Abu Sufyan. It is said that she insulted,ridiculed Muhammad would setup thorns in his path to bleed and once placed the stomach of a camel on his back as he was prostrating while him and Abu Bakr praying in the Ka'ba and, unaware that Muhammad was present, spoke badly of him and his religion. Therefore, the Quran describes how she will be punished, alongside her husband, in Hell for hurting Muhammad.