World Applied Programming, Vol (4), Issue (1), January 2014.

36-41
ISSN: 2222-2510
2013 WAP journal. www.tijournals.com

The Review of the Cambridge Companion to the Quran

about Hermeneutic Study of the Quran
Delara NematiPirAli

Mojgan Khanbaba

(PhD)
Department of Quran and Hadith sciences,
Karaj branch, Islamic Azad University,
Karaj, Iran.
delara.nemati@kiau.ac.ir

(PhD)
Department of Quran and Hadith sciences,
Islamic Azad University,
Tehran Iran.
moj.khanbaba@gmail.com

Abstract: Womens Reading of the Quran written by AsmaBarlas is one of the fourteen th articles in Cambridge
Companion to the Quran edited by MC Ayliff, the head editor of Encyclopedia of the Quran in which the author
and her colleagues thoughts are presented about the modern methods in Quran exegesis.
Barlas has criticized the Islamic exegesis in its methodological ground and also considered the linear atomistic
approach based on traditions which prevents the Quran structural coherence and thematic as the factors of the
manifestation of wrong interpretations in the realm of womens issues .On the other hand , she has considered
no hermeneutic interpretation of the Qurans the reason of stopping at the laws allocated to the Prophets time
and the law of veil as something which has been cancelled by the time. Although in some cases like the first sin
and believing in Eves fault as the main cause of humans fall cause the manifestation of the rudimentary
culture in this regard and leads to rudimentary presuppositions containing males privilege and also relying on
these presuppositions with reliance on the wrong traditions and non attention to the Quern cohesion cause the
wrong interpretation of the Quran in womens affairs but it is not something general, furthermore, the main
condition for the Quran questioning in addition to the current necessities is non-forcing presuppositions and
tastes , following the principles of the Quran understanding and the sound interpretational methods which one
of them is enjoying the correct traditions and also detecting the philosophy of revealed laws in the Quran.
Keywords: Barlas, Quran exegesis, hermeneutic, methodological critique

I.

INTRODUCTION

(Dates are a solar calendar text).

Proposing the questions:
While the women and feminist movements emerged decades ago in many countries and the number of scholars who
work on gender and womens rights in Islam are legion but it was only in the last quarter of twentieth century that the
Muslim women took up the systematic study of the Quran for re-reading in the subject of sexual equality. Among them
is AsmaBarlas which this research concentrates on her points of view. She is the writer of one of the fourteen th articles of
the Cambridge Companion To the Quran by the name: Womens Reading Of The Quran which the most important
points presented by her are as follows:
She began her article by UmmaSalamas question who asked the prophet Muhammad that why Quran was not
addressing women. She asserted her question and the responsiveness in divine discourse shows that a spirit of critical
inquiry may be essential for meaningful encounter with God and also she said that if her question was not important
presumably God would not have heeded it.So for divine discourse to speak to us we must also continue asking questions
of it. In fact she takes heed of a kind of hermeneutical model of the Quran reading and believes that the hermeneutical
materials can explain a new and effective kind of the Quran reading and appropriate with the circumstances of time and
place as this Scripture wants us.(Barlas,2006:255)She believes that reading the Quran without considering the
circumstances of place and time leads to anti-women thoughts and patriarchal reading in exegetes thoughts and works,
hence in her theological part of her article ,she considers the theological assumptions on the basis of male superiority as
the cause of anti-women interpretation of the Quran. She relies on al-Hibris word who believes that early Muslim jurists
accepted the thesis of male superiority then induced the Islamic laws. So she concludes that since such interpretive

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Delara NematiPirAli and Mojgan Khanbaba. World Applied Programming, Vol (4), No (1), January 2014.

reasoning was a product of its own time it needs to re-examined inthe light of change nesses in human
consciousness.(Barlas,2006:260)
In her critique on the methodology of the Quran interpretation, she knows Muslim exegetical approach as one of the
main reasons of patriarchal reading of the Quran and with the emphasis on the usage of hermeneutical method , she
believes on the one hand that Muslims relying on the leaner atomistic approach exceedingly and taking no notice to the
subject exegesis , and on the other hand levying on Hadith exceedingly in order to clarifying the meaning of the verses
cause the misogyny reading of the Quran. She says that these exegetesadopted a linear-atomistic approach in which
they studied one or a few verses in isolation from the preceding and following verses. As a result, they failed to
recognize the Qurans thematic and structural coherence. To quote Wadud, they begin with the first verse of the first
chapter and proceed to the second verse of the first chapter one verse at a time until the end of the Book. Little or no
effort is made to recognize themes and to discuss the relationship of the Quran to itself , thematically. Even when they
refer to the relationship of two verses (ayat) , they do not apply any hermeneutic principle to do so since a method for
linking similar Quranic ideas, syntactical structures, principles, or themes together is almost nonexistent.(Barlas,
2006:262)To quote Hassan , she says it is the customary Muslim practice of interpretation the Quran by way of the
hadith that leads to misogynistic interpretation .(Barlas,2006:259) In the other part she says that typically , Muslims
defend the Qurans universalism by de historicizing the Quran itself and /or by viewing its teaching historically
because they believe that historicizing its contexts means also historicizing its content thereby undermining its sacred
and universal character. Arguebly, however, it is necessary to treat revelation as occurring within time because history,
like scripture provides clear signs and lessons of Gods sovereignty (Barlas,2006:266)
Now the question is:
Can we access to an effective and usable reading of the Quran by relying on the hermeneutical exegesis of the Quran,
who reads it, how and in what contexts as Barlas believes?
II.

RELYING ON HADITH IN THE QURAN INTERPRETATION

Barlas knows Muslims relying on hadith as one of the misogyny reading of the Quran. This opinion is approximately
acceptable because relying on the weak hadithes usually leads to such end but we should know that its not a general and
absolute issue and cannot be generated to all hadithes specially those ones from the Shiite sources which are attributed
to the Infallible Imams. There are hadithes which concentrate on thematically interpretation of the Quran. These hadithes
teach the right method of understanding the Quran verses and their interpretations moreover they show the exact Gods
meant.For example in the Imams traditions, there are always emphasizes on abrogate and abrogated , general terms and
their particularizes , definite and indefinites in the Holy Quran and there are some guidances in the Quran to Quant
interpretation as Imam Ali says: some of the Quran verses certificate some the others(Nahj alBalagheh,2006:lecture18) and also says : some of the Quarn speak about some the others and some give evidence for
the others (Nahj al-Balagheh,2006:lecture133) These guidances ,as testimonies for the correctness of the Quran to
Quran interpretation method, should always be considered but it should be confessed that in some cases they are not
heeded. For example in the story of Mans fall which Barlas has considered it , if we dont consider the method of the
Quran to Quran interpretation , we may lead to misconnect. She quotes to Hassan who says : Muslims generally believe
that woman , not man , was the primary agent of what is generally referred to as Mans fall or Mans expulsion from
Garden of Eden hence all daughters of Eve are to be regarded with hatred , suspicion and contempt.(Barlas,2006:260)
this kind of interpretstion can be observed in some of Islamic sources specially in the Sunni
ones.(Suyouti,2012:vol.3,73;Alousi,2012:vol.4,342)where as in the Quran to Quraninterpretation, the story of Adams
creation and the cause of his falling is something else. First in al-Baghare chapter no. 36 , the fall of both ,Adam and Eve
,is under discussion like in al-Araf no. 21 that shows sin of both of them but hence there Adams fault is not apparent it
can be supposed that first Eve made the first mistake and then Adams fault was as the result of her fault.But Gods word
in al-Baghareh no.37 shows that it was Adam himself who repented and God forgave him. But there isa possibility that
Eve deceivedhim therefore he wanted Allah to forgive him as in al-Araf no. 23 we encounter this verse: They said: Our
Lord! We have been unjust to ourselves and if Thou forgive us not and have not mercy on us we shall certainly be of the
losersbut the consideration of the other verses leads us to a clearer result. In Taha no. 117 the Adams fall story is in this
way : So We said : O Adam! This is an enemy to you and to your wife; therefore let him not drive you both forth from
the Garden so that you should be unhappy. In this verse both Adam and Eve are addressed but when God speaks about
the deceit says: But the Saitan made an evil suggestion to Him; he said: O Adam! Shall I guide you to the tree of

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Delara NematiPirAli and Mojgan Khanbaba. World Applied Programming, Vol (4), No (1), January 2014.

immortality and a kingdom which decays not? here the Quran clarifies that it was Adam himself who made the first sin
and causes Eve to do so because in continue both of them are addressed in this way : Then they both ate of it , so their
evil inclinations became manifest to them and they both began to cover themselves with leaves of the garden andAdam
disobeyed his Lord so his wife became evil to him (Taha/121) and in continue to emphasis on Adams fault God says:
Then his Lord chose so He turned to him and guided him (Taha/122) . For more proofs we can benefit from Imam Alis
word : then God locate Adam in a place where plenty of Gods blessing were there and he was in complete safe and calm
and God prevented him from Saitan but the enemy was jealous of him for his calm and safe place and his companion to
the good people so deceived him until he sold his certainty to suspense and made his will to weakness and his dignity to
farness (Nahj al-Balagheh,2006:lecture1)as it is clear in Imam Alis word it was Adam himself who made the first
fault hence it can be said that those exegetes who consider Eve in converse do not match to the Quran sound
interpretation and most of them are impressed by Biblical teachings and these interpretation are adaptable to the Biblical
reports.Because this story in Bible is in this way : that tree seemed to Eve beautiful and she thought herself that its fruit
may be delicious and give me knowledge so she picked the fruit and ate it and also gave it to her husband and he ate it
too then the eyes of both were open and became aware of their bareness (Bible,2005:3:6-7)and in continue it is
reportedthat God said to Adam: because you accepted your wifes word and ate that fruit , the ground will be under your
curse .(Bible,2005: 3:17) as it is clear in Bible on the contrary to the Quran this is Eve who caused the Adams fall by
deceiving by Saitan as it is obvious in the Genesis part of Bible : The snake which was the cleverest came near Eve and
said to her that God well knew when you ate this fruit your eye would be opened.( Bible, 2005:3:1-5)
It seems believing in Eves sin in Adams fall causes such misogynic thoughts. The stable of this thought among
Abrahamic faiths before Islam is the result of believing in Bible context which contains such instructions .And also
among Muslims is the result of nonattendance to cohesion and continuity of the Quran text and using the wrong
traditions and common presuppositions. Hence it can be said that the critique to the complete confidence to the traditions
and non attendance to the Quran text in some cases are acceptable but not something general because based on the
Infallible Imams andthe Quran words , these traditions are one of the main sources of real understanding of the Quran
themes.
III.

T HE FRAMEWORKS OF HERMENEUTIC INTERPRETATION

About this Barlass word that : later works focus attention on this relationship between the content of knowledge and
the methods by which and the contexts in which it is produced as away to emphasize that what one understands the
Quran to be saying depends on who reads it how and in what contexts (Barlas,2006:260) there are evidences in the
Quran and hadithes that humans intellects can understand the Gods word but besides these evidences there are other
instructions that show the Quran has many and different levels of meaning and understanding each one has its own
conditions. For example those traditions in which Shiite Imams remind us that the Quran has some mysteries that the
publics intellects can not master them like this Imam Sadighs word : there are not two issues which two persons have
different opinions about them until there is a principle for them in the Quran but humans intellect cannot understand it.
(Kuleini,2012,vol.5:65-66)or this Imam Sadighs word : the farest knowledge from humans intellect is the Quran
interpretation because the beginning of it is about something and the middle of it is about something else and the end is
also about some the other.As the traditions about the necessity of reference to Imams in the Quran interpretation is as a
witness of exegesis based on hadith like this Imam Sadighs word : only those ones can understand the Quran whom are
addressed (Kuleini,2012 :vol.8,213)
In many traditions , relying on the Prophet and the Imamspoints of view and also preventing from analogous
argumentsas the criteria of the correctness of the Quran interpretationsare emphasized.Meanwhile the hermeneutic and
dividing the Quran levels of understanding to fours : the phrases , hints , delicates and truths , those who go to the Quran
are also divided to four groups : public , scholars , the friends of Allah and the Prophets. The attention to the sound
meanings of the words, time requirements and causes of revelations besides considering the cohesion of the text are
emphasized as the principles of the Quran understanding in traditions.This shows that the initial understanding that
depends on ones taste and about his own understanding is not a relevant criterion for the Quran understanding. But the
sound understanding of the Quran is related to different criterias like: intellectual and traditional ones and God given
norms. So we should pay attention to the traditions more, hence they contain the important instructions about
understanding norms and the Quran interpretation.(Nasiri,2007:526-529)

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Delara NematiPirAli and Mojgan Khanbaba. World Applied Programming, Vol (4), No (1), January 2014.

Barlas believes that Ummasalamas question and the responsiveness in divine discourse it seems to have evoked showed
that a spirit of critical inquiry may be essential for a meaningful encounter with God. (Barlas ,2006:255) The concept of
this quotation is inquiry the Quran in later ages after the revelation time to have a modern and new understanding of the
Quran text.It would be something right by itself as Imam Ali said : Ask the Quran to speak although it never specks
( Nahj al-Balagheh,2006:lecture2&158) Based on it and considering the addressees Muaviyah and his companions
it can be said that the Quran never speaks to some addressees because asking the Quran to speak means asking the
sound understanding and right meaning with diligence , thought and perpendance. So for everyone who is seeker of the
Quran words meaning and seeks the interpretation of its verses by themselves and doesnot impose his presuppositions
on the Quran , the Quran spoke to him and as his presuppositions more pure his reference to the Quran would be more
innocent.Hence Imam Ali , addressing BaniUmayah , said that the Quran may never speaks to them but He himself could
get the inward and outward meaning of Quran , so the Quran turned to speak to Him. This word shows that the Quran
speech has two dimensions : first the Quran words and phrases for expressing its meaning have the highest implications,
second for getting the right meaning of the Quran , one should ask the Quran itself to speak innocently and with a high
effort and deep thought.(SadeghiTehrani, 2006:126-127) as the Quran knows the highest level of understanding of itself
associated with achieving utter purity from non-God and says : Most surely it is an honored Quran , in a book that is
protected , none shall touch it save the purified ones (al-Vaqiah / 77-79) The word : Muttahharoun (the purified ones)
is the object noun of Tathir and it means those ones whom God purifies their hearts from eveynonpurity like angels
and selected people. God purifies them from sins or everything which is more nonparty than
sins.(Tabatabaei,1995:vol.19,238) It shows taking benefits from the different levels of purity brings about taking
different benefits from the non-apparent meanings of the Quran. It should be considered that there are the other
conditions for the Quran inquiry and getting the new meaning from it. There are : not imposing personal preferences ,
default assumptions and external presuppositions to the Quran while it should be considered to follow the principles of
the Quran understanding and the Quran interpretation methods like : pay attention to sound reading of the Quran ,
noticing the meaning of the words in the time of revelation , considering the principles of Arabic literature and the
certain ( Moayyanah) and non certain (Sarefah)indications , pay attention to differentkinds of implications and
underlying the science. (Babaei ,2000:61)also the concise knowledge of the Quran language style and its expressional
methods and also considering the relationships inside the text (GhaemiPanah , 2010:420)without insistence on the sole
reference of the verses to the realities in the cultures of Arab people of the revelation time and avoidance of subjective
interpretation of the Quranic texts that means inferring ones own tastes and presuppositions in understanding the
message of God. All of these ones are taught in the Shia Imams traditions.So in teaching the principles of interpretation
and also learning the methods of interpretation, the Imams sound traditions have the prominent role.
IV.

CONTEMPORARY LANGUAGE OF THE QURAN AND EXTRACTION OF MAIN PRINCIPLES

The feminists believe that the Gods word revealed in the historical context so it is necessary to treat it as occurring
within time. So they deem it necessary to have a historical concept of revelation. The result of this thought knows some
Quran instructions and laws related just to its time andthe culture of revelation and have no relation to the current time.
Barlas refers to veiling and quotes Wadud and says: What the Quran means to universalize is the principle of sexual
modesty and not seventh-century Arab dress. . Balas, in analyzing those verses of womens veiling, believes that they
are attributed to the free women leaving home and the goal of legislation of veil and considers it as to save free not salve
women from the jahili male corruption. Barlassays : the function of jilbab was to make Muslim women visible to nonMuslim men as being sexually unavailable because of the prevalent practice of molesting uncovered slaves in the public
arena. That is the Quran explicitly links the jilbab to a slave owning jahili society that no longer exists, not to the
dangers posed to Muslim men by viewing an unveiled body (Barlas , 2006 : 268)
Barlas and her colleagues emphasized highly on the cause of revelation and consider it as an important factor in
understanding the Quran verses, so they know many misconnects as a result of not attention to the causes of revealed
verses. They know some parts of social, criminal and ethical laws of the Quran capable of re-reading underthe light of
revelation causes. Jilbab as a social law is among them. They believe that the traditional reading of the jilbab verse is as a
result of neglect of the revelation cause. When we can trust on the traditions of the revelation causes that the sound chain
of their quotationscan be proved and their implications can be completedmoreover when there are different kinds of
revelation causes it should be referred to all sources contains Sunni and Shiite ones and also the reason of choosing one
cause among the others should be expressed scientifically. Furthermore, most of the traditions of revelation causes are

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isolated traditions and only are usable for suspicion and are not independent criteria are for understanding the Quran
verses.
For example Barlas paid attention to al-Ahzabno.59: O Prophet! Say to your wives and your daughters and the women
of the believers that they let down upon them their over-garments this will be more proper that may known and its
revelation causes.
The revelation cause of this verse in Shia sources is: women went to the mosque and prayed follow the Prophet but
when they went in the evening and morning, the young who sat on their way, raped and molested them. (Qumi, 1988
:vol.2,196)In sunni sources , the revelation cause of this verse is : when the Prophets wives went out of their houses at
night , the Medina hypocrites haped and molested them so this verse revealed (Souyuti,2012,vol.5,221) In some other
Sunni sources is said : the free women dressed like the slaves but God ordered that they should wrapJilbab because the
slaves are molested by men in the alleys hence God preventedthe free women to be like slaves (Tabari , 2012:
vol.22,34)
Based on these traditions , some defenders of modern language of the Quran know the cause of womens veil , the
distinction between free and slave women so today there is no society of slavery this law is resolved.Based on this
opinion , the legislation of veiling is confined to a special time and place with a special culture so it is a historical matter
and observing it in every age is not necessary. But citing to revelation causes faces two problems: first, harassment men
than women are permitted while it is not acceptable (Mottahhari , 1987 :159)second , the phrase of : the believers
wives would have a general meaning and contains all women believers. (Zoheili,2012:vol.22,107) so there is no reason
to specialize this law to the free women in this verse.Also based on the tradition which Ali Ibn Ibrahim Qummi quoted
we can reason that this verse orders the believer women to take care of a stronger veiling not to be molested when they
come out of the house because the jilbab means pronouncing chastity and dignity and also reduction of eroticism not
distinction of free and slave women.Hence the general principle of hijab can be inferred from this verse moreover the
traditions of revelation causes confirm it and we should not separate them. So considering the revelation cause , the
context of the verse and the divine legislation forhijab it can be said that this law is permanent and is never removed. The
Quran view about the volubility and venerability of woman confirms that in the divine legislation of hijab saving the
dignity and worth of woman were been considered.
Woman in the Quran view is a venerable character of human who should not been misused and reveled by man. Woman
should improve herself so that she could be the sample of not only women but men in the society(Javadi
Amoli,1990:159) as God introduces a great woman like Asiah , Pharaohs wife , the sample of believer men and says :
and Allah sets forth an example to those who believe the wife of Pharaoh when she said (al-Tahrim,11) and also in
this verse : and Marium , the daughter of Imran , who guarded her chastity so we breathed into her of Our inspiration
( al-Tahrim,12)
Hence the spiritual, scientific and human promotion of men and women depend on their high ambition, health of their
souls, being free from of themselves and removing from the moral pollutions, so both of them are ordered to save their
eyes, parts from infected looks. This is a general rule. Allah says: and say to the believing men that they cast down their
looks and guard their private parts (al-Noor,30) and also says : and say to the believer women that they cast down
their looks and guard their private parts (al-Noor,31)But God had more affectionto woman and created her more
beautiful in order to benefit herself and her husband from this blessing so she should not expose it to those sick hearted
people. Hijab is the order of saving this Gods blessing as in the Quran the reason of it is expressed : then be not soft in
your speech lest he in whose heart is disease yearn and speak a good word (al-Ahzab,32) and also this verse : and not
let them strike their feet so that they hide of their ornaments may be known (al-Noor,31)
In Islam rules, hijab is not an obstacle for scientific, spiritual improvement and her attendance in social scenes. In Gods
word women should do their jobs as men: men shall have the benefit of what they earn and women shall have the
benefit of what they earn ... (al-Nisa , 32) The Prophet (pbuh) needs to know that both sexes graduate and have equal
rights: getting knowledge is necessary for every believer woman and man ( Majlessi,2012:vol.1,173)
In practice, also women with men created proudnessin historical scenes. In the early years of the Prophets mission,
women with the men declared loyalty to Him and they both took apart in important political decisions independently. As
the first believers of Muhammad were from both sexes, Khadijeh and Ali, and the first martyrs were too, Somayyah and
Yaser .
Many Muslim women had a prominent role in transferring the religious instructions from one generation to the other and
their names are among the tradition narrators. (Ibn Taifour,1999:280)

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Delara NematiPirAli and Mojgan Khanbaba. World Applied Programming, Vol (4), No (1), January 2014.

In fact, hence woman benefits a high place and great position, Islam for saving this position considers different strategies
and this matter has no relevance to the history of hijab because libido is something natural in men and women that not
taking care of it leads to social corruptions .So Islam considers hijab as one of the efficient strategies of saving public
chastity.
Elements of extraction of new concepts in the Quran reading so that ones perception and taste cannot interfere, These
are the most important factors in new reading of the holy Quran which were hidden from the feminists view.
V.

CONCLUSION

Barlas in a sound analysis , pointing to the wrong method of some Muslims in the interpretation of Quran verses, knows
the theological presuppositions of Muslims invalid and also knows the most important drawback to the classical exegesis
not attendance to the systematic relationship between the concepts of shared in all over the Holy Quran with no
comprehensive study and using the external evidence like wrong traditions that leads to no comprehensive interpretation
of the Quran that leads to an anti-women reading of the Quran as the main problematical issues. This matter is right
about some verses of the Quran like the first sin but is not something general.
In methodological interpretation of the Quran it should be said that although the holy Quran revealed so that it could be
thinkable fohuman beings and many verses of it invite the believers to think and use their capabilities to understand but
in Quran interpretation and understanding of its new messages weather in womens issues or others there are special
conditions and steps in which not taking care of them leads to misinterpretation and misunderstanding. Questioning the
Quran with benefit of the related verses, without any presupposition and self ideas, following the principles of the Quran
understanding and using the sound methods of Quran to Quran interpretation and also authentic traditions are the main
The third one is those laws that are necessary for the government but their content is defective like government claim
judge or compromise. If there is no review, maybe there will be damage for the government credit in long term.

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