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critiques patriarchal misinterpretations overlooking Qur’anic narratives of
while centering divine justice: for female public leadership such as Queen
example, the Quran’s restoration of Bilqīs (The Qur’an 27: 23-44). This gap
women’s economic agency (The Quran, persists in modern traditionalist works
4: 32) and its condemnation of female like Asghar Ali Engineer’s The Rights of
infanticide (The Quran, 81: 8–9). This Women in Islam (2008), which discusses
framework empowers Muslim women women’s rights without fully developing
to address modern challenges—from Qur’anic womanhood as a
workplace discrimination to political comprehensive paradigm.
marginalization—through Islam’s Western feminist scholarship,
revolutionary egalitarian principles. including Leila Ahmed’s Women and
Gender in Islam: Historical Roots of a
Literature Review
The scholarly discourse on women’s Modern Debate (1992) and Fatima
empowerment in Islamic contexts has Mernissi’s The Veil and the Male Elite:
developed through three primary A Feminist Interpretation of Women’s
approaches, each with limitations that Rights in Islam (1991), effectively
this study addresses through its critiques patriarchal structures but
original Qur’anic framework. employs secular frameworks that
Traditional Islamic scholarship, disregard Islamic epistemology. While
exemplified by ʿAzīzah al-Ḥibrī’s valuable for exposing oppression, these
Islam, Law and Custom: Redefining works frequently miss the potential of
Muslim Women’s Rights (1997) and revelational feminism, particularly the
ʿAmīnah Wadud’s Qur’an and Qur’an’s progressive economic
Woman: Rereading the Sacred Text provisions (4: 32) and spiritual
from a Woman’s Perspective (1999), egalitarianism (33: 35) that anticipated
has typically examined gender roles modern feminism by centuries.
through Fiqh-based interpretations Postcolonial feminists like Lila Abu-
that emphasize complementarity while Lughod in Do Muslim Women Need
neglecting the Qur’an’s principle of Saving? (2013) challenge this binary
ontological equality (Spiritual Equity). but fail to systematically engage with
Classical exegetical works like Qur’anic resistance models as
al-Ṭabarī’s Jāmiʿ al-Bayān ʿan Ta’wīl empowerment templates.
Ayāt al-Qur’an and Barbara Stowasser’s Contemporary Islamic feminists
Women in the Qur’an, Traditions, and have made significant contributions
Interpretation (1994) document through works such as Asma Barlas’s
women’s historical status but often limit “Believing Women” in Islam:
their analysis to domestic spheres, Unreading Patriarchal Interpretations
