Detailed Abstract
Research objective:
The primary aim of this study is to identify, extract, and comparatively examine the foundational approaches of two prominent contemporary exegetes: Allamah Sayyid Muhammad Husayn Fadlallah (a Lebanese Shia scholar) and Sheikh Muhammad al-Tahir Ibn ‘Ashur (a Tunisian Maliki Sunni scholar) regarding Qur’anic verses on women’s issues.Given that women-related verses represent one of the most significant areas of interpretive divergence in the contemporary Islamic world, and that religious, cultural, social, and temporal factors deeply influence exegetical approaches, this study seeks to answer the central question: What are the strategic, cognitive, and practical foundations of these two scholars in addressing women-related Qur’anic verses (such as verses on Qiwamah, polygyny, inheritance, hijab, testimony, disciplinary measures, and similar issues), and what are the similarities and differences between them? Furthermore, to what extent are these similarities and differences shaped by their religious, cultural, and methodological presuppositions?
Methodology:
This study adopts a qualitative approach with a comparative-analytical method. In the first stage, Allamah Fadlallah’s Min Wahy al-Qur’an and Ibn ‘Ashur’s al-Tahrir wa al-Tanwir, along with other relevant works by the two exegetes (such as Fadlallah’s Nathariyat al-Mar’ah fi al-Islam and Ibn ‘Ashur’s Maqasid al-Shari‘ah al-Islamiyyah), were thoroughly examined and compared with respect to key Qur’anic verses concerning women.Subsequently, using content analysis, the foundational approaches of both exegetes were extracted, categorized, and juxtaposed. Finally, the strengths and weaknesses of each perspective were evaluated with reference to the Qur’anic text and established principles of exegesis.
Findings:
The findings indicate that the foundations of the two exegetes regarding women’s issues can be categorized into three main areas:
1. Strategic Foundations: Both exegetes emphasize the necessity of reinterpreting women-related rulings according to the demands of time and place and consideration of the objectives of Shariah (Maqasid al-Shari‘ah). Ibn ‘Ashur explicitly articulates this principle as a theoretical framework under the title Maqasid al-Shari‘ah, whereas Allamah Fadlallah, without explicitly naming it, practically applies the same approach in his exegesis.
2. Cognitive Foundations: A significant commonality between the two scholars lies in the equality of men and women in humanity and inherent dignity and the importance of the family as the nucleus of society. However, serious differences emerge regarding the extent of women’s intellectual capacity, the scope of innate differences between men and women, and the nature and limits of Qiwamah. Ibn ‘Ashur affirms the general superiority of men in intellect and broad authority in Qiwamah, whereas Fadlallah considers this superiority limited, relative, and contingent upon specific circumstances.
3. Behavioral Foundations: In matters such as hijab, polygyny, disciplinary measures, and women’s social participation, both exegetes adopt a reformist and lenient approach compared to traditional interpretations. However, Allamah Fadlallah, due to his greater attention to the emotional and psychological characteristics of women, offers more audacious and women-centered perspectives.
The study also demonstrates that there exists a systematic cause-and-effect relationship among the various foundations of these two exegetes, allowing the compilation of a coherent “system of women’s issues in the Qur’an” derived from their combined insights.
Ultimately, this study demonstrates that despite religious differences (Shia and Sunni) and geographical and cultural variations, the foundational similarities between the two exegetes regarding women and related issues outweigh their differences. Both scholars have contributed to religious reform and the reinterpretation of women’s role within fiqh and exegesis.Ibn ‘Ashur’s views in certain areas (such as the intellectual superiority of men) and some of Allamah Fadlallah’s perspectives (such as his specific interpretation of disciplinary measures) remain open to critique and further detailed examination.This study, as a foundational comparative research, provides a basis for subsequent investigations into the detailed rulings and specific women-related issues in the exegesis of these two scholars. It can serve as a reliable resource for researchers in Qur’anic studies, Islamic women’s studies, comparative jurisprudence, and inter-sectarian studies. The findings are also valuable for policymakers in the fields of women and family, as well as for advocates of religious reform within the Islamic world.