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class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Karen Bauer</h3></div><div class="js-work-strip profile--work_container" data-work-id="127771818"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/127771818/WOMEN_HOUSEHOLDS_AND_THE_HEREAFTER_IN_THE_QURAN_INTRODUCTION"><img alt="Research paper thumbnail of WOMEN, HOUSEHOLDS, AND THE HEREAFTER IN THE QUR'AN: INTRODUCTION" class="work-thumbnail" src="https://attachments.academia-assets.com/121456168/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127771818/WOMEN_HOUSEHOLDS_AND_THE_HEREAFTER_IN_THE_QURAN_INTRODUCTION">WOMEN, HOUSEHOLDS, AND THE HEREAFTER IN THE QUR'AN: INTRODUCTION</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://iis.academia.edu/KarenBauer">Karen Bauer</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://uowdubai.academia.edu/FerasHamza">Feras Hamza</a></span></div><div class="wp-workCard_item"><span>Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is commonly understood that the Qur'an sought to transform social and religious practices in i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is commonly understood that the Qur'an sought to transform social and religious practices in its seventh-century Arabian milieu. Yet the nature of that transformation is debated, especially as it relates to women, warfare, kinship and community. This book offers a fresh perspective by undertaking the first historical-critical study of all the Qur'an's verses on women, who were integral to this transformation, and by offering an initial overview of households and patronage-late antique social structures that took the place of formal state structures in the Qur'an's tribal milieu. The findings of this study call into question common approaches to Qur'anic theology, law, and narratives, to the nature of the early community, and to women's place in that community. Bauer and Hamza adopt a holistic method, which integrates aspects of the Qur'an that are commonly considered separately, showing, for instance, how stories act as precursors to law, with female characters acting as models for all believers. Concurrently, they highlight the Qur'an's egalitarian approach to moral agency in existing hierarchical social structures, social structures which the Qur'an seeks to transform both by imposing a salvific frame on them, and by fashioning a community of households characterised by morality, decorum, and care of the vulnerable. This compelling and original work proposes new paradigms for understanding the Qur'an's social milieu and its salvific vision for that world.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="169dda86ecf3ec2b0c6bc0ed80d895c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":121456168,"asset_id":127771818,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/121456168/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="127771818"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="127771818"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 127771818; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=127771818]").text(description); $(".js-view-count[data-work-id=127771818]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 127771818; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='127771818']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "169dda86ecf3ec2b0c6bc0ed80d895c3" } } $('.js-work-strip[data-work-id=127771818]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":127771818,"title":"WOMEN, HOUSEHOLDS, AND THE HEREAFTER IN THE QUR'AN: INTRODUCTION","translated_title":"","metadata":{"abstract":"It is commonly understood that the Qur'an sought to transform social and religious practices in its seventh-century Arabian milieu. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-127771818-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="19600832"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/19600832/Interview_New_Books_in_Islamic_Studies_Gender_Hierarchy_in_the_Quran"><img alt="Research paper thumbnail of Interview: New Books in Islamic Studies, Gender Hierarchy in the Qur'an" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Interview: New Books in Islamic Studies, Gender Hierarchy in the Qur'an</div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Elliott Bazzano interviewed me about my book, Gender Hierarchy in the Qur'an, for the series 'New...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Elliott Bazzano interviewed me about my book, Gender Hierarchy in the Qur'an, for the series 'New Books in Islamic Studies'.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19600832"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19600832"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19600832; 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","owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[],"research_interests":[{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":11155,"name":"Women and Gender Issues in Islam","url":"https://www.academia.edu/Documents/in/Women_and_Gender_Issues_in_Islam"},{"id":36121,"name":"Gender and Islam","url":"https://www.academia.edu/Documents/in/Gender_and_Islam"}],"urls":[{"id":6119886,"url":"http://newbooksinislamicstudies.com/2015/11/12/karen-bauer-gender-hierarchy-in-the-quran-medieval-interpretations-modern-responses-cambridge-up-2015/"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-19600832-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="19563870"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/19563870/Gender_Hierarchy_in_the_Quran_Medieval_Interpretations_Modern_Responses"><img alt="Research paper thumbnail of Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses" class="work-thumbnail" src="https://attachments.academia-assets.com/56862648/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19563870/Gender_Hierarchy_in_the_Quran_Medieval_Interpretations_Modern_Responses">Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender r...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender roles in Qur'ānic verses on legal testimony, marriage, and human creation. Citing these verses, medieval scholars developed increasingly complex laws and interpretations upholding a male-dominated gender hierarchy; aspects of their interpretations influence religious norms and state laws in Muslim-majority countries today, yet other aspects have been discarded entirely. Karen Bauer traces the evolution of their interpretations, showing how they have been adopted, adapted, rejected, or replaced over time, by comparing the Qur'ān with a wide range of Qur'ānic commentaries and interviews with prominent religious scholars from Iran and Syria. At times, tradition is modified in unexpected ways: learned women argue against gender equality, or Grand Ayatollahs reject sayings of the Prophet, citing science instead. This innovative and engaging study highlights the effects of social and intellectual contexts on the formation of tradition, and on modern responses to it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="daf4f2f43b105a78ae14cc6c382a5b36" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56862648,"asset_id":19563870,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56862648/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19563870"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19563870"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19563870; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19563870]").text(description); $(".js-view-count[data-work-id=19563870]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19563870; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19563870']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "daf4f2f43b105a78ae14cc6c382a5b36" } } $('.js-work-strip[data-work-id=19563870]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19563870,"title":"Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses","translated_title":"","metadata":{"abstract":"This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender roles in Qur'ānic verses on legal testimony, marriage, and human creation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-8613610-figures'); } }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Articles" id="Articles"><h3 class="profile--tab_heading_container">Articles by Karen Bauer</h3></div><div class="js-work-strip profile--work_container" data-work-id="119813046"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/119813046/Quranic_Happiness_Emotions_as_Moral_Undersanding_in_Late_Antiquity_Karen_Bauer"><img alt="Research paper thumbnail of Quranic Happiness: Emotions as Moral Undersanding in Late Antiquity - Karen Bauer" class="work-thumbnail" src="https://attachments.academia-assets.com/115149811/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/119813046/Quranic_Happiness_Emotions_as_Moral_Undersanding_in_Late_Antiquity_Karen_Bauer">Quranic Happiness: Emotions as Moral Undersanding in Late Antiquity - Karen Bauer</a></div><div class="wp-workCard_item"><span>The Routledge History of Happiness</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article engages with notions of happiness, physical pleasure, and joy in the Qur'an, and arg...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article engages with notions of happiness, physical pleasure, and joy in the Qur'an, and argues that the Qur'an endorses a tempered enjoyment of worldly pleasure rather than adopting the more strictly ascetic approach to piety which was dominant in the seventh century. The article argues that in the Qur'an, the virtuous practice of emotions such as happiness is an indication of moral understanding.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0f64f614d57414689f65b798522b12ab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115149811,"asset_id":119813046,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115149811/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="119813046"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="119813046"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 119813046; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=119813046]").text(description); $(".js-view-count[data-work-id=119813046]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 119813046; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='119813046']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0f64f614d57414689f65b798522b12ab" } } $('.js-work-strip[data-work-id=119813046]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":119813046,"title":"Quranic Happiness: Emotions as Moral Undersanding in Late Antiquity - Karen Bauer","translated_title":"","metadata":{"abstract":"This article engages with notions of happiness, physical pleasure, and joy in the Qur'an, and argues that the Qur'an endorses a tempered enjoyment of worldly pleasure rather than adopting the more strictly ascetic approach to piety which was dominant in the seventh century. 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","owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[{"id":115149811,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/115149811/thumbnails/1.jpg","file_name":"Bauer_Quranic_Happiness_the_Routledge_History_of_Happiness.pdf","download_url":"https://www.academia.edu/attachments/115149811/download_file","bulk_download_file_name":"Quranic_Happiness_Emotions_as_Moral_Unde.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/115149811/Bauer_Quranic_Happiness_the_Routledge_History_of_Happiness-libre.pdf?1716390564=\u0026response-content-disposition=attachment%3B+filename%3DQuranic_Happiness_Emotions_as_Moral_Unde.pdf\u0026Expires=1743613776\u0026Signature=NZx8oiTdaiCvt4Cj-f77JDihKAAO9qaTbJu5HfdQZuhBUCSYt2n3za9ZpzUwSyJWlyN40W-m5M7KRpzJnE2akA3kotpt9YWOvH23EaRt~8FNLdNH-kBIyzP0u9XCFFnoWKm5EMpfXjXw6qI8rEOwb3F1YHvGWuAwljZuAXnOR9UdlIsveOSTniKokh4-EvPaRo8h8Mz1znhVwlvcG3tJIWXydPyukU30tBBCmqR9VSPjDfaVw3XIoLFP7pGs7KpDP~eo~M~oJNwRl4CyxPuriQyBV-2Wt7eCgGWHJHqrONppeBYqnQnRMi~RYpC3jntJchB0IfDHVd05Vuq47idDLA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5524,"name":"History Of Emotions","url":"https://www.academia.edu/Documents/in/History_Of_Emotions"},{"id":7983,"name":"Quranic Studies","url":"https://www.academia.edu/Documents/in/Quranic_Studies-1"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":14818,"name":"Happiness","url":"https://www.academia.edu/Documents/in/Happiness"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-119813046-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="119748361"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/119748361/Quranic_Plot_and_the_Practice_of_Emotional_Virtue_with_the_Example_of_Al_A%CA%BFr%C4%81f_Q_7_Karen_Bauer_and_Feras_Hamza"><img alt="Research paper thumbnail of Qur'anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7), Karen Bauer and Feras Hamza" class="work-thumbnail" src="https://attachments.academia-assets.com/115102851/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/119748361/Quranic_Plot_and_the_Practice_of_Emotional_Virtue_with_the_Example_of_Al_A%CA%BFr%C4%81f_Q_7_Karen_Bauer_and_Feras_Hamza">Qur'anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7), Karen Bauer and Feras Hamza</a></div><div class="wp-workCard_item"><span>Grasping Emotions: Approaches to Emotions in Interreligious and Interdisciplinary Discourse (Berlin: DeGruyter)</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper proposes that, because the central aim of the Qur'an is the salvation of its audience,...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper proposes that, because the central aim of the Qur'an is the salvation of its audience, it is fruitful not only to examine how emotions are portrayed in the text, but also how it seeks to have an emotional effect on its audience and thereby to convince them to behave in ways that will lead to their salvation. We focus here on Qur'anic plot and its connection to emotional practices. Qur'anic plots follow three major trajectories: (1) obedience to God and endurance through hardship, (2) repentance after one has disobeyed, or (3) continued disobedience. While the first two lead to salvation, the latter involves persistent wrongdoing and leads to damnation. Plots might be inherently emotive, and they also inculcate proper emotional practices: for believers to enact one of the two salvific plots requires them to discipline the self and the emotions. Therefore, certain emotions and emotional practices are considered to be inherently virtuous, while others are inherently sinful. Moreover, neither interior feelings nor external expressions of emotion are portrayed as being separate from intellect or behaviour. Rather, feeling properly is an integral part of understanding God's word.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f29a6f04efe34b23c6ca667cbd24ae94" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115102851,"asset_id":119748361,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115102851/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="119748361"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="119748361"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 119748361; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=119748361]").text(description); $(".js-view-count[data-work-id=119748361]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 119748361; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='119748361']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f29a6f04efe34b23c6ca667cbd24ae94" } } $('.js-work-strip[data-work-id=119748361]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":119748361,"title":"Qur'anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7), Karen Bauer and Feras Hamza","translated_title":"","metadata":{"abstract":"This paper proposes that, because the central aim of the Qur'an is the salvation of its audience, it is fruitful not only to examine how emotions are portrayed in the text, but also how it seeks to have an emotional effect on its audience and thereby to convince them to behave in ways that will lead to their salvation. We focus here on Qur'anic plot and its connection to emotional practices. Qur'anic plots follow three major trajectories: (1) obedience to God and endurance through hardship, (2) repentance after one has disobeyed, or (3) continued disobedience. While the first two lead to salvation, the latter involves persistent wrongdoing and leads to damnation. Plots might be inherently emotive, and they also inculcate proper emotional practices: for believers to enact one of the two salvific plots requires them to discipline the self and the emotions. Therefore, certain emotions and emotional practices are considered to be inherently virtuous, while others are inherently sinful. Moreover, neither interior feelings nor external expressions of emotion are portrayed as being separate from intellect or behaviour. 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We focus here on Qur'anic plot and its connection to emotional practices. Qur'anic plots follow three major trajectories: (1) obedience to God and endurance through hardship, (2) repentance after one has disobeyed, or (3) continued disobedience. While the first two lead to salvation, the latter involves persistent wrongdoing and leads to damnation. Plots might be inherently emotive, and they also inculcate proper emotional practices: for believers to enact one of the two salvific plots requires them to discipline the self and the emotions. Therefore, certain emotions and emotional practices are considered to be inherently virtuous, while others are inherently sinful. Moreover, neither interior feelings nor external expressions of emotion are portrayed as being separate from intellect or behaviour. 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One way of finding unity in these suras, and across the Qur'an as a whole, is to recognise the way that this non-linear mode of discourse may be intended to appeal to, or have an effect on, the reader, reciter, or hearer and to motivate thereby particular attitudes and behaviours. Pathos, or the appeal to the emotions, has long been recognised as a key to persuasion; a growing body of research shows the importance of emotions in persuasive rhetoric and decision-making.2 Yet the Qur'an's emotional appeal has barely been examined in Western scholarly work.3 Equally, there has been little atten-* I have presented these ideas in several fora, and would like to thank Feras Hamza, Marianna Klar, and Ulrika Mårtensson for their helpful critiques, and Muhammad Abdel Haleem for his support of the project. 1 Nicolai Sinai, The Qur'an: A Historical-Critical Introduction (Edinburgh: Edinburgh University Press, 2017), 11-12. 2 The academic literature on emotion is vast; emotive rhetoric has, for instance, been studied as an aspect of competition between political parties, on which see, for instance, Spyros Kosmidis, Sara Hobolt, Andrew (Eamonn) Molloy, and Stephen Whitefield, "Party Competition and Emotive Rhetoric", Comparative Political Studies 52, no. 6 (2019), in which the authors argue that emotive rhetoric is used particularly in cases where the divide between the parties is not that great. On emotion in decision-making, see, for instance, Jennifer Lerner, Ye Li, Piercarlo Valdesolo, and Karim S. Kassam, "Emotion and Decision Making", Annual Review of Psychology 66 (2015). Though there has been no Western academic study of emotion in Islamic rhetoric or rhetorical theory, there are certain general principles of rhetoric that have held true through time. For instance, theories of rhetoric from the time of Plato have incorporated the emotional appeal. See Aristotle, The Art of Rhetoric, trans.</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-74294183-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-74294183-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/43678621/figure-1-emotive-rhetoric-plot-and-persuasion-in-jihad-sura"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/82496691/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/43678628/table-1-emotive-rhetoric-plot-and-persuasion-in-jihad-sura"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/82496691/table_001.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-74294183-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="94b76bd1dd368122502f0268f5dea131" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82496691,"asset_id":74294183,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82496691/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74294183"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74294183"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74294183; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74294183]").text(description); $(".js-view-count[data-work-id=74294183]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74294183; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74294183']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "94b76bd1dd368122502f0268f5dea131" } } $('.js-work-strip[data-work-id=74294183]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74294183,"title":"Emotive Rhetoric Plot and Persuasion in a Jihad Sura Bauer offprint","translated_title":"","metadata":{"grobid_abstract":"One of the first things that becomes apparent to a new reader of the Qur'an is that it is a non-linear text: stories are often interspersed with exhortations, the narrative voice changes frequently, and there is a high density of formulas.1 This is especially true in the Medinan suras, which are often longer and more complex than the Meccan suras, and can sometimes come across as fragmentary, disjointed, or composite. One way of finding unity in these suras, and across the Qur'an as a whole, is to recognise the way that this non-linear mode of discourse may be intended to appeal to, or have an effect on, the reader, reciter, or hearer and to motivate thereby particular attitudes and behaviours. Pathos, or the appeal to the emotions, has long been recognised as a key to persuasion; a growing body of research shows the importance of emotions in persuasive rhetoric and decision-making.2 Yet the Qur'an's emotional appeal has barely been examined in Western scholarly work.3 Equally, there has been little atten-* I have presented these ideas in several fora, and would like to thank Feras Hamza, Marianna Klar, and Ulrika Mårtensson for their helpful critiques, and Muhammad Abdel Haleem for his support of the project. 1 Nicolai Sinai, The Qur'an: A Historical-Critical Introduction (Edinburgh: Edinburgh University Press, 2017), 11-12. 2 The academic literature on emotion is vast; emotive rhetoric has, for instance, been studied as an aspect of competition between political parties, on which see, for instance, Spyros Kosmidis, Sara Hobolt, Andrew (Eamonn) Molloy, and Stephen Whitefield, \"Party Competition and Emotive Rhetoric\", Comparative Political Studies 52, no. 6 (2019), in which the authors argue that emotive rhetoric is used particularly in cases where the divide between the parties is not that great. 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Pathos, or the appeal to the emotions, has long been recognised as a key to persuasion; a growing body of research shows the importance of emotions in persuasive rhetoric and decision-making.2 Yet the Qur'an's emotional appeal has barely been examined in Western scholarly work.3 Equally, there has been little atten-* I have presented these ideas in several fora, and would like to thank Feras Hamza, Marianna Klar, and Ulrika Mårtensson for their helpful critiques, and Muhammad Abdel Haleem for his support of the project. 1 Nicolai Sinai, The Qur'an: A Historical-Critical Introduction (Edinburgh: Edinburgh University Press, 2017), 11-12. 2 The academic literature on emotion is vast; emotive rhetoric has, for instance, been studied as an aspect of competition between political parties, on which see, for instance, Spyros Kosmidis, Sara Hobolt, Andrew (Eamonn) Molloy, and Stephen Whitefield, \"Party Competition and Emotive Rhetoric\", Comparative Political Studies 52, no. 6 (2019), in which the authors argue that emotive rhetoric is used particularly in cases where the divide between the parties is not that great. 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Citing these verses, medieval scholars developed increasingly complex laws and interpretations upholding a male-dominated gender hierarchy; aspects of their interpretations influence religious norms and state laws in Muslim-majority countries today, yet other aspects have been discarded entirely. Karen Bauer traces the evolution of these interpretations, showing how they have been adopted, adapted, rejected, or replaced over time, by comparing the Qur'ān with a wide range of Qur'ānic commentaries and interviews with prominent religious scholars from Iran and Syria. At times, tradition is modified in unexpected ways: learned women argue against gender equality, or Grand Ayatollahs reject sayings of the Prophet, citing science instead. This innovative and engaging study highlights the effects of social and intellectual contexts on the formation of tradition, and on modern responses to it. Karen Bauer is a research associate in Qur'ānic Studies at the Institute of Ismaili Studies in London. Her publications include articles on the Qurʾān, the genre of tafsīr, and gender, as well as an edited volume entitled Aims, Methods and Contexts of Qur'anic Exegesis (2nd/8th-9th/15th Centuries).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4eabbba62cb8258470e6a84a96b09f05" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66881283,"asset_id":48086902,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66881283/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48086902"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48086902"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48086902; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=48086902]").text(description); $(".js-view-count[data-work-id=48086902]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 48086902; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='48086902']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4eabbba62cb8258470e6a84a96b09f05" } } $('.js-work-strip[data-work-id=48086902]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":48086902,"title":"Gender Hierarchy in the Qur'ān","translated_title":"","metadata":{"publisher":"Cambridge University Press","grobid_abstract":"This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender roles in Qur'ānic verses on legal testimony, marriage, and human creation. 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It identifies three key insights: the significance of language in emotive narratives, the contestation of power through emotional expression, and the role of shared emotional experiences in forming communities. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-44032990-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="36911688"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36911688/Emotion_in_the_Quran_An_Overview_Journal_of_Quranic_Studies_19_2_2017_1_31"><img alt="Research paper thumbnail of 'Emotion in the Qur'an: An Overview' Journal of Qur'anic Studies 19.2 (2017), 1-31." class="work-thumbnail" src="https://attachments.academia-assets.com/56862655/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36911688/Emotion_in_the_Quran_An_Overview_Journal_of_Quranic_Studies_19_2_2017_1_31">'Emotion in the Qur'an: An Overview' Journal of Qur'anic Studies 19.2 (2017), 1-31.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Despite a huge surge in interest and production in the field of Qur'anic studies, very little has...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Despite a huge surge in interest and production in the field of Qur'anic studies, very little has been said about emotion in the Qur'an. While some authors have commented on the text's emotive power, 1 and entries in the Encyclopaedia of the Qurʾān include certain prominent emotions such as 'love', 'fear', and 'joy and misery', to my knowledge nobody has undertaken a study of emotions as such. 2 The studies that do acknowledge the power of emotion tend to concentrate on emotion as a response to the text's aesthetics. 3 There can be no doubt that hearing the recited Qur'an can be moving. Yet an exclusive focus on aesthetics sidelines the emotional impact of the content of the text, which seems to be what is important to the listeners at Q. 5:83, When they hear what has been sent down to the Messenger, their eyes fill with tears because of the truth that they recognise. 4 In this and other instances, an emotional reaction to the Qur'an is portrayed as natural. And at least some early believers exhibited fear of God, an emotion that is also encouraged in the text. 5 In this article, I present a preliminary study of emotion in the Qur'an. I argue that there are two aspects of emotion in the text. First, the Qur'anic message encourages the believers to cultivate specific emotional attachments and understanding. Thus, emotional practices are akin to other ritualistic practices, such as praying or fasting. Second, the Qur'an is meant to have an emotional impact on the listener. Units of text, stories, and even whole suras are conveyed in a manner that follows an emotional trajectory as the emotional tension rises and falls, and emotion words create resonance between different, seemingly unconnected, parts of the Qur'an. Thus emotion is a unifying element in this synoptic text. This article is divided into four sections. The first section focuses on the nature of emotions, in order to get a sense of the object of study. What can we identify in the text as an emotion, how is it expressed, and what does it mean in its context? I explain the division between constructivist and universalist approaches to the study of the history of emotions, and describe how these approaches have been reconciled by scholars who recognise that emotions have certain universal elements, but also that we</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="491ef2fa6065088d543b05cfcf97eda7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56862655,"asset_id":36911688,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56862655/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36911688"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36911688"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36911688; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36911688]").text(description); $(".js-view-count[data-work-id=36911688]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36911688; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36911688']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "491ef2fa6065088d543b05cfcf97eda7" } } $('.js-work-strip[data-work-id=36911688]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36911688,"title":"'Emotion in the Qur'an: An Overview' Journal of Qur'anic Studies 19.2 (2017), 1-31.","translated_title":"","metadata":{"abstract":"Despite a huge surge in interest and production in the field of Qur'anic studies, very little has been said about emotion in the Qur'an. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-36911688-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="9989123"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/9989123/A_Note_on_the_Relationship_between_Tafsir_and_Common_Understanding_with_Reference_to_Contracts_of_Marriage"><img alt="Research paper thumbnail of A Note on the Relationship between Tafsir and Common Understanding, with Reference to Contracts of Marriage" class="work-thumbnail" src="https://attachments.academia-assets.com/36130432/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9989123/A_Note_on_the_Relationship_between_Tafsir_and_Common_Understanding_with_Reference_to_Contracts_of_Marriage">A Note on the Relationship between Tafsir and Common Understanding, with Reference to Contracts of Marriage</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2b2014dc8e752fa5552c0fc73ea4d945" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36130432,"asset_id":9989123,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36130432/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9989123"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9989123"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9989123; 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Manṣūr al-Yaman, and al-Muʾayyad fī'l-Dīn al-Shīrāzī. It argues that while the physical gender hierarchy is acknowledged, it serves as a symbolic representation of a deeper spiritual hierarchy that transcends gender. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-8378040-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="8378074"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8378074/The_Male_is_Not_like_the_Female_Q_3_36_The_Question_of_Gender_Egalitarianism_in_the_Quran"><img alt="Research paper thumbnail of The Male is Not like the Female (Q. 3:36): The Question of Gender Egalitarianism in the Qur'an" class="work-thumbnail" src="https://attachments.academia-assets.com/34776619/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8378074/The_Male_is_Not_like_the_Female_Q_3_36_The_Question_of_Gender_Egalitarianism_in_the_Quran">The Male is Not like the Female (Q. 3:36): The Question of Gender Egalitarianism in the Qur'an</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Notions of justice and gender egalitarianism are central to the debates on the status of women in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Notions of justice and gender egalitarianism are central to the debates on the status of women in the Qur'an today; however authors differ in their definitions of the terms of justice and egalitarianism. Some argue that egalitarianism is located in the spiritual realm, while marital hierarchies are natural. Others interpret the text to embody egalitarianism in all realms. A third group holds complete equality as an ideal, but admits to the text's hierarchical elements. This article examines these scholarly debates, and addresses the question of whether the Qur'an treats men and women equally. I propose that gender equality is not a central concern of the Qur'An.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="64566af1e2167af48b489bace5b148a5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34776619,"asset_id":8378074,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34776619/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8378074"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8378074"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8378074; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8378074]").text(description); $(".js-view-count[data-work-id=8378074]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8378074; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8378074']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "64566af1e2167af48b489bace5b148a5" } } $('.js-work-strip[data-work-id=8378074]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8378074,"title":"The Male is Not like the Female (Q. 3:36): The Question of Gender Egalitarianism in the Qur'an","translated_title":"","metadata":{"grobid_abstract":"Notions of justice and gender egalitarianism are central to the debates on the status of women in the Qur'an today; however authors differ in their definitions of the terms of justice and egalitarianism. 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I propose that gender equality is not a central concern of the Qur'An.","grobid_abstract_attachment_id":34776619},"translated_abstract":null,"internal_url":"https://www.academia.edu/8378074/The_Male_is_Not_like_the_Female_Q_3_36_The_Question_of_Gender_Egalitarianism_in_the_Quran","translated_internal_url":"","created_at":"2014-09-18T00:11:26.356-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":146757,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":34776619,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34776619/thumbnails/1.jpg","file_name":"Bauer_PDF_Gender_Egalitarianism.pdf","download_url":"https://www.academia.edu/attachments/34776619/download_file","bulk_download_file_name":"The_Male_is_Not_like_the_Female_Q_3_36_T.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34776619/Bauer_PDF_Gender_Egalitarianism-libre.pdf?1411024294=\u0026response-content-disposition=attachment%3B+filename%3DThe_Male_is_Not_like_the_Female_Q_3_36_T.pdf\u0026Expires=1743613777\u0026Signature=gscfmvFYZ8lEQkIbUnGTHTB-hTP1xI8H5oQspit10SiaUJEQKsuYdVsLaH6Pz4ijszfa7LxLPaFz-XfSLMydkaIDunJ9AiUTE4g80zzBSTUa7dj5TxDlFgo8-OwTFw1GdsKYpUbdXQbiQQhBnmD9GkhTVsY-VWHZsim8UfK7GA-T4LGEaYhAASCHPprJunnt-tj1R1pxf5P7~-8CMIZ1GNECTOR6J-qkI3S2kXDOa5A7-iz5m4fs2HftYR9wbkaB9gWJMY1SgvPWuk29PWrT9g7qmRxHAxTmbPUpZhAL-COYxz3UdIFxMbd~XmsaspGQ9rxbCAP~PCpQKwr2skSi7w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Male_is_Not_like_the_Female_Q_3_36_The_Question_of_Gender_Egalitarianism_in_the_Quran","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"Notions of justice and gender egalitarianism are central to the debates on the status of women in the Qur'an today; however authors differ in their definitions of the terms of justice and egalitarianism. 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I propose that gender equality is not a central concern of the Qur'An.","owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[{"id":34776619,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34776619/thumbnails/1.jpg","file_name":"Bauer_PDF_Gender_Egalitarianism.pdf","download_url":"https://www.academia.edu/attachments/34776619/download_file","bulk_download_file_name":"The_Male_is_Not_like_the_Female_Q_3_36_T.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34776619/Bauer_PDF_Gender_Egalitarianism-libre.pdf?1411024294=\u0026response-content-disposition=attachment%3B+filename%3DThe_Male_is_Not_like_the_Female_Q_3_36_T.pdf\u0026Expires=1743613777\u0026Signature=gscfmvFYZ8lEQkIbUnGTHTB-hTP1xI8H5oQspit10SiaUJEQKsuYdVsLaH6Pz4ijszfa7LxLPaFz-XfSLMydkaIDunJ9AiUTE4g80zzBSTUa7dj5TxDlFgo8-OwTFw1GdsKYpUbdXQbiQQhBnmD9GkhTVsY-VWHZsim8UfK7GA-T4LGEaYhAASCHPprJunnt-tj1R1pxf5P7~-8CMIZ1GNECTOR6J-qkI3S2kXDOa5A7-iz5m4fs2HftYR9wbkaB9gWJMY1SgvPWuk29PWrT9g7qmRxHAxTmbPUpZhAL-COYxz3UdIFxMbd~XmsaspGQ9rxbCAP~PCpQKwr2skSi7w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-8378074-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="8377991"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8377991/Debates_on_Womens_Status_as_Judges_and_Witnesses_in_Post_Formative_Islamic_Law"><img alt="Research paper thumbnail of Debates on Women's Status as Judges and Witnesses in Post-Formative Islamic Law" class="work-thumbnail" src="https://attachments.academia-assets.com/34776536/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8377991/Debates_on_Womens_Status_as_Judges_and_Witnesses_in_Post_Formative_Islamic_Law">Debates on Women's Status as Judges and Witnesses in Post-Formative Islamic Law</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6b42f576fd21622750744886b65bfb67" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34776536,"asset_id":8377991,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34776536/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8377991"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8377991"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8377991; 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It argues that interpretations of women's roles were often used to justify established legal doctrines rather than reflecting a coherent, systematic analysis. 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I do this by examining clerical exegeses (tafsīr, pl. tafāsīr) of three key verses in the Qur'ān which describe the nature of women and the relationship between the sexes. In my work, I question scholarly and popular assumptions about how canon and other authoritative sources influence interpretation. It is common to view the Qur'ān, earliest exegeses, and prophetic sayings (h adīths) as having determined pre-modern interpretation. This view assumes that certain pre-modern interpretations are inevitable, given the words of the Qur'ān, prophetic h adīths, and words of the Companions of the Prophet. In this dissertation, I show how exegetes work with the text of h adīths, but also pick and choose between h adīths and other authoritative sources; commentaries are shaped by their own concerns, opinions, schools of law, teachers, and by common understandings in their day. I argue that, while all of these factors were important components of exegesis, the exegetes' individual judgment and the mores of their time carried a greater weight in determining exegesis than did the elements commonly considered to be its sources.</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-8377940-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-8377940-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775464/table-1-words-which-could-be-translated-in-different-ways"><img alt="words which could be translated in different ways, appearing in bold in the chart below " class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775465/table-2-note-not-all-of-the-authors-wrote-works-of-tafsizr"><img alt="Note: Not all of the authors wrote works of tafsizr. Some works are included for purposes of comparison. Sometimes publication information, editors’ names etc., cannot be found. °03 “Abd Allah Mahmid Muhammad ‘Umar, introduction to Hashiyat al-Qanawi, v. 1, 6 A 2. Table of Authors, works, and which verses they comment on. " class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775466/table-3-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775468/table-4-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775470/table-5-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775472/table-6-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775474/table-7-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775475/table-8-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775477/table-9-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_009.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-8377940-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1d336c449765b5b18492449ba050d2f1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34776493,"asset_id":8377940,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34776493/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8377940"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8377940"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8377940; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-8377940-figures'); } }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Book Reviews" id="Book Reviews"><h3 class="profile--tab_heading_container">Book Reviews by Karen Bauer</h3></div><div class="js-work-strip profile--work_container" data-work-id="20382750"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/20382750/Review_of_Chaudhry_Domestic_Violence_in_the_Islamic_Tradition_Journal_of_Quranic_Studies_vol_17_2_"><img alt="Research paper thumbnail of Review of Chaudhry, Domestic Violence in the Islamic Tradition (Journal of Qur'anic Studies, vol. 17.2)" class="work-thumbnail" src="https://attachments.academia-assets.com/41328747/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/20382750/Review_of_Chaudhry_Domestic_Violence_in_the_Islamic_Tradition_Journal_of_Quranic_Studies_vol_17_2_">Review of Chaudhry, Domestic Violence in the Islamic Tradition (Journal of Qur'anic Studies, vol. 17.2)</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b49daaf13fc7b1cb210acb5e0efee7e2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":41328747,"asset_id":20382750,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/41328747/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20382750"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20382750"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20382750; 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It highlights variations in exegetical and legal interpretations of 'beat them' as exhibited in medieval and modern Islamic thought. 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Guest edited by Helen Blatherwick and Julia Bray" class="work-thumbnail" src="https://attachments.academia-assets.com/60828469/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40551765/Special_Issue_of_Cultural_History_Arabic_Emotions_From_the_Qur_an_to_the_Popular_Epic_Guest_edited_by_Helen_Blatherwick_and_Julia_Bray">Special Issue of Cultural History: "Arabic Emotions: From the Qur’an to the Popular Epic." Guest edited by Helen Blatherwick and Julia Bray</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://kansas.academia.edu/ChristopherForth">Christopher E Forth</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://iis.academia.edu/KarenBauer">Karen Bauer</a></span></div><div class="wp-workCard_item"><span>Cultural History</span><span>, 2019</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-40551765-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-40551765-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/52373553/figure-1-special-issue-of-cultural-history-arabic-emotions"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/60828469/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/52373571/figure-2-special-issue-of-cultural-history-arabic-emotions"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/60828469/figure_002.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-40551765-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2e4e96d2b44c678be8ef68b122dd9c48" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60828469,"asset_id":40551765,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60828469/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40551765"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40551765"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40551765; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40551765]").text(description); $(".js-view-count[data-work-id=40551765]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40551765; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40551765']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2e4e96d2b44c678be8ef68b122dd9c48" } } $('.js-work-strip[data-work-id=40551765]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40551765,"title":"Special Issue of Cultural History: \"Arabic Emotions: From the Qur’an to the Popular Epic.\" Guest edited by Helen Blatherwick and Julia Bray","translated_title":"","metadata":{"issue":"2","volume":"8","ai_abstract":"This special issue of Cultural History, guest-edited by Helen Blatherwick and Julia Bray, explores the theme of 'Arabic Emotions' as represented in a variety of literary and cultural contexts from the Qur'an to popular epics. 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href="https://www.academia.edu/127771818/WOMEN_HOUSEHOLDS_AND_THE_HEREAFTER_IN_THE_QURAN_INTRODUCTION"><img alt="Research paper thumbnail of WOMEN, HOUSEHOLDS, AND THE HEREAFTER IN THE QUR'AN: INTRODUCTION" class="work-thumbnail" src="https://attachments.academia-assets.com/121456168/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/127771818/WOMEN_HOUSEHOLDS_AND_THE_HEREAFTER_IN_THE_QURAN_INTRODUCTION">WOMEN, HOUSEHOLDS, AND THE HEREAFTER IN THE QUR'AN: INTRODUCTION</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://iis.academia.edu/KarenBauer">Karen Bauer</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://uowdubai.academia.edu/FerasHamza">Feras Hamza</a></span></div><div class="wp-workCard_item"><span>Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is commonly understood that the Qur'an sought to transform social and religious practices in i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is commonly understood that the Qur'an sought to transform social and religious practices in its seventh-century Arabian milieu. Yet the nature of that transformation is debated, especially as it relates to women, warfare, kinship and community. This book offers a fresh perspective by undertaking the first historical-critical study of all the Qur'an's verses on women, who were integral to this transformation, and by offering an initial overview of households and patronage-late antique social structures that took the place of formal state structures in the Qur'an's tribal milieu. The findings of this study call into question common approaches to Qur'anic theology, law, and narratives, to the nature of the early community, and to women's place in that community. Bauer and Hamza adopt a holistic method, which integrates aspects of the Qur'an that are commonly considered separately, showing, for instance, how stories act as precursors to law, with female characters acting as models for all believers. 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","owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[],"research_interests":[{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":11155,"name":"Women and Gender Issues in Islam","url":"https://www.academia.edu/Documents/in/Women_and_Gender_Issues_in_Islam"},{"id":36121,"name":"Gender and Islam","url":"https://www.academia.edu/Documents/in/Gender_and_Islam"}],"urls":[{"id":6119886,"url":"http://newbooksinislamicstudies.com/2015/11/12/karen-bauer-gender-hierarchy-in-the-quran-medieval-interpretations-modern-responses-cambridge-up-2015/"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-19600832-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="19563870"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/19563870/Gender_Hierarchy_in_the_Quran_Medieval_Interpretations_Modern_Responses"><img alt="Research paper thumbnail of Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses" class="work-thumbnail" src="https://attachments.academia-assets.com/56862648/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19563870/Gender_Hierarchy_in_the_Quran_Medieval_Interpretations_Modern_Responses">Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender r...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender roles in Qur'ānic verses on legal testimony, marriage, and human creation. Citing these verses, medieval scholars developed increasingly complex laws and interpretations upholding a male-dominated gender hierarchy; aspects of their interpretations influence religious norms and state laws in Muslim-majority countries today, yet other aspects have been discarded entirely. Karen Bauer traces the evolution of their interpretations, showing how they have been adopted, adapted, rejected, or replaced over time, by comparing the Qur'ān with a wide range of Qur'ānic commentaries and interviews with prominent religious scholars from Iran and Syria. At times, tradition is modified in unexpected ways: learned women argue against gender equality, or Grand Ayatollahs reject sayings of the Prophet, citing science instead. 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Aims, Methods, and Contexts of Qur'anic Exegesis (2nd/8th - 9th/15th Centuries) " class="work-thumbnail" src="https://attachments.academia-assets.com/56862734/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8613610/ed_Aims_Methods_and_Contexts_of_Quranic_Exegesis_2nd_8th_9th_15th_Centuries_">ed. Aims, Methods, and Contexts of Qur'anic Exegesis (2nd/8th - 9th/15th Centuries) </a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="10ec126c6dec4ded79225ec0d8d04385" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56862734,"asset_id":8613610,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56862734/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8613610"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8613610"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8613610; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8613610]").text(description); $(".js-view-count[data-work-id=8613610]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8613610; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8613610']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "10ec126c6dec4ded79225ec0d8d04385" } } $('.js-work-strip[data-work-id=8613610]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8613610,"title":"ed. 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The article argues that in the Qur'an, the virtuous practice of emotions such as happiness is an indication of moral understanding.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0f64f614d57414689f65b798522b12ab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115149811,"asset_id":119813046,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115149811/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="119813046"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="119813046"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 119813046; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=119813046]").text(description); $(".js-view-count[data-work-id=119813046]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 119813046; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='119813046']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0f64f614d57414689f65b798522b12ab" } } $('.js-work-strip[data-work-id=119813046]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":119813046,"title":"Quranic Happiness: Emotions as Moral Undersanding in Late Antiquity - Karen Bauer","translated_title":"","metadata":{"abstract":"This article engages with notions of happiness, physical pleasure, and joy in the Qur'an, and argues that the Qur'an endorses a tempered enjoyment of worldly pleasure rather than adopting the more strictly ascetic approach to piety which was dominant in the seventh century. 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","owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[{"id":115149811,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/115149811/thumbnails/1.jpg","file_name":"Bauer_Quranic_Happiness_the_Routledge_History_of_Happiness.pdf","download_url":"https://www.academia.edu/attachments/115149811/download_file","bulk_download_file_name":"Quranic_Happiness_Emotions_as_Moral_Unde.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/115149811/Bauer_Quranic_Happiness_the_Routledge_History_of_Happiness-libre.pdf?1716390564=\u0026response-content-disposition=attachment%3B+filename%3DQuranic_Happiness_Emotions_as_Moral_Unde.pdf\u0026Expires=1743613776\u0026Signature=NZx8oiTdaiCvt4Cj-f77JDihKAAO9qaTbJu5HfdQZuhBUCSYt2n3za9ZpzUwSyJWlyN40W-m5M7KRpzJnE2akA3kotpt9YWOvH23EaRt~8FNLdNH-kBIyzP0u9XCFFnoWKm5EMpfXjXw6qI8rEOwb3F1YHvGWuAwljZuAXnOR9UdlIsveOSTniKokh4-EvPaRo8h8Mz1znhVwlvcG3tJIWXydPyukU30tBBCmqR9VSPjDfaVw3XIoLFP7pGs7KpDP~eo~M~oJNwRl4CyxPuriQyBV-2Wt7eCgGWHJHqrONppeBYqnQnRMi~RYpC3jntJchB0IfDHVd05Vuq47idDLA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5524,"name":"History Of Emotions","url":"https://www.academia.edu/Documents/in/History_Of_Emotions"},{"id":7983,"name":"Quranic Studies","url":"https://www.academia.edu/Documents/in/Quranic_Studies-1"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":14818,"name":"Happiness","url":"https://www.academia.edu/Documents/in/Happiness"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-119813046-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="119748361"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/119748361/Quranic_Plot_and_the_Practice_of_Emotional_Virtue_with_the_Example_of_Al_A%CA%BFr%C4%81f_Q_7_Karen_Bauer_and_Feras_Hamza"><img alt="Research paper thumbnail of Qur'anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7), Karen Bauer and Feras Hamza" class="work-thumbnail" src="https://attachments.academia-assets.com/115102851/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/119748361/Quranic_Plot_and_the_Practice_of_Emotional_Virtue_with_the_Example_of_Al_A%CA%BFr%C4%81f_Q_7_Karen_Bauer_and_Feras_Hamza">Qur'anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7), Karen Bauer and Feras Hamza</a></div><div class="wp-workCard_item"><span>Grasping Emotions: Approaches to Emotions in Interreligious and Interdisciplinary Discourse (Berlin: DeGruyter)</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper proposes that, because the central aim of the Qur'an is the salvation of its audience,...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper proposes that, because the central aim of the Qur'an is the salvation of its audience, it is fruitful not only to examine how emotions are portrayed in the text, but also how it seeks to have an emotional effect on its audience and thereby to convince them to behave in ways that will lead to their salvation. We focus here on Qur'anic plot and its connection to emotional practices. Qur'anic plots follow three major trajectories: (1) obedience to God and endurance through hardship, (2) repentance after one has disobeyed, or (3) continued disobedience. While the first two lead to salvation, the latter involves persistent wrongdoing and leads to damnation. Plots might be inherently emotive, and they also inculcate proper emotional practices: for believers to enact one of the two salvific plots requires them to discipline the self and the emotions. Therefore, certain emotions and emotional practices are considered to be inherently virtuous, while others are inherently sinful. Moreover, neither interior feelings nor external expressions of emotion are portrayed as being separate from intellect or behaviour. Rather, feeling properly is an integral part of understanding God's word.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f29a6f04efe34b23c6ca667cbd24ae94" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115102851,"asset_id":119748361,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115102851/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="119748361"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="119748361"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 119748361; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=119748361]").text(description); $(".js-view-count[data-work-id=119748361]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 119748361; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='119748361']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f29a6f04efe34b23c6ca667cbd24ae94" } } $('.js-work-strip[data-work-id=119748361]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":119748361,"title":"Qur'anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7), Karen Bauer and Feras Hamza","translated_title":"","metadata":{"abstract":"This paper proposes that, because the central aim of the Qur'an is the salvation of its audience, it is fruitful not only to examine how emotions are portrayed in the text, but also how it seeks to have an emotional effect on its audience and thereby to convince them to behave in ways that will lead to their salvation. We focus here on Qur'anic plot and its connection to emotional practices. Qur'anic plots follow three major trajectories: (1) obedience to God and endurance through hardship, (2) repentance after one has disobeyed, or (3) continued disobedience. While the first two lead to salvation, the latter involves persistent wrongdoing and leads to damnation. Plots might be inherently emotive, and they also inculcate proper emotional practices: for believers to enact one of the two salvific plots requires them to discipline the self and the emotions. Therefore, certain emotions and emotional practices are considered to be inherently virtuous, while others are inherently sinful. Moreover, neither interior feelings nor external expressions of emotion are portrayed as being separate from intellect or behaviour. 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One way of finding unity in these suras, and across the Qur'an as a whole, is to recognise the way that this non-linear mode of discourse may be intended to appeal to, or have an effect on, the reader, reciter, or hearer and to motivate thereby particular attitudes and behaviours. Pathos, or the appeal to the emotions, has long been recognised as a key to persuasion; a growing body of research shows the importance of emotions in persuasive rhetoric and decision-making.2 Yet the Qur'an's emotional appeal has barely been examined in Western scholarly work.3 Equally, there has been little atten-* I have presented these ideas in several fora, and would like to thank Feras Hamza, Marianna Klar, and Ulrika Mårtensson for their helpful critiques, and Muhammad Abdel Haleem for his support of the project. 1 Nicolai Sinai, The Qur'an: A Historical-Critical Introduction (Edinburgh: Edinburgh University Press, 2017), 11-12. 2 The academic literature on emotion is vast; emotive rhetoric has, for instance, been studied as an aspect of competition between political parties, on which see, for instance, Spyros Kosmidis, Sara Hobolt, Andrew (Eamonn) Molloy, and Stephen Whitefield, "Party Competition and Emotive Rhetoric", Comparative Political Studies 52, no. 6 (2019), in which the authors argue that emotive rhetoric is used particularly in cases where the divide between the parties is not that great. On emotion in decision-making, see, for instance, Jennifer Lerner, Ye Li, Piercarlo Valdesolo, and Karim S. Kassam, "Emotion and Decision Making", Annual Review of Psychology 66 (2015). Though there has been no Western academic study of emotion in Islamic rhetoric or rhetorical theory, there are certain general principles of rhetoric that have held true through time. For instance, theories of rhetoric from the time of Plato have incorporated the emotional appeal. See Aristotle, The Art of Rhetoric, trans.</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-74294183-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-74294183-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/43678621/figure-1-emotive-rhetoric-plot-and-persuasion-in-jihad-sura"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/82496691/figure_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/43678628/table-1-emotive-rhetoric-plot-and-persuasion-in-jihad-sura"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/82496691/table_001.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-74294183-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="94b76bd1dd368122502f0268f5dea131" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82496691,"asset_id":74294183,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82496691/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="74294183"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="74294183"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 74294183; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=74294183]").text(description); $(".js-view-count[data-work-id=74294183]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 74294183; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='74294183']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "94b76bd1dd368122502f0268f5dea131" } } $('.js-work-strip[data-work-id=74294183]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":74294183,"title":"Emotive Rhetoric Plot and Persuasion in a Jihad Sura Bauer offprint","translated_title":"","metadata":{"grobid_abstract":"One of the first things that becomes apparent to a new reader of the Qur'an is that it is a non-linear text: stories are often interspersed with exhortations, the narrative voice changes frequently, and there is a high density of formulas.1 This is especially true in the Medinan suras, which are often longer and more complex than the Meccan suras, and can sometimes come across as fragmentary, disjointed, or composite. 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Citing these verses, medieval scholars developed increasingly complex laws and interpretations upholding a male-dominated gender hierarchy; aspects of their interpretations influence religious norms and state laws in Muslim-majority countries today, yet other aspects have been discarded entirely. Karen Bauer traces the evolution of these interpretations, showing how they have been adopted, adapted, rejected, or replaced over time, by comparing the Qur'ān with a wide range of Qur'ānic commentaries and interviews with prominent religious scholars from Iran and Syria. At times, tradition is modified in unexpected ways: learned women argue against gender equality, or Grand Ayatollahs reject sayings of the Prophet, citing science instead. This innovative and engaging study highlights the effects of social and intellectual contexts on the formation of tradition, and on modern responses to it. Karen Bauer is a research associate in Qur'ānic Studies at the Institute of Ismaili Studies in London. Her publications include articles on the Qurʾān, the genre of tafsīr, and gender, as well as an edited volume entitled Aims, Methods and Contexts of Qur'anic Exegesis (2nd/8th-9th/15th Centuries).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4eabbba62cb8258470e6a84a96b09f05" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66881283,"asset_id":48086902,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66881283/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48086902"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48086902"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48086902; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=48086902]").text(description); $(".js-view-count[data-work-id=48086902]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 48086902; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='48086902']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4eabbba62cb8258470e6a84a96b09f05" } } $('.js-work-strip[data-work-id=48086902]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":48086902,"title":"Gender Hierarchy in the Qur'ān","translated_title":"","metadata":{"publisher":"Cambridge University Press","grobid_abstract":"This book explores how medieval and modern Muslim religious scholars ('ulamā') interpret gender roles in Qur'ānic verses on legal testimony, marriage, and human creation. 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Karen Bauer is a research associate in Qur'ānic Studies at the Institute of Ismaili Studies in London. 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It identifies three key insights: the significance of language in emotive narratives, the contestation of power through emotional expression, and the role of shared emotional experiences in forming communities. Emotiveness in these texts serves not only to convey sacred history but also to foster a collective identity and reinforce the social fabric among believers."},"translated_abstract":null,"internal_url":"https://www.academia.edu/44032990/The_Emotions_of_Conversion_and_Kinship_in_the_Quran_and_the_S%C4%ABra_of_Ibn_Ish_%C4%81q","translated_internal_url":"","created_at":"2020-09-07T02:30:08.915-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":146757,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64371566,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64371566/thumbnails/1.jpg","file_name":"cult.2019.01971.pdf","download_url":"https://www.academia.edu/attachments/64371566/download_file","bulk_download_file_name":"The_Emotions_of_Conversion_and_Kinship_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64371566/cult.2019.0197%281%29-libre.pdf?1599471341=\u0026response-content-disposition=attachment%3B+filename%3DThe_Emotions_of_Conversion_and_Kinship_i.pdf\u0026Expires=1743613776\u0026Signature=WcTQJTVaR4xv2n07YSOSTG-yUF~QfmFTYVImumBlhzgo1HgMADSeK7cNCRxf2cdroResnd~lhg1wR5X4TPonvc~fnaKxGG61Ha1LFYrIoC4ZwfiKTY1QSvhaAD5sOVtM8Tp3wm0uDQnLY6JAvbDfnBwQiw3cNiA4sB1DFGt6dUkAq~vb6ps3quiQ~LBcU1m2ZTxl3xuf7LY5F7Y2VSK3mBauX0KI0sbOkhcWsTLVcE--knFzCjHU1FUIbwfCe0i0tUS6I~ktOIYsdNjLh~B00~KYqjuXNhx0h-08g0hy-7XYdzY4MZ3OPZE-WXmKRK~gXCsH7HpDd5wbxTQBA8juDg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Emotions_of_Conversion_and_Kinship_in_the_Quran_and_the_Sīra_of_Ibn_Ish_āq","translated_slug":"","page_count":1,"language":"en","content_type":"Work","summary":null,"owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[{"id":64371566,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64371566/thumbnails/1.jpg","file_name":"cult.2019.01971.pdf","download_url":"https://www.academia.edu/attachments/64371566/download_file","bulk_download_file_name":"The_Emotions_of_Conversion_and_Kinship_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64371566/cult.2019.0197%281%29-libre.pdf?1599471341=\u0026response-content-disposition=attachment%3B+filename%3DThe_Emotions_of_Conversion_and_Kinship_i.pdf\u0026Expires=1743613776\u0026Signature=WcTQJTVaR4xv2n07YSOSTG-yUF~QfmFTYVImumBlhzgo1HgMADSeK7cNCRxf2cdroResnd~lhg1wR5X4TPonvc~fnaKxGG61Ha1LFYrIoC4ZwfiKTY1QSvhaAD5sOVtM8Tp3wm0uDQnLY6JAvbDfnBwQiw3cNiA4sB1DFGt6dUkAq~vb6ps3quiQ~LBcU1m2ZTxl3xuf7LY5F7Y2VSK3mBauX0KI0sbOkhcWsTLVcE--knFzCjHU1FUIbwfCe0i0tUS6I~ktOIYsdNjLh~B00~KYqjuXNhx0h-08g0hy-7XYdzY4MZ3OPZE-WXmKRK~gXCsH7HpDd5wbxTQBA8juDg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5524,"name":"History Of Emotions","url":"https://www.academia.edu/Documents/in/History_Of_Emotions"},{"id":6869,"name":"Qur'anic Studies","url":"https://www.academia.edu/Documents/in/Quranic_Studies"},{"id":15967,"name":"Biographical Literature of the Prophet Muhammad (Sirah Rasul Allah)","url":"https://www.academia.edu/Documents/in/Biographical_Literature_of_the_Prophet_Muhammad_Sirah_Rasul_Allah_"},{"id":42055,"name":"Early Islamic History","url":"https://www.academia.edu/Documents/in/Early_Islamic_History"},{"id":56830,"name":"Early Islamic Historiography","url":"https://www.academia.edu/Documents/in/Early_Islamic_Historiography"},{"id":165257,"name":"Islamic Historiography","url":"https://www.academia.edu/Documents/in/Islamic_Historiography"},{"id":243288,"name":"Early and Classical Islamic History","url":"https://www.academia.edu/Documents/in/Early_and_Classical_Islamic_History"},{"id":1223687,"name":"Quran and Tafsir Studies","url":"https://www.academia.edu/Documents/in/Quran_and_Tafsir_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-44032990-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="36911688"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36911688/Emotion_in_the_Quran_An_Overview_Journal_of_Quranic_Studies_19_2_2017_1_31"><img alt="Research paper thumbnail of 'Emotion in the Qur'an: An Overview' Journal of Qur'anic Studies 19.2 (2017), 1-31." class="work-thumbnail" src="https://attachments.academia-assets.com/56862655/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36911688/Emotion_in_the_Quran_An_Overview_Journal_of_Quranic_Studies_19_2_2017_1_31">'Emotion in the Qur'an: An Overview' Journal of Qur'anic Studies 19.2 (2017), 1-31.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Despite a huge surge in interest and production in the field of Qur'anic studies, very little has...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Despite a huge surge in interest and production in the field of Qur'anic studies, very little has been said about emotion in the Qur'an. While some authors have commented on the text's emotive power, 1 and entries in the Encyclopaedia of the Qurʾān include certain prominent emotions such as 'love', 'fear', and 'joy and misery', to my knowledge nobody has undertaken a study of emotions as such. 2 The studies that do acknowledge the power of emotion tend to concentrate on emotion as a response to the text's aesthetics. 3 There can be no doubt that hearing the recited Qur'an can be moving. Yet an exclusive focus on aesthetics sidelines the emotional impact of the content of the text, which seems to be what is important to the listeners at Q. 5:83, When they hear what has been sent down to the Messenger, their eyes fill with tears because of the truth that they recognise. 4 In this and other instances, an emotional reaction to the Qur'an is portrayed as natural. And at least some early believers exhibited fear of God, an emotion that is also encouraged in the text. 5 In this article, I present a preliminary study of emotion in the Qur'an. I argue that there are two aspects of emotion in the text. First, the Qur'anic message encourages the believers to cultivate specific emotional attachments and understanding. Thus, emotional practices are akin to other ritualistic practices, such as praying or fasting. Second, the Qur'an is meant to have an emotional impact on the listener. Units of text, stories, and even whole suras are conveyed in a manner that follows an emotional trajectory as the emotional tension rises and falls, and emotion words create resonance between different, seemingly unconnected, parts of the Qur'an. Thus emotion is a unifying element in this synoptic text. This article is divided into four sections. The first section focuses on the nature of emotions, in order to get a sense of the object of study. What can we identify in the text as an emotion, how is it expressed, and what does it mean in its context? I explain the division between constructivist and universalist approaches to the study of the history of emotions, and describe how these approaches have been reconciled by scholars who recognise that emotions have certain universal elements, but also that we</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="491ef2fa6065088d543b05cfcf97eda7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56862655,"asset_id":36911688,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56862655/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36911688"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36911688"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36911688; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36911688]").text(description); $(".js-view-count[data-work-id=36911688]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36911688; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36911688']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "491ef2fa6065088d543b05cfcf97eda7" } } $('.js-work-strip[data-work-id=36911688]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36911688,"title":"'Emotion in the Qur'an: An Overview' Journal of Qur'anic Studies 19.2 (2017), 1-31.","translated_title":"","metadata":{"abstract":"Despite a huge surge in interest and production in the field of Qur'anic studies, very little has been said about emotion in the Qur'an. While some authors have commented on the text's emotive power, 1 and entries in the Encyclopaedia of the Qurʾān include certain prominent emotions such as 'love', 'fear', and 'joy and misery', to my knowledge nobody has undertaken a study of emotions as such. 2 The studies that do acknowledge the power of emotion tend to concentrate on emotion as a response to the text's aesthetics. 3 There can be no doubt that hearing the recited Qur'an can be moving. Yet an exclusive focus on aesthetics sidelines the emotional impact of the content of the text, which seems to be what is important to the listeners at Q. 5:83, When they hear what has been sent down to the Messenger, their eyes fill with tears because of the truth that they recognise. 4 In this and other instances, an emotional reaction to the Qur'an is portrayed as natural. And at least some early believers exhibited fear of God, an emotion that is also encouraged in the text. 5 In this article, I present a preliminary study of emotion in the Qur'an. I argue that there are two aspects of emotion in the text. First, the Qur'anic message encourages the believers to cultivate specific emotional attachments and understanding. Thus, emotional practices are akin to other ritualistic practices, such as praying or fasting. Second, the Qur'an is meant to have an emotional impact on the listener. Units of text, stories, and even whole suras are conveyed in a manner that follows an emotional trajectory as the emotional tension rises and falls, and emotion words create resonance between different, seemingly unconnected, parts of the Qur'an. Thus emotion is a unifying element in this synoptic text. This article is divided into four sections. The first section focuses on the nature of emotions, in order to get a sense of the object of study. 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Yet an exclusive focus on aesthetics sidelines the emotional impact of the content of the text, which seems to be what is important to the listeners at Q. 5:83, When they hear what has been sent down to the Messenger, their eyes fill with tears because of the truth that they recognise. 4 In this and other instances, an emotional reaction to the Qur'an is portrayed as natural. And at least some early believers exhibited fear of God, an emotion that is also encouraged in the text. 5 In this article, I present a preliminary study of emotion in the Qur'an. I argue that there are two aspects of emotion in the text. First, the Qur'anic message encourages the believers to cultivate specific emotional attachments and understanding. Thus, emotional practices are akin to other ritualistic practices, such as praying or fasting. Second, the Qur'an is meant to have an emotional impact on the listener. 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And at least some early believers exhibited fear of God, an emotion that is also encouraged in the text. 5 In this article, I present a preliminary study of emotion in the Qur'an. I argue that there are two aspects of emotion in the text. First, the Qur'anic message encourages the believers to cultivate specific emotional attachments and understanding. Thus, emotional practices are akin to other ritualistic practices, such as praying or fasting. Second, the Qur'an is meant to have an emotional impact on the listener. Units of text, stories, and even whole suras are conveyed in a manner that follows an emotional trajectory as the emotional tension rises and falls, and emotion words create resonance between different, seemingly unconnected, parts of the Qur'an. Thus emotion is a unifying element in this synoptic text. This article is divided into four sections. The first section focuses on the nature of emotions, in order to get a sense of the object of study. What can we identify in the text as an emotion, how is it expressed, and what does it mean in its context? I explain the division between constructivist and universalist approaches to the study of the history of emotions, and describe how these approaches have been reconciled by scholars who recognise that emotions have certain universal elements, but also that we","owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[{"id":56862655,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56862655/thumbnails/1.jpg","file_name":"JQS.2017.0282.pdf","download_url":"https://www.academia.edu/attachments/56862655/download_file","bulk_download_file_name":"Emotion_in_the_Quran_An_Overview_Journal.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56862655/JQS.2017.0282-libre.pdf?1529916816=\u0026response-content-disposition=attachment%3B+filename%3DEmotion_in_the_Quran_An_Overview_Journal.pdf\u0026Expires=1743613777\u0026Signature=N1GtM6LOf8fNucx6UF4E9-WdLJIoUg30JgQ~BQTlZzjHrhaGkIvjHddFBxj5KCqD-MyPQsjxx6cl8If2w7qEb8VUqJCpxjb40ATdIICY49PqPPB6JeVhPH-d7JY~Rvny0yyom-HqD9lbUPj98rdOZn6PvpBRtPqIPJd66seKHaUM2RzNFzIOiJYXVKHcBxN71HQsSGsTpsUwXUgRzMAqc6Nk8GZKUvLTMwd8gTC8bN2DCV68OCwE6v9O~Q7~wcN6vGZNhUitkWEhI~G~dMRXp3rMh2kSRUpMY4IDT481-kZ6QqJO9FDSZI6ygWc7j1B2rSo7utLamUYMA7v813lZ1A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":254,"name":"Emotion","url":"https://www.academia.edu/Documents/in/Emotion"},{"id":5524,"name":"History Of Emotions","url":"https://www.academia.edu/Documents/in/History_Of_Emotions"},{"id":6869,"name":"Qur'anic Studies","url":"https://www.academia.edu/Documents/in/Quranic_Studies"},{"id":1223687,"name":"Quran and Tafsir Studies","url":"https://www.academia.edu/Documents/in/Quran_and_Tafsir_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aa8dc6c05d420ebc04780d16312ae3d4" } } $('.js-work-strip[data-work-id=8378040]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8378040,"title":"Spiritual Hierarchy and Gender Hierarchy in Fatimid Ismaili Interpretations of the Qur'an","translated_title":"","metadata":{"ai_abstract":"This article explores the interpretations of gender hierarchy and spiritual authority in the writings of Fāṭimid Ismāʿīlī thinkers, specifically al-Qāḍī al-Nuʿmān, Jaʿfar b. Manṣūr al-Yaman, and al-Muʾayyad fī'l-Dīn al-Shīrāzī. It argues that while the physical gender hierarchy is acknowledged, it serves as a symbolic representation of a deeper spiritual hierarchy that transcends gender. The evaluations of Qur'anic narratives by these authors offer insights into their views on gender roles within the context of spiritual teachings, allowing for the possibility of women attaining spiritual authority, as demonstrated through their interpretations and the broader implications for understanding gender in Islamic spiritual discourse."},"translated_abstract":null,"internal_url":"https://www.academia.edu/8378040/Spiritual_Hierarchy_and_Gender_Hierarchy_in_Fatimid_Ismaili_Interpretations_of_the_Quran","translated_internal_url":"","created_at":"2014-09-18T00:08:27.893-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":146757,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":34776598,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34776598/thumbnails/1.jpg","file_name":"JQS_2012_0054.pdf","download_url":"https://www.academia.edu/attachments/34776598/download_file","bulk_download_file_name":"Spiritual_Hierarchy_and_Gender_Hierarchy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34776598/JQS_2012_0054-libre.pdf?1411024091=\u0026response-content-disposition=attachment%3B+filename%3DSpiritual_Hierarchy_and_Gender_Hierarchy.pdf\u0026Expires=1743613777\u0026Signature=Bn2yhMQGyxUmdPnH3aTmdZGvk9Yt21PYySLNOoSvG4iYdFEsqr97MmdI8pCMrM5DCMZj8vTLNpS6rQDa-hfaYhIpPPIwtj9C5Qfbb8YEtnbrCCFcHoM0Q3UEfYHkJPFm6h~kD8x~ltQdcPk9vVNrn99i-yIKXl7FNLEOwm066PVKcsuFKgDWW-VaN5dBzCT2I4lb62Qb1W~oQLwhwRs-uyxVLIsfGv3yA7xJQ8yzj7nLNSGuThwU~EOU3W1wt55vFBNEq7S1dsvXr8osYv7hQhxkblf5dIicVF~sTZw~u7p4i~h9YQTG53z076yahA5ztKJGG6Mjk8ezp317DAtESA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Spiritual_Hierarchy_and_Gender_Hierarchy_in_Fatimid_Ismaili_Interpretations_of_the_Quran","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":null,"owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[{"id":34776598,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34776598/thumbnails/1.jpg","file_name":"JQS_2012_0054.pdf","download_url":"https://www.academia.edu/attachments/34776598/download_file","bulk_download_file_name":"Spiritual_Hierarchy_and_Gender_Hierarchy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34776598/JQS_2012_0054-libre.pdf?1411024091=\u0026response-content-disposition=attachment%3B+filename%3DSpiritual_Hierarchy_and_Gender_Hierarchy.pdf\u0026Expires=1743613777\u0026Signature=Bn2yhMQGyxUmdPnH3aTmdZGvk9Yt21PYySLNOoSvG4iYdFEsqr97MmdI8pCMrM5DCMZj8vTLNpS6rQDa-hfaYhIpPPIwtj9C5Qfbb8YEtnbrCCFcHoM0Q3UEfYHkJPFm6h~kD8x~ltQdcPk9vVNrn99i-yIKXl7FNLEOwm066PVKcsuFKgDWW-VaN5dBzCT2I4lb62Qb1W~oQLwhwRs-uyxVLIsfGv3yA7xJQ8yzj7nLNSGuThwU~EOU3W1wt55vFBNEq7S1dsvXr8osYv7hQhxkblf5dIicVF~sTZw~u7p4i~h9YQTG53z076yahA5ztKJGG6Mjk8ezp317DAtESA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-8378040-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="8378074"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8378074/The_Male_is_Not_like_the_Female_Q_3_36_The_Question_of_Gender_Egalitarianism_in_the_Quran"><img alt="Research paper thumbnail of The Male is Not like the Female (Q. 3:36): The Question of Gender Egalitarianism in the Qur'an" class="work-thumbnail" src="https://attachments.academia-assets.com/34776619/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8378074/The_Male_is_Not_like_the_Female_Q_3_36_The_Question_of_Gender_Egalitarianism_in_the_Quran">The Male is Not like the Female (Q. 3:36): The Question of Gender Egalitarianism in the Qur'an</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Notions of justice and gender egalitarianism are central to the debates on the status of women in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Notions of justice and gender egalitarianism are central to the debates on the status of women in the Qur'an today; however authors differ in their definitions of the terms of justice and egalitarianism. Some argue that egalitarianism is located in the spiritual realm, while marital hierarchies are natural. Others interpret the text to embody egalitarianism in all realms. A third group holds complete equality as an ideal, but admits to the text's hierarchical elements. This article examines these scholarly debates, and addresses the question of whether the Qur'an treats men and women equally. I propose that gender equality is not a central concern of the Qur'An.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="64566af1e2167af48b489bace5b148a5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34776619,"asset_id":8378074,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34776619/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8378074"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8378074"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8378074; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8378074]").text(description); $(".js-view-count[data-work-id=8378074]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8378074; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8378074']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "64566af1e2167af48b489bace5b148a5" } } $('.js-work-strip[data-work-id=8378074]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8378074,"title":"The Male is Not like the Female (Q. 3:36): The Question of Gender Egalitarianism in the Qur'an","translated_title":"","metadata":{"grobid_abstract":"Notions of justice and gender egalitarianism are central to the debates on the status of women in the Qur'an today; however authors differ in their definitions of the terms of justice and egalitarianism. 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I propose that gender equality is not a central concern of the Qur'An.","owner":{"id":146757,"first_name":"Karen","middle_initials":null,"last_name":"Bauer","page_name":"KarenBauer","domain_name":"iis","created_at":"2010-03-17T02:15:22.791-07:00","display_name":"Karen Bauer","url":"https://iis.academia.edu/KarenBauer"},"attachments":[{"id":34776619,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34776619/thumbnails/1.jpg","file_name":"Bauer_PDF_Gender_Egalitarianism.pdf","download_url":"https://www.academia.edu/attachments/34776619/download_file","bulk_download_file_name":"The_Male_is_Not_like_the_Female_Q_3_36_T.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34776619/Bauer_PDF_Gender_Egalitarianism-libre.pdf?1411024294=\u0026response-content-disposition=attachment%3B+filename%3DThe_Male_is_Not_like_the_Female_Q_3_36_T.pdf\u0026Expires=1743613777\u0026Signature=gscfmvFYZ8lEQkIbUnGTHTB-hTP1xI8H5oQspit10SiaUJEQKsuYdVsLaH6Pz4ijszfa7LxLPaFz-XfSLMydkaIDunJ9AiUTE4g80zzBSTUa7dj5TxDlFgo8-OwTFw1GdsKYpUbdXQbiQQhBnmD9GkhTVsY-VWHZsim8UfK7GA-T4LGEaYhAASCHPprJunnt-tj1R1pxf5P7~-8CMIZ1GNECTOR6J-qkI3S2kXDOa5A7-iz5m4fs2HftYR9wbkaB9gWJMY1SgvPWuk29PWrT9g7qmRxHAxTmbPUpZhAL-COYxz3UdIFxMbd~XmsaspGQ9rxbCAP~PCpQKwr2skSi7w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); 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I do this by examining clerical exegeses (tafsīr, pl. tafāsīr) of three key verses in the Qur'ān which describe the nature of women and the relationship between the sexes. In my work, I question scholarly and popular assumptions about how canon and other authoritative sources influence interpretation. It is common to view the Qur'ān, earliest exegeses, and prophetic sayings (h adīths) as having determined pre-modern interpretation. This view assumes that certain pre-modern interpretations are inevitable, given the words of the Qur'ān, prophetic h adīths, and words of the Companions of the Prophet. In this dissertation, I show how exegetes work with the text of h adīths, but also pick and choose between h adīths and other authoritative sources; commentaries are shaped by their own concerns, opinions, schools of law, teachers, and by common understandings in their day. I argue that, while all of these factors were important components of exegesis, the exegetes' individual judgment and the mores of their time carried a greater weight in determining exegesis than did the elements commonly considered to be its sources.</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-8377940-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-8377940-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775464/table-1-words-which-could-be-translated-in-different-ways"><img alt="words which could be translated in different ways, appearing in bold in the chart below " class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_001.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775465/table-2-note-not-all-of-the-authors-wrote-works-of-tafsizr"><img alt="Note: Not all of the authors wrote works of tafsizr. Some works are included for purposes of comparison. Sometimes publication information, editors’ names etc., cannot be found. °03 “Abd Allah Mahmid Muhammad ‘Umar, introduction to Hashiyat al-Qanawi, v. 1, 6 A 2. Table of Authors, works, and which verses they comment on. " class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775466/table-3-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775468/table-4-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775470/table-5-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775472/table-6-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775474/table-7-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775475/table-8-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/2775477/table-9-phd-dissertation-room-for-interpretation-qur-anic"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/34776493/table_009.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-8377940-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1d336c449765b5b18492449ba050d2f1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34776493,"asset_id":8377940,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34776493/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8377940"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8377940"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8377940; 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I argue that, while all of these factors were important components of exegesis, the exegetes' individual judgment and the mores of their time carried a greater weight in determining exegesis than did the elements commonly considered to be its sources.","grobid_abstract_attachment_id":34776493},"translated_abstract":null,"internal_url":"https://www.academia.edu/8377940/PhD_Dissertation_Room_for_Interpretation_Quranic_Exegesis_and_Gender","translated_internal_url":"","created_at":"2014-09-17T23:59:14.918-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":146757,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":34776493,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34776493/thumbnails/1.jpg","file_name":"Karen_Bauer_Dissertation_-_Room_for_Interpretation.pdf","download_url":"https://www.academia.edu/attachments/34776493/download_file","bulk_download_file_name":"PhD_Dissertation_Room_for_Interpretation.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34776493/Karen_Bauer_Dissertation_-_Room_for_Interpretation-libre.pdf?1411023558=\u0026response-content-disposition=attachment%3B+filename%3DPhD_Dissertation_Room_for_Interpretation.pdf\u0026Expires=1743613777\u0026Signature=RB5IBJ74BxdGpMpf~JshTDgqQ9R~gvRFFX7Bcg0He~EfcNU2wAY69erDEzAgBpDbH1qLYDncEon2zimDdHMY8Ip6NK8FJ2ASMkYc6mV2xqsvy-vJSeQ1SodF-salfcdPd5FqLHBDD92Pd5rF2AimVx3Znp6zEZwQivABpcMpQ3rLzLEYtEuDj69Bljif34rSvTPyY~Rmv~q29HbCeUUqZOSOlRNHKdS6hTyxrepRDcJADX5h0EDCL38uvtep4tm3miMv~gSIeDfGzTK8d2a-wH3Uehi1tq8lzz~MgXgx4Dp~a7v03LNn2vc3AZJrwbSlxS0LxIcwUw-la52uvycvxQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"PhD_Dissertation_Room_for_Interpretation_Quranic_Exegesis_and_Gender","translated_slug":"","page_count":232,"language":"en","content_type":"Work","summary":"The aim of my research is to understand how canon, tradition, societal norms, and circumstance influence Qur'ānic interpretation. I do this by examining clerical exegeses (tafsīr, pl. tafāsīr) of three key verses in the Qur'ān which describe the nature of women and the relationship between the sexes. In my work, I question scholarly and popular assumptions about how canon and other authoritative sources influence interpretation. It is common to view the Qur'ān, earliest exegeses, and prophetic sayings (h adīths) as having determined pre-modern interpretation. This view assumes that certain pre-modern interpretations are inevitable, given the words of the Qur'ān, prophetic h adīths, and words of the Companions of the Prophet. In this dissertation, I show how exegetes work with the text of h adīths, but also pick and choose between h adīths and other authoritative sources; commentaries are shaped by their own concerns, opinions, schools of law, teachers, and by common understandings in their day. 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