Gender Neutrality and Inclusive Language in Islamic Legal Hermeneutics (uṣūl al-fiqh)

Usul al –fiqh in Muslim, Jewish and Christian Thought: Historical and Theoretical Perspectives

The manner in which the religious text approaches the issue of gender has influenced many men and women from time immemorial. Many people generally treat the issue. Gender neutrality language is the key to a just and equitable Muslim society as it is the purpose of the Fiqh.
I. Authors who have contributed to the interpretation and their works
A. al-Simʿānī, on Qawāṭiʿ al-adilla
B. al-Āmidī, on al-Iḥkām
C. al-Juwaynī, on al-Burhān fī uṣūl al-fiqh
II. The place of these sections within the overall of each text on the interpretation of holy books that reads to the discussion of Gender Neutrality and Inclusive Language in Islamic Legal Hermeneutics (uṣūl al-fiqh)
A. al-Simʿānī
B. al-Āmidī
C. al-Juwaynī
III. The respective position of the sections within the structure of the entire work and try to explain why it is placed there and what function it plays.
IV. The standpoint of each author on this specific mas’ala reflects his underlying theological doctrine.
V. Conclusion: Women should be included in the Islamic jurisprudence.


Gender Neutrality and Inclusive Language in Islamic Legal Hermeneutics (uṣūl al-fiqh)
Gender neutrality language has been advocated since a long time now. It is a form of linguistic prescriptivism that its aim is to neutralize or eliminates reference of gender in most commonly used terms that describe people. Women are the most affected by the reference of gender in most terms in religion. Islamic is a controversial religion in the manner women is. Women are oppressed and neglected of their rights. The way the women are in the Islamic religion has sparked a debate regarding the place of a woman in the jurisprudence within this Abrahamic religion. Various scholars offer their interpretations and understanding of the topic of Gender neutrality language especially in the Islamic legal hermeneutics (uṣūl al-Fiqh). It is a topic that is much philosophical. The manner in which the religious text approaches the issue of gender has influenced many men and women from time immemorial. Many people treat the issue.
The Sunnah and the Qur’an are the basis for understanding Shari’ah in the development and understanding of the Islamic jurisprudence referred to as Fiqh. Fiqh was developed by early scholars to help Muslim society become more equitable and just. It is the role of the Muslim members to continue upholding the Fiqh for the purpose of maintaining a just and equitable society considering the current realities and new experiences (Wadud 95). The current realities and new experiences include the new idea about justice and equitability and the place of a woman as a family member, individual and a public servant in the contemporary Muslim civil society. There is believe that Islam is fair and just way of life but does it consider the Gender neutrality language in its jurisprudence? Therefore, Gender neutrality language is the key to a just and equitable Muslim society as it is the purpose of the Fiqh.
Three authors share their views on the controversial topic of the place of a woman in the Islamic legal philosophy. It is their insights that build the current understanding of the gender neutrality language in the Islam Fiqh. The authors include al-Samʿānī, al-Juwaynī, and al-Āmidī.
Al-Sam’ani was born on 426 AH. He was brought up in a household of asceticism and knowledge. His father was a great intellectual of the Hanafi School and author of various renowned works which made him a foremost personality in Merv. At the age of 17, Al-Sam’ani was trained by his father on the fields of Islamic studies, including Hanafi Fiqh and Usul al-Fiqh. After studying with notable scholars in his town, he became a prominent scholar of Hanafi Fiqh in Khurasan. He travelled extensively to other towns where continued to expand his knowledge. He is the author of book “Qawati’ al-Adillah fi Usul al-Fiqh,” the only existing book by this Imam.
Al-Juwayni wasborn in 1028 CE in a town called Bushtaniqan on the edge of Naysabur in Iran. He was a conspicuous Muslim researcher known for his skilled judgment in Islamic lawful matters. Al-Juwayni was naturally introduced to a group of lawful study. His father, Abu Muhammad ‘Abdallah b. Yusef al-Juwayni was a distinguished Law expert in the Shafi′i group and a Shafi’i educator and his more seasoned sibling, Abu’l-Hasan ‘Ali al-Juwayni became a Sufi instructor of Hadi (Rashid Ahmad Jullundhry 53).
Al-Juwayni, a Sunni legal scholar and Mutakallim, or researcher occupied with the investigation of religious standards, used his life interpreting between what a Muslim should and should not do. Al-Juwayni was said to be headstrong and tolerating of any legitimate hypothesis at all. His fundamental guideline was that the law ought not to be left to theory on any grounds. Rather, messages hold the responses to any conceivable legitimate level headed discussion in some limit or an alternate. He was an expert of the Hadith and Koran messages notwithstanding being knowledgeable in the specific school of religious practices and Shafi’i of the Ash’arite influence.
According to al Juwayni; the collective plural male form doesn’t include women all the time.
He argues that those who claim that it include women, and used the justification that Arabs use the collective plural male form in order to express certain words (as Salamah) peace. They usually put it in the male form and it is customarily among the Arabic literature.
However, according to al Juwayni, he considers this as “ illusion” and “ slippery”, he tried to explain that in the Arabic language one would say: Muslim for the singular, musliman for the two, and muslimun for the plural of male addressing. However, for the female it is muslima, muslimatan and muslimat. According to al Juwayni, he believes that the collective plural male form is only applicable in particular mentioned situation and not as a whole.
For him, making a general application for unifying the discourse into a general male and female plural form is wrong.
It is only applicable when accompanied by a clear proof that justifies the call.
In general, he claims that in certain situations that it is a generally approved norm, such as in regulations that concern prayers and addressing a general rule, for instance: “ who ever enters my house from my slaves is free”. Here he didn’t mean the male slaves only but both males and females.
He also uses Sibawayh as a prove to lingual forms, in which he proves that the rule distinguishes between male and female forms. But the exception is the case in which it could include females and in this case it needs to be provided with evidence.
Al Juwayni explores as well the singular male form that includes female discourse, and in this sense he says that such situations are applicable because the discourse here is about describing a situation, in which it is understood from evidences put in the series of the discourse itself.
In the Quran’s general commands, he confirms with those who agree that there are certain situations that are general and they would include both males and females. For instance: ya Ayuha Annas are a call for all people.
Al Juwayni generally agrees that the male forms are meant to address males, except in situations that are accompanied by proves and evidences.

He was an influential scholar and jurist of the Shafi’l school. He is for his work that the combined theology with the methods of jurisprudence that existed. His date of birth is unknown, but he died in 1233. He is as Al-Muhammad. Al-Amidi was initially trained in Fiqh and Hanbali law in his home of Amid in eastern Anatolia. At a junior age, al-Amidi went to Baghdad to join the learning ring of the acclaimed Shafi instructor Ibn Fadlan. In Baghdad, al-Amidi centered his studies on hypothetical statute, and he exchanged from the Shafi School from the Hanbali School. He was blamed for turpitude in view of his enthusiasm toward philosophy. In one instance, Al-Amidi defended philosophical tenet against the feedback of well-known as Ash’ari scholar Fakhr al-Din al-Razi. He additionally had enthusiasm toward pre-theoretic conviction. He created A Treatise on the Division of Theoretical Scholarship, to clarify the contrast between theoretic and pre-theoretic conviction.
Islamic monotheism Ashā’irah represent pure intellect. Challenge beliefs and thoughts syubhah addressed through restructuring theology or kalam precisely, in order to separate the truth from falsehood. Al Amidi in his text al-Iḥkām claims that there is an agreement among scholars that the plural of either male or female does imply on the male or female form such as men and women. The plural of both does not have the mark of either man or woman as is seen in the name people. The point of argument it whether the whether the plural such as Muslims and believers than is signaled for male or female incorporated the females too. Shafi’i and Ash’ari and many Hanafi’s and Mutazilites denied it while the Hanbali’s and Ibn Dauoud wanted to prove it.

Al Amidi position denies the overlapping of both the discourse of male and female. He even terms those who support the idea as “shuthuth min al-Nas” meaning deviated. His clarifications are based on the Kitâb (Quran) and the Sunna, both which forms the basis of the Muslim jurisprudence, where he uses the word “Ma’qool” that is the rational. According to him, Hadith and Quran give a clear distinction between the reference of males and females in deference circumstances. He continues to mention some circumstances where the plural form is, but not to refer to both male and females. In Quran, God to on: “in il muslimeena wal muslimatu wal mu’mineena wal mu’minatu” two.
Basing his argument in the Sunna, Al Amidi sites a situation where one of the prophet’s wives, um Salamah, wanted to know why women are like males in the holy book. Here he wants to imply that if God wanted to refer to women in plural form, He could have mentioned them. He also cites another instance in hadith where the prophet said that cursed are men who touch their genitals and then pray and do not wash (wudu’). Aisha, wanted, in the hadith, to know what happens to women who would do the same. This instance shows that the plural form addressed the males only and not females. It is clear that if the females were included in the plural form “men,” Aisha would not have asked the question.
Females did not have a specific reference that one could use as in men. There is also evidence that shows that male plural for also implies women. This is a disputed case though. In Arab traditions, when male and female forms unite, the male always dominated. Most of the jurisprudence is in male form discourse. There is also a consensus that females join males in the fulfillment of such rules. And if they were normally included, there would become exemptions for women from such commands. He argues that since there is an agreement that female form is not in the plural form, it is important to include the female form in the foundation of the law. With this, he means that the female should be in the legal system. According to him, it is obvious that the value of the foundation is priority in the discourse of the legislator. When one argue that the female like males should be in the law in their female form, it means that the plural form should be and not used figuratively.
AL Amidi’s response to this is that if the male plural form is in for both males and females, with the consensus of scholars that this is a reality that concerns male forms, the word will be combined (male and females), but this remains different from the base. At the end al, Amidi confirms that: even if women share with men many of the male discourse commands and rules; they however separate from many of the fixed rules that concern the male discourse, such as the jihad, and Friday prayers, and others. So from this he confirms that even though sometimes the male discourse implies on females. This remains under the category of finding a proof, and it is not just the implication of the verb itself, there is a need to an external agent to prove that.
This part is significant since it gives a basis for the omission of the female both in plural forms and singular form in discourse that forms the foundation of the modern Islam jurisprudence. There is, therefore, need for the inclusion of a clear form that mean the female for the law to conform to the gender neutrality language.
Unlike al-Āmidī in al-Iḥkām, Al Sima’ni Mas’ala feels that the Shafi’i states that there is both in linguistic and the jurisprudence point of view a clear distinction between male and female. Some followers of Abu Hanifa position, however, imply that there is a subordination of women to men. They base their argument on the fact that, in most of commands“al Awamer al Mutlaqa,” such as prayers, Zakat and Hajj. The commands are in plural form, and they are for men. Linguistically, only men are mentioned in the commands that give the followers the impression that women are out although they are not in the commands. The issue for Abu Hanifa that commands is inclusive for both male and females, and the fact that these commands are in the male form imply the subordination of women to men.
In his views, Abu Hanifa feels that the female should be in the jurisprudence. However, Al Sima’ni opposes this idea of integrating the two genders and puts them in the same level. He instead adopts Shafi’s in the argument that women overlap the male. He argues that there is a major distinction between the discourse of male and female. He wants to confirm that the jurisprudence and language both differentiate clearly between the two discourses. He confirms that it is impossible that all forms of plural discourse include men and women. However he believes that female discourse included specific reference and evidence dalalawa qarinaal so confirms that the argument that if males and females come together the linguistic signs for male entity the females entity recognized but a jurisprudence point view He also confirms that he does not deny the implication of females in the males discourse if they were intended to, and this happens figuratively speaking only.
There are no less than two sorts of historicism that are applicable to Islamic lawful change, one established in a dynamic hypothesis of history, the other established in history as a hotspot for text based understanding. The recent can collect more noteworthy backing for dynamic lawful change insofar as it falls decisively inside the well-referred to jurisprudential idea known as takhṣīs al-ʿāmm (determination of the general term). By investigating abstract history, Islamic legitimate hermeneutics, and substantive Islamic law, in this specific case, generous libertarian change could be advocated without central progressions to conventional Islamic philosophical regulations. While nobody expository system offers a clear understanding for making a more gender-egalitarian populist form of Islamic law, in my perspective, dynamic Muslim reformers ought to fumes potential outcomes for change implied in conventional techniques. It should be before presenting contentions outside of those customs contentions which, by their inclination, bring up disputable philosophical issues that may be more unmanageable than the legitimate decides that are the object of desired reform (Al-Asiri).
Throughout two decades a of insightful by Muslim researchers on of could term liberation on of methodologies to Islamic hermeneutics Islamic (These works basically centered uncovering clarifying challenging and dislodging the male benefit the development and understanding religious sciences and custom seen the key for the and components endure the comprehension and translation the convention and the Qur’an and the texts base their arguments on the available religious texts in explaining why the women should be in the legal system. With each book having divergent views of women and their places in the society and the legal system, the negligence of the gender neutrality language in the Islam jurisprudence can be felt (Souaiaia 20).
The books, however influences the debate of the place of a woman in the Islam jurisprudence. Islamic women’s activists’ endeavors to free Islam of its patriarchal nature through the utilization of gender-friendly reinterpretations are very convincing. By sparking a discriminating light on Islam’s male-overwhelmed jurisprudential custom, numerous Islamic women’s activists have uncovered it’s across the board and philosophically unjustifiable patriarchal propensities, and have ruined the idea that Islam is a gender unequal religion. By and large, Islamic women’s liberation is a very dynamic compel inside Islam. It gives a mode to Muslim ladies to supporter gender equity and keeps up their Muslim personality in the meantime. Notwithstanding, regardless of the convincing contentions set forth by Islamic women’s activists, sex balance in numerous Muslim-larger part nations is prone to remain a slippery perfect. Islamic women’s activist talks still stay on the fringe, and Islam’s male-commanded and patriarchal jurisprudential custom is profoundly settled in. In addition, patriarchal “(mis)interpretations” of Islam are only one component that underpins gender imbalance in the Muslim world. Cruel, provincial financial conditions, nourishment shakiness, poor training levels, and brutal clash are different components, which impact, worsen, and propagate gender imbalance. Hence, for true blue advancement to be on the gender front, Islamic women’s activist talks must be coupled with broad social, monetary, and political changes. Such changes would make the environment much more helpful for the spread of gender equity.
Women are in the Islamic legal hermeneutics (uṣūl al-fiqh). It is the point at which we challenge that patriarchal philosophy that over curves Islamic culture through watchful dissection of Islamic standards, practices and statute that we satisfy our obligation of ijtihad. An enormous issue presents itself right now. To inspect Islamic law and share in ijtihad, a lady must be acquainted with usul al-fiqh (Islamic statute and its fundamental standards of thinking). This is hard to fulfill because, throughout the hundreds of years, and ladies have been denied access to the field of Shari’ah. Therefore, instruction has a huge impact in engaging Muslim ladies. Instruction and learning are accentuated by Islam. Now that it is on the table, the first word uncovered to Muhammad was “read.” The prophet even expressed that training is an obligation (fardh) upon all Muslims (whether male or female).
The texts prove that by verbally alienating women in areas such as command and players, females have also been secluded both physically and psychologically. Disagreement in the middle of practical and verbal Sunnah has dependably been a problematic issue for researchers in the past and the present times as to concordance between the two or giving prevalence for the one over the other (Wadud 96).
Usul al-Fiqh is the gathering of standards relating to the procedure for the extraction of Fiqh. Ibn al-Hajib characterized it as, the standards by which the mujtahid determines the legitimate tenets of behavior from the particular evidences. In the premodern juristic writing, verbal confrontation boiled over in respect to whether the hadd for qadhf or discipline for defamation, is expected to maintain the right of God or right of people. As will be demonstrated beneath, the discipline for criticism was eighty lashes, and the inquiry alarming legal advisers was in deciding whom this single obligation profits, God or the exploited person, the general population or a single person. Sunnah is the method for behavior, be it great or terrible. It is likewise any demonstration done by somebody and received by other people who come after him. It implies the things requested or taboo by the Prophet through his words and acts which are most certainly not said in the Qur’ān
The main goal of Fiqh it maintains a just and equitable society. Both men and women are expected to maintain the Fiqh. Despite this role of a woman in maintaining a just and equitable society, they have been left out for of the jurisprudence of the Islamic. Given this social and cultural foundation, the degree to which Muslim legal advisers inside the area of substantive law were eager to examine the likelihood that ladies could serve open business settings whatsoever, notwithstanding both regulating and social restriction to such a thought, is in itself astonishing. Substantive’s to as to (as verbalized in between al-Ṭarār al-Bāqillānī) is, in a considerably all chronicled of a Muslim. Undoubtedly, for a few legal advisers who denied ladies’ ability to serve in a broad daylight office, the chronicled practice of the Muslim group on this score was disposition (Emon, 316). I feel that the women, considering their roles in the society should be with the law. In the right of the place of women in the Islamic jurisprudence secluding women and making, then subordinate to man is outdated.
In conclusion, at a practical level what is in question is bringing the encounters of Muslim women to the debate. We engage women voices, female encounters and females’ methods for knowing as similarly essential commitments to the existed substances of Islam. Females’ experiences got to be integral for detailing all arrangements and practices identified with them. In Islam, both females and males activities are focal; therefore, women cannot be consigned to a subordinate status. Females are capable real benefactors the laws administer the individual expert and profound lives all natives the connections the advanced country state and the complex domain today worldwide and the commands for majority rules system and human rights
Muslim country states and the worldwide stadium are seeing fast changes, interconnections, and cross talks about human rights, women rights, Islamic human rights, and pluralism. It is critical that Muslim men and women take heading parts in surveying what these will mean in the setting of the societies, nations, and religion, al- Islam. It is likewise critical that these new connections are seen with the customary sources in such a path as to change and enlarge what is foundational on the premise of continuing standards and qualities. Else, people fall prey to the visually impaired after (taqlid) of customs. We additionally need to make watchful examination of the effect of our activities in safeguarding what is great and denying what is shrewd (‘amr bi-l ma’ruf wa nahyi ‘an al-munkar).Here, ma’ruf is the key term for ‘general,’ alluding to that which is plainly obvious and great. In appreciation to family laws, new strategies are required that consider females true encounters and possibilities as a component of the full human agencies to satisfy the will of Allah in the light of tawhid and so as to realize more noteworthy participation between individual parts of the group. In this manner the Islamic legal hermeneutics (uṣūl al-fiqh) will have a place for women in maintaining the key role of Fiqh, to uphold a just and equitable Islamic society.
Works cited
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9. Wadud, Amina. ‘Islam Beyond Patriarchy Through Gender Inclusive Qur’anic Analysis’. Wanted: Equality and justice in the Muslim family (2009): 95–112. Print.

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12. Weiss, G. Bernard . Studies in Islamic Legal Theory. Library of Congress Cataloging in Publication Data ,Brill. 2002

13. Vishanoff. The Formation of Islamic Hermeneutics. Divergent Proofs of a Coherent Law : Al-Shafi’I and the Birth of Legal Hermeneutics : Chapter 2

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