DOCSLIB.ORG

Qur'an Translation with Footnotes By

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Qur'an Translation with Footnotes By ﺍﻟ ﻘﹸ ﺮﺁﻥﹸ ﺍﻟ ﻜﹶ ﺮﹺ ﻳ ﻢ THE QURÕN English Meanings English Revised and Edited by êaúeeú International All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means – electronic, mechanical, photocopying, recording or otherwise – without written permission from the publisher. © ABUL-QASIM PUBLISHING HOUSE, 1997 AL-MUNTADA AL-ISLAMI, 2004 King Fahd National Library Cataloging-in-Publication Data Translation of the Meaning of the Qur’an Translated by Saheeh International – Jeddah 712 pp., 10 x 12 cm. 1 – Quran – Translation 221.4 dc 2737/17 Legal Deposit no. 2737/17 ISBN: 9960-792-63-3 Al-Muntada Al-Islami London + (44) (0) 20-7736-9060 fax: + (44) (0) 20-7736-4255 USA + (608) 277-1855 fax: + (608) 277-0323 Saudi Arabia + (966) (1) 464-1222 fax: + (966) (1) 464-1446 [email protected] THIS BOOK HAS BEEN PRODUCED IN COLLABORATION WITH êAîEEî INTERNATIONAL Professional Editing and Typesetting of Islamic Literature TABLE OF CONTENTS Introduction ......................................................................................... i Foreword............................................................................................. v History of QurÕŒn Compilation.......................................................viii Merits of Particular S´rahs and Verses............................................. x 1 S´rah al-FŒtiúah ........................................................................... 1 2 S´rah al-Baqarah .......................................................................... 2 3 S´rah li ÔImrŒn .......................................................................... 45 4 S´rah an-NisŒÕ ............................................................................. 69 5 S´rah al-MŒÕidah......................................................................... 95 6 S´rah al-AnÔŒm.......................................................................... 114 7 S´rah al-AÔrŒf ............................................................................ 136 8 S´rah al-AnfŒl............................................................................ 160 9 S´rah at-Tawbah ....................................................................... 170 10 S´rah Y´nus ............................................................................. 188 11 S´rah H´d ................................................................................ 201 12 S´rah Y´suf.............................................................................. 215 13 S´rah ar-RaÔd........................................................................... 228 14 S´rah IbrŒheem ....................................................................... 235 15 S´rah al-îijr............................................................................ 242 16 S´rah an-Naúl.......................................................................... 249 17 S´rah al-IsrŒÕ........................................................................... 263 18 S´rah al-Kahf........................................................................... 276 19 S´rah Maryam ......................................................................... 288 20 S´rah $Œ HŒ............................................................................. 296 21 S´rah al-AnbiyŒÕ...................................................................... 307 22 S´rah al-îajj ........................................................................... 317 23 S´rah al-MuÕmin´n.................................................................. 327 24 S´rah an-N´r ........................................................................... 336 25 S´rah al-FurqŒn ...................................................................... 346 26 S´rah ash-ShuÔarŒÕ .................................................................. 354 27 S´rah an-Naml......................................................................... 366 28 S´rah al-Qa§a§.........................................................................375 29 S´rah al-ÔAnkab´t.....................................................................386 30 S´rah ar-R´m ...........................................................................393 31 S´rah LuqmŒn...........................................................................400 32 S´rah as-Sajdah........................................................................404 33 S´rah al-AúzŒb .........................................................................407 34 S´rah SabaÕ...............................................................................418 35 S´rah FŒ‹ir................................................................................425 36 S´rah YŒ Seen...........................................................................431 37 S´rah a§-êŒffŒt .........................................................................438 38 S´rah êŒd..................................................................................448 39 S´rah az-Zumar........................................................................455 40 S´rah GhŒfir.............................................................................464 41 S´rah Fu§§ilat...........................................................................473 42 S´rah ash-Sh´rŒ.......................................................................480 43 S´rah az-Zukhruf......................................................................487 44 S´rah ad-DukhŒn .....................................................................495 45 S´rah al-JŒthiyah .....................................................................499 46 S´rah al-AúqŒf..........................................................................503 47 S´rah Muúammad ....................................................................508 48 S´rah al-Fatú............................................................................513 49 S´rah al-îujurŒt ......................................................................518 50 S´rah QŒf..................................................................................521 51 S´rah adh-DhŒriyŒt..................................................................525 52 S´rah a‹-$´r..............................................................................529 53 S´rah an-Najm..........................................................................533 54 S´rah al-Qamar........................................................................537 55 S´rah ar-RaúmŒn .....................................................................541 56 S´rah al-WŒqiÔah......................................................................545 57 S´rah al-îadeed.......................................................................550 58 S´rah al-MujŒdilah ..................................................................555 59 S´rah al-îashr.........................................................................559 60 S´rah al-Mumtaúinah ..............................................................563 61 S´rah a§-êaff............................................................................ 566 62 S´rah al-JumuÔah..................................................................... 568 63 S´rah al-MunŒfiq´n................................................................. 570 64 S´rah at-TaghŒbun.................................................................. 572 65 S´rah a‹-$alŒq......................................................................... 574 66 S´rah at-Taúreem.................................................................... 577 67 S´rah al-Mulk .......................................................................... 579 68 S´rah al-Qalam ....................................................................... 582 69 S´rah al-îŒqqah ..................................................................... 586 70 S´rah al-MaÔŒrij ...................................................................... 589 71 S´rah N´ú ................................................................................ 592 72 S´rah al-Jinn............................................................................ 594 73 S´rah al-Muzzammil................................................................ 597 74 S´rah al-Muddaththir.............................................................. 599 75 S´rah al-QiyŒmah.................................................................... 602 76 S´rah al-InsŒn.......................................................................... 605 77 S´rah al-MursalŒt.................................................................... 608 78 S´rah an-NabaÕ........................................................................ 611 79 S´rah an-NŒziÔŒt...................................................................... 614 80 S´rah ÔAbasa............................................................................ 617 81 S´rah at-Takweer .................................................................... 620 82 S´rah al-Infi‹Œr........................................................................ 622 83 S´rah al-Mu‹affifeen................................................................ 623 84 S´rah al-InshiqŒq .................................................................... 625 85 S´rah al-Bur´j ......................................................................... 627 86 S´rah a‹-$Œriq.......................................................................... 629 87 S´rah al-AÔlŒ ...........................................................................
Load more

Recommended publications
  • 1 QUR'anicverses TRANSLATION SEEN from PERSPECTIVE of THEIR SENSITIVITY By: Dolar Yuwono Lecturer in STAIN Ponorogo Doctoral
    QUR’ANICVERSES TRANSLATION SEEN FROM PERSPECTIVE OF THEIR SENSITIVITY By: Dolar Yuwono Lecturer in STAIN Ponorogo Doctoral Student of Linguistics Department Postgraduate Program Sebelas Maret University E-mail: [email protected] Abstract This paper discusses the translation quality of quranic verses from the point of view of their sensitivity. As containing many values and ways of life the problem that the people are facing is how to understand the values that exist in, between and beyond the lines of the Quran verses. The question is whether translation and interpretation can answer it. As a matter of fact, Qur’an verses have sensitivity to be responded in the form of the translated texts. The translated texts of Qur’an can be sensitive and controversial. Several translation version of quranic verses were taken as data to see the level of their sensitivity which can be seen from some aspect: that it may be contrary (1) to the state, (2) to religion (in a broad sense to the culture), (3) to decency, and (4) to private citizens. This category leads to a concomitant quartet of grounds for censorship: sedition, blasphemy, obscenity, and libel. The word “Yaddullah” in the section of “Al fath -verse-10”, for example, from the perspective of the contextual content of the text, would have become dichotomical meaning or even multicotomical ones. The first one tends to use the foriegnization, while the second tends to use domestication. Those who defend the word “Yaddun” as “the hand” or “tangan” as its word equivalence want to make their translation original not going out of the context of Islamic teaching.
    [Show full text]
  • Rituals, Our Past, Present & Future. Glimpses of Islamic Enrichment
    Virginia Commonwealth University VCU Scholars Compass Theses and Dissertations Graduate School 2015 Rituals, Our Past, Present & Future. Glimpses of Islamic Enrichment Othman Mohamed Khunji Mr Follow this and additional works at: https://scholarscompass.vcu.edu/etd Part of the Interdisciplinary Arts and Media Commons © The Author Downloaded from https://scholarscompass.vcu.edu/etd/3834 This Thesis is brought to you for free and open access by the Graduate School at VCU Scholars Compass. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of VCU Scholars Compass. For more information, please contact [email protected]. RITUALS, Our Past, Present and Future Glimpses of Islamic Enrichment Othman M. R. Khunji 3 RITUALS, Our Past, Present and Future Glimpses of Islamic Enrichment Book design: Maryam Yousuf Al-Homaid Othman M. R. Khunji This thesis is dedicated to the loving memory of my late mother, Majeeda Ali Ahmed Al-Awadhi, for raising me to be the person that I am today, as this thesis is a sentiment validating her voice that lives within me. Acknowledgements: I would like to thank SH. Mozah bint Nasser Al Missned for her vision for Education City in Qatar Foundation, I am grateful to have had this opportunity to study and collaborate with students from many universities and cultures from around the world. I am using this opportunity to express my deepest gratitude towards my thesis committee: Richard Lombard, Diane Derr, Michael Wirtz and Ovamir Anjum for seeing me through every step of this life altering experience. In addition I would like to thank my professors, colleagues and friends: Pornprapha Phatanateacha, Thomas Modeen, Yousef Ahmad Al-Homaid, Paolo Cardini, Peter Chomowicz, Simoné Muscolino, Marco Bruno, Law Alsobrook, Bibi Baloyra, Abdulla A.
    [Show full text]
  • The Quest for Peace in the Islamic Tradition
    The Quest for Peace in the Islamic Tradition Aroua Abbas with a foreword by Johan Galtung 15 This contribution from a Muslim author provides peace workers Abbas Aroua with a few resources from Islamic tradition that could be used when addressing a conflict rooted in an Islamic context. It presents briefly • a number of basic Islamic concepts that are often misunderstood and misused. It addresses the issues of peace and war, conflict and Tradition in the Islamic Quest Peace The for conflict transformation, the requirements for decent work, the concept The Quest for Peace of «work of goodness» as well as other issues related to Islam/West relations, the tensions that may arise between Muslims and Westerners in addition to the way to deal with them. in the Islamic Tradition Medical and health physicist, Abbas Aroua with a foreword is adjunct professor at the Lausanne Faculty of Biology and Medicine, and TRANSCEND convener for the Arab world. He is also the founder in 2002 by Johan Galtung and director of the Cordoba Foundation of Geneva (CFG) for peace studies. Involved in research, training and mediation the CFG focuses on conflicts in or involving the Muslim world. Publications from TRANSCEND University Press: No. 1 Johan Galtung, 50 Years: 100 Peace & Conflict Perspectives No. 2 Johan Galtung and Paul D. Scott, Democracy - Peace - Development No. 3 Johan Galtung, 50 Years: 25 Intellectual Landscapes Explored No. 4 Johan Galtung and Graeme MacQueen, Globalizing God No. 5 Johan Galtung, The Fall of the US Empire - And Then What? No. 6 Jack Santa Barbara, Fred Dubee, Johan Galtung, Peace Business No.
    [Show full text]
  • By Muhammad Marmaduke Pickthall
    . In the name of Allah, Most Gracious, Most Merciful The Meaning of the Glorious Quran by Muhammad Marmaduke Pickthall Muhammad Marmaduke Pickthall (born Marmaduke William Pickthall, 7 April 1875 – 19 May 1936) was a Western Islamic scholar noted for his English translation of the Qur'an (1930). A convert from Christianity, Pickthall was a novelist, as well as a journalist, a teacher, and political and religious leader. He declared his conversion to Islam after delivering a talk on 'Islam and Progress' on 29 November 1917, to the Muslim Literary Society in Notting Hill, West London. Pickthall travelled across many Eastern countries, gaining a reputation as a Middle-Eastern scholar before declaring his faith as a Muslim, Pickthall was a strong ally of the Ottoman Empire. He studied the Orient, and published articles and novels on the subject. While in the service of the Nizam of Hyderabad, Pickthall published his English translation of the Qur'an with the title “The Meaning of the Glorious Quran”. The translation was authorized by the Al-Azhar University and the Times Literary Supplement praised his efforts by writing "noted translator of the glorious Quran into English language, a great literary achievement. In 1920, he went to India with his wife to serve as editor of the Bombay Chronicle, returning to England in 1935, a year before his death at St Ives, Cornwall. It was in India that he completed his famous translation, The Meaning of the Glorious Quran. Pickthall was buried in the Muslim section at Brookwood Cemetery in Surrey, England. For this project, The Meaning of the Glorious Quran by Muhammad Marmaduke Pickthall was entirely reviewed and revised at Evergreen Islamic Center, San Jose, CA.
    [Show full text]
  • Struggle Over Scripture Charting the Rift Between Islamist Extremism
    Struggle Over Scripture Charting the Rift Between Islamist Extremism and Mainstream Islam MILO COMERFORD RACHEL BRYSON WITH A FOREWORD BY DR EMMAN EL-BADAWY 1 2 Contents Foreword 5 Executive Summary 7 Policy Recommendations 11 Introduction 15 Findings Part 1: Interpretations of Scripture 17 Part 2: Religious Concepts 25 Part 3 Scholars and Ideologues 31 Part 4: Tafsir 37 Conclusion 41 Appendices 43 Methodology 44 About Us 47 3 4 Foreword The vast majority of Muslims are not terrorists and do not condone terrorism. This is an elementary point, but one that increasingly needs reiterating. Hardly a day passes without extremist Muslims being featured in the news for having committed a repugnant act. For those who know Islam only through the media, Muslims have become intimately associated with intolerance, violence, and oppression. The obvious questions that follow are: Does the tradition of Islam, and its intrinsic system of beliefs, contribute to or advocate these repulsive acts? And are Muslims who commit acts of terrorism inspired by the doctrines of the Islamic faith? As a Muslim, I recognise that we cannot afford to refuse to critically engage with our own tradition. Consecutive generations of Muslims are increasingly finding space to interpret the fundamentals of our belief system in violent terms. However, before we can engage, we need to identify and delineate the competing interpretations that exist today within Muslim thought. Charting the divides within the Muslim mind, and the schisms between Muslim moderates and Muslim extremists, requires objective analysis of the various methods of engaging with scripture. Until now, conversations on the role of Islam in Islamist extremism and terrorism have been accusatory and polemical – or, at times, in denial.
    [Show full text]
  • Translation of Explicit Quranic Proverbs and Their Rhetorics Into English
    TRANSLATION OF EXPLICIT QURANIC PROVERBS AND THEIR RHETORICS INTO ENGLISH by MUTHANA HAMEED KHALAF Thesis submitted in fulfilment of the requirements for the degree of Doctor of philosophy July 2016 ACKNOWLEDGEMENTS In the name of Allah, most Gracious, most Merciful First and foremost, I thank Allah for giving me health and patience to do this study. I would, also, like to thank my supervisor Professor Dr.Tengku Sepora Tengku Mahadi for her efficient and generous professional guidance and support through the challenging journey of my PhD study. I am thankful to her. Very special thanks of profound gratitude should be presented to my Cosupervisor Dr. Mohamed Abdou Moindjie for valuable comments, the constant help, encouragement, and share of experience. My appreciation goes to the University of Baghdad, Iraq and Universiti Sains Malaysia for assisting me throughout my academic program. I would like to record my sincere thanks to the staff of the School of Language, Literacies and Translation, Universiti Sains Malaysia, USM. I would also like to seize this opportunity to thank my lovely parents, siblings and relatives, whose love, Dua‘ and guidance are with me in whatever I pursue. Most importantly, I wish to thank my faithful and supportive wife, and my wonderful children, who provide unending inspiration. I am also grateful to all my dear friends, especially Mr. Mamu Ahmad and his family for their kindness and considerable help that they offered whenever needed. 1 TABLE OF CONTENTS ACKNOWLEDGEMENTS ..........................................................................................
    [Show full text]
  • Read the Qur'an Through 100 Verses
    Read the Qur’an Through 100 Verses Read the Qur’an Through 100 Verses © Paul Ellis All rights reserved Second edition, 2019 To my dear wife The Prophet said, “Whoever recites one hundred verses in one night it will be as if he spent the night in worship.” [Musnad, Ahmad Hanbal] Introduction For better or for worse, the Qur’an is one of the most important books in the history of mankind. A quarter of humanity asserts that it contains the words of God Himself. Societies across a vast tract of the earth, stretching almost uninterrupted from the Atlantic coast of North Africa to the South Pacific, cite it as their spiritual, moral, political and legal compass. Given current demographic trends and population movements, it seems inevitable that large urban areas in Western Europe will soon also turn Muslim majority. Yet astonishingly, despite the Qur’an’s undoubted importance, barely any non-Muslims, and surprisingly few Muslims, have ever taken the time to actually read it. In fairness, several factors make the Qur’an a difficult read. The text was composed in Arabic as rhyming verses to be memorised and recited, and it loses this quality when translated and presented as printed prose. Stories within the Qur’an are usually only referred to briefly, or at best partially told, on the assumption that they would be well known by their audience: an assumption that does not apply to a modern readership. Many key Arabic words have no precise English equivalent, and some passages only make sense within a certain context, understood by Muslims in terms of the life of Mohammed as it is recorded elsewhere.
    [Show full text]
  • Suffering in Christian and Islamic Perspective
    Suffering in Christian and Islamic Perspective A way to engage in a dialogue? Name student: J.L.M. Swaanen Student number: U1238544 Master: Christianity and Society Date: August 22, 2017 1st supervisor : Prof. dr. M.J.H.M Poorthuis 2nd reader : Prof. dr. R.P.H. Munnik Tilburg University School of Catholic Theology Contents 1. Preamble and motivation 3 2. Dealing with suffering by Jesus in the Bible and Qur’an 5 3. The suffering and death of Jesus in the Bible and Qur’an 12 4. “Why do we have to suffer?” in Christian and Islamic perspectives 18 5. Requirements for an interreligious dialogue 29 6. Bibliography 30 2 1. Preamble and motivation We live in a plural society and precisely in religion this (religious) plurality comes to the fore. There was once a time when nearly everyone in the Netherlands belonged to a Christian church. Only the small Jewish communities represented a different religion. This was the situation some decades ago but since then Christianity has lost its dominant position because other religions have acquired a place in our society.1 Islam stands in de forefront with nearly one million followers. The imagery of “the religious Netherlands” has shifted foremost by secularization. A significant portion of today’s Dutch population has little to no involvement with religion whatsoever. It is a great challenge for Christians to point out the values of their beliefs in this cultural situation. It is no longer obvious to people to orientate themselves with religion or even to commit themselves to a religious tradition.
    [Show full text]
  • Table of Contents
    TABLE OF CONTENTS 1. Introduction 2. Part I: Introduction to Tafsir: Chapter One: Tafsir Al-Quran: Definitions, Sciences Chapter Two: Evidence based Tafsir Chapter Three: Opinion based Tafsir Chapter Four: Types of opinion based Tafsir ~ i ~ ~ ii ~ Table of Contents Preface .............................................................................. xii Introduction ......................................................................... 1 The necessity of the Quran in our lives .............................. 4 Bridging the gap between us and the Quran ....................... 9 The maqasidic tafsir .......................................................... 12 Part (I) Introduction to Tafsir ....................................... 14 Chapter (1) Tafsir & The Mufassir ............................... 15 Introduction ....................................................................... 16 Definition of tafsir............................................................. 17 Definition of mufassir ....................................................... 18 The mandate of a mufassir ................................................ 18 Necessary skills of the mufassir ........................................ 20 Specialized skill of a maqasidic mufassir ......................... 22 Distinguishing knowable verses ....................................... 23 Affirming the known and clarifying the knowable verses 25 Avoidance of interpreting the intangible .......................... 26 Chapter (2) Evidence-based Tafsir...............................
    [Show full text]
  • "Translation Standards for Islamic Fields" ― Problems in Japanese Translations Given As Examples ―
    العدد التاسع تاريخ اﻹصدار: 2 – 7 – 2102 ISSN: 2663-5798 www.ajsp.net "Translation Standards for Islamic Fields" ― Problems in Japanese Translations Given as Examples ― Ashraf Al- Kuraidi Cairo University, Giza, Egypt Contact Data [email protected] العدد التاسع تاريخ اﻹصدار: 2 – 7 – 2102 ISSN: 2663-5798 www.ajsp.net ABSTRACT In Modern Japan, many Japanese people became interested in Islam after the severe earthquake of Hanshin Awaji (1995/01/17; 6.9 on the Richter scale) where Kôbe city was totally destroyed (including its quake-proof buildings) except Kôbe Mosque that was built in 1934 A.D as it was totally unaffected. However, Japan witnessed the first Japanese person entering Islam in 1889 A.D. Well, there is already a number of translations, done by Japanese people, for the Holy Quran and for other Islamic materials as well (Sunna, for example). However, sadly, Japanese translations (of the Holy Quran, for example) do not apply translation standards set by Muslim Sheikhs. In addition, mistakes do also exist, and some of them are related to religious observances and rituals. Here, this research aims at directing attention to this problem and setting its solutions, so that Japanese Muslims can truly understand their religion. The research aims at fixing current conditions that led to opposite results as some wrong translations make people admit Islam being wrong (or even completely wrong). Here, I mention translation standards for Islamic fields while giving briefed examples and comparisons to show current Japanese translation and to show how it ought to be, so that it fully complies with the standards and contain no mistakes.
    [Show full text]
  • FINAL-Overcoming-Pessimism-With
    2 | Overcoming Pessimism with Faith Author Biography Roohi Tahir has a BS with honors in Computer Engineering from Boston ​ University and is currently enrolled in BMAIS pursuing a Masters in Islamic Studies from the Islamic Online University. She is also the Founder and instructor of Nourish Your Soul, a platform for Islamic education. Disclaimer: The views, opinions, findings, and conclusions expressed in these ​ papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research. Copyright © 2017. Yaqeen Institute for Islamic Research 3 | Overcoming Pessimism with Faith In the name of Allah, the Most Merciful, the Grantor of Mercy Given the climate of pessimism and fear that reverberates in modern media and politics, it should come as no surprise that a recent global study conducted by Max Roser, of the University of Oxford and founder of Our World in Data, shows that “pessimism is widespread across the world, particularly in highly developed nations. Merely 6 percent of Americans think the world is improving. Similarly dismal numbers were reported across Europe and in Australia.”1 Lily Rothman, history and archives editor for TIME, among other authors on the subject, is of the opinion that these negative attitudes are due to the “proliferation of a politics of fear” that is widely exploited today by the media, politicians, and technology.2 But is the picture really that bleak? Even amidst such widespread negativity, there are those voices we all naturally gravitate toward and secretly wish to adopt as our own—those of the optimists who see the proverbial glass as half full.
    [Show full text]
  • “Reverence the Wombs That Bore You”: on Unearthing a Female Legacy Transgressive to the Patriarchal Social Order
    P a g e | 58 “Reverence the wombs that bore you”: On Unearthing a Female Legacy Transgressive to the Patriarchal Social Order Nahida S. NISA San Jose State University [email protected] Abstract: Perceptions of women’s power and authority in Islam range from Orientalist discourses that present the Muslim woman as an exotic, victimized, and elusive figure in need of reform, to patriarchal scholarships that confine her to a secondary, consequential role under male regulation, to Islamic feminist exegeses that seek to liberate her, and itself, from either of these assessments. This study explores the flaws in contemporary patriarchal male scholarship, referred to herein as “patriarchal scholarship” or simply “male scholarship,” and defined as the line of scholarship that claims traditional precedent and mainstream consensus, that necessitate Islamic feminism. I build on Asma Barlas’s observation that while male scholarship professes egalitarianism in Islam by upholding Qur’anic values of equality at a theoretical, spiritual level, this profession is duplicitous, as patriarchal scholarship simultaneously fails to apply its Islamic theory of egalitarianism to Islamic practice, which should be challenged as a detrimental lapse in logic. My argument consists of three elements: I assert that inconsistencies between Islamic belief and Islamic practice as promoted by patriarchal scholarship prevail at even the interpretational level, that this male legacy of interpretative authority is afforded a continuity that female scholarship is denied, and that the formations of Islamic feminist exegeses predate European colonial influences in the Middle East. It is this third point that renders disingenuous the characterization of Islamic feminism as non-traditional compared to patriarchal scholarship, and subsequently an insufficient reason to dismiss feminist scholarship, though it is one commonly employed and further facilitated by the harmful dynamics of Orientalist discourse that seek to “free” the Muslim woman over her agency.
    [Show full text]