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:''This article is about female figures that appear in the Qur'an. For the roles, rights, and duties of women as laid out in the Qur'an, see Women in Islam.'' Female figures in the Qur'an are important characters and subjects of discussion in the stories and morals taught in Islam. Some of the women in the Qur'an are portrayed in a positive light, while others are condemned for their actions. Mary (Maryam - مريم) is the only woman mentioned in the Qur'an by name. The others' names come from other traditions. Most of the women in the Quran are represented as either the mothers or wives of certain leaders and prophets. Women in the Quran retained an amount of autonomy from men in some respects; for example, the Quran describes women who converted to Islam before their husbands did, or women who took an independent oath of allegiance to Muhammad. While the Qur'an does not directly name any woman except for Mary, women play a role in many of the rich and varied stories that the Qur'an tells. These stories have been subject to manipulation and rigid interpretation in both classical commentary and popular literature from patriarchal societies.〔Encyclopaedia of the Qur’an. Leidan: Brill, 2001. Print.〕 The cultural norms existing within patriarchy have shaped the way that these societies approached the text and created a pervading narrative that dictated the way future generations were set up to interpret these stories and the role of women within the Qur'an. Throughout history, different Islamic exegetes and lawmakers constantly reinterpreted the female figures presented in the Qur'an as a result of the dominating ideology and historical context of the time. In the wake of modernity and the rise of Islamic feminism, many scholars are looking back to the original text, reexamining the accepted classical interpretations of female figures, and reimagining the woman’s role within the Qur'an.〔Encyclopaedia of the Qur’an. Leidan: Brill, 2001. Print.〕 ==Eve (Hawwa)== Eve, like all other female figures in the Qur'an, save for Mary, is not mentioned by name. However, in later hadith she is referred to as Hawwa. She appears in a total of three Suras, referred to both as Adam’s partner and wife, while Adam appears separately in an additional two. The Qur'anic narrative of Adam and Eve's creation and fall differs thematically from the more fleshed out story in the Jewish and Christian traditions. Similar to the Christian and Jewish tale, Allah created Adam and Eve and created a place for them to live, Paradise. However, in the Qur'an Hawwa’s role is minimal, as she is the accomplice to human sin rather than the instigator. It is Adam who is forewarned by Allah that Iblis, Satan, is his and Hawwa's natural enemy and the threat to getting them removed from heaven. The literal Qur'anic text in many ways removes the blame that is often placed upon Eve. Instead of being portrayed as the cause of Adam’s fall, Eve is merely presented as equally compliant in the sin and then later, equally compliant in the punishment and atonement.〔Chand, M. (1991). Adam, eve, & satan in the garden of eden. The University of Singh Arts Research Journal, 30(1), 25-35.〕 However the early exegesis surrounding the creation and fall story was influenced heavily by the pervading Christian and Jewish notions of Eve.〔Pregill, M. (2008). Isra'iliyyat, myth and pseudepigraphy: Wabb b. Munabbih and the early Islamic versions of the fall of Adam and Eve. Jerusalem studies in Arabic and Islam,〕 Therefore, the early medieval exegeses focus on depicting Hawwa as morally and mentally compromised. As in the Christian and Jewish tradition, Hawwa is seen as the one who tempts the prophet Adam into sin. In particular, the early work of Hadith-based scholar al-Tabari showcases many passages that claim women’s menstruation and the affliction of bearing children are a direct result of Hawwa’s foolishness.〔Stowasser, B. F. (1994). Women in the qur'an, traditions, and interpretation. New York: Oxford University Press.〕 However, in modern times the exegeses and general understanding of Hawwa have shifted and are deeply debated. Her status as the first woman in the world is incredibly relevant since she is looked upon as the model for her sex and Allah's archetype of a woman.〔Stowasser, B. F. (1994). Women in the qur'an, traditions, and interpretation. New York: Oxford University Press.〕 Today both traditional and modernist thinkers look to Hawwa either to support or deny their argument regarding the equality of women in the religion. Specifically, those with a traditionalist view believe in the Hadith and exegeses that Hawwa was created from one of Adam’s crooked ribs. And therefore when the Prophet explained women were created from the crooked part of the rib, “He was not blaming the woman, but was defining women’s natural disposition and the preponderance of emotions over rationality.〔Muhammad Mutawalli al-Sha’rawi, Qadaya al-mar’a al-muslima (Cairo: Dar al-Muslim, 1982), pp. 32-33 ''qtd''. Stowasser, B. F. (1994). Women in the qur'an, traditions, and interpretation. New York: Oxford University Press.〕 In response, more liberal interpretations cite no direct and incontestable truth that Hawwa was created from a “crooked rib”; they claim such suggestions do not stem from verifiable sources. Rather they strive to emphasize the purpose of the creation and fall story itself, which was not to decry the human nature of either sex, but act as an example of Allah’s guidance, punishment, and ultimate forgiveness.〔Stowasser, B. F. (1994). Women in the qur'an, traditions, and interpretation. New York: Oxford University Press.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Female figures in the Quran」の詳細全文を読む スポンサード リンク
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