THE WOMAN INTERPRETER AND HER POSITION IN SUPPORT OF THE INTERPRETERS IN THE WOMEN'S VERSES
The Qur’anic discourse was not confined to a specific gender of human beings, as the male and female are equal to him in terms of assignment or legislation, as there is no superiority for one of them over the other except by piety, and accordingly he embodied the content of (piety) as a balance in terms of the superiority of human beings. Just as the man had a path in reading the Qur’anic text, knowing its sciences, and employing its rulings, the woman also had an impact in reading the Qur’anic text. In order to contribute to the knowledge and cultural giving, as well as the development of awareness among the women, she continued to practice and spread the Quranic cultural role. Especially in the modern era, in which women's voices were heard calling for a nonmasculine reading of women's verses, so some of them decided to interpret the Qur'an through the Qur'an, some of them refuted male opinions, and even excluded them as stemming from unfair social contexts against women, and some of them deliberately favored opinions masculinity – To interpret the verses of the woman – to be paid in its meaning without looking at it with a critical eye, so seek in their curriculum a reading in which they invite themselves to read the Islamic source - the Holy Qur’an - a conscious reading in which they followed some masculine behavior in the interpretation of the Noble Qur’an in general, and the women’s verses within the two suras of the women and the Al-Noor. Among the commentators (the preacher Zainab Al-Ghazali, the scholar Nusrat Amin AlNajjar, the preacher Kariman Hamza, the preacher Naila Hashem Sabry, and the researcher Amal Grami), their presentation was in the methodology, visions, and handling in terms of (veiling, divorce, disobedience, guardianship, adornment verses, and inheritance). Therefore, the research came to shed light on that position in support of the masculine vision in verses that concern women in the aspect that is allocated to them. So the first topic came, in which the feminist opinion of the masculine position in the verses of guardianship and inheritance came together, while the second topic came about the unity of opinion and advocacy between the female commentator and the interpreter in the verses of divorce and disobedience. As for the third topic, it embodied their opinion agreeing with and supporting the commentators about the verses of adornment and the veil.
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