Between renewal and resistance, they celebrate the fact that changing historical conditions opens new opportunities to generate insights into the meaning of the Qur’an, meaning that was always there but was obscured by the limitations of previous conditions. Prior interpretations are limited by the conceptual and political commitments of human beings who were just as frail and fallible as we are when they engage in interpretation. […] —many Islamic authorities would forbid “common Muslims” from engaging in interpretation at all, especially if they are from the margins of communal life (like women, youth, the poor, or people from sexual and gender minorities). If one adds up these so-called marginal people, one finds that they constitute the vast majority of Muslims; so the majority of Muslims are not given the tools to interpret the Qur’an. Of course, one needs a certain level of knowledge to engage in interpretation. But those with such knowledge should engage in consultation with others whose experience may speak to and through the Qur’an, even if their level of formal knowledge of Arabic and Islamic sciences is not sufficient to allow them complete mastery over the interpretive arts. Societies that restrict the pursuit of religious knowledge and suppress the spiritual quest for meaning betray an essential element of the Qur’anic message. As Muslims, our interpretation will be richer if there are more varied voices asking questions of the Qur’an.
Scott Siraj al-Haqq Kugle, Homosexuality in Islam, page 40/41.
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