Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.27
Elisheva Rosman
Abstract: Religious women see their faith as an important component in their lives and want it to be a positive and constructive force. However, at times they wish to bring about change that affects the religious sphere. Such changes—even if they are minor—require actions that are not always accepted favorably by religious authorities. Religious women must devise strategies to bring about the change they wish to see. Using a typology of strategies employed by religious feminists when dealing with religious systems and the role the state plays in this relationship, this article explores the strategy of leveraging based on two case studies. The first, focusing solely on Jewish women in Israel, examines the issue of ritual immersion in state-owned baths. The second explores marriage captivity in Israel and the Netherlands and involves Jewish Orthodox and Muslim women in both countries (as well as others). The article demonstrates the strategy of leveraging and discusses its potential as a tool for change, concluding with suggestions for future research.
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Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.22
Najeeba Syeed
Decolonizing the Body, Pedagogies, and Anti-Asian Hate Najeeba Syeed (bio) A student emails me, telling me she is in tears, grappling with what it means to let go of definitions of her identity that had held her hostage to the claims of colonized religion. She asks, "What is left?" I've had many students send me these types of emails. They struggle with the process of coming into their own agency and defining their heritage, articulating their experiences of marginalization, and also speaking openly about their strengths and dreams. Here are four pedagogical approaches I've adopted as a professor to respond to student needs and experiences like those named above: 1. Sequence the syllabus in ways that center decolonial framing before teaching religion itself. For example, I assign Linda Tuhiwai Smith's book Decolonizing Methodologies before other texts, before teaching texts on religion and spirituality.1 This framing allowed for colonial constructs we studied later to be interrogated and examined as students were learning them. It changed the method of ending a course with critique and centered the course in this constant questioning of how religions are studied and how religion is constructed in the overall academic framework and institutional settings. 2. Teach more women. I cannot emphasize this enough. So often decolonial critique is taught only from the perspectives of authors who identify as men; adding the voices of female-identified authors may mean stretching the boundaries of what is decolonial. I've used traditional religious writers who do not name [End Page 123] the decolonial method but execute it nonetheless. They may be writing in forms that are not readily accessible as academic texts. For my Indigenous students, for instance, this meant reading firsthand narratives that were not always scholarly works, but the embodied experience of decolonizing was evident, a roadmap in the text. 3. Pay attention to what I am modeling as professor. My body is the first text in the classroom interreligious encounter that a student reads. This is especially the case when students have not encountered religious diversity in their prior experiences. Especially as a woman—a Muslim woman, a Brown woman, and an Asian woman—it is important to name when encounters are complex, complicated, or problematic. This has been very hard. So often my age, my qualifications are asked about, personal revelations sought. Familiarity and comfort with me pursued, I had to insist on being "Professor Syeed" while my colleagues could be addressed by their first names with impunity. More deeply, I have begun to talk about and name when my own body was experiencing violations by what we read, by what we watched, and by what was said in the moment of interaction in the classroom. This has taken practice and deliberation over time. It is done with strength and honesty and clarity; and the methods of how I handled these conflicts were greatly appreciated by my students. 4. T
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Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908307
Nevin Reda
Gender-Based Research in Qur'anic StudiesConcluding Remarks Nevin Reda (bio) To conclude, this roundtable has demonstrated a variety of new and continuing directions in gender-based research in qurʾanic studies. It suggests that the field is diverse and pluralistic, not always univocal, and often engaging a plethora of methodological and theoretical frameworks. Feminist and other gender-based Qurʾan scholarship has moved beyond the immediate confines of the Qurʾan and has widened the scope of scholarly investigations to encompass tafsīr (exegesis), hadith, āthār (reports transmitted from the first two generations of Muslims), and other extra-qurʾanic corpora, as can be noted in the work of Hadia Mubarak, Rahel Fischbach, and Yasmin Amin in this volume (and Fatima Mernissi before that).1 It continues to be in conversation with multiple discourses and conversation partners, including non-Muslim Western academia, as one can note in Halla Attallah's engagement with the ideas of Rosemarie Garland-Thomson on the intersection of femininity and disability. While in the past feminist engagement focused more on masculinist constructions of women and femininity, today women scholars are seeing the need to critique constructions of masculinity and to offer their own readings of ideal masculinity, as one can note in the work of Yasmin Amin (and the broader work of Omaima Abou-Bakr).2 The tightrope that faith-based Muslim women scholars must walk when introducing constructive methodologies and theologically grounded epistemes into largely "secular" academic settings, while at the same time maintaining credibility in practical, faith-based settings, is eloquently addressed in the contributions of Celene Ibrahim and Mahjabeen Dhala. One can note the connection between Muslim women's lived experiences and the [End Page 101] questions that Islamic feminist scholars pose in Mulki Al-Sharmani's ethnographic research and Roshan Iqbal's arguments for reappraising fiqh related to sexual ethics. The spiritual turn is vividly illustrated in the scholarship of Amira Abou-Taleb and Omaima Abou-Bakr, who highlight the importance of the aesthetic and spiritual dimensions, as well as their connection to the Qurʾan's moral foundation, including the central value of justice. The focus on language and intra-qurʾanic coherence remains alive and well, as one can note in the work of Abla Hasan, who embodies an intertextual Qurʾan-centric hermeneutic, highlighting the gap between the literal text of the Qurʾan and heritage-based interpretations. Always, however, we remain conscious of the debt we owe to those who established the cornerstones of Muslim women's Qurʾan scholarship before us, upon whose work we build and from whose accomplishments we take inspiration. Foremost among these trailblazers are amina wadud, Asma Barlas, Riffat Hassan, and Azizah al-Hibri, who established this field in the Western academy, and Omaima Abou-Bakr, who works in both local Arabic-speaking and inter
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Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908318
Lisa Anteby-Yemini
Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within these conservative religions. The article shows convergences and divergences in women's strategies to undermine male hegemony on religious authority in both faiths. If numerous works have dealt with female agency and resistance to patriarchy in each tradition, comparative studies are still lacking, and this article suggests areas in family law, ritual purity, and procreation to further feminist and queer interreligious research.
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Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908317
Elisheva Rosman
Abstract: Religious women see their faith as an important component in their lives and want it to be a positive and constructive force. However, at times they wish to bring about change that affects the religious sphere. Such changes—even if they are minor—require actions that are not always accepted favorably by religious authorities. Religious women must devise strategies to bring about the change they wish to see. Using a typology of strategies employed by religious feminists when dealing with religious systems and the role the state plays in this relationship, this article explores the strategy of leveraging based on two case studies. The first, focusing solely on Jewish women in Israel, examines the issue of ritual immersion in state-owned baths. The second explores marriage captivity in Israel and the Netherlands and involves Jewish Orthodox and Muslim women in both countries (as well as others). The article demonstrates the strategy of leveraging and discusses its potential as a tool for change, concluding with suggestions for future research.
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Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908311
Tamara C. Ho
Reflections on Asian American ReligionsTransformative Hope and APARRI Tamara C. Ho (bio) Despite the long history of Asian American authors writing about religion in US communities since the late 1800s (dating back to one of our earliest authors, Sui Sin Far), Asian American faith communities have been marginalized and persistently misrepresented in the larger public narrative of American religion because of the prevailing focus on white and Black communities and white Christian hegemony. Research and pedagogy on Asian American and Pacific Islander (AAPI) religions are often unsupported and unrecognized in the academy, both in secular and theological institutions, because of structural racism, orientalism, and epistemological blinders. US academic scholarship has operated with particularly skewed notions and stereotypical views of Asian Americans and their engagement with religion. Teaching and scholarship rarely take into consideration how race is a defining and intersectional factor in the study of religion. Reshaping public knowledge and the narrative around Asian American religions is not only timely but also urgent because of increasing concern about anti-Asian hate—metastasized during the Islamophobic period following 9/11 and the Trump presidency, and intensified by the COVID pandemic since early 2020. Asian American and Pacific Islander religious communities are important elements of racial justice work and centers of political mobilizing. More critical attention to community dynamics, coalition building, and research in this sub-field can enhance the understanding of not only international relations among the United States, Asian nations, and Oceania (the transnational region often known as the Pacific Rim), but also interracial encounters, alliances, and diverse histories within the United States. Only relatively recently has there emerged a critical mass of scholars who can understand these intertwined, intersectional dynamics of race, gender, and religion, and how they shape perceptions of Asian American religious life. For [End Page 117] Click for larger view View full resolution Fig 1. Screenshot of photograph shown by Cabezón during his online 2020 AAR presidential address. example, during his 2020 presidential address on "The Study of Buddhism and the AAR [American Academy of Religion]," José I. Cabezón shared an archival photograph from the 1960s of the "Asian Religions" section meeting at an annual AAR conference: it showed a room full of white men and an all-male cisgender panel of white scholars at the front (fig. 1).1 It was not until 2019 that the annual AAR conference hosted a panel on "Asian American Buddhism and American Belonging" that was comprised entirely of Asian American scholar-teachers of varying genders, ethnicities, and Buddhist traditions. Organized by Sharon A. Suh, this panel was notable not only in its Asian American focus and diverse embodiment, but audience members also praised its remarkable ethos of coll
尽管自19世纪末以来，亚裔美国作家一直在写美国社区的宗教(可以追溯到我们最早的作家之一隋善远)，但由于对白人和黑人社区以及白人基督教霸权的普遍关注，亚裔美国人的信仰社区一直被边缘化，并且在更大的美国宗教公共叙事中一直被歪曲。由于结构性种族主义、东方主义和认识论上的盲点，对亚裔美国人和太平洋岛民(AAPI)宗教的研究和教学在学术界(无论是在世俗机构还是神学机构)往往得不到支持和认可。对于亚裔美国人及其宗教活动，美国学术研究一直带有特别扭曲的观念和刻板印象。教学和学术研究很少考虑到种族在宗教研究中如何成为一个决定性的、交叉的因素。重塑公众对亚裔美国人宗教的认识和叙事不仅及时，而且迫在眉睫，因为在9/11和特朗普总统任期后的伊斯兰恐惧症时期，人们越来越担心反亚洲仇恨的扩散，并因2020年初以来的新冠疫情而加剧。亚裔美国人和太平洋岛民宗教社区是种族正义工作的重要组成部分和政治动员的中心。对社区动态、联盟建设和这一子领域的研究给予更多的批判性关注，不仅可以增进对美国、亚洲国家和大洋洲(通常被称为环太平洋地区的跨国地区)之间国际关系的理解，还可以增进对美国内部种族间相遇、联盟和不同历史的理解。直到最近才出现了一批学者，他们能够理解种族、性别和宗教之间这些相互交织、相互影响的动态，以及它们如何塑造对亚裔美国人宗教生活的看法。[结束页117]点击查看大图查看全分辨率图1。Cabezón在他的2020年AAR总统在线演讲中展示的照片截图。例如，在2020年关于“佛教研究与美国宗教学会”的总统演讲中，jos·i·Cabezón分享了一张20世纪60年代在美国宗教学会年度会议上“亚洲宗教”部分会议上的档案照片:照片上，一间屋子里坐满了白人男性，前排是一群全男性的白人学者(图1)直到2019年，年度AAR会议才举办了一个关于“亚裔美国佛教和美国归属感”的小组讨论，该小组完全由不同性别、种族和佛教传统的亚裔美国学者教师组成。该小组由Sharon A. Suh组织，不仅以亚裔美国人为焦点和多元化的体现而引人注目，而且听众也赞扬了其卓越的合作精神，问责制和相互尊重-这是一种受欢迎和罕见的转变，从通常是学术聚会规范模式的形式，竞争和自我推销。作为一个跨学科的女权比较主义者，我的学术研究一直集中在少数性别、女性和非二元个体(例如，跨性别的缅甸灵媒，或nat kadaw)，以突出边缘化、被忽视和被污名化的人群如何作为文化生产者发挥作用，为权力、社区的运作以及异性父权制和霸权的逻辑提供批判性的见解。有人告诉我，在我的研究和出版物中，我经常引用太多的人。我的引用实践集中在尊重和阐明女权主义者的谱系。在我的出版物中，我关注少数族裔的同事、导师和有色人种的朋友，他们在批判性民族/种族研究、后殖民/跨国女权主义研究和文化研究方面的工作塑造、影响并告知了我自己的思想。这种认识论实践遵循了黑人和土著女权主义理论家的传统，如Combahee River Collective、Alice Walker、Paula Gunn Allen和Deborah Miranda，他们也将自己的母系/女权主义谱系命名为对知识生产的父权制生态的反霸权干预女权主义理论家萨拉·艾哈迈德(Sara Ahmed)写道，引用是“我们承认对前人的亏欠的方式;那些帮助我们找到方向的人”，并讨论了她如何有意引用“有色人种女权主义者，他们为命名和拆除父权制白人制度的项目做出了贡献”。然而，嘉莉·莫特和丹尼尔·考凯恩把……
{"title":"Reflections on Asian American Religions: Transformative Hope and APARRI","authors":"Tamara C. Ho","doi":"10.2979/jfs.2023.a908311","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908311","url":null,"abstract":"Reflections on Asian American ReligionsTransformative Hope and APARRI Tamara C. Ho (bio) Despite the long history of Asian American authors writing about religion in US communities since the late 1800s (dating back to one of our earliest authors, Sui Sin Far), Asian American faith communities have been marginalized and persistently misrepresented in the larger public narrative of American religion because of the prevailing focus on white and Black communities and white Christian hegemony. Research and pedagogy on Asian American and Pacific Islander (AAPI) religions are often unsupported and unrecognized in the academy, both in secular and theological institutions, because of structural racism, orientalism, and epistemological blinders. US academic scholarship has operated with particularly skewed notions and stereotypical views of Asian Americans and their engagement with religion. Teaching and scholarship rarely take into consideration how race is a defining and intersectional factor in the study of religion. Reshaping public knowledge and the narrative around Asian American religions is not only timely but also urgent because of increasing concern about anti-Asian hate—metastasized during the Islamophobic period following 9/11 and the Trump presidency, and intensified by the COVID pandemic since early 2020. Asian American and Pacific Islander religious communities are important elements of racial justice work and centers of political mobilizing. More critical attention to community dynamics, coalition building, and research in this sub-field can enhance the understanding of not only international relations among the United States, Asian nations, and Oceania (the transnational region often known as the Pacific Rim), but also interracial encounters, alliances, and diverse histories within the United States. Only relatively recently has there emerged a critical mass of scholars who can understand these intertwined, intersectional dynamics of race, gender, and religion, and how they shape perceptions of Asian American religious life. For [End Page 117] Click for larger view View full resolution Fig 1. Screenshot of photograph shown by Cabezón during his online 2020 AAR presidential address. example, during his 2020 presidential address on \"The Study of Buddhism and the AAR [American Academy of Religion],\" José I. Cabezón shared an archival photograph from the 1960s of the \"Asian Religions\" section meeting at an annual AAR conference: it showed a room full of white men and an all-male cisgender panel of white scholars at the front (fig. 1).1 It was not until 2019 that the annual AAR conference hosted a panel on \"Asian American Buddhism and American Belonging\" that was comprised entirely of Asian American scholar-teachers of varying genders, ethnicities, and Buddhist traditions. Organized by Sharon A. Suh, this panel was notable not only in its Asian American focus and diverse embodiment, but audience members also praised its remarkable ethos of coll","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639109","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908316
Hille Haker
Abstract: This article argues that theological dissent is not only censored by church institutions but also silenced by mechanisms of self-censoring. Calling for recognition of the intertwining of censorship and shame as analytical categories, the article explores the simultaneity of the silencing of feminist theologians about sexual morality and gender theories, and the silence around the clergy sexual abuse committed by priests as well as the abuse committed by Catholic nuns. It examines the systemic control of critique by the institution of the Catholic Church, which is itself immune to any institutional or theological critique, and calls for a renewal process that involves remembrance, recognition, and responsibility.
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Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908302
Mahjabeen Dhala
Muslim Feminist Exegetes, Not "Handmaidens of Empire" Mahjabeen Dhala (bio) In her essay "Feminism, Democracy, and Empire: Islam and the War of Terror," the late anthropologist Saba Mahmood used the term "handmaiden of empire" to express her wariness of how the Euro-American tropes of freedom and gender equality were directed at Muslim women.1 Her critique inspires my own interrogation of the autonomy of contemporary Muslim feminist qurʾanic discourses. We must ask ourselves: Has feminist Qurʾan scholarship become a "handmaiden of empire" in the context of the Islamophobic and secular underpinnings of Western academia? Have we already become unwitting bedfellows with the "caesars and sultans" of academia that Celene Ibrahim describes? Indeed, unabating Islamophobic rhetoric misconstrues Muslim women's embodiments of religious identity as signs of religious subjugation and has kept Muslim feminist scholarship mired in a prescriptive paradigm charted by white feminist thought. Concurrently, the secularist strategy of promoting liberal and progressive scholarship has deterred feminist approaches that argue for the empowerment of Muslim women from within the tradition. In opposition to such trends, my research centers premodern Muslim women as theologians, exegetes, and activists, and from this vantage point, I develop constructive methodologies for feminist readings of the Qurʾan, including those that consider Muslim exegesis and extra-qurʾanic literature, as advocated for in this roundtable by Hadia Mubarak and Rahel Fischbach, respectively. Moreover, secular scholars often dismiss constructive methodologies as not being "critical" enough based on a secularist understanding of the purpose of "critique" that stems from their own historical contentions within Christian-dominated [End Page 83] institutions that have claimed a monopoly on authenticating knowledge. From a Muslim epistemic standpoint, critique has functioned more as a significant feature inherent to traditional systems of Islamic knowledge production. Muslims subscribe to the monotheistic notion of God and the Qurʾan as the word of God on the tongue of God's Prophet; however, in traditional scholarship, Muslims debate details pertaining to God's precise attributes and debate how the Qurʾan should be read, interpreted, and applied to Muslim life, among other themes. In this intellectual tradition, difference of opinion is often regarded by scholars as both natural and essential. Hence, I ask: Should European Enlightenment and post-Enlightenment notions of critical scholarship be prescriptively applied to nonwhite, non-Christian, indigenous scholarship as well? Furthermore, must qurʾanic studies in Western academia, including feminist readings of the Qurʾan, comply with secularized modalities of knowledge production to be considered sufficiently "critical"? Put plainly, how autonomous is feminist Qurʾan scholarship in the secular academy? Where are the female indigenous voices, those voice
{"title":"Muslim Feminist Exegetes, Not \"Handmaidens of Empire\"","authors":"Mahjabeen Dhala","doi":"10.2979/jfs.2023.a908302","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908302","url":null,"abstract":"Muslim Feminist Exegetes, Not \"Handmaidens of Empire\" Mahjabeen Dhala (bio) In her essay \"Feminism, Democracy, and Empire: Islam and the War of Terror,\" the late anthropologist Saba Mahmood used the term \"handmaiden of empire\" to express her wariness of how the Euro-American tropes of freedom and gender equality were directed at Muslim women.1 Her critique inspires my own interrogation of the autonomy of contemporary Muslim feminist qurʾanic discourses. We must ask ourselves: Has feminist Qurʾan scholarship become a \"handmaiden of empire\" in the context of the Islamophobic and secular underpinnings of Western academia? Have we already become unwitting bedfellows with the \"caesars and sultans\" of academia that Celene Ibrahim describes? Indeed, unabating Islamophobic rhetoric misconstrues Muslim women's embodiments of religious identity as signs of religious subjugation and has kept Muslim feminist scholarship mired in a prescriptive paradigm charted by white feminist thought. Concurrently, the secularist strategy of promoting liberal and progressive scholarship has deterred feminist approaches that argue for the empowerment of Muslim women from within the tradition. In opposition to such trends, my research centers premodern Muslim women as theologians, exegetes, and activists, and from this vantage point, I develop constructive methodologies for feminist readings of the Qurʾan, including those that consider Muslim exegesis and extra-qurʾanic literature, as advocated for in this roundtable by Hadia Mubarak and Rahel Fischbach, respectively. Moreover, secular scholars often dismiss constructive methodologies as not being \"critical\" enough based on a secularist understanding of the purpose of \"critique\" that stems from their own historical contentions within Christian-dominated [End Page 83] institutions that have claimed a monopoly on authenticating knowledge. From a Muslim epistemic standpoint, critique has functioned more as a significant feature inherent to traditional systems of Islamic knowledge production. Muslims subscribe to the monotheistic notion of God and the Qurʾan as the word of God on the tongue of God's Prophet; however, in traditional scholarship, Muslims debate details pertaining to God's precise attributes and debate how the Qurʾan should be read, interpreted, and applied to Muslim life, among other themes. In this intellectual tradition, difference of opinion is often regarded by scholars as both natural and essential. Hence, I ask: Should European Enlightenment and post-Enlightenment notions of critical scholarship be prescriptively applied to nonwhite, non-Christian, indigenous scholarship as well? Furthermore, must qurʾanic studies in Western academia, including feminist readings of the Qurʾan, comply with secularized modalities of knowledge production to be considered sufficiently \"critical\"? Put plainly, how autonomous is feminist Qurʾan scholarship in the secular academy? Where are the female indigenous voices, those voice","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639938","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.2979/jfemistudreli.39.2.06
Roshan Iqbal
Nurturing Gender JusticeQurʾanic Interpretation and Muslim Feminist Thought Roshan Iqbal (bio) Here I attempt to categorize Muslim feminists' methodological interventions that are aimed at advancing gender equality from within the tradition.1 I highlight four notable areas of intervention that have significantly contributed to this ongoing pursuit: intertextuality, intratextuality, fiqh (jurisprudence), and Sufi and philosophical texts. Intratextuality, as Amira Abou-Taleb, Omaima Abou-Bakr, Abla Hasan, and others describe it here, is the practice of comparing interconnected qurʾanic verses and terms, rather than interpreting them atomistically. It involves considering verses within the broader context of the Qurʾan's emphasis on promoting justice and equality for all humanity. Amira Abou-Taleb argues that iḥsān is at the core of the Qurʾan's moral worldview, emphasizing that justice is a crucial prerequisite for iḥsān. Gender justice, when viewed through the lens of iḥsān, becomes not only a fundamental societal objective but also an essential means to uphold the Qurʾan's moral framework. Similarly, Abla Hasan provides a contextual reappraisal of Q 4:34 using an intratextual approach. In her broader work, Celene Ibrahim looks at sexuality in the Qurʾan through a comprehensive analysis of narratives involving female figures.2 Another example is Hadia Mubarak's analysis of [End Page 59] male and female nushūz (rebellion) in Q 4:34 and Q 4:128.3 These scholars, and others, provide us with an invaluable female-centric lens through which to understand the Qurʾan's intratextuality.4 The second feminist methodological intervention is intertextuality. Intertextuality invites a reappraisal of qurʾanic meanings considering aḥādīth (oral narrations, Eng. hadith), sunna (the reported actions and behaviors of the Prophet Muḥammad), and asbāb al.nuzūl (the reported contexts for the revelation of specific qurʾanic verses). Fatema Mernissi is generally considered the first contemporary Muslim feminist to investigate the authenticity and authority of aḥādīth attributed to the Prophet Muḥammad about the issue of woman's leadership.5 Saʾdiyya Shaikh also studies the construction of gender in aḥādīth discussing women's knowledge and sexuality.6 Other attempts include Rawand Osman's study of female figures in Shiʿi aḥādīth, exegesis, and biographical literature.7 In this roundtable and elsewhere, Yasmin Amin examines the misapplication of hadith, specifically when it reinforces male privilege and undermines the Qurʾan's portrayal of egalitarian principles in marriage and gender relations. Rahel Fischbach also discusses the challenges and potential of using additional exegetical and narrative literature, alongside the Qurʾan, to foster gender-just interpretations. The third methodological intervention by Muslim feminists considers issues of fiqh. An example of this can be found in the insights of Hina Azam, who finds Islamic law to have two competing and sometimes ov
{"title":"Nurturing Gender Justice: Qurʾanic Interpretation and Muslim Feminist Thought","authors":"Roshan Iqbal","doi":"10.2979/jfemistudreli.39.2.06","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.06","url":null,"abstract":"Nurturing Gender JusticeQurʾanic Interpretation and Muslim Feminist Thought Roshan Iqbal (bio) Here I attempt to categorize Muslim feminists' methodological interventions that are aimed at advancing gender equality from within the tradition.1 I highlight four notable areas of intervention that have significantly contributed to this ongoing pursuit: intertextuality, intratextuality, fiqh (jurisprudence), and Sufi and philosophical texts. Intratextuality, as Amira Abou-Taleb, Omaima Abou-Bakr, Abla Hasan, and others describe it here, is the practice of comparing interconnected qurʾanic verses and terms, rather than interpreting them atomistically. It involves considering verses within the broader context of the Qurʾan's emphasis on promoting justice and equality for all humanity. Amira Abou-Taleb argues that iḥsān is at the core of the Qurʾan's moral worldview, emphasizing that justice is a crucial prerequisite for iḥsān. Gender justice, when viewed through the lens of iḥsān, becomes not only a fundamental societal objective but also an essential means to uphold the Qurʾan's moral framework. Similarly, Abla Hasan provides a contextual reappraisal of Q 4:34 using an intratextual approach. In her broader work, Celene Ibrahim looks at sexuality in the Qurʾan through a comprehensive analysis of narratives involving female figures.2 Another example is Hadia Mubarak's analysis of [End Page 59] male and female nushūz (rebellion) in Q 4:34 and Q 4:128.3 These scholars, and others, provide us with an invaluable female-centric lens through which to understand the Qurʾan's intratextuality.4 The second feminist methodological intervention is intertextuality. Intertextuality invites a reappraisal of qurʾanic meanings considering aḥādīth (oral narrations, Eng. hadith), sunna (the reported actions and behaviors of the Prophet Muḥammad), and asbāb al.nuzūl (the reported contexts for the revelation of specific qurʾanic verses). Fatema Mernissi is generally considered the first contemporary Muslim feminist to investigate the authenticity and authority of aḥādīth attributed to the Prophet Muḥammad about the issue of woman's leadership.5 Saʾdiyya Shaikh also studies the construction of gender in aḥādīth discussing women's knowledge and sexuality.6 Other attempts include Rawand Osman's study of female figures in Shiʿi aḥādīth, exegesis, and biographical literature.7 In this roundtable and elsewhere, Yasmin Amin examines the misapplication of hadith, specifically when it reinforces male privilege and undermines the Qurʾan's portrayal of egalitarian principles in marriage and gender relations. Rahel Fischbach also discusses the challenges and potential of using additional exegetical and narrative literature, alongside the Qurʾan, to foster gender-just interpretations. The third methodological intervention by Muslim feminists considers issues of fiqh. An example of this can be found in the insights of Hina Azam, who finds Islamic law to have two competing and sometimes ov","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908299
Rahel Fischbach
Extra-Qurʾanic Sources and Gender-Just Hermeneutics Rahel Fischbach (bio) Indeed, as noted in this roundtable by Hadia Mubarak, gender justice-seeking readings often circumvent or dismiss extra-qurʾanic literature. There are several reasons for this hermeneutical situation. The most apparent is the Qurʾan's status as the primary religious source for Islamic faith and practice. Some scholars consider the exegetical literature—not the Qurʾan itself—to be androcentric and patriarchal.1 Some argue that the extra-qurʾanic material is historically questionable or otherwise insufficiently authentic. Others may shy away from the sheer quantity of extra-qurʾanic literature and the sophisticated hermeneutical strategies necessary for integrating these sources into qurʾanic reading practices. I will reflect on some challenges and possibilities of utilizing extra-qurʾanic exegetical and narrative literature for gender-just readings of the Qurʾan, since a close relation exists between text, context, and reading practices in the meaning-making process. The stimulus for my ponderings was Celene Ibrahim's work Women and Gender in the Qur'an (2020). There, she suggested that certain Medinan passages addressing or alluding to women can be read as "case studies," originally intended to inculcate new, specific values in the early Muslim society (umma).2 My initial reservations regarding her reading concerned the contextualization of those passages using extra-qurʾanic sources including sīra (biography), naskh (abrogation), and nuzūl (the advent of verses) literatures. These sources are historically contested, at times contradictory, and often inconclusive. Single āyas (verses) often have multiple scenarios as possible contextual background. I also thought that relying too heavily on extra-qurʾanic narrative material [End Page 71] could distract from the Qurʾan-centered approach advanced by Ibrahim.3 My own objections admittedly resulted from an unconscious textual and historical positivism. Contrary to postmodern aspirations, many of us remain trapped in the search for authorial intentions and historical authenticity, or, on the other side of the hermeneutical spectrum, we are so preoccupied with language, representation, and textual synchronicity that we cannot but subscribe to a relativist pluralism. Shifting focus to the discursive system in which the Qurʾan is enmeshed, including the aforementioned sources (sīra, aḥādīth, tafsīr, asbāb al-nuzūl), as well as folktales, ritual, pictorial arts, and the like, directs our attention to the complexity of the reading process. Any reading of the Qurʾan is inescapably linked to—or even determined by—extra-qurʾanic material, ritual, ideas, events, assumptions, and translations. The Qurʾan constantly points beyond itself to other texts, to its context, and to its own statements. Through extra-qurʾanic discursive, visual, and performative practices, each part of the Qurʾan evokes a multitude of associations, feelings, ideas,
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