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.a908291
Editors' Introduction Michal Raucher and Kate Ott This issue of the journal highlights the comparative nature of the field of feminist studies in religion. In addition to articles and poetry, readers will find three conversations among scholars. Together they approach an issue from their distinct perspectives. Authors learn with and from one another as they think anew about their own interests. It is some of the best kind of work in the academy, where a group of scholars approaches intransigent issues together, in the hope that they can use different lenses to provide new answers to old questions. We hope the rich conversations in this issue will generate new ideas, questions, and answers for you as well. Each year, we honor submissions from scholars who are less than four years postgraduation with the Elisabeth Schüssler Fiorenza New Scholars Award (NSA). This year's winner of the NSA is Magda Mohamed. "Queer Muslim Piety" explores queer Muslim women's attitudes toward their hijab. Mohamed's important ethnographic research with queer Muslims disaggregates the hijab and female modesty from heteronormative sexual attraction. Other articles submitted for this award include Emma McDonald's "Finding the Maternal Divine in the Contextual Realities of Motherhood" and Eliana Ah-Rum Ku's "Challenging Texts with Violence toward Women." McDonald argues for a new exploration of maternal metaphors for God in Catholic and Protestant theology. These new metaphors, McDonald demonstrates, can be drawn from more diverse experiences of motherhood than those that have historically been incorporated into divine imagery. Eliana Ah-Rum Ku's article also attends to the voices of those not often heard. Ku reads challenging texts through a postcolonial feminist framework and argues that this approach allows readers to witness suffering and lament alongside injustice. Following the new scholar essays, this issue features two conversations among scholars. These formats reflect our feminist commitment to engage in challenging conversations and promote a multiplicity of opinions. Additionally, the [End Page 1] conversations in these pages are continuations of dialogues started many years ago. Readers will enjoy seeing how the discourse has shifted and grown. In the first roundtable, twelve feminist scholars of the Qurʾan discuss influential methodologies and promising new directions in gender-attuned research in qurʾanic studies. These scholars are expanding a conversation from seven years prior in JFSR 32.2, when scholars published a roundtable on feminist discourse in Islamic studies. This group of twelve scholars collaborated on a roundtable at the International Qurʾanic Studies Association (IQSA) 2022 conference in Palermo, Italy, and subsequently published their conversation in our pages. This roundtable reflects the many ways the feminist study of the Qurʾan has expanded to include extra-qurʾanic corpora, critique of masculinity, and spirituality, among others. Poetry
编辑简介:这期杂志强调了宗教女权主义研究领域的比较性质。除了文章和诗歌，读者还会发现学者之间的三次对话。他们一起从各自不同的角度来看待一个问题。作家们在重新思考自己的兴趣时相互学习。这是学术界最好的工作之一，一群学者一起研究难以妥协的问题，希望他们可以用不同的视角为老问题提供新的答案。我们希望本期丰富的对话也能为你带来新的想法、问题和答案。每年，我们都会向毕业后不到四年的学者颁发Elisabeth schsler Fiorenza新学者奖(NSA)。今年美国国家安全局的获奖者是玛格达·穆罕默德。“酷儿穆斯林虔诚”探讨了酷儿穆斯林女性对头巾的态度。穆罕默德关于酷儿穆斯林的重要人种学研究将头巾和女性端庄从异性恋的性吸引力中分离出来。该奖项的其他参赛文章包括艾玛·麦克唐纳的《在母性的语境现实中寻找母性的神圣》和伊莱安娜·阿鲁姆·库的《挑战对女性暴力的文本》。麦克唐纳主张在天主教和新教神学中对上帝的母亲隐喻进行新的探索。麦克唐纳证明，这些新的隐喻可以从更多样化的母性经历中得出，而不是历史上那些被纳入神圣意象的隐喻。Eliana Ah-Rum Ku的文章也关注那些不常被听到的人的声音。Ku通过后殖民女性主义框架阅读具有挑战性的文本，并认为这种方法允许读者在不公正的同时目睹痛苦和哀叹。继新的学者论文之后，这一期的特色是学者之间的两次对话。这些形式反映了我们女权主义者的承诺，即参与具有挑战性的对话，促进意见的多样性。此外，这些页面中的对话是多年前开始的对话的延续。读者将乐于看到这种论述是如何转变和发展的。在第一次圆桌会议上，十二位研究古兰经的女权主义学者讨论了古兰经研究中性别调和研究的有影响力的方法和有希望的新方向。这些学者正在扩大七年前JFSR 32.2的对话，当时学者们发表了关于伊斯兰研究中的女权主义话语的圆桌会议。这12位学者在意大利巴勒莫举行的国际古兰经研究协会(IQSA) 2022年会议上进行了一次圆桌会议，随后在我们的网页上发表了他们的谈话。这次圆桌会议反映了女权主义对《古兰经》的研究已经扩展到包括《古兰经》以外的语料库、对男性气质和灵性的批评等等。诗歌投稿编辑克洛伊·马丁内斯选择了两首诗作为这期《不同的声音》的特色。克洛伊评论说:“在这期本雅明·巴古丘斯的诗中，我们看到耶稣无情的命运被重新想象成一个向他飘来的‘又大又软’的足球，而无名的迦南妇女得到了一个‘看不见的结构’，一个让我们纪念她作为一个持久的爱和信仰的人物的地方。”我欣赏这些诗歌将现代经历与圣经文学交织在一起的温柔，沿途发现了惊喜、能动性和奇迹的时刻。”本期的下一个对话是最初发生在2022年美国宗教学会会议上的一个小组讨论。我们非常感谢宗教女性主义研究(FSR)的官员Tracy Sayuki Tiemeier和Grace Ji-Sun Kim组织了这次小组讨论。这个小组作为FSR承诺的延续，研究我们的工作是如何产生和巩固白人至上主义和基督教霸权的。Tiemeier和Kim受到Nami Kim在JFSR 38.1上的文章的启发，这是该杂志的特刊，其中我们的官员和董事会成员反思了FSR的过去和变革的重要性。在本次小组讨论中，Grace Ji-Sun Kim、Vijaya Nagarajan、Rachel A. R. Bundang、Najeeba Syeed和Tamara C. Ho反思了反亚洲种族主义和亚洲在社会、学术界和宗教女权主义研究中的不可见性。我们的…
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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.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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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……
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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.
{"title":"Censorship, Silence, and the Voices of Catholic Feminist Theologians","authors":"Hille Haker","doi":"10.2979/jfs.2023.a908316","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908316","url":null,"abstract":"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.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":"11 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":"135639122","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.a908303
Omaima Abou-Bakr
Qurʾanic Textuality and the Potential of Aesthetic (Jamālī) Interpretation Omaima Abou-Bakr (bio) At the other end of the spectrum from the extra-qurʾanic material and women's lived reality is qurʾanic textuality. Much in alignment with Hadia Mubarak's approach to studying the Qurʾan on its own terms, internal logic, and moral world, and with Amira Abou Taleb's overarching paradigm of iḥsān, as described in this roundtable and in her writing more broadly, I put forth a particular hermeneutical "textual" method that draws upon the approaches and interpretive tools of literary criticism and aesthetic theory. Applications on the qurʾanic text would mean analyzing features of textual beauty and harmony—especially in the form of elements of unity, coherence, symmetry, sequence, structural patterns, repetitions, echoes, correspondences, binaries, and counterparts—as a gateway to uncovering deeper ethical and spiritual meanings. The beautiful textual form embodies, illustrates, and conveys an ethical message, and a reader experiences an apprehension of "harmony-in-the-text" as a means and guide to the inner layers of thought. In other words, the process seeks a synthesis of aesthetic sense, emotive response, and reflection (tadabbur)—with a focus on gender ethics. This method of examining language, rhetorical devices, structure, and style has both classical and modern roots. Classical concepts like iʾjāz (the Qurʾan's inimitability), such as in Kitāb Ḍalāʾil al-Iʾjāz (Proofs of Inimitability) and Asrār al-Balagha fī ʿIlm al-Bayān (Secrets of Rhetoric in the Science of Eloquence) by ʿAbd al-Qāhir al-Jurjānī' (d. 471 H/1078 CE), Nazm al-Qurʾān (Structural Organization of the Qurʾan) by al-Jāḥiẓ (160–256 H/776–869 CE), and Sufi symbolic interpretation (al-tafsīr al-ishārī), dealt with diverse textual facets, though rarely leading to holistic considerations, such as making clear links with ethical meanings and gender justice. Modern developments and special interest in coherence-focused exegesis begin with Hamīdudīn Farāhī (1836–1930) and Amīn Iṣlāḥī (1904–97), and contemporary scholarship's revivification of this trend includes the literary school of Amīn al-Khulī (1895–1966) and Āʾisha Abd [End Page 87] al-Raḥmān (1913–98) in Egypt, initiating her work of exegesis that focuses on stylistic features of eloquence and psychological effect entitled al-Tafsīr al-Bayānī lil-Qurʾān al-Karīm (1962). More scholarship centering coherence and unity followed, including the studies of Mustansir Mir (b. 1949) on the "sura as a unity," al-Waḥda al-Bināʾiyya li-l-Qurʾān al-Majīd (Structural Unity of the Glorious Qurʾan, 2006), by Taha Jabir Alalwani (1935–2016), and Salwa El-Awa's Textual Relations in the Qurʾan (2006). Currently, this scholarly movement of holistic approaches in qurʾanic studies is led and applied by Nevin Reda.1 Building on this tradition, I seek more applications of this kind of hermeneutics through what is termed in literary theory as "close reading"
《古兰经》的文本性和审美的潜力(Jamālī)解释奥玛玛·阿布·巴克尔(bio)在《古兰经》之外的材料和女性生活现实的另一端是《古兰经》的文本性。与Hadia Mubarak研究《古兰经》自身条件、内在逻辑和道德世界的方法，以及Amira Abou Taleb的iḥsān总体范式非常一致，正如在这次圆桌会议和她更广泛的写作中所描述的那样，我提出了一种特殊的解释学“文本”方法，该方法利用了文学批评和美学理论的方法和解释工具。在古兰经文本上的应用意味着分析文本的美与和谐的特征——特别是以统一、连贯、对称、顺序、结构模式、重复、呼应、对应、二元和对应物等元素的形式——作为揭示更深层次的伦理和精神意义的门户。优美的文本形式体现、阐释和传达了一种伦理信息，读者体验到一种对“文本和谐”的理解，这是一种通往思想内层的手段和指南。换句话说，这个过程寻求审美、情感反应和反思(tadabbur)的综合——重点是性别伦理。这种考察语言、修辞手段、结构和风格的方法既有古典的根源，也有现代的根源。古典概念就像我ʾjāz(《ʾ的不可模仿性),如在装备ābḌalāʾil al-Iʾjāz(不可模仿性的证明)和Asrār al-Balagha fīʿIlm al-Bayān(雄辩的言辞在科学的秘密),ʿAbd al-Qāhir al-Jurjānī’(471 d。H /公元1078年),Nazm al-Qurʾān(结构组织的《ʾ)al-Jāḥ我ẓ(160 - 256 H / 776 -公元869年),和苏菲象征性解释(al-tafsīr al-ishārī),不同的文本处理方面,虽然很少导致整体考虑,比如与伦理意义和性别正义建立明确的联系。现代发展和对以连贯为中心的释经的特殊兴趣始于ham dud n Farāhī(1836-1930)和am n Iṣlāḥī(1904-97)，当代学者对这一趋势的复兴包括埃及的am n al- khuli(1895-1966)和Ā al- isha Abd [End Page 87] al-Raḥmān(1913-98)的文学流派，开始了她的释经工作，专注于口才和心理效果的风格特征，名为al- tafs r al-Bayānī il- qur r ān al- kar m(1962)。随后出现了更多以一致性和统一性为中心的学术研究，包括Mustansir Mir (b. 1949)对“篇章作为一个统一体”的研究，al-Waḥda al- binir iyya li-l-Qur ā ān al- majmajd(《荣耀的古兰经的结构统一性》，2006)，Taha Jabir Alalwani(1935-2016)的研究，以及Salwa El-Awa的《古兰经中的文本关系》(2006)。目前，这种整体方法在古兰经研究中的学术运动是由Nevin reda领导和应用的。1基于这一传统，我寻求这种解释学的更多应用，通过文学理论中所谓的“细读”来识别文本结构和设计，这些结构和设计可以揭示主题的“潜文本”，这些主题没有明确说明，但具体体现，暗示，并且是更整体意义的一部分这种努力背后的美学(jamālī)哲学是，和谐的形式体现和反映了和谐的价值观，读者能够欣赏和思考神圣文本的这一明显方面，就像追随一幅复杂的、丰富多彩的、对称比例的挂毯，吸引着我们对完美和美丽的感觉。与美丽的事物相遇——在这种情况下，是神圣的经文——开启了灵魂对更高精神意义的理解。苏菲派以前在他们关于象征主义、符号(ishārāt)和诗学的文献中使用了古典阿拉伯语al-majāz qantarāt al-ḥaqīqa(比喻/隐喻是通向现实的桥梁)因此，这种取向可以被认为是对这种解释学追求的重要启发。Muḥyīddīn伊本·阿拉比(公元560-638 H/公元1165-1240)，在他602年撰写的论文Kitāb al-Jalāl wa-l-Jamāl(《威严与美丽之书》)中……
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Pub Date : 2023-09-01DOI: 10.2979/jfs.2023.a908300
Yasmin Amin
Critical Studies of Hadith and of Islamic MasculinityTwo Important Frontiers for Future Qur'anic Scholarship Yasmin Amin (bio) This roundtable offers frameworks for critical reading, methods for challenging subjectivity and methodological rigidity, strategies for engaging with qurʾanic interpretive traditions, and avenues for conducting rigorous philological, grammatical, rhetorical, and structural analyses. But at least two additional critical and interrelated issues remain to be explored. First, the majority of feminist works separate qurʾanic narratives about women and men and focus on verses that deal with social issues pertaining predominantly to women (most notably Q 2:282, 4:1, 4:34, and 24:31); however, this approach preserves much of the logic on which patriarchy is built. Future feminist scholarship should devote more energy to understanding the construction of masculinity in the Qurʾan and in extra-qurʾanic sources. Second, many studies focus solely on the Qurʾan and its exegesis by employing works from the inherited canon to deconstruct, undermine, or expose inherent gender biases. However, the inherited canon, especially in the traditionally grounded episteme of qurʾanic sciences, consists of interconnected scholarly disciplines. Authors writing in the tafsīr genre use hadith (aḥādīth) to interpret the Qurʾan, but in doing so, they often disregard the painstaking classification system developed over the centuries to discern the authenticity of hadith reports. Future feminist qurʾanic scholarship should critique the misuse of hadith, particularly in instances where the misuse entrenches male privilege and undermines other instances in the Qurʾan which depict an egalitarian ethos in marriage and gender relations more broadly.1 [End Page 75] Over centuries and generations, male scholars have advanced male legislative and scholarly privileges while female interpretive authorities have been marginalized.2 Therefore, to generate more gender-based research that positively affects women's lived realities, the narrow focus on Qurʾan and tafsīr should be widened to reconstruct a more egalitarian, inclusive, and gender-just ethos for qurʾanic scholarship. Given that the Qurʾan constitutes the foundation of Islamic epistemology and given that scholars interpret it through the prophetic Sunna (the reported actions and behaviors of the Prophet Muḥammad), through qiyās (deductive analogy), and through ijmāʿ (consensus), a reexamination of the whole interpretive foundation is paramount. In particular, the abuse of aḥādīth and prophetic sīra (biographical narrations) when used to entrench prevailing gendered hierarchies and bolster discriminatory laws constitutes a complete disregard for the model prophetic legacy. Current and future generations deserve the right to interpret the Qurʾan and thereby also change the laws in the context of their changing lived realities and circumstances, thus restoring the dynamic relationship between reason and consen
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