Aysha A. Hidayatullah Ì 7 Free readIr values and in a way that is
neither apologetic nor distortive of the text hereapologetic nor distortive of the text Here follows the lead of Kecia Ali in suggesting that exegetes should take interpretive responsibility meaning that they should be conscious of their interpretive choices and acknowledge that they are in fact choices rather than claiming that a articular interpretation is self evident It is imperative for Hidayatullah that feminist exegetes are aware of their own intervention in reading the ur an It is important for the exegete to "always disclose or at least be aware of their own ersonal doctrinal "disclose or at least be aware of their own ersonal doctrinal social assumptions which informs their approach to the ur anic text A failure to do so she argues would constitute a form of textual authoritarianism since it would deny others the right to similarly interpret the ur an By arguing so strongly that they are recovering the true meaning of the ur an or rescuing the essentially anti The ABC of Communism patriarchal message of the ur an from sexist exegetes Hidayatullah argues that feminist tafsir risks falling into the same category of textual authoritarianism that it accuses traditional tafsir as belonging to According to Hidayatullah this textual authoritarianism that characterizes feminist exegesis derives from the unuestionedremise that the essence of the ur an is fundamentally in favor of gender justice and therefore it needs to be recovered or reclaimed by an interpretive rocess The roblem of textual authoritarianism can only be resolved argues Hidayatullah if exegetes take interpretive responsibility on one hand and seek a new understanding of the nature of the ur anic text on the otherAt the core of Hidayatullah s critiue of feminist exegesis is her roclamation that feminist exegetical conceptions of gender euality are historically specific to us and thus erhaps not in the end fully reconcilable with the ur anic text When The Light Went Out p 147 She argues that it is a methodological rigidity within feminist exegesis that hasrevented it from uestioning and critically reassessing its fundamental Hans Brinker, or the Silver Skates premise that the notion of euality derives from the ur anic text itself One of theroblems this roduces is as mentioned above textual authoritarianism Another is essentializing the ur anic text itself and making normative statements about it Hidayatullah stresses that feminist exegetes have argued themselves into a corner by making it appear that either the ur an must be absolutely and unfailingly egalitarian and can never oppress women or else the struggle for gender euality within Islam is defeated The answer to this interpretative dead end as far as Hidayatullah is concerned is the notion of taking interpretive responsibility It is essential that feminist readers of the ur an to not merely assert but defend and support the claim that the ur an romotes euality while taking responsibility for เพชรพระอุมา (ตอน 04) อาถรรพณ์นิทรานคร prioritizing our contemporary sensibilities in the course of our interpretations 149 Apologia and textual manipulation cannot and should not be the rimary means through which feminist exegetes affirm their ositionWhatever one may think of these ideas ut forth by Hidayatullah it is nevertheless clear that they should
#Be Taken Seriously And Engaged With It Is Critical That #taken seriously and engaged with It is critical that feminists attempt to rovide adeuate answers to these uestions and critiues Hidayatullah s book aside from being an important exposition and demonstration of the dynamics of feminist exegesis is also an important contribution to our understanding of the underpinnings of modernist readings of the ur an in general It Baby Girl (Erik Ead Trilogy, provides students and scholars with important insights into the challenges anditfalls faced by those who have chosen to approach the ur an as both academics and believing Muslims and emphasizes the importance of methodological consistency and a sound approach to ur anic hermeneutics. Minist justice that are not fully supported by the text and she 待つ [Matsu] proposes a major revision to their exegetical foundations Arovocative work of Muslim feminist theology Feminist Edges of the ur'an is a vital intervention in urgent conversations about women and the ur'. .
Feminist edges of the uran is an excellent book that rovides the reader with the history of uranic interpretation since it s revelation up to the Encounters with Rauschenberg: (A Lavishly Illustrated Lecture) present day After a recap of the history Hidayatullah covers the thought of contemporary Muslim feminists and thenoses challenges and critiues to their lines of thought The author does a great job and not letting the book get stuck in one articular area and keeps a steady flow without sacrificing content 5 out of 5 I came across this book whilst taking a class on Islamic ethics at the university which briefly dealt with Islamic feminism I was hoping to learn and can definitely recommend this book as an introduction for anyone new to this field Hidayatullah after discussing why the feminist label is used or avoided does a great job of resenting the shared methodologies and interpretative stra Its a compelling read researched well thought out incredibly and written comprehensively Crticially reviewing the feminist uran exegesis Hidayathullah oints out the wrongs in the gender uestions raised and the mistakes in the ways they were attempted to answer She has undertaken a herculian task challenging as it is vulnerable in multiple ways one for shaking the ground of islamic feminism which is a fruit of the decades ainstaking labour and also because this could be easily used by Islamophobes and androcentrism seeking religious Yet she has managed to articulate nuancedly about the choices must be aware of and acknowledge not just while approaching to comprehend uraan but what we mean as Islam and how we live as muslims This is a very interesting book and one that I hope Social Media and Social Movements: The Transformation of Communication Patterns provokes some much needed discussion in some circles It certainly gave me a lot to think aboutThe first two thirds or so is essentially an excellent summary of feminist Islamic scholarship up to thisoint I ve read many though not all of the works the author cites in this Principles of Isotope Geology part but I still found the comprehensive overview to be a good read especially as it is less technically challenging than some of the original worksThe last third is the author s critiue of this scholarship which is even interesting She was able tout into words some of the concerns I have had but were unable to articulate about Islamic feminism and others besides The author comes at this critiue from
point of of someone who is both a Muslim and a feminist much like the other writers she cites which made her assessments all the engaging Aysha Hidayatullah s Feminist Edges of the ur an is a compelling read It engages sincerely and deeply with the increasingly significant field of feminist ur an scholarship Heavily grounded in both the classical Islamic exegetical tradition and modern feminist theory Dr Hidayatullah does an excellent job in laying out her arguments The rose is engaging and the book is generally well organized At its core the work is a radical critiue of not only of various aspects of modernistfeminist exegesis of the ur an but also a critiue of how modern Muslims have approached the ur an in general It is nothing less than a systematic deconstruction of Muslim feminist approaches to the ur an over the ast three decades The book does not shy away from "asking the tough uestions nor from uestioning many of the fundamental assumptions that have guided feminist ur an scholarship "the tough uestions nor from uestioning many of the fundamental assumptions that have guided feminist ur an scholarship of the main strengths of the book is the faithful and detailed reconstruction of many of the main methodologial approaches and conclusions of feminist exegesis of the ur an Having reconstructed and described the various modes of feminist exegesis in considerable detail Hidayatullah then moves on to deconstructing and systematically critiuing their arguments while interjecting her own articular erspective into the discussionHidayatullah takes serious issue with the underlying assu. Aysha Hidayatullah resents the first comprehensive analysis of contemporary feminist interpretations of the ur'an Synthesizing rominent feminist readings of the ur'an in the United States since the late twentieth century she rovides an essential introduction to thi. Mption of feminist exegetes that the ur an romotes both functional and ontological gender euality She argues that these exegetes have not adeuately taken account of the various laces in the ur an where there is an emphasis on both sexual difference as well as sexual differentiation Hidayatullah s main contention is that there is very little within the ur anic text that would support the notion ut forth by the feminist exegetes that the ur an has at its core the Punainen metsä promotion of absolute euality between men and women in fact she argues that there is strong textual evidence in the ur an suggesting a fundamental ineuality Moreroblematically for Hidayatullah is how feminist exegetes have generally ignored theoretical issues around gender essentialisms binaries and social construction Forever Im Yours p 129 She claims that in neglecting an examination of gender they do not deconstruct therocess by which the male subject has been universalized in the first Basilio Boullosa Stars in the Fountain of Highlandtown place and the kinds of masculinity and femininity and their relational formations thatersistently inform the verses of the ur an they are responding to rather they seem to take them for granted 129 For any feminist exegesis to adeuately address the issue of gender justice Hidayatullah strongly argues that such a critical assessment and investigation of gender is imperative Otherwise our author argues the discourse will remain vague and ineffectivethe oint of
Hidayatullah suggests that rather than being a roblem specific to feminist exegetes of the ur an this is asuggests that rather than being a roblem specific to feminist exegetes of the ur an this is a issue that has been inherited from unresolved debates on euality and difference in liberal approaches to feminismAnother major critiue that Hidayatullah uts forth is her uestioning the legitimacy of feminist exegetes unuestioned imposition of values such as contemporaneous 21st century conceptions of euality as well as a very modern understanding of male female relations on a text that was revealed in the seventh century She argues that one cannot treat euality as if it was a timeless ahistorical idea For Hidayatullah the emphasis on euality is the roduct of modernity and derives "From Particular Assumptions About The Nature Of Society Which Barely "particular assumptions about the nature of society which barely in the seventh century It is thus illogical to impose this criterion with such rigidity upon the ur anic text She suggests as Kecia Ali has done that feminist exegetes should explore the ossible differences between contemporary conceptions of male female euality and understandings of men and women in the ur an rather than demanding euality as a self evident ahistorical measure of justice from one s readings of the ur an Hidayatullah also critiues feminist exegetes for not acknowledging the limitations of their argument which faults human language and interpretation and not the ur an itself for Tilak Kathalu patriarchal readings of the text She argues that many feminist exegetes areroceeding from the a riori assumption that the ur an is fundamentally anti atriarchal and conforms to their notions of gender justice Hidayatullah critiues this oint uite thoroughly and oints to verses in the ur an which militate against notions of female agency and male female euality in The Why Cafe particular 2223 and 434 She argues that the best that many feminist exegetes have been able toroduce with regard to these verses are apologetic readings or interpretations that distort the text She asserts that in the case of these two aforementioned verses the ur an itself must be held responsible for its sexist and harmful readings 137 Hidayatullah asserts for example that the mere existence of the term daraba in 434 contravenes any interpretive ossibility for ruling out the meaning of to strike there is no act of interpretation that may eradicate this Satisfying Mommy’s Pregnant Needs (A Psuedo-Incest, Mother-Son, Sleep Sex, Pregnancy, BDSM, Erotic Romance) possibility 138So how should feminists go about interpreting the ur an in a manner consistent with the. S nascent field of ur'anic scholarship and engages in a deep investigation as well as a radical critiue of its methods and approaches With a articular focus on feminist impasses in the ur'anic text she argues that many feminist interpretations rely on claims about fe.
Aysha A. Hidayatullah