Hermeneutics of feminism in Islam

Social, cultural and political behavior of Muslim individuals, groups, institutions and states is deeply influenced today by Islamic advice literature, including religious interpretive traditions. According to several scholars, including Shemeem Burney Abbas, many hadiths were corrupted or even fabricated after the death of Muhammad. Abbas posits that the creation of hadiths was possibly a recreational activity, sharing stories for public entertainment; for others, it was an opportunity to exploit a skewed interpretation for vested interests in a culture of fiercely competitive power dynamics. According to Abbas, patriarchal interpretations are not only used to sideline women from political competition, keeping men in power by relegating women to subordinate roles, but also exploiting their immense resources. According to Picchi, in the context of emerging feminist views by the end of the 19th century and early 20th century, tafsirs, i.e. interpretations from Muslim women, started coming. As per Picchi, in the context of Muslim women, when the first wave of feminism came, secular as well as religiously more inclined, both groups of women began using religious arguments to propagate their claims. However, access to modernist religious education of the first generation of Muslim feminist women was limited, and they had to largely rely on arguments forwarded by scholarly modernist men. Since patriarchal culture inherent in classical interpretation produces a gender-biased interpretation, when the idea of gender equality and justice is brought into the Quranic interpretation, for feminists, by the end of the 20th century, gender equality and justice became quite a lively issue. include several entries on women in conservative and feminist tafsir. The first generation is Riffat Hassan, Azizah Al-Hibri and Amina Wadud. The second generation is, Asma Barlas, Sa'diyya Shaikh and Kecia Ali. The first generation has contributed to the rise of feminist-based Qur'anic interpretations. This generation works as "Trailblazers" because, in producing their work, they are under tremendous pressure, experiencing male domination. Their work is nuanced against the patriarchal system with a hard and many personal experiences that show that they are oppressed. This generation is focused on their respective works; there is no quotation quoting and discussing the themes they discuss, and there is no mutual support for the views expressed. The second generation emerged in 1990, triggered by an increase in the movement of women in the fight for women's human rights internationally, such as the World Women's Conference in Beijing in 1995 which gave birth to a commitment to build people through gender equality and the CEDAW (Convention on the elimination of all forms of discrimination against women) which gave birth to a commitment to eliminate discrimination against second generation thought is more moderate against the patriarchal system and they are mutually supportive and interrelated. == Hermeneutics of Islamic feminism ==

Hermeneutics is more than interpretive principles or methods we resort to when immediate comprehension fails. Rather, hermeneutics is the art of understanding and of making oneself understood. The way this method works uses methodological steps and principles of modern hermeneutics theory. Islamic feminist figures who developed their thoughts on the Quranic interpretation methodology, including Aminah Wadud, Musdah Mulia, Aysha A. Hidayatullah and Kecia Ali. Amina Wadud, through her Qur'an and Women, Rereading the Sacred Text from a Woman's Perspective, developed her thoughts on the methodology of Quranic interpretation. Wadud referred to contemporary Islamic thought, Fazlur Rahman, to dismantle the gender biases that colored the Quranic interpretation tradition so far. In Wadud's view, leadership in worship has been used as a support for political leadership, so that support must be broken down. Aysha A. Hidayatullah Islamic feminist figure who developed his thoughts on the methodology of interpretation through his work Feminist Edges of the Qur'an (2014). This Assistant Professor of the University of San Francisco presents a comprehensive analysis of contemporary feminist interpretations of the Quran. She combines feminist-based interpretation of the Quran from feminist figures and provides an important introduction to the field of feminist-based interpretation of the Quran. Aysha conducted an in-depth investigation and radical criticism of feminist-based Quranic interpretation methods and approaches. Aysha put forward three feminist-based Quranic interpretation methods, namely: the method of historical contextualization, intratextuality and the paradigm of monotheism. The historical contextualization method is to interpret the Quran by paying attention to the context of time and the background of the verse or revelation (asbab al-nuzul). with regard to gender in religious life, the challenges are severe and the sensitivity is high. Musdah sued gender bias in interpretation of the Quran and brought in the idea of gender equality and justice in interpretation. He is of the view that the verses of the Quran are interpreted by demeaning women, so it needs feminist reflection on the Quran and Hadith. Hermeneutika Feminisme Menuju Tafsir Alquran Berkeadilan Gender (Refleksi Filosofis Terhadap Pemikiran Amina Wadud), Universitas Indonesia (2016). Hermeneutics of Feminism offered by Mardety is Quranic hermeneutics. Contemporary Islamic figures, such as Hasan Hanafi, Fazlur Rahman, Muhammad Arkoun, first introduced the Quranic hermeneutics, and offered various hermeneutics that favor social justice, but there is no hermeneutic method that favors gender justice. Then, feminist-based hermeneutics of the Quran emerged and sided with gender justice. Hermeneutics Feminism is compiled by formulating the thoughts of Islamic feminist figures who conduct studies on feminist-based hermeneutics of the Quran. Departing from gender bias in the classical interpretation of the Quran which makes women theological prisoners, then to free women need to reinterpret verses of the Quran. Gender bias is caused by methodological problems, for this reason Hermeneutics of Feminism is offered to the Quran. her book entitled Hermeneutika Feminisme Reformasi Gender dalam Islam was presented in May 2019 at the Anniversary of the Faculty of Philosophy at the University of Indonesia at Cemara 6, Central Jakarta. Published in Mitra Budaya Magazine No. 26 years XX / June 2019. ==The hermeneutics model of feminism==

Gender bias in the interpretation of the Quran is caused by methodological problems. The classical interpretation method contains inequality of meaning and describes unfair gender relations. The formulation of the Hermeneutic model of Feminism can be explained in 5 schemes viz: First, based on the perspectives of women. The experience of women in the interpretation of the Quran is one important thing. If the Quran is interpreted based on men's experience, then men's perceptions influence the position of interpretation of women. Second, framed the theory of feminism. The theories of feminism which are centered on the idea of equality and gender justice become a framework for building hermeneutics of feminism. If critical hermeneutics is framed by critical theory, then Hermeneutics of Feminism is framed by feminism theory. Third uses the historical contextualization method. Historical contextualization method, namely paying attention to the context of time and the background of the verse or revelation (asbab al-nuzul). This method aims to differentiate particular verses, namely verses to define the situation and condition of 7th Century Arab society and universal verses, namely verses for all humans. Fourth, the intratextuality method. The application of the intratextuality method, is intended to develop a framework based on systematic thinking to correlate several verses that discuss the same theme so that it appears to be related in accordance with the verses of the Quran, rather than applying a single meaning to one verse. Fifth, the monotheistic paradigm. To get a fair interpretation of women, we must return to the core teachings of the Quran, monotheism as a paradigm of interpretation of the Quran. The concept of monotheism recognizes the unity of God, His uniqueness and indivisibility. Tauhid is a key method in hermeneutic of feminism for the interpretation of the Quran and is a doctrine of God's incomparable unity. With the monotheism paradigm will be seen clearly, the difference in the Quran with its interpretation == Understanding and addressing criticism ==

Aysha Hidaytullah through her hermeneutics in Feminist Edges of the Qur'an not only addresses criticism coming from conservative circles but also attempts honest peer review of Islamic Feminists. == See also ==

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