1. Ayesha S. Chaudhry - Domestic Violence (iscusson of egalstraism)
2. Enactment of tradition when it comes to marriafe (weing rituals in irit koren) an marital
violence in shukh tafsir ayehsa churay Violence reaing.
3. Challenge of invisible of female figuresin rel texts[ trible (sacrifice of sarahchristianity), hiayatullah( mariya the corp- islam)m women of wall]
Conclusion
Highlghtlimitatuon using chauary text (no text if life experiences only)
It is not novel phenomenon for the two ileogies of feminis an religion to clash in the shcolarly
ersrecah. any feminist scholars have contributed to the intellectual task of studying religious
narratives and scriptural and interpretive sources in a way for feminist Muslims that aligns with
their faith in the religious landscape. These feminist scholars, as part of this task, have shed light
on the anocenrtic and patriarchal nature of the three Abrahamic traditions. However, instead of
alienating themselves from their religious identity, some feminist scholars have attempted to
address some challenges on the topic of tradition or change within the religious framework.
These attempts are an effort to embody egeliatsrism in the religious landscape. This essay will
first explain the enactments to aress te issue of anocnetric nature of the marital framwork. The
sources reference will be irit koren an seikh tafsir . This will be followed by illustrating the issue of the
invisibility of female figures in religious texts. The scholarship used for this challenge is Phyllis trible
(sacrifice of sarah-Christianity), Hidayat Ullah( mariya the corp- islam). The paper will then
address the limitations of these attempts in inciting egalistanim.
In the texts “The Bride’s Voice: Religious Women Challenge the Wedding Ritual” by Irit Koren
and “A Tafsir of Praxis: Gender, Marital Violence, and Resistance in a South African Muslim
Community” by Sadiyya Shaikh, the authors shes light on the issues regarding the marital
framework in the Jewish an Islamic traition repsecrively. In Koren’s text, the issue in the marital
ramwork were the anocentric an patrictual nature of the wrong rituals. Koren interview some
women an then details the ways the women reconstructed various rituals in the halakhic
wedding, referring to specific examples in interviews. For example: one of the rituals require the
brie to circle the groom in a ceremony. However, one of the women enie performing the ritual as
it did not seem appropriate to her. Rather than enying a ritual, some women also initiate was the
variations in the ritual act. For example, a woman reflected her interpretation of bedeken (the
veiling of the bride by her groom) by taking off her veil while she approached hupah (marriage
canopy). Thus, women were finding ways to navigate the androcentric wrong rituals by
revamping of the patririchial ceremonies into an egalitarian service. Shikh’s text, in regra to the
marital framwork, iscusse the aspect of marital violence in the light of classical interpretations of
the Quranic verse Q.4:34. When explaining the interpretation by the classical exegesis, Sheukh
argues that classical tafsirs stem from the experiences of the classical exegesis as well as from
the normative gender assumptions specific to their cultural and historical contexts. She then also
explains that the classical tafsir, which is the most common and widespread interpretation in the
Islamic religious community, is used as a catalyst for oppression by most abusive husbands and
supporters of marital violence. She attempte to solve the issue by introucing a different mode of
exegesis and interpretation of Quranic ethics – Tafsir through Praxis. It focuses on a lens
through which she considers Muslim women’s lived experiences as sources of religious
interpretation.
FEMALE FIGURES
The author explains the issues that arose from these primary sketches of Marriya and point out
their androcentric characteristics in her essay.
Another challnge that the feminist cholars attempte to aress is the anocentric nature of the
religious traditions by examining the emale figures. HidayatUllah oes this by analzying the story
of Marriya in Māriyya the Copt uner the light of medieval and contemporary texts. She
undertakes this task by closely analyzing how Mariiya has been represented historically in the
Islamic biographical and historical texts from medieval to contemporary times. In her essay, it
was explained that the wide range of scholarship painted er characters conform to the patriarchal
views. According to HiayatUllah, Muslim scholarship has described Marriya’s character with an
aim to protect the character of Prophet against orientalist attacks, informing the readers of the
gender attributes of the two sexes and encouraging modern efforts towards peaceful Muslim
Christian relations. She highlights the issue regarding the legal and social status of Mariya in
relation to the Prophet and the issue about the Prophet’s sexual desire for Marriya. The
androcentric nature of the texts is visible when some biographers and historians resist calling
Marriya the Prophet’s concubine to protect Islam against Orientalist criticism. The Prophet’s
sexual desire for Marriya was explicitly described in the earlier narratives supporting the sound
nature of the sexual interests of the Prophets. But as compared to the early texts, the later texts
provide a timid expression of the Prophet’s sexual interest to protect the Prophet’s image in the
eyes of anti-Muslim prejudice. Hence the portrait of Mariya in these texts is a reflection of the
concerns of sexuality of these male authors. The contemporary authors such as Haykal, Hinda,
and KhafaJi provided a detailed description of the character of women as irrational and overemotional temperament that led to the revelation of Surah AlTahrim. This is a hint given by the
author on the patriarchal nature of the narrations by Muslim scholarship that on one hand alters
the mode of narration to protect the Prophet’s character but on the other hand does not hesitate to
even exaggerate the events in order to display women as over-emotional, petty and jealous.
HidayatUllah cites Haykal’s work to qualify this assertion; “In the Prophet’s life, the wives are
chronically petty, overemotional, and jealous in relating to one another.”
In ‘Genesis 22: The Sacrifice of Sarah’, the author Phyllis Trible focuses on Abraham and Isaac
in the first half and then approaches the same text from the perspective of conspicuously absent
Sarah in the second half. The foundational argument of Trible’s essay was what happens when
feminist scholars focus their intellectual lens on female figures in religious texts. The proposed
narrative by the author questions the passivity of the figure of Sarah and emans to fill in the gaps
and sielnces of her character to be fille. Trible work was aimed at reclaiming the struggles of
females in biblical tradition from a feminist perspective. She attempts at reclamation of Sarah’s
identity in Genesis by making Sara the protagonist of Genesis. The author was puzzled by the
aspect of the non-attachment that Abraham was undergoing through the sacrifice of his son Isaac
to God. The author answere her confusion by looking at the text from a feminist perspective by
unearthing the aspect of the story that mentions Sarah but are, unfortunately, due to the
patriarchal culture and androcentric nature of the biblical scholarship, were overlooked by
biblical authors. Trible’s approach urges the patriarchal readers who failed to realize that Sarah
is in needs to be relieved of the fact that she was never allowed to heal. According to Trible,
“From exclusion to elimination, denial to death, the attachment of Genesis 22 to the patriarchy
has given us not the sacrifice of Isaac but the sacrifice of Sarah. By her absence from narrative
and her subsequent death, Sarah has been sacrificed from patriarchy to patriarchy”.The main aim
of both Ayesha Hidayat Ullah and Phyllis Trible is beyond ensure a true or valid biography of
Marriya and Sarah respectively, but instead they are emaning to explore the patriarchal nature of
the religious texts when it comes to female figures.
Both of the issues regaring the martial framework in religious traitions as well as the invislity of
emale figures in religious texts points out the siggciant anocnetric an patrircihail influence.