Fatima Mernissi Research Articles

Partisipasi Politik Perempuan Menurut Fatima Mernissi dan Relevansinya dengan Affirmative Action di Indonesia

Abstract: This article will discuss Fatima Mernissi’s thought on the importance of involving women’s participation in the political realm, as an important way of fighting for gender equality in the Muslim countries, including Indonesia where women’s political participation is low. According to Mernissi, to achieve equality the government must increase the capacity of women’s leadership. So the women can participate actively and enjoy their human rights in the country. This study shows that despite law in Indonesia No. 10 2008 concerning the elections for DPR, DPD and DPRD, article 8 paragraph 1 letter d stating that “political parties can participate in the election after fulfilling the requirements to include at least 30% representation of women in the management of central political parties” known as affirmative action, does not appear to have a significant impact on the level of women’s political participation in Indonesia. According to Mernissi’s thought, this condition may be caused by the problem of the authority of religious interpretation about the women’s participation in the public sphere.

HER MENEUTIKA HADIS FATIMA MERNISSI (Aplikasi terhadap Hadis Kepemimpinan Perempuan)

The use of hermeneutic as one of approaches in hadith study becomes one of knowledge integration forms which is implemented in the contemporary era. The knowledge integration between hadith and hermeneutic can be found such as from a study conducted by Fatima Mernissi. The Mernissi’s concept toward the issue of gender equality has brought her to study hadith that as if support the views lowering women (misogyny). Based on that argument, this article tries to explore more descriptivelyanalytic about the form of hermeneutic hadith of Fatima Mernissi in her effort in understanding misogyny hadith. The research problems are how is Fatima Mernissi’s thought related to the Prophet’s
 hadith from the rising and process of its collecting?, how is Mernissi’ hermeneutic hadith form that is showed through double investigation methods? How is the description of the method application in Abu Bakrah’s riwayah about women leadership?. This study is a literature study, and its discussion is more descriptive-analytic. Based on her, method in hadith knowledge that has been shown by the classic scholars (ulama) should be completed by the development of contemporary knowledge that puts scientific aspect as the more important aspect than normative aspect.
 
 Keywords: Hermeneutic, Hadith, Fatima Mernissi, women leadership

Hermeneutika Feminis: Kritik Atas Kesetaraan Fatima Mernissi

Cultural optics will always appear in every debate about feminism, as well as certain interpretive tendencies (read: pre-text) also involved (enveloped) and even come into play in them. Therefore, the emergence of different views even somewhat "biased" is considered normal. People in discussing feminism will not be able to position themselves really objectively without pretension, but can only maintain a distance from prejudices or “biases” that can unwittingly emerge. In Muslim feminist thought, they are still trapped in a crisis of interpretation and counter interpretation. This crisis arises because the methods or strategies used by opponents and supporters of gender equality in building and legitimizing each of their views are basically the same, namely by explaining certain parts of the text of the Qur’an or hadith that are appropriate and support their interests and views. The parts of the text are then considered as asl the most correct and original principles, which in turn tend to be interpreted unilaterally in accordance with their ideological interests and positions and at the same time eliminate unwanted meanings because they are contrary to their ideological interests. This eclectic reading model is caused by the inability to challenge the existing paradigm of reading the text, which does not consider the historical context, dialogical and communicative aspects of the text with its context, and its descriptive dimensions. In this article intending to criticize the interpretation of Fatima Mernissi, Mernissi seems to still have a subjective bias in assessing some of the problems of feminist interpretation regarding equality of men and women, and not occupying the core of the problem in the actual portion. As a result, this argument shows that Mernissi is still narrow in using her feminist approach, because the core feminist approach is actually sensitive to injustice and avoiding “bias” that can occur not only in gender issues, but can also occur in other areas related to sara (read: skin color, tribe, caste and others).

Empowerment through disempowerment: Harem and the covert female resistance in Fatima Mernissi’s Dreams of Trespass: Tales of a Harem Girlhood

This article probes the dynamics of covert female resistance as evident in Fatima Mernissi’s only fiction work entitled Dreams of Trespass: Tales of a Harem Girlhood (1994). Mernissi’s memoir is a real account of her early childhood spent in a harem. The discussion explores the institution of the harem in terms of how it is believed to have disempowered/empowered its female inhabitants through history. With this in mind, it takes up a number of issues that surface in Fatima’s (Mernissi’s narrator in Dreams of Trespass) narrative, and which stand central to women’s situation in the harem of Fez. These include confinement and denial to spatial freedom to them, women’s desire to gain literacy and thus become intellectually enlightened, the potential of dreams, and one’s personal strength in transgressing the normative boundaries, and finally polygamy in the harem. The article argues how women’s disempowerment, designed by the patriarchal scheme of the harem life, ironically empowers them in specific ways. This view challenges the orientalist appropriations in relation to the female inhabitants of the place who are historically believed to be passive receivers of traditional patriarchy.

Women in the Qur’an: An Emancipatory Reading

Women in the Qur’an: An Emancipatory Reading

Women in the Qur’an: An Emancipatory Reading

Women in the Qur’an: An Emancipatory Reading

La symbolique du voile dans Rêves de femmes une enfance au harem de Fatima Mernissi

The Symbolism of Veil in Fatima Mernissi’s Dreams of Women a childhood in the Harem
 The Maghrebi woman has long suffered from the deletion and confinement that society has imposed on her since the beginning of time. Fatima Mernissi immediately felt concerned and has just wanted to give the floor to all those women who have been silenced so far. The title of her novel is already very indicative, Childhood in the Harem, harem or the forbidden. We will endeavour to go through this work to show how Mernissi has tried to break the rules by using her writing to oppose the discomfort that reigns around these women who had to make a very difficult choice through a lot of compromises to free themselves from the veil of practices and tradition.

What’s in a Term: Can Feminism Look beyond the Global North/Global South Geopolitical Paradigm?

What’s in a Term: Can Feminism Look beyond the Global North/Global South Geopolitical Paradigm?

BETWEEN FEMINISM AND ISLAM:FATIMA MERNISSI AND HER LEGACY

Fatima Mernissi (1940 - 2015) was a feminist scholar and activist without equal in the Arab World. Her work was concerned with identifying and critiquing the different structures that intersect to oppress women, ranging from colonialism, Islam (or the patriarchal interpretation of Islam), to capitalist development. But what has most retained the attention of her admirers and critics alike is her work on Islam and women’s rights. The present paper focuses on this particular aspect of her work, distinguishing between two moments: a secularist feminist moment and an Islamic feminist moment. This feature makes Mernissi’s work particularly interesting in understanding the nature and development of feminism in the region as it epitomises the two main trends in Arab feminism. In exploring these two trends in Mernissi’s feminist trajectory, the paper explains both the major factors behind each feminist position as well as the major reactions each triggered. The paper particularly focuses on the strength of Islamic feminism and ends with a discussion of Mernissi’s legacy in Morocco.

HERMENEUTIKA HADIS ALA FATIMA MERNISSI

Hermeneutics is a new method in understanding and meaning of the hadiths. It used by some contemporary moslem scholars. One of them is Fatima Mernissi. She concentrates to misoginic hadiths that discriminate women. In this article, the author tries to see her hermeneutics methodology. The methodology that is offered by Fatima Mernissi in studying hadith is double investigation with psycho-history as her approach. There are two steps in her method, that are historical aspect and methodology aspect. The first step is analyzing situation and condition that happen when hadith released and then, analyzing about the first transmitter, when, why and to whom that hadith is released.

HERMENEUTIKA HADIS ALA FATIMA MERNISSI

Hermeneutics is a new method in understanding and meaning of the hadiths. It used by some contemporary moslem scholars. One of them is Fatima Mernissi. She concentrates to misoginic hadiths that discriminate women. In this article, the author tries to see her hermeneutics methodology. The methodology that is offered by Fatima Mernissi in studying hadith is double investigation with psycho-history as her approach. There are two steps in her method, that are historical aspect and methodology aspect. The first step is analyzing situation and condition that happen when hadith released and then, analyzing about the first transmitter, when, why and to whom that hadith is released.

Erotismo y Sexualidad en la Cultura Islámica: Apuntes sobre lo impensado-pensable

La epistemología islámica ha construido -como cualquier otra tradición- sus propios discursos, dispositivos y tecnologías de sexo/género. Este trabajo constituye una primera aproximación, desde una perspectiva antropológica e interdisciplinaria, al erotismo y la sexualidad en la cultura islámica. Para autores como Abdelwahab Bouhdiba, el islam es una economía simbólica de placer; mientras que para otros –como Mohammed Arkoun o Fátima Mernissi– esta afirmación es discutible. Por lo tanto, este artículo propone una revisión de carácter introductorio y exploratorio sobre aquellos aspectos pensados e impensados dentro la ética sexual y el imaginario erótico musulmán. Se indagará, a partir de obras literarias reconocidas y otras fuentes secundarias, en los discursos normativos y aquellos otros que revelan rastros de formas alternativas e, incluso, disidentes de pensar y experimentar la sexualidad y el erotismo en distintos contextos espacio-temporales. Para concluir con una reflexión acerca de los obstáculos y debates vigentes en torno a la configuración de las relaciones de género y la construcción o afirmación de las identidades sociosexuales y religiosas contemporáneas.

FATIMA MERNISSI: A COMPLEX TRAJECTORY

Combining memory and reflection, in this essay I speak of the complex trajectory of Fatima Mernissi. I do this through evoking the parallel, yet distinctive, trajectories of Fatima and myself on the path of gender jihad from the late twentieth century into the twenty-first century in our different global locations. Though coming from different starting points, our visions for gender justice and equality merged.

FATIMA MERNISSI DAN SIMBOL PERLAWANAN TERHAPAD HADITH- HADITH MISOGINIS (Kajian Terhadap Pandangan Fatima Mernissi mengenai Hadith “Wanita, Anjing dan Keledai Membatalkan Shalat ” riwayat Abū Hurairah)

Abstract : Born in the patriarkhial community, where women are forbidden to take a part in the political dynamics. Where their society-live is pressed with the extreme limitation, and their liberation of thingking and action is prisoned, Fatima Mernissi was used to life in the light of her critism against this discriminating cultures and religions. She was one of Moeslem scholars who took a hard line concerning the mysoginical h }adith. This article is written down to elaborate how Fatima understood h }adith, on what ideas he built his theory of understanding, and how the spirit of women freedom brought by her, determined her inclination in the studies on h }adits. Keywords : H {adith Misoginis, Pembebasan Perempuan, Anjing dan Makna Literal

PEREMPUAN DALAM TAFSIR FATIMA MERNISSI

This paper is study about congregate Islamic Arabia with colonialism which instinctive many response among Islamic scholars defensively or accommodative. The accommodative response within variants ,one is accommodate the product of modern scholars , other sideeven accommodative but still carry on the Islamic tradition. One of the African scholar who is accommodative is Fatima Mernissi. She is feminist from maroco who is concern on women studies. Based on her worry about social reality of women in Islam whom have been getting sub ordinance and discrimination in the patriarchy culture stronger in Islamic society, she struggle by interpretation of text of religion which is center of attention on women. In her interpretation,she tried to integrate Islamic tradition and feminism theories. Islam, according to her, is very appreciate with women existence which is imagined have equal position in religion and social base on value of equal universal humanity in which discovery in the text of religion. Agency of women relate to ability in making determinate and independence in the social and sexual relation that verified in the history of prophet.

PEREMPUAN DALAM TAFSIR FATIMA MERNISSI

This paper is study about congregate Islamic Arabia with colonialism which instinctive many response among Islamic scholars defensively or accommodative. The accommodative response within variants ,one is accommodate the product of modern scholars , other sideeven accommodative but still carry on the Islamic tradition. One of the African scholar who is accommodative is Fatima Mernissi. She is feminist from maroco who is concern on women studies. Based on her worry about social reality of women in Islam whom have been getting sub ordinance and discrimination in the patriarchy culture stronger in Islamic society, she struggle by interpretation of text of religion which is center of attention on women. In her interpretation,she tried to integrate Islamic tradition and feminism theories. Islam, according to her, is very appreciate with women existence which is imagined have equal position in religion and social base on value of equal universal humanity in which discovery in the text of religion. Agency of women relate to ability in making determinate and independence in the social and sexual relation that verified in the history of prophet.

INTERPRETASI AYAT-AYAT GENDER PERSPEKTIF ISLAM LIBERAL TENTANG KEPEMIMPINAN POLITIK PEREMPUAN

<p>For several decades, the role of Muslim female in political arena is limited and still dominated by Muslim male figures. Religious doctrines seem to take part in constructing women into social life. Women are still perceived as secondary person before men, having much emotional feelings, and incapable to handle such social problems. It has been much demonstrated by traditional scholars that the providence of men is being a leader, having much power, and is rightly superior to women. In this case, contemporary feminist Muslim such like Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer, and Fazlur Rahman has contended this notion. They argue that there was possibly different impression on the interpretation of Qur’an that affects Qura’nic worldview towards the existence of women. According to them, Qur’an was precisely revealed to liberate women from social subjection. This article scrutinizes methodological framework in establishing a new light of understanding Qur’anic verse on women, especially on the issues on the origins of women creature, leadership, attestation and the right for inheritance.<strong></strong></p>

Islam, Democracy, and Cosmopolitanism: At Home and in the World

Islam, Democracy, and Cosmopolitanism: At Home and in the World

Where the Prophet’s Wife Rode a Camel: a Review of the Feminist Perspectives and Orientations Rooted in Islam

TEXT The ethical project of Islamic feminism shares the central ideals and values of Islam itself —of justice, egalitarianism, equity, compassion, and tolerance. By opening up the question of who has the authority to interpret scripture, and by challenging the power of traditional interpretive communities and the producers of religious knowledge, Islamic feminists are at the forefront of the contemporary reformist movement. Writers such as Amina Wadud and Asma Barlas are conferring upon themselves the authority to challenge the monopoly of traditional interpreters of the Quran, whilst scholars such as Fatima Mernissi are engaged in contesting received notions of Hadith literature. All such scholars are engaged in revisiting Islamic sources and actively furthering what has been succinctly termed the ―democratization of ijtihad. 1 Working within Islamic jurisprudence, this entails the use of an interpretive methodology, ijtihad (to strive or) to dynamically reinterpret foundational Quranic principles in order to bring about equal rights for women. 2

Female Personalities in the Qur’an and Sunna

This seemingly modest volume is in fact the first comprehensive study ofwomen in the Twelver Shi‘i scriptural sources. While studies on womenabound, the vast majority are implicitly or explicitly grounded in the Sunnitradition; the infrequent Shi‘i expositions on women tend to be politicized,arcane, or even erroneous. In contrast, this groundbreaking work solidly introduceswhat the core Twelver Shi‘i sources say about women and integratescontemporary views.The sources of hadith and tafsīr used in this work represent mainstreamhistorical currents of Shi‘i thought. For hadith, the author uses the Four Books,which were compiled in the tenth and eleventh centuries. While not consideredinfallible, they are treated as the most influential and reliable Shi‘i hadith collectionsand have had a formative impact on Shi‘i thought. Of course, this selectionis not exhaustive; an even greater diversity of hadith appears in earlieras well as later compilations, especially the seventeenth-century encyclopaedicwork Biḥār al-Anwār. In addition, the possibility exists that the Four Books’treatment of women differs from that in other works. Therefore, this bookshould be seen as foundational and an invitation for further study, rather thanas the final word on the subject. Note that this is not a criticism: Since manysections could easily be expanded into their own volume, it would not havebeen feasible to survey all extant Shi‘i hadith in a volume this size. Authorsare, after all, only human.For tafsīr, the author uses Ali ibn Ibrahim al-Qummi’s Tafsīr al-Qummī(tenth century), al-Tusi’s Tibyān (eleventh century), al-Tabrisi’s Majma‘ al-Bayān (twelfth century), al-Huwayzi’s Nūr al-Thaqalayn (twelfth century),and Allamah Tabataba’i’s Tafsīr al-Mizān (twentieth century). This solid selectionrepresents different time periods and approaches – the old and the new,the narrative and the analytical – but, again, is not absolutely comprehensive.In particular it omits mystical tafsīr, which might be expected to take a lessearthly approach to gender.Additionally, the author gives her work a modern twist by consideringideas from contemporary writers on women in Islam who do not engage withthe Shi‘i tradition, such as Amina Wadud, Fatima Mernissi, and Asma Barlas.She also frequently engages with the views of the Lebanese scholars Sayyid ...