[
  {
    "file": "amina_wadud/130 Pandangan Amina Wadud tentang Poligami - Ngaji_Wiqmf3cf04c&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742924245.opus",
    "text": [
      "Assalamu'alaikum warahmatullahi wabarakatuh. Alhamdulillah, assalatu wassalamu ala rasulullah, Sayyidina Muhammadin wa ala alihi wa ashabihi wa maw'ala. Amma ba'du faya ayuhal hadirun, ittaqulloh halla anlakum tuflihun. Pada kesempatan ini, marilah kita membahas tentang pandangan Aminah Wadud terhadap poligami.",
      "Teman-teman para mahasiswa dan para santri, kita mulai. Aminah Wadud itu seorang pemikir wanita muslim Amerika yang menekankan kajiannya pada masalah-masalah wanita dengan pendekatan hermeneutik. Pernah mengajar di Malaysia juga tentang masalah yang sama yaitu wanita. Sedangkan Aminnah Wadun",
      "Dia memiliki pandangan terhadap poligami dengan mengawalinya pada pandangan dia suruh An-Nisa ayat 3. Pertama, menurut dia, ayat ini berkaitan dengan perlakuan terhadап anak yatim, yakni wali pria yang bertanggung jawab untuk mengelola kekayaan anak perempuan yatim harus berlaku adil dalam mengelolah kekayaaan tersebut.",
      "Itu dalam surah An-Nisa ayat yang kedua. Salah satu pemecahan yang dianjurkan untuk mencegah terjadinya kesalahan dalam pengelolaan tersebut adalah dengan menikahi wanita yatim.",
      "111-112. Kedua, ayat 3 dari suruhan Nisa menekankan keadilan, yakni mengadakan perjanjian dengan adil, mengelola harta dengan adal, adil terhadap anak yatim dan adil",
      "Mufasir modern berkesimpulan Monogami sebagai Perkawinan yang disukai Al-Quran Mestinya Ihwal saling melengkapi Antara suami dan istri Itu dalam surah al-Baqarah Ayat 187 Hunna libasul lakum Wa'angtum libasu lahun Itu Untuk membentuk keluarga Yang penuh cinta kasih Dan ketenteraman",
      "Seperti dalam surah Ar-Rum ayat ke 21 Tidak mungkin tepat tercapai jika seorang suami sekaligus ayah Membagi cinta kepada lebih dari satu keluarga Demikian menurut pandangan Aminah Dalam wanita halaman 112 Terhadap pendapat bahwa Satu, suami yang mampu secara finansial",
      "karena alasan kemandulan dapat menjadi alasan untuk poligami? Aminah menjawab, pertama banyak wanita yang tidak lagi membutuhkan pria untuk memenuhi kebutuhan finansial. Kedua, tidak pernah disebutkan dalam Al-Quran alasan gemandulan sebagai alasan poligamik. Jangan keluar untuk kasus mandul, menurut Aminnah adalah dapat dengan cara mengangkat anak orang miskin atau anak yatim",
      "atau anak yatim yang bapaknya wapat karena perang. Hubungan darah memang penting, tetapi bukan unsur penilaian tertinggi. Ketiga menurut dia alasan poligami sebagai pemuasek jelas tidak sejalan dengan Al-Quran. Menurut bukunya wanita di dalam Al-Kuran. Demikian teman-teman pandangan Aminah Wadud",
      "Terhadap poligami Mudah-mudahan bermanfaat Wassalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/ADA YANG TAHU SIAPA FILSUF CANTIK AMINA WADUD __ ___1742906239.opus",
    "text": [
      "Amina Wadud adalah seorang cendekiawan Islam dan aktivis yang terkenal karena kontribusinya dalam pemahaman feminis dalam konteks agama Islam. Ia menjadi sorotan publik ketika pada tahun 2005. Dia memimpin sholat Jum'at campuran di mana laki-laki dan perempuan beribadah bersama. Tindakan ini mengundang perdebatan dan kontroversi dalam dunia Islam. Wadu telah menulis banyak karya yang mendukung gagasan kesetaraan gender dalam Islam, dan bukunya yang terkennal adalah Quran and Woman,",
      "Dalam karya-karya tersebut, ia berusaha untuk meredefinisi interpretasi terhadap ajaran-ajaran Islam dalam konteks kesetaraan gender. Amina Wadud telah menjadi tokoh penting dalam gerakan feminis Islam dan terus memperjuangkan hak-hak perempuan dan peran mereka dalam tradisi Islam."
    ]
  },
  {
    "file": "amina_wadud/al jazeera on Amina Wadud_jrqoNNAOYlQ&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743319038.opus",
    "text": [
      "ذلك ان تسعين مسلما ومسلمة الذين حضروا هذه الصلاة لا يتحدثون اللغة العربية ثم جاءت اللحظة التي انتظرها الجميع امت الدكتورة اول صلاة جمعة كما ارادت واراد منظم الحدث قامت الدکتورات بالصلاة شهرا ووراها نساء ورجال لم يروا مانعا شرعيا في الصلاa خلف امرأة او الاختلاط اثناء الصلاه",
      "لكثر التقاليد استفت المصليات في الصفوف الامامية بذلك عبرت المصلية عن كسرهن لما يقولن انها قيود فرضها المتطرفون والمتعصبون على النساء في المساجد حيث هدمت حقوقهن الروحية برأيهن في الخارج الثمانية ملايين مسلم الذين يعشون في الولايات المتحدة غضوا الطرف عن تلك الصلاة لكن اقل من عشر منهم",
      "اخيرا انا اسأل لماذا تحترم كل الديانات لماذة تحترا خصوصية كل الثقافات لما هذا العبث والتطور الواضح الان على الاسلام باقي مسلمي امريكا وهم بالملائين فغادوا عن هذه الصلاة واعتبروها بدعة حرام في الاسلم اما الصاهرة على هذه التظاهرة فيقولن الان انهن حققن اليوم انتصارا تاريخيا وهن مستعدات الان لاقتساح حسب قولهن باقى امركا بلدة بلده ومدينة مدينه",
      "نصر حسيني الجزيرة من مانهاتن نيويورك"
    ]
  },
  {
    "file": "amina_wadud/Allah transcends gender by amina wadud__1742925491.opus",
    "text": [
      "We take the word zakar to mean male and we take the verb kumdaa to mean female, but actually it's an articulation of masculine and feminine. And masculine and feminin is not exclusive to any one body. Every body, I mean in a physical sense, every body must have masculine attributes in order to get things done because masculine is a metaphysical expression of activity. Feminine is a",
      "expression of receptivity. We must also be receptive because Allah is the power of the universe that we all wish to receive in order to fulfill our agency or khilafah on the earth. So there has always been an intimate relationship between masculine and feminine within our single bodies, and it is a mirror of the reality of sacred masculinity and the sacred femininity of Allah. Allah has feminine attributes, Allah has masculine attributes, and yet Allah transcends gender. Allah's not male, Allah's"
    ]
  },
  {
    "file": "amina_wadud/Al Qur_an dan Paradigma Feminis Amina Wadud Muhsin_IkmHEYpFubw&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742901982.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh. Saya Zuhratul Maryam dengan NIM E7321-9071 dalam mata kuliah Tafsir Kontemporer yang diampu oleh Bapak Yardo akan mengulas kembali pelajaran kita yakni Al-Quran dan Paradigma Feminis Aminah Wadud Musim. Nah, dari judulnya sendiri kita akan bisa menjelaskan",
      "bisa menerka bahwa dalam pembahasan ini kita akan melihat sudut pandang Amina Wadud Musin dalam memandang Al-Quran dalam paradigma feminisnya. Nah, namanya sendiri bahwa Amina wadud musin itu sebelumnya adalah Mary Tessley sebelum masuk Islam. Setelah masuk Islam, agama Islam dia berganti menjadi Amina",
      "1952 di Bethesda, Amerika. Aminah Wadud Muhsin ini sebenarnya bisa dikatakan sebagai ulama yang sangat kontroversial dalam abad ini. Bukan hanya dalam abat ini ya. Ya sudah lebih dari satu abad. Sudah dalam 1400-an",
      "Nah, kenapa kok dikatakan kontroversial Aminah Wadud ini pernah menjadi imam masjid yang waktu itu makmumnya adalah seorang laki-laki dan perempuan campur adu bahkan menjadi iman suha jumat. Kapan? Beliau, Aminnah Waduk Mohsin ini pernah",
      "Nah ini yang pertama, di sebuah gereja Anglikan di Sundram Tagore Gallery 137 Green Street Manhattan New York Amerika Serikat Yang diikuti oleh kurang lebih 100 orang jemaah laki-laki dan perempuan campur adu Nah jadi ini lumayan banyak, makmumnya lumayan Bukan lumayan, sudah banyak 100 orang Berhenti disitu Kedua kembali menjadi imam dan khotib di Oxford Center",
      "Oxford Center tanggal 17 Oktober 2008. Jadi dalam rentan waktu yang 3 tahun, 2005 2006, 2007, 2008. Wadud ini menjadi imam sholat di pusat pendidikan muslim di Oxford dengan makmum laki-laki dan perempuan. Di situ yang mengundang Imam Wadu Musin ini kok Imam Wado Musin?",
      "Aminah Wadud Muhsin ini jadi imam, yakni aktivis liberal dari pusat pendidikan Muslim Oxford Mekoh sebagai pihak pengundang wadud yang berdalih bahwa sebenarnya tidak ada larangan dalam Al-Quran yang melarang seorang perempuan itu menjadi imam. Nah tentu dari kedua kegiatan yang dilakukan sangat kontroversial ini",
      "ulama lain untuk berkomentar. Nah, di sini kita lihat salah satu komentarnya Syah Yusuf Al-Kordawi. Tentu karena waktu itu dimanapun sampai sekarang sebelum Imam Aminah Wadud Muhsin ini jadi imam masih belum ada perempuan yang jadi imams.",
      "atas aksi wadud tersebut dengan mengatakan sebagai bid'ah yang mungkar. Nah, juga selain itu, mengatkan bahwa banyak ulama-ulama timur itu yang mengatakannya musuh Islam. Selain itu juga ada ulama yang pro, Khaled Abu al-Fadl, ahli fikih dari Uqla School of Law menegaskan bahwa tidak ada larangan dari Al-Quran tentang masalah ini.",
      "Nah, selanjutnya. Di sini dikatakan bahwa kenapa kok bisa lahir pemikiran yang Aminah Wadud seperti itu?",
      "orang-orang perempuan Afrika Amerika. Nah, secara sosial lingkungannya, sosial konteksnya Amina Wadud Musin ini tumbuh dalam pengamatan di mana ayah ibunya ini ayahnya Amerika, ibunya dari Afrika. Jadi disitu ada pergumulan antara konteks historis di mana apa yang terjadi dari perembuan itu.",
      "Sehingga ada upaya untuk memperjuangkan keadilan gender. Kita lihat di sini bahwa ini adalah salah satu hutbahnya Aminah Wadud Musim, ini potongannya. Tidak ada ayat dalam Al-Quran yang menyebutkan bahwa perempuan tidak boleh menjadi imam pada abad ketujuh Nabi Muhammad SAW",
      "Nabi Muhammad SAW pernah mengizinkan perempuan menjadi imam bagi jamaah laki-laki dan perembuan. Nabi Muhammad meminta Ummu Warokoh menjadi imams dalam sholat bagi Jemaah di luar kota Madinah. Nah, hadis yang mana itu? Di sini kita lihat hadisnya.",
      "Dari Ummi Warokoh binti Abdullah bin Haris mengatakan bahwa Rasulullah SAW mengunjungi Ummi warokoh. Di mana? Fi baitihah, di dalam rumahnya. Jadi ini perlu menjadi tinjauan lagi ya sepertinya. Fi baitiyah, didalam rumahnya wa ja'alalah muabdinan dan menjadikan bagi Ummu Warokho tersebut muabtinan.",
      "seorang tukang adan, untuk mengadankan ke Umi Warokoh dan memerintahkan siapa Nabi kepada Umi warokoh untuk mengimami sholat ahladariha. Orang yang berada dalam rumahnya itu, rumahnya Umiwarokoh.",
      "Berkata Abdurrahman, Maka sesungguhnya saya melihat siapa saya. Itu adalah laki-laki yang sangat tua. Dari hadis ini dikatakan bahwa Nabi Muhammad meminta umuh warokoh",
      "Amat meminta Umar Warokoh menjadi imam. Ini sementara ini ada penjelasan, menurut Ali Mustafa Yaqub, guru besar ilmu hadis pada IEKI Jakarta, seorang ulama dan pakar hadis berpendapat bahwa walaupun hadis Umar warokoh dari silsilah hadis dinilai sahih akan tetapi untuk dijadikan sebagai dalil",
      "perlu ditinjau ulang. Karena dalam hadis tersebut tidak ada kejelasan siapa-siapa yang menjadi makmumnya. Apakah perempuan semua, laki-laki semua atau campuran laki dan perepuan? Jadi, hadis ini mengandung banyak kemungkinan. Maka dalil terse but tidak bisa dijadikan sebagai sumber hukum oleh karenanya hadis Umroh Rokoh tersebub walaupun Sohei tetap dinilai gurur sebagai dalil.",
      "Terlepas dari itu semua, kenapa kok bisa ada pemahaman yang seperti ini? Ya ini ada dua poin yang dikatakan oleh Umu Warokoh bahwa sebenarnya segala bentuk penafsiran itu tidak ada yang objektif. Semuanya membawa pre-understandingnya masing-masing. Semua membawa bias subjektifnya masi-masi. Nah jadi untuk mengatakan hal penafsyiran itu objektiv sangat tidak mungkin. Jadi pasti",
      "akan terbawa pre-understandingnya. Karena selama ini penafsiran yang ada itu lebih membawa banyak ke hal yang dibawa oleh kaum laki-laki, maka perlu adanya pre- understanding yang berangkat dari seorang perempuan, menafsir seorang",
      "Jadi sebenarnya dilihat dari karya klasik yang ada, bahwa beliau-beliau itu menempatkan Al-Quran di second personality. Padahal diliihat dalam surat Anisa ayat 1, Ya Ayyuhanna suttaku rabbakumulladziya qalaqakumin nafsi wahidah. Jadi itu dikatakan dalam nafsu wahidahlah. Bahasa sama saja laki-laki dan perempuan sama. Nah, dari situ...",
      "Jadi alasan-alasan yang berangkat dilakukan oleh Aminah Wadud Musyid ini, yakni satu, alasan second personality. Kedua, alusan feminis HAM. Nah jadi ada gerakan feminis hak asasi manusia yang digincarkan. Ketiga, analisis lingkungan praktek sholat Jum'at tersebut. Kalau dianalisis waktu itu, hal itu dilaksanakan di barang",
      "di barat, dimana di barak itu perbedaan agama sangat dijunjung tinggi. Jadi ketika hal itu terjadi maka yang lain tidak ada larangan, penyetopan malah didatangkan media dan media meliput dan sebagainya. Berbeda dengan di daerah timur, ketika ini terjadi tentu akan banyak ulama",
      "masuk dalam masjid pun akan banyak ulama yang akan melarangnya. Jadi, dapat kita pahami bahwa gerakan feminis yang dibawa oleh Amina Waduhusin sendiri itu berangkat dari ini. Bahwa penafsir klasik cenderung menempatkan perempuan di second personality terus yang kedua",
      "Kedua pergerakan feminis HAM. Dan yang ketiga itu mengatakan bahwa tidak ada pemahaman yang objektif, pasti membawa pre-understandingnya masing-masing. Jadi perlu ada pembawa pre understanding dari sosok perempuan dalam pemahamannya Al-Quran. Sekian dari saya kurang lebihnya mohon maaf. Wassalamualaikum warahmatullahi wabarakatuh."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud à l_EHESS _1_4_ - CALEM conference_ Pa_T9C88ZUzqJY&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743316878.opus",
    "text": [
      "Bonsoir, bienvenue à vous tous. Nous sommes extrêmement heureuses et heureux d'accueillir aujourd'hui Amina Woudou pour cette conférence intitulée Féminisme, Genre, Sexualité et Nouvelle Théologie Islamique. Cette conférence a été organisée dans le cadre de deux séminaires. Un séminaire de l'ISM qui travaille sur le monde",
      "qui travaille sur le monde arabe et musulman, que j'organise, intitulé Féminité, masculinité en jeu moraux et éthique contemporain dans les mondes arabes et musulemans. Et dans le cadre également d'un séminaire de l'école, de l'SESS, co-organisé par Florence Bergeau-Blaclercq, qui est ici, et par Martine Grosse, qui n'a pas pu être avec nous aujourd'hui, Identité et pratiques homosexuelles dans le judaïsme, le christianisme et l'islam contemporains.",
      "Cette conférence a aussi été organisée dans le cadre de Calem, dont nous avons ici le coordinateur. Donc Ludovic Zahed, nous allons tout d'abord présenter brièvement l'intervenante Amina Mouadoud pour ceux et celles qui ne la connaîtraient pas. Puis nous aurons donc une discussion avec Eric Fassin enseignant à l'ENS, à l''école et chercheur à l´IRIS",
      "à l'IRIS, que tout le monde connaît je pense ici. Florence Bergeau-Blaclaire qui est chercheure à lir et mâme à Aix en Provence Ludovic Lotfi Mohamed Zahed qui est doctorant à luhess coordinateur de Calem et HM2F et moi même donc il suis chercheur également au CNRS à Lir et Mâmes",
      "Je vais passer la parole à Ludovic Lotfi Mohamed Zahed, qui va nous parler un petit peu de Calem et qui a beaucoup contribué aussi à ce que cette conférence puisse avoir lieu. Puis il y a Florence qui présentera Amina Wadoud et je reprendrai la parole avant de lui laisser la parole.",
      "C'est gentiment proposé de faire des petites traductions toutes les 15 minutes afin de faciliter l'écoute pour ceux qui ne seraient pas complètement familiers, particulièrement avec un langage académique en anglais. Et ensuite nous aurons une discussion qui aura lieu en anglaise mais bien évidemment si des personnes souhaitent poser une question en français on traduira donc on sera dans un bilinguisme",
      "bricolage, mais on espère qu'on s'en sortira quand même bien. Merci Stéphanie. Bonsoir à tout le monde et merci d'être venus si nombreux pour une conférence quand même assez particulière. On a la chance de pouvoir organiser cette année grâce à la venue d'Amina Wadoud que nous remercions chaleureusement de s'être donné la peine de rester à Paris pour nous voir. Donc Ludovic Zahed, je suis doctorant à l'EHESS",
      "Je suis Laurent à l'EHESS, à propos d'islam et homosexualité en anthropologie du fait religieux. Je cherche à comprendre comment les homosexuels musulmans ou d'origine musulmane arrivent à concilier ou pas leur rapport à la sexualité au quotidien et à la tradition, à la spiritualité voire à la religion.",
      "depuis quelques années à m'intéresser à ce sujet de manière de plus en plus particulière, de fonder un collectif citoyen qui s'appelle HM2F, Homosexuels et Musulmans de France, il y a deux ans. Et d'initier la conférence Calem que nous organisons pour la seconde année consécutive à Paris mais aussi à Bruxelles cette année,",
      "autour de la diversité des identités de genre et des orientations sexuelles au sein de l'islam avec un grand I en tant que civilisation, etc. Donc encore une fois c'est le sujet principal de mes recherches à l'heure actuelle et cela m'a amené à m'intéresser de manière plus particulière à ce que l'on appelle, à tort ou à raison tout ça va être présenté par Amina Wadoud comme le féminisme islamique",
      "qui partagent beaucoup d'axes de réflexion intellectuelle, activiste aussi sur le terrain au quotidien avec ce que de plus en plus de chercheurs ou d'individus appellent l'activisme LGBT islamique. LGBT donc la chronique qui signifie lesbienne gay bisexuel transsexuel. Pourquoi? Parce que c'est ces deux mouvements",
      "tendent à tenter de réinterpréter l'héritage culturel, voire religieux que représente l'islam. Donc merci encore une fois Amina Wadoud, à Stéphanie, à Florence, à Martine Grosse qui n'est pas là mais qui est là de tout cœur avec nous et à Eric Fassin de nous faire la gentillesse d'être ici et merci à vous encore une",
      "Merci d'avoir accepté notre invitation.",
      "l'islam vous a aidé à comprendre vos expériences du christianisme et du bouddhisme. Vous vous inscrivez dans un courant de réforme de l'Islam dit des musulmans inclusifs, un courANT libéral et pluriel qui s'est développé dans les années 90 aux États-Unis en marche et parfois en opposition au courant conservateur et néo fondamentaliste de l islam c'est donc",
      "Islam inclusif, que vous avez commencé à développer une lecture féminine du Coran publiée dans un ouvrage intitulé « Quran and Women » le Coran et la femme. Je dis bien d'ailleurs une lecture feminine car initialement vous avez rejeté l'appellation de féministe. Finalement aujourd'hui vous avez accepté",
      "Peut-être aurez vous l'occasion de nous en dire, de nous dire la raison de ce changement. Dans Inside the Jain Jihad votre deuxième ouvrage vous expliquez que le Coran peut et même doit être lu d'un point de vue genré à la lumière du contexte actuel. Ce qui n'est pas tout à fait la même chose que de dire qu'il doit être relu en fonction du contextes historiques",
      "dites que l'interprétation n'est jamais complète, que la signification n''est jamais immuable. Vous insistez donc sur le point de vue du lecteur comme acteur ce qui est en effet l'inverse de ce que prône le néo fondamentalisme dominant aussi dans les institutions de l'islam en France par exemple qui fait du Coran un texte sacré, incréé donné indépendamment des interprétations. Donc vous",
      "votre attachement profond au Coran, source d'inspiration constante et simultanément votre rejet d'un littéralisme étroit dont il est selon vous trop souvent victime. On peut et on doit dites-vous discuter le Coran je vous cite",
      "scolastique patriarcale. Et dire non, pour vous, à ce qui n'est pas acceptable ne signifie pas bien sûr rejeter le Coran. Voilà Stéphanie si tu veux ajouter. Tout à fait en fait on peut dire qu'il y a peut-être deux périodes à la fois dans votre pensée et également",
      "également dans ce mouvement, dans ce courant intellectuel du féminisme islamique. Parce qu'aujourd'hui le fémininisme islámique n'est plus seulement un mouvement intellectuel tel qu'il a démarré à partir des années 90 avec Amina et d'autres. Aujourd'hui il est aussi devenu... Il s'incarne également dans les mouvements sociaux on y reviendra dans la discussion mais donc deux périodes une première période où il ya une historisation des textes",
      "textes et des traditions fondatrices, et notamment du Coran, avec un travail sur la langue et sur différents concepts. Dans ce livre qu'a mentionné Florence, « Quran and Women, Rereading the Sacred Texts from a Woman's Perspective » de 1992, où déjà il y avait quand même un travail assez fort sur des concepts tels que l'unité de Dieu, le Tahrid,",
      "à remettre en question l'idée d'une supériorité des hommes sur les femmes, puisqu'à partir du moment où quelqu'un va s'ériger au-dessus d'un autre être humain, c'était une manière de se mettre au niveau de Dieu tel que vous l'avez expliqué. Et donc ça contredisait ce principe du Tahrid. Donc déjà ce premier livre était assez fort mais c'est vrai qu'avec le deuxième ouvrage et donc le début des années 2000, Inside the Jannah Jihad",
      "Et le travail d'Amina Woudou devient aussi plus radical avec Scadif-Laurence, cette façon de dire non, de concevoir le Coran comme un texte ouvert, non figé, qui peut être réinterprété.",
      "Et les ibadat, qui sont les obligations rituelles et religieuses. Ceux-ci permettent d'intervenir sur ces moram alaïd, ce que régissent les différents codes du statut personnel et de la famille dans les pays arabes et musulmans, qui pour une part, régissent le droit des femmes. Cette distinction permet notamment de retravailler ces codes du statu personnel.",
      "Dans la lignée du travail d'Amina, il y a aussi par exemple quelqu'un comme Zibamir Hosseini qui a aussi bien différencié finalement deux choses différentes. Ce qu'on appelle communément la charia mais qui n'est que la voie révélée par Dieu, du fihr, le droit musulman qui lui aussi inspire ses codes du statut personnel et donc sont soumis à des interprétations historiques",
      "forcément, à un certain moment de l'histoire des histoires sexistes. Donc en fait c'est sûr que le travail d'Aminaz est vraiment ce travail à partir de l''esprit du texte plus que la lecture littérale et essayer de tirer de cet esprit du test des façons de l interpréter qui soit en accord avec les conceptions contemporaines de la justice et de l égalité. Et dans cet ouvrage donc il y a des choses qu'elle refuse complètement",
      "l'histoire de la violence de l'époux à l'égard de sa femme, le darabah sur lequel dans le premier ouvrage elle essayait de faire un travail sémantique, linguistique sur cette notion de darabach mais là elle est complètement réfutée. La question d'esclavage ou la question de la polygamie en avançant l'idée que ce rejet est conforme à l'sprit et aux principes élevés du Coran ainsi qu'aux conceptions donc comme je l'ai dit contemporaines de la justice et de l''égalité. Bon on va laisser... Je vais laisser la parole à Amina Woudout qui",
      "Amina Woudoud qui... Voilà, et ensuite on discutera des différents aspects de sa communication.",
      "and all other matters. Really very grateful for the introductions, and just in case I didn't catch it with my translator, I will speak for short periods, and there will be a summation in French to help us inshallah share these ideas together.",
      "an important part of the challenge of dealing with this kind of work. I apologize that I don't have the French to do my own presentation in French, and I'm just rethinking exactly what I was going to say to make it clear where is a break so that we can have these summaries. But I will tell you first of all what I intend to do",
      "which is to discuss three major approaches to gender reform amongst Muslim women. The three that I have chosen is not exhaustive of all the approaches, so there will be many positions in between which I will not give consideration unless",
      "I want to talk about these three because I want identify one of them in particular, Islamic feminism, in a way to clarify the perspective and methodology of Islamic feminism distinct from the other two. But these things did not come forward in a vacuum. They are now,",
      "And they have evolved. I think she mentioned that I myself have evolved, I think the last time that I presented in France. I would not call myself a feminist because of points I hope to raise with you here and now when I can say that I'm an Islamic feminist what is the distinction? So this is what I want to share with you mostly.",
      "the historical developments of our own modernity because sometime in the last few centuries globally we have moved to the consensus in a phenomena called the nation state. But the nation states did not come into being in most parts of the world until those parts were colonized by the architects",
      "of this nation-state ideology, polity and structure. And this is true in the context of Muslim majority parts of the world. And there were certain consequences to the colonial legacy with regard to the issues of modernity, in particular with regard",
      "of the empire, which was really only in the last century. When we remove the notion of the Empire nation states began to grapple with their identity what does it mean to be in this particular nation as opposed to another nation and what is it mean",
      "involves a revolution to actually overthrow certain architects of colonialism which were acting as leaders in the context of the yet-to-be clearly formulated nation state. And, uh, the movement was characterized by a kind of nationalism that is the assumption",
      "Some of the borders, as you know, were problematic and then you give them 50 years, 100 years. And eventually there was another nation state just take Sudan as of last year was one nation state now it is two. But the beginning of this phenomena for many Muslim majority areas was one where",
      "participated in by the members of that country, male and female. In fact, the thrust to define your own national identity was equally important to women and men. So organizing in order to overthrow empirical powers was something that women and",
      "to affect the gender debates today is that women did not become full and equal beneficiaries of the consequences of those nationalist movements. And as soon as they recognized this, they began to organize as women for women as full citizens of the nation state. According to Margot Badran,",
      "women's activity for conclusion to where it is that we are today. So I want you to remember the location of this new evolution from empire to nation state and the possibility that all citizens could equally participate in that transformation, but unfortunately the consequence that not all citizens equally benefited,",
      "and not given opportunities to participate in leadership, in formations of governments, sometimes even an equal education. And this was the beginning of women establishing a consciousness that was specific to their gender in the context of the Muslim nation states.",
      "C'est-à-dire que sa propre position a changé puisque la dernière fois qu'elle était en France, elle ne se présentait pas et elle y reviendra comme féministe elle-même. Et donc ses positions changent. Elle les inscrit dans un contexte historique qui est d'abord celui de la constitution des États-nations ces derniers siècles mais cette histoire, elle est prise dans une autre histoire qui est celle de la colonisation et c'est vrai également pour l'islam.",
      "Le passage de l'Empire aux États-nations, il s'est passé dans un langage qui est celui de l'dentité. De la partenance et en particulier les la révolution contre le colonialisme elle s'était généralement dans des langages nationalistes et ces nationalismes ont une importance égale pour les femmes et les hommes mais néanmoins les effets ont été inégaux.",
      "inégaux et les bénéfices ont été inégals selon qu'il s'agissait d'hommes ou de femmes. Et dès lors, les femmes ont été amenées à s'organiser en tant que femmes pour défendre les intérêts des femmes et pour remettre en cause le partage qui était institué dans le cadre de beaucoup de ces États-nations, cette relégation en particulier dans la sphère domestique et cette exclusion en particulier de la sphaire publique et de la sfaire des élites dirigeantes.",
      "In many ways, the nation state had some disadvantages for Muslims who had a collective idea of ummah which was realized in the empire. In fact it was also I think the beginning of a kind of identity search that would go on",
      "identity that was located in this new phenomena of the nation state, was not formulating an identity that related to your religious belief, to your relationship to Allah. And there was I think a certain amount of ambivalence between these two identities because the architects of the",
      "of a member, of a citizen in relationship to the divine concern. So you could be a member of a nation state and you didn't have to believe in God that was fine but you couldn't be a remember of Islam and not believe in god so this is one of the places where a kind of ambivalence about the relationship of religion to the legal structures, the constitutions and like whereby we would rule a number of citizens",
      "citizens. Old rules, which I don't want to go into at great length but old rules that said that Muslims were full and equal citizens and non-Muslims were dhimmi obviously were not functionally operative when you start talking about citizenship under the structure of a new nation state. And this ambivalence, I think, affects a lot of aspects of further aspects of identity development including",
      "uh... it was interesting that the structures of the nation state required codification of laws in such a way to simulate again more or less the western model and muslim personal status laws, muslim family laws had not been codified in books until the end of colonialism and the beginning of the",
      "had been the flexibility of just a basic understanding of the function of Muslim laws or I'm not going to say Sharia yet, I am going to try and define that. But in the area of Muslim personal status laws and Muslim family laws codes began to be formulated and put down into books that became very rigid for the flexibility that previously existed within Islamic legal system. And so there were several ways in which certain binds",
      "put on women in terms of both their participation in the nation state and the sustaining of their identity as Muslims and women at the same time. So when women began to organize for themselves in the 20th century, in many parts of the Muslim world they did not identify themselves as secular but they certainly were trying to identify themselves",
      "branches of Islamic Muslim women's movement that I want to discuss. I think this is a later development, and I want you to kind of follow as I arrive at that place. But at least to note the idea in modernity of women working for themselves and about their particular interests and about",
      "side by side with the development of the notion of citizenship. And a citizen has to be a competent member, that is a contributor and also a beneficiary from the nation state. And so this brought in an emphasis on things like general rise in education, a mandate for women to be educated, girls to be",
      "you know, as a part of the phenomena of the nation state itself. And education at least as a retired professor this is not me, no. Education at least for me as a retiied professor is a very important tool of empowerment because as soon as people come to know things they begin also to question things and so there",
      "is no final understanding of something, there is always a process of coming to understand something. And so for women who were engaged in the women's movement in the early-for Muslim women who are engaged in women's movements in the earlier part of the previous century finding out that everybody in the world doesn't operate the same way that you're operating under some",
      "under some understanding of what is correct Islamically, challenges whether or not you will repeat that for your own identity development. And clearly the women's suffrage movements in the West were already in motion and Muslim women developing within their own nation-states became familiar with these kinds of",
      "the idea, for example of full and equal rights before the law. The idea of access to the benefits within any context of resources be they political or be they intellectual, be they economic. And so the question of whether or not Muslim women were actually fully in possession of the same benefits that Muslim men were in the context",
      "arose and was discussed explicitly by Muslims, and also was discussed relative to the ongoing understanding of Islam which we will come back to as well. So the beginnings of Muslim women's movements I think that is claimed by the three voices that I would like to describe to you, the beginnings are really one in the same",
      "that asserts certain questions with regard to who am I and where am I going, and why am I in that direction. And it placed even our understanding of our identity as Muslims in question because this is the smallest kernel",
      "Je demande l'indulgence générale et les corrections.",
      "Et les corrections de tout le monde.",
      "La croyance en Dieu est essentielle. Un point historique que souligne Amina Wadoud, c'est le fait qu'il s'agisse du statut personnel ou qu'ils s'agitent du droit de la famille. La codification des droits musulmans est tardive et qu'elle a contribué à rigidifier ce droit et à le décontextualiser.",
      "Dans le monde musulman, on s'aperçoit qu'elle ne se détermine pas à l'époque dans un vocabulaire qui serait un vocabulaire laïque mais dans un vocabulary qui serait beaucoup plus celui de la citoyenneté. Au début du 20e siècle, ce développement de la",
      "Avec d'autres sociétés, mais d'une comparaison en particulier avec le statut qui est fait aux hommes et aux femmes dans la société à laquelle appartiennent ces femmes."
    ]
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    "text": [
      "Les questions de ce premier mouvement de femmes, on les retrouve au point de départ des trois approches qui vont être discutées maintenant. C'est-à-dire qu'elles ne sont pas encore distinguées à ce moment-là et qu'elle répondent toutes à partir de cette question de la citoyenneté et de l'identité aux questions « Qui suis-je? » ou « Vais-je? » et « Pourquoi? ». Mais elles sont toutes confrontées",
      "toutes confrontées à une question commune qui est en quelque sorte le noyau dur, qui est de savoir dans quelle mesure l'islam poserait-il une inégalité entre les femmes et les hommes.",
      "This is something that happened here in Europe, which were two terrible world wars. Now the World Wars showed us that we were capable as human beings of doing horrible things to other human beings irrespective of our shared humanity and as a consequence of this",
      "And the United Nations has before itself and had before itself an expressed interest in establishing a notion of universal human rights. In order to have universal human right, you first have to come to some understanding of what it means to be a human being.",
      "all major world religions, all philosophies grappled with what it means to be a human being. So some people I think are confused that with the establishment of the United Nations, with its explicit self-mandate of articulating universal human rights, that somehow human rights came into being in the middle of the 20th century but rather",
      "a united effort to be able to think about this in counter-distinction to atrocities that have been perpetuated against other human beings by human beings precipitated the United Nations agenda, but the idea of a human being had already existed. So on one hand there is coordination of an understanding of what it means",
      "available to one as a human being even if you are at war with that human being or the nation states that represent the origins of that human beings. But, the idea of what it means to be human didn't start there and sometimes this gets to be confused because of course for many parts of the world, many third-world countries Africa, Asia, Latin America, South",
      "of certain ideas about what it means to be a human being on their ideas about, what it is to be human being developed from their own religions and philosophies. And this is still being contested today so one of the things that needs to happen sometimes is to interrogate the origins of the very inspiration to establish universal human rights",
      "And I think overall, I think it's a good thing. But it is not something that is without contestation and the basis of that contestation is that peoples of the world had an idea of what it means to be a human being but certain ideas were codified in these international documents So I'm going to fast forward from the establishment of the UN",
      "three major voices much more coherently. In 1995, at the Global Women's Forum on Human Rights, Muslim women from various nation states were present in greater and more noticeable numbers than any of the previous forum. What's interesting is they kind of recognized that they were there so they decided well we should form a caucus,",
      "Women's Caucus. And all they did was shout at each other, at each one of these meetings. So I stayed away. I went to see the Korean ladies do traditional dance. And the reason why they were at such loggerheads is because there were two major players present at the conference in Beijing. One was the Islamist voice which",
      "which is connected to the political Islamic movements that hopefully you know about coming into being at the end of the 20th century out of frustration for many reasons with regard to persecution as religiously oriented people and the like. But, at Beijing interestingly enough they were often represented by men who handed",
      "that spoke about the wisdom behind Islam's position on women. And so, the Islamist voice was very well funded, very well supported, met up face to face with women who were also very well-funded and very well support, who said basically religion must be kept out of the debates",
      "So there were Muslim women who represented the human rights agenda by saying that religion needs to be kept out. From this point forward, I will refer to these as secular Muslim feminists, keeping in mind that again, there is a variety but the manifestation at Beijing of these two voices, secular Muslim women and Islamist women and men came to a consensus which I found very interesting",
      "found very interesting. For them, all Muslim women had to make a choice. They either had to choose human rights or choose Islam. Of course the Islamists said it's a no-brainer we choose Islam international human rights is made by the West, it's another form of imperialism, it' s another form colonialism, we don't want to have anything",
      "said Islam is the problem, we need to keep it out of the debates. In Islam a woman can never be equal and therefore we must go with the international documents like the Convention for the Elimination of all Forms of Discrimination Against Women and the Universal Declaration of Human Rights. That's the only way that we're going to have equality even within our own nation states.",
      "C'est-à-dire que les différentes sociétés avaient déjà des idées de ce qui constituait un être humain. La spécificité de ce qu'il s'est joué à ce moment là, c'était la coordination d'un ensemble de pays pour essayer de définir ses droits humains. Mais en même temps, ça a pu apparaître comme une imposition non pas tant des droits eux mêmes que de ce que ça veut dire que d'être un être",
      "Ceci, le point de départ pourrait être 1995 et la conférence de Pékin sur les femmes où les musulmanes se sont regroupés en un caucus avec deux logiques opposées mais également fortement soutenues.",
      "politique qui s'est développé à la fin du 20e siècle. Et face à cela, il y avait un mouvement de femmes féministes pour qui la religion devait être maintenue à distance. Et en fait, on peut considérer que ces deux mouvements islamistes et féministe se retrouvaient d'accord sur un point c'est qu'il fallait choisir que les femmes musulmanes devaient choisir soit le camp des droits humains, soit le",
      "Now, I was president in 1995 with an organization that I helped to form called Sisters In Islam from Malaysia. I was living in Malaysia when it was formulated. I'm not from Malaysia, I'm from the United States. But we were really frustrated to be there because although in some ways we felt",
      "representing a large majority of Muslim women who did not want to choose the either or, either choose Islam or choose human rights. But we didn't really have an established methodology set of objectives and we had not made a coherent application of what this would mean on the ground. And also we encountered a great deal of resistance. The Islamist",
      "basically said because we were also striving for human rights that we were just like secular feminists, which is one reason why I resisted the term for so long. The secular Muslim feminist said that we would just Islamist because we weren't giving up Islam. So what really came to stake was how we arrived at a challenge to the idea that you must make a choice between Islam and human rights",
      "that was to actually do an operation of epistemology. Who defines Islam and who defines human rights? And if at the end of the day we actually do have full agency, then we are also the makers of the definitions of Islam and we are makers of",
      "to actually come up with a coherent articulation of not only what this means, but how you put this into application. So we didn't have the support of international bodies because we were seen as too Islamist. We didn't had the support from the Wahhabi Salafi money because we're seen as secular feminists, but we had heart and we persevered. And I want",
      "I want to try to clarify what it means to take agency with regard to any definition of any term that you will use or reject. And, to do that, I think probably I will just fast forward to September 11th 2001 because on September 11, 2001 very few Muslim men",
      "Muslim men in the name of Islam performed an act which pretty much everybody agrees was horrible, putting to the test the notion of Islam itself. Whose Islam were they naming? And the results of that act just in case you are not familiar with it is that my country decided",
      "Muslim majority countries, Iran and Afghanistan in the name of democracy, human rights, and women's rights. Okay? So it becomes very clear then that if you do not take agency with regard to these grand scale terms, Islam, human",
      "them, then somebody else will not only be defining them for you and the end result is that they will be defining who you are. Now Muslim women are not raised to think of themselves as full agents of the meaning of Islam. We are taught – and Muslim men are taught too but there was a disadvantage because history",
      "something clearly codified everywhere that everybody agrees to and a good Muslim, especially a good muslim woman should submit to that. And because in our hearts we did feel a necessary connection between ourselves and the sacred there are a lot of Muslim women who would do absolutely nothing about",
      "to all of the values and principles that we're always talking about. You don't know how many times in Belgium people reminded me, Muslim women have had their rights in Islam all along. Maybe Islam gave it to us but somehow Muslim men and Muslim cults and Muslim culture and Muslim society and ignorance and the pressure of colonialism took a lot of those rights away from us so maybe it gave it",
      "of taking agency with regard to how Islam is defined, is something that is an important distinction between what I call Islamic and what many of us call Islamic feminism today. In fact it is an explicit knowledge production project. A project that says that when the Prophet upon him be peace received the Quran as revelation from God",
      "revelation from God, that that revelation was intended for all humankind and that however that revelation and the prophet's behavior or sunnah and the statements of the prophets, the hadiths. However those things were transmitted to us",
      "of human agency disproportionately owned by men and a very masculinist perspective of how best to fulfill the objectives of that Islam. So, by going back into our tradition to actually take first-hand stock of the primary sources of Islam which was work I was engaged in before",
      "and myself, and others to go back and take agency with regard to how those primary sources come into action in our homes, in our families, in communities, in nation states, in the world was and is one of the important distinctions of Islamic feminism from the other two voices. Because the other",
      "qui a été considéré comme indispensable avec l'islam lui-même.",
      "Ce mouvement rencontre des résistances à la fois du côté des islamistes pour qui ce discours au fond ne se différencie pas de celui des féministes laïques et symétriquement des résistance du côté les féministe laïque, pour qui au fond ça n'est qu'une variante de l'islamisme.",
      "essentiel, c'est de savoir qui définit l'islam, qui définît les droits humains. Et donc il se pose une question d'agency, le terme parfois traduit par capacité à agir ou puissance d' Agir ici peut être qu'on pourrait dire simplement de prendre la main et l'exemple qui est choisi ensuite, c''est celui du 11 septembre. Quelques hommes qui ont commis un acte",
      "une désapprobation presque unanime et qui, de fait, ont semblé contribuer à définir ce qu'était l'islam. Et donc la question était de savoir quel islam nommait-il de la sorte? Ça a eu des conséquences bien réelles puisque les États-Unis ont ensuite envahi deux pays majorité musulmane, l'Afghanistan et l'Irak avec l'idée que c'était d'une part au nom de la démocratie et d'autre part plus particulièrement au nom des droits des femmes.",
      "Donc, un tel acte a pu contribuer à définir ce qu'était l'islam. Et la question, c'est donc de trouver une manière de retrouver de l'agency, donc de reprendre la main pour définir ceux qui est l'Islam, pour redéfinir ceux que l'Issam et donc pour se définir soi-même pour les femmes, puisque au fond, il ne s'agit pas de laisser d'autres définir",
      "Ce projet, il peut être décrit comme un projet de production de connaissances. Et en particulier, ça veut dire qu'il faut revenir à une révélation qui sans doute est censée s'adresser à l'ensemble de l'humanité, mais dont les interprétations successives ont reflété une agency, donc une intervention humaine",
      "Donc, juste parce que quelqu'un dit qu'il fait quelque chose au nom de l'islam ou quelqu'une dit qu''ils font quelque chose en ce qui concerne la démocratie et les droits des femmes, ça ne veut pas dire que vous n'avez pas aussi le pouvoir d'agir.",
      "not also have the possibility of questioning what do they mean by democracy, what do we mean by Islam, what to they mean about human rights. And so this is where we arrive at the beginning of the 21st century where the possibility",
      "certain mandate where the status of Muslim women in society is almost unconditionally second class across the board can be challenged using our own understandings both of these major terms but also of the methodology whereby you achieve justice in society.",
      "in society. If you get a chance, I hope you will look at the website for Musawah.org. It's just called www.musawah.org which is the launching of a movement for equality in Muslim family. At the end of the 20th century when these two voices that were",
      "Islamic feminism beginning to come into its own more clear agenda, methodology and application. An important caveat to the interpretation of anything that would be applied to living persons,",
      "or be they Islam in the context of Muslim personal status laws and Muslim family laws. Our Islamic tradition is one in which arriving at laws became early very important within a few hundred years of the Prophet we began the development of Islamic law. Unfortunately with the Islamist movement there was an obscurity",
      "presented that said, what we want to establish is a nation under Sharia. Sharia cannot be implemented, it cannot be enforced. Shariah is like the grand scheme. It's sort of like the Dao in Daoism. It is the way and if you think about it, the word shariah and the word Shariya come from the same origin. The original meaning",
      "that leads to water, water being the source of all life. So Sharia is like the divine way. What the Islamist movement is trying to implement is actually called fiqh and fiqhh is the human understanding of the divine Way. Coincidentally much of the fiqhhh especially in terms of Muslim personal status law",
      "of the nation state and the end of colonialism. Much of the fiqh is irreparably patriarchal, understanding family as operating only as a system of unequal relations with a specific head that had to be the man",
      "leadership of the man, in many ways I will not even begin to go into. And part of the Musawa movement is to actually examine the origins of those notions and to determine at the same time a clear methodology of establishing a notion of family based on equality",
      "to have time to tell you all the details of this. That's why I hope you refer to the website, but I will give you a few glimpses. Ibn Qayyum Al-Jawziya said that the goal of Islamic Sharia is the divine system, the divine way. The goal is justice and that if there is injustice then it is not Sharia.",
      "This is called the Maqasid, the goal of Sharia. What we are working on now in terms of Islamic feminism is clarifying that the notion of justice codified in Islamic family law a thousand years ago, 800 years ago re-inscribed after colonialism and the beginning of the nation state",
      "that somehow she's a pearl or something, that needs to be protected. I don't know from what. But the idea of justice is not one of reciprocity. The idea of justices is one of protectorate and maybe there were some things you need to be protective from but it is clear that we understand certain things about what it means to be human being today",
      "today, and that the Quran establishes certain ideas about what it means to be a human being which we can apply today. That establishes each person in a direct relationship with his or her creator as a khalifa, as an agent, a moral agent. So that is what the Quran says a human",
      "How women's full agency became the subjectivity of men, that is another lecture. But rethinking Muslim family was not the project of either secularist Muslim feminists or Islamists. In fact both of them acquiesced to unequal family relations and secular feminist focused on women's access",
      "So the public space should be equally accessible to Muslim women in order for there to be equality. But the private space was still very patriarchal and Islam is said, and that is wise because that is how God wanted it. And so we are challenging any laws, be they understood to be Islamic or be they",
      "that is any customs, that establishes anything other than full humanity for each other. So if families in Islam are understood to be hierarchical there is a reason and I can trace those reasons however from those same sources the idea of establishing family as a relationship between equals",
      "and it would not only be Islamic, but it would also fulfill the kinds of notions being ascribed under the CEDAW, the Convention for the Elimination of All Forms of Discrimination Against Women. So we're not borrowing from CEDO. We are in fact articulating our own because the root source is actually establishing full agency over the definitions of Islam",
      "No Islam can be implemented against me unless I have a say in what those conclusions will be. So every Muslim woman is an agent of any law that should be ascribed to her, and she has the chance to speak back. Why? Because of number two. Women's lived reality, okay, their lived reality",
      "of nation state and citizenship that Muslim women have been living under is not one that has fully recognized her equality before God. So therefore it is under a mandate of understanding this relationship to God, that we are requiring a reform in laws both in terms of the nation-state but also in terms",
      "that will allow us to fulfill that which is the mandate before God, that we be full agents before God. And that is actually my concluding remark.",
      "Donc, pour résumer la dernière section de cette intervention. La question donc, c'est lorsqu'on entend des gens qui parlent soit au nom de la démocratie et les droits humains, soit au non de l'islam, de se demander et de leur demander ce qu'ils entendent par là. Autrement dit, de remettre en cause et de remettre en cause en particulier le statut des femmes dans la société implique une méthodologie pour préciser ce que veut dire la justice.",
      "www.sah.org C'est un site où vous trouverez un certain nombre d'éléments développés"
    ]
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    "text": [
      "Lorsqu'on considère l'importance des lois dans la tradition musulmane et depuis quelques siècles seulement après le prophète, on s'aperçoit que se pose très tôt une question qui est renouvelée par le mouvement islamiste qui contribue à obscurcir ce que signifient ces lois et en particulier autour du terme charia. La charia ça n'est pas ce qu'on peut appliquer parce que au fond c'est un chemin",
      "Au fond, c'est un chemin. C'est une question de la vie. Et donc que font les islamistes? Donc le terme je suis désolé d'essayer de prononcer en arabe alors que je ne connais pas mais c'était pire. Pire non mais c est pire non, mais voilà, je savais que je le prononçait mal, mais juste suffisamment pour qu on reconnaisse que je",
      "Ce que font les islamistes, c'est cela. C'est-à-dire de proposer une lecture humaine de ce chemin divin et en particulier une lecture qui est guidée par une logique patriarcale. Donc cette question de méthodologie, on pourrait en prendre plusieurs éléments dont vous trouverez des compléments sur ce site. Mais en particulier il y a une idée qui est très importante, l'idée que dans l'islam le but c'était la justice",
      "Si le résultat, c'est l'injustice, eh bien ça n'est pas conforme à la charia. Or, toute une tradition met l'accent sur le fait que les femmes doivent être protégées. Dieu sait pourquoi, mais que elle, il y a çan'ta même chose du tout que la définition de la justice parce que cette définition d'un justiciel sous-entend elle implique non seulement l'égalité, mais aussi la réciprocité. Et donc si on veut que les",
      "Et bien cette question d'agency des femmes se pose. Cette question, elle se pose et le féminisme islamique dont se réclame Amina Wadoud la pose tout particulièrement dans le domaine de la sphère privée et de la famille puisque à certains égards si l'islamisme s'est accommodé d'une sphäre privée très inégale, inégalitaire, patriarcale, le féministe laïque s'es surtout concentré sur la place des femmes dans les sphères privées.",
      "place des femmes dans l'espace public et donc du coup a peu remis en cause ce rôle des femmes, dans l espace privé. Sécurité plutôt que laïque? J'ai hésité entre séculier et laïc puisque je sais que... Je me rallie. Donc à chaque fois qu'auparavant j'ai dit laïques entendez séculiers.",
      "Donc, ce qui est important comme principe, c'est de se demander lorsque une loi s'applique à des femmes. Est-ce que les femmes ont leur mot à dire sur cette loi? Et ce deuxième principe, il est fondé sur un second qui est lié à leur expérience historique. C'est qu'en général, l'expérience a montré que lorsqu'elles n'avaient pas leur mot et bien ça ne se traduisait pas par une égalité parfaite entre les sexes. Là, c'st moi qui brode.",
      "Mais je ne crois pas avoir déformé le propos.",
      "Si personne n'a compris ce que je dis.",
      "So I'll just say a couple of things. The first thing is that it seems to me that the term Islamic feminism, we just saw that the terms secular are disputed in its translation but the term Islamic feminism, it seems",
      "And usually, basically if you say that the phrase that has been used for people who are willing to engage in this conversation. I'm not even mentioning Islamic feminists but I would say people who were willing to sit at a stable and have this conversation would be considered. And this is how I among others have been described. That is all the people who basically are naive and who do not understand what is going on",
      "you think you're just being open by having this discussion, but in fact you are just a tool in manipulation. It may be obvious, but I just thought that it's worth mentioning this because I think it is one of the contexts under which we operate for this very conversation. That is the question, for example, of how others will talk about what has been said tonight, I think may also be relevant to bear in mind. So my only point",
      "point of elaboration will not be political or at least not explicitly political. I think the political consequences will appear, but I think I will try to share in your posture which has been epistemological and it seems to me I have basically no knowledge of Islam as may have been obvious",
      "some interest in how sexual issues have today more and more been defined simultaneously through the confrontation with religions, in general. Not just Islam. And in particular this is true of Christianity. And I have paid some attention to that. In particular I have developed a perverse interest in Vatican theology which accounts for my presence here, I think.",
      "I think there's an issue today, and not just today but these days of the confrontation between sexuality gender and religion has to do with a fact that the very notion of democracy is defined in large part in sexual terms. As you said when the US went to invade Afghanistan and Iraq one of the justifications was democracy",
      "the other was women's rights, but in fact the two could easily merge. The idea that in fact of the ultimate test of democracy today is women's right and occasionally again lesbian rights I think has become part and parcel of our discussions. Now it seems to me that this is the historical context under which we operate. That is sexual issues have become the litmus test of",
      "where much of democratic battles are waged. Now, what I would like to suggest is that it may seem strange that someone who claims to be a sociologist would be discussing having this conversation with someone who's speaking, I think as a theologian, as someone who thinking not in terms of their social sciences. It seems to me that raises question that is common",
      "theologians and to social scientists, which is the question of truth. The status of truth in democratic societies I think is an issue that both social scientists and theologian are confronted with. That is if there's something like history, and this is I think something you have emphasized in your presentation, if there is something like",
      "whether it be as theologians or as social scientists and many others as well. That is, if there is something like a history of truth that means that there's always, as you pointed out, human agency in elaborating truth. This is true if we're talking about religion. That what Islam means cannot be completely dissociated historically from the way human beings have invested Islam with certain meanings.",
      "But this is true also of sociology or anthropology. That is, basically it's not as if sociology or anthology had been completely feminist or open to these discussions from the start. I mean Durkheim is not exactly a feminist. So it seems to me that it's worth bearing in mind that this is not just a problem for religions, it's a problem",
      "is a common ground. It does not mean that we would come up with the same answers, that's another problem but I think we're all confronted with the fact that truth is not considered as it may have been in the past as something that is given once and for all and so the work of interpretation is something that theologians do but I there's more than that. There's the fact",
      "of feminist or women theologians is to make visible this work of interpretation. And this isn't a context in which there would be a fundamentalist vision, which leaves out the historical work of interpretations. Now, this is not so bizarre for someone who's not interested in Islam or who's",
      "that we have in sociology and anthropology. If you think of the debate in France at the time of the Pax, the same-sex status, many people invoked truths that were supposed to be universal, that were suppose to be outside of history, and they were supposed define once and for all what is a couple, what is family etc., etc. And very often it was in the name of anthropology or psychoanalysis not so much actually in the religion very often. So it seems",
      "So it seems to me that whereas of course I have good reason to believe and I'm paid to believe there's a difference between the work of theologians and that of sociologists and anthropologists, otherwise I wouldn't be here. I think at the same time it is important to see we operate in the same historical context. And that historical context is one in which we cannot abstract what we say from the fact that we're speaking within history and not above history, not outside history. We are all caught within history",
      "within history. And this, for me, is how I understand the democratic context which is shared by all. It is that truths are not given once and for all and that they're at stake in our battles. And therefore we have agency. And you said that about women. I think it's true of all groups. And I assume that you would agree with that. But it's important, of course, to specify it in the case of women. But its also true within the social sciences.",
      "is basically how we define what is a legitimate question, or how questions are approached, including by introducing feminist points of view within the social sciences. I mean these are similar battles with different results. I'm afraid that I would not have much to say personally within the Social Sciences of something like Sharia but I think the historical context",
      "de vos réflexions est très bien notre contexte commun. Je vais dire trois phrases en français, si ça me reste bien.",
      "si mort par beaucoup et que ça veut dire que ceux qui accepteraient, comme c'est notre cas ce soir ou comme en tout cas, c' est mon cas alors même qu on ne prétend pas être un spécialiste de l'islam d'entrer dans cette discussion peuvent apparaître à beaucoup comme les idiots utiles d'une manipulation. C'est-à-dire au fond d'accréditer dès qu'il n'y aurait pas de problème donc mais je ne vais pas me placer dans ce contexte politique mais essayer de suivre l'exemple qui nous a été donné par Amina Wadud qui était de partir de la question épistémologique même si elle a des conséquences politiques évidentes",
      "politique évidente. Et cette question épistémologique, c'est me semble-t-il le fait que premièrement nous posons les questions aujourd'hui qui touchent au genre et à la sexualité dans un contexte qui est un contextes où les questions sexuelles sont devenues un test par excellence pour la démocratie, c.-à-d qu'on est constamment sommé de savoir si on est conforme aux exigences démocratiques en matière de sexualité et de genre, premièrement mais deuxièmement aussi il me semble que ce contexte démocratique dans lequel nous opérons",
      "C'est celui qui est commun aux réflexions des théologiens, en l'occurrence des théologielles et de celles et ceux qui travaillent dans le monde des sciences sociales. Le point commun, c'est le fait que nos métiers respectifs ont à voir avec la vérité et avec la production de la véritée, mais qu'en même temps, dès lors que nous essayons de prendre au sérieux le contexte historique dans lequel nous vivons, eh bien, nous sommes amenés à penser que la production",
      "On est confronté en théologie à des logiques fondamentalistes qui refusent cette historicisation. Mais dans le monde des sciences sociales, ça n'est pas absent. Par exemple, les controverses sur le Pax ont fait entendre du côté de l'anthropologie, de la sociologie, d'un petit canalisme, des arguments qui prétendaient parler au nom de vérités intemporelles qui échapperaient à l'histoire. Donc, de ce point de vue là, si nous avons un contexte commun au delà de différence de métier, si je puis dire par exemple, le fait que je n'ai rien de particulier d'une point de",
      "Eh bien, il me semble que ce que nous avons en commun c'est le fait d'être confrontés à cette historicisation de la vérité.",
      "idea of what feminism is. And therefore, it subjects feminism to only certain aspects of its own experience and articulation and locates it outside of the world of all the world's women. It locates outside of realities of all",
      "of feminism because we wanted to move it away from its location by only white, middle-class women and have it heterosexual – white, middl class, heterosexual women and had it relocated in your own daughter of France, Simone de Beauvoir who said that feminism is the radical notion that women are human beings.",
      "beings. But even once you say that, as I tried to imply in my comments before, you then have to interrogate how do we develop the notion of human beings? I've been interested in Islamic ethics and Islamic ethics as a historical intellectual operation was based on the male as the human being and therefore often the female",
      "pass that development to go back to the Quranic establishment of the notion of the human being as an agent before God. And once you do that, then Islamic feminism is no more an oxymoron than a French muslima. So it's just a case of being willing to accept",
      "interrogated, but then leaving feminism locked into certain manifestations of itself. And in fact this was one of the reasons well another of the reason why it took me some time to be able to come to peace with the term feminism because I noticed that feminists were willing to interrogate every aspect of the social sciences and medicines and natural sciences",
      "They left religion as if somehow its articulations and manifestations were in fact what was ordained by the sacred, and not in fact also operations in time or operations in history. All of our history is being characterized by patriarchy. So I would also have to defer to the work that was done",
      "a lawyer, legal professor named Medhavi Sundar where she says that as a consequence of the enlightenment especially in the context of the public space and these quote unquote movements of democracy although she doesn't use those words. The separation quote-unquote the separation of church and state I'm sorry the separation yeah churches stayed or religion in state I don't want to say Church too problematic",
      "The separation of religion and state or religion in law gave law the purview of reasoning, which therefore could be adjudicated by people. But religion was hopelessly irrational, could not be subjected to laws and the like. And the consequences were that those same legal systems approved very patriarchal reflections",
      "religion and that religions then became static within those articulations, that they were no longer alive. So if truth is alive certainly then religion is alive but because of what happened around the time of the Enlightenment when religion was relegated to the personal, the emotional, the irrational and therefore not subject sometimes to the same rules as",
      "not to grow and not to reflect the diversity of the persons who inhabit those religions. So one of the reasons why I became familiar with her work is because she did research on my theology as well as the organizations like Sisters in Islam that basically said religion is what the people live, we are the people. We are the",
      "what we make Islam to be. And that this notion, that not only do we make it because we are living it which of course is open for anyone who wants to be able to live it and not just women but because we make as we live it then you cannot subject us to any one interpretation of Islam and then say that that interpretation",
      "operate purely out of both personal motivations and intellectual theological interests. For me, this was the beginning of turning around the participation in the defining of Islam to also the challenge of certain systems and structures that have been established in the name of Islam which were clearly unequal. It was now made to be much more coherent mandate",
      "coherent mandate. So those are my comments in general about yours, but there's one other comment that I want to make and that is with regard to psychoanalysis and sexual or gender issues. The idea that the human being and human sexuality or human psychology is separate from human spirituality is another consequence of some of the bifurcated thinking",
      "consistent with all the world's religions. The idea of the integration of sexuality and spirituality exists within certain religious traditions, and I think we need to consider the possibility that what we have concluded as absolutely an articulation of the mandate of democracy—that is sexual freedoms—when it is mandated without the inclusion",
      "Partant de l'idée d'un oxymore que constituerait le féminisme islamique, la question qui se pose c'est qu'en fait cet oxymoore il suppose qu'on se place en dehors de l''expérience réelle de la plupart des femmes dans le monde. Justement si on veut repartir de cette idée de femmes qui sont des agents devant Dieu, c' est bien ça qu'il faut reprendre en compte.",
      "La difficulté qu'a rencontré Amina Wadoud et qui l'a amenée pendant longtemps à être réticente à l'encontre du féminisme, c'est que le féministe justement était prêt à interroger toutes sortes de choses telles que la science mais pas la religion. Et donc cette réconciliation avec le terme de féminismes, eh bien ça passe par là, c-à-d par la prise en compte de la religion, mais ça amène à réfléchir à ce qui s'est passé depuis les Lumières",
      "renvoyer comme l'autre des Lumières, c'est-à-dire ce qui était du côté de l'irrationalité et non pas du côté",
      "Dernier point sur la psychanalyse. De fait, l'idée que la sexualité et la spiritualité existeraient sur des planètes séparées, c'est une des choses me semble-t-il que vous remettez en cause, ce qui pourrait nous amener à discuter avec l' idée que si on veut parler de liberté sexuelle, il faut penser aussi à la dimension spirituelle de cette liberté.",
      "passer la parole, faire tous les trois quelques petits commentaires et questions et ensuite prendre des questions de la salle parce qu'il est déjà à tard. Donc Florence Ludovic. Juste un mot, peut-être pour replacer un petit peu ce qui a été dit dans le contexte des séminaires. Moi, ce que je trouve très intéressant dans cette perspective rapportée par Amina Wadoud, c'est",
      "c'est que finalement le féminisme islamique paraît être un prétexte à un discours réformiste très contestataire et très inclusif, qui permet de repenser le rapport entre la Houma et les minorités.",
      "Ça va beaucoup plus loin que les tentatives qu'on peut voir ici et là en France de construire une espèce de firtre des minorités sans finalement le bagage intellectuel et la méthode épistémologique sur lesquelles réfléchissent. Donc ce courant, elle n'en a pas parlé Amina mais elle fait partie du courant de ce qu'ils appellent donc les musulmans inclusifs.",
      "Je me demandais finalement si le féminisme islamique, ce n'était pas en train de mobiliser une base sociale sur deux gens qui voudraient réfléchir un petit peu plus loin et qui auraient et qui finalement pourraient développer un bagage intellectuel réellement pour donc aborder le texte religieux différemment. Donc la portée d'un discours bien plus large que les seuls droits des femmes dans ce qui m'a même.",
      "ce qui m'amène à parler de la question des minorités sexuelles, puisque Amina a été assez rapidement interpellée par les gays musulmans, les mouvements d'homosexuels musulman dans le monde arabe et aussi maintenant en Europe. Puisque HM2F, par exemple, je crois développe toute une réflexion justement sur comment adapter cette méthodologie aux droits des gays et lesbiennes musulmas.",
      "de l'islam parce qu'on a envie de rejeter l'orthodoxie et justement la radicalisation, l' orthodoxie, l internalisation des normes du discours qui se dit radical. Donc oui effectivement ce qu on essaie de construire aujourd'hui en France et en Europe difficilement avec toutes les difficultés que Amina Wadouda très bien décrite pour le féminisme islamique pendant 10 ans",
      "Que nous sommes en train de vivre aujourd'hui. En France, en ce moment même et depuis un sacré bout de temps simplement pour trouver des interlocuteurs qui ne soient pas dans un extrême ou dans un autre. Donc c'est un discours qui peut-être n'en a pas l'air mais est fondamentalement contestataire inclusif dans le sens où effectivement si on dit que l'islam c'était une religion spiritualité une culture de tolérance etc.",
      "De tolérance, etc. Alors où est la tolérence quand on exclut 50% de l'humanité parce qu'ils sont des femmes plus 20% parce qu''ils sont homosexuels ou bisexuèles, etc., et ça n'en finit pas? Donc c'est une approche qui est effectivement subversive, subversives parce que ça remet en compte en cause. Je parle trop en anglais à ce moment-là. Pardon. Ça remet",
      "que l'on présente comme islamique et qui est, à mon sens, qui n'est pas radical au sens du retour aux sources de la religion, de l'esprit de la loi, etc. Donc voilà, c'est une approche qui est celle des gays muslims comme la qualifie très justement Florence,",
      "Le nom qu'on veut bien lui donner, c'est une approche qui est bien plus radicale et qui se veut bien plus peut-être authentique. Alors espoir fait vivre. Nous ne sommes pas là pour convaincre qui que ce soit. C'est ce qu'ont dit tout à l'heure avec Amina. Il y aura toujours des gens pour contester les contestataires etc. Mais l'essentiel, c''est d'être somewhere in the map.",
      "qui vivent ça dans leur chair, dans leur quotidien depuis qu'ils sont nés parce qu'elles sont femmes, parce qu elles sont lesbiennes, parce que elles sont homosexuelles et les doubles, les tris de discrimination. On peut en rajouter séropositif noir arabe etc. De leur offrir juste la possibilité c'est ce que la plupart des gens à qui nous avons affaire et à qui s'adresse le discours demande simplement la possibilités d'exister sans avoir à vivre une dissonance cognitive comme on dirait en psychologie c'était dire une schizophrénie",
      "c'est-à-dire une schizophrénie au quotidien, d'avoir à choisir entre sa sexualité, sa spiritualité, son corps et sa tête alors que tout ça bien évidemment fait partie d'une approche qui doit être holistique, qui doit prendre en compte l'ensemble des caractéristiques de l'être humain.",
      "Je vais mettre à la parole pour que vous puissiez poser des questions. Donc effectivement, ça a été rappelé d'abord par Amina, la question, et là encore on le voit avec le militantisme maintenant des gay-muslims, c'est la question qui se saisit de cette norme religieuse et qu'est-ce qu'on en fait? Et donc au-delà il y a quand même la question...",
      "de la diffusion, de l'appropriation. Qui s'approprie ces textes? Parce que quand on parle d'un mouvement qui était un mouvement intellectuel, il y a bien la question, 20 ans plus tard... On parle d''un phénomène qui certes apparaît encore à Noximor en France mais qui a quand même vingt ans. Donc on est sur un phénomènes qui est advenu, qui existe dans lequel on peut voir des différences, des courants etc. Donc se pose la question de qui se saisit de cette norme et là je vais revenir un petit peu",
      "à deux questions. D'abord la question de l'islam politique, donc si ceux qui parlent du féminisme islamique sont des idiots utiles, ceux qui vont essayer de dire qu'est-ce que le politique fait ou ne fait pas du féministe islamiste sont des super idiots utile. Donc je me pose là dedans avec cette idée non mais de voir 20 ans plus tard en fait",
      "qui est en fait effectivement une ressource très importante pour différents types de militantisme, etc. Et c'est vrai qu'il y a dans ce deuxième âge du féminisme islamique un peu deux phénomènes, à la fois un mouvement transnational global, deux théologiennes, deux groupes militants qui tendent à diffuser cette autorité féminine. Comment on la diffuse? Comment elle vient à toucher toutes les sociétés? Mais il faut dire quand même ici que des mouvements",
      "Les mouvements très importants, très intéressants comme Moussaoua sont aussi par certains aujourd'hui critiqués parce qu'ils sont globaux, transnationaux etc. Et que de l'intérieur des pays on a parfois l'impression aussi qu'il pourrait être imposé et la question de l''intérieur des Pays qui se saisit de cette question? Il y a des mouvements sociaux qui s'en saisissent. Par rapport à l'islam politique j'aimerais quand même dire que finalement historiquement c'est aussi parce que l'Islam politique",
      "du religieux et l'a enlevé quelque part aux autorités, au Zulema qui avait le monopole de ces questions religieuses et l''a individualisé c'est à dire que des gens se sont saisis de ça et qu'ils ont pluraliser l'autorité religieuse qu'après dans un second temps. C'est-à-dire que l'Islam politique c'était aussi une forme d'individualisation et de démocratisation du rapport au religieux. C''est aussi ça après avec des lectures fondamentalistes ou pas mais c'etait aussi ça donc ensuite les femmes sont arrivées je pense enfin les féministes elles ne sont peut être",
      "enfin les féministes, elles ne sont peut-être pas arrivées à cause de ça. Mais en tout cas, on était dans un processus d'individualisation, pluralisation de l'autorité religieuse qui aussi a permis l'émergence de ce type de mouvement. Et je reviens là maintenant un petit peu à la question démocratique. C'est-à-dire... Bon, toujours sur l'islam politique, on peut se demander ce qu'ils en font aujourd'hui et on dit toujours l'Islam politique en gros calais. On peut aujourd'heure se poser la question",
      "de l'influence du féminisme islamique sur l'islam politique à certains endroits. Si on voit quelqu'un comme Tarek Ramadan, en France, on va vous dire « Ah oui, c'est lui qui a inventé le féminismes islamiques ». Il n'a rien inventé du tout. Non mais il y a des gens qui disent ça, je veux dire, je l'ai entendu, il n'y a absolument rien inventer du tout et par contre beaucoup de gens ont dit ça. Oui, oui. C'est-à-dire que vous vous rendez compte, ça ne peut être qu'un projet fondamentaliste puisque Tarec Ramadan etc... Alors qu'en fait, on se rend compte bien que ce discours est devenu porteur",
      "porteur pour certaines personnes au sein de l'islam politique. Et le fait que le féminisme islamique soit devenu un discours porteur montre bien l'utilité qu'il a, c'est-à-dire que l'Islam politique ça lui a permis de faire un passage entre les classiques droits de la femme en Islam etc. à quelque chose de plus moderne, de plus intéressant, de",
      "influencés comme ils sont influencées et qu'on est un peu à une croisée des chemins. C'est-à-dire qu'avec un islam politique qui s'est aussi pluralisé, qui a différents courants et qui se retrouve à une croisée des chemines, c'est ce qu'ont voit tout à fait aujourd'hui, ce qu on va voir d'ailleurs aujourd'hu suite aux révolutions arabes. Cet Islam politique où va t il se situer? Et là on peut dire que sur ce point le travail intellectuel du qui a été fait par",
      "C'est aussi une ressource pour les femmes face à, finalement, le résultat des élections dans un certain nombre d'endroits. Et on va continuer à avoir des influences réciproques. Donc je ne suis pas du tout en train de défendre l'islam politique. Ce n'est pas ça mon propos. Je me situe comme une historienne. Mais c'est simplement de voir que le féminisme islamique a été une troisième voie, effectivement.",
      "qu'il était dans les années 70-80, voire début 90. Et donc on est dans un autre type de processus. Je pense qu'on va passer la parole pour des questions. Non mais peut être on prend quelques questions. Oui ou si vous avez..."
    ]
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      "Yes, there are just a few points I'd like to respond to. I think that Islamic reform is a knowledge project of which Islamic feminism is one aspect of it because for there to be reformism in my mind you must actually interrogate the sacred source",
      "the sacred sources and the presumptions that stem from them, in the systems that have been developed from those presumptions as they have been understood. I distinguish this from what I call liberal Islam or liberal Islamic methodology which is located in our present and don't see a trajectory from Islamic primary sources to certain ideas",
      "ideas that we may have in agreement about freedom, about democracy, about equal participation and equal rights before the law. But to be reform methodology it has to do a similar project that Islamic feminism is doing which is to interrogate the entire system structurally throughout so I want",
      "recognition that Islamic feminism is a part of reform methodology, obviously not all of it. And I want to say some things in particular with regard to queer Muslims and this methodology. Once you open up and recognize that our intellectual tradition is open continually",
      "whereby we consider ourselves applying our sacred sources, once you open up that possibility in very specific ways then you have the foundational basis for establishing new fiqh. And in particular I've been talking with people about a new fi'k of sexuality because",
      "The sexuality as encoded in medieval fic and reinvigorated after the end of colonialism is a sexuality without equal agency of any partner. In fact, the man is the full agent and the woman is simply a reciprocal. I have a little story, I think I'll tell it anyway. Hard to tell stories when you're doing translation but",
      "Somebody was talking about the Hanafi Fiqh around the 10th, 12th century. And a woman was actually considered only to be the vagina and therefore have no agency. And so if a mature woman, an adult woman seduced a child who is a legal minor or an insane person who is also a legal",
      "seduced him, no one would be charged with Xena because Xena can only which is the crime of either adultery or fornication. Because Xena only occur with the agency obviously of the man so even an adult woman seducing a child was not an agent so there would be no Xena and the insane person would not be guilty cause they're not legally culpable. So this mentality where you don't have sexuality",
      "sexuality of reciprocity or consensual impacts on our ability to even discuss the matter of same-sex relationships because actually there isn't mutual consensus, there isn' t a consensuall. And even the story of Lot and all that how it goes, its minus an intellectualization",
      "there is no idea of marital rape in Islamic law because once she signs the contract, she doesn't have any right to assert consent or absence of consent. So we need a new fiqh of sexuality not just because of queer Muslims but also because of some of the problems encoded in the heterosexual normativity.",
      "re-interrogation, the notion that we're the people. We are the Muslims. That we get to be able to think about what is Islam. Then you also have a chance to be to think much more coherently given our current realities about some of the underlying presumptions of sexuality that have been encoded for centuries. And that brings me to the last point I want to make which is something",
      "how this reformist methodology, including Islamic feminism, how this methodology becomes a part of civil society under the rubric of the democratic nation state. And I don't want to give another lecture so I have to say this as succinctly as possible or refer you, as has been my inspiration, to Abdullahi al-Na'im's work on Islam and the secular state where he distinguishes between",
      "between the location of the believer as a citizen and the prioritization of anybody's interpretation of religion as the rule of law of the state. Surely, all persons are influenced by their belief systems so no, a Muslim would never participate in civil society or democracy without also bringing",
      "their full person, their belief in God however it may be. But the difference is that no laws can be codified except by the will of the people meaning all people have a chance to argue against even what your belief is if you want to put your belief into law to be forced by the state. So many",
      "when they start hearing about secular, they think it means you can't believe and also participate in democracy. Believe all you want but the concluding laws cannot be based on yours or anybody else's interpretation of religion or is of Islam or your love of God which I surely have as the conclusion of the discourse about civil society and the laws under which they will operate so I do recommend you read his work.",
      "But the return from this with regard to things like the Arab Spring and the Islamist parties, and its relationship to Islamic feminism. The return for this is actually reinterrogating the notion of active people participation in democracy. And democracy is not something out there that when you say it's going to be perfect or fixed but actually democracy is about a process",
      "by you actually do take the will of the people, including people who are believers. So it's taking away the authority that is often arbitrarily given to one person, one perspective, one gender, one sexuality as having the authority to then adjudicate for everybody within",
      "democratic procedure. So it is possible then to see the dynamism of both our civil societies and our beliefs, they can still be in dynamic relationship. I'm not sure about some of what I heard about the Islamists...I think",
      "translation of something, but the... What do I want to say about this? Try to keep it short. The idea that the Islamists are themselves also static, I think we need to get off of in the West. There have been changes from within and there will continue to be changes, and I think",
      "far on the right and has shifted itself a little bit more towards the center. And stop assuming that just because you put the title Islamist, that it's always going to be one in the same thing and then it's also going to irreconcilable with say democracy. So I just kind of want to drop that in there.",
      "Donc, premièrement, sur la question d'un féminisme islamique. On peut considérer que d'une part, il se distingue d'inféminisme libéral en ce qu'il s'ancre dans le passé des sources sacrées et d'autre part, on peut considérée qu'ils fait partie d' une logique, d' un méthodologie plus large de réforme et que donc c'est juste un des éléments dans un programme plus vaste.",
      "plus vaste. Deuxième point qui concernait le lien avec les questions de sexualité, il ne s'agit pas seulement des questions queer même s'il s'agit aussi des questions que puisqu'il est plus généralement droit en matière de sexualités et avec deux exemples qui ont été donnés d'une part des discussions au 12ème 13ème siècle autour du fait que puisque les femmes n'étaient que vagin et qu'elle n'avait pas de déjeuner si une femme séduisait un enfant ou un fou",
      "un fou, eh bien on ne pouvait pas considérer qu'il y avait adultère ou fornication. De même n'existait pas le viol conjugal puisque la question de l'agency de la femme n'était pas en cause sur l'influence de cette méthodologie réformiste sur la société civile dans les sociétés démocratiques ça demanderait un long développement mais un des éléments les plus importants peut-être en s'appuyant sur les travaux de quelqu'un dont je n'ai pas retenu",
      "Un élément qui définissait la démocratie. Dernière remarque qui était liée en partie au fait que ma traduction était trop télescopé de la remarque de Stéphanie, mais c'est sur le fait que les islamistes ne sont pas immuables qu'il y a un groupe politique qui change et qui, en particulier, peut se déplacer de la droite bien dure vers le centre.",
      "Merci infiniment. Est-ce que vous avez des questions?",
      "that Islamists may be shifting from the far right, possibly towards some kind of center through some kind democratic process. But I am aware that the Muslim feminism you preach is amazingly outrageous. In Afghanistan where I have been working for the past 10 years, I can tell you from experience having attempted to participate in a gender center",
      "an Afghan American who very much followed your teachings hoped to implement something of the kind, you know sort of thinking in your direction and that was the most outrageous thing she could do and it was extremely dangerous for her to do so. So where does one start? And how do you actually get things changed? Sure there's the democratic process which is a wonderful idea etc., etc. But practically if in a university",
      "Dans un pays musulman, peut-être que l'Afghanistan est un cas extrême. Vous ne pouvez même pas parler de la féminisme musulmana sans être considéré comme le pire des pires. Que faites-vous? D'où allez-vous d'ici? Merci.",
      "exemple de l'Afghanistan sur lequel vous travaillez, et la difficulté de faire entendre ces questions et le danger extrême qu'il y a de faire entendu à ces questions. C'est-à-dire comment on fait dans un contexte peut être aussi extrême que celui là? OK, first I want to thank you for your lecture. I'm here. It's a great pleasure to hear you and to have you there.",
      "short questions. The first one is, would you say that Islamic feminism is a means or a goal? And I ask this from a European perspective because maybe in other contexts it's totally understandable that it's a mean to achieve a certain idea of female rights but from here it can also be perceived as a goal in itself which means it aims at creating and imposing an Islamic",
      "Islamic or even an Islamist version of female rights. So in, what do you think about this? Is it a means or is it a goal? My second question is the nature of arguments used there if it's a reappropriation of the sacred texts, what is the reaction of the traditional Orthodox patriarchal ulemas because they also have sacred arguments",
      "arguments. So finally, is it a good way to go forward in these questions? Because they can also say okay I have also sacred arguments so how we get out of there and are you optimistic in the idea that maybe one day the Islamic or the Muslim world can have another paradigm than the religious",
      "I'm asking you, a Moroccan and for example in the context of Morocco we have our...I was going to say our president. No, our king is also the leader of the religious believers so the only context",
      "est la religion. Que pensez-vous de cela? Est-ce qu'il y a une façon d'en sortir du contexte religieux et d'avoir un autre mot, quelque chose qui ne peut pas être religieux? Merci.",
      "Comme un moyen ou comme une fin, puisque ici il est souvent perçu comme une faim qui reviendrait à imposer l'islamisme. Deuxièmement, s'il y a possibilité de réapproprier les sources sacrées? En fait, c'est en confrontation avec d'autres qui font la même chose, qui prétendent parler au nom des sources sacrés et donc comment réagissent ces oulémas et comment peut-on espérer?",
      "selon les contextes nationaux différents, et par exemple au Maroc où le roi est également chef religieux. Et donc il y a des différences importantes à mettre en lumière.",
      "but the very instructive approach that you give us to a certain number of concepts like Sharia and a certain approach to Islam that I am really unfamiliar with, and that I would like you to share with us a little bit more if possible. To the extent possible. And I mean, I don't know if it's appropriate to ask for that,",
      "you converted to Islam. And my question is, what Islam did you convert to? And what was that Islam that you embraced? Because I'm used to a form of Islam where something like Sharia is perceived as tradition and there are such things as trials that are here for the Sharia and such things. So it's very interesting to see that you approach Sharia",
      "that is akin to the Tao or a divine project. And the second question has to do with your desire to reconciliate Islam and spirituality and sexuality",
      "where the intuition I have of religion in general is that there's always this sense of, I mean, this will to normalize and define a norm. And say what is right and what is wrong. Which is something that queer movements in general try to fight against so I'm trying to see how",
      "Next week, inshallah, I'll be going to Afghanistan. And it is not at all necessary for me to even use the word feminism. I have no attachment to that word. I'm interested instead in women's inclusive methodologies, practices, experiences. So just because I give a talk on Islamic feminism doesn't mean that I go to Afghanistan and start talking about Islamic feminism",
      "hear this word and you can't function in terms of the projects that I've been invited to participate in. So, um...I don't know who it is that's supposed to be doing what it is they think because uh... I have not published a single thing where I identify myself as an Islamic feminist so i don't what they base it on. I have published substantially on things that have to do with gender inclusive readings",
      "and why this is both necessary and good. And I would hope they would be inspired by that because it applies to including women's voices and experiences no matter where they are in the Muslim world. So, I think that I appreciate your advice because I wasn't going to talk about Islamic feminism but...",
      "Yes, yes. Right, right. The conclusion that I came to... the reason why it became important for me to accept an invitation to Sydney Australia and write this paper about these three voices is because",
      "anything identifying myself as an Islamic feminist. In fact, my last written comments were in rejection of the term feminism so I had to really say what was my experience? Literally, what was I going through to come to the transition where I could accept to identify myself as and Islamic feminist and it's because the discourse changed",
      "the location of feminism as anti-religious or Western and relocating feminism as an epistemology and a methodology. So that is the reality I live, but I have no record of it. This article, I refer to an article I was reviewing before I spoke. This Article I haven't edited yet to be published because I have family situation with my grandson,",
      "But the conclusion, which I have already articulated elsewhere is we need every methodology that we can get to work on certain issues in the context of Islam and Muslim societies. So working in concert with people who do not wish to use a religious methodology is not a problem for me. And working with people",
      "interpretation but who establish schools or feeding programs for poor families is not a problem for me. So this discussion to talk about these voices is to say also something else, and which is at the end of the 20th century, at the beginning of the new millennium we are seeing a movement,",
      "similarly at any other time in Muslim history. So whether they be Islamist women or secular Muslim women, we are seeing a variegated mass of women who are taking agency with regard to these issues and I'm happy to be a part of that even if I have my biases, my limitations",
      "that in every country, in every community, rich and poor no matter what country women are working on women's issues in the context of Muslims. And everywhere they're working. They work in different ways because there are different constraints and different possibilities but they are working. And anybody who believes that oh well it doesn't happen in Saudi Arabia which I still hear people say",
      "community. You don't even need massive resources. A woman could be raped, like Muhtar Mai. She could be raped and as a consequence of that in a series of things that she put into place, she is now the founder of girls schools where hundreds of girls are receiving education so we are I guess easy to say we're not victims waiting to be saved anymore by anybody. We are agents",
      "we missed in Beijing in 1995 was the ability to accept that maybe we don't all approach the issue the same, but we are all approaching the issue. So I feel that what I would be sharing in Afghanistan is not Islamic feminism, but how women must continue to be a part of their own processes",
      "theology and stuff that I will be sharing to go along with it. And I think, I want to skip just for a second to your question what kind of Islam did I convert to? I was very conservative. My husband was tablighi jama'at and I wore niqab back in 1972 when I became Muslim in the city of Philadelphia. And",
      "And the establishment of the necessity for thinking through the religion that I have chosen was a part of the continual process of my conversion. So, I'm continually converting every day. What I convert to is Allah. I don't convert to all these other intermediaries in between. So I don' t even convert to myself because I am not the same today as I was yesterday",
      "be the same tomorrow or I'll be dead. So, um...the idea—I'm gonna answer your other questions—the idea that you've never heard of this idea of Sharia as the way, or the reconciliation between spirituality and sexuality because there is a norm,",
      "handed to prevent us from taking full agency. All of these ideas have existed in our tradition for a long time. If you read Ibn Arabi, you will come to one of the best articulations of the relationship between sexuality and spirituality including non-normative heterosexuality. So I think everything has already been there but we've been told that Islam comes down as one little notebook",
      "notebook. If you don't get this notebook, then you don t have Islam and you know what we do? We don't take the notebook and we don't go behind it to check on all of the books that are there so it belongs to us. So it's open. Don't get chased off by the people who when they chase you off, then they continually control what house...and the notebook gets smaller when you run away. It gets smaller and smaller, you know? So just claim",
      "world, you know, belongs to Allah. So likewise it belongs to us. We have that access. As far as the specific situation in Morocco I guess I was hoping that you would share with us that Morocco is one of the first Muslim majority countries that have instituted equality and Muslim family law under the Muda'a-Wina and was encouraged by",
      "everybody as a leader, but one of the goals that I have is working on equality in Muslim family and I'm very pleased by the changes that have come about in Morocco in particular. I am absolutely unclear personally what it means to speak outside of the paradigm of religion. I don't know what that means. I'm sorry.",
      "the reason why I feel that I can do that is because I'm also very clear that it, that is my choice and therefore it's not something I force on someone else. So I don't really know what it means to speak outside of the paradigm of religion. I, I,I don't, I don', I don', I don'.. If you look at the Musawa, if you look",
      "right, you will see that it is a dedicated conversation and agreement between human rights standards and Islam. In other words they are not one or the other. So there is a convergence and it converts in very specific ways like the movement for",
      "CEDAW without reservations. Many Muslim countries have ratified or signatories of CEDO, but they hold reservations over Article 14 and ones that talk about equality in the family and stuff. And women who are working on CEDEW without reservation are saying you can't take some of it and leave part of it.",
      "what Musawah is organized around, is the concert between these two discourses. As I said earlier not human rights or Islam but human rights and Islam equality and Islam and this concert between theses two voices is very important because of the procedural thing I was talking about from Abdullahi Naim in order to implement it into laws",
      "laws and also to raise consciousness, to impact on society and on attitudes you do have to be able to adjudicate. So if I mean you'll see this if you look at the website, if in your country is a signatory of CEDAW but it practices a law that is in contradiction to it one of the methods that you use in order",
      "who hold it accountable before the international bodies when you have to do these country reports. We consider all that in line with the objective of equality in Islam, so methodologically it is not either or. It's not like you have have to have Islam or whatever but the whole idea about not having either or is we are not giving up Islam",
      "equality. We are not giving up equality to have this discourse on Islam, and that as I tried to say is what makes for a difference. And so therefore all of these are our right. We have access to CEDAW. We've access to the Constitution. If in the Constitution it says equal citizenship but there's a difference in law because something in the family law or personal status then we use the Constitution",
      "So it's a very embracive system that actually takes full citizenship rights, full agency and Islam. You don't have to leave them off. I suggest you look at some of the details in which things have been articulated in order to be able to appreciate that at this point in time nobody can tell us we have to choose. We can embrace it all.",
      "Thank you. Thank you all. We are obliged to end this conference because it's time to close and so thank you all for coming. Thank You very much Amina, thanks for the discussion and translator."
    ]
  },
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    "text": [
      "I have a comment slash question, I guess. You know, when I was listening to the lecture again, I was just thinking about the loss for my community, for Black Muslim communities of you. Like, I've known who you were, like, I followed, I read, right? But there have been people...you're asking us to challenge ourselves. And so I wanted to acknowledge for myself that I feel like",
      "I'm just thinking, who might we have been as a community in the years since at least since I first met you? If there was a deeper engagement with what they're saying as opposed to a shunning. And I wanted to know if you might just talk about what are the challenges you face being a Black Muslim woman sharing these kinds of ideas. What has that been like for you? Thank you for asking. Especially thank you for",
      "is one of the aspects of my life that often brings me a certain amount of sadness. And that is that I don't have the opportunities to serve in my particular community as an African-American woman who converted, you know, in the 1970s to serve and that community as much as I did coming up to the 90s it was still invited to things now I'm no longer invited.",
      "because the experience in Malaysia in 1992 kickstarted my international, I call it consultancy now for legal purposes. Because that happened then, I've been really busy. Not only have I been really bus but I retired from US academia in 2006 so we're talking 15 years and I've be really busy",
      "busy and I now get to do that which I love the most. And as a consequence, while it does make me sad that you know I'm not as involved with the African-American community as I would like to be, I am really busy."
    ]
  },
  {
    "file": "amina_wadud/AMINA WADUD _Arzak Mahardika_210601037__l9aBmUXze38&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742900940.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh. Alhamdulillahi rabbil alamin. Wassalatu wassalamu ala ashrafi anbiya wal mursalin. Sayyidina Muhammadin wa ala alihi wa sahbihi ajma'in amma ala'an. Perkenalkan saya Arzak Muharadika, mahasiswa semester 5, Rodi Ilmu Al-Quran dan Tafsir Universitas Islam Negeri Mataram.",
      "baik teman-teman pada video kali ini kita akan membahas tentang salah satu tokoh intelektual islam yakni Aminawadud gimana Aminowadud ini mempunyai pemikiran yang menimbulkan banyak kontroversi sebelum itu mari sama-sama kita dengarkan bagaimana biografi singkat daripada Aminwadud",
      "Budak Muslim Arab barbar di Afrika Aminah Wadud memutuskan untuk mengucapkan dua kalimat syahadat Memeluk agama Islam pada tahun 1972 Di tempat ia menganyam pendidikan saat itu Yaitu The University of Transylvania Ia menguapkan dua kali mat syahada pada tahun",
      "Dan saat itu ia sedang berusia 20 tahun Setelah itu Ia memperoleh gelar Sarjana Di tempat tersebut Pada tahun 1975 Dan secara resmi mengubah namanya Dari Maria Teslim menjadi Amina Wadud pada Tahun 1974 Nama itu mencerminkan Afiliasi agamanya",
      "Setelah itu, Awinawadud melanjutkan kuliahnya di The University of Michigan dan mendapatkan gelar MA pada tahun 1988 setelah melewati studi kajian-kajian timur.",
      "Bahasa Arab di tempat yang sama yaitu The University of Michigan Setelah itu Aminah Wadud memiliki keinginan untuk memperdalam bahasa Arabnya Maka dari itu ia melanjutkan kuliah di Universitas Amerika Yang berada di Mesir Dan ia juga memperdalam ilmu Al-Quran dan Tafsir",
      "Al-Azhar, Cairo, Mesir Sebelum mendapatkan gelar profesornya Aminah Wadud menghabiskan waktu sebagai dosen pengajar di Malaysia dan Libya Wadude menguasai berbagai macam bahasa negara seperti Inggris Arab, Turki Prancis dan Jerman dimana penguasaan bahasanya tersebut membuat",
      "Mendapatkan banyak tawaran Untuk menjadi dosen tamu di berbagai universitas Di antaranya Harvard University Bahkan pernah di Gajah Mada di Jakarta Dan menjadi konsultan pada saat konferensi PBB Aminah Wadud mempunyai sebuah karya Yaitu Quran and Women Reading the Sacred Text from Woman's Perspective",
      "Di mana bukunya tersebut banyak dijadikan acuan atau panduan oleh para pegiat hak-hak perempuan Yang mana Aminah Wadud sendiri merupakan seorang aktivis feminisme",
      "dalam berbagai hal pada bukunya tersebut Aminah Wadud mengarahkan gaya penafsiran dekonstruktif terhadap hukum-hukum Islam yang sudah dikenal luas seperti waris peran perempuan dan termasuk permasalahan yang cukup menimbulkan kontroversi yaitu ia memperbolehkan perembuan sebagai imam",
      "Pada saat Salat Jum'at Dan Amin Awad sendiri telah melukanya Yaitu pada saat Ia menjadi Imam Salat Jun'at dan laki-laki Sebagai makmum dan perempuan Pada tahun 2005 di New York, Amerika Serikat Dari karyanya yang berjudul Quran and Women Atau Al-Quran Menurut Perempuan",
      "Aminah Wadud menggunakan kerangka teori yaitu universalitas Al-Quran dan prinsip dasar yang menjamin adanya kestaraan antara manusia di kehidupan dunianya.",
      "Al-Quran disebabkan oleh kesalahan penerapan penggunaan ayat-ayat yang bersifat khusus untuk konteks ayat yang berasal dari alam syariah.",
      "Bahawa laki-laki dan perempuan merupakan berasal dari penciptaan yang sama Aminah Walud merumuskan pembacaan teks keagamaan Terutama terkait permasalahan Al-Quran menjadi tiga kategori Yang pertama iaitu metode tradisional",
      "Aminah Wadud mengatakan bahwa secara eksklusif merupakan hasil dari kaum pria Dalam pandangannya, Aminnah Wadude menyatakan Bahwa penggunaan atau penentuan paradigma awal Yang merupakkan alat penela'ah dan pembahasan Al-Quran Atau interpretasi Qurani",
      "hambatan-hambatan yang dialami oleh perempuan baik itu ketika ia menjadi seorang individu maupun ketika menjadi se orang anggota dalam masyarakat dimana ia mengatakan bahawa hambatan tersebut berasal dari Al Quran yang ke tiga yaitu metode holistik pada metode ini",
      "yang mempertimbangkan kembali seluruh metode penafsiran dan mengaitkannya dengan segala permasalahan atau fenomena yang terjadi pada zaman sekarang seperti sosial, ekonomi, politik modern dan terkait dengan permaslahan perempuan Aminah Wadud mengatakan bahwa metode ini merupakan",
      "secara metode yang lainnya pada dasarnya tujuan utama Aminah Wadud dari karya gendernya ini adalah untuk memberikan pembacaan yang adil bagi kaum perempuan dimana ia melihat perepuan tidak mempunyai peran aktif dalam setiap kegiatan menafsirkan Al-Quran dengan menunjukkan bahwa",
      "Penafsiran Al-Quran selalu didominasi oleh penafsirannya tradisional yang mana mengupas atau menjelaskan ayat demi ayat secara beruntun tanpa adanya upaya untuk mengumpulkan ayat jenis atau tematik. Berikut adalah salah satu contoh dari penafsyiran Aminah Wadud",
      "Menekankan pada kata man dan kata ulaika Dimana dua kata tersebut Mengandung makna bahwa Semua itu netral Bukan hanya laki-laki Dan bukan hanya perempuan secara khusus Hal terse but juga Ia sebutkan bahwa Allah memberikan ganjaran",
      "Tidak didasarkan pada kekayaan, tidak didasarkan pada jenis kelamin. Akan tetapi semua ganjaran yang Allah berikan berdasarkan pada perbuatan apa yang telah kita lakukan. Sebagaimana firman Allah dalam Al-Quran Surah Al-Hujurat Ayat 13",
      "Di sisi Tuhanmu ialah yang paling bertakwa di antara kamu Ayat ini menjelaskan bahawa Jenjang atau standar kemuliaan seorang Bukan terkait dengan jenis kelamin Ataupun yang lainnya Tetapi hal tersebut berdasarkan ketakuan kita kepada Allah SWT",
      "Tidak begitu saja ayat ini juga menjelaskan ayat sebelumnya, yakni terdapat larangan untuk saling menggunjing, mengolok-ngolok dan saling mencari kesalahan antara satu dengan yang lainnya. Oleh karena itu kita sebagai hamba Allah tidak ada alasan bagi kaum laki-laki untuk mencuri kesalahanku perempuan",
      "Dan begitu juga sebaliknya, kaum perempuan tidak mempunyai alasan untuk mencari kesalahan dari kaum laki-laki. Sekian mungkin hanya ini yang dapat saya sampaikan. Mohon maaf atas segala kekurangan. Assalamualaikum warahmatullahi wabarakatuh."
    ]
  },
  {
    "file": "amina_wadud/amina wadud at Raise Your Gaze_ Islamic Feminism_s__VAgENyj4r4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742947143.opus",
    "text": [
      "I begin as I always began in the name of Allah whose grace I seek in this and all other matters. You will notice that I'm going to give this talk without any notes, and that's because in the last five or six years I've had several opportunities to talk about Islamic feminism. And after a while",
      "And after a while, there's only certain number of points that you need to hit. And so for this talk I'm going to give you a little bit of personal location which I try to do for everything and because I am going to be personally located in the other three components of the talk some of that personal location will come in again somewhat anecdotally.",
      "you know, what is now considered to be Islamic feminism. To contextualize it in global movements and particularly in the context of reform Islam. And I'm going to talk about methodology because trying to understand this sort of distinctive component of feminism or this distinctive component",
      "actually talk about some of the utility of it, that is some of examples of how its being put to use. And what I'm hoping you will do for me is during questions and answers anything that I kind of skirted over too quickly that seemed a little bit provocative or in some way challenging or just interesting let me know and I can elaborate further when we come to the Q&A.",
      "this as a cisgendered female, I have not vetted myself for every single word about whether or not I am equally inclusive in terms of other locations from the LGBTQI community. And that is also I think contextually significant because working for what we used to call gender reform was primarily within the context of heteronormativity and",
      "in terms of their sexual identities and gender locations was not yet a part of it, even though that's where I am trying to be located. It means that sometimes when I hark back to some of the things that we experienced as we were going along there are questions that can be asked about the extent to which it is completely inclusive. And I think that's important. I think it's important for me to let you know that I may slip into certain presumptions",
      "which the gender movement was shaped but that is not where it is finished so I'm asking you to call me to task on it during the Q&A for anything that seems to be especially, I don't think it's going to be something that would be offensive but just the presumption of heteronormativity is in fact a form of exclusion. So I actually identify as an Islamic feminist and",
      "for even a full decade. So I am aware of transformation, at least in my case why I felt that I could make the transformation and why in fact I resisted the title of feminist up until 2009. And it's funny because I actually have the moment almost in which I sort of came out as a feminist which was the launching of the Musawa movement and I'll talk about that a little bit",
      "term is because of what we now know as intersectionality and that the way the feminist movement had been shaped globally, especially when you come from the global north. So anywhere Europe, UK, North America is that it addressed the needs of those who were first able to articulate it. And so there was certain class race and religious orientations",
      "of me when the time came for me to think about it. So in fact, I resisted the term and if you look at my writings up until 2006, I actually argue against the application of the term so I think it's kind of a fun thing to keep growing, to keep learning, to challenging yourself and so this is all about sort of meeting the challenge and how I came to the point where I could be comfortable in it after so much resistance.",
      "So my first teaching position was at the International Islamic University in Malaysia. And I'm not saying that the experience of the university was necessarily exemplary of anything that I want to promote, but two things happened there that I think is important and one is that that is when I came outside or maybe I should say from behind the desk of academia",
      "of my career and that activism now has shaped everything that I do. I cannot do something just for the theory in a theology alone which as a nerd, I particularly love but I have to think about its potential impact and that's sometimes crippling because for example now I'm doing research on LBGTQI and human dignity in Islamic classical resources and every time I read something I think well how can I implement this",
      "that you know punished by death so I'm, you know and so it's both a good thing and a bad thing but because for me it indicated my first ever experience working in the collective towards certain concrete changes both at the level of theory and at the application. It was extremely important to me and also it was not unplanned. It",
      "the organization Sisters in Islam with, there were eight of us. They're all friends of mine now and they are still engaged in this work so when you look back 25-30 years and you have that kind of history it's actually a very lovely thing because we do keep moving, we do keeping facing the challenges but at the same time it has not led to the kinds of power seeking that can come when you achieve a certain modicum of success",
      "So while I had the university relationship, I also had the public relationship as again was important for shaping my movement forward. But at the University, I actually proposed to do a research on what I called towards pro-faith feminism. So it lets you know that even 30 years ago, I think I was interested to move forward but I can't say that I achieved it by the time I left Malaysia which was in 1992",
      "Three years later, the Beijing conference happened. Now we are all in either the light or shadow of the United Nations depending on how you want to look at it and we're all in the light of the shadow because the United Nation proposed at least in theory to address what is the understanding universally of human rights",
      "occurred within it is that people challenged whether or not the notion of human was inclusive of certain particularities. So by 1979, when the Committee for the Elimination of All Forms of Discrimination Against Women, OCEDO, was launched, it was already clear that even within the United Nations attempt to be able",
      "being, the human being had been shaped by a certain patriarchal privileging and we still have this problem. So you can't talk about human rights unless you also talk about what it means to be human. And for me in the research that I do in terms of looking at the aspect of human dignity in all my work, it is really clear that the shaping of the Islamic discourse",
      "even though it wasn't under that title. That title became more vogue in the middle part of the 20th century, you know with the launching of the UN. We didn't necessarily call it human rights although those words do exist so we do have the notion but these conversations sort of all came together and",
      "tendency to ascribe full humanity to men was rampant and this meant that women had to either compare to or always be left deviant towards what was the full human being. And for a long time we reacted to this, we are constantly trying to you know have us sort of be tagged on and included when people give examples for example about women who fought in wars along with",
      "I think, well that's just a horrible human example period. Why would we want to even apply it to women? But because the rubric of understanding what makes you fully human was based on the male person and by the way if you want examples of this do ask me during question-and-answers if they don't come up anyway while we're always comparing ourselves to that rubric in a way we will never be fully human so when we talk about things like gender equality",
      "neutral enough that it doesn't matter you can achieve this kind of equality no matter what gender, or with gender orientation but actually in the movement towards CEDAW, the consideration specifically of the ways in which women are disenfranchised by entire systemic locations within not only laws and policies but also",
      "the ways in which the primary intellectual legacy was shaped, was not inclusive. It did not have that notion of what we call Musawa. It had a notion of male superiority. Women had a location in this society. Women and had a locations in religion. Women has a location on cultures but her relationship was always going to be relative to where the man would sit and the men had the full mobility to go anywhere.",
      "words, again he was fully human and she was a relative human being. So for me in the research that I did starting with you notice the title of my first book is Quran and Woman. I really was trying to highlight the necessity of being able to put the focus on women and to have that focus become a central component of how it is that we even analyze text",
      "to its tradition, taking the opportunity to step back and in some ways using the same methodologies that were used for Quranic analysis throughout the history of the discourse. And showing even there where the need to be able to be explicitly inclusive with regard to gender was a necessary component of fulfilling the mandate of the revelation itself which is guidance. You can't guide human beings by only guiding half",
      "path. Okay? So when the Beijing conference came in 1995, it followed a meeting in Nairobi in 1985 but the one in Beijing in 1995 had the most visible presence of Muslim women ever and also since. And it was noticeable. It was also noticeable amongst us who were there. I came with Sisters In Islam",
      "and we did some programs. And the focus on Islam was highlighted at that conference by two dominant voices that would shape the discourse for the next 20 years, and the names that I give to them are the names over time have worked to be able to you know be I think good identifying characteristics but again they can",
      "Now all of these words need to be unpacked, but for a moment I want you to kind of go with me on it because their proposal was we will defer to the construction of these international documents for the achievement of full human dignity for all women including Muslim women. Okay so again I'm going to make the conversation come back to Muslim women",
      "There are obviously questions in terms of, you know, other religions or people without religion etc. So in order for them to challenge especially policies and laws and cultures that restricted women's human rights in their understanding of it they needed to remove religion from the discourse and they particularly needed to",
      "Islam and human rights. And this was the location of feminism, you cannot have both Islam and feminism so it's sort of an oxymoron to put the two things together and they agreed with that and that was their location now as critical as I am of this from that pro-faith trajectory that I had you must understand that again we're looking years past and there has been some utility there which again if you need further elaboration ask me about it during the questions",
      "The other dominant voice that was there, was funded and supported by the almighty oil dollars. So the Wahhabi Salafi position because at that time the rise and strengthening of what we call political Islam was already in play. And the impact of political Islam on women is not all bad although I say that again because I'm looking back over history",
      "And in fact, I think about Dr. Ziba Mir Hussaini's statement that Islamic feminism is the unwanted child of political Islam because political Islam brought the debates to how we adjudicate what is this sort of umatic, you know, the ummah impulse of Islam under the rubric of the nation state and then how does the nation",
      "How does a nation state identify and locate itself within these international initiatives, and within these programs with regard to human rights? And that was actually the main thing that happened with regard political Islam that was beneficial in terms of the development of Islamic feminism. But they determined that we didn't need anything that came from the West, and we didn'y need anything",
      "when the architects were the same colonizing forces that had come and invaded our countries. So we have a precedent in our own tradition as Muslims, and we only need Islam, and of course we only needed the true Islam. And so they put... In fact I just moved into a new house and so I had to unpack and repack my library,",
      "position on women. And they were also adamant that you cannot have both Islam and human rights, so I found this agreement between the opposing forces to be an important meeting point of really how it is that the base began to move. But in 1995 when we were there even though we had already been working since 1989 with Sisters,",
      "because we were determined to challenge the manifestations of gender limitations within the Islamic discourse and obviously within Islamic public policy, particularly with regard to personal status laws. And yet we were not leaving Islam out of the debate. And so we were stuck between these two positions.",
      "attempt because of the presence of so many Muslim women from all over the world, there was an attempt to have meetings to bring those parties together. Because we were on somebody else's ticket to get there but then we had a chance to network. So we did. We tried to have meeting every night and they ended up into shouting sessions. Because these two sides could not figure out a way to be able to adjudicate over that block. You cannot have both Islam",
      "And so they just sort of settled back into their positions. And even though we did not feel aligned with one side or the other in any complete way, from that point on especially in terms of being able to get funding to support our work, we were characterized by each party as being a member of the other party. We were considered to be secular feminists because we challenged the theoretical location of the Islamic discourse over what it means to be a human being",
      "So any challenge was taken to be, you know, therefore you're against Islam. You know this they still do this now but you know people like me who was in hijab and people who You know aligned themselves with their identity as Muslim and did not want to leave out Islam from the discourse Were considered by the secular feminists to all be Islamist so we were all political islamic And and you know it's interesting for me because I think that I've always been a sort of on a radical edge",
      "but sometimes I would go to places to speak with, this was before my name recognition and people would not want to sit with me because they'd say that's hijabi woman and she's going to do this and she is going to be that. And then I got up to speak and the exact same people would then want to come and engage me. And always thought that was very interesting and that's because we were still fractured and the fragments had not yet figured out ways in which they could complement each other and we can go forward. So that was the beginning for me of understanding",
      "were two sides, but the most important thing is that led to what would become necessary in order to articulate some type of relationship between the two. And that is as I always say that in every conversation people are galvanized behind the meanings of certain words, but they don't always make those meanings obvious instead they take it for granted so when",
      "but they don't often say what it is or they say something which is outrageous. Islam is terrorism, right? We've heard that a lot in the last 10-15 years and when they say it you understand that every conversation that they have is going to be filled in by this meaning that they're carrying with them But when they're in a conversation with someone else who has a different meaning They will be arguing because they haven't really laid the ground rules about you know What is exactly the parameters of this term and in the discourse",
      "In the discourse that occurred in Beijing in 1995, the idea that you could not have both Islam and feminism or you couldn't have both Islamic human rights spent more time interrogating the meaning of the word feminism and the word human rights than they did with the other element which is Islam. Who defines it? And whose definition has the power and authority to be put into implementation rather this",
      "and your household or your community, or the state. And whenever a single definition becomes encoded in the laws it means it will close out other definitions. And so we worked a lot since 1995 to take more agency with regard to how Islam is defined,",
      "to be excluded and on what basis. The idea that we would interrogate Islam as much as we would interogate the terms human rights and feminism was a part of the conversation which was in fact unique, it was unprecedented for people who had been marginalized within Muslim context to then challenge how Islam was being used against them. Who had the power",
      "consequences on their identification with Islam when they would say, you're inspired by the West so therefore you can't do this thing. That's outside of Islam etc., etc. So we were in fact being closed off from an essential part of our identity because we kept deferring to or reacting to definitions of Islam that we had not ourselves been a part of constructing. But if you think about it actually all religions are human constructs",
      "human constructs. Even when those religions, and again in my definition of religion you can't have a religion without some orientation towards what is sacred, what is ultimate, what it's holy, what its capital O other, the non-ordinary. There has to be some element that transcendent so even when religions have reference to or direct themselves with regard",
      "Everything that they do after that, they construct. And so one of the fun things about in terms of my... Because when I came to Malaysia in 1989, I came with all of the research that I had done that became the book Quran and Woman which is now 25 years old but I had not understood how important it was to think about what would be the method",
      "what is religion and our notion of what Islam until I had this encounter with ideas about public policy and about sort of living cultures. And this is what happens when you come from a minority context, and also in my case, a Muslim by choice. So from then on it was much more important to always lay the foundation of where you would go in the conversation by stating what was your claim",
      "And once the definition of Islam was interrogated equally with the definitions of things like human rights and feminism, it was possible to see why it was that these two sides at the Beijing conference could say the same thing. You cannot have both Islam and human rights, and yet still not see why they were in cooperation.",
      "resumed only a patriarchal interpretation of what is the meaning of the word Islam. And in fact, all of us did and often in the work that's being done now in terms of alternative articulations how to be Muslim like the inclusive mosque initiative there is still sometimes a tendency to defer back to you know what is a real mosque or you know a proper aid",
      "the references are always back to the old patriarchal models. And in terms of political, the political Islamic location again those expressions are not singular there is a wide diversity but there is tendency to reinscribe unnecessary hegemonic relationship between the male and female and that there's no other way to operate in Islam unless you have that because",
      "had operated for so long in so many different contexts. But actually, and this is about the methodology, actually if we look at the components of the discourse even throughout all of the Islamic intellectual legacy, we can actually determine to what extent it is that while we refer",
      "as a divine source, revealed to the prophet upon him be peace who also in terms of Islam and Hadith become like a divine resource. In order to use those sources to actually construct laws and to actually shape culture humans intervene. And this is actually a beautiful thing it's not a bad thing. It's only a bad when someone interventions becomes asserted",
      "or the rule of a household without the possibility of negotiating new parameters to what is allowed in that definition. So one of the main tasks before us when we left Beijing in 1995 was to make our presence as the middle group known, to make it known that it is possible",
      "with regard to what is Islam, how it's adjudicated, how its used in the public space, how would be used in discourse. To challenge that, to show the elements of its construction heretofore and then to be a part of constructing new knowledge that is new understandings of Islam by actually being apart of making those constructions. So we had to take on Islam as our own",
      "show the ways in which we observe that it had been constructed in the past and to go willingly into making new constructions for the future. And then obviously, we also had to take on the human rights discourse and the feminist discourse for the ways they were implicated in excluding the inclusion of our own definitions in the way in which Islam is adjudicated. Now this last element I found to be interesting",
      "15 years because actually the international bodies like the United Nations, you know, the World Bank and all of these bodies they operate with an understanding of Islam that they have inherited from the most conservative and patriarchal representations of Islam. That is assigned by the state and They say, you it's not our right to interfere with how",
      "you know, a person or group or country wants to express itself religiously. So they become complicit in locking in this patriarchal definition and making it even more difficult to be able to challenge some of the consequences of those particular sort of patriarchal definitions. So we've had our work cut out for us because",
      "for the inclusion of new understandings of what is Islam. And I also find it kind of funny because actually if you look at, you know, Islam's 14 centuries there have always been expansions and contractions in the way in which the discourse has gone over many things so there's never... It's not really static but we were really heels down set to keep the gender binary and hegemony in place",
      "in place. So it was much more difficult to dismantle the location of male privileging and patriarchal deference in the conversation, but that's exactly what becomes the strength of the methodology for Islamic feminism. And that is that we make this path as we walk it. And so we don't have to get permission",
      "there's not opposition obviously but when we stop needing to take permission you know from the bearded mullahs and ayatollahs and maulanas and ulema, when we stopped needing to make permission for them and give ourselves permission to do it how do we then adjudicate to have some authority along those lines. So the next phase of the gender work that I was involved in at",
      "to tackle specific policies in the way in which they had been constructed and then applied. And we would use a return to the primary sources, which is again the legacy of political Islam this is an Islamist's primary objective, we must go back to the source. We would use that methodology with the lens of critical reading for gender location so we didn't just take it for granted instead",
      "we looked at the elements in the constructions of gender relations and we determined that there was first of all such a variety or differences of opinion, that there were such a variety how do we ever come forward with the idea that there is a single solitary unitary definition of Islam and that somehow you go against it by doing X Y or Z. So we actually find that it is of importance",
      "in reconstructing Islam that you also revisit Islam's intellectual past and that you take agency with regard to challenging the extent to which it may be inclusive of or not inclusive of all the members of the community. But then, you also have to work at the level of the nation state, which is a reality. And again I'm not advocating necessarily for good",
      "So that means we have to work within that context because after the end of colonialism, Islamic majority nation states and places that had substantial Muslim minorities like India they codified Muslim personal status laws. And then it becomes a law of the state so the state becomes an instrument that enforces",
      "Muslim personal status law throughout the centuries. And when you look at, for example, the Quran, what I used to call the marriage of subjugation is taken for granted. It's taken for that women will become appendages to men and that the only way for there to be a marriage is for certain power dynamics",
      "original conversation about the marriage contract and how it would work was meant to be able to in some way honor this second-class citizen, making the mahr or the dowry go to her as opposed to going to the father. That kind of thing. Even though there were all these measures that were put into place nothing dismantled",
      "from that contract and within all of the Muslim cultures, and I mean all of them in which this notion of marriage was put into place. And it occurred to us that not only all of pieces in the puzzle of how we challenged the implementation of laws that discriminated against women, which again is the inspiration of Sido,",
      "even though it was necessary to challenge that, the question becomes how do you construct something else? And in our work from 1995 until the launching of Musawa in 2009 we networked with other women's organizations all over the world. Again Muslim minority context and Muslim majority context. And we found that similar aspects were manifest",
      "different nation states and there were different emphasis on the different aspects of it. For example, the age of marriage versus the issue of polygamy versus the issues of citizenship whether or not if a woman married say in Jordan a non-Jordanian man could she pass citizenship to her children? Well the answer was no but a Muslim man in Jordan could marry",
      "would have full citizenship. So that was an important component in the development of the long-term strategies in these debates, and that is when the state becomes the architect of the ways in which certain codes are going to be adjudicated you must challenge the states location usually constitutionally some countries like Saudi Arabia don't have a constitution but you must",
      "that guarantees equal citizenship to all of its citizens and then denies women actual, equal access with regard to secondary rules like this. And these secondary rules were all linked back to the notions of Muslim personal status law and the way in which Islam allowed them to make exceptions to even what was foundational to the development and sustaining of a nation state.",
      "in the conversation and we look for ways in which we can network with other women and men across the world who are trying to establish another understanding of marriage. And this is an understanding of marraige that is literally unprecedented within all the 14th centuries of Islam, and that is the marriage of equality. And we call it Musawah. So the launching of Musawwah for me was such",
      "an amazing turning point because you know when you see yourself as a little person but you see your self as working very hard and passionately towards something sometimes what you're working towards is clear, but sometimes it's a little bit ambiguous. Maybe I'm just looking for what is right and what is true and what does that mean in actual terms? So I was still running sheerly on passion and because in the context of United States we don't have Muslim personal",
      "Muslim personal status law and actually mercifully we will never have Muslim personal statuess law because Muslims never agree on anything. And we have such a diversity of Muslims in the United States they can never decide whether or not they're going to be Maliki, or Hanafi, or whether they are going to you know sort of Ikhtilaf. They never decide everybody's gonna take issue so it turns out to be a mercy but it also meant that in a way I was sort of displaced",
      "all my work is predominantly international because the places where the limitations on women's access to the full karama, human dignity that Allah has endowed for every human being. The place where this is most strongly adjudicated is within those places where there is some established understanding of Muslim personal status law and it could be even ad-hoc. It may not be the law of the state but if within the freedoms",
      "of the state, you have the capacity to be able to denote religious exemptions from certain things. It means that you're still using the instruments of the State in order to implement your understandings of Islam and therefore marriage of subjugation continue to spread even when they moved into places that constitutionally were dedicated to equality between the members. So with the launching of Musawah I literally saw",
      "saw women and men that I had worked with for the previous 20 years come to this gathering. And all of a sudden, you know people say do you have these kind of moments when you go to Hajj or when you have a really big Eid celebration somewhere in the diaspora? I literally understood that I was part of a global movement with the launching of Musawah but I also",
      "the challenges within the understandings of certain terminology in a way not to offend my desire primarily to maintain what I call the pro-faith thrust. That somehow, I too had borrowed a notion of Islam that limited me in terms of other forms of identification for myself and at that time,",
      "and Southeast Asia, because I had also lived in Malaysia, really inspired me. It's a funny place as an African-American to find I'm always so inspired by Southeast Asia. But it really inspired my to understand that the cultural context, in fact this sort of ecological context of where Islam establishes itself has an impact on the extent to which Islam will develop with different branches",
      "how much flora would be on those branches, you know think about as a tree. And Indonesians have a very comfortable location with being Muslim and not Arab right? So this is not something being against Arab but just to say that I myself when I was embraced by Islam in 1972 the first thing on my agenda was trying to get to the Arabic speaking world because I wanted",
      "and I saw real Islam, and it was fine from then on. So the idea for the Indonesians was that they have their own culture, and the way they articulated this so unapologetically, so beautiful and so gentle, and at the same time there are more Muslims in Indonesia than there are in all of the Arabic-speaking countries combined. They're only 88% of the population,",
      "which is the notification of the affirmation of religious diversity. Now, they still haven't gotten to the place where you can identify as not having a religion and there's still a future, they've made some changes but at least it was not encoded on the idea that we're going to be an Islamic state. It is a secular democracy. And being a secular democraty changes how we might feel or respond to the word secular because secularism is not uniform.",
      "There are places where secularism means you must exclude religion and you must banish any manifestations of those. Okay, you definitely see this in Europe right? But there are places were secularism mean...and I sort of take this from Abdullah al-Na'im's book on Islam and the Secular State It means that human beings are the only ones who can adjudicate the state",
      "inspired ethically, for example or spiritually by their understanding of Islam you cannot establish Islam at the level of the state without the human component of implementation and affirmation. So in other words the state is a human instrument as well so if religion including the religion of Islam is a construct that it's made my human beings and",
      "construct that is constructed by human beings. In fact, negotiating the humanness of both of these realities is one of the most important ways forward for us. But you have to... This is just me I'm sorry, the retired university professor. You have to do your research in that you have peel back the layers and look at how the puzzle is put together because from a distance it looks like a solid beautiful portrayal",
      "it could be a kitty cat but from the distance, it looks like a kittycat. But when you get close, you will see that all of these little pieces of the puzzle are there and looking at what exactly holds the various pieces together in different contexts is one of the things about Musawah that inspires me the most because it is not proposing first of all, it's not an organization It is not proposing that one set of rules fits all or",
      "the majority context has the same particular priority of concerns but that even though there is a necessity for a variety of approaches that have been honed out of this puzzle in order to address specific situation, that again certain rubrics of understanding were in place that need to also be a part of the challenge of how the puzzle is set forward. Right? So you can look at it sort",
      "table on which the puzzle is being put together and that also is a construct. And when that construct proposes as it does, and has throughout history, that Islam and Islamic law fundamentally must be for justice, the question about whether or not Muslim women experience justice became a major element in how to move forward.",
      "what is a principle aspect of the classical discourse about Islam, which is that it's for justice, human dignity and human rights. But we challenge it to the extent to which it has not been equally put into application with you know, the girl and the woman in those societies. And we look at all the elements of that deprivation as a way to be able to address what happens",
      "necessarily address every country but we liaise with other countries and we do these workshops to prepare people to be able to challenge it within their own context. So the reality is there's a lot of work that's ahead of us, but the capacity to be addressed this work is to accept that not everyone is going to be located at exactly the same place which is what we learned in Beijing 1995",
      "accept that we will have different locations was not possible for us in 1995. We were still thinking that somehow when we came together, we were going to unify all of Islam and all Muslims, and we were gonna unify them under our vision. And instead, we understand that as far as the main trajectory, the thrust for equality and justice for all, not just Muslims, not jus men is the only standing principle that we have to maintain",
      "and that after that everything is subject to change, and viable through the possibilities of reform. So we do this in application to specific countries when you know we're invited and we do workshops or sometimes regionally, and then we must learn from the participants how the arguments are being constructed against them so that they have",
      "reformist Islam and Islamic feminism for their own usage. Today, this is my last thought today we still have people who identify as secular Muslim feminists, people who do not want to engage Islam as a discourse they do not one Islam to be a part of movements forward based that still exist and we work with them and as far as we can work with",
      "For example, if you're working on violence against women it doesn't matter whether or not you are a believer. You can still work and we can still there. And today there are also people who are adamant that we must work from an Islamic perspective. I am one of those people but when I say we're working from the Islamic perspective I am clear that there is no single definition of Islam and that there are variety of definitions so it's easier for me to embrace the diversity.",
      "might embrace the Muslimness of people like ISIS, but that doesn't mean I agree with the way in which they assert their Islam and the way it which they violate other peoples rights in the name of Islam. But its not a us-and-them thing anymore. We're all in it together and eventually we will see if we don't understand how to work with someone even when you disagree with that person is a necessary component of how you demonstrate what you say",
      "yourself. When you say you want full human dignity and acceptance and respect for your particularities, then you must also extend it to other people.\" So for me now Islamic feminism harks back to a definition that Simone de Beauvoir gave and that is feminism is the radical notion that women are human beings. I don't have to compare myself",
      "I was created by Allah to be fully agent of Allah on this earth. So that has become my way of combining Islam and feminism, and Islamic feminism is an Islamically framed articulation of how it is that we work to establish equality and justice for all including Muslim women. Thank you very much."
    ]
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    "text": [
      "For some reason, we had no history of women's voices with regard to the meaning of the text. It occurred to me that there may be a possibility that that might make some difference and it turned out that it has. The idea then is that this",
      "is that the sacred is made known through text, but does not do so only for the sake of men. Sometimes this kind of reality is hidden because, of course, patriarchy has been rather universal. It's not limited to Islam or Judaism or Christianity or communists or black power activists or anything. It seems to be that patriarchy",
      "you know, this should be the kind of thing that we should talk about a little bit more. This should be to kind of think that we need to generate more discourse about women's reading of the text and women's perspective on the texts and most importantly for the role I was to have after that, women's experiences relative to the meaning of the divine"
    ]
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    "file": "amina_wadud/Amina Wadud - Challenge and opportunity_uJIpmMu_yTo&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743320881.opus",
    "text": [
      "I just want to say that this invitation represented a bit of a challenge for me. I know that the area that I've had the greatest opportunity to work with is also one of the areas that is one of",
      "And that there are forces bigger than me, but not as big as God, that would rather I never ever go into a synagogue and talk about that most sensitive subject Islam and gender.",
      "and at the same time that I could be myself in the confines of a sacred space where the remembrance of God really, really is the point even if sometimes we come in and we're a little forgetful. Thank you very much."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud dan Sister In Islam _ Pembentangan CTU_rIGzyHA-JH8&pp=ygURQW1pbmEgV2FkdWQgaXNsYW3SBwkJvQCDtaTen9Q%3D_1742908598.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh. Nama saya Muhammad Dazli bin Muhammad Daruss. Saya akan membentangkan satu tajuk yang bagi saya agak menarik iaitu Aminah Wadud dan Sistem Islam. Kenapa saya agok menarikk? Bagi saya, taju ini agak merarik ialah sebab... nanti saya akan cerita kenapa. Sebelum itu kita perkenal dulu dengan siapakah Aminnah Wadid ini",
      "Nama wanjud ini sebenarnya nama asal dia adalah Mary Tisley. Dia sebenarnya bukanlah seorang Islam yang dari lahir. Dia convert kepada Islam pada tahun 1972. Sebelum dia memeluk Islam pada 1972, dia merupakan seorang beragama Kristian dan bapunya pula adalah seorang padri.",
      "Kata merupakan padri metodis lah So Aminah Waduh ni Dia pengelola Islam Dan dia Pada tahun 1992 Yang menarik adalah Aminat Waduk ini Bukanlah orang yang biasa Ataupun orang yang Ada background yang biaya Tapi yang luar biasa Di mana Aminan Wadu ni Dia ada Sajana muda Science Dari Universiti Pennsylvania Di Amerika Syarikat",
      "Dan dia juga ada jazah kedoktoran dalam bahasa Arab dan pengajar Islam dari University of Michigan. Dia juga ada belajar pengajaran Al-Quran dan tafsir di Universiti Kahirah dan juga falsafah di Universitih Al-Azhar.",
      "Insan yang bernama Aminah Wadud Dan sepanjang Selepas beliau menamatkan pembelajaran beliau Beliau Menjadi Pembantu profesor Di Universiti Islam Antarabangsa Malaysia UIA Dan Semasa beliau menjadi pembantu pesyarah Beliau ada menerbitkan dua buku Iaitu buku yang pertama adalah Quran and Movement Dan lagi satu ialah buku Inside the Gender Jihad",
      "Dan buku Quran and Movement ni Buku yang digunakan oleh organisasi yang diberi nama adalah Sistem Islam Okay Bagi kita, background dia memang agak menarik Dengan pemberdikan apa semua kan So jadi Kenapa dia dilabelkan sesat Ataupun terpesong daripada agama",
      "Di mana lelaki dan perempuan boleh berkahwin walaupun berlainan agama Itu salah satu contohnya Feminism ialah dalam menyokong hak wanita Kerana ideologi feminism diwujudkan apabila mereka menganggapkan bahawa Wanitanya adalah golongan yang ditindas Dan meretak bahawa wanitanya matabatnya rendah",
      "Konsep feminisme ini dikeluarkan atas dasar untuk mengangkat matabat wanita Tetapi yang menjadi masalahnya adalah apabila Aminah Wadud mengatakan bahawa Wanita juga boleh melakukan apa sahaja lelaki lakukan walaupun dalam benda itu melibatkan agama Contohnya seperti yang pernah menjadi kontroversi ketika dahulu adalah waktu dia menjadi imam solajumat",
      "Tidak beragama Islam Ada yang beragaman Kristian Hindu Buddha dan sebagainya Mengikuti beliau Menjadikan solat Mengikiti beliau Mendirikan solah So itu menunjukkan Betapa Terpesongnya Pahaman Konsep Ataupun pemikiran Amin Awal tu ni Tapi kenapa puji Begitu Ini kerana Ni disebabkan Aminawal tu Membuat petafsiran Al-Quran Secara literal Dan batil Maksudnya Aminulawal dia tidak Membuat Petafsir",
      "Pertafsiran Al-Quran secara Literal, maksudnya contoh Saya mengambil ayat Allah ada tangan Contoh Ayat Allah Ada Tangan Tetapi sekiranya kita merujuk dengan pakar agama Ataupun pakar tafsir Al-Kur'an Tangan Allah Bermasuk Kuasa Allah Tetapi bagi mereka yang tak ada ilmu Tetap ini Dan Mereka akan menganggap bahawa Tuhan ada tangannya So itulah yang Bagaimana Aminah Waduh Mengambil pertafsirannya pada Al-Quran",
      "Itu yang apa yang kita perhubungan dari segi kesesatan Tapi Sebelumnya Kenapa saya kata juga sesat juga Aminah Waduk ni kira sesat Kerana Dia menyokong LGBT Sista Islam pun menyokot LGBT Kerana dalam satu buku je Quran and Women, Aminnah Waduq Menyatakan bahawa manusia ni dilahirkan Tak ada jantina Genderless Maksudnya tak ditentukan Jantina",
      "Jantina lelaki atau perempuan So maksudnya Jadi maksudnyaa Dia mengatakan bahawa Seorang manusia decide apa boleh Bila dah lahir dia boleh berfikiran waras Dan dia decide Boleh tak jadi lelakih ataupun perepuan Walaupun secara fitrah ni dia dah lahiri sebagai Jantinan asalnya So Mereka menyebut LGBT ni Atas dasar hak kemerdekaan So itu agak bertetanggalah",
      "Dengan apa yang disyariahkan Ataupun difatuakan oleh majlis agama kita Jadi lagi satu Yang boleh saya kata Agak Menjadi isu besar ialah Mereka Mempersoalkan Hukum Al-Quran dan mereka tidak bersetuju Dengan apakah yang hukumnya terdapat dalam Quran Contoh Salah satu contohnya adalah pemakaian Penutup aurat Pemakaian tulung",
      "Dalam dalam tidak menyatakan untuk bertudung Tetapi Kebanyakan orang akan bertuduh Sebab itu adalah berita di Malaysia Tetapi mereka menganggapkan Bertudung ini Adalah satu penindasan terhadap kawan wanita Dan menganggar bahawa Wanita ni kalau bertuduk Ibarat mereka dia dikongkong, dikontrol Ataupun dikawal So jadi Ini menunjukkan bahawa Aminah Wadud dan Sistri Islam amatlah tidak",
      "Untuk membetulkan pemikiran Ataupun mindset Orang di Eropah dan di Barat Kerana budaya di Eropa Dan Barat amatlah Memesalah tafsirkan tentang agama Islam Mereka mengangkat bahawa Agama Islam ni agama yang kolot Agama yang mundur Jadi Dalam penulisannya Aminah Wadud Menyatakan bahawa setiap kali Mereка Setiap hari dia berjumpa dengan orang di barat atau Eropa",
      "Bahawa agama ni Islam Agama yang menindas kaum Terutama kaum wanita Jadi dalam penulisannya Saya membaca Secara sepitas lalu Bukunya Menengahkan bagaimana Konsepnya wanita itu Dalam Al-Quran Dan bagaimanalah Allah menghargai Kaum wanita ini Tetapi Disebabkan",
      "Ada benda yang bercanggah dengan fahamannya Dan dia tidak Bercangggah dengan Fahamanya dan lalu benda tu Dia tidak diambil Hanya-hanya diambin potongan ayat Yang mengikut pandangan beliau saja Jadi Sebagai saya agak bagus Untuk buat benda begitu Tetapi agak Menjadi masalah kerana Akan menimbulkan salah fahaman Kerana seperti kita tahu Di Amerika Syarikat, di bahagian Eropa",
      "Bukanlah negara yang asalnya negara Islam. Ramai fatwa daripada, kebanyakan fatwa banyak mengeluarkan keputusan untuk meng-labelkan Aminah Wadud dan organisasinya iaitu sistem Islam adalah kumpulan ataupun organisasi yang terpesong daripade agama Islam. Dan buku Quran yang ditembelikan oleh Aminat Waduk dijadikan sebagai buku panduan untuk organisasi sistem Islam.",
      "Sistem Islam Tapi sebenarnya pada dasarnya Sistem Muslim ditubuhkan Untuk Mengangkat Mata-mata wanita Bela bahagian wanita Tetapi disalahgunakan Dan itulah kerana Dikatakan sesat Jadi Apa yang saya boleh katakan Dengan Tajuk ini",
      "tajuk ni buat pertama sekali ialah kalau kata kita nak belajar ataupun kita nak mengeluarkan satu pendapat, kita perlulah bertanya kepada yang lebih arif. Sebenarnya bagi saya lah untuk belajark agama tidak cukup hanya di universiti sahaja kerana kalau kato untuk bebelanja agam dia lebih tinggi sampai untuk boleh mengeluakan hukum beri pendapat tentang suatu hukuman",
      "Suatu hukum Untuk belajar di universiti tidak memadai Kerana kalau kata kita Kita punya adab Atau adab kita, kita hanya perlu bergurungan Betul-betul guru yang arif Dan tahal agama ni Bergurung dengan mereka untuk belajarkan Bukan saya tak cakap Yang duduk di universitas ini tak cukup Cuma tidak Memadai. Yang kedua pula Apabila benda baru Ataupun pendapat baru Yang sampai ke kita, haruslah",
      "Merujuk kepada orang yang lebih pakar Ataupun kepada pihak Yang berkuasa untuk siasat Benda ni betul atau tak betul Sebab sekiranya benda tu Sesad ataupun terpesong Atau bercanggah Dengan agama kita Maka benda itu akan menimbulkan masalah Kepada komuniti kita Kita yang tiga pula Kita sebagai seorang individu Kita perlu",
      "Mempersiapkan diri kita Bukanlah Maksud saya bersiap Untuk berperang Tapi mempersiapan diri itu Dengan ilmu lah Sebab Kita tak tahu Apakah Ilmu Ataupun fahaman Yang akan muncul lagi Sebab semakin modern Zaman kita Semakin Pelik-pelik lah Semakin pelik lah Fahaman yang dikeluarkan Yang dimana Fahamannya mengikut Harbu, nafsu Dan semua keinginan Mereka sendiri So kita perlu Persiapkankan diri"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud Eid Khutbah_gj5lK8iYXLo&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742945811.opus",
    "text": [
      "ربنا لا تؤخذنا إن نسينا أو أخطأنا ربا ولا تحمل علينا إشرا كما حملته على الذين من قبلنا رابا ولا يتحملنا ما لا طاقة لنا به وعفونا واخفر لنا وارحمنا أنت مولانا فانصحنا",
      "Oh Allah, our Lord do not take us to task if we forget or make a mistake and do not put upon us that which we have not the capacity to carry. Do not give us a chastisement like what you have given",
      "on us, forgive us. You are our Lord and help us against those who deny the truth.\" I have in the Quran because on the one hand it is introduced by a statement that says emphatically that Allah does not place upon a soul greater than it can bear and then it is followed by a dua that actually asks that more than we",
      "We have completed another Ramadan month of fasting, Alhamdulillah. May Allah accept all of our fasts and open for us a pathway to Jannah. We have also experienced in this month I think for our lifetime more tragedies at the hands of Muslims against fellow Muslims than any other Ramadan that I think we can recall. And in this way it was somewhat overwhelming",
      "In particular because one of the tragedies struck at the intersection between the LBGTQ community, the Muslim community and people of color. I want to say something about what it means when we ask and at the same time we have already been guaranteed that a law would not place upon us more than we can bear. And I want",
      "on to how when we read the Quran and it says that Allah is closer to us than our juggler vein, and yet these kinds of tragedies not just Orlando, not just Baghdad, not Istanbul, not at the Prophet's Mosque but so many other places that have not been mentioned. When these tragedies occur there are people who in fact are really tried in a way that I think sometimes defies",
      "not more than they can bear. I think it is in fact somewhat unbearable and I think that it's okay to embrace this but I want to do this in a particular way that talks about sacred space, sacred time and sacred places as well as sacred spaces, sacred places, as well sacred persons. In particular I want",
      "a space that although humble in origins was built upon the love and continuity of the inner circle community. And you know, inshallah I'd like to look back a quarter of a century from now, that's about 25 years, I probably won't be here to do it but those of you who are younger than me remember this simple origin because",
      "this place was built that will make it a hallmark for the history of all Muslims. I mean, inshallah, I truly believe that. But also because if Allah is closer to us than our jugular vein in a way we don't need a place, in a away. And yet I have found in my years as a practicing Muslim, I've traveled to over 60 countries,",
      "I have found that it is in fact necessary to dedicate a space, even in your own private homes, to dedicate the zikr of Allah or mention of Allah will happen recurringly. A space where even in the midst of chaos if you go to sit in that space all the barakah",
      "for your salah, for your zikr, for you muraqabah, for the moments of stress, for moments of joy to make that space so imbued with the spirit of your own contribution that you may then draw from that space in times of trouble. In times where things threaten us to be beyond what we can bear because I think that understanding",
      "than our juggler vein, you know that is within the essence of our own very being. There is a law so in a way when you look for a law you should be able to look just inside yourself to find it and yet we are in this dunya, we're in this world, the world is vast and yet if you look out into the universe the world's quite small and as we make our way through it",
      "find that there are people who are less than generous of heart, who do not have our best means in their hearts. And so we need to remember to come back to that place within our own self where Allah resides but we also need to build up the Barakah in places, in sacred spaces both personal and communal spaces",
      "with such frequency that it becomes like an aura that surrounds us in that love and that remembrance, and causes us to come back to remembrance when the events of the day can easily cause us to forget. So I really want to remind you that dedicating a space in your homes and in the center is something that is worth investing into because these are difficult times.",
      "difficult times. We have experienced in different ways the capacity that men have, that humans have to do injustice to other humans. So this Ramadan when the tragedies struck one after another I did find myself sometimes to be overwhelmed but I also found that the task that I set before myself this month which was fasting as a traveler somewhat and",
      "for most of the month and then I went to Indonesia for a week, and then i came back. And then I came here coincidentally because I didn't want to go to a khutbah that wasn't going to be in English. I didn' know I was going to give the khutba. As you will see I'm doing it a little bit more in the spirit of what has been the initiative of the inclusive mosques around the world. That is a kind of sharing because any one can sit in this place",
      "We have endeavored with our own struggles for equality and justice to remove even the hegemony of authority that used to reside only in certain people, mostly male, and performing in only one way. Instead we have opened up to anyone who is struggling to experience a law that is closer than the jugular vein",
      "So it doesn't matter if the khutbah is half Arabic or half English, and it doesn' t matter if it follows any particular formula provided that the sharing is done with sincerity. And when we raise up this level of acceptance of everyone in the community, we have the capacity to be able then spread the community to people who are just initiating their own relationship with Allah and trying to find a place where they will be accepted unconditionally for who they are.",
      "that used to be the most important thing to preserve Islam. Now we want to preserve the heart, we want preserve the spirit, we remember, we have that zikr be a part of everything that we do. This time for me because sacred times are also important this time is somewhat cyclical because next month in August will mark 22 years since I came here to Cape Town and someone invited me to give a khutbah",
      "give a khutbah and I had never heard of it even though I embraced the possibility. And then, I went back and tried to hide from it for a little while. I'd never heard about the possibility but I embraced it immediately and now I can look back and see that it has taken root and that people better understand the significance of every believer whether in a male body or female body",
      "is a part of Allah's dominion. All of this is a parts of the community of believers, all of this something that we embrace and we try to deconstruct the idea that only the bearded man who has absolutely no living connection to the community is the one who gets to speak or that can represent us. We want to embrace people who speak from the heart with the light of the heart even if without all these formulas. Formulas are nice too I know a few",
      "I know a few of them, but I'm just saying that we really want to remember that we're trying to understand how it is that Allah can be closer to our jugular vein when we are living in a world where such atrocities are happening by Muslims against Muslims, against non-Muslims and the like. So time is important. When we come to fulfill the cycle of the month of Ramadan,",
      "marked as a special time and we participate in that month if we are not able to fast for a number of different reasons medical and personal. We still participate in the month there is no Muslim who is not fasting, that is if you have a medical exemption you're not the person who's going to invite your neighbor Muslim who",
      "of the relationships that we have with other people. Everyone will be careful of it, so that marks that time. So some times of the day are very important. Some times of year are very imporant and I think each of us need to find the times of a day where we feel the closeness of Allah the best. I'm a morning person, I'm no good in the evening, some of those long days in the northern hemisphere",
      "reason why i came to malaysia i can't even fast now that long length anymore but for me i know what times are best for me and i know that at those times i want to be able to then come to that place that i have chosen in order to be",
      "step that I do and in my own personal behavior. So sacred spaces, sacred times are all important and we need to embrace it conscientiously. But the last thing I want to say is something about sacred persons.",
      "by calling myself an ally to the LBGTQ community, both Muslim and not Muslim. And yet I think until recently I failed at the duty that I feel that I have some capacity to perform, and that is to actually study the sources on my own. So alhamdulillah opportunities came together and I have been doing that. And particularly for this month of Ramadan",
      "simultaneous read to the quran in arabic and english because my my arabic is good enough that i can follow but not 100 this is my area and then my english is such that i'm never satisfied with anybody's translation so i have to have the two going on at the same time so it always makes reading through for ramadan an interesting kind of challenge but this year i managed to do it with a certain amount of facility",
      "I still have one or two more, but the last two Jews you know a lot of anyway. But I really wanted to locate the research that I'm doing on Islamic primary sources in terms of sexual diversity and human dignity to make sure that I relocated it into a field for the Quran as a whole. And some interesting things happened to me this month in terms reading and in terms life unfolding and the tragedies we experienced.",
      "I know that the first genuine experience that I had with the Quran really had to do with gender and with gender in a kind of binary way. And I wanted to understand for myself whether or not that was locked in, in such a way you just can't get beyond it. And i discovered in my reading this time something very interesting which I'm going",
      "interesting interplay in the Quran between the idea of pairs. Unfortunately, my English translation was Muhammad Asad and Muhammad Asd is a little bit homophobic if you didn't know let me just tell you that having him as my English source has been very frustrating because I have to double check him and sometimes triple check him because of where he takes a thought and it's clear its following from his own homophobia now but there this",
      "of interplay between the relationship of pairs in the Quran that defies the idea that the two primary gender are anything but markers. So yes, the Quran does repeat from male and female. We created you for male and femal. You know, we created you from a single, a single soul or being or essence or reality",
      "created from it, its mate, its pair within this system. And spread from those two countless men and women. But what's interesting is that it's setting up a kind of polar relationship. And sometimes in the Quran, this polar relationship is resolved in its conversation about pairs.",
      "But what I have understood now is that there is a dynamic between it and that none of us fully fill in one side or the other. Take me, for example. I have a very deep voice. I think most of my voices are about the same caliber, right? Sometimes when I call in America they say yes sir, I will help you sir. And I think probably you want to start by not saying sir just maybe not. So all of us have some aspects of ourselves",
      "little bit towards the other side. No one is rigidly all of one and all of another, and some people have a much more creative blend. So this is my proposal for the future, and this is what I'm learning from my research. If Allah is residing closer to us than our jugular vein, and if our communities have now presented us with a reality that is manifest with great clarity about sexual diversity",
      "diversity, that the future understanding of what it means to be a servant of Allah, to have a relationship with Allah is actually going to reside in those people who understand best the fluidity and the ambiguity of any singular location along the gender spectrum. Now I thought about this when I was reading",
      "actually showed me two places where this had already occurred and one is in Native American traditions, where the people of non-gender binary people were believed to be ones who had a special relationship to the spirits and therefore could communicate. And also in Indonesian culture, the Biso people were also considered to be gender nonconforming and special intermediaries with the divine. So I didn't make it up",
      "make it up, but at the same time I really feel like if what we are created to do is you know, We did not create humans and the jinn except to worship me. That is what Allah says that our worship now needs to be enhanced by a dimension of the capacity of human beings",
      "In other words, we're in this human body on this earth. This is our Earth suit and while we only participated in maintaining gender binaries which never worked for anybody anyway because you know like my voice we were always somewhere in between We now have communities of people who embrace their relationship between different genders They do it by making more concrete medical changes",
      "in terms of being trans, or would they do it either in terms defying these rigid binaries that Muhammad Asad keeps trying to get us to understand in terms whom we love? That we are now embracing this notion as a way to be able to break the human community out of its limited capacity to understand Allah. But if the means for understanding Allah is given to us according to the Quran",
      "within our own selves that we now have the possibility of being able to go beyond the 10% of the brain that we use in such a way as to be able to embrace greater possibilities. So people who have experienced, in their one body, a defilement of these rigid gender categories have already experienced something about the nature",
      "Therefore, they will become our guides as far as speaking from their own voice. The voice that Allah is closer to the jugular vein of and if we embrace this possibility as a necessity that is as a way to be able to bring us out of some of the horrible violence that we have seen people who are not themselves limited to one manifestation what it means to be human",
      "inshallah, to re-embrace the idea that we are in fact one humanity before one Lord. And inshAllah I wish you a.",
      "I know a girl who is this controversial figure and I had the same perspective of her many years ago. And then after doing this course at TIC, and after kind of having a better knowledge of myself, I was more open to the idea and I came to TIC. I saw...I listened to the khutbah. And what I particularly liked there's a lot of points about the khatab that I feel like she picked up on a lot important things. One of the biggest things for me was this idea",
      "people have these, they both masculine and feminine binaries within us. And that we have this different kind of parts of ourselves. No one is completely... You're not part of one extreme. Everyone is somewhere in between which is great. I like the fact she spoke about sacred spaces",
      "in ons wêreld, we moet een sekere ruimte waarin ons gaan. Ek het graag dat sy gesprok het dat ons daar gaan, speciaal in tijden van behoor en dankbaarheid. Sy sê dat ons hier een sekerete ruimte moet hebben wat ons kan gaan doen vir al die dier.",
      "The Salah was actually great because I could connect even more. It was very well organized, the khutbah was very good and it was nice to see Amina up there. Always nice to hear her speak and then even after celebrations it's nice to mingle with everybody again."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud_ Extended speeches_52glzDLMD6A&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742945608.opus",
    "text": [
      "I begin as always in the name of Allah, whose grace I seek in this and all other matters. The Muslim women's movement today is experiencing a critical mass. More than any other time in history, Muslim women participate in the radical changes of our lives in formulating",
      "the basic paradigms upon which our lives are measured. What I will discuss with you here today has happened all in my lifetime alone. There have been more radical considerations of the possibilities of how to live as Muslim women in our time than at any other time. I want to say, except at the time of the advent of Islam, but the aspect about",
      "will speak cannot even be said about the nascent community of Islam 14 centuries ago. This distinction is important. There was a radical shift in worldview and praxis with the transformation of Islam. Certain rights were given to women that had not existed anywhere in the world, like a woman's right to own property,",
      "right to learn and receive education, a woman's right to inherit, a women's right divorce her husband for as little as failure to satisfy her sexually. A woman's rights act as witness in court of law. But while these were tremendous benefits for women transforming their lives neck-and-neck with the transformation in the lives of men if not more so given the abysmal status",
      "Revelation or at the time of Islamic beginnings. Of course, however we should note women were not themselves the catalysts of these changes or the agents of change they were beneficiaries of the divine revelation to the Prophet who both articulated the message of the Quran as revealed to him and embodied it. What marks our present",
      "new millennium exceptional is the critical mass of Muslim women engaged in the struggle for the realization of the political implementation of their own self-determination. Maybe some of you are stuck in the old paradigm, you know, the one that ascribes to Muslims a single role, that of the helpless victim waiting",
      "her own religion? I certainly hope not. In the past few decades, we witnessed Muslim women engaged at every level of the community in every community even in the most remote village within the arenas of education law science politics family economics environment spirituality and art wherever there are Muslims",
      "in the world, Muslim women have become the agents of change and human dignity. Despite this critical mass of transformation, of course all women do not go about this change in the same way. Sometimes there is great contradiction and discord. This is natural",
      "course we are unaware of or insensitive to the diversities and then become subject to programs of divide-and-conquer. Instead of seeing how our various strategies lend themselves towards the completion of similar goals, human dignity and honor, we are pitted against each other to determine who amongst us is right",
      "what is the nature of the Muslim women's agenda and what are the strategic methods for change and transformation. Those of us engaged in the discourse and activism, are fond of pointing out that Muslim women are not a monolith. Still it is interesting to note we aspire to a utopian unity of reform looking for a monolithic solution or single uniform strategy.",
      "This presentation is about the diversity of strategic approaches to gender reform. I have worked on gender issues before I would own the word feminism as appropriate for my scholarship, activism and identity. I persist with my aim to make certain articulations towards gender equality within the faith or from a faith perspective.",
      "I was born in the U.S. Civil Rights Movement. My father, a Methodist minister, took me to the March on Washington with the Reverend Dr. Martin Luther King Jr. in 1963 when I was 11 years old. There has never been a separation between ideas of God and the fight against oppression",
      "and what form the oppression takes or who it is against. Every discussion about Islam in women begins with the meaning of the word, Islam. People often operate under presumption that there is a uniform agreement on the meaning",
      "Islam is a violent religion. The source of such abstractions is frequently not provided.\" One important development that the women's movement helped to forge in international debates at the beginning of the new millennium was the distinction between Muslim cultures and Islamic primary sources, that is the Quran, the established Sunnah, the authentic Ahadith",
      "understandings of the term Sharia and Fiqh. I begin with a definition of Islam encapsulated by its most basic and fundamental principle, Tauheed. At the most fundamental level it refers to God as one. For matters of social justice it refers towards the more intensified form of its syntactical origin,",
      "could be defined as unity. This social principle of Tawheed mandates a relationship between human beings only of equality and reciprocity. The role of women in Islam is to be Khalifa on the earth, a moral agent of Allah within the sacred order of balance and harmony in the universe.",
      "Indeed, I will create an agent on the earth. Woman was not created as a byproduct of helpmate for or second-class citizen to man. Furthermore, her agency is in a direct relationship to God unmitigated by men, men's agency, family, or culture.",
      "This agency is to be manifest by actions in the creation, on the earth, standing up for justice and gender equality, working to reform asymmetrical gender policies and toppling tyrannical practices and epistemologies are thus essential to an agent as part of the divine human relationship.",
      "are all mandated by Allah and established by the prophetic sunnah. Coincidentally, this is the same as the role of men in Islam. Women are human. They do not depend upon men for their humanity. It is given to them by Allah. While women have always been a part of the community expected to conform to the development",
      "the foundational paradigms of Islamic thought and practice, they did not enjoy equal participation in establishing the fundamental understanding of what is Islam. In fact as the Muslim empire spread geographically and politically after the Abbasid period women's contributions to the fundamental canon of Islam were further marginalized",
      "This had a profound effect on the future of Islamic thought and the establishment of both legitimacy and authority. If we look back over Islamic history from our vantage point, we see a very minor role that women played in establishing the basic epistemology that would come to stand as authority and legitimacy. Today, women are present and accounted for at every level",
      "the least of which is the scholarly and ritual community. Women work to make sure we contribute to the establishment of precedent for later communities in Islam. We participate fully in establishing new canon, constructing new traditions, forming new policies, living in the present with an eye on the past and a conscious trajectory towards the future.",
      "to the asymmetry between women and men in Muslim communities in the past. However, we do not go about this without some contention between our voices, perspectives, methods, and objectives. This is natural, inevitable, and for the most part useful. Despite evidence of certain exceptional voices against gender inequality throughout Muslim history,",
      "Muslim history, today we experience a mass movement of women and men against gender asymmetry as injustice. It matters very little if this injustice was established by intent or by accident of discrimination. The modern Muslim women's movement is connected to certain global developments.\" I'm going to paraphrase some of this but one",
      "is the end of colonialism. What's interesting about the enterprise for the end colonialism, is that women and men stood side by side in order to achieve independence and the establishment of the nation state but when the independence was won they were not full beneficiaries of the policies that would then put into place. They're basically told to go back home and make bread. I became aware",
      "rift between Muslim women's perspectives when I was at the Beijing World Conference for Women in 1995. There were more Muslim women present at that meeting than any of the previous UN meetings and also any of subsequent UN meetings, so taking advantage of this opportunity they thought well let's come together and form a Muslim women caucus. A nightly meeting was called between those Muslim women",
      "It was impossible to find any common ground between two dominant but contending voices. And for some reason the representatives of those voices found themselves unable to decide on an agenda between them with regard to those whom they represent and with regard their own presence. One voice I will call Muslim secular feminists,",
      "to remove religion from the debates. Religion they would propose is irreconcilably patriarchal, Islam is patriarchal. There's no way forward for women except to adopt the standards proposed by the UN and keep religion out of it. If a woman wishes to recognize her religion that is personal but is not a matter of policy otherwise it could hamper the progress being proposed on her behalf.\"",
      "Of course, this position is unacceptable to Muslim women who feel a strong connection to their identity as Muslims. Even though it articulates the response that is felt by Muslims to the sting of colonialist movements and the attempt of the new imperialism to articulate what is understood as universal. The other voice at Beijing is the voice of the Islamist movement",
      "movement. They likewise asserted that you cannot have both Islam and human rights. If there must be a choice, then they held the authoritative indigenous and culturally more authentic voice, the voice of Islam. For them although Islam did not align itself with modern notions of gender equality, the gender complementarity that it did offer was superior",
      "see the wisdom behind it. There was literally some people who went around with a little booklet, The Wisdom Behind Islam's Perspective on Gender. A third voice was also present at the conference but it was in its nascent stage with no clear methodology or implementable strategy let alone a set of objectives. However they did argue or we did argue that the either-or binary did not reflect",
      "women. Most Muslim women unquestionably identify with Islam. At the same time, many express concern over experiences of disjuncture between what is promoted as the ideal of Islam and their own lived realities. In the 20th century these lived realities were increasingly being made public. With so much attention however",
      "disavow Islam was no doubt confusing, if not also confounding. Further clarification was needed to distinguish the voice of this third agenda from the Islamist agenda because they also refused to disavows Islam. Meanwhile as this third voice was critiquing certain practices and the underlying patriarchal structures",
      "Muslim cultures, they were shunned by the Islamists as being one and the same as secular Muslim feminists. As such a development of a more nuanced mediating articulation would go unnoticed for some time. Part of the development of this mediating artiuclation was to critique the terms Islam and feminism or human rights. To interrogate their relevance",
      "Muslim women. In fact, the term feminism became a linchpin. It is interesting to note that neither terms, Islam or feminism was subjected to more dynamic development initially. However without this interrogation it is difficult to distinguish the next development of gender discourse and action. The meeting of Islam and feminism was only possible when such an interrogation",
      "feminism had to be Western, had to secular. For those who would develop into or were already self-recognized secular feminists this projection of feminism was unproblematic. Similarly for the Islamist this projection was un problematic because it helped fuel their refusal to adopt the title feminist no matter what the nature of their scholarship or activism.",
      "of the term feminist helped to clarify who was who. Equally problematic, however, was the reified usage of the terms Islam acceptable to both groups. When both terms were challenged then the edges of the debate moved forward by leaps and bounds. One of the main contributions of the third voice at Beijing since that meeting",
      "the neoconservative understanding of Islam. It began with a gender-inclusive analysis of the notion of human being in the Islamic intellectual traditions and primary sources, fixing upon simple Islamic cosmology articulated in the Quran that the human being is an agent of divine will or khalifa. While this articulation",
      "and the foundation of the Islamic worldview, its application to women had been curtailed by other functionary relationships. The standard measurement of patriarchy within Muslim historical and cultural contexts limited a woman's agency to God only in as much as it manifests through her agency to men and to family.",
      "or direct to God, even when family relationships could be seen as important. It is the status of the person in the patriarchal family that Muslim personal status law adjudicates. Establishing and maintaining the patriarchial family does not require women's human agency or human rights. It does not even require social justice in the way that we understand it today.",
      "The patriarchal family is built upon unequal or complementary relationships. The third voice at Beijing began as a questioning voice. Does this complementarity fulfill the divine purpose on earth, or achieve agency, the ultimate obligation of all human beings created by Allah? A woman's service to men or family should never be",
      "for her service and agency to Allah. However, in the patriarchal family structure, the only one known heretofore within Muslim cultures challenges to the autonomy of women's agency are seen as good and natural byproducts of her nature. Furthermore, to reject the patriarch or family would have been the same as rejecting",
      "participate in Islam. It was not a price the overwhelming majority of Muslim women were willing to pay, so they made their peace with it.\" There is no doubt that women's roles in Islam are part of current global debates in the new millennium. More importantly unlike any other time in history, Muslim women themselves are leading these debates.",
      "This presentation looks at the difference between three main voices in the debates. What we cannot deny is that Muslim women themselves are taking control over the future of what Islam and gender will look like. At stake is a fundamental understanding of what islam intends for women as human beings, agents of Allah,",
      "Muslim women notions of gender from pre-modern times which cast women as dependents needing male benevolence and maintenance are untenable. However, the ability to counter such ideas by formulating new ones has gained momentum only within an Islamic framework with the kind of work that is done under the banner of Islamic feminism.",
      "Islamic feminism works to establish a new egalitarian epistemology of Islam based on its own primary sources and not with the intermediary of patriarchal thinkers or culture. Islamic feminism says, Islam belongs to all of us. All of us have a stake, not only in how our religion is defined but also how religious ideas are implemented",
      "public policies or in our homes. Furthermore, we say notions about women's subservience are the result of certain medieval constructions reflecting the understanding of jurists and philosophers at that time but they are not divine constructions. We are free to understand divine constructs for ourselves",
      "a much broader vista of gender possibilities than heretofore practiced or even imagined. In our context, justice—that essential principle inherent in all Islamic texts—must be in accordance to ideas and practices of equality and reciprocity. Today we are up against the realization about diverse communities",
      "We must propose and construct modes of operation beyond those into which we were born, and about which we know on the basis of a radically alternative worldview and epistemology. We are also up against attempts to articulate universal ideas about humankind and human rights. The possibility of participating in these discussions as Muslims actually stems from",
      "from the kind of work that has shaped Islamic feminist philosophy and theology. This theology is based on an interactive relationship within the production of knowledge in Islam, including knowledge about God or Allah, and knowledge about human relationships with God and with each other. The basis of this philosophical perspective is Tawhid.",
      "on the metaphysical level is not limited to Islam or to Muslims. It is simply derived from Islamic sources. At the root level, tawhid refers to monotheism. However it is more than merely God is one especially considering that the origins of the word tawhi is a second form of the verb which is emphatic. At",
      "This can be depicted by a vertical line up to down, down to up. Human beings are created by Allah and as agents in service of Allah at the lower part of the metaphysical reality than they have a relationship with each other. Although humans are numerous and in diverse communities, the Quran says, nations and tribes,",
      "of another in humanness. Therefore, with regard to each other humans exist only on the horizontal line of reciprocity.\" The Tawhidic paradigm of reciprocy moves beyond its philosophical or theological framework when put into application in civil society and in the context of global pluralism. No one has a greater humanity than an other.",
      "have been most highly developed under the new democracies, albeit still imperfectly. These democracies simply adhere to the necessity of people orchestrating the rules of their own realities within the systems that govern. For women and gender, especially in the context of Islam and Muslims this also requires a fundamental rethinking",
      "personal status law. Although the idea of family as a human intimate relation is contained, all manifestations of patriarchy and family must be altered towards egalitarian relations. Marriage is not a contract of sale with the woman becoming a commodity of the man. Marriage",
      "fidelity, responsibility, love and compassion as the Quran says. The difference between them biologically will certainly affect the childbearing and childrearing stages but only in so much as the biological tasks go. No other aspect of nurturing, developing well-being",
      "In the broader context of policy, politics, public ritual and the home no role is exclusive to either male or female. The capacity to develop the skills mandated to fulfill any role adheres only to our humanness and not to our biological sex. This is the radical contribution of Islamic feminism.",
      "human rights, we are not compromising Islam. We are challenging the fundamental basis of how those rights and how Islam is adjudicated in the law and in public policy and how they are experienced in practice in the private spaces of the family and the culture. Towards this goal both Islamism and secular feminism play a vital role provided that",
      "between them is put to the service of the empowerment of women as full agents before Allah and in society. Thank you"
    ]
  },
  {
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    "text": [
      "Thank you very much, Professor Vadoud for accepting this interview for Feminism and Religion School in the Balkans. At the beginning I would like to say a few words about you. It'll take time to count all the achievements and contribution in the field of Islam and gender",
      "Islam and gender you have done but I will briefly mention some of them something from your biography Professor Amina Badud is a professor emeritus Islamic studies at Virginia Commonwealth University but she currently lives in Indonesia and run her own portal the lady mom",
      "to know you and to talk to you and learn from you so professor wadud studied islam from malaysia the united states at several universities and also taught at many universities around the world while she studied in malaysian she edited her dissertation and later she published it in the book quran and woman rereading",
      "translated in Bosnian language her activism started while she was in Malaysia and together with seven other women she organized the first pro-faith Pro feminist organization sister in Islam and uh it inspired The Network of musava Global movement for reform in Muslim personal status law her second book inside the gender Jihad women's Reform in Islam was published in 2006",
      "and together with numerous articles, lectures and teaching is part of her intellectual rich intellectual Legacy. Thank you Professor Vadoud for this interview and opportunity for the students of Feminism and Religion School in the Balkans to learn from you. And now we are approaching to the question that is very controversial today it's about",
      "It's about women Imams and as the person who led the prayer for women and men, and who is the lady Imam and who has known her teachings about it.",
      "that the mainstream teachings of Islam doesn't allow mixed prayer. Even some teachings don't allow women at all to lead the prayer for women. So what are the key arguments we can use for women Imams? To lead the prayers and teach, to be an authority in Islam. This is something many women today",
      "women today want to know and they are also discussing whether women-only mosque is the solution or gender inclusive mosque, what we have now around Europe and US. So can you tell us more about it? Are there any theological and legal obstacles for women to be imams? I have so many answers to this question and I think i'll start with this one.",
      "Nowhere in the Quran does it say that men and only men can lead. And nowhere in the Qur'an does it prohibit women from leading, and nowhere in Hadith does it says sorry I live where mosquitoes come out at about this time and I have an open design so excuse me I am allergic to mosquitoes but nowhere in hadith does a prophet upon him be peace say that",
      "prayer and nowhere does the prophet prohibit. As a matter of fact, we have a Sahih Hadid that discusses the prophet assigning a woman to be imam in her territory, in her da'at. And yes, this becomes a comprehensive understanding. And that again lets you know the power of interpretation. And also it lets",
      "being because if the text is our primary source then we should be able to call a text instead we sort of go round about and we take something similar or we take uh you know a rejalo power moon at 4 34 and we make it into all kinds of things that don't make any sense at all i mean you know we can we can do this so when you look strictly",
      "the schools of legal thinking developed, the majority of them did not accept that a woman could be an imam. Especially if she was imamed over a mixed gender but also as you said some of them even for just other women so already they're reflecting on diversity well they also some",
      "of women as imams, including imams of Salah even if they restricted it to say only during the tarawih, during the nights of Ramadan. So in any case, the literature that discusses is not all one thing there is a majority opinion and that majority opinions some people try to tell you is the only opinion but it's never been the only opinions. And because even in the classical period",
      "there's no challenge in my mind to understanding what's going on today. And what's is this, there is a clear objective in the Quran for all humans to develop their own excellence and that excellence in the context of Islam and Muslims includes not just",
      "not just our spirituality but the performance or the illocutionary expressions of those uh of that excellence by way of worship we have a very formal notion of ritual and ritual is extremely important to not only the discipline of the being",
      "developing that excellence, one of the things that's really clear is that there is no distinction on the basis of gender. There is no distinctions on the bases of gender identity. These are all something that again, the predominant foundational thinkers and writers about Islam were cis male persons",
      "You look at the book, Gender Morality that came up by Zehra Ayubi. One of my favorite books for 2021 was this gender morality because she does a gender analysis of the entire ethics modality and what they simply said is yes, of course women to men are equal but men are better. That's basically what they said because men have this capacity for developing this excellence",
      "said actually there's no restriction in who develops the excellence so for me when i accepted to leave the prayer that became so you know controversial sort of went viral before they was viral it was after i had been invited to give a khutbah in a mosque for friday prayer",
      "to it because I had to do both the research and the soul search. I had understand, you know, I had don't understand well even if I think it might be appropriate why do I think I should be the one to do it? And the reality is that if I express my deepest sincerity before Allah,",
      "nature I'm an introvert so it was so challenging for me to in the form of Dean that is no way of life I would say it doesn't matter to me where I stand I am always praying only to Allah and yet I prefer to stand in the back and I prefer",
      "for me to accept that if it makes no difference then i could also stand in front sometimes people don't realize what a challenge it was for me because it's sort of taken for granted because i recognize myself even as the lady imam but it was a challenge and that challenge was for",
      "only thing that makes you closer to Allah is the sincerity within your heart. And that can be in the back, that can by a room on the side, that could be by yourself, that's not how the typical authoritative patriarchal hegemonic Islam works. For them standing in front means you're better. But there's no notion that you could be better in Islam. Allah is present everywhere. So there",
      "sort of a psycho-spiritual discourse that goes around the presumption that somehow the imam is closer to Allah. The imam was not closer to a lot, the iman is a functionary in a public formal ritual that needs at least one person to help orchestrate it. He's not closer she's my closer and when we truly understand this then",
      "it makes no difference, male or female. Because we remove the authority from that person and we simply make them back as a servant, a servant of Allah who is serving through this function of this ritual. So my relationship to it is not simply that once I began working on the Tawhidi paradigm,",
      "that the reality is that women and men really are equal they're equal partners in this goal of arriving at excellence because i as a woman also was pushed back and i just didn't resist because no one can take away from me allah so i didn't think it made any difference but you know like",
      "magical thing that I guess Allah had in for me because I didn't come here intending to live here and now four years later, I'm very happy to live. So I didn t enter into my Islam or go to South Africa or even the visit to New York. I didn d go because I felt like I m better than someone. I always went with the understanding that I am tasked",
      "of excellence may sometimes cause me to have to step outside of my comfort zone. And that's what ended up happening and now it's history so when people say women can't be imams you know what I say? Too late. Sometimes as you said, sincerity before Allah is crucial, it doesn't matter where we are but if religious authorities",
      "religious authorities use the argument that women cannot be Imam as their deficiency in faith and they cannot have full authority, and also that they cannot develop excellence in their faith. Then it seems that it is important that women can give hutbah",
      "Also, some women are not willing to accept women imam. And the reason I've heard was that the specific way of prayer with the body movement similar to some of yoga elements bowing down in front of someone doesn't feel comfortable for many of them to do it in front",
      "yeah and that really says a lot about men uh I mean and men say that too I mean they say oh because we have a full body then when you know you must bow down everything the reality is that the purpose of the prayer is five times a day to bring us back to remembrance of our relationship to Allah and therefore",
      "off it makes no difference who is praying in front of us. It makes no different to explain behind this and actually you know before the Saudi started becoming very restrictive and very aggressive in the Haram Sharif when you go to Mecca, when the lines would form there would often be lines of women in front",
      "in line you know so i don't believe that that's a distraction um i i think also that if someone uh does in fact experience that as a distraction they need to really uh you know check their own heart because how is it that this is our highest form of worship that's why it's five times a day",
      "highest activity, your mind is at the lowest level. And that is that you're thinking about a person's body. So I mean, I understand that we are still weak humans and all of that, but I refuse to define Islam according to its lowest element. I really want to aspire to excellence and I want to believe",
      "utopic, then it means that Allah's plan for humanity is flawed. So I think it is in fact possible and that's why these days I've been working with the Karama notion, the dignity. I think really is possible for us to relate to others with so much dignity that when we come to pray, we will respect mutually the dignity of the person beside us",
      "us and in front of us and behind us. And that is also part of our own dignity as humans. And I really believe, and one of the things I do experience with great love and joy is being in the inclusive mosque places where people who have gender identities across the spectrum are not intimidated to stand forth in their own gender identity,",
      "their own gender identity, and all of us are praying to Allah. That that is something that's still very moving to me because as a woman, even in a binary setting, I know what it's like when you have to go through the back of the mosque and there's not proper lighting and the sound system doesn't work or whatever. I've experienced all those things. And I think, wow, these are not expressions of Karama.",
      "examples of how we you know experience Islam as a religion that confirms the necessity of dignity as part of what Allah has given us like Adam, we have given dignity to the sons and daughters of Adam so I it's not that I haven't experienced those things is that I've decided that I will not let those things be the determinant for you know the love of Islam that I have",
      "I have and the growth that I've experienced within it, and also my own personal aspirations towards excellence. That being said, I have to admit it's not for everybody. There are some people who are just not ready. And because of it, I had to accept moving in places where people don't want people to know that I'm there or they want me to help them or advise them but they don't wanna put my name on top...",
      "I totally understand it. I don't agree with it, but I understand it so i think we have a long way to go before we universally accept that it doesn't matter the gender of the one who is leading the prayer, but i am very hopeful that we will keep moving until we have",
      "And if you have, if you like to say something for the end of this interview, please do. Some kind of a maybe message for women today, not particularly women in the Balkans region, but in general for Muslim women today? I actually have something very specific for the women in",
      "with the experience of Malcolm X or Al-Hajj Malik al-Shabazz when he went to perform Ahadj. He had an experience with people who helped him to understand that people can talk about their race without hegemony or superiority.",
      "they're simply talking about the color of their skin but in the american context with white supremacy when they say they're white they mean they're the boss well when i traveled to sarajevo as a black woman you know descended of slaves true i'm hybrid it's too unmixed but i definitely claim my own african heritage when i came to bosnia",
      "I actually experienced every day when I was there, this encounter with so many white Muslims who never othered me on the grounds of my race. And I just want to say that means to me that there is something really important from your region that can be contributed",
      "your example to be made available to others so that people like myself and Malcolm X can really see the beauty of Islam in all colors. So I really want to thank you all for that. Thank you for these beautiful words in the end."
    ]
  },
  {
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    "text": [
      "Korang pernah dengar tak mengenai seorang wanita yang telah pun menjadi imam solat jumat kepada para lelaki dan juga wanita suatu ketika dahulu? Jadi itulah yang dilakukan oleh Aminah Wadud yang berasal daripada Bethesda, Maryland. Jadi Aminahl Waduk ni dia adalah seorang yang feminist dan juga liberal Dia telah memeluk Islam pada tahun 1972 Dan dia banyak mempertahankan hak-hak wanita dimana dia selalu cakap yang lelakki dan juga Wanita tiada beza",
      "Aminah Wadud ni bukan jadi imam sekali je. Dia mengulangi perbuatannya itu sekali lagi pada tahun 2008 apabila dia menjadi imam solat jumat buat kali kedua dan Aminnah Waduk ni, dia bukan boleh jadi iman je untuk solat jumaat. Dia juga boleh menyampaikan hutbah Jum'at dan tajuk hutbah tersebut adalah Islam as English Surrender Nak cakap Aminna Wadut ni tak pandai? Tak! Nah, dia bukannya macam Ayah Pin. Ayah pin dia sekolah sampai darjah 2 je",
      "belajar dua je tapi Aminah Wadud ni dia ada degree, dia ada PhD and Aminnah Waduk ni dia punya degree adalah degree dalam science dan juga dia punya PhD adalah pengajian Arab dan Islam masa dia belaja sambil dia buat degree, PhD tu dia telah pun travel ke satu tempat iaitu di Universiti Al-Azhar dimana dia bekerja bahasa arab dan juga mentafsir Al-Quran so nampaklah yang Aminna Wadut ni bukanlah orang",
      "calang-calang dalam menuntut ilmu sebab siapa je yang boleh belajar PhD and then dalam masa yang sama belaja satu bahasa lain yang memang bukan bahasa dia and then tafsir, belajarkan mentafsir Al-Quran pula so dia ni memang orang cakap cendekiawan lah ke cendekiawati? haa yang tu lah pada tahun 1989 hingga ke 1992 Aminah Wadud ini pernah",
      "wadud ini pernah berkhidmat di Universiti Islam Antarabangsa Malaysia iaitu UIA sebagai pembantu profesor dalam mengkaji Al-Quran. Di samping itu Aminah Wadud ni juga rajin menulis dan dia telah pun keluarkan bukunya sendiri yang bertajuk Quran and Woman dimana buku tu adalah mengenai pentafsiran Al-Kur'an dari mata wanita. Lain macam tajuk dia tu. Dan buku tersebut walaupun terdapat pelbagai isu dan sebagainya",
      "dan sebagainya tetapi masih lagi digunakan hingga ke hari ini oleh aktivis-aktivis feminist yang berkecimpung dalam bidang sukarelawan dan sebegini Aminah Wadud ni dia memang bukan seorang yang biasa-biasalah dia memang luar biasa sebab aktif memberi syarahan dekat pelbagai negara seperti Jordan, Pakistan USA, Canada dan juga negara kita sendiri iaitu Malaysia Kemudian Aminat Waduk ni mengeluarkan buku keduanya pula",
      "bertajuk Inside the Gender di mana dia banyak menceritakan aktiviti dan juga pengalaman dalam berdakwah di jalan. Aminah Wadud ni, dia telah secara terbukanya bersuara yang dia menolak hukum hudut yang dinyatakan dalam Quran iaitu apabila seseorang itu mencuri maka hukumanya adalah memotong tangan dan dia menelak hudun itu dan menyatakan bahawa kita tidak boleh menjatuhkan hukuma yang sekejam itu",
      "seseorang kerana kita juga harus mempunyai sifat kemanusiaan dan dia menolak hukum yang dinyatakan dalam Al-Quran itu dan perpegang teguh pada pendapat dia sendirilah. Pernahlah sekali Aminah Wadud ni dia apply lah apa ini untuk menjadi imam di certain-certain masjid atau museum and mostly, kebanyakannya tolaklah dia punya application tu tapi ada satu museum ni dia terima yang Aminnah Wadude ni menjadi imaman solat jumat dekat museum tu dan tak lama lepas tu sebelum Aminna Waduq ni jadi imam, museum tu telah menerima ancaman bom",
      "bom. Jadi, andai kata Aminah Wadud menjadi imam solat jumat di museum tersebut maka museum itu akan dibom dengan rakusnya dan disebabkan itulah Aminnah Wadude cancel plan dia"
    ]
  },
  {
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    "text": [
      "Ar-Rahman ar-Rahim The most gracious, the most merciful Malik yawm al deen Master of the Day of Judgment Iyak naqadu wa iyak nashtaheen May you do me worship and my need to be seen Hidna siratul mustaateen Show us the straight path Siratul laleena in amta aleyhim The path of those on whom You have bestowed Your grace Khairul maqdoobie aleyh",
      "Not the path of those whose portion is wrath or who go astray. In the name of Allah, the most gracious, most merciful. Say, Allah is one. The eternal.",
      "It's not always forgotten. And there is none other unto Him.",
      "السلام عليكم ورحمة الله وبركاته"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud gives the 2010 Small-Thomas lecture_Ix9vJsAcHic&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743319271.opus",
    "text": [
      "I really appreciate the invitation to give this lecture, especially because of this particular focus on the interface between religion, spirituality and social justice. It's just that I define religion today myself. The most recent articulation of Islamic gender politics are the Islamic feminists",
      "Islamic feminist. Islamic feminism does not collapse secular Western paradigms with Islamic ideals nor reject Islamic culture, cultural legal or spiritual manifestations in preference for Western ones. It does not define Islam as static thereby limiting our role as active participants",
      "our experiences, our realities have important implications and impact on how we live as Muslims today. Islamic feminisms use Islam itself as the basis for liberation transformation and for policy and practical reforms. Islamic Feminism do not choose between either or. We assert both and.",
      "Patriarchy is based on a kind of logic, the logic of one being better than another. And it's a vertical logic. It works like this. Laws at the top, males in the middle, female is below that and arrows pointing only one direction. Actually I've seen this discussed in philosophical literature and I pondered some of the literature for a long time",
      "I found that I had something that was vexing me. And it didn't come automatically, but over time I realized what was vexes in me is that we have a world view in Islam that says there's no intermediary between God and any person. Between God you don't have to have the prophet although the prophet brings revelation. You don't need to have a teacher or teachers teach us. You dont' have to say, you don' t have to pray. You directly have relationship with God. But you notice this one? That there's",
      "When I was looking at it, I actually had little office magnets with balls and little colored things in between. And I was actually playing with these until I constructed my own configuration that did not allow for a separation between the person and God whether male or female. The result was there can only be one type of relationship between the male and the female and that is one of horizontal reciprocity.",
      "If you look at the previous model, if you try to quote unquote put women in the same position as men they're going to have to be above. And I think a lot of people that's how their logic works so when you give women quote unquote equality somehow it brings them down. But if you put it on a line of horizontal reciprocity it doesn't matter whether we have male on this side or female on this because we are a reciprocal relationship and we all or both have a direct relationship with God. So at the metaphysical level there is a hierarchy between the sacred and mundane",
      "and the mundane, that at the human to human level there can only be equality and reciprocity."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud_ hermenéutica feminista del Corán_kgDY7L2ICXA&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742930888.opus",
    "text": [
      "Buen día. Hola, ¿qué tal? Juan José, nos da muchísimo gusto saludarte. Ya estamos aquí conectadas a Facebook y con muchas personas también conectadas en este espacio de Zoom. Nos da muchísima alegría recibirte. Nos dan mucha alegrría también volver a escucharte con un tema pues muy interesante y sobre todo muy actual, muy candente",
      "muy candente, muy preocupante a la vez con todo esto que estamos escuchando que sucede en Irán como un país representativo. Lo que sabemos es que en otras partes también donde se practica el Islam hay una lucha constante por liberar el cuerpo de tantas mujeres. Bueno pues les damos el saludo de bienvenida y me gustaría",
      "gustaría en este caso cuando se no necesita ninguna presentación porque es nuestro gran amigo compañero de ir tras las huellas de sofía y como teólogo que reconocido mundialmente pues queremos darte la más cordial bienvenida y queremos el que nos platique juan jose sobre amina wadduf",
      "Y sobre todo que me gustaría resaltar el hecho de que tú como teólogo has seguido avanzando en tu desarrollo teológico y no te has quedado estancado como muchas otras personas en que dicen yo ya lo sé, ya lo conozco, esto ya lo aprendí y tantal. Sino que tú, yo a lo que más admiro de ti es que siempre estás en búsqueda",
      "nuevas teologías que van surgiendo a lo largo del camino y que te dedicas a estudiarlas, a leerlas, a profundizar en ellas. Y sobre todo en estos textos de mujeres que muchos teólogos y muchas teólogoas también no quieren ya leer y profundizar. Sin embargo tú siempre estás ahí a la vanguardia en tema de apoyando el feminismo",
      "en toda su amplitud de movimientos y de expresiones. Te doy la más cordial bienvenida, saludos Marisa, y te dejo la palabra porque no queremos quitar ni un minuto más de este tiempo preciado. Bienvenido Juan José, adelante. Buenos días, buenas tardes dependiendo del lugar donde nos encontremos",
      "seguramente que confundí la hora, que yo mismo propuse a las seis creyendo que eran las 6.30 por tanto les ruego que me disculpen por estos siete u ocho minutos que hemos empezado con retraso y quiero saludar a todas las personas con quienes voy a compartir esta conferencia organizada tras las huellas de Sofía",
      "Fíjense que el propio título recupera a la deidad femenina de Sofía en la Biblia hebrea y nos lleva derechamente a la teología feminista. Con este nombre no puede hacerse otra cosa que orientarse hacia la teologia feminista Muchas gracias por estas entrañables palabras, por esta generosidad que siempre os caracteriza a Marisa y a ti Andrea",
      "Andrea y sobre todo porque habéis recuperado yo creo una algo muy necesario y muy revolucionario que es la palabra y la figura de Sofía, que saben perfectamente todas las personas que comparten este encuentro que es",
      "Y os agradezco que me hayáis invitado de nuevo a este espacio privilegiado de teología feminista. Igualmente, muchas gracias por la generosidad y por la colaboración con nosotros en este evento.",
      "por la generosidad e interés de quienes participan en este evento. Y voy a hablar del feminismo en el Islam y centrarme en una de las figuras más representativas de la teología feminista musulmana, Amina Wadud. Fíjense en el primer dato, Aminah es el nombre de la mamá de Mahoma",
      "teóloga feminista negra norteamericana tomó ese nombre cuando se convirtió al Islam. Voy a hacer una breve presentación al tema que nos ocupa para entrar directamente en el desarrollo de la línea fundamental de esta exposición. El Islam es quizá",
      "carácter patriarcal y androcéntrico en su organización, en sus textos sagrados y en sus legislaciones. Así como en los distintos niveles en que se mueve esta religión, que abarca todo el elemento religioso,",
      "Es posiblemente una de las cuestiones que más interesan al tiempo, que más escandalizan. Y escandaliza no solamente a los hombres y mujeres occidentales sino también a muchos hombres y muchas mujeres de la propia comunidad islámica.",
      "Este tipo de comportamientos violentos, agresivos, pero no solamente de personas individuales, de hombres y de varones machistas, sino de las propias instituciones. Y el ejemplo más claro es al que se ha referido Andrea de ese asesinato a manos de la policía de esta joven iraní.",
      "se está repitiendo constantemente. Cuando existía una página web que se llamaba WebIsland, no sé si la recordáis, que estaba liderada por Junta Islámica de España, nos tenían al tanto y nos informaban de todos estos casos de violencia,",
      "Seguramente es posible y es seguro de que no pocos juicios tan negativos sean certeros, pero también como contrapunto no podríamos olvidar o desconocer otra serie de fenómenos y tendencias en concreto la tendencia diríamos feminista dentro del Islam.",
      "que constituye a mi juicio hoy una de las más importantes aportaciones en el análisis de la realidad social dentro de las sociedades musulmanas y en el estudio de los textos del Islam, preferentemente del Corán.",
      "la naturaleza del Islam y que con frecuencia son patologías a curar. ¿Cómo? Pues, con la lectura de los textos sagrados, el estudio de la historia y un mejor conocimiento de la realidad desde el respeto a los derechos humanos y de la emancipación de las mujeres. En este momento yo como estudioso",
      "más abierto, más progresista y más crítico dentro del Islam? Pues creo que hay dos corrientes que quizás sean las más creativas hoy en el discurso del Islam. Son la teología islámica de la liberación y la teologia feminista musulmana. De la teología islâmica de",
      "Estamos desarrollando teólogas y teólogo de la liberación de los diferentes continentes que es hacia una Teología Islamo-Cristiana de la Liberación. Pero este no es el tema de hoy, lo remitimos si les parece para otro momento y para otro encuentro. Me voy a referir a la Teología feminista musulmana. Y son numerosas las teologías que cultivan esta teología y está hermenéutica",
      "Por recordar algunos nombres cuyos libros son asequibles a las personas que participan en este evento, estaría Asma Barlas, que hace una lectura antipatriarcal del Islam, del Corán.",
      "Recientemente he participado con ella en un evento en Córdoba, muy cerca de la América.",
      "Son numerosas estas teólogas, entre las cuales he citado a Asma Barlas, a Nimad Jafet Barazaougi, Asmalan Rabet, que es una teóroga feminista marroquí muy vinculada a distintas organizaciones y discursos teológicos de la liberación feminista.",
      "Natalia Andújar, que es una valiosísima intérprete feminista de los textos del Corán. ¿Y qué es lo que realmente pretenden estas teólogas y otras muchas? Pues yo creo que tienen dos tareas que están desarrollando de manera admirable, no siempre con buenos resultados como está demostrando situaciones dramáticas",
      "de la joven, de Irán. Pero buscan... tienen dos objetivos. Primero, descolonizar la modernidad y la postmodernidad hegemónicas. Y segundo, despatriarcalizar una tradición musulmana marcada por la discriminación,",
      "barrer el umbral de nuestra propia casa, que yo creo que es lo que estamos haciendo todas las personas aquí reunidas con el umbrar de nuestra casa cristiano-católica. Y ahora ya me voy a centrar tras esta breve introducción en la figura de Amina Wadut,",
      "crítica del patriarcado musulmán, del imamato masculino es decir del mundo de los imames y de la interpretación patriarcal del Corán. Hemos celebrado recientemente el día 25 de septiembre yo la he felicitado y ella me ha contestado",
      "el 50 aniversario de su conversión al Corán y el 40 aniversrio de la publicación de esa obra emblemática, mejor dicho del 30 aniversio de esa publicación. De la obra hermenéutica feminista musulmana más emblemática que es El Corán Y Las Mujeres Reinterpretando los textos sagrados desde la perspectiva de la mujer",
      "Desde hace más de 30 años está llevando a cabo una creativa hermenéutica feminista del coral, pero esa hermencéutica femenista la lleva a cabo desde su compromiso con el movimiento de los derechos civiles de los negros,",
      "Y muy especialmente en el mundo islámico. A mí me parece, y confirmenmelo ustedes y si estoy equivocado corrijo, que Amina Gwadut no es suficientemente conocida en el campo y en el entorno de la teología cristiana feminista. Sin embargo sus investigaciones en torno al Islam son comparables por ejemplo en rigor hermenéutico y exegético con las de las grandes teorías",
      "de las grandes teólogas cristianas feministas, como la pionera Elizabeth Caddy Stanton, que es la autora entre 1895 y 1898 de la obra fascinante y verdaderamente monumental La Biblia de la Mujer. Y luego otras dos, Elizabeth Schurler-Fiorenza, teóroga alemana afincada en los Estados Unidos,",
      "Elizabeth Johnson, otra de las grandes teólogas estadounidenses que ha tenido graves y serios problemas con el Vaticano por su hermenéutica precisamente feminista. Recuerdo uno de los títulos que yo creo que la reconocen como la gran teólogo feminista que es La que es. Es un libro que está publicado en la editorial Gerber",
      "Y el título es la traducción en femenino de aquel texto de la Biblia hebrea, en la que Moisés cuando le encarga a Dios ir a liberar a su pueblo, le dice ¿y quién eres tú? El nombre de quien va, voy.",
      "Desde el punto de vista filológico y desde el punto hermenéutico. En realidad, yo creo que es muy importante dar a conocer a una de estas pioneras que pretende, y esto para mí es clave, recuperar la voz de las mujeres en el texto sagrado del Islam. Una voz silenciada por la interpretación patriarcal.",
      "En esa voz descubrir la palabra de Dios como liberadora de la opresión femenina. Aminah Wadud es una teóloga, como he dicho, feminista musulmana afrodescendiente nacida en los Estados Unidos, en una familia cristiana cuyo padre era pastor metodista. Ella y los padres participaron activamente",
      "del movimiento por los derechos civiles liderado por martín luther king y posteriormente siguió las prácticas budistas o sea que es una mujer que compagina sin ningún tipo de contradicción una serie de experiencias y prácticos todas ellas orientadas a la liberación",
      "se convirtió al Islam, coincidiendo con la segunda o algunos dicen la tercera ola feminista en los Estados Unidos. Esta segunda o tercera OLA está muy bien representada por dos figuras importantísimas que para mí son el referente de la crítica del patriarcado. Una es Mary Daly,",
      "En castellano su autobiografía, bueno ella falleció el año 2009 y una de las expresiones más significativas de la crítica al patriarcado de Mary Daly que empezó siendo teóloga cristiana y luego abandonó el cristianismo precisamente porque fueron condenados sus libros Más allá de Dios Padre, La Iglesia y el Segundo Sexo, etc.",
      "de Mary Daly, que quizás en otra ocasión ya la he citado, es Si Dios es varón, el varón es Dios. Y la representante por excelencia de esta segunda o tercera ola del feminismo en los Estados Unidos, Kate Millett, que el año 1970 publica su libro Política sexual, donde afirma con una expresión muy dura y terrible pero al mismo tiempo certera",
      "El papi hartado tiene siempre a Dios de su lado. Entonces ella veía este movimiento por los derechos civiles y con las prácticas budistas,",
      "al referente de inspiración el Corá, donde a su juicio no aparece la subordinación de la mujer Álvaro. Doctora en árabe y estudios islámicos por la Universidad de Michigan, vivió en varios países musulmanes e hizo estudios",
      "conoció a las hermanas en el Islam, movimiento pionero del feminismo islámico fundado en 1988 por Zaina Anwar que ejerció una influencia decisiva en su vida y en su pensamiento. Ha sido profesora en el Departamento de Estudios Filosóficos",
      "Es investigadora adjunta en el programa de estudios sobre la mujer y pronuncia conferencias en numerosas universidades, foros culturales y religiosos de Estados Unidos, Oriente Medio, el sudeste asiático, África, Europa, Australia y también en España donde ha participado en uno de los más importantes encuentros",
      "de feminismo islámico, creo recordar el año 2005-2006 en el primero celebrado en Barcelona. Sus investigaciones se centran en el Islam y el género ofreciendo una interpretación alternativa del Coral. Es también un activista en la defensa de los derechos humanos y especialmente de las mujeres musulmanas.",
      "Y en 1992, a la edad de 40 años, publicó el libro El Corán y la Mujer leyendo el texto sagrado desde una perspectiva de la mujer. Uno de los libros más emblemáticos de la teología feminista islámica y texto de referencia tanto, y esto yo creo que es muy importante,",
      "como para activistas. Es un texto que provocó un fortísimo impacto tanto dentro como fuera del Islam. La voz de Amina Gwadut es una de las más escuchadas al tiempo que las más provocativas del feminismo islámico,",
      "seguidoras del Islam y muy especialmente a los dirigentes religiosos, a quienes provoca y que se dividen en dos grupos. Quienes critican su comportamiento desafiante y la anatematizan, que son los más, y quienes la apoyan y comparten su exégesis igualitaria del Corán",
      "me parece importantísimo porque es una ruptura radical con el imamato patriarcal, en agosto de 1994 pronunció un sermón sobre el Islam como compromiso de entrega",
      "en una asamblea de musulmanes y musulmanas en Nueva York. Las mezquitas de la localidad le negaron la entrada para dicha oración que se celebró en un local de la Catedral Episcopaliana de San Juan el Divino. Con dicha práctica estaba desafiando a la autoridad patriarcal musulmana,",
      "musulmanes y musulmanas, pero bajo la protección policial en el exterior del templo para evitar incidentes causados por musulmenes integristas que protestaban por dicho acto. Es muy importante el gesto en sí,",
      "es muy importante para el Islam. Por desgracia, los musulmanes han hecho una interpretación muy restrictiva de la historia y han caminado hacia atrás. Con esta plegaria nos estamos moviendo hacia adelante. Este acto solidario es un símbolo de las posibilidades ocultas del Islam. Ese mismo año volvió a dirigir la oración",
      "En una asamblea mixta de Barcelona durante la celebración del primer congreso de feminismo islámico. Las reacciones de los ulemas, lo que serían los teólogos dentro del cristianismo, no se hicieron esperar. El sheikh por ejemplo Yusef al-Karadawi de Qatar dictó un decreto en contra de la actuación de Amina Gwadut a Perú.",
      "apelando al cuerpo de la mujer, cuyo físico naturalmente constituye una provocación a los instintos de los hombres. Y en esa fatwa condenaba a Mina Gadut por anti-islámica y herética y a los participantes en la oración por cómplices.",
      "En ulemas, como por ejemplo Sabet Tantagui del Cairo declaró inválida la plegaria mixta alegando que los hombres han de rezar con humildad y modestia y nunca en presencia de una mujer. También hubo reacciones favorables por parte de intelectuales y académicos musulmanes",
      "el pakistaní Yaved Ahmad, que vieron en el gesto de Amin Aguadut un cambio revolucionario en el Islam, que contaba con el apoyo de las fuentes islámicas y que tendría repercusiones en todo el mundo.",
      "o de los siglos X al XIV, que encuentran dentro del Corán lo que ellos llaman la profecía femenina. Y se refieren a mujeres del Islam que ejercen esta función profética. Se refiere pues a la madre de Moisés,",
      "Y así sucesivamente. Y la propia Amina Wadud reconoce las importantes aportaciones que a la teología feminista musulmana están haciendo una serie de pensadores musulmanes de una gran importancia.",
      "no se hizo esperar y afirmaron lo siguiente, ni en el Corán ni en los hadices existe un solo texto que prohíba a las mujeres dirigir la oración en una congregación de hombres y mujeres. Si una mujer está capacitada para pronunciar el sermón el viernes en la mezquita ¿por qué no lo va a hacer? Preguntaron.",
      "Por la comunidad, ¿por qué no va a poder dirigir la oración comunitaria? Yo tengo una experiencia de hace 8 o 10 años en un gran congreso sobre teología islamocristiana de la liberación en el que participé de la presencia de mujeres musulmanas teólogas. Dos de ellas eran responsables de su propia comunidad elegidas por la comunidad.",
      "elegidas democráticamente. El gesto subversivo de Aminat Badut condujo a una reflexión en profundidad sobre el tema y al ulterior reconocimiento del imamato femenino en diferentes comunidades musulmanas",
      "que predica una mujer imama. La red de Mejquitas del Tawid, creada en Estados Unidos por la Asociación Progresista de Valores Progresistas, fundada por un musulmán varón indonesio, fundado por la imama indonesia Ani Sonebel, defiende un Islam inclusivo a favor de la igualdad de género.",
      "En Washington hay una mezquita dirigida por el imán Gaye Ndaasie y en noviembre de 2012 la Asociación de Musulmanes Progresistas de Francia creó la primera mezqueta inclusiva vinculada a la citada red norteamericana de musulmanos por los valores progresistas.",
      "Amina Gwadut cree, yo creo que ahí sí que es muy idealista e ingenua, que ha terminado la era del patriarcado. Es verdad que defiende que tenemos que evolucionar hacia, cito sus palabras textuales, otro modelo más tolerante y cooperativo porque no solo está en juego el futuro de la historia de la humanidad, sino también el futuro del país.",
      "sino también el futuro mismo del planeta. Para que nuestras comunidades, familias y naciones avancen más y más mujeres deben llegar a las áreas del progreso y de la liberación en defensa del modelo igualitario y cooperativo cita el Corán ya que en él se sostiene que hombres y mujeres han sido creados",
      "Y a su juicio se han desvirtuado los principios del profeta, quien no reconocería su ciudad de la iluminación en ninguna comunidad musulmana de hoy. Se ha producido, dice Amina, un desplazamiento funcional del Islam para ajustarlo al dominio de los varones.",
      "como ella demuestra fundadamente. Y ahora ya me voy a centrar en la hermenéutica feminista del Corán que hace Amina Wadud. Las investigaciones de la teóloga musulmana se orientan, como decía anteriormente, a recuperar la voz de las mujeres en el Corán y su palabra como comentarista del texto.",
      "Desafiar la tendencia intelectual del Islam que margina la voz femenina en el texto sagrado y en su interpretación, y ampliar las posibilidades de comprensión entre los musulmanes y las musulmanas.",
      "ausente del legado intelectual del Islam. Sólo los varones se han considerado personas con plenos derechos en presencia de Dios y como guías de las mujeres, mientras que éstas no son más que meras extensiones de los hombres. Más aún dicho silenciamiento es entendido por",
      "rechistar esta situación de marginalidad durante siglos, con cuando se hayan visto obligadas a negar la igualdad en su condición humana y a dar por buena su exclusión del texto corántico. Pero no es excepción en el caso del Corán, lo tenemos muy presente en la Biblia hebrea",
      "Igualmente negativo para el Islam. A excepción de los tres o cuatro últimos decenios, apenas se ha producido ninguna exégesis sustancial del Corán que haya sido elaborada por las mujeres. Sin embargo, y este es el contrapunto esperanzado y positivo de Amina, la voz de las mujeres está incluida en el Islam",
      "Y presta una contribución fundamental a la hora de comentarlo e interpretarlo. Y la búsqueda de dicha voz incluye a la persona con género, a las mujeres. Y cito textualmente,",
      "de las tres religiones monoteístas, judaísmo, cristianismo e islam, de los tres textos considerados por las personas creyentes de esas religiones como sagrados, posiblemente el menos patriarcal de todos es el Corán. En concreto,",
      "lo cita 20 veces, pero como se indica acertadamente por Dorotea Suelle, se vincula la paternidad de Dios con los procesos de liberación de los pueblos y de la emancipación de las mujeres. En el caso del cristianismo, pues la palabra Dios, si bien es verdad que en la mayoría",
      "confianza en Dios Padre y Madre se utiliza más de 100 veces, ¿no? Y en el Corán sin embargo no se utilizza ni una sola vez. Por eso dice Amina Gwadut que la voz de Allah tampoco es la voz",
      "son la empresa divina de darse a conocer a través del texto. Pero claro, enseguida matiza. Otra cosa es el legado patriarcal intelectual o mejor anti-intelectual del Islam que privilegia ciertamente la voz, las cualidades y los atributos masculinos de Dios relacionados con el poder e incluso con la violencia cuando son mucho más importantes",
      "mucho más importantes, otras muchas cualidades y otros atributos de la divinidad como se pone de manifiesto. Y les invito que si tienen el Corán lean los textos que se refieren a los llamados 99 nombres más bellos de Dios.",
      "no a los patriarcales, androcéntricos, atentatorios contra la mujer sino que lo que se hace es incorporar una serie de valores y una serie",
      "el tierno, el agradecido, el confidente, el protector, el paciente, el indulgente, el equitativo y sobre todo aquellos aspectos o aquellos atributos que tienen que ver con la vida de los seres humanos",
      "que mejor ha recuperado estos elementos y estas dimensiones, estos atributos de la Deidad musulmana de Allah, sin duda ninguna ha sido el Ibn Arabi, el gran místico sufí,",
      "Ibn Arabi reconoce que tuvo maestras que le educaron en el Islam, que fueron dos mujeres. Y él mismo a partir de esa experiencia dirá que una institución que no tiene en su seno a las mujeres no es creíble ni reconocible.",
      "Estos 99 nombres más bellos de Dios que nada tienen que ver con la violencia, con el patriarcado, con él supremacismo divino y por supuesto con los cinco atributos que se aplican a Dios dentro de la teodicea tradicional. Creo que ya alguna vez los he recordado pero por si hay alguna persona que no estuvo en otras sesiones lo recuerdo",
      "Los cinco atributos que aplicaba la teodicea tradicional a Dios eran la omnipresencia, la omnhipotencia,",
      "Y los pensamientos de todos los seres humanos por muy ocultos que los tengamos. Entonces, claro, lo que dice Amina Gwadut es que durante los 14 siglos del Islam han sido los hombres casi en exclusiva quienes escribieron tratados de exégesis considerados autoritativos y definitivos.",
      "femenina del texto, el etos la ética islámica limitó la riqueza de éste lo que constituye a su juicio una injusticia contra el autor divino del texto y contra quienes buscan orientación moral en él. Y dice para ampliar el horizonte ético del texto yo creo que los dos elementos más importantes",
      "Y el sufismo, precisamente, yo creo que no es solo una de las tres tendencias del Islam juntamente con el chiísmo y el sunismo sino que es el que mejor recupera el núcleo fundamental del Corán. Ese sentido místico que lo vincula y lo relaciona estrechamente",
      "Y que pudieron ser Teresa de Jesús y sobre todo Juan de la Cruz. Hay una profesora catedrática de literatura de Puerto Rico que ha estudiado la relación entre Ibn Arabi y Juan de La Cruz, y entre el sentido místico de la Biblia hebrea y cristiana y el sentido mágico de Cristo.",
      "del Corán. Y en ese sentido yo creo que las dos recuperaciones más importantes que hay que hacer son la de la mística y la ética. Claro, ¿cuál es el problema? Que como el Corán ha estado en manos de juristas,",
      "114 suras que tiene el Corán, azoras solo el 10% se ocupa de cuestiones del derecho en el resto de las azoras y de las alellas lo que caracteriza y lo que define al Corán es precisamente su componente ético",
      "Y es su dimensión espiritual y mística de encuentro con la divinidad. El componente ético, pues claro tengan en cuenta que el monoteísmo del Islam lo mismo que el del judaísmo y el cristianismo no es un monoteísimo metafísico que busque pruebas para demostrar la existencia de Dios sino que es un",
      "Dirá Jesús de Nazaret, la manera de ser un buen seguidor mío es practicar la compasión como hizo el buen samaritano. Y en el caso del Islam exactamente lo mismo. Uno de los valores fundamentales que va a defender y que va",
      "Hospitalidad con las personas extranjeras, con las persona viudas, con los niños y con las niñas y con todas aquellas personas que viven una situación de pobreza y de marginación. Por eso es tan importante recuperar la ética del Corán. Y ella dice para ampliar el horizonte moral del texto",
      "es necesario eliminar la autoridad interpretativa única de los varones, recuperar la voz femenina dentro del Corán y fomentar el desarrollo de comentarios feministas. Dice a la voz",
      "Otro argumento coránico al que apela la teóloga musulmana para defender la igualdad entre hombres y mujeres en el texto sagrado es la idea de la dualidad de lo creado. Hombres y mujeres poseen igual significación como parte de la",
      "coinciden en que el libro sagrado establece y defiende la justicia absoluta de Dios como atributo divino, que debe traducirse en la práctica de la justiencia en las relaciones sociales y económicas. Cabe destacar a este respecto la hermenéutica",
      "Esas cuatro categorías que hoy definen a un feminismo post o trax occidental. La categoría de etnia, de clase social y de género. Sin embargo en la práctica el principio de equidad se incumple al reconocer derechos absolutos a los hombres",
      "Amina constata tal incumplimiento en el diferente valor que los comentaristas varones conceden a la voz masculina y femenina de Dios. Relacionan la voz",
      "receptiva, la ternura, etcétera. En este caso, la justicia divina resulta inequitativa y discriminatoria en perjuicio de la mujer. Precisamente por eso para revertir tal inequidad es necesario reconocer el mismo valor a ambas voces. Amina observa con preocupación cómo en el imaginario colectivo",
      "tanto dentro como fuera del Islam, está muy arraigada la idea estática de un Islam conservador que no admite cambios. Para superar esta imagen cree necesario distinguir entre cultura musulmana, textos islámicos y ley islánica",
      "la concepción estática sobre la religión musulmana y su confinamiento en un sistema rígido e inmutable. Y a partir de ahí, iniciar una hermenéutica inclusiva de género que descubra que las mujeres son sujetos morales que mantienen una relación directa con Dios. En esa dirección va su segunda gran obra",
      "gran obra que se titula En el interior del yihad de género, la reforma de las mujeres en el islam. Ninguno de los libros de Amina Wadud están traducidos al castellano. Yo voy a pedir los derechos de traducción y de publicación para editarlos en la colección Diaspora que dirijo en la editorial Piran Loblán.",
      "Bueno, pues en esa obra propone una yihad de las mujeres por la justicia y la inclusión de género dentro de la comunidad islámica global. Les puede sorprender lo de una yihat de la justencia social y de la igualdad de gígeno, pero claro que operamos con el imaginario social por las malas traducciones del Corán",
      "identificamos yihad con guerra santa cuando yihad es una palabra que significa esfuerzo, esfuerzo por la propia perfección en el camino hacia Dios y lucha contra el egoísmo incluso creo que se puede hablar de un yihad colectivo",
      "comunitario por la justicia. Y en ese sentido, su propuesta de una yihad se entiende como una lucha no violenta. Y este libro aborda algunos de los principales problemas a los que se enfrentan las mujeres musulmanas hoy,",
      "Y también lo que pretende es cambiar precisamente el estatus de las mujeres dentro del Islam, que considera una tarea difícil pero revolucionaria y muy urgente.",
      "que el Corán legitima y justifica en ese momento histórico. Y, en concreto, dice que habría que rechazar la práctica de la esclavitud y la práctica que pueden manifestar algunos textos de la violencia contra las mujeres. Son lo que llama Philip Treibold los textos",
      "¿Qué te recuerdas? Bueno, pues de alguna manera fíjense la relación tan estrecha. Yo no sé si ni siquiera se conocen unas a otras. Sospecho que no, pero acaso sí y esa relación tanestrecha en su hermenéutica y en su crítica llegando incluso a decir no y a rechazar determinados textos que para la ortodoxia musulmana son considerados palabra de Dios.",
      "Y ahí, claro, ¿cuál es la clave? De que sin negar que son palabras de Dios, esos textos pueden ser cuestionados. Sencillamente, que la palabra de Dios se traduce en un lenguaje humano dentro de un determinado momento histórico que para nada se corresponde con los momentos históricos posteriores en los que se va a leer el texto.",
      "Y precisamente este cambio de estatus de las mujeres que se propone con esta hermenéutica coránica feminista Amina Wadud es desarrollada en un libro homenaje que le dedicaron el año 2012, cuando cumplió 60 años,",
      "El honor del trabajo y de la vida de Amina Guadut. Y ese texto, fíjense, ese libro se inicia con estas palabras de la propia Amina. Escucha nuestra canción y cuando las palabras sean familiares sigue cantando. Para los nuestros el silencio ha sido demasiadas veces el que ha sustentado y alimentado nuestros principios.",
      "A partir de ahora, mujeres musulmanas tomemos la palabra, tomemos el protagonismo. ¿A qué le recuerda esta idea del canto al que se refiere? Para que escuchen la canción de las mujeres.",
      "Y se había formado un grupo de mujeres festivas que iban acompañando el proceso de liberación a través de los diferentes instrumentos musicales. En fin, aquí terminaría para expresarles como para mí ha sido pues un descubrimiento oceánico el encuentro con esta mujer así como con otras muchas mujeres.",
      "muchas feministas musulmanas y sería muy importante que igual que yo estoy desarrollando juntamente con otros colegas, hombres y mujeres musulmanes el proyecto de una teología islamo cristiana de la liberación",
      "esa alianza y esa convergencia a través de un encuentro entre teólogas, feministas, judías, cristianas y musulmanas que en realidad tienen un elemento común que es el texto sagrado, la Biblia hebrea, la Biblia cristiana y el Corán. Porque claro aquí, y con esto termino, se produce una especie de falta de reconocimiento.",
      "El judaísmo, por ejemplo, solo reconoce a los profetas de Israel. El cristianismo, ¿a quién reconoces? A los profetos de Israel y a Jesús de Nazaret. Pero, ¿qué hacen con los profetas de Israel? Instrumentalizarlos y presentarlos como los que anticipan a Cristo y los que anuncian la llegada de Cristo. Eso es una clarísima manipulación desde el punto de vista hermenéutico.",
      "de vista hermenéutico. Pero yo creo que quien mejor representa ese reconocimiento de la continuidad de las revelaciones judía y cristiana y musulmana es el Corán, el propio Corán dirá que reconocerá a todos los profetas",
      "A diferencia de que en el caso de Mahoma dirá que es el final de toda la profecía. Bueno, pues muchas gracias por haber seguido, espero que con interés esta exposición y si les he abierto algún horizonte nuevo, pues estoy encantado y en cualquier caso podemos ahora tener un diálogo sobre este tema y otros temas que les parezcan importantes relacionados con la teología.",
      "la teología feminista tanto en el Islam, en el judaísmo como en el cristianismo. Muchas gracias.",
      "que él está en Marajó, en Brasil. Dice que es de Argentina y dice En América Latina sabemos muy poco de la diversidad del Islam y de las luchas que se dan contra las opresiones al interior de los islamismos. Y sí coincido con él. Ustedes en España creo que tienen el tema más cercano, más familiarizado, sobre todo en algunos ambientes. De verdad que sí. Además me encanta el recorrido que haces.",
      "haces, siempre nos citas pues autoras para ver también más este panorama y los libros de ellas. Disculpa un segundo Marisa porque tengo que cargar la computadora. Por supuesto Juan José. No te preocupes Juan José",
      "paso después para que ustedes, gente que nos está acompañando a través de Zoom, quienes quieran plantear su comentario o pregunta ya por aquí demos una mano. Nos da mucho gusto Miriam en un momento le daremos la palabra y también pues a la gente que no sigue a través del Facebook Live les invitamos a escribir sus comentarios o preguntas pues para poder entre todos",
      "Y así como dices Marisa, quizá en América Latina o en México por ejemplo hablando yo desde mi propio contexto pues tenemos como muy lejanas estas experiencias islámicas ¿no? Sin embargo es fundamental leer y aprender para poder tener una mirada crítica yo creo ¿no?. Aquí hemos puesto varios temas que nos han",
      "Hemos puesto varios textos en el chat y también tanto de Facebook como del Zoom para que realmente vayamos leyendo todo esto que nos fue platicando Juan José Tamayo, ¿no? Y nos acercando a esta mujer maravillosa. Pero otras tantas que están haciendo una incursión y muchas veces peligrosa y transgresora porque realmente vemos lo que sucede en países como Irán.",
      "En donde si quieres emitir una voz diferente a la fundamentalista o a la ortodoxa, que es la obligada, pues puede ser que no te vaya nada bien.",
      "que se han conectado y el interés que han mostrado además a través de esta dinámica de Juan José y de los comentarios en el chat. Ahora sí, aquí tenemos una pregunta, Marisa, no sé si querías plantear. No, comentar lo que ahorita como separó Juan José a conectar su computadora quería yo decir esto y apuntalar lo que acabas de decir",
      "aunque haya una distancia geográfica para nosotros en América Latina, pero esta necesidad de abrir a un diálogo intercultural e interreligioso. Las tres religiones monoteístas y efectivamente por esto que nos has platicado Juan José vemos las intuiciones de estas hermenéuticas feministas",
      "Y también el horror que nos dices de la teóloga judía. En fin, cómo las mujeres con esta intuición y el estudio y la profundización en los textos bíblicos, coránicos y de la Torah realmente se dan cuenta que las mujeres hemos estado presentes, han estado presentES en estos textos sagrados y cómo ha sido estas patologías y esta exclusión a través de las interpretaciones",
      "Bueno, muchísimas gracias Marisa. Un gran saludo al profesor Juan José Tamayo desde aquí, desde Venezuela y agradecerle a todos los que nos han acompañado en este proceso de investigación.",
      "Y agradecer a la gente tras las huellas de Sofía poder abrir este espacio para enterarnos de cosas que se están haciendo y desde hace muchas décadas.",
      "que pudiésemos estar teniendo desde América Latina y sobre todo con países como los nuestros llenos de problemáticas sociales, políticas económicas ambientales. Y pienso que puede enriquecer el diálogo interreligioso, puede enriquecer las miradas que estamos teniendo para que tengamos una humanidad más acorde a lo que",
      "a lo que podemos estar entendiendo hasta los momentos. Yo pienso que usted nos pudiese ampliar un poco esas ventajas, esos beneficios que tiene el diálogo con toda esta hermenéutica feminista desde el Corán. Gracias. Muchas gracias Miriam. Muy interesante esa sugerencia. José, dale saludo mío.",
      "Saludos. Juan José, Dios te bendiga, te habla Oeste Maracaibo, Venezuela. ¿Cómo estás? Dios te vendiga. Bueno, pues a ti también.",
      "Es decir, tendríamos que elaborar una especie de hermenéutica interreligiosa feminista. Y eso yo creo que todavía no existe dentro del diálogo interreligioso, intercultural e interecnico.",
      "Y la primera clave, sin duda ninguna, es la hermenéutica frente al fundamentalismo.",
      "están bloqueando los sectores más integristas, que es todo lo que se refiere a las mujeres. Así como es verdad que hay otros textos sobre otros temas, pues no sé, sobre la violencia, sobre el tema de la mujer, sobre los derechos humanos, etcétera, en el que se ha avanzado bastante aquellos textos que dentro de los libros sagrados son contrarios a las",
      "a las mujeres y son machistas, patriarcales y androcéntricos esos son intocables es decir eso se consideran palabra de Dios en un sentido literal o sea que en esos textos se aplica el fundamentalismo ¿y el fundamentalismó? ¿en qué consiste? En considerar que el único sentido que tiene un texto es el literal",
      "para todo tiempo y lugar, tiene un carácter y un componente jurídico obligado y por tanto la idea de la inferiorización, la discriminación y la violencia contra las mujeres es algo incluso querido por el propio creador. Y ahí es donde yo creo que hay que trabajar, pasar del fundamentalismo en los textos sobre las mujeres",
      "el último reducto del fundamentalismo a una hermenéutica integradora y a una de género. Y luego la teoría hermenáutica de Elizabeth Schiller-Fiorenza, ¿no? La llamada hermenética de la sospecha. Si tenemos que sospechar desde el primer momento como una tarea intelectual o sea no es la sospecta de que yo creo que... O yo a mí me parece que... No, no",
      "No, no. Sino que es la sospecha como diríamos en el lenguaje de Descartes la duda metódica cartesiana. Es decir, el método hermenéutico de los textos sagrados considerados palabra de Dios y que pertenecen a épocas históricas anteriores esa hermenética nos tiene que llevar al sospechar pero sospechado con una actitud de investigación",
      "No es la fecha esa de decir tengo la impresión, me parece. No, no. Sino la convicción de que esos textos deben ser reinterpretados desde la perspectiva de los derechos humanos, de la defensa de la naturaleza, de las igualdad de hombres y mujeres, la no discriminación, etcétera, etcÉtera. Por tanto, totalmente de acuerdo. Tendríamos que trabajar en la hermenéutica",
      "No sé si es una idea que la comparten ustedes, de que la lectura fundamentalista de los sectores integristas es sobre todo en los textos en los que aparece la discriminación de las mujeres. Y claro, yo creo con todos los respetos y aún valorando mucho el compromiso del Papa Francisco en defensa de la justicia,",
      "Por los pobres en la crítica del neoliberalismo. Sin embargo, cuando se trata del tema del feminismo enseguida hace matizaciones. Recientemente creo que ha nombrado a dos mujeres, dos dicasterios romanos como subsecretarias y ha dicho cuidado que esto nada tiene que ver con el feminismo.",
      "Y precisamente lo que el feminismo demanda es la paridad en la representación en los ámbitos de poder. ¿O recuerdan cuando, en uno de los sínodos, me parece que fue el último, invitó a dictar una conferencia a una mujer? Entonces, bueno, pues lógicamente valoramos muy positivamente ese compromiso y esa elección.",
      "Cuando a la papa le llegan estas informaciones, dice bueno, no crean ustedes que la he invitado por razones feministas porque en realidad el feminismo es como un machismo con faldas. Dense cuenta de que siempre que se plantea el problema de las mujeres siempre se tiene que hacer matizaciones para seguir marginándolas en los diferentes ámbitos y nosotros claro,",
      "Claro, nosotros y nosotras quienes estamos aquí por el interés del feminismo tenemos que ser vanguardia. Tan generosamente Andrea me ha definido como vanguardía. Bueno pues esa vanguarda o ese vanguardismo lo remito a vosotros y a vosotras.",
      "Y por eso lleva razón Aminah Guadut y esa idea quiero transmitirosla para el estudio de los textos de la Biblia hebrea y la Biliblias cristiana. Decir no, pero ¿cómo se va a decir no? A un texto revelado, ¿cómo",
      "Contra la vida de las mujeres, contra la igualdad, etcétera. No sé si he contestado Miriam a tu pregunta.",
      "El, el, el. Chitira no sé si quieras prender tu micrófono y dice pues al final es él ¿no? Entonces ahí hay también una definición masculina o patriarcal. Chirira si quieres extender tu comentario adelante. Sí muchas gracias por la oportunidad de participar. Saludarlo señor José Tamayo lo conocí acá en Los Ángeles California hace algunos 10 años o tal vez un poco más.",
      "poco más. Mencionaba usted de que en el libro los nombres son menos patriarcales, sin embargo la connotación es patriarcal o es masculina porque dice él divino, ese era mi comentario. O sea si lo puede aclarar un poquito más. Claro con mucho gusto,",
      "Y que son cualidades positivas de los seres humanos aplicados a Dios, como ya no es el violento, no es la omnipotente, no ese omnipresente, sino que hace referencia a estas cualidades. La compasión por ejemplo es otro de los atributos pero es verdad",
      "Corán en el texto, que es un texto que está fijado desde muy pronto después de la muerte. Fíjense cuando se fija el texto de la Biblia cristiana. Al caso dos siglos después de La Muerte de Jesús y sin embargo el texto coránico se fiza 20 o 22 años después de",
      "atributos que se aplican a Alá, tienen ese componente más bien de valores solidarios, de defensa de la justicia, de la generosidad, etc. Sin embargo es verdad que están formulados de manera masculina y lo que pasa es que algunas teólogas he podido leer esta mañana para preparar esta conferencia",
      "Y no reducirme solo a Mina Wadud, pues dicen que ese masculino en el caso del idioma del árabe es un masculino inclusivo y precisamente por eso van a decir que no son excluidas las mujeres del ámbito y del protagonismo de la oración comunitaria porque aun cuando el texto coránico hable de",
      "Si se habla de, hable el masculino son, se puede incluir. Bueno yo creo que eso es una estrategia no muy acertada para de alguna manera pues no tener la hermenéutica de la sospecha de que es un texto escrito en lenguaje masculino.",
      "A hombres y mujeres cuando afirma Dios ha preparado justa recompensa para los creyentes y las creyentas, los seguidores y las seguidoras,",
      "Y ese componente masculino y también deben ser cuestionados desde el punto de vista, desde una hermenéutica feminista.",
      "dicho que tienes un compromiso pues ya en breve Juan José y no quisiéramos que llegaras tarde tampoco a él, no queremos abusar de tu tiempo. No pero todavía puedo estar cinco minutos más. Sí solamente en Facebook Marisa tenemos aquí de Verónica Rosoto nuestra gran amiga y seguidora dice por supuesto Juan José creo que la hermenéutica de la sospecha ya debe ser tomada como una herramienta exegética y hermenêutica necesaria ante este mundo",
      "Este mundo que exige hacer avanzar la teología, porque estamos muy lejos todavía de responder a fuertes realidades y necesidades con las que se enfrenta la humanidad. Esto dice Verónica y ahora Bárbara Peña dice el miedo de cuestionar el patriarcado es miedo a perder el poder. Después Licec García agradece y Marcelo Fabiano Luna dice hubo un gran silencio",
      "hubo un gran silencio de las izquierdas en América Latina sobre la represión en Irán. El canal venezolano Telesur nunca publicó nada, complicidades de la izquierda blanca colonial y patriarcal esto nos dice Marcelo Fabián Luna ¿qué nos comentas Juan José? ¿Qué opinas? Me parece muy triste",
      "solidaria de todo punto, porque siempre que se atenta contra la vida lo que hay que hacer es ponerse en vanguardia de defensa de la vida. Aquí en Madrid por ejemplo pues yo he participado ya en varias manifestaciones ante la embajada de Irán y aquí sí hay mucha conciencia y yo",
      "Uno, un curso sobre masculinidades y desde que se produce el asesinato estamos constantemente enviando mensajes y expresando nuestra denuncia y apoyando todas esas manifestaciones.",
      "de los pocos varones que forman parte de ese grupo clásicas y modernas, y estamos constantemente lanzando mensajes de denuncia. Yo tengo una amiga iraní con la que tengo una relación muy estrecha",
      "Y denuncia esta situación. Ella es catedrática y me imagino que tendrá miedo, pero siempre que se atenta contra la vida, sea la vida de las personas, muy especialmente la vida del mundo,",
      "el grito del pobre, el grato de la tierra. Pues en este caso es ecología eco-humana, fraterno sororal, el Grito en defensa de la vida de las mujeres que es la que más amenazada está y de manera especial. Y claro no solamente la denuncia del asesinato policial sino luego todas las muertes que está produciendo la represión contra las manifestaciones ya",
      "Ya llevamos más de 100 muertes y claro, eso es totalmente inaceptable, inadmisible. Y por eso yo creo que ustedes también deberían fomentar esa sensibilidad solidaria denunciando esa agresión contra la vida de las mujeres y aplicando ese principio de que la vida es sagrada.",
      "En este momento concreto y atentar contra la vida de las mujeres es atentar eh contra la",
      "Y recordaba este documento que fue y sigue siendo muy significativo para la hermenéutica bíblica, que es justamente sobre los métodos de hermenésticos. Un documento",
      "ejes y feministas se apoya sobre una posición tomada, se expone a interpretar los textos bíblicos de modo tendencioso y por tanto discutible. Lo leí textualmente. Y cada vez que leo ese texto pienso cómo expresa claramente un posicionamiento masculino patriarcal porque no dice algo parecido de ninguno de los otros métodos",
      "fuera del método fundamentalista, que obviamente la lectura es fundamentalista de los otros. Si bien va diciendo cosas positivas, este es muy fuerte cuando dice que es una lectura tendenciosa porque lo hacemos las mujeres, es tendencioso. Me parece que seguir diciéndonos bueno, seguimos haciendo una lectora desde un posicionamiento feminista",
      "feminista lleva también a enriquecer lecturas que siempre se hicieron solamente desde una perspectiva hegemónica. Bueno, gracias. Sí, Lucía, yo estoy de acuerdo con que la hermenéutica feminista es una hermenética tendenciosa e integradora de las mujeres como alternativa a la hermanética patriarcal que es excluyente de las",
      "Es decir, todas las hermenéuticas son tendenciosas porque parten de un principio que puede ser o integrador e inclusivo o excluyente como el caso de la hermenética patriarcal. En el fondo ese documento que usted dice es un ejemplo claro de apuesta por textos exegéticos o hermencéuticos totalmente patriarcales.",
      "Yo le hago una sugerencia que veo que la sigue en relación con los textos oficiales del Magisterio Eclesiástico. Yo los leo y tengo que decirles que aunque son muy aburridos y muy pesados, disfruto con ellos. ¿Por qué? Porque los lego críticamente y como en determinados temas que tratan creo que sé más que ellos, pues esa crítica lo que hace es desmontar sus argumentaciones",
      "Sus argumentaciones que son claramente tendenciosas y patriarcales jerárquico-piramidales. Y si le sirve, ¿leemos los documentos del magisterio? Claro que sí que hay que leerlos, pero hay que leerlos distanciada y críticamente porque no son palabra de Dios por muy del papa que sean o de un obispo que tenga toda la autoridad que se quiera dar él a sí mismo.",
      "La autoridad de esos textos es la autoridad De aquellas personas que los han elaborado Y que no han consultado con Personas que son competentes en el tema Por tanto, es una autoridad para mí enormemente Limitada que yo cuestiono Muchísimas gracias Pues muchas gracias Juan José También te están diciendo aquí a través de Facebook",
      "a abordar y sobre todo a estudiar, a profundizar en ellos. No sé si hubiera... Si quieres, perdón me puedes facilitar el contacto con Martelo Fabián me lo facilitas por WhatsApp y ya pues nos ponemos en contacto Bueno, a ver si Marisa lo puedes contactar por Facebook y le pedimos su correo para que nos lo mande particularmente no sé si hay alguna otra pregunta inquietud Marisa",
      "Pues eso no veía, no veo yo también estaba buscando a alguien más en Facebook. Veía ese comentario y ahora por aquí pues Lucio Fabián perdón Lucio Rubén Blanco nos dice que es excelente como siempre hermano Tamayo saludo de Aete bendiciones y bueno él siempre pone al final de sus comentarios si la vida vencerá entonces pues creo que no vemos más comentarios ni preguntas",
      "Le voy a dar una buena noticia a Lucio, se llama Lucio ¿verdad? Estaré en Lima compartiendo con AETE que es una facultad de teología evangélica compartiendo",
      "que eran tres viajes en tres semanas y claro, la resistencia de una persona que cumple ya mañana 76 años es muy limitada. Y para que ustedes lo sepan por si les interesa va a haber un evento organizado por Cristina Sada",
      "grata a senadora, creo en una de las elecciones anteriores. Ella ha organizado un monográfico sobre la pederastia en la iglesia y me ha invitado a que asista personalmente pero no me va a ser posible por eso, por la confluencia de los tres viajes en tan poco tiempo, pero voy a tener una conferencia sobre este tema. La voy a titular por si alguien le interesa, que la tengo escrita",
      "Juan José, nos tienes que mandar la información de ese congreso o de esa conferencia que va a haber para que podamos también conectarnos y difundir esa información. Si quieres compartir el texto después, pues adelante, bienvenido, que nosotros se lo hacemos llegar a toda la gente. Y mientras... También decirle",
      "También decirles que hemos hecho un drive donde hemos puesto algunos de los textos que Juan José nos iba mencionando para que si quieren seguir leyendo, profundizando sobre el tema pues tengan un lugar donde arrancar a leer. Tienen este texto que acabo de recibir El Islam y las Mujeres Cuestiones Controvertidas de Asma Lanrabet",
      "marroquí. Y luego, bueno perdón por la publicidad de un texto mío pero también en la televisión aunque sea la pública hay unos segundos de publicidad este libro por si les pudiera interesar Islam, Política Sociedad y Feminismo que es un curso de verano que yo dicté en la Universidad Internacional",
      "siete u ocho conferencias que se dictaron, de las cuales cinco conferencias son de perspectiva feminista dentro del Islam. Pues muy interesante Juan José, habrá que comprarlo y bueno seguir leyendo y profundizando en este tema para tener esta mirada crítica y sobre todo mantenernos en la hermenéutica de la sospecha. Marisa te doy la palabra.",
      "Lo que nos queda es, aunque no quisiéramos concluir el tema, pues da para mucho más y sabes que siempre tiene las puertas de este tu espacio tras las huellas de Sofía abiertas para ti, para escucharte, para que sigas poniéndonos al día.",
      "a empezar de verdad a leer e informarnos más en esta parte pues de América Latina, de México, en lo que a nosotras respecta. Juan José te deseamos mucho éxito en tus futuros proyectos, tus viajes como siempre te seguimos manténnos informado por favor para promoverlo ya sabes que eso pues te admiramos y estamos siguiendo también tu sabiduría la sabiduria que nos compartes a todas y a todos",
      "Gracias a todas y a todos. Este es el propósito también de estas webinars, de estas sesiones que tenemos aquí entre las huellas de Sofía Juan José. También nos piden si puede enseñar otra vez tu libro, Juan José, si lo subes un poquito para que vean el título. Sí, que no se ve. Islam, sociedad política y feminismo.",
      "Y también, por favor, si os ha gustado el vídeo, dadle a like y compartidlo con vuestros amigos.",
      "huellas del Dios patriarcal. Muchas gracias. Muchísimas gracias y feliz cumpleaños mañana. Muy bien. A cada uno de ustedes por acompañarnos hasta el fin, por esta oportunidad. Muchisimas gracias. Nos vemos el próximo jueves con un webinar muy interesante también. Que estén muy bien. ¿Cuánta gente ha participado? Pues en este más de 20, ¿verdad Marisa?",
      "Llegamos a 30 casi. Y luego por Facebook también se han reunido bastantes personas. Muchísimas gracias Juan José. Un abrazo. Felicidades. Gracias."
    ]
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    "text": [
      "Aminah Wadud sakan dia. Dia pergi buat Imam Jumaat. Hadis tu dia kata, dia pergi kias. Dia kias! Dia kata bukan ada Nabi larang? Kalau nak buat kaedah Nabi tak larang ibadat ni kalau nak... Ya apa duk kalut apa ada Nami larang?! Aminahu waduk betul ye. Pasal apa Aminhu waduh salah? Dua tiga hari ini ada geng-geng yang duduk bincang pasal Islam liberal. Semalam saya sebut sama juga dalam podcast dengan Ustaz Ahmad.",
      "Lebih daripada Ustazah Boleh cakap Arab Dia main satu idea Kerana nak menjadikan Islam ni Tak nampak ada discrimination Ada penindasan kepada Islam discriminate Perempuan, dia tak nak Islam, dia nak tunjuk Kononnya pada Barat Bahawasanya Islam ini sama Lelaki dan perempuan Islam layan sama So untuk membuktikan hal itu Dia buat apa?",
      "Dia jadi imam semayang Jumaat Tahun 2005 Aminah Wadud Dia buat semayangan Juma'an Dan dia jadi imaman Dan adalah Nak kata mangkak apa tak tahulah Tapi adalah Yang ikut dia Laki-laki yang ikutnya Dia tu imam Di belakang ada lelaki Semayan Juma'd Dialah baca khutbah Alasan dia Mana ada Nabi lah kan? Dan kemudian Dia berhujah dengan hadis Yang diruayatkan oleh Abu Dawud Ruayatkin juga oleh Ibn Khuzai",
      "Ibn Khuzaimah. Ibn Kuzaimahl, Abu Dawud. Meriwayatkan bahawasanya Nabi telah membenarkan kepada Umm Warakah untuk menjadi imam di rumah dia. Nabi memerintahkan dia untuk menjadi imam bagi orang di rumahnya. Umar Warakah ni perempuan lah. Dan bagi Umar warakah ni seorang muazzin. Tukang azan",
      "tukang azan lelaki yang syekhan kabira, orang lelakituah. Dia pun dengan seorang hamba lelki dan seorang ambar perempuan jadi makmum di belakang umur warakah, di rumah umur Warakah dalam riwayat ini. Riwayat seperti mana disebut oleh As-Sana'ani di dalam Subulus Shalam. Riwayaat ini telah digunakan, telah dijadikan dalil",
      "Perempuan boleh menjadi imam di rumah dia Nak mudah Tuan-tuan jadi imam Perempuang Perempua jadi iman Ada anak lelaki kecil Kalau sekolah menengah Atau ikut kot belakang Mak dia lagi elok lagi Di bacaan Dia ikut kat belakangan Boleh ataupun tak Mereka kata boleh Selagi mana rumah mereka Pendapat ini pendapat Abu Saw Ini alim besar Murid aliman musyafi'i Ketika Aliman Syafiq ni di Baghdad",
      "Pendapat Al-Muzani. Murid kanan Imam Syafi'i. Pusar. Pendapat At-Tabari. Dan kata As-San'a. Jumur majoriti para ulama tak setuju. Jadi pendapat ni ada minoriti, ada pendapat. Tapi yang mereka sepakat yang kata ada pendapan tu semayang di mana? Di rumah. Katalah anak lelaki tuan-tuan ni perempuan ni tak teramana. Perempuan jadi imam dia pergi ikut sekolah rendah juga umur dah 12 tahun ikut mak dia.",
      "Atau ikut mak dia kat belakang. Dia lelaki. Pada pendapat ni, kata boleh. Di rumah dia. Aminah wadud sakan dia. Dia pergi buat imam jumat. Dia buat iman jumat? Ada orang yang ikut dia. Kata bukan Nabi... Ada hadis tu dia kata. Dia pilih kias. Dia kias! Dia kata bukan ada Nabi larang. Kalau nak buat kaedah Nabi tak larang ibadat ni kalau nak... Yang apa duk kalut apa ada Nabil larang? Aminahu waduk tu eh. Kenapa Aminhu waduh salah? Sebab Nabi",
      "Tak pernah pun bagi mana-mana wanita jadi imam Jumaat. Nabi wafat, isteri Nabi Aisyah. Nami wafal, iseri Nabi Ummus Salama. Nomi wafan, isteris-isteri Nabi dan sahabiat yang lebih alim mengetahui agama. Tak pernahpun mereka ini dihormati, disanjung oleh para sahabat. Dinamakan dengan Ummul Mu'minin. Ibu orang Umma Hatul Mu'Minin. EBU-EBU Orang Beriman. Tak Pernah Mereka Dilantik Menjadi Imam Semain Juma'at. Tak Penuh Dipahami Oleh Nabi",
      "baik, bukan buat tak baik. Kalau nak pakai kaedah bid'an hasana tu rosak. Pasal buat tak boleh? Pasal Nabi tak pernah buat memang ada hadis wanita tak boleh jadi imam lelaki tapi hadis itu Ibrahim ibn Majah kita baca dalam bulurul maram nanti kita akan jumpa hadis tu daif larangan tu daib dia tak ada larangan yang sahih sebab tu kita kata jangan",
      "Jangan mereka dalam badan. Kalau nak bagi reka, boleh reka banyak. Bila Maitai Aminah Wadud, dia pun tak puas hati pula. Apa punya teruk perempuan jadi imam? Dia pun tak kata tak apa-apa. Jadi imam bukan dia berjoget. Kenapa tak boleh? Kenapa bantar? Mana ada macam itu? Kenapanya mana ada? Tak ada pun kirabidah sana lah. Oh, dia penuh tak mahu jawab. Jawapannya tak ada kerana itu bukan cara ibadat jumat Nabi Muhammad SAW.",
      "Siapa yang mengadakan dalam urusan kami ini benda yang tak masuk daripadanya, dia ditolak. Itu saja. Kalau tidak, hampa bolehkan untuk diri hampam, hama tak bolehkan buat diri orang lain. Wallahu'alam."
    ]
  },
  {
    "file": "amina_wadud/amina wadud_ imam perempuan yang memperjuangkan ke_SxEUu8_dbGE&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742944389.opus",
    "text": [
      "Coming through the door of Islam, you know when I stepped through that door really the whole entire universe opened up to me. It is not possible for me to continue to be Muslim without the love that I have experienced as a Muslim.",
      "He raised me on the God of love, so I never had a negative experience that somehow I needed to find some other option. But I was very much interested in religious diversity, so by sophomore year in university I was practicing Buddhism and that's when I started my still ongoing practice of meditation.",
      "of Islam, I thought you know why not try this. I didn't know really that it was a lifetime commitment. People used to accuse me of being from the West and I'm like well Allah is Lord",
      "the East and the West, I don't understand why that would make a difference. That again was liberating for me because people are still grappling. You know I'm gonna celebrate being 70 years old this year.",
      "I am watching Inventing Anna and I'm watching... Professor Wadud's sermon was about salah or prayer but the protesters outside say they disagree with a woman needing prayers for a mixed congregation. But, the organizers defend their choice of speaker.",
      "I love to be loving, I love being loved and of course I love the beloved Allah. So no, I don't want to be controversial however I have also recognized that I find certain aspects of human well-being, dignity, justice respect reciprocity as unconditional",
      "full human dignity, I tend to sort of stand my ground with regard to opposition to that.",
      "Meskipun ada pengalaman untuk wanita muslim dalam konteks budaya dan keluarga muslim yang mempercepat mereka, menghentikan hak mereka. Tapi bukan Islam sendiri yang menjadi masalah.",
      "Saya membahas tentang krimitika Quran dan saya menjadikan buku Prof. Amin Awadud sebagai salah satu dari yang saya kaji sehingga saya mengenal pemikiran-pemikiran beliau itu sejak tahun 90an Menghadirkan pemikiraan yang berbeda, pemikian yang beragam",
      "Jadi supaya mahasiswa itu tahu perbedaan-perbedaan. Jadi mahasISWA mempunyai alternatif pemikiran bertanya langsung kepada Bu Aminah ini yang saya kira kesempatan yang sangat mahal ya sedikit dikoreksi kamu kok bias kayak gitu ya Bu Amina kan gendernya kuat sekali tapi walaupun begitu beliau ingin saya itu nggak bias",
      "Mbak Amira itu walaupun dari Amerika tapi malah kayak orang Jawa kadang-kadang. Karena gak enaknya itu mbak, karena gak enakanya itu jadi saya tuh kadang malah gak ena sendiri kok malah saya asistennya tapi Mbak Abinanya gak enaka nyuruh-nyuruhnya gitu kan gak enek sayangnya jadi kayak gimana gitu.",
      "Harapannya semoga mereka bisa menemukan tempat untuk mereka bisa belajar banyak hal soal bagaimana keimanan mereka kepada Tuhan dan seksualitas mereka itu bukanlah hal yang bertolak belakang gitu loh.",
      "Walaupun kita tidak membuat KIS, queer muslim itu tetap ada. KIS ini bukan untuk mengedukasi orang, ayo jadi queer muslihm, bukan. Kita cuma memberikan tempat aja untuk mereka.",
      "and you've never talked to a Muslim woman about it. So we want to have the same thing with regard to KISS, we want make sure that there are voices at the table that include their self-representations of people who identify as queer. Islam has always been a rich intellectual tradition so the idea that certain conversations can be marked controversial so that means nobody should read or hear...that's problematic.",
      "I have arrived at the place where my relationship with Allah is so connected to Allah that none of this material stuff will distract from that devotion and that love.",
      "other aspects of sacred traditions as part of the repertoire, you know, of my life is no longer a threat to my Islam. I still believe la ilaha illallah wa muhammad rasulullah"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud Interview at Guilford College_Gmyy-FaxQOA&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742942790.opus",
    "text": [
      "I am Dr. Amini Wadud, a full professor of Islamic studies with the focus on gender and textual analysis. Because I am a Muslim by choice, the intellectual inquiry was a major part of my making a decision to become Muslim, and that intellectual inquiry",
      "intellectual inquiry continued into my early days of Islam. When I first came across the Quran in English, I was really very smitten by the book and really wanted to learn as much as I could about that book so I immersed myself in several years",
      "to think about graduate school and when I thought about graduate it was this interest in both the Quran and gender that sort of led me through courses that I chose and eventually to my dissertation topic which was about women in the Quran. So, it really started as my inspiration for becoming Muslim in the first place",
      "first place. Show of hands if you remember when saying Muslim feminists was considered a Nazi moron? Show of your hands if still think that it's a Nazi Moron? Okay, so what happened? In this presentation I want to run through the major turns in the road from the days",
      "and Islam wasn't universal enough to embrace feminisms. There have been more radical considerations of the possibilities of how to live as Muslim women in our time than at any other time. I would simply say that the tradition did not give us a record of women's responses",
      "and have like journals on the side. And what I learned in studying hermeneutics, and textual analysis led me to understand that the location of the reader makes a difference in how the text is being read, and therefore it makes a different who the reader is. And if you have a 1400 year plus intellectual tradition",
      "but you don't have a record of women's responses to that text until this last century, that maybe we are missing something from the story of how the text is understood and how it is applied. So it was a really simple kind of formula, and that is you can't distinguish between women and men which is throughout the system of analysis in Islam and Islamic thought. You can't",
      "say we're going to have a one-legged response to what is the book of guidance. A woman reading about Mary, the mother of Jesus when she's in labor may have a different understanding of what is written there than a man who has never also gone through labor so these simple things make a difference but",
      "subtle and profound differences. So the motivation was simply not finding my voice within this large corpus of material called tafsir or textual analysis. I think I lean towards the idea of being an example, I mean I want to demonstrate the kinds of things that I think are good and kind",
      "While at the one hand leading prayer is a special role in that only one person can do it at one time, I am trying to deconstruct the hegemony of ritual leadership. So I'm actually also encouraging other people",
      "to be a specialist that we share in our participation in this ritual. So, we should also share the responsibility of being a prayer leader which is again it's not a leadership role, it's a functional role within the context of a very elaborate ritual. To encourage the sharing means that I encourage other women and",
      "other circumstances simply to get to the point where it's not looked at as a kind of hierarchy."
    ]
  },
  {
    "file": "amina_wadud/AMINA WADUD ISLAM AMERIKA_B2v9qETLw8Q&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742934646.opus",
    "text": [
      "yaitu Amina Wadud di Amerika. Jadi kita masuk ke biografi Amina wadud, dia lahir pada 25 September 1954 nama aslinya yaitulah Mary Tisley yang dilahirkan di Bethesda Amerika Serikat beberapa jurnal tidak menyebutkan nama ayah dan ibunya siapa tapi ayahnya itu adalah seorang pendeta yang sangat taat",
      "orang buddha muslim Arab dari ber-ber Afrika kemudian semasa kecilnya Aminah Wadud ini dia membentuk agama Kristen yang kemudikan ketika umur 20 tahun, dia memeluk agamah Islam karena mendapat hidayat dan ketertarikannya pada Islam terkait dengan konsep keidilan dalam Islam yang mengantarkan untuk mengucapkan dua kalimah sahadat yang pada hari itu disebut dengan Thanksgiving Day",
      "D pada tahun 1972 jadi Aminah Wadud ini adalah seorang tokoh kontemporer dia pernah jadi Amina Wadid ini bisa digategorikan sebagai sosok perempuan kontroversial abad ini bagaimana tidak karena dia pernah mengimami sebuah sholat jumat yang tidak pernah dilakukan oleh",
      "perempuan biasanya yang ia lakukan itu pada tanggal 18 Maret 2005 di sebuah gereja Anglikan yang ada di Amerika Serikat kemudian perbuatan tersebut itu bukan dilakukan dalam satu kali saja tapi dia melakukannya lagi pada tanggel 17 Oktober 2008 di Oxford Oxford yang merupakan",
      "pusat pendidikan muslim sebagai pihak yang mengundang Aminah Wadud itu yang berdalih karena tidak ada larangan dalam Al-Quran yang menyebutkan menjadi imam sholat itu dilarang kemudian wadud sempat memberi hutbah singkat juga dalam sholah jum'ah yang diimami Aminahu wadu ini adalah aksi pembukaan untuk memulai konferensi dalam Islam",
      "Fenimisme yang digelar di Oxford Kemudian salah satu ulama besar Yaitu Syekh Yusuf Al-Kordowi Juga mengencam Keras atas aksi Aminah Wadid Tersebut dengan mengatakan sebagai Bith'ah yang mungkar Dari paparan tersebut kita akan lanjut Ke berikutnya Berikutnya yaitu Pendidikan Aminnah Wadido Yang pertama disitu ada Sebuah gambar yang pertama Yang atas itu adalah Universitas of Fancy",
      "of Pennsylvania yaitu dia mengencang pendidikan S1 pada tahun 1975 dan kemudian dilanjutkan untuk pasca-sardanya yang ada di Universitas of Michigan pada tahun 1982 ada Universitas Michigan ada di gambar yang kedua",
      "mijikan 2 juga pada tahun 1988 kemudian dilanjut karir yang ditempuh oleh Amina Wadud yaitu mulai dari Pindalevia di Islamic Community Center School pada tahun 1980 dan kemudIAN dia juga meneliti bahan-bahan pengajaran Bahasa Arab Universitas di Libya pada tahun 1996 selain itu",
      "Selain itu, dia juga asisten guru besar di Virginia Commonwealth University pada tahun 1992. Bukan itu saja, Aminah Wadud juga sebagai guru besar dalam beberapa universitas. Selain ini, dia menguasai berbagai macam bahasa asing yaitu ada delapan bahasa",
      "salah satunya bahasa Arab, Bahasa Inggris Jerman dan lainnya kemudian dia juga aktif di beberapa organisasi wanita yaitu Founder System Islam Malaysia karena dia sejak muda Amina Wadud ini dikenal aktif",
      "tentang terkait dengan perempuan kemudian karya Aminah Wadud tersebut juga merupakan sebuah kegelisahan intelektual yang dialami di alami wanita Aminnah Wadid mengenai ketidakadilan gender dalam masyarakatnya salah satu penyebabnya yaitu pengaruh ideologi, doktrin penafsiran Al-Quran yang dianggap biars patriarki oleh",
      "Aminah Wadud, yaitu karyanya salah satu tulisan yang kemudian dijadikan bahan gajian terhadap pemikiran fenimisme Quran dan woman pada tahun 1992. Aminat juga pernah membuat gigir para ulama, yaih itu salah satunya tadi Syekh Yusuf Al-Kordowi ketika ia menjadi khotib imam sholat jum'at di New York City pada tanggal 18 Maret 2005",
      "buku pada saat itu dan menjadikan tertipuah buku yaitu Aminah yang berjudul Inside the Gender, Jihad Women Reform in Islam pada 2006 sebagai macam artikel feminis atau kesetaraan gender. Kemudian kita lanjut dasar pemikiran Aminawadut bisa",
      "Jadi yang pertama menurut Charles Kurswan penelitian daripada peneliti Amina Wadud dipengaruhi historis pengalaman personal dan pergumulan para perempuan atau bias patriarki. Yang kedua pengalaban personal diskriminasi sebiak karena ia perembuan dan jenda. Dan kemudian yang ketiga Al-Quran secara adil menduduki lelaki dan pereumpuan itu setara.",
      "setara dan kemudian didasarkan pada gerangka fikir Faldur Rahman salah satu untuk menafsirkan ulang makna Al-Quran sesuai dengan konteks kekinian yang keempat prior text alat terbelakang resepsi dan kondisi dan itu sangatlah penting kita lanjut yaitu Hermenetika Fenimisme tentang kepemimpinan perempuan jadi Amina Watud ini ingin memunculkan metode baru dalam pembajaan teks",
      "dengan kondisi saat ini, dengan mempertahankan kesatuan dasar teks penetapan perempuan sebagai pemimpin pada itu di dalam Quran Surat An-Nisa ayat 34 Arijalu Qamuna Al-Anisa yang artinya dari Qamunah itu pemimpian laki-laki yang mampu memberikan nafkah kepada keluarga itu adalah seorang pemimpi tapi menurut Amina Wadud sendiri",
      "Pemimpin itu fungsional, maka perempuan bisa menjadi seorang pemimpin ketika laki-laki tidak mampu untuk menafkai keluarga atau dia pun tidak layak disebut sebagai pemimpim. Juga disebukan di dalam imam sholat tersebut, disebukkan di dalam hadis muwarokoh.",
      "yang bersejarah, yang Aminawadud ini lakoni bukan tanpa alasan. Aminowadud telah berupaya untuk memahami teks-teks Al-Quran dan hadis yang terkait dengan perempuan sesuai dengan perspektif pribadinya sendiri. Jadi, perembuan itu bersifat kontemporer. Keduanya adalah sama-sama memiliki hak dan kewajiban dalam tataran etika, agama",
      "Tatarang fungsi sosial Kita lanjut dalam analisis Terhadap pemikiran Aminah Wadud Itu bukan tanpa Alasan dia mempunyai Alasan Berani melakukan hal tersebut Karena yang pertama Ia tersentuh dengan kondisi Kaum perempuan yang secara Posisi selalu Dinomor duakan oleh Keadaan Dalam beberapa hal dan yang kedua Ada munculnya wacana kesetaraan",
      "kesetaraan gender yang didenggung-denggukan oleh kaum feminis dengan alasan ham sehingga memulai pemberontakan kaum perempuan untuk memahami ulang penafsiran, ulang ayat tersebut. Yang kemudian, yang ketiga ada aksi Aminawadu terseBut merupakan aksi yang bersifat lokal karena seperti tidak dibiarkan saja tanpa ada larangan malah diliput oleh banyak wartawan atau banyak media yang melibutnya",
      "Yang keempat, aksi Aminawadut tersebut termasuk tindakan berani yang dilakukan oleh aktivis perempuan karena selama 14 abad 1400 Islam itu tidak pernah adanya perbuatan terseBut. Kemudian dia berami mengimang sholat ju'at dan dihadapkan oleh laki-laki bahkan perepuan jadi secara campur gitu",
      "dia dianggap murtad dan bahkan dicat sinting oleh banyak kalangan kita lanjut ke catatan akhir jadi dalam catatan tersebut Amina pemikiran dan tindakan Amina Wadud melaksanakan seluas Jum'at bersejarah terse but tidak terlepas dari kegelisahan Amina terhadap kondisi kaum perempuan saat itu Waduda melihat perepuan selalu diidentikan dengan makhluk yang lemah atau second personality",
      "sejak zaman dahulu bahkan hingga saat ini juga Aminah itu merespon bahwa hal tersebut menawarkan metode hermeneutik Al-Quran yang disebut dengan tafsir tawid atau metode holistik sebagai hal ia akui sendiri bahwa metode terse but diambil secara pula dan menurut dari Faltu Rahman kemudian ajaran Islam secara normatif sangat menghargai",
      "menghargai perempuan ia terlihat dari berbagai Al-Quran memandang laki-laki perembuan itu secara ekual dengan menginplementasikan tafsir Tauhid ini dengan membaca Al-Kur'an terkait dengan hak-hak pereumpuan tidak lagi bias gender tapi dapat mengungkap prinsip fundamental jadi dalam Al-Quran seperti",
      "Aminah tidak hanya membicarakan, tapi dia dalam tataran teoretik akademik, Aminnah itu langsung mempraktekannya dengan menjadikan imam dan khotib pada pelaksanaan sholat jum'at yang bersejarah itu. Dan selanjutnya kesimpulan dari pembahasan tadi yaitu ada beberapa pokok pikiran deherumunatika fenimisme",
      "yaitu penafsiran yang tafsirannya itu mendasari pendekatan kebahasaan aspek, keadilan bahkan kesetaraan karena itu dia menolak pola penafsyiran klasik bias gender dan tidak berpihak kepada perempuan",
      "perempuan juga dapat bisa menjadi pemimpin alias Al-Quran itu tidak di dalam arkuan menurut Amina itu tidak menyebutkan bahwa melarangnya perembuan itu memimpin sebuah suatu organisasi jadi tidak ada alasan untuk melarangi dan penafsiran adat masih bersifat detabel",
      "ifadat tabel sekian materi kali ini terima kasih kepada pasca sarjana uinsalatiga wassalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud_ _Islam_ Feminism and Human Rights__V4vGz7gln8k&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742925509.opus",
    "text": [
      "I begin as always in the name of Allah whose grace I seek in this and all other matters. I want to thank Professor Berger for negotiating this possibility with me,",
      "I was actually here for another forum in Rotterdam and we were able to, with the hospitality of my brother Arnold Moore allow me to stay a bit longer so that I could speak with you. Hopefully we will have some interesting conversations afterwards. I'm actually going from a scripted paper which I have reduced to try to keep within the time",
      "and that means there may be some spaces that are a bit rough because I literally just reduced it. But I'm going to do that as a way to stay focused, because there's a lot that I want to cover. And the purpose of it really is to get to the place of a little bit of conversation about Islamic feminism which I am considering a methodology for the production",
      "and construction of new knowledge in living Islam. You will see that it will include critical reading of the classical intellectual canon of Islam, but with a lens that incorporates gender as a category of thought. Against the backdrop of the Arab Spring and radical changes that are going on in the Middle East this lecture focuses on Islam",
      "gender debates in Indonesia than in all of the Arabic, Farsi, Urdu and Turkish speaking countries combined. This globalization lens has special benefit when looking at the development of the Muslim women's movement it also helps to locate my work within that movement and grants it legitimacy I have worked on gender issues",
      "it had a name and before I could own the word feminism as appropriate for my work and perspective. I do not now nor have I ever lost sight of my aim to make certain articulations towards gender equality within the faith or from a faith perspective.",
      "in Islam had nothing to do with Western feminist movements because they tended to marginalize women of color, poor women and non-heterosexual women. My principal motivation in the gender debates is linked to my spiritual yearnings for God is bigger than any discourse acts in ways not fathomable to human beings at all",
      "if they choose not to respond to that living presence or reality. So this benevolence is not intended to offend, or be imposed on people who do not believe in God. I say this instead because it is important to my location and to focus on theological elements in the debates over women's empowerment in the context of Islam.",
      "until we're clear what we mean by Islam. Every discussion about Islam and women must begin with the meaning of the word Islam. People involved in the struggle for or against Islamic reform often operate on a presumption that there is a uniform agreement on the meaning",
      "sexuality, or in Islam you must wear hijab. The source of such abstractions is frequently not provided.\" One important development that the women's movement helped to forge in international discourse at the end of the 20th century was the distinction between Muslim cultures and Islamic primary sources, that is the Quran,",
      "law or fiqh. And it's funny because in trying to get people to move away from certain static notions of Islam, even people who are working in progressive Islamic circles tend to defer back to these kinds of conservative definitions when they're talking about Islam so they make themselves as a response",
      "what I'm trying to do is get Islam to be once again more dynamic. In the Quran, the word Islam and Muslim are both used with reference to an historical community and to a state or posture vis-à-vis all of creation – the posture of conscientious surrender to the harmony of the universe. Indeed, the Quran says that",
      "is harmonious, following a certain order with balance between its constituent parts. In all of my discussions about Islam and about Muslim women I build upon the definition of Islam encapsulated by it's most basic and fundamental principle Tauhid. There is no Islam without Tauheed. At it's",
      "matters of social justice, it refers to the more intensified form of its syntactical origin—the making of one from fragments. That is diversity or plurality. It could be then defined as unity. The social principle of Tawhid mandates a relationship between human beings of equality and reciprocity.",
      "Islam and women is what is the role of women in Islam? I work only on the basis of an understanding that the role a woman is to be a khalifa on the earth, a moral agent of Allah within the sacred order of balance and harmony in the universe. This teleology is confirmed by the Quranic passage,",
      "on the earth. Woman was not created as a byproduct of helpmate for or second class citizen to man. Furthermore, her agency is in a direct relationship to God unmitigated by men's agency or by family. This agency is to be manifest by actions fil ardh",
      "Standing up for justice and gender equality, working to reform asymmetrical gender policies, and toppling tyrannical practices and epistemologies are thus essential to an agent as part of the human-divine relationship. These aspects of justice work are all mandated by Allah and established by the prophetic sunnah. Coincidentally this is the same as the role of men in Islam.",
      "Women are human. They do not depend upon men for their humanity. It is given to them by Allah. While women have always been a part of the community, expected to conform to the development of Islam within that community, in the early development of the foundational paradigms of Islamic thought and practice",
      "the fundamental understanding of what is Islam. In fact, as the Muslim empire spread geographically and politically especially after the Abbasid period women's contributions to the fundamental canon of Islam would be further marginalized and ultimately silenced. This had a profound effect on the future of Islamic thought and in the establishment of both legitimacy and authority.",
      "history from our vantage point, we see a very minor role that women played in establishing the basic epistemology that would come to stand as authority or legitimacy. For example, in the 12th century, the famous and prolific scholar Ahmed al-Ghazali symbolized the agent, that is the khalifa, the agent in Islamic philosophical terms by comparison with",
      "the little blowing instrument. He even compared the number of orifices in the body with the number holes in the lute, totally disregarding that distinctive number of our offices in the female body from the male body. Today women are present and accounted for at every level of the community including the scholarly and ritual community. Women participate fully",
      "establishing new canon, constructing new traditions, forming new policies living in the present with a loving yet critical eye on the past and a conscious trajectory towards the future. This is proving to be a bit of a corrective for the asymmetry between women and men and Muslim communities. However we do not go about this without some contention",
      "perspectives, methods and objectives. This is natural inevitable and for the most part useful. What I will describe here is the historical evolution of three major perspectives regarding Islam and gender reform. The names i have given to each are also not necessarily confirmed by consensus either but",
      "will be self-explanatory and will facilitate discussion afterwards. Of course in our history there have always been some advocates for gender justice we go back maybe to the Prophet's time people like to mention one of the Prophet wives Umm Salama and after her interrogation of the prophet about",
      "Revelation was addressed, there was a verse revealed that was very explicitly inclusive indeed for all men and women who have rendered themselves unto Allah. For all truly devout men and all truly developed women, all women and men who are true to their word, all men, and women, who are patient in adversity etc., etc. So there is already a sense at which there is a dynamic but the voices were still",
      "number. So the point here is as if the Qur'an says that the Qur-an is addressed to both women and men, and it is especially in terms of its ultimate objective which is human guidance. And while the text is clear about this ultimate objective there are still many passages in the Qurr'an that address those who held greater privilege",
      "exclusively to men as male persons. Throughout the text there is an intricate balance between the speaker, Allah, the performance voice, the Prophet, the voice of those whose stories are told therein and those to whom the text speaks which is both the specific community living with the prophet and all of humankind. Despite evidence",
      "gender inequality. Today what we are experiencing is a mass movement of women and men against gender asymmetry as injustice. It matters very little if this injustice was established by intent or by accident of discrimination. The Muslim women's movements are also connected to certain global developments. Chief among these developments was the rise",
      "colonialism, and thus the rise of the nation-state as a consequence of for one thing certain nationalist movements. Unfortunately women were often not equal beneficiaries of the spoils of these new nationalist regiments. This is the place where the modern Muslim women's movement began in earnest. Like with",
      "Muslim women stood side by side with their men or with Muslim men to throw off the shackles of colonialism and build nationalist movements. At that time, most women's organizations were branches of larger nationalist organizations. Once the victory of independence was won it was not uncommon for women to be asked to return to the home and give up the ideas in the ideals of equal citizenship",
      "similar is starting to happen in terms of the aftermath of the Arab Spring. This would herald a new phase in women's activism that would be independent from the larger men or nationalist organizations for political, social economic and legal rights. As Margot Badran wrote, Women had a rude awakening when it became clear that liberal",
      "public life after nominal political independence. The Muslim women's movement then dates back to this rupture between the development of the notion of free and equal citizens, and the prohibition against women's full participation. The development of nation-state and end of colonialism was also the beginning",
      "regional or national realities against and within the context of realities in a world unlike one's own. Such global awareness is the root of pluralism. Our humanity today is clearly possible only with this sense of plurality. Pluralism includes the capacity to accept,",
      "from us. This acceptance reflects our own local realities without projecting these as the ultimate human concern for everyone. The ultimate human concerns is beyond narrow, local imagination and praxis even as it must be seen as a reflection of the ultimate. Thus our present time is not",
      "Our existing customs are not the only customs, our worldview is not the world view. These basic elements of pluralism become essential for the global women's movement. The first wave Muslim women's movements consisted of a kind of methodological overlap and also some repetitions all aligned with how the nation state would operate including personal status law or",
      "status law or family law, which would only be canonized after the colonial period. The first collective voices of gender reform were from well-to-do, well educated and often well traveled women who had seen firsthand that the world is not uniform. They stood up as Muslim women",
      "wave Muslim women's movement, the secular feminist and Islamist articulations of Muslim women liberation would develop into opposing camps. So at first there was a little bit more integration and then this development of an opposition which is important to think about. The secular Muslim feminist movement is premised upon the idea that religions are the cause of women's oppression",
      "Whether religion is relegated to a personal response or altogether irrelevant depends upon the religiosity of the individual. Deference is given unequivocally to international instruments as developed by the United Nations and ascribed as universal.",
      "and leaning towards so-called Western values, most women nevertheless recognize the need for support the principle of and work towards a new definition of universality in human rights. This discourse participates in the inherent conflict between women's rights and cultures. And according to Madhavi Sundar, but religion qua religion is less",
      "traditional legal constructions of this category. Premised on centuries-old Enlightenment compromise that justified reason in the public sphere by allowing deference to religious despotism in the private, human rights law continues to define religion in the 21st century as a sovereign extra-legal jurisdiction",
      "At the time of the establishment of the nation-state,",
      "opposing sides. One advocating a separation of the state from religion, who would begin to self-identify as secular and sometimes western, and the other constructing an unquestionable version of Islam as state and religion or state and faith. The term secular would morph from the simple separation into its more aggressive form.",
      "one that starts by marginalizing God or sometimes even announcing his death, placing the human at the center of the universe as its logo. This articulation of secularism would become even more coherent with the rise of the other outspoken public voice in favor of Islam which would grow into political Islam, that is the Islamist movement. Throwing off",
      "colonialism meant challenging the very aspects of the colonialist's worldview. The most uniform response to the problems related to the post-colonial Muslim context was a cry to return to the glorious past of the Islamic empire. With Islam as a solution, a new development emerged in the women's movement as well. Islam as",
      "is in fact an important aspect of the debate. But the question is, can we or should we go back to it? The merit of the call to return to Islam was that it is both authentic and authoritative. However as it continued, it moved to reject all other world views as un-Islamic.",
      "or of the time of the Prophet. The intent is to take the spirit of Islam and the soul of Muslim identity, to organize the politics of a new world order.\" Quote,",
      "They came to be suspicious of many traditions of Islamic thought and practice that developed through time, according to Omid Safi. The Islamist agenda is encapsulated within a cry for the return to Sharia.",
      "it was and is a hugely effective antithesis to secular ideas and authoritarian regimes. At the level of the general public, the cry for return to Sharia is generally reductionist collapsing the universal principles of Sharia with the juridical methods and mechanisms of implementation known as Sfik or the codes that have been produced by this Sfic",
      "is the path that leads to water, that is the source of all life. Thus it is universal, divine, sublime and an ideal. The goal of this ideal society or the Muqasid is justice. The more coherent definition of Islamic law that the Islamists are hoping to achieve is fiqh which is the efforts across Muslim history for understanding",
      "or simply jurisprudence. To distinguish between these two is crucial for debunking the claim that somehow if Muslim nation states were to establish Islamic law, then all problems would be solved. By toggling between the universal intent of Sharia which is justice and the human necessarily fallible thus subject to change mechanisms",
      "furthermore take license in condemning any who criticize their programs as if they are against Islam. Anyone who resists the establishment of their specific goals is deemed resistant to the implementation of the immutable divine order and even an unbeliever. However, Sharia cannot be implemented except through human procedural means",
      "has always been diverse, has always flexible. Thus this lack of uniformity which we can confirm even by today's modern existence of four major Sunni schools and at least one major Shia school means there is no such thing as pure and simple Islamic law. We are up against different realities",
      "of the continual relationship at an international level. There has yet to be a single system constructed by the Islamists that satisfies all the claims of Islamic authenticity and that fulfills all their objectives. In the nation-state, all policies are subject to public debate including from non-Muslims. Implementation can only occur by the will of the people",
      "people. People are open to disagree, however it is clear that whoever has the power to enforce their understanding of Sharia can and will coerce that understanding over all others even for matters of faith and individual consciousness. As Abdullah Yanaim says, Sharia principles cannot be enacted",
      "public policy solely on the grounds that they are believed to be part of Sharia. If such enactment and enforcement is attempted, the outcome will necessarily be the political will of the state and not the Islamic law of Islam. The fact that ruling elites sometimes make claims to legitimize their control over the state in the name of Islam does not mean that such claims are true.\"",
      "The Islamist debates are critical for the women's movement because it usually comes down to the establishment of archaic, pre-modern Muslim personal status law or family laws. In the time of the formulation of Muslim personal statuess law, Muslim families were unconditionally patriarchal. Women who followed the Islamist agenda promote",
      "without offering any analysis of what constitutes family and whether existing families are fulfilling the ideals deemed essential to that constitution. Any real crisis experienced in the family is instead simply charged as negligence of Islam. As such, these discussions become cyclical. The solution to family is Islam",
      "is Islam and failed families are un-Islamic. Although an important public role for women has also resulted within the Islamist agenda, women's unquestionable obedience to family in its primitive patriarchal form is still unquestioned. Consequently a bifurcation often occurs between women's public empowerment",
      "A pivotal moment in considering whose voices was most beneficial to the cause of Muslim women's well-being, liberation, autonomy and citizenship came in 1995 with the Beijing International Conference for Women. The Islamists who were present applauded the wisdom behind Islam's position on women. The more aggressive outspoken and certainly more aligned",
      "were also present and refused to yield ground to those they considered backward thinking. Nevertheless, in an attempt to coordinate our efforts nightly meetings were called for and these just turned into chaos. It was impossible to find any common ground and for some reason each side also felt that more was at stake",
      "to find some united agenda for all Muslim women present and for those women whom they claim to represent. Let's look at the larger context of the Beijing meetings. The purpose was to discuss the UN Convention for the Elimination of All Forms of Discrimination Against Women, or CEDAW.",
      "from all nation states and a larger goal to address gross inequalities between female and male citizens of the world. Muslim feminists are closely aligned to the secular trajectory of these international instruments. They are considered universal, and not subject to individual states. If there is any conflict as has been shown to be inevitable then Muslim women who hope",
      "and cultural injustices in the context of Muslim majority nation states must support the UN agendas, and reject the cries of the ultra-conservative religious. If the choice is between religion and human rights then human rights must reign. Religion must be kept out of the debates.\" To assume that religion would stay out of",
      "For one thing, such a response increased the fervor of the Islamists who also insisted that Islam and human rights are incompatible. For them there is an Islamic solution to everything whether the sources of this solution was explicit texts from the Quran or Sunnah developed by early jurist or past and present intellectuals or rendered by increasingly web-based media savvy ad hoc",
      "authorities whose interpretation rarely take adequate consideration of our complex current circumstances and live realities, still such solutions were seen as immutable, divine not subject to debate and superior to any human-made systems documents or international instruments. As if we could really implement God's law without people's intervention and interpretation",
      "interpretation. At the International Women's Conference, the animosity between those who advocated for international instruments as the sole method for advancing the cause of Muslim women were put face to face with those who advocate for an un-interrogated notion of Islam as their method. A third perspective was also present but it was in its nascent stage",
      "or implementable strategy, let alone coherent objectives. However most importantly it argued that the either-or dichotomy did not reflect the overwhelming majority of Muslim women. The idea that there must be either human rights or Islam was false. Surely there are challenges to be launched against",
      "human rights, but the goal is not to abandon them altogether. Rather, to read in the nuance quote, for human rights to be universal it must be integral to the culture and experiences of all societies everywhere. Human rights require validation in terms of values in each culture and in terms",
      "Most Muslim women then, as you can see, unquestionably identify with Islam. At the same time many Muslim women express concern over experiences of disjuncture between what is promoted as the ideal of Islam and their own lived realities.",
      "These lived realities were increasingly being made public. With so much attention, however the push to disavow Islam was no doubt confusing if not also confounding. Further clarification was needed to distinguish this third perspective from the Islamists because this third prospective also refused to disaval Islam. Personally I chose to identify myself by a two-part name",
      "name, pro-faith and pro-feminist. So pro-Islam and pro feminism. On the other hand this third perspective also critiqued certain practices and the underlying patriarchal structure in the development of Islamic canon and in Muslim cultures as such they were shunned by the Islamists",
      "This is when the secular feminist identity became most coherent. Before this time, with very few exceptions, Muslim women argued as Muslims maintaining a kind of allegiance to Islam albeit uninterrogated. With the rise of Islamism, this un-interrogated Islam took on political force. Those who had been developing along the lines",
      "more towards the left. Some were ambiguous about religions, others were religiously non-conforming while still others were willing to negate religion in all forms including or especially the one they were born into. The fervor of removing Islam from the argument over gender rights moved towards what I am now identifying as the secular Muslim feminist movement. This perspective would become",
      "more pronounced from this time forward. That is, so the end of the 20th century, this movement became more clear. It's rare to hear a Muslim woman disavowing Islam in the earlier, in the first wave Muslim women's movements. However, the conflated understanding of universal human rights and the post-enlightenment distinction between such rights",
      "and Islamism. Secular Muslim feminists thus became a distinctive and explicit identity. As this identification became coherent, the methodology of argument by Islamic sources was abandoned and condemned as backwards. As such, the development of a new more nuanced mediating articulation would go unnoticed for some time.",
      "In an effort to defeat the ill effects of Islamism with its exclusionary vision of the future for Muslims, international funders and research organizations rallied to support Muslim feminist secular groups. There was increased publication at a burgeoning number of non-government organizations.",
      "group would be quite tedious and very limited. For one thing, the in-between voice was building a coherent methodology and clear objectives. The most crucial part of this methodology was to critique definitions of the key terms Islam, human rights, and feminism, and to interrogate their varied relevance",
      "became a linchpin. It's interesting to note that neither term, Islam or feminism were subjected to more dynamic development initially. However without this interrogation it is difficult to distinguish the next development of gender discourse in action. The meeting of Islam and feminism was only possible when such an interrogation was followed through.",
      "had to be Western, had to secular. For those who would develop into or were already self-recognized as secular feminists this projection of feminism was not a problem. Similarly for the Islamist's this projection was unproblematic because it helped to fuel their refusal to adopt the term feminist no matter what",
      "For a period of time, this reified usage of the term feminist helped clarify who was who. Equally problematic however, was the reified useage of the terms Islam which was acceptable to both groups. When both terms that is Islam and feminism were challenged then the edges of the debate moved forward by leaps and bounds and that would be the beginning of Islamic Feminism.",
      "colonial feminist analysis raised question of imperialists and essentialist assumptions of the liberal feminist project where third world women and Muslim women are victims of their cultural values and practices needing to be rescued and rehabilitated.",
      "relationships of domination and subordination, and understandings of difference where treatment of difference is connected to the history of European colonial invasion. The liberal feminist project of human rights assumes that women's needs and desires are both universal and uniform. Gender becomes a universalizing strategy that argues that all women are similarly oppressed.",
      "of identity and location devoid of an analysis of economics, labor, ideology, ethnicity, politics, sexuality, and other divisions and differences among women. It was easy enough however to interrogate the term feminism for its secular and western biases. Within its own ranks these critiques had been developed by third world feminists,",
      "African American feminist or womanist, by poor feminists, by Marxist feminists and by lesbian or bisexual feminists in the West. Thus the term feminism was thoroughly vetted to shake loose its privileged location of the first wave Western women's movement. By the second wave, the mandate for the term to reflect the lived realities of more diverse women than the white middle class that it started with was well underway.",
      "Shaking the term Islam from its narrow conservative usage would take longer and in many ways it's still unfolding. The crux of the feminist response to larger populations of women globally was already in the core of the term feminism as defined by Simone de Beauvoir,",
      "In this regard, since international documents for human rights are also attempts to articulate a fundamental idea of what it means to be human, it has also been challenged in the context of complex global pluralism. The existence of more and more specific documents like the Rights of the Child indicate",
      "of universalism. The problem with the notion of human being as viewed by the relativists is that it is in fact relative. Unless and until all human beings accept the notions, the goal has not been reached. One of the main contributions of Islamic feminism to the women's movement was the authentic challenge to the politicization of the neoconservative understanding",
      "with the gender-inclusive analysis of the notion of human being in Islamic intellectual traditions and primary sources. Fixing upon simple Islamic cosmology articulated in the Qur'an, the human being is an agent of the divine will. Since this articulation",
      "of the Islamic worldview? Why has its application to a woman been curtailed by other functionary relationships? The standard measurement of patriarchy within Muslim historical and cultural contexts limits a woman's agency to God only as it manifests in her agency to men and family.",
      "even when family relationships could be seen as important. The best way to locate the discrepancy between women and men's human agency could be traced to the development of Muslim personal status law. The person is not adjudicated in Muslim personal-status law, it is the status of the person within the patriarchal family that is adjudicatd. Establishing and maintaining",
      "family does not require women's human rights or agency. It does not even require social justice in the way that we understand it today. Perhaps this is a result of the exclusion of women's perspectives from the codification process and the establishment of the primary canon. In the classical text,",
      "not as social beings, and their rights are discussed only in the context of family law. The classical fiqh notion of women's rights is nowhere more evident than in the definition of the marriage contract which treats women as semi-slaves. One can say that the disparity between men's and women's right in Muslim societies was and still is sustained largely through the rules that classical jurists devise for regulating",
      "formation and termination of the marriage contract. In this respect, there's really no major difference between the various fixed schools all share the same inner logic and conception of family according to Ziba Mir Hussaini The patriarchal family is built upon unequal or complementary relationships Does this complementarity fulfill the divine purpose on earth",
      "the ultimate obligation of all human beings created by Allah? A woman's service to men or family should never be a trade-off for her service and agency to Allah. However, in the patriarchal family structure –the only one known for millennium within Muslim and other cultures– the challenge to the autonomy of women's agency are seen as good and natural byproducts of her nature.",
      "To reject the patriarchal family would have been seen as the same as rejecting to participate in the community or even in Islam. It was not a price the overwhelming majority of Muslim women were willing to pay, so they made their peace with it. Eventually, the Islamist agenda would advocate the wisdom of this structure. Even the secularists would acquiesce to it. No one questioned the Islamic origin of this asymmetry.",
      "symmetry. How do we determine if this was a divine intent or the product of interpreters who were limited to and influenced by their own social and cultural realities? Since no articulation of egalitarian family was practiced at the time of the Prophet, developed in Islamic law, or envisioned by secular Muslim feminists",
      "of family became indisputable. This was where a radical reform was needed. It could only evolve with the rigorous overhaul of the underlying notion of human being and family in Islam. It is interesting to note how Muslim women moved forward in challenging almost all levels of women's roles",
      "of family in the private space. Muslim women developed a bifurcated personality even within the context of the secular feminist movement, home and family was without question. Public roles education politics and economics had to be challenged for their exclusionary dimensions for women. Meanwhile Islamist women who brought their agency forward into the public domain as well acquiesced",
      "More importantly, in the public realm Islamist women advocated loudly for maintaining this deference in the private sphere. This advocacy was in fact crucial to their legitimacy as activists in the Public Domain. There is no doubt that women's roles in Islam are part of current global debates. More importantly unlike at any other time in history Muslim women themselves",
      "I've tried to outline here the differences between three main perspectives in the debates. Certainly there are far more nuances taking control over what the future of Islam and gender will look like. At stake is the fundamental understanding of what Islam intends for women as human beings, agents of Allah, and as citizens in the global context. As Muslim women notions of gender from pre-modern times are untenable",
      "However, the ability to counter such ideas by formulating new ones has gained momentum only within an Islamic framework with the kind of work that has been done under the banner of Islamic feminism. Islamic feminism then works to establish a new egalitarian epistemology of Islam based on its own primary sources without the intermediary of patriarchal thinking.",
      "jurists and philosophers at the time, are not divine constructions. We are free to understand divine constructs for ourselves and in our context. When we do this, we unveil a much broader vista of gender possibilities than heretofore practiced or imagined. In our contexts as creatures created by Allah notions",
      "principle inherent in all Islamic texts must be in accordance to our lived reality. For the medieval jurists, justice was a kind of guardianship. Women needed to be protected. The selected historical fiqh to meet the social needs of women then remained part of the traditional pre-modern framework but justice today is not perceived simply as an act",
      "Rather, justice is seen as a relationship of horizontal reciprocity to other human beings because of a profound understanding of the divine mandate of the oneness of God. In other words, Tawhid becomes the basic operating principle for the reform of Islam and Islamic thought",
      "of equality and reciprocity. At the metaphysical level, God is the highest ultimate reality but that has to be implemented in the actions of the law and in the development of policy as well as in the home and family. For women and gender then, the question is not whether or not we want",
      "reality of this harmony and reciprocity. Thank you very much."
    ]
  },
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    "text": [
      "I begin as always in the name of Allah whose grace I seek in this and all other matters. I want to thank Professor Berger for negotiating this possibility with me,",
      "I was actually here for another forum in Rotterdam and we were able to, with the hospitality of my brother Arnold Moore allow me to stay a bit longer so that I could speak with you. And hopefully we will have some interesting conversations afterwards. I'm actually going from a scripted paper which I have reduced to try to keep within the time",
      "and that means there may be some spaces that are a bit rough because I literally just reduced it. But I'm going to do that as a way to stay focused, because there's a lot that I want to cover. And the purpose of it really is to get to the place of a little bit of conversation about Islamic feminism which I am considering a methodology for the production",
      "and construction of new knowledge in living Islam. You will see that it will include critical reading of the classical intellectual canon of Islam, but with a lens that incorporates gender as a category of thought. Against the backdrop of the Arab Spring and radical changes that are going on in the Middle East this lecture focuses on Islam",
      "gender debates in Indonesia than in all of the Arabic, Farsi, Urdu and Turkish speaking countries combined. This globalization lens has special benefit when looking at the development of the Muslim women's movement. It also helps to locate my work within that movement and grants it legitimacy. I have worked on gender issues",
      "Before it had a name and before I could own the word feminism as appropriate for my work and perspective. I do not now nor have I ever lost sight of my aim to make certain articulations towards gender equality within the faith or from a faith perspective.",
      "in Islam had nothing to do with Western feminist movements because they tended to marginalize women of color, poor women and non-heterosexual women. My principal motivation in the gender debates is linked to my spiritual yearnings for God is bigger than any discourse acts in ways not fathomable to human beings at all",
      "if they choose not to respond to that living presence or reality. So this benevolence is not intended to offend, or to be imposed on people who do not believe in God. I say this instead because it is important to my location and to focus on theological elements in the debates over women's empowerment in the context of Islam. We cannot say anything about Islam",
      "until we're clear what we mean by Islam. Every discussion about Islam and women must begin with the meaning of the word Islam. People involved in the struggle for or against Islamic reform often operate on a presumption that there is a uniform agreement on the meaning",
      "sexuality or in Islam you must wear hijab, the source of such abstractions is frequently not provided. One important development that the women's movement helped to forge in international discourse at the end of the 20th century was the distinction between Muslim cultures and Islamic primary sources, that is the Quran,",
      "Islamic Law or Fiqh. And it's funny because in trying to get people to move away from certain static notions of Islam, even people who are working in progressive Islamic circles tend to defer back to these kinds of conservative definitions when they're talking about Islam so they make themselves as a response to a reaction",
      "of what I'm trying to do is get Islam to be once again more dynamic. In the Quran, the word Islam and Muslim are both used with reference to an historical community and to a state or posture vis-a-vis all of creation. The posture of conscientious surrender to the harmony of the universe. Indeed, the Quran says",
      "is harmonious, following a certain order with balance between its constituent parts. In all of my discussions about Islam and about Muslim women I build upon the definition of Islam encapsulated by it's most basic and fundamental principle Tauhid. There is no Islam without Tauheed. At it's",
      "matters of social justice, it refers to the more intensified form of its syntactical origin. The making of one from fragments that is diversity or plurality. It could be then defined as unity. The social principle of Tauhid mandates a relationship between human beings of equality and reciprocity.",
      "What is the role of women in Islam?",
      "on the earth. Woman was not created as a byproduct of, helpmate for or second class citizen to man. Furthermore her agency is in a direct relationship to God unmitigated by men's agency or by family. This agency is to be manifest",
      "Standing up for justice and gender equality, working to reform asymmetrical gender policies, and toppling tyrannical practices and epistemologies are thus essential to an agent as part of the human-divine relationship. These aspects of justice work are all mandated by Allah and established by the prophetic sunnah. Coincidentally this is the same as the role of men in Islam.",
      "Women are human. They do not depend upon men for their humanity. It is given to them by Allah. While women have always been a part of the community, expected to conform to the development of Islam within that community, in the early development of the foundational paradigms of Islamic thought and practice, they did not enjoy equal participation",
      "the fundamental understanding of what is Islam. In fact, as the Muslim empire spread geographically and politically especially after the Abbasid period women's contributions to the fundamental canon of Islam would be further marginalized and ultimately silenced. This had a profound effect on the future of Islamic thought and in the establishment of both legitimacy and authority.",
      "history from our vantage point, we see a very minor role that women played in establishing the basic epistemology that would come to stand as authority or legitimacy. For example, in the 12th century, the famous and prolific scholar Ahmed al-Ghazali symbolized the agent, that is the Khalifa, the agent in Islamic philosophical terms by comparison with the lute instrument. You know",
      "the little blowing instrument. He even compared the number of orifices in the body with the number holes in the lute, totally disregarding that distinctive number of our offices in the female body from the male body. Today women are present and accounted for at every level of the community including the scholarly and ritual community. Women participate fully",
      "establishing new canon, constructing new traditions, forming new policies living in the present with a loving yet critical eye on the past and a conscious trajectory towards the future. This is proving to be a bit of a corrective for the asymmetry between women and men and Muslim communities. However we do not go about this without some contention",
      "perspectives, methods and objectives. This is natural, inevitable and for the most part useful. What I will describe here is the historical evolution of three major perspectives regarding Islam and gender reform. The names I have given to each are also not necessarily confirmed by consensus either but",
      "will be self-explanatory and will facilitate discussion afterwards. Of course, in our history there have always been some advocates for gender justice. We go back maybe to the Prophet's time. People like to mention one of the Prophet wives Umm Salama and after her interrogation",
      "revelation was addressed, there was a verse revealed that was very explicitly inclusive indeed for all men and women who have rendered themselves unto Allah. For all truly devout men and all truly-devout women, all women and men who are true to their word, all men & women who are patient in adversity etc., etc. So there is already a sense at which there is a dynamic but the voices were still",
      "number. So the point here is as if the Quran says that the Quran is addressed to both women and men, and it is especially in terms of its ultimate objective which is human guidance. And while the text is clear about this ultimate objective there are still many passages in the Quran that address those who held greater privilege",
      "exclusively to men as male persons. Throughout the text there is an intricate balance between the speaker, Allah, the performance voice, the Prophet, the voice of those whose stories are told therein and those to whom the text speaks which is both the specific community living with the prophet and all of humankind. Despite evidence",
      "gender inequality. Today what we are experiencing is a mass movement of women and men against gender asymmetry as injustice. It matters very little if this injustice was established by intent or by accident of discrimination. The Muslim Women's movements are also connected to certain global developments. Chief among these developments was the rise",
      "and thus the rise of the nation-state as a consequence for one thing certain nationalist movements. Unfortunately, women were often not equal beneficiaries of the spoils of these new nationalist regiments. This is the place where the modern Muslim Women's Movement began in earnest. Like with the current Arab Spring,",
      "Muslim women stood side by side with their men or with Muslim men to throw off the shackles of colonialism and build nationalist movements. At that time, most women's organizations were branches of larger nationalist organizations. Once the victory of independence was won it was not uncommon for women to be asked to return to the home and give up the ideas and ideals of equal citizenship.",
      "similar is starting to happen in terms of the aftermath of the Arab Spring. This would herald a new phase in women's activism that would be independent from the larger men or nationalist organizations for political, social economic and legal rights. As Margot Badran wrote, Women had a rude awakening when it became clear that liberal men were not prepared",
      "public life after nominal political independence. The Muslim women's movement then dates back to this rupture between the development of the notion of free and equal citizens, and the prohibition against women's full participation. The development of nation-state in the end of colonialism was also the beginning of a new global awareness. This awareness consists of recognizing local regional",
      "regional or national realities against and within the context of realities in a world unlike one's own. Such global awareness is the root of pluralism. Our humanity today is clearly possible only with this sense of plurality. Pluralism includes the capacity to accept,",
      "This acceptance reflects our own local realities without projecting these as the ultimate human concern for everyone. The ultimate human concerns is beyond narrow, local imagination and praxis even as it must be seen as a reflection of the ultimate. Thus, our present time is not the only time. Our current place is not",
      "Our existing customs are not the only customs, our worldview is not the world view. These basic elements of pluralism become essential for the global women's movement. The first wave Muslim women's movements consisted of a kind of methodological overlap and also some repetitions all aligned with how the nation state would operate including personal status law or",
      "status law or family law, which would only be canonized after the colonial period. The first collective voices of gender reform were from well-to-do, well educated and often well traveled women who had seen firsthand that the world is not uniform. They stood up as Muslim women",
      "Muslim women's movement, the secular feminist and Islamist articulations of Muslim women liberation would develop into opposing camps. So at first there was a little bit more integration and then this development of an opposition which is important to think about. The secular Muslim feminist movement is premised upon the idea that religions are the cause of women's oppression and that they are too patriarchal for redemption. Whether",
      "Whether religion is relegated to a personal response or altogether irrelevant depends upon the religiosity of the individual. Deference is given unequivocally to the international instruments as developed by the United Nations and ascribed as universal.",
      "and leaning towards so-called Western values, most women nevertheless recognize the need for support the principle of and work towards a new definition of universality in human rights. This discourse participates in the inherent conflict between women's rights and cultures. And according to Madhavi Sunder, but religion qua religion is less",
      "traditional legal constructions of this category. Premised on centuries-old Enlightenment compromise that justified reason in the public sphere by allowing deference to religious despotism in the private, human rights law continues to define religion in the 21st century as a sovereign extra-legal jurisdiction",
      "Law views religion as natural, irrational, incontestable and imposed. In contrast to the public sphere, the only viable space for freedom and reason. Simply put, religion is the other of international law.\" At the time of the establishment of the nation state, the crucial question of the role of religion in the political process led to two opposing sides.",
      "One advocating a separation of the state from religion, who would begin to self-identify as secular and sometimes Western. And the other constructing an unquestionable version of Islam as state and religion or state and faith. The term secular would morph from the simple separation into its more aggressive form.",
      "one that starts by marginalizing God or sometimes even announcing his death, placing the human at the center of the universe as its logo. This articulation of secularism would become even more coherent with the rise of the other outspoken public voice in favor of Islam which would grow into political Islam, that is the Islamist movement. Throwing off",
      "meant challenging the very aspects of the colonialist worldview. The most uniform response to the problems related to the post-colonial Muslim context was a cry to return to the glorious past of the Islamic empire. With Islam as a solution, a new development emerged in the women's movement as well. Islam as global phenomena with a substantial history is in fact",
      "is in fact an important aspect of the debate. But, the question is can we or should we go back to it? The merit of the call to return to Islam was that it is both authentic and authoritative. However as it continued it moved to reject all other world views as un-Islamic. The Islamist agenda then mandates a return",
      "or of the time of the Prophet. The intent is to take the spirit of Islam and the soul of Muslim identity, to organize the politics of a new world order.\" Quote,",
      "They came to be suspicious of many traditions of Islamic thought and practice that developed through time, according to Omid Safi. The Islamist agenda is encapsulated within a cry for the return to Sharia.",
      "It was and is a hugely effective antithesis to secular ideas and authoritarian regimes. At the level of the general public, the cry for return to Sharia is generally reductionist collapsing the universal principles of Sharia with the juridical methods and mechanisms of implementation known as Sfik or the codes that have been produced by this Sfak",
      "is the path that leads to water, that is the source of all life. Thus it is universal, divine, sublime and an ideal. The goal of this ideal society or the Muqasid is justice. The more coherent definition of Islamic law that the Islamists are hoping to achieve",
      "or simply jurisprudence. To distinguish between these two is crucial for debunking the claim that somehow if Muslim nation states were to establish Islamic law then all problems would be solved. By toggling between the universal intent of Sharia, which is justice and the human necessarily fallible thus subject to change mechanisms",
      "furthermore take license in condemning any who criticize their programs as if they are against Islam. Anyone who resists the establishment of their specific goals is deemed resistant to the implementation of the immutable divine order and even an unbeliever. However, Sharia cannot be implemented except through human procedural means",
      "has always been diverse, has always flexible. Thus this lack of uniformity which we can confirm even by today's modern existence of four major Sunni schools and at least one major Shia school means there is no such thing as pure and simple Islamic law. We are up against different realities by the creation of the nation state as well",
      "of the continual relationship at an international level. There has yet to be a single system constructed by the Islamists that satisfies all the claims of Islamic authenticity and that fulfills all their objectives. In the nation-state, all policies are subject to public debate including from non-Muslims. Implementation can only occur by the will of the people",
      "people. People are open to disagree, however it is clear that whoever has the power to enforce their understanding of Sharia can and will coerce that understanding over all others even for matters of faith and individual consciousness. As Abdullah Ibn Naim says, Sharia principles cannot be enacted",
      "public policy solely on the grounds that they are believed to be part of Sharia. If such enactment and enforcement is attempted, the outcome will necessarily be the political will of the state and not the Islamic law of Islam. The fact that ruling elites sometimes make claims to legitimize their control of the State in the name of Islam does not mean that such claims are true.\"",
      "The Islamist debates are critical for the women's movement because it usually comes down to the establishment of archaic, pre-modern Muslim personal status law or family laws. In the time of the formulation of Muslim personal statuess law, Muslim families were unconditionally patriarchal. Women who followed the Islamist agenda promote",
      "without offering any analysis of what constitutes family and whether existing families are fulfilling the ideals deemed essential to that constitution. Any real crisis experienced in the family is instead simply charged as negligence of Islam. As such, these discussions become cyclical. The solution to family is Islam",
      "is Islam and failed families are un-Islamic. Although an important public role for women has also resulted within the Islamist agenda, women's unquestionable obedience to family in its primitive patriarchal form is still unquestioned. Consequently a bifurcation often occurs between women's public empowerment",
      "A pivotal moment in considering whose voices was most beneficial to the cause of Muslim women's well-being, liberation, autonomy and citizenship came in 1995 with the Beijing International Conference for Women. The Islamists who were present applauded the wisdom behind Islam's position on women. The more aggressive outspoken and certainly more aligned",
      "were also present and refused to yield ground to those they considered backward thinking. Nevertheless, in an attempt to coordinate our efforts nightly meetings were called for and these just turned into chaos. It was impossible to find any common ground and for some reason each side also felt that more",
      "to find some united agenda for all Muslim women present and for those women whom they claim to represent. Let's look at the larger context of the Beijing meetings. The purpose was to discuss the UN Convention for the Elimination of All Forms of Discrimination Against Women, or CEDAW.",
      "from all nation states and a larger goal to address gross inequalities between female and male citizens of the world. Muslim feminists are closely aligned to the secular trajectory of these international instruments. They are considered universal, and not subject to individual states. If there's any conflict as has been shown to be inevitable then Muslim women who hope",
      "cultural injustices in the context of Muslim majority nation states must support the UN agendas and reject the cries of the ultra-conservative religious. If the choice is between religion and human rights, then human rights must reign. Religion must be kept out of the debates.\" To assume that religion would stay out of",
      "For one thing, such a response increased the fervor of the Islamists who also insisted that Islam and human rights are incompatible. For them there is an Islamic solution to everything whether the sources of this solution was explicit texts from the Quran or Sunnah developed by early jurist or past and present intellectuals",
      "authorities whose interpretation rarely take adequate consideration of our complex current circumstances and live realities, still such solutions were seen as immutable, divine not subject to debate in superior to any human made systems documents or international instruments. As if we could really implement God's law without people's intervention and interpretation",
      "interpretation. At the International Women's Conference, the animosity between those who advocated for the international instruments as the sole method for advancing the cause of Muslim women were put face to face with those who advocate it for an un-interrogated notion of Islam as their methods. A third perspective was also present but it was in its nascent stage",
      "or implementable strategy, let alone coherent objectives. However most importantly it argued that the either-or dichotomy did not reflect the overwhelming majority of Muslim women. The idea that there must be either human rights or Islam was false. Surely there are challenges to be launched against",
      "universal human rights, but the goal is not to abandon them altogether. Rather, to read in the nuance, quote, for human rights to be universal it must be integral to the culture and experiences of all societies everywhere. Human rights require validation in terms of values in each culture and in terms",
      "Most Muslim women then, as you can see, unquestionably identify with Islam. At the same time many Muslim women express concern over experiences of disjuncture between what is promoted as the ideal of Islam and their own lived realities.",
      "These lived realities were increasingly being made public. With so much attention, however, the push to disavow Islam was no doubt confusing if not also confounding. Further clarification was needed to distinguish this third perspective from the Islamists because this third prospective also refused to disaval Islam. Personally I chose to identify myself by a two-part name",
      "name, pro-faith and pro-feminist. So pro-Islam and pro feminism. On the other hand this third perspective also critiqued certain practices and the underlying patriarchal structure in the development of Islamic canon and in Muslim cultures as such they were shunned by the Islamists",
      "This is when the secular feminist identity became most coherent. Before this time, with very few exceptions, Muslim women argued as Muslims maintaining a kind of allegiance to Islam albeit un-interrogated. With the rise of Islamism, this uninterrogate Islam took on political force. Those who had been developing along the lines of a global perspective",
      "towards the left. Some were ambiguous about religions, others were religiously non-conforming while still others were willing to negate religion in all forms including or especially the one they were born into. The fervor of removing Islam from the argument over gender rights moved towards what I am now identifying as the secular Muslim feminist movement. This perspective would become more pronounced",
      "more pronounced from this time forward. That is, so the end of the 20th century, this movement became more clear. It's rare to hear a Muslim woman disavowing Islam in the earlier, in the first wave Muslim women's movements. However, the conflated understanding of universal human rights and the post-enlightenment distinction between such rights",
      "and Islamism. Secular Muslim feminists thus became a distinctive and explicit identity. As this identification became coherent, the methodology of argument by Islamic sources was abandoned and condemned as backwards. As such, the development of a new more nuanced mediating articulation would go unnoticed for some time.",
      "In an effort to defeat the ill effects of Islamism with its exclusionary vision of the future for Muslims, international funders and research organizations rallied to support Muslim feminist secular groups. There was increased publications at a burgeoning number of non-government organizations.",
      "group would be quite tedious and very limited. For one thing, the in-between voice was building a coherent methodology and clear objectives. The most crucial part of this methodology was to critique definitions of the key terms Islam, human rights, and feminism, and to interrogate their varied relevance to the lives of Muslim women. In fact, the term feminism became a linchpin.",
      "became a linchpin. It's interesting to note that neither term, Islam or feminism were subjected to more dynamic development initially. However without this interrogation it is difficult to distinguish the next development of gender discourse in action. The meeting of Islam and feminism was only possible when such an interrogation was followed through. Heretofore feminism had",
      "had to be Western, had to secular. For those who would develop into or were already self-recognized as secular feminists this projection of feminism was not a problem. Similarly for the Islamist this projection was unproblematic because it helped to fuel their refusal to adopt the term feminist no matter what",
      "For a period of time, this reified usage of the term feminist helped clarify who was who. Equally problematic however, was the reified useage of the terms Islam which was acceptable to both groups. When both terms that is Islam and feminism were challenged then the edges of the debate moved forward by leaps and bounds and that would be the beginning of Islamic Feminism.",
      "colonial feminist analysis raised question of imperialists and essentialist assumptions of the liberal feminist project where third world women and Muslim women are victims of their cultural values and practices needing to be rescued in rehabilitated. Quote,",
      "relationships of domination and subordination, and understandings of difference where treatment of difference is connected to the history of European colonial invasion. The liberal feminist project of human rights assumes that women's needs and desires are both universal and uniform. Gender becomes a universalizing strategy that argues that all women are similarly oppressed.",
      "of identity and location devoid of an analysis of economics, labor ideology, ethnicity politics sexuality and other divisions and differences among women. It was easy enough however to interrogate the term feminism for its secular and Western biases within its own ranks these critiques had been developed by third-world feminists",
      "African American feminist or womanist, by poor feminists, by Marxist feminists and by lesbian or bisexual feminists in the West. Thus the term feminism was thoroughly vetted to shake loose its privileged location of the first wave Western women's movement. By the second wave, the mandate for the term to reflect the live realities of more diverse women than the white middle class that it started with was well underway.",
      "Shaking the term Islam from its narrow conservative usage would take longer and in many ways it's still unfolding. The crux of the feminist response to larger populations of women globally was already in the core of the term feminism as defined by Simone de Beauvoir, the radical idea that women are human beings.",
      "In this regard, since international documents for human rights are also attempts to articulate a fundamental idea of what it means to be human. It has also been challenged in the context of complex global pluralism. The existence of more and more specific documents like the Rights of the Child indicate",
      "of universalism. The problem with the notion of human being as viewed by the relativists is that it is in fact relative. Unless and until all human beings accept the notions, the goal has not been reached. One of the main contributions of Islamic feminism to the women's movement was the authentic challenge to the politicization of the neoconservative understanding of Islam. It began",
      "with the gender-inclusive analysis of the notion of human being in Islamic intellectual traditions and primary sources. Fixing upon simple Islamic cosmology articulated in the Quran, the human being is an agent of the divine will or khalifa. Since this articulation",
      "of the Islamic worldview? Why has its application to a woman been curtailed by other functionary relationships? The standard measurement of patriarchy within Muslim historical and cultural contexts limits a woman's agency to God only as it manifests in her agency to men and family.",
      "even when family relationships could be seen as important. The best way to locate the discrepancy between women and men's human agency could be traced to the development of Muslim personal status law. The person is not adjudicated in Muslim personal-status law, it is the status of the person within the patriarchal family that is adjudicator. Establishing and maintaining",
      "does not require women's human rights or agency. It does not even require social justice in the way that we understand it today. Perhaps this is a result of the exclusion of women's perspectives from the codification process and the establishment of the primary canon. In the classical text, women are depicted as sexual beings,",
      "not as social beings, and their rights are discussed only in the context of family law. The classical fiqh notion of women's rights is nowhere more evident than in the definition of the marriage contract which treats women as semi-slaves. One can say that the disparity between men's and women's right in Muslim societies was and still is sustained largely through the rules",
      "formation and termination of the marriage contract. In this respect, there's really no major difference between the various fixed schools. All share the same inner logic and conception of family according to Ziba Mir Hussaini. The patriarchal family is built upon unequal or complementary relationships. Does this complementarity fulfill the divine purpose on earth",
      "the ultimate obligation of all human beings created by Allah? A woman's service to men or family should never be a trade-off for her service and agency to Allah. However, in the patriarchal family structure, the only one known for millennium within Muslim and other cultures, the challenge to the autonomy of women's agency are seen as good and natural byproducts of her nature.",
      "To reject the patriarchal family would have been seen as the same as rejecting to participate in the community or even in Islam. It was not a price the overwhelming majority of Muslim women were willing to pay, so they made their peace with it. Eventually, the Islamist agenda would advocate the wisdom of this structure. Even the secularists would acquiesce to it. No one questioned the Islamic origin of this asymmetry.",
      "symmetry. How do we determine if this was a divine intent or the product of interpreters who were limited to and influenced by their own social and cultural realities? Since no articulation of egalitarian family was practiced at the time of the Prophet, developed in Islamic law, or envisioned by secular Muslim feminists",
      "of family became indisputable. This was where a radical reform was needed. It could only evolve with the rigorous overhaul of the underlying notion of human being and family in Islam. It is interesting to note how Muslim women moved forward in challenging almost all levels of women's roles",
      "of family in the private space. Muslim women developed a bifurcated personality even within the context of the secular feminist movement, home and family was without question. Public roles, education, politics and economics had to be challenged for their exclusionary dimensions for women. Meanwhile Islamist women who brought their agency forward into the public domain as well acquiesced to notions of family that left them subservient.",
      "More importantly, in the public realm Islamist women advocated loudly for maintaining this deference in the private sphere. This advocacy was in fact crucial to their legitimacy as activists in the Public Domain. There is no doubt that women's roles in Islam are part of current global debates. More importantly unlike at any other time in history Muslim women themselves are leading these debates.",
      "I've tried to outline here the differences between three main perspectives in the debates. Certainly there are far more nuances taking control over what the future of Islam and gender will look like. At stake is the fundamental understanding of what Islam intends for women as human beings, agents of Allah, and as citizens in the global context. As Muslim women, notions of gender from pre-modern times are untenable.",
      "However, the ability to counter such ideas by formulating new ones has gained momentum only within an Islamic framework with the kind of work that has been done under the banner of Islamic feminism. Islamic feminism then works to establish a new egalitarian epistemology of Islam based on its own primary sources without the intermediary of patriarchal thinking.",
      "Islamic feminism says, Islam belongs to all of us. All of us have a stake in how our religion is defined but also how religious ideas are implemented in our policies and in our homes. Furthermore notions about women's subservience as a result of certain medieval constructions reflecting the understanding of jurists",
      "jurists and philosophers at the time, are not divine constructions. We are free to understand divine constructs for ourselves and in our context. When we do this, we unveil a much broader vista of gender possibilities than heretofore practiced or imagined. In our contexts as creatures created by Allah notions",
      "The essential principle inherent in all Islamic texts must be in accordance to our lived reality. For the medieval jurists, justice was a kind of guardianship. Women needed to be protected. The selected historical fiqh to meet the social needs of women then remained part of the traditional pre-modern framework. But justice today is not perceived simply as an act of kindness towards women.",
      "Rather, justice is seen as a relationship of horizontal reciprocity to other human beings because of a profound understanding of the divine mandate of the oneness of God. In other words, Tawhid becomes the basic operating principle for the reform of Islam and Islamic thought",
      "of equality and reciprocity. At the metaphysical level, God is the highest ultimate reality but that has to be implemented in the actions of the law and then the development of policy as well as in the home and family. For women and gender then, the question is not whether or not we want to remain a part",
      "reality of this harmony and reciprocity. Thank you very much."
    ]
  },
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    "text": [
      "Beliau anak seorang pendeta yang taat, walaupun nama ayahnya itu tidak diketahui akan tetapi Aminah mengatakan beliau tidak begitu akrab dengan ayah-Nya sehingga tidak banyak mempengaruhi pandangan-pandangan selama hidupnya. Di saat beliau berusia 20 tahun, beliau tertarik terhadap ajaran Islam",
      "Islam khususnya dalam konsep keadilan dalam Islam. Keadilan dalam islam ini telah mengantarkannya untuk mengincap dua kalimat syahadat di masjid Washington di tahun 1972 nah pada hari itu beliau menyebutnya sebagai hari Thanksgiving Day",
      "Dengan diawali debat pendidikan pada tahun 1975, beliau meraih gelar sarjana padat bidang pendidik di Universitas Pennsylvania. Lalu pada tahun 1982, beliau meraihi gelar masternya di Universitasi Michigan dalam kajian Near Eastern.",
      "Western Studies Lalu pada tahun 1988 beliau mendapatkan dolar dokter di universitas yang sama Nah, selama studi masternya beliau mengalami bahasa Arab di American University Universitas Cairo dan juga Universitas Al-Azhar yang berada di Cairo",
      "Selama perjalanan karirnya di bidang akademik khususnya, dimulai pada tahun 1980-an di Philadelphia di Islamic Community Center School. Lalu pada tahun 1996 di Universitas di Libya.",
      "Virginia Commonwealth University pada tahun 1992 dan pada puncaknya yakni menjadi guru besar pada tahun 1999. Sebuah yang kedua yakni tentang karya-karya intelektual dari Amin al-Dhud sebagai seorang tokoh studi Islam",
      "juga aktivis gender sudah selayaknya untuk memiliki karya-karya yang beredar di masyarakat. Nah, berikut ada pun beberapa karya beliau diantaranya yang pertama berupa Bukul. Buku yang pertama yakni berjudul Quran and Women Rewriting the Sacred Texts from",
      "from a woman's perspective buku wanita di dalam Al-Quran yang merupakan hasil dari penelitian dan juga diskusi-diskusi yang dilakukan oleh Aminah Wadid dengan teman-temannya yang dipublikasikan pada tahun 1992 buku ini sangatlah menarik karena",
      "karena buku ini berisi tentang penafsiran ulang ayat-ayat yang berhubungan dengan gender. Lalu karya yang kedua juga sama, berupa buku yang berjudul Inside the Gender Jihad, Women's Reform in Islam.",
      "menjadi single parent lebih dari 30 tahun bagi 4 orang anaknya nah hal ini merupakan awal jihadnya dalam memperjuangkan hak-hak bagi para wanita muslim untuk karya intelektual selanjutnya yakni berupa artikel sebenarnya terdapat banyak sekali",
      "banyak sekali artikel-artikel yang diciptakan oleh beliau akan tadi disini saya akan menutupkan beberapa saja, yang pertama artikel beliau berjudul tentang alternatif penafsiran terhadap Al-Quran dan strategi kekuasaan wanita muslim di dalam buku Tirai Kekuasaan Aktivitas Keilmuan Wanita Muslim artikel yang kedua",
      "Al-Quran, syariah dan hak politik wanita muslim di dalam makalah simposium hukum syarih dan negara modern Lalu artikel yang ketiga berjudul tentang wanita Muslim antara keluarga negaraan dan kelekinan Di dalam jurnal Women and Citizenship",
      "wanita muslim sebagai minoritas di dalam jurnal of Muslim Minority of Ears dan juga masih banyak lagi artikel-artikel beliau selanjutnya subab yang ketiga saya akan menjelaskan tentang lingkungan sosial dari Amina Wadud Amina wadud ini aktif dalam bidang keorganisasian",
      "antaranya adalah forum SIS atau Sister in Islam di Malaysia pada bulan Oktober tahun 1989. Lalu beliau juga menjadi Ketua Koordinator Komite Perempuan dan Anggota Dewan Kongres pada tahun 1999 sampai 2004.",
      "studi tentang Amerika Afrika pada tahun 1996 sampai 1997 lalu beliau menjadi editor jurnal Lintas Budaya Virginia Commonwealth University pada tahun 96 dan juga sebagai anggota Dewan Penasehat Karama Muslim Women Lawyers Committee for Human Rights dan dia juga mengabdikan banyak waktu",
      "banyak waktunya dalam upaya menegakkan keadilan sosial pada masyarakat barat selain juga pada masyaarakat lainnya tentunya dan juga terutama bagi kaum-kaum perempuan beliau juga seringkali untuk diundang berseminar di berbagai belahan dunia mengenai",
      "dalam Islam secara umum dan juga perempuan Amerika keturunan Afrika secara khusus selain itu juga tentang mengenai spiritualitas feminisme dalam perspektif Islam sesungguhnya yang membuat Amina Wadid melakukan",
      "melakukan begitu banyak hal yang telah saya sebutkan seperti yang telat saya sebetulnya tadi itu adalah bentuk dari kontribusi dari kompleks historis yang Arab kaitannya dengan pengalaman dan pergaulan bersama perempuan Afrika Amerika dalam upaya memperjuangkan keadilan gender",
      "Beliau secara pribadi adalah seorang muslimah yang mengalami diskriminasi berlipat ganda. Jadi baginya memiliki ras Afrika Amerika saja sudah cukup mengalaminya, apalagi beliau adalah sebuah perempuan muslim dan juga janda.",
      "Perjuangan Aminah Waduk ini untuk mencapai hubungan yang setara dalam sistem relasi laki-laki dan perempuan telah dibuktikannya dalam dua hal. Yang pertama, dalam tataran konsep yang telah tertuang dalam sebuah karya tafsir",
      "khususnya dalam sebuah karya tafsir tematik dengan judul Quran and Women Rewriting the Secret Texts from a Woman's Perspective kemudian di dalam buku keduanya dengan judu Inside the Gender Jihad, Women's Reform in Islam buku ini merupakan histori awal",
      "Dalam masa jihadnya dalam memperjuangkan hak-hak adilan bagi para perempuan khususnya bagi Para Perempuan Muslim lalu yang kedua dalam kotoran praktis pada tanggal 18 Maret 2005 beliau telah menciptakan kegiatan",
      "kegiatan yang disebut Jumat Bersejarah Nah, Jum'at BerSejarah ini diresmikan pada tanggal 18 Maret 2005 dan dilakukan di sebuah gereja Anglikan Estejon The Divine di kawasan Manhattan New York Amerika Serikat Jadi Aminah Wadud ini",
      "ini melakukan sholat jum'at bersama organisasi LSM Muslim Workout Amerika dimana beliau bertindak sebagai imam sekaligus hatib nah gerakan ini sangat kontroversi jadi sangat banyak sekali memunculkan pro dan kontra sampai saat ini pula",
      "Inilah yang membuat kemudian posisi Aminah Wadud Nusin menjadi istimewa, unik dan juga seorang intelektual sekaligus tokoh gerakan dalam feminisme Islam. Sekian akan dilanjutkan oleh pemateri yang kedua.",
      "itu mengenai metode pemikiran dari Aminah Wadid jadi disini, Aminnah Wadud merupakan seorang feminisme muslim yang mempunyai semangat keadilan untuk seorang perempuan beliau ini menggunakan tafsir hermeneutik, metode ini mengaitkan dengan berbagai persoalan sosial, ekonomi politik dan juga persoalaan perembuan pada zaman sekarang menurut Aminna Wadu",
      "Bahwa hermeneutik itu diperlukan dalam memahami ayat-ayat Al-Quran Nah, metode ini bertujuan untuk memperbaiki kedudukan perempuan Dalam kehidupan sosial, politik dan juga hukum Nah, selain metode itu Beliau juga merujuk pada pemikiran dari seorang tokoh pembaharu Islam Yaitu Faslu Rahman",
      "Untuk menemukan prinsip umum Al-Quran dalam rangka konteks dualisasi dengan situasi pembunuhan saat ini Aminah Madud mengadopsi metode double movement, yaitu mengenai pokok-pokok pemikiran dari Aminahl Madud. Dalam salah satu buku yang berjudul Quran and Movement dari Amina Madud beliau mengatakan bahwa tidak ada penaksirannya betul-betul objektif",
      "Itu maksudnya apa? Maksudnya setiap penafsiran memiliki nilai subjektivitas yang merupakan refleksi dari keinginan-keinginkan para mufasir itu sendiri. Nah, selanjutnya penafsyiran tentang perempuan menurut Amina Wadid itu terbagi menjadi tiga yaitu tradisional, kreatif dan holistik.",
      "tidak dapat ditemui dalam kategori penafsiran klasik dan tradisional. Oleh karena itu, penafsyuran tradisinal ini dinilai tidak mampu merefleksi pandangan dan ide-ide dari Al-Quran. Dan lagi, penasiran tradisial ini sangat didominasi oleh Mufassir yang laki-laki sehingga perangkat visi, persepsi maupun pengalaman dari Mufasir ini",
      "Sangat mempengaruhi dalam penafsirannya Baik, itu saja yang bisa kami sampaikan Mohon maaf jika terdapat banyak kesalahan Wassalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud led muslim prayer_MvFvHSVBdks&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742931804.opus",
    "text": [
      "بسم اللہ الرحمن الرحیم اس حضور کے موقع میں جو ہوتا ہے"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud on Feminism in Islam_WGH-01KQB_A&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743319085.opus",
    "text": [
      "Well, the space is pretty much granted by the rubric in Islam where there's no intermediate",
      "There is no intermediary between any person and God, and therefore each person has equal access to God, And God has equal connection or relation to every person. Of course that mandate has been denied because patriarchy has controlled not only the orthodoxy of religion but also customs and culture, and women have thus been relegated to a secondary role",
      "role and then that role is encapsulated with theological taboos as if to go outside of the patriarchal role, it's going outside of religion. And that point is very strong in my advocacy to make sure that patriarchy remains a human institution and not a divine institution. So that's the joy actually of my work being able to constantly",
      "What is the role of the movement in the implementation of patriarchy?",
      "I would call Muslim secular feminism, and secular feminism is seeking to keep religion out of the debates. And instead going by say United Nations human rights instruments. Another movement is the Islamist Movement, and the Islamists Movement is very strong on gender issues. However it confirms Islam pretty much only in the way in which it has been patriarchally ascribed.",
      "is a contestation between these two voices. They both agree it's either Islam or human rights, and the most dynamic is what I'm calling Islamic feminism, and that is one where there is no either-or. We are demanding both Islam and human rights. A lot of agreement between this third voice and international human rights instruments, but",
      "instruments. And there is also this very strong confirmation of Islam as a way of life, but it is not in the patriarchal interpretation of Islam. So we take full agency in how these ideas are understood, how human rights is understood and how Islam is understood. And again I find that a very exciting time because there is such a collective movement.",
      "the affirmation of the mandate for women's participation and inclusion of women's voices, perspectives and experiences in all policies. And even in our private lives and in our cultures."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud Presentation_FyI4pgBuWo8&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742899986.opus",
    "text": [
      "All right, so I'm going to be doing my presentation on Amina Wadood. I looked up the pronunciation of that last name but if i'm butchering it i'm really sorry. So question one how does Wadoood conceive of the effects of the postmodern situation on Islam and has she interpreted the resurgence of Islam via this conception? So Wadoo begins the interview kind of by talking about her idea of progressive Islam which is from my understanding keeping Islamic values",
      "Islamic values and beliefs intact while progressing it along with societal values. She talks about how Islam as a religion is a progression both spiritually and historically, and this progression continues even though there might have been some historical events like colonialism, the example that she uses, uh, that may have disrupted it because the Muslims were able to get back on track",
      "humanity as representatives or trustees or agents of the divine. And that kind of picking themselves back up was what was referred to as the resurgence by the West. She talks about how Islam is also moving forward in spiritual as well as historical senses, in the sense that they're trying",
      "quote in the Medina time of the prophet. So she's talking about how Islam is kind of moving forward with modernity. An example of that kind of leads into question two, how does Wadud view the role of the patriarchy in Islam and its genesis? And what effects does she believe it to have had in contemporary Islamic institutions?",
      "reflect the patriarchal society of the time, but she explains that the patriarchial beginnings of the religion does not encapsulate the religion as a whole. It shouldn't be considered the primary focus of the Religion of Islam is her primary point. A quote to support that is just one manifestation and from it we may get clues",
      "point that kind of ties into her idea of progressive Islam moving forward rather than staying back. And in order to progress, we must try to break the tradition away from the historical context of its beginnings. An example of that that she brings up is the reformation of Sharia law where it should be people asking themselves how can I be good rather than the government",
      "enforce what we think is good without input from anyone else. And she talks about how that needs to be taken into question by people and kind of re-evaluated and reformed. Number three, how does Wadu observe Islam interacting with culture and culture interacting with Islam? What are the differences? So she talks",
      "sends or shapes or develops culture. So I found that in relating culture with Islam, one of the examples she uses is the freedom of religion promised to all American citizens in the Constitution but also shows the flip side of the discrimination against the Muslim religion for not being a Judeo-Christian religion and how that wasn't really taken with open arms in America when these Muslim immigrants came.",
      "came. And so cultural reacting with Islam is more about how those in the world around the Muslims are reacting to their religion and how they're feeling about the existence of this religion in their community. And on the flip side, Islam reacting with culture is more",
      "that reflect quote the Islamic worldview or Islamic spiritual objectives, but she also points out that they do have non-Islamic aspects that make them unique. Finally how do external symbols influence perception of identity in Islamic culture especially as pertaining to women? So the primary example she uses in this is the hijab or the headscarf. She believes",
      "ingrained in the Islamic culture as the kind of only correct way to represent the Islamic value of modesty. She writes with that,",
      "as well as promoting uniformity. The interviewer kind of takes her into more detail with that by asking why it's a symbol of liberation and also a symbol oppression in certain contexts so she elaborates by saying that it's the symbol of Liberation when worn by choice, and more of a symbol impression when one is forced to wear it for example what it's considered the only correct way to be modest",
      "internal struggle, like being told it's the only correct way or thinking, well if I don't wear it then how can I be a Muslim? And also from outside forces that we see that have the requirements to wear the hijab in their laws and that must be upheld. For example, in Iran she brings up this example of women transitioning from shahadors to hijabs after the revolution",
      "Revolution. And then the wearing of a hijab was adopted into their law, so now it's legally enforced. But they also consider it a way for the women to have brought to light their issues with women's rights. So it kind of encapsulates the symbol of representing identity and liberation while also promoting the uniformity and outside forces that are oppressing them.",
      "which I thought was an interesting kind of duality to have."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud_ _Qur_an and Woman___2PJoKzILxc&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742900052.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh. Nama saya Manjuro Sandi dan saya akan membawa Anda melalui presentasi ini. Dalam presentasinya kami memberikan material tentang model hermeneutik terhadap penelitian wanita dalam Al-Quran Al-Kur'an. Orang yang kita bicarakan adalah Amina Wadud dan menulis Al-Mu'min",
      "Pertama-tama, saya ingin memperkenalkan Anda kepada grup kami. Yang pertama adalah saya, Panjir Sandi. Yang kedua adalah Ribi Putri Amalia. Dalam diskusi ini kita akan membahas tiga topik. Yang keempat adalah kategori penelitian wanita di Al-Ghul Quran. Yang ketiga adalah metodologi model hermeneutika.",
      "to interpret the Holy Quran and the last one is how perspective on women works in describing gender distinction in Islam. The first two topics will be given by Ribi Putri Amalia. Okay, hello everyone! My name is Ribi putri amalia and now I would like to explain the first",
      "For the first topic, we have the categories of the interpretation of women in the Holy Quran. So Aminah Wadud put interpretation of woman in the Quran into three categories and they are traditional reactive and also holistic The first category of Qur'anic interpretation is called traditional",
      "whether from modern or classical periods with certain objective in mind. Those objectives could be legal, esoteric, grammatical, rhetorical, or historical. However Amina Wadud said that what concerned her most about traditional tafsir is that they were exclusively written by males so this means",
      "were included but women and women's experiences were either excluded or interpreted through the male vision perspective desire or needs of women and it makes um the quranic interpretation were generated without the participation and first-hand representation of women",
      "The next category we have reactive it concerned with the issue of women consists primarily of modern scholars reactions to severe handicaps for women as an individual and as a member of society which have been attributed to the tax. Amina Wadud stated that there are many",
      "banyak perempuan atau orang yang menentukan pesan Al-Quran secara bersama dan status kekurangan wanita dalam masyarakat muslim digunakan sebagai penjelasannya untuk reaksi mereka. Dan metode penggunaan syaitan terbanyak dari ideologi feminis dan rasional saja. Meskipun mereka sering berniat tentang isu valid,",
      "issue the absence of the comprehensive analysis of the Quran sometimes causes them to vindicate the position of women on ground entirely in congruence with the Quranic position on woman and then the last category we have holistic this category is represented by",
      "whole method of Quranic exegesis with regard to various modern social, moral, economic and political concerns including the issue of women. This category is relatively new and there has been no substantial consideration of particular issues of women in light of the entire Qur'an and its major principles",
      "principles and then the second topic is the methodology of hermeneutical model to interpret the holy quran a hermoneutical module is concerned with three aspects of the text in order",
      "The context in which the text was written In the case of the Quran, in which it was revealed And then the second is the grammatical composition of the text It is how it say and what it say And the last one is the whole text or world view",
      "Now we come to the last topic. The last topic will be presented by me, Tanjiris Andi In this topic we'll talk about how the perspective on women works in describing gender distinction in Islam",
      "Jadi sebelum kita menjelaskan tentang distinsi gender dalam Islam, kita harus tahu bagaimana perspektif pada wanita berfungsi di masyarakat ini mengikut Aminah Wadud. Sepertinya, saya bertanya terhadap nilai yang telah ditandakan dengan distinsinya. Nilainya menyebutkan bahwa wanita sebagai lemah, kekurangan, benar-benar jahat, tidak mampu untuk memintanya dan menyukai secara spiritual.",
      "According to this explanation by Aminah Wadud, we can see how the society values women and this evaluation has been used to claim that women are unsuitable to performing certain tasks or functioning in some way in society. The woman have been restricted to her function related to her biology.",
      "lebih penting dari wanita. Seperti yang dia katakan, wanita sendiri memberikan kembang kepada anak-anak, melayan mereka dan mengamalkannya pada tahun awal. Selain itu, peraturan sosial ekonomi yang biasa dikatakan sebagai Provinsi Mereka tidak pernah dilakukan secara eksklusif oleh laki-laki. Dan yang berikutnya adalah kita membahas tentang bagaimana pilihan gender dalam Islam.",
      "It also acknowledge the anatomical distinction between male and female. It also knowledge that member of each gender function in a manner which reflect the well-defined distinctions held by the culture to which those members belong. The Quran does not attempt to annihilate the difference between men and women or to erase",
      "which helped every society to run smoothly and fulfill its needs. Yet, the mere fact that the Quran was revealed in 7th century Arabia when the Arabs held a certain perception or misconception about women and were involved in certain specific group practice against them resulted in some conjunction specific to that culture",
      "dan kultur itu dengan itu, saksikan semua presentasi dari grup 18 jika Anda memiliki pertanyaan silakan tulis di WhatsApp saya ingin mengucapkan maaf jika kami melakukan kesalahan dalam penutup ini Saya ingin berdoa kepada Anda. Selamat hari yang baik, selamat tinggal Assalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud - sacred text affirms my realities_5ybKd1Lc3O4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743318171.opus",
    "text": [
      "The issue for me did start off with, I think the feminist articulation of the personal is political. For me personally that is for an African American descended of a Methodist minister and actually of Muslim slaves what does this take away from",
      "does this text say about my life and my circumstances right here, and right now? And the most wonderful thing was that the text did not exclude me. That the texts affirmed my realities in dimensions that I am still uncovering even today.",
      "And if somebody were to ask, you know, why are you Muslim? It would be because I had a special relationship with the sacred text."
    ]
  },
  {
    "file": "amina_wadud/amina wadud_s comments about the sign prohibiting __1742931989.opus",
    "text": [
      "And so we are dealing with this contradiction between the reality for her, hot, you know dry, abandoned literally running and then the institutions of patriarchy that control not only our notions of Islam but our experiences of Islam when we go through this major once in a lifetime ritual telling us we are not worthy to participate in that way. So that also spurred some new writing on my part. So there are aspects of her story",
      "her story, which I find really moving and there are aspects of the way that story is passed, which are really troubling. And so most of where I have been working on this paradigm has been in a relationship between the dominance of patriarchal expression that presumes because she believes in God and because she and Ismael also surrendered to God, that somehow we cannot question exactly what was going on there and what the implications are."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud_ Sosok Wanita Pertama di Dunia jadi Im_oMCp-IDT7v4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742944567.opus",
    "text": [
      "Wibah Lut terkenal lebih banyak dari lelaki yang menghadapi orang lain.",
      "dikenal publik dengan sebutan Lady Imam. Ia lahir dari sebuah keluarga pendeta Kristen Methodist di negara bagian Maryland, Amerika Serikat. Sebelum masuk Islam, Amina memeluk dan mempraktikan agama Buddha. Ina kemudian masuk Islam saat usianya 19 tahun dan mengucapkan dua kalimat syahadat di masjid tak jauh dari rumahnya di Washington DC. Amina bercerita diskriminasi dan rasisme yang kental saat itu",
      "Setelah ia masuk Islam. Aminah Wadud meraih gelar dokter dari University of Michigan, Amerika Serikat untuk studi Arab dan Islam. Ia telah menulis sebuah buku tentang Islam namun namanya mulai dikenal luas setelah memimpin Salat Jum'at untuk jamaah laki-laki dan perempuan di New York, Amerika Srikat. Hal itu langsung menimbulkan pro dan kontra di tengah masyarakat. Namun hal itu tak menghentikannya untuk melakukan hal yang sama pada 2008 di Inggris.",
      "Buku yang ia tulis berjudul Quran and Woman syarat akan nilai kesetaraan gender tapi ia menolak diberi label tersebut termasuk ketika ia memimpin salat Jum'at. Kini Amina telah menetap di Yogyakarta dan mengajar sebagai profesor tamu di beberapa universitas di Indonesia. Beberapa di antaranya adalah UGM dan UWIN Sunan Kalijaga, Yogyjakarta. Indonesia kini menjadi tempat tinggalnya dan menjadi negara favorit Amina."
    ]
  },
  {
    "file": "amina_wadud/amina wadud speaks with FITNA _Feminist Islamic Tr_6OJjzMIm00M&pp=ygURQW1pbmEgV2FkdWQgaXNsYW3SBwkJvQCDtaTen9Q%3D_1742935681.opus",
    "text": [
      "Okay, I think I'm just gonna go ahead and begin the intro or at least let people know what's happening. Oh God! I'm actually so nervous. Hello and Assalamu alaikum to everyone who is present and who's watching this. Welcome",
      "is holding I will introduce fitna in just a sec well actually fitna is FITNA feminist Islamic troublemakers of North America it's an online community that exists to create constructive disruption or trouble making or fitna around gender issues in the Muslim community locally and globally before I introduce myself I want to thank our sponsors for today's event on behalf",
      "Salma Mirza, Shabana Meir, Saima Dyer, Sarah Rahnama, Nimra Amjad and Khadeeja Meram. Oh that's me I'm sorry I'm hearing something and I am hearing myself because the live is on as well. I've opened Facebook in order to see questions later",
      "on later. My name is Shahnaz Haqani and I am an assistant professor of religion at Mercer University in Georgia, in the US. My specialty is primarily Islamic studies and I teach courses in Islam, religion generally, Islam specifically sometimes, religion, generally, and gender as well. I'm also a blogger and a vlogger where",
      "Asian brown woman and I am wearing a maroon, I think this is maroonish shirt. And also my hair is down on my shoulders it probably will be pulled up at some point as well in a bun. I am now going to pass the mic over to Saadia who will introduce herself and then to Amina our guest Dr. Aminah Wadud",
      "and audio description of herself, I will introduce her. But the way that this works today is that for the first half an hour, Sadia and I will take turns asking Dr. Amina questions. And afterwards about 30 minutes later, the audience will be invited to ask their questions as well. We also have some submitted questions that we're going to be looking at as well Patreon members can stay longer",
      "more time with Dr. Wadud if they would like. So, Saadia are you here? Yep I'm here. Thank you! I just wanted to begin by thanking Amna Wadu for this opportunity. I first read her book Quran and Woman when i was 16 years old",
      "my way of thinking as well as my relationship with Islam. So this is just such a tremendous honor to be able to be in conversation with her. My name is Sadia Yaqub, I teach at Williams College up in Western Massachusetts. My research focuses primarily on Islamic law and constructions of gender and sexuality",
      "attributed to people based on their positioning within particular social hierarchies. I am also one of the co-founders of Fitna along with Shahnaz and Zahra, and in terms of my description so I'm a South Asian brown, South Asian woman.",
      "I wear glasses. We're trying to make sure that the event is accessible for everybody, so just a little sort of physical description of myself. My hair is tied up. I have a shawl around my neck and I am in the basement of my house. Yeah, so I'll pass it on to Amel Abudh and then hopefully we can begin with questions.",
      "I begin as I always begin in the name of Allah whose grace I seek in this and all other matters. I am color coordinated with my background, I have on a black scarf with blue understaff and a denim colored blue shirt and I'm going to batik",
      "I wear my signature jewelry, the hand of Fatima to ward off all the naysayers, takbiri trolls and haters out there. Okay, let me unmute myself. All right so before we begin our questions, I want to take a moment to very briefly introduce Dr Amina Wadud here although she needs no introductions. I do want to make that clear",
      "make that clear because I think nearly everyone should know her if they don't already you should definitely definitely make an effort to do that. Dr Amina Wadud is one of the most important scholars of all times in an internationally renowned scholar author of The Groundbreaking and Life-Changing which Sadia just mentioned as well a book for so many of us Quran and women rereading the sacred text from a woman's perspective",
      "the way that we think about Islam, the way we approach the Quran. If you have not already read it please do so very highly recommended. She's also author of Inside the Gender Jihad Women's Reform in Islam and she is also known as The Lady Imam. She received her masters in Near Eastern Studies and her PhD in Arabic and Islamic studies from the University of Michigan. And she also studied advanced Arabic Quranic studies",
      "commentaries of the Quran and philosophy in Egypt. I'm going to stop there with a introduction because I want to make sure that we'll have some time for questions and so on. So our first question today is, we want to know what your vision for Muslims relationship with scripture and tradition is Dr. Wadud? And actually should I call you Auntie Amina or Dr.Wadud.",
      "for Auntie Amina. So what is your vision for Muslims relationship with scripture and tradition? And I would especially, you know, I don't want to limit you. You can talk about because I was going to say maybe highlight sort of what your vision or Muslim women's relationship, what scripture and traditional might be but you can talk a lot generally as well. Thank you for this first question in the area that I love most which is sexual analysis.",
      "I believe that if you trace the history of human creation, you will realize we are at the very tip of the creation of the entire universe and that language is the most recent development for us. So communication in language from a divine source to human beings is a very special part of our capacity to be able to be human and yet it's not the sum total.",
      "that we defer to text in order to be able to not only receive the guidance but to act upon it, but that we also interact or engage rigorously with texts in relationship to what we call our lived reality. In other words for the period of time where the Quran was revealed, for example, the institution of slavery was not only commonplace but it was accepted. It's unacceptable today",
      "unacceptable today. So that means we have to have a dynamic relationship realizing sometimes the manner in which we achieve the virtues and values, ultimate principles or ethical trajectory of the Quran is not literally going to be exactly the same as it was received in 7th century, 17th century or 27th century. So I hope we keep that dynamic relationship. I want the Quran in my life and in the life of all generations after me but at the same time",
      "at the same time I don't want it to be some kind of a prison that disallows us to be able to achieve its full objective which is peace, harmony, love, light and the like in context where it was not easily discussed in the ways in which we experience it five centuries from now. Thank you for that response Auntie Amina.",
      "very importantly emphasize that there's a lot more, you can also read more about this kind of approach to the Quran and scripture generally in her book, Quran and Woman, rereading the sacred text from a woman's perspective. Sadia, you could ask your question? Yeah thank you so much for that Aunty Amina. Just to follow up on that one of the things I think",
      "I think, uh, I was thinking about is, uh...I know for you in your own intellectual journey as well as the kind of response from the community. You have dealt with a lot of these issues and so I wanted to get your thoughts on this. One of the things that I've noticed is that it's very hard to figure out how to strike that balance between critiquing",
      "our intellectual tradition, while at the same time critiquing the ways in which the discourse about the oppressed Muslim woman gets picked up to target the community. And from what I've seen and I think your experience as well as experience of others is that the minute you pose a critique of the intellectual tradition",
      "that you are somehow contributing and agreeing with these other forces that are targeting the community, and precisely the name of women's rights and sexual equality. So I wanted to get your thoughts on how you sort of think about striking that balance, and also how we might deal with some of these responses? There can be no Islam without people, and people belong to communities",
      "The idea that the community is a closed, eternal unit and therefore can collectively be under the same amount of siege from forces outside of the community, is not one I adhere to. Rather, I see they are diverse communities and that the possibility of affirming those of us who have been marginalized or lived in subaltern relationships",
      "neoconservative communities, which sometimes gets to be flagged as the bell community is problematic from my perspective. Instead I want to continue to embrace the notion that communities are dynamic and diverse contradictory and as such there will be contradictions and those contradictions will be fodder in the hands of those who are against Islam, against Muslims",
      "it is not a criteria in other words i don't worry about whether or not when i say something it will then be picked up and used by people who hate Islam because there are people who have Islam and they will probably continue to be people who had Islam until there is actually unity among all humans on the planet and that won't be on the basis of any particular community so I like to you say that um and especially do this because I think of",
      "transparency in the community with the idea that somehow the community again is a closed unit, but then needs to be protected from some all-seeing enemy out there. It's just not a notion that I adhere to rather we need to be struggling within all of our communities in order to make them open to all that are different from the ways in which that term of community has been articulated in practice and at the same time",
      "in making sure that they challenge the weaknesses within themselves and and that requires some vulnerability, but that also requires some transparency even with regard to the weakest component of the classification of that closed network. Yeah I really love thank you so much for that response. I love this point that you're making about who gets seen as the community and first recognizing the diversity of the communities but then also",
      "but then also that, and I feel like this is so much of the response that I have often seen as there's a sort of responsive like well you know the community does not agree with you or we are on the peripheries of the community. So I really appreciate you sort of pointing out the dynamics of in the power dynamics of who defines what the community is. Absolutely. Who gets to define who the community",
      "Assumption that whoever is claiming making these very generalized statements You know the assumption that we're all in agreement about that to begin with this is always very troubling Okay, so our other my next question is In your career as a scholar as a mentor and what are some challenges that you have faced? Some lessons that you learned that you might Want to pass on to especially younger generations of Muslim women",
      "Muslim women, Muslim scholars activists and just Muslim women who are struggling with many of the same stuff that you have already endured. I think probably the biggest challenge was in relationships and I have over the course of the last almost 50 years shifted various corners of how I understand the significance of relationship and been located in",
      "in those different corners at different times in my life and when I had a different relationship with myself because i'm talking about relationships, and a different relationtionhip with my creator. Nobody ever told me that if you want to sustain yourself in Islam in the context of relationship with communities that you need to on a daily basis realign your relationship with yourself",
      "ideas, your actions, your study, your research or production, your art and your spirituality, your family, your diet everything. You need to realign that on a daily basis with your Lord. The emphasis was always prioritizing relationships with various communities and me being a Libra I was always trying to get approval sanction love support from",
      "from community sometimes to the degree at which I might have been compromising an eternally necessary and daily confirmed relationship with Allah. Again, there is no Islam without people. There is no religion in any form without people, and so communities and networks are really important at the earthly level at which we practice them",
      "them but if we don't build in a mechanism whereby we check-in with ourselves and with our Lord, we will be walking around with a kind of skewed you know sort of even bodily deformed kind of relationship with ourselves. And it's very difficult because of course we are part",
      "at some point um i remember i don't know sadia remembers this but sometimes in the midst of having a certain problem i would say to her things like well allah must really love you and the thing is that allah does not try a person greater than they have the capacity to endure and sometimes when we face what seems to be an insurmountable and i'd also believe that there are unsurmounted oppression so",
      "wrong with it more fully but sometimes when we face certain things, we're so disappointed. We're so pushed back that we don't know what to do and so to instead accept that as a confirmation that there is a special kind of love for us that Allah is giving and the special kind or nurturance for the highest good, for the greatest well-being not only of ourselves but for community",
      "setbacks in the context of community. So that again, we end up with a dynamic relationship with community but the basis of that is our checking-in with ourselves, our souls and our Lord. Thank you for that. That's such a beautiful reflection on the importance of that relationship with Allah SWT and that sort of being the mediating factor in our relationship with Community because I mean as",
      "I feel like you have faced such tremendous negative response from the community despite the fact that, you know, you have worked with so much love for that community really. You know it's just so important to think about how it is that we sort of nurture ourselves spiritually. So in that line, I wanted to ask...",
      "I feel like in my conversations with people, especially around gender and sexuality issues in relation to Islam. I've gotten sort of two things that people have asked me one end of it is people who feel like because of the things that they are being told in community spaces or things that They are reading about what it is that quote unquote Islam says",
      "with holding on to faith, this feeling that if truly this is what Islam says then I simply cannot believe in it. On the other hand, I also meet other people who feel like you know to them their relationship with Islam is something that they really don't...they can't imagine anything outside of it but all of these ideas about what it is that Islam says that they're being told that they find very difficult",
      "that they feel spiritually unconnected. They feel like they want to be able to pray, to read Quran, to access a sense of connection to God but feel like all of these things that are being told become sort of a barrier. So I wanted to ask in your own journey thinking about and dealing with and writing about these issues how have you nurtured yourself spiritually? And what advice would you give",
      "would you give to people who feel like they're either in a situation where they are feeling like I'm just totally struggling to even believe in a psalm or people who for me, the belief is not something that I'm really struggling with. It's the spiritual connection advice that you might have for them as well as reflections on your own journey. Love to hear that. Yeah, I have what might be unique or interesting relationship",
      "because I am born the daughter of a Methodist minister and I never had a negative experience with my Christianity. And yet, I understood at a very early age that religions were diverse so I went from Christianity fully to Buddhism fully and I still practice meditation or Ruach HaVa which is an Arabic word for meditation",
      "and I never had a negative experience with Buddhism. So how is it that I'm in Islam at all? And how is that it's my choice? And I'm fairly certain, despite naysayers, that it will be my choice from now on. That is...I really prioritize the matter of choice.",
      "sometimes you know two three hours and I've had to learn how to embrace those you know sort of empty hours. I don't get up to work, I might read a novel but um you know I also don't thanks over them which only makes it worse. But i used to think that when I woke up at 3 o'clock you know the clock set for 5 30 that I was waking",
      "the reason why i used to think that is because uh to be quite frank at three o'clock in the morning there's no bullshitting yourself if you don't feel a connection if you do not feel the connection if your are aware of it does not permeate your entire being then you don t have the connection you cannot call on it at 3 o clock",
      "morning absolute transparency between myself and Allah as the measurement of the deep level of satisfaction that I have in nurturing that relationship with Allah, as opposed to the things I do in the light of day. The things I'm doing you know amenable and embracing and loving congregational settings, the things like nature etc etc so I really recommend what Sufis call muhasibah which is self-introspection",
      "self-introspection that you take the opportunity to check in with yourself and with your Lord but also because community has already shown itself to be a prominent feature of these discussions here, but also find other persons with whom you can discuss",
      "meaning with I don't want to say just approval because sometimes I need somebody that kind of pushed me along and sometimes I push along people because you know I say in the ante role I'm allowed to be the diva you know it's like okay I'm gonna take it I'm just going to tell you I'm not gonna pussyfoot around I'm soft but just gonna say it okay so yes people need to be motivated in communities as well",
      "you can resonate at the level of your soul's struggle because we're not solitary believers. So, we want community and I have been a part of small and larger sized groups who have intentionally invoked the notion of a sacred space and of sacred practices for the sake of confirmation",
      "been the greatest pleasure of my life and that's one reason why it is that I no longer adhere to a notion of some kind of big community out there because mostly the community in the way in which its used popularly, is not the communities that I've been with. And yet these are communities you know so there is both the solitary part of the journey and there is also but connecting or networking with other souls",
      "need to be confirmed, but also those that are struggling in ways in which you need to challenged to grow. But not at communities who find that their number one characteristic is how they create a closed box and that everybody outside of this box is therefore not a member of the community. You don't want to be in a box. What you want to",
      "that you know, you want to be nurtured but you don't want to closed into a box. But also eventually you understand that your job is enhanced with the capacity for you to also nurture others so you give to the community, you take from the community and to understand",
      "And fortunately, we have this reality of sort of virtual relationships. My community has very rarely been located at the same space where I am physically. I have networked with people with the value of living in a digital age it's become easier. So my community is never really closed. We don't share a common language sometimes you know, common geographical boundary",
      "but it's kind of a transient thing, which is my personality. So I really think it's important for people to understand that your community, your home, what queer people call you know, your chosen family awaits you. But the way for you to find it is to be you, to be yourself and in being yourself to understand the importance of nurturing yourself mind body and spirit.",
      "love to have conversations about certain topics that some people are just like too far on the nerdy end you know so i need people to talk to at that nerdy in and I find them you know uh and I listen to them as well you know. So make sure it is reciprocal, so that you learn how you give nurturance to the community and that you take nurturance from the community but the community itself may not be fixed and it may overlap with other aspects of your soul's",
      "I just feel there's a bunch of concentric circles and the only thing that is in the center of all the circles is yourself. So you gravitate towards those that do political activism to the satisfaction of your soul's need, but they may be a little bit reticent with regard to say spirituality or the spiritual community maybe intellectually a little redundant or the intellectual community may be A little bit barren in terms of spirituality and activism so i have found that those are the three main areas",
      "three main areas for me and that the people that I share the community with overlap sometimes but most of the time I might get two in one but out you know will not get three. And I've learned to accept that because nine billion or eight billion people in the world takes all types, so that means that there has to be a type out there that is the same as you in some aspects. Yeah thank you for that",
      "especially this focus on community and the importance of community. And I think you've said this several times that, to be... That religion is so deeply communal, to being in community as a big part of that cultivation of your spiritual self. And, I often reflect on the fact that when I was growing up and was part of communities",
      "the mosque. There's so much, not only the spiritual cultivation by having that space where everybody is praying together or you're just kind of getting together to hang out it's not necessarily even like activities around prayer but it just gives you a sense of not being an outsider whereas I feel like in my own journey I've noticed that the more I have moved away from those communities because of the way that I understand Islam",
      "of some, you know the more at points I start to feel like am i the only one and if I'm the only then how can I be right? Right. And so it makes such a huge difference to have community and like I was saying for me when I was a young teenager reading your book was so transformative for me for precisely that reason because I felt like I am not the only",
      "like yes absolutely and you know, so it becomes so important to cultivate community. To not only have people that you can connect with spiritually but also to not feel this feeling of maybe there's no place for me in Islam because there is no community. And look at how it has led itself to the creation of Fitna. So what I was saying about you not only want to take on community but you want to give.",
      "understand if I want to be able to help provide something within the larger context of humanity, then it's okay for me to organize myself around certain principles, certain ideas and certain motivations in a collective. You don't even need a large collective really especially in today's digital world because you provide for others. There is a 16 year old who comes across Svitna on Facebook and they say oh there are others so what goes around comes around.",
      "You don't just feel good, okay now I found my community. You also say you know what? Let me make this community available to others because others will be in need of it. The amount of questions that I get when I used to blog more actively but from Muslim women who are struggling and we're gonna actually see some of those questions today. We have a lot of great questions from audience",
      "in advance. Some questions are very specific and some questions are more general, but this idea of community the number of women who either lead Islam or who are on the verge, but then they find something like fitna or something like Muslim feminist blog or The Network. And then they are like whoa there's other people like me, there's that these questions are being asked and that's for me too. The Quranin woman was very transformative because I also learned oh I don't have to reinvent the wheel someone else has already",
      "and they've struggled. And I think one of the most important things that I've learned in this journey, my journey towards Islamic feminism is it's okay to struggle. It's okay have those questions and it's so good to even say you know what? I'm troubled by this particular reality, this particular interpretation etc., and that either I will hopefully discover the answer over the course of this journey or somebody else will and they will share it with me but the bigger point being we're all in",
      "collectively trying to reimagine the kind of world that we want to live in, that you want to produce and nurture for them for the coming generations but also for ourselves. We have a lot of really great questions I wonder I also am interested in I don't know if we'll get all of these but we have somebody asking how do young Muslim women fight patriarchy misogyny and male chauvinism",
      "is used to justify those same things? I mean, I'm pretty sure a lot of people have that same question. How do we fight it within our own homes? So within the birth family location, sometimes you find that you become the teacher for another generation ahead of you and sometimes they're reluctant students",
      "And so I recommend two things. You keep plugging at it with them, with love and you keep plugging edit with humor. It's really important for you to understand that while this is serious business sometimes tongue-in-cheek the only way you're going to get across is by your kind of making a joke",
      "that's just that old patriarchy stuff, you know? Because really repetition has the ability to transform. So if you're calling your dad every now and then in terms of patriarchy, if you say oh yes, that's that's this benevolent patriarchy. You know it's like it's still patriarchy but it's benevolent. In other words, it's well-meaning but it is still hegemonic. I think that there can be learning. Obviously",
      "your birth location is the one from which you feel it's necessary to do these kinds of challenges back. And that's why I say, you do it with love and humor but again I always go back to at some point you need to take stock with yourself because maybe the capacity to change the generation before",
      "will not be achieved in your lifetime or by your applying efforts to have it happen so you need also to know how to pull back and nurture yourself but of course because it's our blood families we want to see that there is some reciprocity, in other words they are listening to us and that we are working with them in order for",
      "I have such an intimate relationship with the queer Muslim community, I also know that sometimes it's unfortunately fatal complete. You just cannot... you can't get the acceptance there to absolutely reject you, throw you out of a house, wish you dead, that kind of thing and I don't want to overlook the extreme cases but I",
      "let's not complicate it too much. Let's just say, it's a Muslim woman who decides to marry a non-Muslim man and the family rejects...the marriage rejects her but you know you have mechanisms in civil society to go ahead and do that to get married I said trust me by time we have grandchildren they will come back around because there's something magical about the third generation with regard to the first generation usually they soften up a little bit",
      "I guess I should add a third component love humor and patience try to treat them the way you would like to be treated so when I say the way he would like it also challenging yourself to come up to a higher level not just staying put I have this position and this is the right position because then that's replication but challenge them the",
      "love, respect and love as well. Um, but then, um, don't, um I mean I take a lot of energy from the idea that you know there's no power or strength except in Allah. And one of the times I use it is whenever I watch a scary movie at night by myself like I did last night because it's like okay now I have to turn off the lights and say there's",
      "certain principles and certain trajectories that I can become impatient and intolerant. It's just like, okay they don't get it and that's it you know? So I think it's important to come back and say to yourself, you know, it's not me that makes them open up. It is only a law that opens the heart so I will continue with love humor and patience to the extent to which it becomes...it does not become destructive for myself.",
      "Thank you for that, Anteamna. And especially in terms of these three very clear points of how to think about it relating to family and I know this is a conversation that's been ongoing for the past several months even in relation to issues of race for those of us that are from Arab and South Asian backgrounds where there is so much anti-Blackness",
      "with that and how to push them. So your advice is so appreciated on so many levels. I wanted to, so there were several questions that we received that I wanted kind of put together and ask you. A lot of them have to do with things that generally people are told is women's position in relation to a psalm. So there was some questions asking about why is it that women cannot visit the graveyard? Why is, how do we understand",
      "do we understand sex slavery in Muslim history? How do we other things that are being told about women cannot thread their eyebrows, women cannot do X, Y and Z things. Women can not travel alone. I mean there's all kinds depending on the sort of communal and familial spaces you're a part of different people hear different things. And so people were asking",
      "I wanted to ask you what your response is in terms of when people are being told that XYZ is what Islam has to say in relation to women and they immediately feel like there's something wrong with this, that it's hard for me to accept this but then at the same time feel like i'm not supposed to put my own feeling forward. I am supposed to accept what Allah has decreed and people are telling me that this is what Allah",
      "you know, how can they balance what it is that they're feeling versus what it's being told and how can the trust or not trust these responses that they are having? How should they sort of position themselves vis-a-vis these kinds of things that people are constantly told in the community that they feel like it's very hard to accept. The first time I lived in Southeast Asia, in Malaysia",
      "teaching at the International Islamic University and a mother of five, including a newborn. I brought my daughter there when she was six weeks old. So I was always negotiating with the inside home help. And that usually meant that I had to have way more of the local language than you know, I was acquiring quickly enough. And I remember preparing for prayer in my usual fashion",
      "pray because my feet are not covered and I thought well how much language will I need in order to explain to her that there are different opinions across the various you know schools of thought or method uh i mean how much knowledge can I articulate in a language which I have limited facility so I basically just said they don't do that everywhere um and I found that again you know I said already earlier",
      "that I'm a transient person, of a wanderer. I go from place to place which is why lockdown just about drives me crazy. I find that getting affirmation by the ways in which people practice and sustain their Islam in other contexts of other cultures, other schools of thought and other levels of religiosity, I find a great deal of comfort in that.",
      "very happy with non-fixed boundaries. So I identify now as an eclectic Muslim, because it's okay because I can make confirmation about the Jewish heritage of one of my grandchildren because his mother, my daughter was married to a Polish Jewish so therefore this child has those identities and I can confirm that identity.",
      "need the doors of Islam to just be a continuation of closed spaces. So sometimes when you're facing something and you find that it's not working for you, again referring to the Prophet's statement, take fatwa from your heart, take an opinion in an understanding",
      "is not one with which you are immediately clear or satisfied, or can understand. Defer judgment. I think I've done a very lengthy study on this using Khaled Aboufadl's work about the need for a conscientious pause and the purpose of the conscientious cause is not just to be in a static location but rather to say it's okay if i don't have a confirmed opinion on this matter",
      "this time I may feel disagreement with the standard position being advocated or I may not accept the way in which I see this thing articulated within the sacred text it may not work for me at all. I think that's a healthy place where to take this conscientious pause but as the word pause emphasizes,",
      "You must compare, you must seek out and compare the various forms of practice and opinions with regard to the matter. And come to a place where you can confirm your own, take your heart to confirm your location. I think that knowledge is power and yet I'm very clear not everybody wants to go through the rigorous locations that you guys have chosen or that I chose for example",
      "toes for example to you know actually qualify yourself to be a scholar in islam not everybody wants to take that route but i think that if it is a really persnickety issue that uh it deserves the time in other words if you're not satisfied with it you have the alternative to simply turn your back on it and sometimes for people turning your back means bath with the baby you turn your whole entire backbone i mean",
      "it or been told it exists, um, or you simply turn from that particular aspect. You just do nothing. You sort of say I don't agree with that and then that's that. Knowledge is power but also knowledge has the capacity to be produced. And new knowledge can be produced so you could be the person who finds an ability of articulating a nuance",
      "that will actually liberate a lot of other people who when they come across that passage or that practice find that they are stymied in their ability to be able to say I accept this. Okay? So, I think it's okay...I also think that it builds character in one's Islam when they allow themselves to be at odds even with something that is popularized or dominant for majority or whatever",
      "then you have the opportunity to see whether or not you are sincere before your Lord. In other words, do you just continue to do things because people say well that's Islam and your parents say that that's islam? Or do you say wow if that's Islm where am I located with regard to Islam when i already feel some hesitation or even outright non-acceptance",
      "acceptance or rejection on my part. I think it builds character because for me, as I said, as a Muslim by choice, it's clear to me that I cannot choose something that I have dissatisfaction with and yet I find over the course of you know almost 50 years that I've been Muslim that I'm being dissatisfied with a few things here and there and then you see",
      "how we come to codifications of things that we call Islam or how we assert authority over things that would call this law, or how he closed off doors with regard to what we consider to be Islam. That's been my life force and the prospect that I would come up against something that again is pernicious. I accept, I accepted there are new challenges and I embrace them. I embraced the ambiguity. I embrace the unknowing. I embracing doubt",
      "the doubt and by embracing all of them it is possible for me to say well maybe I can erase that that adult because I gather new knowledge or I gather knowledge from a new perspective or I gathered new lived realities as a measurement of how opinions should be amplified and codified in the context of community so I continue",
      "And then I check in with my heart and I check-in with my, you know, sort of network of friends and family and community until I come to a place that is less complicated. My most recent research was the three year research on sexual diversity and Islamic primary sources.",
      "acceptance of ambiguity. That there are some things for which even in your greatest effort you cannot remove the ameliable articulation of that thing, in sacred text let alone in practice. So I came to embrace the ambiguity and now what I'm trying to do is to promote an understanding of ambiguity as a form of affirmation.",
      "thing that you know I'm trying to build but it was great because all the work that I did on gender, I came back with a lot of definitive answers and that was like affirming right? I had to push my way through a lot patriarchy to get there. You know I do a lot night journeys and I have to do a lotta you know but the answers came back in affirmation while working on sexuality a lot",
      "that's the point uh so i received another dimension in the faith and knowledge journey um and and so the job now for me is to be able to share it and articulate it in as many spaces as i can thank you for that auntie anna that's such a beautiful uh point that you're making about accepting ambiguity because i feel like so many of us are raised with this idea that to believe means to have absolute certainty",
      "it that I believe it and when people say well, I can't believe that oftentimes the response is it's okay if you can't but you still have to say that you believe it right. And then of course it leaves you with this feeling of like but I don't and then there's something wrong with me and there's Something wrong with my faith somehow we don't seem to have the idea that doubt ambiguity and Faith can all be tied into one another such a beautiful point Thank you, and that all of this is we're on a journey right?",
      "now we don't have to decide right now what is the what is a correct belief or what I want to believe. We as humans are evolving, our ideas are evolving our knowledge is evolving and you have to keep all of that in mind and so even I think even with something like how do we communicate with our families? How do we just how do talk about these difficult issues with their families and communities basically intimate spaces? I think one of my own responses is sometimes",
      "kind of time comes and you have to very, very, you have be very careful about what questions you're willing to discuss with your family. In my case I can't discuss just any questions, just any topic and so as you have too be very care full about what you are willing to lose I guess whether it is okay for them to, I don't know accepting you a certain way and so on but the point being we're all on this journey in very different ways and you don't have to make decisions that way so ambiguity becomes really important.",
      "important. We have a question that is about your title as the lady Imam, so I want to say we have a lot of questions and comments here and most of the questions are prefaced with something like a thank you to Dr Amin Awadud and people are talking about how much they've changed, how much your work has changed them, so we want to collectively thank you for that as well. And then one question is thank you so much for sharing your knowledge again",
      "and experience. Can you talk more about the title, your title, The Lady Imam? And tell us how you chose it. Who do you believe should use the title imam? And if you know of others who use the lady imam or something similar. Okay so I promised that i would try to keep answers short um and it's funny because I somewhat anticipated this one at least it was on my mind so",
      "1994 when I was first invited to go outside of what I knew and understood in terms of women's relationship to collective spiritual practices, worship devotion in Islam by getting an invitation to give a khutbah or pre-khutbah which is a sermon at a mosque in Cape Town South Africa. It was so far off my radar that I needed to go back and do some work and that worked with me ten years",
      "10 years. So the next invitation that I accepted, because I got some subsequently was to do the khutbah, that is the sermon and be the Imam, that stand in front of perform the prayer for the Friday Prayer in a collective in New York. That was 2005. At that time it was my first experience with the media and it's not comfortable fit for me one because I'm long-winded and two",
      "one-on-one worship. I like my spiritual time by myself but again, I accepted it because something had happened in me in those 10 years so after 2005 it took me another ten years before I accepted to identify myself as the Imam now notice the word imam is masculinized",
      "because the feminine form of it is to just add the feminine ending of permabuta. So say imama, I reject that instead, I will be my own hybrid self. I will Imam which is the generic term in Arabic for the one who stands in front to help organize the communal collective prayer and I will lady because I am a cisgendered female",
      "And so I came up with the lady Imam and I started to promote myself along the way. So you see it was a journey, and in that I accepted that there are for example women who prefer to identify themselves as imamah, that's fine, that is their choice. I don't choose that one but I don' have any objection to it. I have objections for example of being called sheikha which is the Arabic word for literally old man",
      "and that is because I see problems in how the term sheikh is used in Arabic, and how the terms ajus which means old woman is used an Arabic. And I want to keep that tension so I don't want to be called that. I don' t wanna be called ustazah. I dont want to take anything that is generically masculinized and put a feminine ending on it but i love the lady imam because it was just as you said Shafna, it was a journey",
      "asked to do something in 1994 and walk away you know with an avatar, I had to wait 25 years before it fit me. And it fits me individually. There are other lady imams and their imamas. I don't know whether or not...I have yet come across someone who takes the particular dialectic that i use between English and Arabic because I feel that I belong there.",
      "languages one because of my study the other because of birth so it fits me I'm very happy with it I wish I could you know get a million followers and all my forms of social media behind it but there's something about what happens in the digital world that quite familiar with but for me the first step was to be to come to some kind of acceptance of its own thank you",
      "I want to say that the livestream will officially be ending at 9.30 or 9. 30 p.m eastern and 8, oh my gosh 6. 30 pm in Pacific and so what's going to happen before that happens and in case Zadia has another question that she wants to ask we do have some other questions from the audience as well. I want",
      "from onyx interpreting and our captioner is emily niles from acs uh and just as a reminder zoom folks are welcome to stay on and um the just the live stream will be cutting in five minutes um nadia you can go ahead yeah i so i wanted to ask one of the questions that was asked on the on the fitna page that i would love to also hear your thoughts on and the questioner was asking",
      "asking that a lot of Muslims and then also non-Muslims think that contemporary critical reinterpretations of the tradition are marginal and irrelevant, and that they do not have a real impact on the larger communities of Muslims. So they're seen as elitist or exceptionalists in nature. Do you think it is possible to enhance the impact that this progressive view could have on mainstream Muslim communities? And what solutions",
      "do you see to make this type of knowledge more accessible to Muslims or to be more comprehensible to the quote-unquote masses for those who often use that kind of distinction? Yes, when queer Muslims and women... When queer Muslims started the inclusive mosque initiatives and women started the Women's Mosque Movement I used to tell them if you build it they will come. I think if you generate knowledge",
      "knowledge, it will... It's going to be out there. And because it's out there, it means it's accessible to people to sort of do a give and take and play with it in such a way that they come to not only greater comprehension but also they come too great application. In other words coming to an understanding that will help to reform policies and procedures and laws and culture and practices and the like",
      "like. But eventually there are ways in which some grand scheme, and I would agree elitist kind of articulation can be to use a word that I hate dumbed down but i think that some things will become mainstream when i started working on the Taohidik paradigm which was about 2009 i remember because i remember the first powerpoint that i made i was giving a talk for conference in denmark",
      "in Denmark. When I first started working on that, but I'd worked on it before then since the PowerPoint really consolidated it. When i first you know started working On it The discussion was so deep it was so intense Now it's something I can cover in five minutes. I can say for everybody especially because of the graphics I can present it to everybody in a way That's more accessible So sometimes it is necessary when you have an intellectual tradition as",
      "tradition as deep and as rich um as islamic intellectual history you need to challenge at that level. And then, you need simplify it or sort of make it more accessible I think because i make a distinction between Islamic feminism and Muslim feminism the distinction is that Islamic feminism is actually able to engage",
      "intellectual level and willing to. But Muslim feminists, they sort of take anything. They take it from liberal Western traditions. You take it for Islamic feminism. They pick it from secularism. They think whatever. And so that means that it's more accessible because you don't have to have a rigorous kind of intellectual component to identify yourself as feminist. And I believe in that give and take. I would be lying as a person who",
      "whose intellectual experience has itself, you know, sort of gravitated towards that more complex level. I would be lying if to say what is recognized as elite is therefore negative or bad. Rather, I understand that the highest-level intellectual engagement is a necessary part",
      "into sort of the mainstream thought. And as they work their way to the mainstream, there will be new aspects of it that will come in that will start to make it more accessible to much more diverse types of audiences. So I believe in an interplay. I was fortunate in this respect because when I came to Malaysia in 1989, I met with the women who would become sisters in Islam and now they're more than 30 years old. And they helped me to think practically",
      "and sort of policy wise with ideas that were simply abstracting theology. And I still gravitate towards the abstract theology, I've missed this space and I love that shit you know? So it is necessary for me to be in a network of people who will help to communicate the ideas to much more diverse audiences and that's been my pleasure, that's",
      "the tendency towards thinking of this as being elite, but I don't give it up for that reason. I instead contribute from where it is that I can contribute, but i have the pleasure of the experience of seeing that level become more mainstream and become more accessible so I believe in the interplay. Okay thank you so much for that response as well. It is 9 10 30",
      "9.33 p.m eastern and our let's see, our ASL interpreter is gone and our captioner is also gone. And the live stream has stopped. Right and the Facebook live stream is also yes has just stopped as well and so we want to be cognizant for accessibility reasons I am not sure should we go ahead and stay on Zoom for a bit?",
      "for a bit or not would that be I don't know maybe the gallery can sort of give some feedback and also because I don' t know how you're choosing the questions except based on those that you seem that you could communicate most effectively but if there are specific questions from those who are still in the gallery we can kind of shift that's just a thought yeah",
      "Yeah, and I did share the Zoom link on the live in the comments of the... So people have, I think a couple of people have signed in from there. Okay great. And so now people are welcome to ask their own questions and we can just have a non-live streamed conversation.",
      "As-salamu alaykum Amita. I don't have my picture on because I'm working in heat so I'm not dressed as modestly as I would like to be otherwise, but my question for you is in the United States I'm sure you're familiar of major demonstrations that are occurring and result to some actions and leadership",
      "leadership from a movement for black lives and i wonder if you could share a little bit about how you feel i know you're out of side of the country but i also know you have experience with racism and sexism and whatnot in the united states can you give a sense",
      "Is it different with Islam's focus on justice, wherever you position it in out anywhere? Yeah. It's really important I think to think about this nexus. In other words as a black American Muslim, I share in the history of all of Black America and I resonate with the Black Lives Matter movements",
      "the counter effects of those leading to higher levels. As a Muslim, I identify the necessity for struggles of justice or struggles against oppression in all forms as inherent in Islam and so for me it is a no-brainer. I remember and I kind of like the years in which you know brown Muslims would tell me there's no racism in Islam",
      "the Muslim communities in America, we have been saying this for at least almost 50 years that I've been Muslim. We need some honest discussion. We meet some real confrontation and we definitely need advocacy. One of the things that I do when I work with queer Muslims who are often very traumatized in their experiences were coming to their identities as both Muslim and queer",
      "and clear is I tell them there's no single issue of social justice matter. So don't just go out after the issues that relate to sexuality, and your Muslim identity but rather take up also issues that are on the forefront of others for other reasons so that you show yourselves",
      "oppression work across a lot of different fronts. And so it is not to deny that there are particular issues with regard to race, that need to be addressed but rather to align all anti-oppression movements so that there is an intersection between you know, race, ethnicity, gender, sexuality ableism class etc., and I think it should be ongoing",
      "It is to my great disappointment that you know almost 50 years as a Muslim and we still have to address this in the context of the Muslim American community And I'm disappointed enough that I find that I'm not keeping up with my own recommendation for patience and humor. I just not there yet. I Find that I am angry about it, and I'm angry that it has to come up again",
      "has to come up again. I have made very specific comments in the past few weeks with communities that I'm still connected to about their exercising privilege over certain issues, and you know, I'm angry and I'm upset, so I hear you, and I also hear that the context of American Muslims which I would like to think are really progressive but they're not reminds me",
      "apartheid struggles in South Africa 25 years ago when I, you know 26 years ago, I first went there because it was only the progressive Muslims who understood that we need to also be fighting apartheids because the conservative mainstream community said that's not our issue. It's political of course when the apartheit was over that same conservative community wanted to make themselves as the representatives",
      "And the progressive said, no you weren't there. You were sitting on your laurels. So that's what's going to happen and I hope it happens soon that we understand that unless the main bodies, the majority populations which are currently neo-conservative Muslim communities take this bull by the horn and really engage in frank discussions about race they'll just be left behind. Thank you Amina.",
      "some African American Muslim communities, when we think about the election down ballot elections that are coming up and the presidential election in November. And those who are just fearful of that it won't matter another time I'm working with Engage to empower change I should say on their Million Muslim",
      "million Muslim voter campaign and just trying to get African-American Muslims in greater numbers, to move into leadership positions is quite a challenge. I'll just say that. Well, I will send you my prayers because I see how resistant we are to it because if it is not effective in the past, how do we have hope in the future? And I just refer",
      "president who said you know keep hope alive we have to and we have go the process thank you so the gallery is allowed to ask their own questions now so we sort of changed format I didn't know that was going to happen so please take advantage of the opportunity before we sign off in about 20 minutes if anyone prefers",
      "submit their questions via chat they're welcome to private message me and I'd be happy to read them out loud. And if we don't have any, if people want us think about their questions we can I can still ask something from previous okay so while you go ahead and think about your questions um we have another question that I think this person said",
      "question as it doesn't seem super relevant to the conversation so far but I'm just wondering what is your biggest source of hope for our world right now? It feels like humanity is self-destructing. Where do you direct yourself, your hopeful energy? I have thought about this question because I am also experienced many moments of despair and I recently had a post that I put on Facebook about Allah's conversation with the angels when they said",
      "said you know will you create this human when they're going to cause chaos and destruction and I'm like I see what the angels was talking about even Allah says I know but you do not know and I still don't know what it is that a lot of you because I'm very disappointed in humanity at this time however I am also the grandmother to six children and when you see the living generation",
      "realigned yourself with prospects of hope so in other words as dismal as things may be I have to remind myself uh to keep hope alive um and i'm going to tell you very specifically how I do it. It's very personal but you know, I don't have generic advice to other people. Um I practice intentional gratitude",
      "But I'm a glass half empty. Even if it's only one quarter empty, I will notice what's missing. That's my critical tendency. So I have to realign myself with the good things. So i get up in the day and I do my ritual practices. And in fact, I try from the moment that I wake up make a positive affirmation. Alhamdulillah, I woke up. Alhumdulilah, I am still breathing.",
      "you know be cranky or sleepy or whatever I try to remember little things you know the kittens that were born across the street that decided to come and sleep on my porch for a couple mornings I don't know what you know I tried to remember good things because the energy from the remembrance of those good things kind of zikr",
      "reaffirm yourself for the long haul, for the journey, for struggle. And some people recommend that you find three things at the end of each day, you know, that you say I'm happy that today I did live Zoom with Fitna or something like that. You know, I want to be honest, I haven't been disciplined on that one but I'm just trying to say that there are different formulas so what I do is in my own kind of personality it's",
      "it's not uniform, you know. But I simply try to remember to say what I'm grateful for even if only to myself, you don't write it down or if it's three or whatever and I find that helps especially as I align it with the grandchildren people who have kids under age of five these are kids who have no inkling",
      "You know, you might say Black Lives Matter. You might say, you know, wear your mask or something like that. But in their heart they have no inkling and yet they are the future. Now I don't believe that hope is only about the future, I believe that Hope is from the moment that we are in currently as a part of the trajectory of the future but I think sometimes when you, you",
      "and Larisha Wahida, I just had a birthday. I saw on Facebook and I was in a conference with her a number of years ago and she does science fiction writing for social justice advocates. And the question that she asked, I remember because it was the third day of the conference, this is the reason why I'm here. She actually said if you were to imagine the completion of the thing that you are struggling for,",
      "In other words, what would the world look like when it's done? And then you write a story from that location. Because a lot of us are so wedded to the struggle mentality that all we can think about is in the level of challenge. We also need to think concretely and positively at the level completion of the success of the struggle against that challenge.",
      "So I remember asking Linda Sarsour, you know what do you see the Muslim community as in the next 50 years? And that's why The Grandchildren for me reminds me in a very concrete way. You know, I need to remember I am not in here just for me. I am part of the human race and all human suffering is my suffering and the alleviation of suffering for all human beings is the alleviating of suffering",
      "myself and for the matters that I in particular you know have addressed so think positively they progressively work towards those things but work towards them in the now in the present thank you thank you for that auntie Amna um i also think about you know this hadith of the prophet where you know at the end of days even just the planting of a tree right has seen it reminds me so much of",
      "so much of or that kind of sentiment in this moment where it seems like the future is so bleak. The here and now, what you do in the here and know takes on becomes hope itself and takes on so much meaning. There's another question we had in the chat. Dr. Wadud I wanted to ask how Muslims in North America can decolonize our spaces and religious communities? Also what advice do you have for women of color lady imams hoping to follow in your footsteps?",
      "All right, so those are two separate questions. I hope I remember both of them when I address and choose to do the one about decolonizing the community first. Yeah, I can repeat the second question if you want. Okay. So while I was still a professor, I would have Muslim students come to me to say that the Muslim Student Association on our campus is so conservative or they do things like",
      "male members which is not an appropriate location for the you know, the female members to be going at so that you know they kind of like continually replicate the patriarchy and everything. And again if you build it they will come I said there is no need whatsoever for you to stick with only that organization make your own organizations. I believe in the proliferation. I mean it's already happened the proliferation of mosque Islamic centers in the United States is a done deal",
      "the idea of creating alternative spaces, we actually think that somehow that's a revolutionary or that that's contradictory but it's not. So while I applaud the effort to decolonize and depatriarchize these spaces, I also believe if you build it they will come. I also believed in creating alternative space, alternative organizations and have the confidence to do it.",
      "do it i actually have a game plan for this which I'm not going to get into because there's a lot of details but I feel that you know the decolonizing of a space sometimes is you're up against so many roadblocks that you extend a great deal of energy but the increments of success are not substantial enough for you to feel that your getting anywhere. So, you might want to think about creating alternative spaces and also alternative sort of mechanisms of response",
      "I think it's still like with the question about you know, what do you do when it's in your home at your birth family and everything? I think you still need to approach those spaces continually and remind them to disrupt To persist You know, I don't use Styrofoam And when I used to go for public addresses They would always give me a drink in a styrofoil cup and I was saying that you know these things do not biodegrade",
      "biodegrade you know so that just by using it you're participating in something that's against the environment and I used to say every time I never took a drink without commenting on this cup and once this finally came to me she says you just keep saying eventually they will get it ensuring up they started giving me a real cup instead of giving me the start phone you know. So persistence sometimes is the thing most needed",
      "essential and it must happen but at the same time don't be afraid to just you know do your own thing okay so the other one was advice for uh lady emails um a lot of people may not know this um so i will say it um i'm into what i call democratization of authority um and it is a kind of de-hierarchizing uh the practice of spiritual leadership",
      "leadership. Anybody who has the capacity to fulfill the prayer on their own, individually or personally I think should have an opportunity and participate in leading the prayer themselves. It used to be that people would say oh the one with the most knowledge of Quran and i believe there's a reason for that it makes sense except they never applied it when the one was a woman so you know again they were picky",
      "I think that we need to deconstruct the notion of hedonimity that goes along with our understanding of ritual worship. And that every member of the community should take responsibility to be a leader and that you should practice this in your homes, let your children lead the prayer sometimes for the family, sometimes let your child pray alone, sometimes yourself pray alone. In other words, sort of mix it up.",
      "Any woman who prays by herself is already the imam. And the question next is, you know, when will you activate that in the context of your friends, your family and your communities? Because to me, the lady imam is not anything anymore. You know, I when I was nervous about it, I didn't take it now. I'm not nervous about, you",
      "Speaking of leading prayers and doing maybe khutbahs as well, I think there's a is it Friday Fruits or Fruites of Friday? It's a very small community that is that a couple husband and wife are they've started. And I think they just do Zoom prayers or zoom khutbas and they live in their own homes. And it's like if you can watch and then ask some of us fitna to give khutbaas as well so you're welcome",
      "you're welcome to go ahead and introduce yourself to us, and I'll be happy to let them know that you are interested in doing something like that. Sadia Yaqub had to leave to attend to her daughter, and we have just a few minutes left anyway. Do we have any more questions here? While you're looking for the question, I'm going to make a shameless plug. Number one, I have been invited by Salaam Toronto,",
      "Toronto and I think it's in PB to be the Imam who give the khutbah and to deliver the Sorry, leave the prayer and they get the khuja for their Eid celebration. I need to confirm the dates only because I get confused because over here They have determined that date of the Eid and it's not the same Right now it's the first of August whereas over here We're doing it on the 31st and again our 31st is the first",
      "the first, you know we're ahead. By the time we get to the first people are still only on their 31st so whatever. So you might want to check that out Salam Toronto or MPB I think they posted for it already and I have started a Patreon page which is at www.patreon.com slash TheLadyImam It is a private space where I don't worry about trolls",
      "I also give small sessions and individual one-on-one sessions, and I try to keep hope alive. So please do join me there. You can join for as few as $2 a month. And also, I think that the khutbah for Salaam Toronto is probably going to be one of the newest ones you'll probably hear that I believe will talk about Hajrah.",
      "they always focus on Ibrahim and completely ignore Hajar as part of the story, which is...I don't know how anyone manages to do that but the patriarchy is very creative so it does. Okay, so I'm gonna give people a chance to ask any questions. Anyone here? Okay, somebody said...",
      "Thank you all for participating.",
      "Thank you guys and the ASL and the captions person. Thank you very much for your experience. Thank You! Thank you for your time, and also for existing and for enlightening us and for giving us hope and for producing the kind of scholarship that you do so that we know that we have a community in you."
    ]
  },
  {
    "file": "amina_wadud/amina wadud talking about _ZINA_2nw6if_7P1I&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742901910.opus",
    "text": [
      "The main word for sin with regard to sexual relations is the word zina. This is a fascinating topic in and of itself, but one of the things that you need to understand is that the understanding of zina has evolved throughout that 1,444 years, and our understanding of it today has not been located. We simply pretend that we all agree to something, and I think we need to interrogate it. Why? Because there was no notion of the idea of consensuality",
      "Consensual did not even exist in marriage. So a man's right to a woman's genitalia was with almost no condition. One of the conditions would be pregnancy, I'm sorry, it would be on the blood flow after pregnancy and the blood during menstruation that comes out as almost the only condition. A woman was even denied the right to fast just in case her husband went to have sex. So understanding the notion of consensus as we have evolved it also has a legal term is going",
      "what constitutes Zena or Sins in the context of sexuality."
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud Tentang Islam Di Amerika 2_WtFAc_FhaDk&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742922614.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh. Kepada yang terhormat Bapak Dr. Adang Kuswaya, selaku dosen pengampu matagudah sejarah pemikiran dan peradaban Islam. KEPADA YANG KAMI HARMATI, KAMU CINTAI DAN KAMUI BANGGAKAN TEMAN-TEMAN SEPERJUANGAN PROGRAM PARSKA SARJANA IN SALA 3. Perkenankan kami, Siti Zulfa,",
      "Zulfa akan menyampaikan materi tentang Aminah Wadud tentang Islam di Amerika Profil beliau, Aminat Wadid Muslim itu terlahir dengan nama Maria Tesle di kota Batisda Maryland, Amerika Serikat pada tanggal 25 September",
      "1952 yang mana Aminatawadud termasuk dalam kelompok beber Afrika Amerika kulit hitam yang mana ayahnya adalah seorang metode sementeri dan ibunya juga keturunan dari budi muslim Arab yang mana aminatowadud berpikiran bahwasannya masyarakat barat seperti Amerika dan Eropa terkenal sangat penjujung tinggi nilai-nilai",
      "tinggi nilai-nilai demokrasi sehingga akan lebih mudah dalam menerima pemikiran dan interpretasi bebas. Tidak terkecuali agama, sayangnya hal ini tidak selalu benar. Aminawadud karena ketertarikannya pada Islam maka beliau pada usia yang ke-20 tahun mendapatkan hidayat",
      "menerapkan kalimah Zaidat pada tahun 1972 yang mana Aminah wadud sebagai seorang ma'alaf namun ketekunannya dalam melakukan setajik keselaman sangat keras mengenai latar belakang peridikan dan perjalanan karir selain memiliki bahasa Inggris",
      "Aminata Wadud Muslin juga menguasai beberapa bahasa lain seperti Arab, Turki, Sepanyol, Perantis dan Jerman Beliau menerima gelar PS dari The University of Pennsylvania Antara tahun 1970 dan 1975 Dia juga menerimak gelar MA Pernah belajar Arab Besir di Universitas Amerika Cairo",
      "di Universitas Cairo, Mesir dan juga mengambil kursus di Filsafat di Universitat Al-Azhar. Beliau pada banyak sekali hal-hal yang telah dilakukannya adalah bagaimana memperjuangkan Islam. Beliu menjadi guru besar setelah Islam pada jurusan Filsrafat dan Agama di Universitet Virginia dan menyelesaikan setadi Universitas Michigan sehingga mendapatkan gelar MA.",
      "gelar MA kajian telok yang dibuat oleh beliau antara lain adalah kajikan Islam Feminism Islam dan teologi filsafah serta interfaith dialog karya-karya beliau",
      "Kedua, Inside the Gender Jihad. Dan juga ada beberapa macam artikel. Pemikiran beliau tentang Islam di Amerika yang pertama adanya konsep tawhid, yang mana konsep imam dan kotip perempuan didasari adanya konsep pemikiran Islam dalam hal hubungan timbal bali antara laki-laki dan perembuan dalam semua aspek masyarakat. Yang kedua,",
      "Yang kedua adalah peran masjid komunitas, yang mana Aminah Wadud juga menyoroti peran Masjid sebagai komunitas Muslim Barat. Masjids juga dianggap sebagai contoh yang tepat yang menggambarkan konflik relasi gender dalam beribadah.",
      "ibadah adalah hal yang dibolehkan, itu adalah landasan fikih kuno. Karena penelitian yang dilakukan Aminawadud berangkat dari budaya marginalisasi peran perempuan dalam Islam, maka dalam penelitan ia menggunakan pendekatan penafsiran posisi perembuan yang setara dengan laki-laki. Di sini dapat kami simpulkan bahwasannya Aminowadud adalah sebagai seorang intelektual dan seorang feminis",
      "yang tidak saja berhasil memberikan pengetahuan kepada masyarakat, tapi juga bisa membuat mereka berpikir tentang konsep kesetaraan gender dalam Islam. Pemikir dan aktivis sangat kritis terhadap hak wanita dalam Islam melalui kajian-kajian kritis",
      "sampaikan pada kesempatan kali ini atas perhatian dan waktunya kami sampaikannya banyak terima kasih"
    ]
  },
  {
    "file": "amina_wadud/Amina Wadud Tentang Islam Di Amerika_iRXkExCyfC0&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742917415.opus",
    "text": [
      "Assalamu'alaikum warahmatullahi wabarakatuh. Kepada yang terhormat Bapak Dr. Adang Kuswaya, selaku dosen pengampung mata kuliah Sejarah Pemikiran dan Peradaban Islam. Dan tak lupa pula teman-teman seperjuangan, teman program pasca sarjana",
      "Di sini saya selaku pemakalah materi Aminah Wadud tentang Islam di Amerika yang akan disampaikan oleh Siti Zulfa dengan nomor Induk Mahasiswa 120-102-00025.",
      "Aminah Wadud dan apa saja pemikiran-pemikiran beliau tentang Islam di Amerika. Kita ketahui bersama bahwasannya Aminat Wadu itu terlahir dengan nama Maria Tesle di kota Batisda, Maryland, Amerika Serikat pada tanggal 25 September 1900",
      "1952 yang mana beliau berasal dari Berber Afrika Amerika yang berkulit hitam yang mana ayah beliau adalah seorang metodis menteri dan ibunya juga keturunan dari budak muslim",
      "masuk Islam pada tahun 1972 beliau pertama kali mengucapkan sahadat dan menerima Islam sepenuhnya pada tahun 1974 Aminawaddud adalah akhirnya merubah namanya yang mencerminkan afilasi agama",
      "Beliau belajar di Universitas of Panisalfina, yang mana masyarakat barat seperti di Amerika itu terkenal sangat menjuncing tinggi nilai-nilai demokrasi. Sehingga akan lebih mudah menerima pemikiran dan interpretasi bebas dalam hal apapun tidak terkecuali agama.",
      "Namun sayangnya hal ini tidak selalu benar karena masyarakat muslim di barat umumnya lebih konservatif terutama dalam hal agama. Kelompok muslim ini dianggap masih kurang bisa memererima pembaruan agama sehingga selalu melalui kelompok yang tertinggal dalam tatanan sosial masyarah di Amerika.",
      "Aminah Wadud mengakui bahwa beliau juga tidak begitu dekat dengan ayahnya yang tidak banyak mempengaruhi pandangannya pada usianya yang ke-20 tahun beliau mendapatkan hidayah ketertarikannya terhadap Islam sehingga khususnya dalam masalah konsep keadilan dalam Islam atau gender",
      "Yang mengantarkannya untuk mengucapkan dua kalimat syahadat pada hari yang ia namakan dengan Thanksgiving Day pada tahun 1972. Yang mana beliau Amin Nawakdud adalah seorang mu'alab, Namun ketekunan dalam melakukan setadi keislamanya sangat keras. Ia menjadi guru besar setari Islam pada jurusan Filosofat dan Agama di Universitas Virginia,",
      "Virginia Commonwealth ia menyelesaikan studi di Universitas Michigan dan memperoleh gelar MA pada tahun 1982 Hai dan PHD pada tahun 1988 mengenai latar belakang dan perjalanan karir beliau selain memahawasai bahasa Inggris Aminatawa",
      "menguasai beberapa bahasa latin seperti Arab, Turki, Sepanyol, Perantis dan Jerman. Beliau menerima gelar BS dari The University of Pennsylvania antara tahun 1970 dan 1975. Dia juga menerimakan gelar MA di studi timur dekat dengan",
      "tadi di Universitas Michigan dan gelar MA serta PHD. Pernah belajar di Arab Besir, Universitas Amerika di Cairo dilanjutkan dengan setelah di Al-Quran, Tafsir, dan Universitas Cairo dan mengambil kursus di Filsafat Universitas Al-Azhar juga. Yang mana beliau memperjuangkan mengenai kajian Islam, feminisme Islam, teologi filsafat",
      "dan intervied dialogue karya-karya beliau ada yang berupa buku dan berupa artikel antara lain ada Quran and Woman Reading the Shred, The Text from a Woman's Perspective tahun 1990 kemudian bukunya lagi yang bertudul Insight on Gender Jihad",
      "Women's Reform in Islam, England on Web and Publication. Dan beberapa artikel beliau antara lain alternatif penasaran terhadap Al-Quran dan strategi kekuasaan wanita muslim dalam buku Tireh Kekuasaan Aktivitas Keilmuan Wanita Muslim editorial Gisela Webb dan Sharjah University Press, tadatan 99. Artikel berikutnya yaitu Muslim Amerika, Etnis Bangsa dan Kemajuan Islam",
      "dalam buku kemajuan Islam, Keadilan Gender dan Berulasma. Artikel yang ketiga, Status of Women in Islam, yaitu ditulis di New Delhi, Anjata Publication pada tahun 1987. Bagaimana pemikiran Aminatawadu tentang Islam di Amerika? Yaitu beliau menggunakan konsep Taukit,",
      "wadud bukan berangkat dari argumen kosong semata selanjutnya adanya peran masjid komunitas yang mana Aminat Tawadud juga menyoroti peran Masjid bagi komunitas muslim barat Masjids juga dianggap sebagai contoh yang tepat yang menggambarkan konflik relasi gender dalam beribadah masih tidak hanya merupakan",
      "tetapi merupakan saksi perjalanan dan perkembangan agama Islam di suatu tempat. Selanjutnya, pemikiran beli yang ketiga tentang Islam di Amerika adanya konstruksi sosial, yang mana mayoritas kelompok Muslim yang menganggap bahwa pemisahan gender dalam ibadah adalah hal yang dibolehkan, adalah kelompak yang menggunakan tandasan fikih kuno.",
      "yang dilakukan Aminat Wadud berangkat dari budaya marginalisasi peran perempuan dalam Islam, maka dalam penantanya ia menggunakan beberapa pendekatan untuk melihat penafsiran-penafsirannya yang menunjukkan posisi perembuan yang setara dengan laki-laki. Ia menekankan pada penggunaan pendekataan hermeneutika karena menurutnya sumber alquma pun hati dapat diinterpretasi dengan beragam pemahaman.",
      "sehingga keduanya tidak lagi dipahami seperti tech yang kaku namun dapat mengakomodir konteks kehidupan perempuan saat ini dari beberapa paparan yang kami sampaikan di atas damat"
    ]
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  {
    "file": "amina_wadud/Amina Wadud_ The Unfinished Project of the Arab Sp_yIewRj4p1JQ&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742935100.opus",
    "text": [
      "I begin as always in the name of Allah whose grace I seek in this and all other matters. I really want to first thank the volunteers who have been very accommodating for me because I do have that sort of dottered retired professor kind of thing about getting lost and forgetting stuff, and they've been really, really gracious",
      "and also Dr. Motevi for the invitation in the first place, it's really been a fabulous encounter I made at least a half dozen attempts at writing this presentation and always got stalled I finally realized that there was a lot at stake of being able to present this idea in a coherent and methodical manner but then I had not actually reached that coherence I have the parts and I have be intended integrated goal",
      "need and a plan towards the goal. What you will have are the potential parts toward the goal which would greatly benefit from your input in critical consideration. I also experience a little reluctance because there is a personal stake in unraveling the question of authority in Islam and Islamic thought. It is my concern over the equally compelling yet more objective motivation towards a democratization",
      "pushed me beyond my personal ambiguity. I will propose a radical shift from hegemonic and charismatic based authority, from the Islamic classical period because it is evident today that it also can lead to some problematic abuses where we are in need of a paradigm shift. Perhaps I have ISIS to thank for the colossal motivation to dismantle hegemanic authority",
      "abuses with blatant and horrific violence, and human violation which lead many of us to scramble for a way out. While there have been endless debates over their legitimacy I put it to you that the stage was set long before their arrival on the scene.\" Now I'm going to be using Khalid Abu Fadl's book Speaking in the Name of God to sort of lay some foundations about the general discussion on authority. Categorically the Islamic intellectual tradition accepts",
      "authority in that God communicated to humankind through revelation, a primary source in all claims of authority. How to get the meaning from that source sometimes is obscured by ignorance, by the tendency to abdicate to others as experts, scholars, leaders and authority while sometimes only God knows. To what extent do I as a reader decide a",
      "dialectical engagement with God. God, in one form or another speaks to human beings and human beings engage God's speech through interpretation and praxis. The conclusion of that interpretation the conclusions of that Interpretation are not final unless a coercive force or circumstance come along to close off other interpretations What is that force? Why does the one who asserts their static notions make a claim to authority",
      "claim to authority, so much so as to preclude other interpretations and the building of other interpretations as legitimate, necessary, and even binding. What are the limits of those? And who decides on those limits? And why is limits even a question?\" He also says that Sunni Islam lacks a formal institutional and hierarchical structure of authority. There's no authoritative center other than God",
      "making religious authority dubious. After the shuffling of political leadership following the death of Imam Ali, the role of authority fell to the jurist, who ostensibly could determine what was legitimate within the community and were therefore even able to determine who could be its leaders. They were at the time repositories of a certain amount of knowledge about those two sources, knowledge that was intentionally put to the question of praxis.",
      "of praxis. Despite the complex consideration of this historical transformation, even Khalid Abu Fadl does not consider the extent to which their interpretive methodologies were steeped in the already existing thoroughly patriarchal and thus hegemonic social order that had an impact on their capacity to speak for us now. In particular, my life's work has been focused",
      "on the question of gender as a category of thought, which was wholly missing. Yes there were endless assertions about the role and even the nature of men and women but these also have been subjected to new lenses. All my life work has inadvertently also been focused on rhetorical assertions of power and authority because even when the sometimes detailed criteria of who can claim",
      "that role has come into question if the one who possesses them is a woman. Does that not mean that the criteria itself are dubious? How often was the human being selectively only the male human being, with exceptions, additions or oversights and deletions about the female human being until she herself appears as a deviant human being? Not only are there ethical questions",
      "is considered authoritative, is suspect. One aspect of this which remains is the legitimacy of their framework despite a rapidly moving universe and this planet peopled by diverse human beings including those claiming allegiance to some rubric called Islam or to Allah or to his prophet. Coercive authority is the ability to direct the conduct of another person through the use of inducement benefits threats",
      "that for all practical purposes they have no choice but to comply. Persuasive authority involves the ability to direct the belief or conduct of a person because of trust, a distinction then between being in authority and being an authority. Being in authority means one can obtain compliance with their commands or directives. There is no surrender of private judgment, but it's made irrelevant. You may disagree,",
      "An authority involves a surrender of private judgment or opinion in deference to the perceived knowledge the authority possesses. This means that an authority has to show that knowledge or their expertise. Deference to an authority involves transference of reason to another person's will, even though you might share some common belief. The Islamic system is egalitarian and diverse. A person does not lose their ability",
      "against the pressure of an authoritative structure. This authoritative structures can be one that the person agrees with, so it is in the event of disagreement when the question of force comes in. I often encounter sheer rhetorical assertions of force through male hegemonies and such persons who claim privilege because they are male even when no compatible knowledge or expertise is at play. This is one reason why I found questions of authority so compelling to trace.",
      "Fulton proposes that the knowledge authority in this Islamic system is egalitarian and diverse, I would like to contend that it is hegemonic and coercive such an authority becomes an assertion of power. Nevertheless although the hegemony still exists i think we need to dismantle it.\" In the beginning I thought I knew nothing so I set out to study and to master the sciences",
      "I knew nothing. Where does authority, the sense of authority or the privilege to become and assert an authority as judgment over another person come from in Muslim discourses? I would like to think about this question now but also I'd like to talk about it in terms of the classical period. One of the differences that I see is that in the classical periods the signs of knowledge were so great, the depth",
      "as integral to those intellectual traditions are really so well informed that they would never presume knowledge about another person or about ultimate meaning without accepting the challenge of potential error. After studying, completing the composition of thorough treaties about whatever was the subject that they were studying,",
      "This is because once they had arrived at a place where their study ended, and as much as they believed that part of it was over, they still hoped to go further. Then with the knowledge so far acquired confirmed that they then humbly returned to a place of surrender. And there God will take you further if it is a divine will. Today everybody wants this kind of power and asserting authority or claims of knowing but not everybody",
      "wants the full gist of the responsibility. The responsibility to acquire that knowledge and yet be humble, to such an extent as to take a position of surrender to Allah as the only means to enhance their knowledge and the responsibility to others that comes with such knowledge. Power always serves. Power without service to others is self-serving. There are egoists among us, and I was kind of thinking of Donald Trump but I didn't want",
      "There are some among us who clearly applaud an ethic of self-service as savvy business prowess. So recently at a conference in Exeter, I won't tell you all the details but this a male in the audience asked why Dr. Amna Wadud led the gender mixed prayer knowing very well that it further diminished her chances of a position of authority in the Muslim community. Although it's worth determining how many of the assertions with this statement",
      "pure assumptions, even erroneous ones. This paper is about the matter of authority. Since this and similar statements are often made about me then my objectives in location in the matter and thus in the paper it's not just a technical analysis of it I have to wonder how does someone lose authority they never knew they had? How does one read another person's intentions to covet any such authority let alone that patriarchal hegemonic charismatic type",
      "in the first place? And how is it that the one who makes such an assertion is demonstrating his own claim to enough authority to limit my access to it? What is authority ultimately? I think this question will probably remain at the end of this paper, but I will at least lay some of my thoughts. This is not about my intention",
      "statements that anyone who was actually asking the question and they really meant to find the answer would, you know, know how to achieve it. However despite the number of responses to these and other questions I'm also clear that what they are seeking is not an answer to the why because those can be found. Actually most such statements attempt to remove the authority that has been heaped upon me since that prayer event. It is thus itself a rhetorical assertion",
      "I mean, a rhetorical exercise in the type of authority I hope to show has long since lost its validity and stands in the way of progress towards what I'm calling a democratization of authority. This is because of another definition of authority that Khaled Abu Fadl gives which is",
      "even transformation. No one can talk about women's leaderships in any form, in the context of Muslims today without considering the demonstration of authority as female imam. How do most of time they do it in negation? But I don't mean leading Salat. I mean women should be able to lead you know organizations but i don't means a lot. How the Muslim intellectuals and lay persons understand",
      "cannot satisfy the curiosity about my full intentions in prayer matters because although there are endless statements about that, they go unheard by those who are trying to maintain the old paradigm of authority especially amongst those laypersons who wish to assert their claim to authority over mine even over my capacity to ever have authority because I'm closed out from some confessional communities. If the authority we speak of is truly not accessible",
      "just for being created human, then it is flawed. Authority must be fluid in principle. It must be attainable by a set of methods within a coherent system that becomes integral to the project of an Islamic worldview. That system cannot simply be all male persons regardless of their competence and integrity. I have come across linguistic and rhetorical devices used when making these assertions.",
      "assertion all my career. I especially focus on hetero-gender relations in these assertions, but there is a larger rubric of concern. How do people relate to other people? Must there be some hierarchy between them? How do these assertons indict the user and close off certain transformative potentials? They are not a full circle. They're circumstantial. When the circumstances change they can equally be used against the ones claiming it because",
      "arbitrary. I would take all assertions of power as conditional and thus fragile. Their fragility is sometimes evidence when their assertions become violent. Thus this is an ethical project that relates to our very notion of the divine will, if not to Allah herself. How is someone's notion of a divine asserted over another person",
      "Allah or God as the ultimate reality only possible when everyone is completely free to establish their own relationship. If we must defer to someone else's notion in the Islamic sense of it, then that would be shirk. Instead people like ISIS assert that one is guilty of shirk when they do not adhere to the ISIS notion of the divine. Too often women whether",
      "minority context are accused of being usurpers if we propose to contribute to the growth of knowledge in Islam and thereby to Islam itself. And what would be contribute if not authentically garnished from our experiences as Muslims? Not only is this, in part, an attempt to validate women's experiences but also it's part of a global strategy used by the Musawah movement to achieve Muslim women's full equal rights.",
      "In the formulation of traditional fiqh, women are subject to discourse and formulation. Perhaps when the Qur'an responded to men asking about things like menstruation by saying they ask you about women's menstruation, and by the way, women is a word I had to insert but clearly we know that's the only instance right? They asked you about menstruation then men took the license from then on",
      "source, hence authority would be women themselves who after all are the only ones with a first hand experience. Instead men took it upon themselves for several generations to speak of matters always from this al-Tadr perspective for which they ascribe to themselves authority to speak on. Starting with an understanding that Islamic ethics are more than a set of do's and don'ts or simply rules and postulates,",
      "of human communities. It affects the entire universe. Key to the order of the universe is, of course, Tauhid because the whole universe is unified, orderly and harmonious. Using this Quranic construction, the human being is an agent of Tauheed. The moral responsibility of all humans is to support and maintain harmony and reciprocity between self and other. Throughout my years of study into Islamic ethics",
      "I've been struck by the way that dominant discourses constructed human relations in a vertical line. A law, the highest metaphysical essence was on the top. Man or the male person was in the middle. This position wasn't a direct relationship with a law but it was also above women for the female person who is at the bottom. Although considerations of the Tawhidic paradigm begin with specific concerns over unequal gender",
      "heterosexual contexts as encoded in Islamic jurisprudence and practice in patriarchal cultures worldwide, including amongst Muslims, its implications are more widespread. It was like unraveling the Islamic equivalent of the Martin Buber ethics of reciprocity, the I-Thou formula. Whenever one human makes another human being into a utility lacking full and independent moral agency that person becomes an it to the I of the first person.",
      "person, that is exploitation corruption and inequality. Not only was this an important personal discovery when it was applied to reading Islamic ethics but also shed light on the basic paradigmatic flaw that undergirds so much of jurisprudence patriarchal ethics in philosophy within the Islamic intellectual legacy. It was then necessary to consider how a Tawhidic paradigm of equality",
      "and social and political contracts. For while I did find traces of this discourse about Tauhid and social justice, it was limited to relationships between males ruler-to-ruled teacher-to student nowhere what its application to gender relations ever considered then clearly it was necessary to come to the understanding that gender is a category of thought we have to ask time and",
      "privilege one human being over another and in particular, one gender over the other. While human systems often prefer one group over another such a construct cannot be assumed divine sanction because it only removes us from the full responsibility and consequences of our actions. It reduces the divine to projection of our whims. Every person male or female is Khalifa before Allah responsible not only in patriarchal systems but beyond",
      "beyond patriarchy into egalitarian systems. Any construct of divine human relation that reduces another person to a subcategory is doomed to fail. This has to be applied to gender. No matter how long patriarchy has been the bulwark of human communities, it is unsustainable, untenable and in my opinion un-Islamic. Islamic personal status laws are up against their own era of unequal relations. It is futile",
      "diverse family constructs by continually resorting back to a system that is no longer tenable today. Women are full agents in the family, in society, in Islam and as human beings. We have the capacity and responsibility to fulfill roles according to our diverse circumstances and ecological arrangements public private and spiritual. From the time of the Prophet Muhammad, ideas about authority",
      "and been challenged. In part, this is due to the divine nature of Risalah or prophethood which is how he became an authority. From his divinely assigned authority we get a glimpse of all the characteristics and types of authority that would follow. However, all subsequent authorities lack that divine assignment but as Khaled Abu Fadl has elaborated many still claim to be speaking in the name of God. So what are the other features",
      "the other features of authority in one person which concern us now. Indeed, from the moment of the Prophet's death challenges to the meaning of authority and who qualifies to have it and how they qualify has been a part of the development of Islamic intellectual spiritual and political history no less so today with the question of the authority of women and who has the authority to speak for women are put into focus. The questions of authority",
      "Gender as a defining characteristic of authority, as an aspect of thought and hence analysis, and brings to mind all questions of legitimacy. For as I've said in those instances when authority is built upon certain tangible characteristics even these have been brought into question when they adhere to a woman. Whoever has the power to confirm and implement practices in the community is an authority over that community. Why do we think of this as singular",
      "the community as a whole, in consultation even contestation. So if we discuss authority as knowledge of truth or expertise as extensively considered by Haile Nebufadlou, we must also discuss knowledge because of the prophet's unique revelatory experience his knowledge was bestowed by God in the form of direct revelation and his knowledge",
      "first disputes over the question of authority centered on whether or not the leader of the community could also bring new knowledge. Okay, so this is not I'm not going to do stuff about the Sunni-Shia split and the question authority in power and knowledge but just keep that mind. Finally there was a split between leadership and knowledge and at various times religious authorities would be the ones with knowledge",
      "power, as the creation of new knowledge flourished within several centuries after the questions of authoritative leadership were separated from it. The question of new epistemologically did not arise. Imagine what that must have been like? All fields of human knowledge flourishes, blossoms were challenged and rethought. New paradigms came in and went out in all fields from strictly speaking Islamic religious",
      "philosophy, mathematics and medicine. The knowledge authorities had only to demonstrate the legitimacy of their arguments and postulates which were open to contestation further developed or abandoned in the face of evidence more legitimate or relevant. This was and is a healthy part of the development of the Islamic intellectual legacy harrowing in our golden age while the rest of the world yet slept.\"",
      "authority as the ability to assert an opinion or perspective and by its assertion to thus become a marker for the community conversation, even transformation. An authority then is a knowledge expert who must substantiate their claims of authority by being able to produce certain results. Otherwise people will lose their trust altogether. At the very least, the practice of consulting with more than one authority lends itself towards",
      "such authority is warranted. It is true that sometimes authority in one person rests upon the charisma of that person, so much so that they are afforded the trust of people even in areas where they have no evidence to support this particular legitimacy. It's a bit like asking the podiatrist when you have a problem with your eyes or ask any ophthalmologist when you've got a problem",
      "intellectual development was ever lax. In fact, the methods of checking and cross-checking or establishing rules and standards of knowledge have been overall quite rigorous. They were almost always linked to knowledge of the primary sources and then later to secondary sources. Mastery of these sources in sometimes quantitative amounts but also qualitative amounts with assigning adjoinments and permits has been the norm.",
      "is how to sustain this legitimacy based on knowledge of sources but not to have the authority itself always adhere to some place over there or sometime back then such that we had the agency to create new knowledge and to establish authority in that knowledge from our here and our now. This is especially important in the question of gender, and more particularly with a matter of women's authority. Thus fundamental questions relate",
      "what we live and that it must be continuously lived by the people who then become equal contributors to what is Islam, and each circumstance creates its own authorities. How can Islam be alive if the life of the ones who live it here and now are not reflected in what is taken as authoritative? Finally I have to say something about ways of knowing. How do we know what we know? In Islam ours is a knowledge based on confirmation",
      "the transcendent. In the absence of direct revelation of the prophetic type, and in the absence or direct contact with the one who received that revelation or the prophet Muhammad, we still maintain the authority of the primary sources. However since these are no longer in production what is really at stake in claims of authority is a hermeneutics of interpretation of those sources which is never static. In one sense then the question of authority",
      "For a certainness there are those ones with the power to assert their interpretation, that is, to establish policies to implement their interpretation or to claim authority be this the state or otherwise. There's also the possibility that their authority or their interpretations will be contested by other arguments with unshakable evidence establishing their legitimacy and by disproving the logic of the evidence based on the one who hold the power.\" This is the place",
      "This is the place of revolution. This is also the place Islamic feminism amongst other modern reformist knowledge bases. Islam is a community which emphasizes received knowledge from a transcended source and so this is true for both women, men and women but I'm going to be taking something from a book that was written about women's ways of knowing so if I am using women as an example I hope you can see through it and beyond it.",
      "The first stage is that of received knowledge, when knowledge is always out there adhering to an authority or expert if not altogether unattainable because transcended. In the context of Islam a received knowledge tradition somewhere out there in the realm of ultimate real knowledge absolute truth exists. It was passed through the prophet who made it accessible to us all through revelation and praxis but we can never really know for ourselves",
      "received knower, knowledge is always secondhand through the voices of others, the authorities. Furthermore there was no way to tell the truth except from authorities who are all powerful, all knowing and require obedience in order to survive. If one wishes to demonstrate their capacity they do so by parroting these authorities who by the way can give but one answer to each problem. Thus parenting means the receive nor",
      "This is affirmed by living in gender stereotypical roles. Everything is black and white, either or and literal. The value and the imperative of this received knowledge is almost cosmic, or in fact explicitly cosmic as in eternal salvation. The affirmation that one is doing right or just playing right means that one can be rewarded with paradise which is a compelling impetus to accept the knowledge received without question or debate much less personal affirmation.",
      "Subjective knowledge is when at some point in the lives of many women, no matter how well or how long they fulfill the roles established in patriarchal cultures there is a rupture between what is received and the inner experience. To affirm that inner experience sometimes becomes a matter of life and death say in the case of violence but also in the cases of alienation and unhappiness and those stereotypical roles. Are we meant to be so unhappy?",
      "in Islam so complex as to not recognize our struggles within it, within our families or within our communities. Soon that inner voice is so loud it's hard to silence it and even harder not to respond to it. Here is an important initiative for women's agency because it is so intimate to the self that Carol Criss calls diving deep and surfacing. That is surfacing when the self becomes evident enough I know",
      "individual take on certain matters. This leads to a kind of trust in oneself and that inward affirmation is necessary to confirm anything that one will adhere to. In the context of Muslim women, it's not uncommon that the patriarchal experience of Islam is so incongruent with some woman's inner being that all of Islam",
      "where there might be inward rejection, there is often still outward silence. For one thing although the community no longer speaks to the reality of this inward experience, this affirmation of self does not really require community approval. In addition, the force at the community and its authority may seem just too strong to contend with. There's great ambivalence about the relationship that the community to",
      "as to be confirmed no matter the feeling or experience of alienation from the community at large. However, there is a stubborn commitment to one's internal views which can also lead to unwillingness to expose oneself to other views because subjective knowledge is often characterized by few tools to express or persuade others. Procedural knowledge respects the complexity of things where some truths are more true than others. Some things are open",
      "are better than others. Besides, the intuition can deceive, the gut can be wrong. Better then to develop a more systematic way to affirm certain truths and to affirm knowledge. At this stage, knowledge is the result of a procedure that involves conscious, systematic analysis. Ideas must be measured up to some objective standard and methodology. Experts are only as good as their argument on behalf",
      "claim to know. In fact, a general kind of suspicion challenges the assertions of all authority. This includes what Toni Morrison calls the calcification of the academy. Within academia Muslim women too often endeavor to develop their competence in this methodology and to distance themselves from too personal an analysis. It's interesting to note how often the analysis itself is overly preoccupied with",
      "Muslim women subjects to render these comprehensible by the methods, procedures and standards of the objective command academy. And I always think of the book The Politics of Piety. Once the experience is supposedly rendered into coherent philosophical procedural knowledge then we really understand it. Constructive knowledge is the final stage but these stages are by no means comprehensive in that a person might manage them with leaps",
      "leaps and bounds, or they might get stuck in one place or another all at the same time. But at the final stage, all knowledge is constructed, and the knower is an intimate part of the known. Constructive knowledge integrates voice with a subjective knower with procedure and process. Our consciousness is part of",
      "reason and intuition, and the expertise of others in balance. Here is where women accept the responsibility for evaluating and re-evaluating the assumptions about knowledge. As such there is an appreciation for the challenge of disagreement. Truth is mutable it is a combination of personal history timing and circumstance. Moral",
      "and others. The constructive knowledge leads to tolerance of ambiguities and contradictions. Here a woman remains self-aware and becomes aware of the workings of the mind in such a way as to stretch the boundaries of consciousness. Constructive knowledge is more than just procedure, that self is also an instrument of understanding. It is more",
      "or capacity to attend to others despite differences. And inside the gender jihad, I analyzed my first role as ritual leadership when I was invited to give the Friday khutbah in a Jummah prayer at the Claremont Main Road Mosque in Cape Town South Africa 1994. When women's stories are brought into the center they do not recast",
      "marginality in which women live is only reconfirmed. The position of women in the margins must be redeemed from where they are experienced. No mere performance in the center will reconstruct status quo. Therefore, the task is not so much for women to claim that center space as legitimate for female agency. Instead, the whole community must enter into the margins with women",
      "to create alternative placements as central and to remove the meaning of center from the male hegemony, which has presumed it belongs to one fixed place time or set of characteristics. The text of the sermon uses the particular reality of being female and becoming a mother as public discourse to reconstruct and reconfigure normative articulations of what it means to be Muslim",
      "Before that, Islamic public discourse most often focused on the male experience and rendered that experience not only appropriate for men in the public space but also for women. When the voice of a woman offers something about herself particularly as a woman this too must be incorporated into what it means to be human in Islam. I'm not more human because I am like a man.",
      "and my humanity is female. It is the morally responsible role of knowledge construction that I will bring back to the question of authority. Here, I remind you of the Khalid Abu Faldl reference, the ability to assert an opinion or perspective and by its assertion to thus become a marker for the community conversation and even transformation. In some ways this is very simple. Women's lived realities are one measure",
      "And by this I mean anyone in the community is an affirmation of that. In other words, it's very complex. If the goal of Islam is not achieved in the lives of women living as Muslims then Islam itself fails. Women do not have to do anything in order to achieve these results. They don't have to be wives or mothers, obedient or even good. They just have to BE. Their subjectivity becomes the instrument used to determine the methods for fulfilling the goals of Islam.",
      "Now, in Islamic Jewish prudence whenever an Islamic opinion or fatwa is needed about a matter say of medical advancement stem cell research or technologically assisted reproduction the religious scholars must confer with the experts in medicine to fully understand what the advancement entails. This is the mufti as received knower. With regard to the matter of women's lives this same reference to experts is required and the experts",
      "those who work in communities negotiating women's lives, social workers, psychologists, therapists, counselors, activists. This is the subjective part. These are then addressed by a dual component of analysis, the procedural part and this analysis includes all of the interpretive works done by women in our times. Aren't we lucky that we can raise this question now? What results from this is an Islam that is not only",
      "Abu Qayyum al-Jawziya was determined as the maqasid of sharia, which is justice. How can Islam be just if women do not experience that justice? I continued to search for the means to make this location not only coherent but also to invite to it the affirmation of the authority of Muslim women's lived realities. This led me to the idea of the democratization of religious authority. Through the work of Madhabi Sundar,",
      "That history involves the scholarly position of an inherent conflict between women's rights and religion, which is really a problem with the traditional legal construction of this category. Premised on centuries-old Enlightenment compromise that justified reason in the public sphere by allowing deference to religious despotism in the private, human rights laws continue",
      "jurisdiction in which inequality is not only accepted but expected. Law reviews religion as natural, irrational, incontestable and imposed in contrast to the public sphere, the only viable space for freedom and reason. Simply put, religion is the other of international law. Today fundamentalists are taking advantage of this tradition. Despite laws formal refusal to acknowledge claims of internal dissent women",
      "challenge religious and cultural authorities, and to imagine religious communities on more egalitarian and democratic terms. Current law often allies the claim of modernized for freedom within a culture and religion and paradoxically sides with the fundamentalist or traditional leader instead. The upshot is that law rather than facilitating human rights in modernity is buttressing the power of traditionalists against change. She calls this phenomenon new sovereignty",
      "the increasing use of law to protect and preserve cultural and religious stasis in hierarchy against the challenges to cultural and religion authority emerging on the ground. Under current laws, an individual may choose either to remain in a discriminatory culture or religion on the leader's terms, this is the Islamist position, or to exit. Dissenters have no right to stay within their communities and contest or reform them nor",
      "on one's own terms, that is to plurality of choice within culture. In fact religion is much more internally contested and subjected to reasoned argument in chains than earlier theorists acknowledge. It is human beings who interpret religion and make it meaningful to their time. The fundamentally human aspect of religion and culture then may be subject to tests of rationality and legitimacy.",
      "The divine will is a matter of human definition and interpretation, and requires human beings to show why they interpret their religion in one way rather than another. And why they think their interpretation entails a particular form of behavior. Faith involves judgment choice and decision, and hence reason and personal responsibility. Enlightenment definitions of religion as natural and as personal belief obscure the role of politics",
      "in religious context. Religion has become problematically detached from the specific historical context, social frameworks, political struggles and institutional constructs that have produced it. Claims for women's human rights and Muslim community signify much more than a world in transition. To be sure, women from Muslim communities and countries embrace the universal concepts of justice equality and democracy but unlike traditional Western lawyers they seek to apply these",
      "to apply these concepts within explicitly religious and cultural contexts, not in the public sphere alone. Feminists and Muslim communities argued that the same democratic principles that guide the public spheres should apply within the family culture and religion, that is, spheres traditionally defined by Western law as private and virtually unregulated. This is a radical shift from traditional human rights law which posits freedom only on secular terms. While current law conceives of individuals",
      "Individuals as having the freedom to pick and choose between communities it allocates the right to define those communities to religious and cultural leaders or authorities Women in Muslim communities are asserting their end of that individual members of a community ought to be able to participate in this process The goal of which is to find interpretations of culture and religion that are not oppressive to any group of people Thus Islamic feminism as I now am able to call. It is a project that engages in the",
      "engages in the authority of interpreting both the notion of human rights and the notions of Islam. While I have emphasized my own area study into the meanings of Islam and the lives of women, I would like to bring these back to the proposal that I made earlier. In our dependency on leaders to be authorities over us and determine our ways of knowing we have abandoned the capacity to act as full agents of Allah on the earth.",
      "of responsibility, we must all take part in the determination of what will constitute the living reality of Islam. Furthermore any public policy that is put over the lives of citizens in the context of the existing rule of the nation state is made by human beings and thus should be within the control of human beings who also have the power to change that system. No rules should come into place because it is referred to some extraction such as",
      "This must be in the name of we, the people. We, the People, must take the agency of authority in our own lives by seeking the truth and seeking to construct, sustain, and support systems that allow our grappling with the truth to hold sway over how our lives are governed. In the Black Lives Matter movement I heard a young man exclaim that people like Oprah Winfrey were waiting around for that old-time leader to come and take us to the promised land. That model leadership he said is over with",
      "he said is over with. We are the leaders. Thank you. So we're open to a bit of conversation. Please, there's a microphone that'll come to you.",
      "Thank you for listening to me in person and thank you very much. I'm sorry that I rushed it but I knew I had more than 40 minutes. Yes, I have a question. You did not unpack your understanding of gender justice because it is implied or so I want you to confirm if I understood you correctly that for you gender justice means gender equality",
      "everyone has a role and place on this earth is not what you're talking about, right? So if my understanding is correct then how do you answer to all the other recent criticism that it's posed against an understanding of gender justice as just equality and sameness.",
      "because men and women are different after all. Some of these differences are constructed, some of them we're born with, they're biological but by no means should be translated into social inequality but those differences exist so how do you answer to these concerns? Thank you. Yes I deal with what they call in the international",
      "human rights things as the substantive model of equality. It's not about sameness, I could never go for sameness. I mean look at me. It is based on a composition of the Tawhidic paradigm where instead of the vertical line if you keep the metaphysical highest focal point as being Allah then male and female can only ever be, not on that vertical line they'd be on horizontal line",
      "reciprocity, which means the capacity for exchange does not diminish the role of one over the other. I got in trouble for this because people who don't believe can't really understand a law is not just limited to one location, which I will deal with in the future but for me I use the Tawhidic paradigm as the basis for all aspects of equality that I'm talking about in terms of live communities and then if you use it as",
      "back and revisit human rights so that diversity or what rv law calls radical pluralism is a mandate you're comfortable good uh there's a gentleman over here oh he gave the mic to someone then we'll go to him yes please okay thank you thank you so much professor wadud your talk was deeply inspiring",
      "was the need to do some critical rethinking about the nature of the modern state and about the Nature of Modern Sovereignty Vis-a-vis religion generally, vis a vis Islam. To what extent is that issue at stake in your discussion? The need to rethink the nature Of the modern State and the possibility of its relationship to Islam I think of a book like Wael Halak's recent book, The Impossible State",
      "state on Islam politics and the predicament of modernity. How do issues of gender come into that discussion, in your view? Well it's not just gender I think...I just think that making a distinction between politics and policy is sometimes lacking when we do this. And also the idea again of reference to whatever is the Islamic part of it to this cadre of",
      "simply keep reiterating certain things because the Islamic intellectual legacy is available to everyone and that means that everyone, no matter what your faith orientation or perspective may be, everyone has a chance to be able to interrogate it. And I believe that in the public space that no policy should go into implementation without the input of the people. And that means an idiot, that's right, has equal rights as someone who has studied because that's my notion of democracy so that you cannot put something into implementation by the coercive force",
      "is this the way we do it in Islam, which goes on all the time. So my personal location would probably be one of a separation of church and state or a separation religion and state but not to the extent to which I would say that religion does not impact how state actors will make decisions as history has always shown us. The thing is that you know religious perspective in itself cannot hold more sway than another",
      "have to be able to make their arguments coherent to people and people have to accept or not accept. And then that is the challenge because right now we've got this sort of like stop post where, you know, if it's a religious authority comes and says something then, you",
      "from the removal of religion as a determinant for what the policies will be. Thank you very much, Professor Wadud. We have started this discussion a little bit two days ago and I work on contemporary Islamic thought and your work is inspiring to me. And your interest in the paradigm shift or the epistemological shift you are considering",
      "through authority, perspective and subjectivism worries the classical religious authorities for at least in my perspective one main reason. The sacredness of the book. So that's the ultimate thing if we are revising Islamic law especially what concerns women issues where they are kind of mathematically detailed when it comes to mi'ras or inheritance",
      "Okay, because my main work for a couple decades has been on Quranic exegesis I finally had to come to the place where I would grapple with especially the Daraba verse and construct it very analytically. The criteria for how you get to say no to the text. And this is something that's very easy for me as a believer by choice.",
      "by choice. I'll have to ask my father when I get to the pearly gates, he was a Methodist minister so I was raised in faith but as a Muslim by choice you know I grappled with what really was a love affair that I had with the Quran but with things like slavery I'm like I'm not buying it I really am NOT caring where it came from so then I had to be able to try to look at the whole notions of revelation",
      "community in terms of what becomes encoded. And as I said, we tended to prefer encoding those patriarchal passages which truly exist and ignoring some of the egalitarian passages that are also there. And I just thought if you're going to make a choice, I'm going to qualify the egalitary voices as my priority. And then I'm gonna use them, which is what I show in the methodology of how to say no",
      "part of the Quran, I'm going to use the community and especially as I said this idea about women's live realities to help me determine whether or not the text is achieving what it says it's supposed to be. You know which is guidance. And so yes we're gonna have to grapple with a lot of things. I'm getting ready to do some research on same-sex intersex transgender communities",
      "And to do that, I'm going to come up against some territory that might make me uncomfortable as an inclusive person myself. But I'm willing to do this because I don't believe that anything is ever closed off. I think we are closed off and once we close it off then we tell other people they can't do it. You know? I mean, I am a African-American woman. Do you know how many people will try to tell me to sit down just because I'm black and I'm female? I'm like, that's not gonna happen brother. I've been out here fighting for too long. So it's like, I have a voice",
      "and my voice can be wrong. And because I can own up to that possibility, I'm not afraid of being proven wrong. I'm like okay well now I know better but I have encountered people who like you know this religious framework of having a stake in being right is really damning for people because then they can't think sometimes and as a consequence they cannot really meet the needs of the community or the environment. I mean look what we're doing to the planet Earth. This is only one we got",
      "So there is something that has to radically change in our ability to be able to engage with the notion of divine because I believe that it's, think about what they say about the human brain. Our capacity to think is very small. I think if we finally open that up, I think we will understand God in so many new dimensions and I can't wait but I have a short life left so you know I may not get to see everything that happens but I'm going to do everything I can to make sure that it does come into implementation.",
      "Thanks a lot for a very inspiring presentation. I would like to ask if you see the changing role of Islamist women in the new Islamic jihadist movements, like ISIS, for example, compared to those established groups like Al-Qaeda? Does that have to do with an element of agency or does it have to deal with natural development of events? Thank you.",
      "Well, I am not a social scientist and I don't do case studies. It's really hard for people sometimes to understand because application of certain theory obviously goes to it but I have been blessed about quarter century ago with very meaningful transformation in my ivory tower kind of isolation from what is happening on the ground. And the ideas of being able to put into place policies that enhance the value of life of women",
      "And so it doesn't matter to me what your perspective is on that secular, non-Muslim anti Islam or the Islamist. But I do think that we are still trying to box Islamist women as if they're in one category and that hasn't been my experience.",
      "as are interested to have that conversation. I don't close anybody off from the conversation, and I don t suppose people are at an absolute position of stasis unless they demand it. So I don�t think that Islamist women are monoliths, and i don't think that they are the same today individually or collectively as they were yesterday last week. That's just my non-social science reflection. Would you like to go farther with that? Okay thank",
      "Okay, thank you. Thank you for coming. Professor Woodood, you said unchecked authority leads to exploitation and corruption. Since you're a descendant of slavery, it's Sunday now so if you look at TV today on a Sunday morning the whites are praying in their own church, the blacks are praying",
      "just because of running away from the challenge of authority. So in modern day America or Canada, if you also see the ethnic Muslim communities they're basically categorized so how will you basically compare Christian churches",
      "Christian churches to Muslim mosques based on ethnic backgrounds in today's America or Canada? I have observed a development of what I call Muslim civic engagement and principle in that development was the construction of places of worship. And I'm personally not as put off,",
      "on the basis of a certain kind of ethnic centrality because I have traveled in the world and I do know that people are very comfortable within their own cultural space with the language and certain sets of presumptions. I just don't like any other spaces that would be called God's house to be closed off to any other person, and I've not found that a mosque would ever intentionally do that but just like the ways, the coercive ways",
      "and people with disabilities to the mosque, they can also make those spaces to be inaccessible to people by a number of factors. Giving the qutbah in a language that you don't understand. And I've been enough countries with qutbahs in languages I don't even understand that I even roll with that. But I think because of the under siege mentality we have as Muslims which is very legitimate in the face of Islamophobia",
      "going into these sacred spaces in order to find a kind of cultural enclave. And I don't see that as a bad thing, provided it is not the sum total of it. Right now my concern with Muslim public ritual spaces is that they are not genuinely inclusive of women and persons with disabilities, sometimes children, and persons of LGBTQI orientation. So if it was a Pakistani mosque",
      "Pakistanis go, then a Pakistani trans person ought to be able to go in there equally. And that's not happening. So I'm not really concerned about how people...I mean, I'm African American and sometimes when I go abroad if I see another African-American Muslim woman someplace, I just assume that we're going to be the best buddies in the world because on the international scene there is not enough international participation by African-american Muslim women.",
      "I mean, you know, I think you're beautiful. I'm just like, hey yeah, black folks are gonna ask a question. I mean I'm prejudiced in that way. I am not afraid to be prejudiced because it is not the marker of my totality of being and it's not the way that I promote my politics. All of my children are interfaith and inter-race relationships so all of my chidren have five of them, you now? So I'm pretty good at saying that I'm really cool with being black and I'm realy cool with around black people",
      "black people and sometimes for the purpose of worship I'm especially cool with being around black people because they know my history but then we have occasions where we can do outreach from that community to others and again, I don't believe that spaces should be closed off to any person for any reason. So I have a kind of mixed bag with that because somehow we still have that unity is uniformity thing you know all Muslims do the same thing please gag me you know I just not there",
      "I'm trying to rally up to somebody who understands how to make a good chapati. Don't be asking me because I have no clue! So, I mean, I just don't think that we need to trouble about the fact that people are trying to... Here's my brother Mark Gonzalez. He is Latino American and everything. There not a lot of Latino American Muslims who are spoken word artists and everything? I am sure if he found another one on the street, the two of them would be walking off. His wife, who is from Tunisia, would be saying, where are you Mark?!",
      "have relationships with people of our own kind, but as long as that's not the only thing we do and exclude people on that basis under some rubric of this is Islam or religion or this is a moth I'm okay with it. That's just a personal opinion. And there he is. As-salamu alaykum. Wa-alaykum salam. I'm thinking about the last 50 years of power movements",
      "the conversation who are still alive about the end of the era of charismatic leadership and looking back at how that failed in resulted in so much of the fragmentation and splintering. And internally a lot of the conversations then are, so what are the new models? And that goes into two directions some are like literally what are they new models and what are old models we've forgotten or were never educated on. And that conversation is now expanded not only into new models",
      "What are the different ways of knowing that we've forgotten, especially looking at like and understandings of land. And time is linear in different indigenous ways of being. So I'm curious for you whether Muslim or non-Muslim whatever identity you've sat with on the planet what are the models of leadership? And what are they models of epistemologies that excite you in this specific moment when so much is in flux?",
      "Because I'm still fighting from the margins in terms of race and class, gender and alliance with the LGBTQI movement. I can honestly say that I have not yet witnessed a model in such way that I can say that's where my excitement lies. But there is a woman named Wahida something like Lemrisa or something like that who just came out with a book called Octavia's Brood",
      "Octavia Butler, who was probably the most well-written African American science fiction writer. And by the way if you really want some science fiction to transform your way of thinking, you should read some of hers. She used Octavia's imagination to go to activists in the community and on the ground and actually ask them to write using a scientific... I mean a science fiction framework",
      "What would it look like when what you say you're working for comes to fruition? And they were like, I can't do science fiction and everything. And then once that got started by letting the imagination free flow, she has this wonderful book and she's going around promoting it now. And I went to a conference on are the gods afraid of black sexuality in Columbia University, for which, of course, they only had Christians in representation except for a few of us.",
      "And she was on the panel with me and I thought, we were like last panel of course, always last panel. And I was like oh this is the reason why I came to this conference you know? And that notion that sometimes you need to write a script or what it is that you want to see, I haven't taken it up but I believe in it. The reason why have taking it up is because I still feel also that siege mentality for reasons of race and class",
      "you know, my perspective on gender diversity. And because of it I'm always speaking out to those voices the naysayers and getting some clarity about it because I don't believe in deconstruction as the final goal of anything but I also like to show that you know the holes and the fabric of those rubrics that they create so I'm still a little bit stymied in terms of my thinking about it",
      "of random you know sort of minor examples but I'm not really sure what it looks like and that's why i want to put it back to we the people please join me in thanking professor"
    ]
  },
  {
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    "text": [
      "First, I would like to talk to you briefly about the history. I would",
      "with North America and South America. But still, they call them world wars. And what they learned from these wars... Well, first of all that war is not healthy for children and other living things.",
      "do horrible things to other human beings if they consider them their enemy. In fact, they learned that human beings can do inhumane things to",
      "And the United Nations has the ability to consider your country a legitimate nation.",
      "legitimate nation-states or not. But also, because of the horror of those two wars they thought about what it means to treat another human being with dignity and respect",
      "Even if that human being was your enemy. This is the birth of the discourse that we now know as universal human rights. In fact, they came out with a document in 1948 called the Declaration of Universal Human Rights.",
      "But this is not where human rights began. We did not start to think about what it means to treat human beings with honor and dignity just because there was a war in Europe.",
      "and all religions or faith traditions down to the most remote village thoughts, and still think about what it means to treat human beings with dignity. So where our current discussion may take off",
      "may take off from the discussions at the United Nations in the middle of the 20th century, we can go back to our own traditions and gather evidence of the importance of human rights long before the Declaration was even written.",
      "Every human tradition considers what it means to treat humans with honor and dignity starting with one basic principle.",
      "we determine what makes us human. In Islam, we have an interesting story about a conversation as it were between God, Allah the creator of the universe and all that is within it",
      "by the way, are themselves created from light. And in this conversation Allah says, In the Ja'ilul Zil of the Khalifa Indeed I will create on the earth a khalifah an agent",
      "A moral agent. A representative of God's will on the earth. This is the meaning of human being in Islam. A khalifa, an agent of the will of God on the Earth.",
      "Because in this story, the angels actually have a question that they give to Allah regarding this plan to create a khalifa.",
      "create chaos and confusion. And what they ask has, in fact, come true. We do create chaos, havoc, and confusion but Allah's plan went forth anyway and human beings were created from an atom of dirt",
      "When the human was created, Allah ordered all the unseen beings that would be angels and jinn created from a smokeless fire to bow down to this human being.",
      "that is Satan or Shaytan refused to bow he said I'm better than him He is created from dirt and I am created from smokeless fire",
      "So, Chaykhon refused to bow to the human creature. This sets up the principal ingredients for every act and every thought where one human being treats another human being in less than human form.",
      "than humane ways. It's called zulm in Arabic, or oppression. The root cause of zulm or oppression is when one person, one human being considers him or herself better than another human being",
      "for whatever reason, class or caste or gender or level of education or color that you wear or shoes that you have on. If for any reason you consider another human being less than you,",
      "You are in fact repeating the same formula that Satan practiced when he disobeyed God. Think about it.",
      "or because I disagree with them, or because i do things differently from them. I'm better. Not that I am different and the world is full of diversity but I am better. To consider yourself better than another human being for any reason",
      "of Zulu, oppression or inhumane treatment to another human being. Now this fundamental what we call the hydrological principle in Islam has inspired me in my work on Islam and women. In 1995 I went",
      "I was not surprised that they did not agree.",
      "And this is why two very strong voices, either Islam or human rights. Specifically the movement of Islam.",
      "human rights and we were in the middle. We were in a middle, and...and...we refused to give up our freedom. Between itself and human rights...between itself and",
      "More than 20 years ago, and in that 20 years when you discuss Islam and any other topic You are a Khalifa. You were created as a human being to be an agent of the will of Allah on earth",
      "of Malir. In other words, when you discuss Islam, you must take agency with regard to the definition of Islam. Muslims are always telling you in Islam",
      "Islam you must do this. We don't have that in Islam.\" And what we did was to question whose Islam was it? If a man can rape a little girl and pay blood money,",
      "That's called Islam. Do you believe in that? Do you belive in that? No And guess what? When you claim agency with regard to Islam, You can reject that In other words, Islam belongs to those who believe it",
      "Not just to old men with beards. It belongs to any of you who want to play it. So between 1995 and 2013,"
    ]
  },
  {
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    "text": [
      "When we take agency, then we have the ability to determine how it will be a part of our lives here and now.",
      "and women's human rights. But we were very clear that we are not at war with each other, we are at war any thing and anyone who would oppress us. And so we can and we do work together to eradicate all",
      "that will limit the possibility of women fulfilling their full human agency. Thank you very much"
    ]
  },
  {
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    "text": [
      "First, I would like to talk to you briefly about the history. I would also like to discuss the application of that notion. Some of what I have experienced and contributed to nothing to do with Apartha and really because it was not there in North America had little to do",
      "with North America and South America. But still they call them world wars. And what they learned from these wars, well first of all that war is not healthy for children and other living things but they also learned that human beings can do",
      "do horrible things to other human beings if they consider them their enemy. In fact, they learned that human beings can do inhumane things to",
      "I want it that as a planet we need to come together in at least one organization and that organization is now known as the United Nations. And the United Nation has the ability",
      "legitimate nation-state or not. But also, because of the horror of those two wars they thought about what it means to treat another human being with dignity and respect even",
      "Even if that human being was your enemy. This is the birth of the discourse that we now know as universal human rights. In fact, they came out with a document in 1948 called the Declaration of Universal Human Rights.",
      "But this is not where human rights began. We did not start to think about what it means to treat human beings with honor and dignity just because there was a war in Europe.",
      "and all religions or faith traditions down to the most remote village thoughts, and still think about what it means to treat human beings with dignity.",
      "take off from the discussions at the United Nations in the middle of the 20th century, we can go back to our own traditions and gather evidence of the importance of human rights long before the Declaration was even written.",
      "Every human tradition considers what it means to treat humans with honor and dignity starting with one basic principle.",
      "we determine what makes us human. In Islam, we have an interesting story about a conversation as it were between God, Allah the creator of the universe and all that is within it",
      "by the way, are themselves created from light. And in this conversation Allah says, In the Ja'irun of the Khalifa Indeed I will create on the earth a Khalifa an agent",
      "A moral agent. A representative of God's will on the earth. This is the meaning of human being in Islam. A khalifa, an agent of the will of God on the Earth.",
      "Because in this story, the angels actually have a question that they give to Allah regarding this plan to create a khalifa.",
      "create chaos and confusion. And what they ask has, in fact, come true. We do create chaos, havoc, and confusion but Allah's plan went forth anyway and human beings were created from an atom of dirt",
      "When the human was created, Allah ordered all the unseen beings that would be angels and jinn created from smokeless fire to bow down to this human being.",
      "that is Satan or Shaytan, refused to bow. He said, I'm better than him. He is created from dirt and I am created from smokeless fire.",
      "So, Chaykhon refused to bow to the human creature. This sets up the principal ingredients for every act and every thought where one human being treats another human being in less than human form.",
      "than humane ways. It's called zulm in Arabic, or oppression. The root cause of zulm or oppression is when one person, one human being considers him or herself better than another human being",
      "for whatever reason, class or caste or gender or level of education or color that you wear or shoes that you have on. If for any reason you consider another human being less than you,",
      "You are in fact repeating the same formula that Satan practiced when he disobeyed God. Think about it.",
      "or because I disagree with them, or because i do things differently from them. I'm better. Not that I am different and the world is full of diversity but I am better. To consider yourself better than another human being for any reason",
      "of Zulu, oppression or inhumane treatment to another human being. Now this fundamental what we call cosmological principle in Islam has inspired me in my work on Islam and women. In 1995 I went to the Beijing",
      "the Beijing conference for women in China. There were more Muslim women present than at any of the conferences before and any of these since. And we noticed that there were so many Muslim women, so we decided to...",
      "And this is why two very strong voices, either Islam or human rights, specifically the movement Islam.",
      "human rights and we were in the middle. We were in a middle, and...and...we refused to give up our freedom. Between itself and human rights...between itself and",
      "20 years ago and in fact when you discuss his song and any other topic, you are a Khalifa. You were created as a human being to be an agent of the will of Allah on earth.",
      "In other words, when you discuss Islam, you must take agency with regard to the definition of Islam.",
      "Islam, you must do this. We don't have that in Islam.\" And what we did was to question whose Islam was it? If a man can rape a little girl and pay blood money",
      "That's called Islam. Do you believe in that? Do you belive in that? No. And guess what, when you claim agency with regard to Islam You can reject that In other words, Islam belongs to those who believe it",
      "Not just to old men with beards. It belongs to any of you who want to play it. So between 1995 and 2013,"
    ]
  },
  {
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    "text": [
      "When we take agency, then we have the ability to determine how it will be a part of our lives here and now.",
      "and women's human rights. But we were very clear that we are not at war with each other, we are at war any thing and anyone who would oppress us. And so we can and we do work together to eradicate all",
      "that will limit the possibility of women fulfilling their full human agency. Thank you very much."
    ]
  },
  {
    "file": "amina_wadud/A night with Dr Amina Wadud_JmBoOSLQ8Fc&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742933960.opus",
    "text": [
      "In the name of Allah, Most Gracious, Most Merciful",
      "After the interview there will be some time for Q&A.",
      "But first, there's something else. We're going to listen to a cover by Raza Fogata. She is the journalist and founder of Securitite Cofunder and women's network Next Gen Women. Raza is a huge fan of Dr. Badoo, by whom she has been inspired to always ask very important questions. The question of why?",
      "So, thank you Hasna, the one and only Hasna Mohamed for your honorable invitation. Standing here before you with my glitz and glam, my hair done when it was done and makeup done makes me humble and proud.",
      "Proud because I realized how special it is to open this unique event with so many beautiful, strong women and men. And to share this with our esteemed guests, welcome to Amsterdam Dr Wadid. The place where I was born in 1975, raised in a city with over 180 other nationalities.",
      "and not know anything about each other. The city where they assassinated Thay Khatun, but happens to be one of the most violent cities in the Netherlands. The truth sounds like a contradiction I know, but bear with me when I'm taking this demand. So let me take you back to 2005. I was working for the Dutch Muslim Network at that time.",
      "In retrospect, I don't know what was so Islamic about it as the former director tried to harass the women working there multiple times including myself and let's not forget all the money we spent over the years. But this aside... It was there when I first came in contact with your book Quran and Women. Doctor who?",
      "for my own identity at that time. Although I grew up in a Moroccan culture with fairly traditional patriarchal behavior, which I always opposed, my country of birth was slowly starting to become a restless and fear-driven society, and also politically. Islam became a target, and the position of Muslims in this country all of a sudden was one of uncertainty.",
      "And people were starting to question your loyalty due to what they were fed by media and populist politicians. I was the oldest of four, daughter of Neji and Rameh, the intellectual and illiterate. It wasn't easy growing up as a loyal, mouthy, stubborn Moroccan that wanted to become a journalist.",
      "I started reading the books my mom had made around and went through Lois Gaddafi and Fatima Mubissi like that. I was young, I wanted to change the world for myself and for women. Here comes trouble. My dad had trouble of letting me go and explore for an internship, for example in Rotterdam just one hour away or when I had a chance",
      "overseas at the Middle East Broadcasting Center in London, at the age of 20. Whereas this same man years later has no trouble with my baby sister going to Canada for six months and again a 6-month working experience in Jakarta so you can see the progress intolerance my stubbornness had made with my father I learned to push through",
      "not to take no for an answer and question everything why i kept asking why in both people around me crazy asking questions was not always appreciated or accepted but it took but never took anything for granted i was the rebel with a cause",
      "that grew conscious of the burden of women by my late great grandmother. She always said to me, yet spied the same things where we occasionally meet and exchange ideas. Next-gen women happen because of that mindset. Together with women like Naima Ezra Yes!",
      "zone and get caught up in each other's algorithm, and become oblivious to other opinions. But why? Why should we want to do that? What good has ever come from playing it safe? We live in a time where Trump and Builder's rhetoric are accepted as common sense but we as a community have big steps to make when it comes to the acceptation of homosexuality",
      "So, so I'm not sitting. It's all for bidding a solution But as sisters we also have a battle to win when it comes to our own brothers in Islam Because these men are having a hard time doing this and getting used to the next generation of intelligent and critical Zenith Sometimes she surprises them with fake lashes",
      "and they don't see the intellectual attack coming at all. A brother has to catch his breath, reload his bravado, and try to discredit your presence because he can take all that sadness with him. It happened to the Bessons, and it happened to me recently by someone from our own community who I respected. He had a hard time watching his sister",
      "shining her moment of glory and decided to act a certain way because in our male-dominated Moroccan culture, we are still not equals. Quote, or is it because of the problematic Quranic verse 434 which is misused by some women to create superiority over women? It's an ABC article shared by Dr. Mordaunt on this very issue and I didn't continue his word that week. I think you know what I mean.",
      "But I'm blessed and surprised by sisters that come to your support and rescue at times like these. Women who stand beside you and fight like gladiators, as it was seen from Game of Thrones.",
      "is easy, right? Because undermining each other's struggle and work is easy. Right? I'm done with that. In fact, I never joined the bakery to compete with other women on this level. It's insanity. We need leadership. We have the same size balls as Dr. Rubens. Women who dare to lead and connect",
      "with other women and together you will rise to a higher level of power and positivity. Because if we refuse to claim this as feminists, the vices politicians will. The fascist who claims to be saviors of the oppressed self-proclaimed freedom of speech warriors",
      "undermine our own capability to call out bullshit when we see it. Quote, fascists calling themselves feminists is nothing but the sheer normalization of fascism and discrediting of what feminism actually means. End of quote. First post I'll come. So on this note,",
      "Muslim woman. A proud feminist. I'm not your exotic, I'm strong and independent not to be confused by your average. I will stand for what I have known my whole life. Strong and stubborn female DNA given to me by my ancestors.",
      "On behalf of Muslim women around the world, thank you for leading the way. Thank you.",
      "I have a very long career. I'm going to celebrate my 65th year on my birthday in a few months and I like to say that because I think probably I am the only person with 60s in the room but also because what I want to share with you is going to take me back through 45 of those years",
      "of the entire trajectory of Islam. In my journey, I have traveled to more than 60 countries. I've lived in six and I have been in the same venue or had dinner with royalty and prime ministers and presidents but when I got the invitation from Paradiso it said among the people who had been here",
      "who had been here was Snoop Dogg. So I'm like, alright! I made it now! So I feel like you know...I'm not going to entertain you at the same level as Snoop dog but I promise you in the little bit of time that I do have to try and go through those 45 years The reason why I'm not gonna go from a prepared paper is because",
      "And actually I repeat most of what I'm going to say to you in different venues, so it's not as if I don't know it. It's just sometimes I have like an hour and a half worth of stuff and I try to squeeze it into 20 minutes. So it's better for me to sort of talk off the cuff. So the topic is about Reform Islam, and particularly talking about the women's movement. But...",
      "methodology because there's still some people and hopefully none of them are in the room who believe that you cannot have such a thing as Islam and feminism in the same paragraph let alone as a hyphenation. So I need to try to get you to understand how I came to the place of being able to do this, because I can literally give you almost to the day when it was that I was able to accept for myself",
      "And I think that journey is a pretty good marker of what has been happening in the field. As some of you may know, I'm Muslim by choice and I came from family with a certain religious orientation in Christianity because my father was a Methodist minister so I was raised with the God of love when I became Muslim I took their last name Wadud which means love one of God's attributes as",
      "as an honor for the things that I learned from my father. And when I was just shy of my 11th birthday, my father took me to the March on Washington with the Reverend Dr. Martin Luther King. So there's never been a separation between my idea of what is God and issues of social justice. It's sort of like they say in my DNA.",
      "how it is that I tried to synthesize three strong thrusts in my own life because I think they all impact on Islamic reform and that is spirituality, intellectualism and activism. Now not all of these come together at every place seamlessly. I'm still waiting for the opportunity to be able to have them all three meet but since they all meet with me",
      "to Islamic gender reform and also they become guideposts, links that I look for in order to be able to engage continually with other issues with regard to social justice and Islam. I will use those markers in order try to outline something about the history of the women's movement. The most interesting thing I want to say about the women' s movement is that we are experiencing a critical mass at no time",
      "In no time in all of Muslim history have we seen the numbers and intensity of women taking agency with regard to their definition of what is Islam, and what it means to be Muslim. Now I would like to say except for the time of Prophet Muhammad, but actually women were the beneficiaries of reforms that were instigated because",
      "his own personality, which was the reason why he was chosen by God for the receipt of the Revelation. So the Revelation itself brought reforms that had not been seen anywhere in the world and yet within a very short time after the death of the prophet, the old patriarchal wars began to take hold and the main architects of what we understand",
      "returned to those norms and therefore drew a sort of veil of patriarchy over all Islam. Now there are various examples of this, and I hope that you want something more specific than what you asked me during the Q&A following the interview but for me I just want you to understand that there is nothing within the religion that restricts a woman's participation in learning",
      "but women were not the primary spokesperson with regard to how Islamic worldview was put into practice. And eventually over time, we become acculturated to those practices and they become re-encoded by the cultures in which we live and then people will simply say well you can't do that in Islam. So the first question that the Women's Movement had to address is what is Islam?",
      "Who defines it? And who has the authority to define it?",
      "which I think would be best characterized as pro-faith, pro-feminist. And there were two very strong voices there. One was what I now call secular Muslim feminists and the other was sort of the political Islamists. And they agreed on only one thing and that is that you cannot have both Islam and human rights or Islam and feminism.",
      "who were present, especially the organization that I was representing they were not comfortable with this divide. So if we had any inclination towards Islam which we did for the next 10 years or so we would be characterized as being Islamist and if you were critical of things that happen in accountants of Muslim government, Muslim control over things like Muslim personal status law",
      "cultures and in our very families, if we criticize that then we would be considered to be secular feminists. So to define ourselves between these two places the first thing that we had to do was step back and take agency with defining all terms that were out on the playing field. And to take agency in regard to the definition of Islam is the main ingredient to the big Islamic reform movement not only of today but of the past",
      "but of the past. Islam has been through continual reforms and all of those reforms have been impacted by the circumstances that are on the ground. So for example, the rise of female imams in China is not because they love women more than anybody else. It's not because China is more feminist than anybody though. It simply because there was a more liability for men as Muslims",
      "a loss in the community and if the women had not taken up the mantle then the legacy might have been lost. So sometimes when you are trying to understand dynamics on the ground, you also need to consider what impacted or how that dynamic came about and how then that would impact on definitions of Islam and how Islam was practiced and how it was believed in.",
      "was really inspired by my own Sufi orientation, and I call it indeed surrender. Now most people say you know Islam means submission, and i think that there's some reality to it but I say indeed surrender because I both want to acknowledge the idea that we are all coming from the same source",
      "in English they call God. But unless we consciously, that is with all of our intentionality, with our minds, with the freedom of will, you know, the free will that we understand especially Abrahamic traditions, unless we put those to play with regards to the act of surrender then we will resist because of course we also have ego attached to that very same will",
      "will. So engaged surrender is the conscious decision to live our lives in accordance to the divine will and what is the divine Will? Well, the Divine Will brought rain today yesterday the Divine will brought sun or the Divine",
      "limitation in the use of their legs, or what we call a disability and therefore cannot make it up the stairs in buildings that do not accommodate them. All of these are aspects of the divine will. So in fact the divine is life. It's life unfolding. And there is an order to that. There is beauty to that as a matter of fact. And in failing to see that beauty some people will emphasize ugly and hurtful things but again I don't want to dwell on the negative",
      "is to live in a trajectory that shows the greatest ethical orientation to the recognition that you are fully human and so is everyone else. In fact, I say this to my grandson he's about to be three and even when he was little guy I said to him yes, you are the center of the universe and so as everyone else So we need the affirmation",
      "that Allah has created each and every one of us human beings to be khalifa on the earth. And a Khalifa is a moral agent, it is the one who will fulfill the task of living a life of justice and equality by also giving justice, equality and dignity to others. So for me when people say well what is the role of women in Islam? I say the role is to be a Khalifah,",
      "beauty, to maintain the trajectory of honor and dignity for herself and others. Coincidentally that is the same as the role for men in Islam. Now this does not mean that as long laborious intellectual tradition of Islamic thought I don't want you to get sidetracked. I love it.",
      "the classical texts, but while that tradition is very strong and very diverse, that tradition also was subject to something about its own locality. And patriarchy was the order of the day not just for Muslims, not just men. So as a consequence, the encoding of patriarchy over the three to four hundred years",
      "Islamic intellectual contribution was infused in almost every aspect. Sometimes they would take a single verse and they would use that verse to justify everything that they had done, but if you peel back the layers from that same tradition, you will see that the scholars of the past grappled with how best to realize Islam given their own circumstances which included slavery",
      "And it wasn't an intention to be able to continually replicate it, it simply was the way that it is. Fast forward all the way up to 1995. Obviously there's a lot that happens in between but I'm just going to have skip over it for now. But fast forward to 1995 and when we came to the Beijing conference...and I always use that as the marker because",
      "define ourselves according to the game players that were present, for a minute had to step back and figure out well what are we doing? Are we doing anything that is valuable? And because even those players did not take agency with regard to the definition of what Islam or the definitions of human rights then they simply went with the status quo.",
      "People will still say today, last week with regard to this dead big bad thing I was told that I was definitely not a Muslim and that I hated all the prophets and you know all of this simply because people like to reduce a complex system into the elements they can use. And they might use it for good but also more commonly they would use them for harm.",
      "the Muslim Women's Movement began to take such a deep push for allocating its own notion of self and its own understanding of Islam towards the future was because the whole global arena was changing. The United Nations had already been in action for about half a century, and it was trying to assert for the world what it means universally to have human rights.",
      "In 1995 we were debating in particular CEDAW, the Convention for the Elimination of All Forms of Discrimination Against Women. And it was there that the secular feminists said let's just go with the UN inventions and they did not really take into consideration that the entire structure of the United Nations had been formed by all of the colonizing powers.",
      "who had gone into other places in the world to subjugate entire populations and cultures under the rubric of their understanding were also the main architects of all the documents that came from the UN. That has changed in the next 25 years, especially considering that in 1995 the presence of Muslim women at this meeting was greater and more visible than any other time",
      "any other time before and any other times since. So women who are also identified as Muslims participate in these conversations, but we do not participate it in the same way. We do have different orientations. So I like to say Muslim Women's Movement. The difference between what I want to say about the movements in terms of our diversity is that it is women themselves who are taking agency with regard to it.",
      "Even if we don't agree, the contributions that have been made by women are spread far and wide. And impact on other women and on men as well as on policy. To be able to bring activism to the table for me as an academic it's very easy for me to split the hairs from the head of certain dialectical constructions because I like that stuff.",
      "and it's very easy to be sort of an armchair critic of certain things. But when I came to Malaysia, which was in 1989, among the first people that I met literally within the first month that I was there was a group of women who were grappling with this juncture that they felt between their own identity as Muslims, in fact their love of their identity as Muslim",
      "Islam within their cultures. And they decided that they wanted to do something about it. Now, how to go from that decision to actually now a long-standing organization that's more than 25 years old was I think a part of the formula for what happens in terms of reformist movements on the ground everywhere and that is we had to recognize that we are up against an international community",
      "with its power of privilege in terms of the assertions for certain things under the rubric of international, but because they are intentionally trying to bring in all the nations as signatures of these documents what they would do instead is they would defer to the definitions of culture and a religion that come from those same governments. So the main spokespersons with regard",
      "at the level of international debates are still picking up on men. We've been working with the UN over the last decade and finally we're getting some inroads in terms of being able to listen, but when a country... And most Muslim countries have actually been signatories on something like CEDAW, the Convention for the Elimination of All Forms of Discrimination Against Women. They signed it and then they held reservations. Well, we can't do that justice this long.",
      "of certain gender norms, especially in a sort of heteronormative rubric of understanding gender. Then certain assertions were made about what could and could not happen that did not see who it was that was asserting it made a difference. So in my area for example, in Quranic exegesis, my first book, Quran and Woman, rereading the sacred text, was published while I was still in Malaysia in 1992. Many people have the 1999",
      "1999 version, but literally it's the same text. If we look back at the text and we ask certain questions and among the questions that we asked is not only why? But what difference does it make if it is a man or woman? Then you will see there are nuances in the text that were simply overlooked by people mostly men who were in a privileged position They were so privileged as a matter of fact that we literally have no record",
      "record of women's responses to the sacred texts until the 20th century. Now we know because we have Sira, we have history, we've had biographies of say people who gave narrations on the Prophet sallallaahu alayhi wa sallam and we know that women were involved, we know they prayed, we knew that they memorized the text but why we have no record is because",
      "because it was something that was the purview of men and even when women might have studied in their own circles, they didn't leave us a record. And it makes a difference. It makes a different not only who is reading the text but it makes the difference from where they are reading the texts. And to bring that difference to bear on how not only Islam is defined",
      "which the status of women is being discussed, is something that only came about at the turn of this millennium. So we are challenging definitions of Islam and methodologically we do it by first as we did with Christians in Islam raising our own level of awareness so education has been the number one tool of liberation for everybody on",
      "about Muslim women. So education has been one of the main forces that has brought about this new movement, that is in a continuum that I don't see stopping in front to a hungry left. And education is not just the reading and writing but it's also the dialectics of interpretation. It is an engagement with the corpus of material within our intellectual traditions",
      "traditions to understand, first of all how the conclusions were drawn by those religious scholars and believers who came before us who were mostly men. To understand their methodology but not just rely on those methods. To also include say the method of critically reading for gender or the method",
      "If we say that Islam is about justice, but Muslim women do not experience justice in their lives then it means either Islam has failed or somebody's definition of Islam is insufficient for that reality.",
      "So we have challenged the way in which things are played out on the field by taking agency with regard to defining Islam for ourselves, but also to assert the logic behind how we come to those definitions and then to engage in conversations with others. And the others are not just the men in our communities,",
      "over what human rights means. So the idea of human rights has to include a woman's right to make choices with regard to her own body, even if that choice is because she decides she wants to cover her entire face and walk down the street of Copenhagen or Paris or Amsterdam. Because you can't make that assertion it is also a part of the women's movement. So, the women' s movement is not simply servicing some people in the community but our community is so",
      "diverse. The realities of what happens with Muslims in Europe, so for the things that I say about Europe sometimes come up to my experiences informally and through observation but many other factors are similar here in Amsterdam and I'm just a observer and I just listen when I hear about it. But even in the context of Amsterdam or the context",
      "when they can and cannot do something because of religion. And yet, when they decide on what is restricted by the religions, they are usually taking those opinions from the same privileged patriarchal men in the communities. And the reason is simple. As Islam and Islamic thought developed we established a notion of authority.",
      "and it's your capacity to be able to grapple with these sources, but also it was based on the belief that somebody has to be in charge of everything. And that there can only be one person in charge. This kind of leadership led for those who were acknowledged could be the Sheikhs, could be, that those who are acknowledged would then give permission for others to have it",
      "of how this authority will be spread. What we are claiming today, and basically I'm inspired by the Black Lives Matter movement in the United States is We are the leaders that we've been waiting for And I call this the democratization of authority in Islam And that means that at any level where the state it could be a Muslim majority country or it could",
      "that in any state where an assertion is being made in the name of Islam, that every person who identifies with it should have some say on whether or not a certain thing will be adjudicated as law. And it's different how that plays out in the Netherlands than for example how that would play out in Jordan but the impact is the same. So for example if in Jordan and this is a reality",
      "If a Jordanian man may marry a non-Muslim woman and have children, he is allowed to pass his Jordanian citizenship on to his children. But if a Jordanians woman marries a non Jordanian men she is not allowed to passed her citizenship over to her children because the nation state overwhelmingly is based on some type of constitution",
      "and the constitutions overwhelmingly guarantee equality of citizenship, then you see we have another disjuncture. And so to decide that one citizen can pass their citizenship but another citizen cannot pass their citizenship means that we are not actually integrating fully what we mean by equality.",
      "a single leadership. Somebody has to be in charge and by the way we have a publication, a book called Men In Charge? Because somebody has to in charge of basic understanding of order and society that comes from Islamic sources, the idea of justice was actually how those with power and privilege treat benevolently",
      "But remember, when the Quran came slavery was legal. It was possible to be able to actually punish people with physical harm. In fact that's included in the Quran itself and women were undeniably considered to be subjects of men. All of that is possible not just because of Islam but if you look at Greek and Roman societies they would have the status of a citizen or non-citizen",
      "the male, female, slave holder. All of these divides were there and when Islam was on a philosophy and law began to have this conversation it simply did a similar system so the male Muslim free person is the highest ranking person in society and everybody falls under him So justice was the extent to which he would give benevolence to his wife or to his slaves or to non-Muslim labor",
      "Those definitions of citizenship are no longer tenable in the realities that we live in today. We need a notion of fair and equal citizenship for everyone. So what does that mean in the context of Muslim minorities who began migrating to Europe in the 1930s? Most of them because people needed the labor they brought. It means that the definition of what it means to be European is no longer adequate to sustain its own citizens.",
      "You need a definition of citizen that will encompass all of your citizens equally. You cannot have such status as citizenship and expect to have what you call democracy. So there's a challenge, that I mostly learned from the women's movement, that also becomes relevant in terms of how Muslims live as minorities even in the context of the Netherlands.",
      "He then realized that just to assert these definitions and give the evidentiary base for why they are reasonable definitions was not going to be enough. And that's why activism and advocacy is so important. Now, the advocacy is one of the most exciting things for me because again remember I came as an academic into a setting where you know I met with activists and the next thing you know",
      "without thinking about how you implement it on the ground. But when I came into this setting, some of the activists were unsure about how to negotiate with the overriding notions and experiences of patriarchy in their cultures and in their families. Just like Raja, my friends all tell stories about something they realized when they were kids. Why could the boys go out and play football",
      "in the street, but the girls had to stay inside and do housecleaning. I mean they noticed things right away. And eventually you know they become adults and they learn more and they still have that why question that Roger was talking about. So not only in terms of answering the why one of the things that happened is that women began to take agency with changing the how. How do we understand the role of women in this realm?",
      "themselves with knowledge. So Sisters in Islam was like a study group, we went back to the sources and read them, and we read them with a lens for how they might be understood in our time based on the principles not the letter but the spirit. And that was my research in my first book Quran and Woman so if anybody hasn't read it yet its only 106 pages it won't take you too long. You're welcome.",
      "So the main part was how do we make, how did we bring to public attention these possible alternatives. So the strategies of becoming a publicly recognized group was using the facilities that were there so for most part Malaysia has free press so we would send letters to the editor, sign off with our pen name Sisters in Islam and for a couple years nobody knew who we were",
      "ourselves with other women in other countries who were working on ideas about interpretation and obviously ideas about implementation. And in 2009, the Musawah movement was launched. And when the Musawa movement was launch I literally came wearing a t-shirt that said feminist. It was then that I came out as a feminist.",
      "is also an Islamic feminist. So not every feminist is an Islamic Feminist. An Islamic feminist invokes the methodologies that I have talked about, that is we use the sources themselves but we do not maintain the patriarchal interpretations of those forces. We give reasoning not only for the interpretations that we have",
      "for the safety and well-being of all the members of our community, especially women and children that is in the family. So by taking the agency we then said we also need to challenge policies. And once you begin to try to challenge policy from around any one particular nation state which by the way Musawah is a movement it's not an organization although you can visit their website at www.musawah.org",
      "that we have brought together more than 30 countries where women and men have been working on the ground to reform Muslim personal status law along the lines of equality and reciprocity. Now, the equality and the reciprocity is sort of where I think I would like to stop but I'm looking at my time and I promised myself",
      "about this kind of thing in the context of the Netherlands. And the reason why I wanted to do that is because I had met with some people before I came and, in fact, we talked about some of these things and I just thought it would be a good thing for me to share because the places in the north where Muslims are a minority are riddled with a certain level of tacit bigotry",
      "governments to continually re-instill these very narrow definitions of Islam, which really isn't benefiting anybody not even the patriarchal men who claim that they're benefiting from it. Because not only are we the leaders that you're looking for, we are now at a very precious precipice with regard to the salvation of the planet Earth. I'm going to ignore the guy in the White House with regards to climate change because",
      "change because Karine doesn't know, but the reality is that the world is changing at such a rapid pace that unless and until we all come to take responsibility for how we treat each other in the planet, none of us are going to survive. I believe that literally. So I think it's time for us to come to terms with how do we negotiate diversity within our own citizens?",
      "to finish you. And that means, first of all, we do have to listen to other people. We do have respect their stories and we do allow for people to struggle with the manifestations of their own realities in whatever context they are in which is what I learned from Musawa. Musawa does not go into a country and say this is what you should do. Instead Musawa goes in and makes consultation about what is happening on the ground",
      "and we equip them again with this sort of Islamic interpretive methodology, and then they go back again to their circumstance and we allow things to play back and forth between the interpretation and there is reality. So in the context of the live reality of Muslim minorities right now I think I read a statistic yesterday 80% of the refugees in the world are Muslims as a consequence that means that the population of Muslims",
      "we have a sort of DNA legacy and that no one DNA legacy is superior to another. And how we coexist in this place, you do have to get to know your neighbor. You need to have active ingredients in whatever you do that includes opportunities to reach out to people besides those who are like yourself. And of course we are comfortable with people who are",
      "internationally, if another black person comes in the room I simply seem to gravitate towards that person. Of course uncomfortable! You know and then when they come up and they're like snobbish or they're really dull then it's just a dull black person and I'm not as interested. But there is a natural inclination toward people who are like themselves. That is not the problem. The problem is that when you take the other,",
      "and then you expect them to perform in accordance with that projection. And either they do or they don't. And the idea that we live in a complex world where eventually we'll come to understand that we are all human above anything else, above our gender, above sexual orientation, above the nature of our partnerships, and our families, above nationality, even above our DNA when we come to the place where we truly understand",
      "that we are all human, then the problems that persist with regard to what do you do with a Muslim problem will not be a problem. Because the Muslim will simply be another citizen in our context and we won't want for our father what we want for ourselves. We won't the well-being of others. But first you have to get to know them. And to get them to know means sometimes you may also enter into this comfort zone with regards to the privilege that you have always had.",
      "Once you give up the privilege, you will be empowered by the beauty that is diversity. And the people that you are engaging with no matter where they come from will also be empowered this recognition that fundamentally we all come from God and to God we will return. Thank you.",
      "How do we make space for ourselves to figure out our own identity and actually be in peace with our religion when it's on the one hand said to be a bad thing by Islamophobes, and on the other hand you have the terrorists. So how do we find peace within our religion? Yeah I think that's an interesting question",
      "when I look at the idea of engage, surrender. I have experienced over 45 years that it's an ongoing thing. So in other words, I don't see any aspect of my identity as static. It's true that I woke up black this morning and yesterday I was still black but recently I did my DNA and I'm more Irish than anything else so just goes to show right?",
      "identity that we feel that we must hold on to under our understanding of Islam is only necessary to hold onto because we feel under siege. And the siege is not only Islamophobes, but it's also people who in the name of Islam do things that are so horrific we cannot identify with them.",
      "Does it make your job trying to reform at least a thought of Islam easier?",
      "So I'm always looking at things to see a mosaic of possibilities. And because I really believe that in each person there is an intersection of many identities, and even if I gravitate towards the black person in the room, if that black person is boring, there's a part of me that doesn't identify, right?",
      "or whether I have to go to different people in order to have a lively interaction on different things. So, I think if we take identity not just in terms of the intersectionality that we talk about in terms making this space with the different voices at the table but also in terms your own sort of spiritual intersection and that the way which we achieve what I call the Tauheed of self is to come to a recognition and acceptance of all parts of ourselves including the shadow self",
      "So in some ways it makes it easier, but in other ways I am really very abstract and it's not so easy to communicate it say in terms of policy. And that's where sometimes I have to kind of rein a little bit. You spoke about reforms earlier on and I'm just going to read a bit from my text here. Basically all religions, I think men are... well women are subordinate to men",
      "and in the Netherlands we have a political party, SVP Christians. And they just recently opened up their list for women so women can finally take office in name of their party but there's a catch at the last political parliamentary elections there were no women on their lists So even though they say you may in the end it doesn't really happen",
      "said that in the future women will finally well at this moment they have to travel the world or when they want to just go outside any some on somebody else supervision and if you treat stuff that will be then we'll finally be free to go as a piece in Morocco family law has been reformed a bit but women still inherit less than men",
      "And even though there's all this progress going on, I still have this question of is this really progress or are they just giving me a cookie so I shut up and let it be?",
      "and those systems start to recognize that it is to the betterment of everyone, then they also resist these systems. So the top-down people and bottom-up people are resisting together, and that's when there is I think a possibility of change. But I think sometimes we have the expectation that change will come immediately. And I remember when I used to say I'm not going to see certain things in my lifetime",
      "was launched, it was just such a revolution because even though we've now been out there for eight years and there's a lot of pushback I began to have another window into how change could happen. So I think that you know sometimes change is so subtle and so incremental that it takes a while but at the same time I think Rajat talked about her great grandmother and the legacy she has and for example you with your daughter",
      "because you were conscious and the way that you raised her will make certain things just not even a question for her. She's never going to question whether or not women can be professional, right? It's just gonna be taken for granted, all women can educated so we really have to sort of appreciate that change can be subtle and ongoing and then what we have to do is we have",
      "have the impatience, in fact there's a book called The Feminist Ethic of Risk. And she said you know there are some problems that we're facing that we will not see a resolution to in our lifetimes and the old patriarchal model of ethics was one where you get to go in blow people up until they do exactly what you want and then when they start doing what you like with a good boy mind but that method is not viable so",
      "or not we see it every day or not. So be what you want to see in the world and then yes there will be backlash but the thing is that you set the example, and by making an example then at least people have a model to draw from and then there will proliferation of other examples. And what is it you want",
      "My generation, my grandchildren are all also hybrids and they represent many religions and many races. I decided that when I went to Jerusalem last month that I would go to the sacred places of Judaism, Christianity, and Islam, the three religions that my extended family, my children, also represent, and then I would make a prayer that before my children got to be the age that I am,",
      "peace is not easy. Peace is really very difficult because there is no peace without honor and dignity so you know, there's no peace with justice So what we need I think is a comprehensive change in the way which we value ourselves and from that value the way we value other people",
      "And how come it's so difficult if it's at the core of all these religions? I think because power and privilege is very attractive. I think the opportunity to be able to have preferential treatment, it's very easy. I thing the ego loves to have someone treat them with this kind of special recognition but the thing is that for every time that someone gives you your dignity",
      "dignity the burden of responsibility for you to reciprocate by giving dignity to other people is even greater because that's what it means to live on the planet with other people and people like to be given something but there can be very stingy about how much they want to give to others one of the topics i really wanted to talk to you about since we only have 10 more minutes um is homosexuality within islam or queer",
      "or queer community within Islam. And I specifically want to talk to you about this topic because I find it's been, even though there are certain groups in the Netherlands that have been advocating for equality, I still believe it's a topic that has been ignored. I don't...I have queer people in my life but I don' t have queer",
      "had to think about how I as a sister or a daughter would handle it. And I'm really wondering because I actually don't know what Islam teaches us about queer sexuality, or homosexuality. Because I am currently working on research on that very topic, that is what do the classical sources say about sexual diversity which for me, I continually link it to human dignity",
      "One of the things that I have noticed is that the discussions would allow for what we would call gender non-conforming persons and yet at the same time there were still certain basic heterosexual presumptions. And like everywhere, you know, encoding of those heterosexual presumpions also became encoded in how we read certain texts or",
      "or how we apply those texts to laws and how we implement them in culture. So while there are discussions within the Sable Quran about the story of Ubud, what I find is that everything that is attached to that story doesn't exist in the story as much as it does the homophobia of the ones who are reading it. What I tell people is no matter how you interpret those verses,",
      "out what the text actually says, as little as it says and with as many questions surrounding the stories. And the homophobia that got attached to it over the course of 14 centuries and then in our own century is a tremendous unpacking job. And so we need to unpack sort of what are the formulas",
      "to what I think Muslims as minorities experience in the context of the Netherlands, and that is that people don't get to know people whose sexual locations are different from their own. They simply want to continue to assert in terms of what they're comfortable with, that if you're like me then that's okay. And that's a similar kind of formula. I think all forms of oppression are manifestations",
      "Before Allah, we were all created and you know, we are all the same because once we attach ourselves to certain specific aspects of personalities and become comfortable with them then we think that we have the right to be able to assert our preferences over everyone else. And so I think the same formula happens with regard to sexual diversity which at least now that I'm actively engaged in research is such an amazing",
      "such an amazing plethora of things. You know, it's not just gay men, lesbian women and transgender. There is such an amazng array. And in fact because part of my work as a theologian is to work on how we think about God I've been working on what I call the queering of God. Because if God transcends gender then actually God is transgender. And one of the best ways to be able to understand that",
      "male and to understand that God doesn't have a single gender location could best be explained by people who have non-gender conforming locations. So I'm really trying to work in sort of a view that allows us to see that if you're truly trying to understand this transcended reality, then we actually need to galvanize understandings from everyone's location. And once we begin",
      "to the place that I would like for us to be in, and it's that we are all people. We're all subject to some forms of discrimination, and we all participate in some forms or discrimination, what will it be like when you actually achieve the capacity to embrace ourselves as fully us by embracing others as fully themselves? So for me, the inspiration of looking at sexual diversity",
      "of the static conversations about sexuality, sexual intercourse and about sexual identity that has only recently become a part of popular discourse among Muslims including Muslim intellectuals.",
      "this dialogue. I have so many more questions prepared for you, but we really don't have any more time. So I want to thank you so much for coming here and joining us. And I'm going to do a Q&A because I think there are quite some questions.",
      "Sometimes I just did the moment how we cut my purse off.",
      "Thank you so much. My name is Varsana.",
      "because this is something I have been asked for the last 20 years. I'm a Muslim, I'm not covering my head, I am dressed as you see and this is always something all these Westerners why are you not covering your head? You're not a Muslim. And then I'm speaking about actually there are new Muslims if I might call them people who decide to be Muslim after being Christian or whatever and the first thing they say",
      "But then the discussion goes further. You are Muslim, you were born Muslim, but you didn't choose being a Muslim, and took it from your parents. And the whole dehumanization starts from that point. So my question to you because I think I'm sitting down here in this room with a lot of Dutch from different ethnic backgrounds around Morocco, Turkey, everywhere",
      "Because I have already talked about ABC in my conversation, it will be very easy for me to catch up on this.",
      "and they are actually not Muslims. There's no such thing that you're a Muslim because your parents were Muslims. You either chose to follow suit or you chose to make modifications, and you chose then to identify. So every Muslim is a Muslim by choice if they are adults. The reality is that we don't usually give our children as young children, we don' t give them permission to choose which is also why when I talk about my extended family, I talk",
      "It's not a question of degradation, it's just the question of how do we negotiate when you're having discussions with so much complexity. So I make that identification but I don't make it as a judgement against other people.",
      "What I wanted to know is, as a Muslim who considers the Quran to be of all times, do you speak of reform? Is it that certain things haven't been interpreted in the right way until now or do you consider certain things to need change?",
      "I'm more of a stander when I'm talking. The thing about the Quran is that throughout the 14 plus centuries since the revelation came to the prophet Muhammad, upon him be peace, Muslims have grappled with what it means and even within the Quran it says that none will know the meaning except Allah",
      "So somewhere between the literal words of the Qur'an and the policies, cultures, practices that are put into implementation, and sometimes asserted by others as you must do this because it's in the Qur-an. Somewhere between the words of Qur'n and non-policies, interpretations, and practices is what? The human being. And because the Qur'm directed to the human being",
      "It's a guidance for those who have a certain level of consciousness, for humans to have a level of conscious. It means that we are always grappling not just with what the Quran means but how we implement what we understand it needs to be in our lives. We have always done this throughout Islamic history and we're still doing it today. The main difference I want to assert is not a question if this was right or wrong because I don't believe that",
      "I believe that, but rather I said very specifically that gender was not interrogated as a category of thought. That is what we think about the Quran, what we thing about the Sunnah, what you think about theft or Islamic jurisprudence has mostly been filtered without considering does it make a difference if you're man or woman or male or female or someone in between?",
      "The very beginning of the first revelation, the companions would ask the Prophet what does this mean and then they would follow certain actions. And that got encoded into a complex system over 300 years. And we didn't stop. We kept on doing it. So interpretations of the Qur'an have been ongoing from the beginning. You can ask anybody who has one of those copious libraries.",
      "they've got this many things of interpretation and that's just the one author. So, the idea of living interpretation is the idea that the Quran is meaningless if people cannot live it in their lives. And that means that the first characteristic of the interpretation is actually your own lives. Thank you very much.",
      "Thank you so much for coming to Amsterdam and joining us here today for the prayer first, and now for the lecture and questions. We're done."
    ]
  },
  {
    "file": "amina_wadud/BEDAH SKRIPSI _2_METODOLOGI PENAFSIRAN AMINA WADUD_zFrGT-A4UJA&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742928102.opus",
    "text": [
      "Kita mulai saja untuk acara berdasar skripsi malam ini.",
      "bisa berkumpul masih bisa kembali lagi di acara badas skripsi yang kedua ini ya yang insyaallah nanti akan dipaparkan oleh saudara saya, Sauki Abdul Jabbar yang akan memaparkan tentang judul skriptinya yang berjudul metodologi",
      "metodologi penelusuran Amina Wadud terhadap ayat-ayat keperempuanan yang khusus mengkaji tentang kajian hermeneutik dari Amina wadud itu sendiri untuk acara hari ini akan di saya bacakan dulu susunan acaranya",
      "dari Arijal Samsul, kemudian pemaparan materi oleh pembicara durasinya 20-25 menit. Kemudian ada pemaparannya juga sebab dari pembedah sekitar 10 sampai 15 menit setelah itu kita akan buka sesi diskusi gitu ya untuk teman-teman yang hadir yang ingin diskusi lebih jauh tentang tema yang kita yang akan di",
      "yang akan di bedah hari ini nah untuk mempersingkat untuk membayangkan waktu ah untuk prolog saya serahkan kepada Ariza samsul mutakin saya persilakan ya terima kasih teatma dan wasyukurandillah syaduallailahaillallah wahdahu la sharika lah masya Allah Muhammad dan abduhu wa rasulullah",
      "dan abduhuwarahusuluh sama mbak duk sebelumnya saya ucapkan terima kasih kepada rekan-rekan yang sudah bergambung di zoom meeting ini jadi acara bedah skripsi edisi kedua ya membedah skripsinya Kang Syawgi Abdul Jabbar yang pesen di pembahasan tentang metodologi penafsiran Amin Awadud terima",
      "mahasiswa pasca sarjana di UIN Senan Pelijaga Yogyakarta kemudian saya lihat ada hadir juga Kang Trijal Patur Rahman sama juga mahasISWA pasca Sarjana UIN senan pelijaga yogyakartada kank Abdurohman mahasIsWA paska sarjanda di UN-UN Senang Gunung Jati Bandung dan temen-temen dari mahasIswA atau mahasisuY di SETEFI Garut ya ini berdeskripsi edisi kedua",
      "setelah sebelumnya di edisi pertama kita mencoba membedak skripsinya Teh Akma tentang semiotika itu. Jadi intinya bahwa program ini sebetulnya berangkat dari program kita mahasiswa persis di Yogyakarta, mahasISWA Pasca Sarjana Persis khususnya karena yang kita sebut dengan HMPP kurang lebihnya atau Himpunan Mahasiswa Pasca Sardiana Persatuan Islam",
      "Yang sama sebenarnya di antara programnya adalah bedah tesis kalau kita di Jogja. Kita adalah beda tesis. Kemudian saya selaku alumni STIPI mencoba menginisiasi ke rekan-rekan mahasiswa-mahasiswi STIPi yang baru saja selesai sidang untuk bedah skripsi gitu ya. Kalau kita di PASKA, bedah tesis. Saya coba ke teman-teman ini bedah",
      "Kemudian ternyata ada juga di Tajadid Institute yang dimentori oleh Prof. Atif itu bedah disertasi. Saya kira ini sangat menarik dan hal yang positif yang tentunya harus terus digelorakan oleh kita selaku mahasiswa, baik di serjana ataupun pasir-serjana, untuk menopang bagaimana karir akademik kita ke depan.",
      "yang dibangun di kampus kemudian dibantu oleh kita para mahasiswa dengan membuat satu kelompok-kelompok kajian yang itu satu bisa menambah wawasan tentu kemudiaan menambahl juga jaringan atau relasi ya Nah saya selaku alumni stepi tentunya mencoba mendatangkan rekan-rekan pembeda itu dari temen-temen yang pasca sarjana di WN WN Senayan Kalijaga Yogyakarta salah satunya Mas Menderet sekarang jadi",
      "sekarang jadi mungkin nanti rekan-rekan atau adik-adik dari stepi setirnya bisa nanti tanya jawab atau diskusi lain sebagainya berkaitan dengan hal-hal yang ada kaitannya dengan tulis menulis skripsi tes dan lain sebuah YouTube ke temen-temen yang ada di UNUIN Senang Kelijaga Yogyakarta yang sedang menempuh program magister gitu Nah apalagi eh",
      "itu di Prodi Ilmu Tukuran dan Tafsir. Kemudian di STP juga ada program studi ilmu Quran dan Tapsir, ada program estudi ilmuh hadis. Saya kira ini bisa menambah jaringan, menambahlah wawasan kita berkaitan dengan Quran dan juga hadis itu sendiri. Kemmudian kaitannya dengan skripsinya yang akan dibedah kali ini. Kita bahasar menetik satu bahasan yang lumayan berat lah gitu ya. Bahasar",
      "bahasa hermanetika Aminah Wadud itu lumayan berat. Terlebih di kalangan akademisi belum juga sepenuhnya bisa menerima yang disebut dengan hermanetic itu sendiri. Padahal nanti setelah ada peparan dari pembicara, Mas Menteri juga bisa sedikitnya memberikan gambaran secara umum bagaimana dan apa yang dise but dengan hermeneti kemudian",
      "penerimaan para cendekiawan atau para akademisi terhadap metodologi-metodologinya, dan juga metodik penafsiran kontemporer khususnya. Karena tentunya bahwa dalam konteks keilmuan yang sebut dengan metodologia riset atau metodology itu akan terus berkembang seiring dengan perkembangan zaman. Kemudian berbicara tokoh seperti Aminah Wadud, saya kira mungkin ini tidak begitu asing juga",
      "asing juga ketika beberapa waktu yang lalu kita secara serentak di media mungkin merasa dikagetkan dengan tampilnya beliau mengimami sholat jumat dan lain sebagainya. Namun, apa sih itu? Yang melatarbelakangi seorang Aminah Wadud sampai bisa melahirkan teori hermeneutik atau hidup seperti apa? Dan bagaimana kondisi sosialnya?",
      "bagaimana kondisi politiknya, bagaiman latar belakang keilmuannya, bagaiamana latarbelakang pendidikan keluarga dan lain sebagainya. Sehingga dia bisa melahirkan satu teori yang disebut dengan Harman Atika Tauhid itu atau metodologi penafsiran yang biasanya adalah biasa gender menurut Aminah Wadud. Bagaimana dia mengartikan gender dengan konstruksi sosial",
      "konstruksi sosial atau gpnt progresif atau kodrati dan lain sebagainya nah di malam kali ini mudah-mudahan kita bisa diskusi dengan pembicaraan dan juga pembeda atau rekan-rekan yang lain berkaitan dengan metodologi penafsiran yang diangkat atau yang dilahirkan dari seorang serjana muslim gitu ya dari cendekiawan muslim yang disebut yang",
      "Prolog dari saya, mudah-mudahan nanti kita bisa diskusi lebih jauh dengan pembicara dan juga pembeda di malam hari ini. Terima kasih. Assalamualaikum warahmatullahi wabarakatuh.",
      "singkat waktu kita langsung saja dengarkan pemaparan dari Saudara Soeky Abdul Jagar yang akan memaparkan skripsi-skripsinya. Saya persilakan.",
      "Baik. Cek. Ya, bismillahirrahmanirrahim.",
      "Apakah sudah ada suara saya masuk? Masuk, silakan. Bismillahirrahmanirrahim. Terima kasih kepada moderator Mbak Akmalia dan Mas Rijal Samsul Mutafin yang memberikan prolog di awal sebelum masuk kepada",
      "membedah atau membeda skripsi ini, saya ingin bercerita terlebih dahulu. Sebelum memilih judul dari skripti ini awalnya hanya membahas tentang ayat-ayat oligami saja yang dimana disaksikan oleh Amina Wakdud akan tetapi pada saat berhadapan dengan pembimbing",
      "ya alangkah baiknya lebih baik Aminah Wadud keseluruhan saja dan di mana poin-poin yang diangkat oleh Aminat Wadid mengenai perempuan maka dari itu, yang dari awal saya membahas tentang ayat-ayat poligami saya kemudian menjadi terfokus pada metodologi penapsiran Amin Wahdud",
      "metodologinya nanti akan membahas berbagai macam pembahasan seperti ayat-ayat kepemimpinan, ayat oligami dan ayat keperempuan lainnya. Dan untuk latar belakang masalahnya bisa masuk Mas Fijal kepada latar",
      "Saya menemukan bahwasannya Wadud sendiri dalam bukunya Quran and Women berpendapat atau mengakui bahwasanya diantara laki-laki dan perempuan memang terdapat perbedaan. Dalam hal biologis maupun sosiologis kulturalnya ya.",
      "itu sendiri bukanlah hal yang esensial bagi wadud. Bagi wadid sendiri, Al-Quran mengakui adanya perbedaan antara perempuan dan laki-laki atau fungsinya ya seperti sekarang fungsi laki dan perepuan itu berbeda terkhusus di agama kita yaitu agama Islam baik sebagai individu maupun anggota masyarakat dengan argumennya waduda",
      "menunjukkan bahwasannya memang Al-Quran itu atau kembali menguap bahwasanya Al-Kur'an itu sependapat dengannya. Bahwasannya di dalam Al-Quran pun antara perempuan dan laki-laki pun itu dibedakan. Maka dari itu semangat wadud untuk terus menguak tentang antara gender",
      "itu bertambah semangatnya dikarenakan Al-Quran pun menyebutkan bahwasannya ada perbedaan antara laki-laki dan perempuan. Kemudian berangkat dari anggapannya bahwasanya tafsir tradisional, sekarang kita masuk kepada tafsIRnya ya untuk tafsIrnya Wadud sendiri itu termasuk golongan tafsiri kontemporer dimana beliau",
      "sekarang zamannya tafsir-tafsir kontemporer ya seperti termasuk penjuru Roma dan sebagainya dimana wadud sendiri itu termasuki pada takdir kontemporal yang gimana wadood masuk kepada kecap cipon temporer di sana dia mengkritisi terhadap",
      "Tafsir-tafsir klasik itu atau tafsir-tafsiran tradisional itu syarat dengan perspektif laki-laki. Seperti kita ketahui, tidak hanya penafsiramnya akan tetapi mufasir-mufasiri di tradisinal atau klasifik itu memang sekarang terkenal",
      "Ibnu Fasir dan yang lainnya. Maka dari itu Wadud sangat menolak tafsir tradisional dikarenakan itu fokus kepada laki-laki. Yang kemudian Wadu menilai bahwasannya penafsiran-penafsir para mufassir klasik atau tradisinal itu akan syarat kelalakian atau disebut dengan bias gender. Dikarenakan dalam penafsyiran-penafsiran klasi",
      "klasik menurut wadud sendiri itu tidak menitik beratkan kepada perempuan atau kalau bahasa sekarang yaitu disebut dengan tidak adil gender maka dari tanah waduh eh seperti-seperti sejarahnya ya dimana Wadud",
      "sendiri lahir di Amerika yang dimana kultur sosial Amerika itu tidak syarat dengan Islam atau agama di Amerika tidak Islam itu minoritas gimana Aminah wadud itu di beliau lahir ya pada tanggal 25",
      "Amerika Serikat yang terletak di bagian Barat Laut Washington DC wadud menamatkan setujinya dari pendidikan dasar hingga perguruan tinggi di Malaysia Wadud Menerima gelar atau parti ya seperti kita kitalah itu memang sampai tahun 1975 akan tetapi dalam karir akademiknya",
      "Profesor atau religion filosofis. Profesur agama dan filsafat itu di Virginia Common ya. Itu universitas. Dan untuk penjelajahan intelektualnya. Belanjut sampai menuntut wadud mempelajari tafsir Al-Quran di Universitas Cairo. Maka dari sinilah metodologi wadu muncul.",
      "pada saat beliau mengenal akan tafsir-tafsir. Wadud sempat membaca ulang ayat-ayat suci atau ayat Al-Quran dari pandangan perempuan. Dia membaca penafsiran para mufasir klasik atau penafsan mufassir kontemporer",
      "hanya menitik beratkan kepada laki-laki dan tidak mendukung atau menitip beratan kepada perempuan maka dari sanalah wadud itu memunculkan metodologi metode logi baru yang dimana akan syarat keperempuanan atau yang disebut feminis dari sana Wadud",
      "Di sana Wadud ingin membela kaum perempuan, ingin membelak feminis atau ingin membera kaum perekpuan yang dimana dipelopori olehnya yang disebut dengan feminis. Dan untuk kita masuk kepada metodologi pertama, akhirnya metodolgi Wadu itu beliau Wadun sendiri jujur mengatakan bahwasanya",
      "itu lahir atau tercipta dari metodologi Fajrur Rahman yaitu double movement yang dimana metodogi tersebut ditawarkan oleh Fajrul Rahman kepada Aminah Wadud dengan",
      "tersebut ditawarkan oleh Fajrul Rahman maka dari sana Aminah wadud membawa atau mengikut kepada metode terse but untuk melahirkan metodologinya yang disebut dengan metodogi hermeneutik Hai atau metodologi hermenetik tauhid",
      "berasal dari kritikan-kritikan terhadap berbagai macam metode penapsiran seperti ada tiga metodologi penapsilan atau dua metodolpi penapsieran yang dimana dikritisi oleh Aminah Wadud. Yang pertama, metodology penapsisan klasik dan yang kedua, metodo penapsian reaktif",
      "penafsiran tradisional ini yang pertama untuk metodologi penafsan tradisionnal ini menurut wadud sendiri model penafsyran tradisio nal ini atau model eh metodologi penafsihan tradisial ini mumpung menggunakan pokok bahasan tertentu sesuai dengan minat dan kemampuan mukasyirnya jadi eh dari kritikan Amin al-wadud terhadap",
      "penafsiran klasik atau kontemporer ini meskipun bahasan tersebut melahirkan berbagai macam penafsyiran, terdapat satu kesamaan yakni metodologinya bersifat atomistik. Penafsiraan yang dimulai dengan ayat per ayat hingga ayat terakhir dan tidak tematik itulah menjadi salah satu kritik Aminah Wadud terhadap penafsiaran kontemporet sehingga pembahasannya terkesan parsial menurut Wadid.",
      "Namun ketiadaan penerapan hermenetika atau metodologi yang menghubungkan antara ide, struktur, kemudian tema yang serupa membuat pembacanya gagal untuk menangkap kelestansi cawung Al-Quran. Maka dari sana metodologi kontemporer sangat dikritisi oleh Aminah Wadud. Untuk kapsir kontemporernya ini",
      "kontemporer ini menurut wajud hanya terkesan eklusif jadi ditulis hanya oleh kaum laki-laki saja yang dimana tadi saya sebutkan bahwasanya penafsirah atau mufasir-mufasirkontemporer itu hampir keseluruhan laki maka dari sana tidaklah heran kalau hanya eh kesadaran dan pengalaman kaum pria saja yang terdapat part pada penafsyiran-penafsyira",
      "yang ada di dalam kitab-kitab Tafsir. Maka dari sana Wadud mengeluarkan visinya dan perspektif kaum perempuan, yang dimana harus masuk di dalamnya. Jadi Wadudi itu mengkritisi bahwasannya penapsiran-penapsiran para mufasid klasik ini sudah sangat terkesan eklusif lah",
      "maka dari sana wadud terus membicarakan harusnya ada perspektif kaum perempuannya, maka darisana luncurlah metodologi penafsiran Aminah Wadud yang disebut dengan hermeneutik tawhid. Dan untuk ada kategori kedua yang dikritisi oleh wadudi yaitu tentang kategorik aktif,",
      "interpen interpretasi terhadap kaum perempuan dalam Alquran isinya terutama mengenai reaksi para pemikir modern jadi dalam kategori kedua ini hanya menjelaskan tentang atau fokus kepada reaksi Para Pemikir Modern terhadapsu jumlah hambatan kemudian ya hambatan-hambatan yang dialami oleh kaum perem puan dimana disanalah yang menjadi titik",
      "yang menjadi titik fokus Aminawadu dikarenakan hanya membahas tentang seperti itu. Hambatan-hambatan ya. Dan yang ketiga, ada kategori yang disebut tafsir holistik dimana wadud sendiri ada didalamnya yaitu tafsiri yang menggunakan metode penafsiran yang komparensif dan mengeitarnya dengan berbagai persoalan. Di sini ini termasuk kepada metodologi aminawak",
      "metodologi Aminah waduh yaitu hasil menetik tahu hidyah dimana harmonetic tauhid nya itu berhasil kalau disebutnya ya hasil dari kritisan kritikan beliau terhadap taksir-taksir sebelumnya eh metodologi metrologi tetapi sebelum kemudian muncullah metode hermeneutic tawhid aminawadud yang dimana metode hormon etik ini",
      "yaitu metodologi alternatif yang diajukan oleh Aminah Wadud untuk metode hermeneutik Al-Quran, yang ia namai dengan hermoneutik tawhid. Metodologinya menurut Waduda harus memerhatikan tiga aspek. Yang pertama dalam konteks apa nasib itu ditulis atau diturunkan kalau di Al-Kurani disebut Asbabunujul",
      "Kemudian yang kedua komposisi teks atau gramatikal bahasa. Yang ketiganya dalam konteks keseluruhan ayat atau well-stamped tune atau pandangan dunianya. Perpaduan ketiga aspek ini yang menjadi fokus wadud terhadap metodologi penafsirannya atau metodology hermeneutik tawhidnya",
      "hasil dari pembacaan kepada maksud teks yang sebenarnya. Untuk mengimplementasikan tafsir Tauhid Aminawadud, tentu saja diperlukan ilmu-ilmu sosial, kemudian sejarah, sosiologi, antropologi dan bahkan ekonomi dan politik pun itu sangat masuk untuk mendukung atau mengimplementasikan Tafsir Tauhid Aminawadud.",
      "Kemudian kita masuk kepada contoh penafsiran Aminawadud. Di sini saya membawa atau hanya... Di sini Saya hanya memasukkan beberapa ayat saja yang dimana menjadi fokus Aminowadud,",
      "Aminah wadud terhadap penelitiannya untuk mendukung kaum-kaum perempuan akan tetapi di dalam ayat Alquran itu kurang lebih ada 27 ayat tentang keperempuannya akan tetap disini saya akan membahas hanya sebatas lima saja dengan dan",
      "tentang dengan ayat-ayat pasannya berbeda yang pertama saya mendahulukan surat Ani Surat anisa Ayat Pertama yaitu pembahasan tentang asal usul penciptaan perempuan Mengapa saya membawa ayat ini dikarenakan ayat Anissa ayat pertama surat anisai ini sangat menjadi titik barat bagi wadud",
      "bagi wadud dikarenakan Wadud sendiri eh bilang bahasanya sebelum kepada pembahasan-pembahsan tentang mengenai ke Perempuan lainnya keperkempuanan lainnya kita harus membahas dulu tentang penciptaan perempuan yang dimana dari hasil tadi metodologi",
      "sendiri menerapkan metodologinya dalam penafsirannya. Saya akan memaparkan di dalam Quran Surat Anissa ayat pertama yang dimana Aminah Wadud menafsikan bahwasanya, menurut Wadid keseluruhan proses penciptaan manusia ini melalui tiga tahapan. Jadi menuruti Wadidi itu ada tiga",
      "Penciptaan manusia yang pertama, awal penciptakan. Yang kedua tahap pembentukan serta penyerupaan. Dan yang ketiga pemberian kehidupan atau penyimpanan ruh. Allah menyatakan dalam Al-Quran bentuk yang dianugerahkan kepada manusia itu merupakan bentuk terbaik untuk memenuhi tugasnya sebagai wakil di muka bumi ya. Di sini Amin Awadud",
      "Aminah wadud tadi pertama ya seperti eh tadi untuk metodologi Aminoha dulu itu ada tiga langkah yang pertama yaitu kalau disebutnya asbabunujul kemudian yang kedua membahas dramatikal bahasanya yang ketiga welsansung ayatnya di sini Amina waduh sendiri dalam membahasa Ayat 1 Quran Anissa dari",
      "yang saya temukan jadi untuk yang saya pahami itu ya dan yang saya ikuti dari resen pemiming saya bahwasannya untuk penapsiran atau asbabunujul disini, itu menurut Aminawadud pada saat saya mencari dari penapsilan Aminowadud atau tulisan Aminwadud terhadap",
      "terhadap ayat satu tentang penciptaan manusia atau pencipta perempuan disitu tidak saya tidak menemukan bahwasanya Aminah wadud me-menyebutnya dengan asbab bunuh Jul karya beliau akan tetapi di sini saya langsung kepada kedua ya metode atau tahap kedua yaitu",
      "matikal bahasanya yang dimana dalam surat Anissa ayat pertama ini wadud fokus kepada tiga kata saja Hai yang pertama kata nafs kedua min dan yang ketiga jawab atanak sendiri waduk mengartikan sebagai diri atau secara konseptual menurut waduh pengandung makna",
      "Jadi nafs di sini hanya fokus kepada jenis kelamin yang netral. Tidak fokus pada jenIS kelamIn. Jadi bisa digunakan untuk laki-laki atau perempuan. Maka disanalah netralnya ya. Dia menegaskan bahwa dalam catatan Al-Quran tentang penciptaan, Tuhan tidak pernah menyebutkan penjelasan bahwasal usul umat manusia itu adalah Adam.",
      "Adam menyebutkan bahwasannya asal-usul manusia itu adalah Adam, menurut wadud. Bahkan Al-Quran tidak pernah menyatakan bahwa Allah memulai penciptaan umat manusia dengan naf atau seorang laki-laki yang dimana disebutkan yaitu Nabi Adam alayhi salam. Pemahaman yang netral seperti itu telah terabaikan selama ini",
      "Yang tidak setara terhadap asal-usul penciptaan laki-laki dan perempuan. Maka disanalah kata pertama yaitu nafs yang menjadi fokus Aminawadud untuk mengkritisi penafsiran-penafsirannya tradisional atau klasik. Yang menyebutkan bahwasanya pencipta manusia itu adalah yang pertama adalah Nabi Adam. Dan pencipsaan perepuan itu lahir dari",
      "lahir dari tulang rusuk Nabi Adam maka dari sana waduh menolak keras membantah penafsiran para mufasir tentang penciptaan perempuan yang dilahirkan dari tulung supa B ada dikarenakan Alquran dan Allah pun tidak menyebutkan bahwasanya pencipta anperempuannya itu tidak menjebutkan didalam al-qur'an bosnya",
      "atau kata yang dibahas oleh wadud, yang kedua dalam ayat 1 surat anisa ini yaitu kata min. Dalam bahasa Arab menurut waduda, min mempunyai arti dua fungsi dasar. Yang pertama yaitulah digunakan sebagai kata depan dan yang menunjukkan kesamaan suatu hal dari hal lainnya.",
      "Kemudian yang kedua, min di sini diartikan atau disebutkan dari. Maka dari sanalah ada dua arti dari min dan kata min. Dan yang ketiga yaitu fokus wadud yaitul jauhz. Yang dipakai dalam Al-Quran untuk arti menurut wadid.",
      "Untuk arti teman, pasangan atau kelompok. Jawa ini bentuk jama dari azwaj. Bentuk jema dari jawaj adalah azwad yang digunakan untuk menunjukkan pasangan. Kata inilah yang digonakan untuk merujuk kepada penciptaan manusia. Yang kedua yang kita ketahui sebagai hawa.",
      "Tadi disebutkan bahwasannya penciptaan perempuan itu tercipta dari tulang rusuk Nabi Adam. Akan tetapi bagi wadud, penciptaan kedua manusia itu yaitu ibu atau hawa ya. Ibu pertama manusia yaitulah hawat ya. Cara tata bahasa Jawa adalah maskulin.",
      "Untuk menurut Tua Dud, Al-Quran menggunakannya untuk tumbuh-tumbuhan yang terserah dalam surat Ar-Rahman ayat 1.",
      "Ar-Rahman ayat 52 dan binatang yang disebutkan dalam surah Qud ayat 40 tidak terkecuali manusia. Jadi itulah perspektif wadud terhadap kata jauh dalam ayat ini. Kemudian bagi wadu sendiri, kata jawab sangat berperan untuk menggiring pemahaman mufasir plastik tentang konsep penciptaan yang didiskriminatifkan terhadapan perempuan.",
      "Menurutnya Al-Quran menggunakan kata jawab adalah untuk menegaskan bahwa segala sesuatu diciptakan oleh Allah adalah berpasangan. Karena itu esensi dari penciptaan yang berpasangannya adalah untuk saling melengkapi. Maka dari sanalah wadud berkesimpulan bisa menyimpulkan kata jauh dari ayat satu ini, ayat 1 surah Anisa.",
      "Setiap anggota pasangan atau pasangan mensyaratkan, jadi setiap anggota pasangannya itu mensyarakat adanya laki-laki dan perempuan. Seorang laki baru bisa dikatakan suami apabila ada seorang perembuan yang dikatakkan istri. Keberadaan dari salah satunya yang menjadi suatu anggotaa pasangan",
      "Yang disebutkan oleh Wadud mengenai kata jauh ini. Dalam memandangi ayat ini, ayat satu surat Anissa. Wadu sendiri mencermati bahwasannya berupa sirklasik cenderung menafsirkan dengan mengacu kepada sebuah hadis nabi yang menyatakan bahwa perempuan atau hawa diciptakan dari tulang rusuk laki-laki seperti alroji dalam penafsiran",
      "Dan tafsirnya Fatih Al-Ghoib menyatakan bahwa makna dari kalimat holakum min napsi wahidah dapat disermati dari beberapa hal. Menurut Aroji yang pertama dari kaliman holakukumin napsih wahidahlah yaitu bahwa kalimat ini menegaskan bahwa penciptaan seluruh umat manusia adalah berasal dari manusia yang satu dan yang kedua,",
      "yang kedua penciptaan manusia dari diri manusia yang satu memberikan dampak tersendiri bagi kelangsungan kehidupan umat manusia salah satu dampak yang dimaksudnya yang dimaksud Aroji adalah akan terjadinya hubungan sekaturahmi yang kuat antara sesama mereka dan dapat memperarat rasa kasih sayang atau mahabbah diantara mereka itu",
      "Menurut ROG yang kemudian pendapat tersebut oleh Wadud tidak bisa diterima dikarenakan dengan pemahaman seperti itu, terkesan bahwasannya status perempuan lebih rendah daripada laki-laki. Dalam konteks inilah dia berpendapat bahwa perembuan adanya reinterpretasi terhadap ayat terse but.",
      "Konsep pemikiran yang demikian menurutnya melahirkan suatu pemahaman bahwasannya penciptaan laki-laki dan perempuan sebagai sebuah pasangan merupakan bagian rencana Allah. Maka dari sana antara kedua bagian dalam pasangan tersebut sama pentingnya. Jadi menuruti Wadud, kalau tidak ada suami, kalau sudah ada laki dan",
      "ada yang namanya pasangan maka dari senalah muncul pasangan yang dinamakan dengan suami istri dan kemudian yang ketiga masuk kepada tahap metodologi Aminah waduh dalam ayat ini yaitu wadud menjelaskan bahwasannya",
      "Namun Al-Quran menegaskan bahwa manusia sengaja diciptakan dalam pasangan laki-laki dan perempuan yang tertera dalam surat Fatir ayat 11 dan Anajem ayat 45. Terdapat juga dalam surah Ali Imran ayat 36. Di sana, di dalam Al-Kur'an tersebut tidak memberikan karakteristik yang tegas bagi tiap-tiap bagian pasangan.",
      "bagian pasangan jadi disini jelas ya wadud menyebabkan perspektifnya bahwasanya karakteristik di dalam ayat-ayat Alquran lain pun tegas bagi tiap-tiap bagian perasaannya Jadi bagi Wadud al-qur'an hanya mengacu pada fungsi biologis",
      "Arop ayat 189 bukan pada persepsi psikologis dan budaya pengasuhannya. Atas dasar itulah kemudian Wadud menegaskan bahwasanya asal-usul umat manusia baik laki-laki atau perempuan berasal dari nafs tunggal yang dimana merupakan bagian dari sistem berpasang pasangan.",
      "Itu ayat 1 mengenai penciptaan atau asal-usul penciptaan perempuan. Yang dimana Wadud sendiri berkesimpulan bahwasannya perembuan itu muncul atau lahir dari nafs yang tunggal, yang merupakan bagian dari sistem keberpasangan-pesangan. Kemudian masuk kepada ayat keperempuanan lainnya yaitu tentang kepemimpinan.",
      "di mana tadi sudah disinggung sedikitnya oleh Mas Rijal tentang Aminah Wadud menjadi Imam Jumat di Amerika sana. Di sini saya membahas, di sini saya menerapkan ayat kepemimpinan surat Anissa ayat 34 yang dimana untuk",
      "turun ayat ini menurut wadud, jadi ayat kepemimpinan ini dikaitkan kepada rumah tangga oleh wadu. Fokus kepada rumah sangga. Jadi pada umumnya rumah tang가 didefinisikan sebagai sebuah keluarga yang terdiri dari suami istri dan anak-anak.",
      "Keluarga merupakan sebuah institusi yang menyimpan isu dan problematika yang berkepanjangan. Jadi, problematikanya yang muncul dari kehidupan rumah tangga itu senantiasa aktual apalagi dalam situasi dan pola masyarakat yang selalu berubah. Kondisi semacam inilah yang membutuhkan seorang pemimpin yang mampu dan punya kelebihan untuk menyelesaikan problematikkannya",
      "problematikannya sehingga tercipta sebuah kehidupan keluarga yang harmonis damai tenang dan tentram isi dari sinilah waduh mengaitkan ayat kepemimpinan kepada atau iait kepemimpinan terhadap rumah tangga dikarenakan dalam rumah tanggalah menjadi titik fokus lahirnya atau membutuhkannya seorang pemimpin dalam menjelaskan kata",
      "Masuk kepada kedua, yaitu tentang gramatika bahasanya. Di sini Wadud hanya membahas kata koam dalam ayat kepemimpinan ini. Waduda hanya membAHAS KATA KOAM SAJA. Dalam menjelaskan kata Koam, menurut Wadun Paramupashir Klasik",
      "Jadi laki-laki itu bertanggung jawab terhadap pendidikan istrinya dan melindungi mereka. Nah berkaitan dengan kualitas laki yang lebih daripada perempuan ini sebagaimana yang sudah ditetapkan oleh Allah kemudian diperkuat dengan budaya patriarkasi yang sangat membedakan eksistensi laki dan perepuan",
      "Sebagai mana pandangan Mufassir sebelumnya, menurut Wadud tidak hanya dipahami saja sebatas hubungan suami istri semata. Akan tetapi harus dipahamin dengan konteks yang lebih luas yakni masyarakat secara keseluruhan.",
      "fungsionalis yaitu suatu konsep untuk menggambarkan hubungan fungsionale antara laki-laki dan perempuan dalam masyarakat secara keseluruhan Nah dari sinilah hubungannya fungsio analis tersebut cara kongkripsi dapat dilihat dari tanggung jawab masing-masing pihak antarake laki dan Perempuan Dalam perspektif harmonetika gender atau hormon etika ya harmonetikajernal",
      "Langkah-langkah yang ditempuh oleh Wadud dalam memahami ayat kepemimpinan tersebut cukup sistematis. Jadi melihat seperti tadi yang disebutkan bahwasannya di dalam keluarga itu sangat membutuhkan seorang pemimpin, maka dari sinilah konsep terse but yang Wadu berikan kepada atau yang Wado menciptakan terhadap kepemipinan.",
      "Maka dalam membangun masyarakat, tanggung jawab perempuan itu adalah melahirkan generasi anak penerus bangsa. Dan tanggong jawab inilah yang memerlukan kekuatan fisik, stamina, kecerdasan dan komitmen personal. Menurut Wadud sendiri untuk menjaga keseimbangan dan keadilan maka seorang laki-laki juga memiliki tanggng jawab yang sama",
      "Al-Quran dengan kata qawam. Dalam konteks inilah, qawm dipahami dengan makna kemampuan seseorang atau seorang laki-laki untuk memberikan perlindungan fisik dan dukungan material terhadap perempuan. Oleh karena itu apabila seorang lagi tidak mampu memenuhi tanggung jawab, maka dia tidak pantas disebut qawwam. Maka dari sinilah wadud berkesimpulan",
      "Kita bisa melihat dari suatu keluarga akan menciptakan satu kepemimpinan. Maka, dari sinilah seorang pemimpin lahir dengan konsep amina wadud tersebut yaitu konsep fungsionalitas. Kemudian masuk kepada ayat yang ketiga",
      "ketiga yaitu problematika poligami yang dimana ayat ini kurang lebih yang saya mau bahas awal sebelum membahas tentang metodologi ini. Untuk ayat poligaming, saya membawa surat Anissa ayat 3 di mana menurut waduh sendiri sebab turun ayat",
      "wali pria yaitu bertanggung jawab untuk mengelola kekayaan maaf masoki Waktunya sudah habis ya Hai untuk pembangunan terima kasih singkat hasilnya nomor atur ia disinilah juga saya kipur",
      "Langsung ke pembedah, Ibu Moderator. Atau bagaimana? Karena mungkin waktu sudah habis, jadi kita langsung ke pemberdah saja ya. Silakan kepada Mas Munzir, saya persilakan untuk memberikan tanggapan kepada pembicaraan.",
      "silahkan. Baik, terima kasih Mbak Akmalia Salsabila. Assalamualaikum warahmatullahi wabarakatuh. Alhamdulillahirrahmanirrahim. Wa bina astai'in wa alamu dhuturnya wa ati'in. Wassalamualaukum warahmati'in wassalamu ala asyrafil amya wa barakatu wa ala alihi wa sallamu aleykum wa rahmatullah. Suara saya terdengar? Terdengarnya.",
      "Oke baik terima kasih atas pemaparannya Mas masyawiki Abdul Jabbar pertama saya ucapkan selamat telah menyelesaikan tugas skripsinya gas-gas akhir yang mungkin cukup bisa dibilang G standar untuk S1G",
      "di stai persis stai Persis ya nama kampusnya yang cukup menarik dalam kajian skripsinya saya juga meskipun Saya tidak terlalu fokus dalam kaji and gender ada disini Mbak Karina yang mungkin dia sudah menyelami dunia gender tapi",
      "aspek hermeneutiknya eh emas Apakah saya perlu menggunakan yang PPT kalau perlu saya tolong dijadikan kohasi on the West Indah Mas",
      "Mas Syawki Abdul Jabar perlu tahu dan mungkin menjadi tambahan wawasan buat Mas Syauki. Kita mulai dari temanya dulu, metodologi penampiran Aminah Wadud dalam ayat-ayat keperluan kajian hermenetika Aminnah Wadid. Sebelum menyelami kesana kita perlu kenal lebih dulu siapa Bu Aminna Wadik sebenarnya.",
      "Inawatu sebenarnya, Bu Amin Awadu ini seorang cendekiawan. Bisa dibilang cendekiawan, saya anggap sudah cendekingiawat karena sedang kuliah postdoktoral di Winsuka. Sebenarnya kalau misal dibilangan kenapa dia viral dan sampai sekarang masih viralnya itu masih berlanjut. Meskipun pendapatnya atau argumentasinya tentang imam itu",
      "imam itu, beliau sudah hilang. Ini saya dapat argumen ini dari Pak Mustaqim Direktur PASKA. Beliau sudah kilah terkait argumen itu karena menyalahi banyak aturan meskipun dalam dunia gender tidak tapi ketika masuk ke ranai Indonesia mungkin ini sudah menyalai tapi kita gak perlu mendiskusikan itu yang penting beliau dalam hal ini bagaimana kok",
      "Bagaimana kok beliau bisa viral? Yang pertama ada kalau bisa dipetakan itu ada dua sisi yang vertikal sama horizontal. Yang vertikal itu kegelisahan beliau terkait fenomena pada saat itu ketika, utamanya ketika beliau berkecimpung dalam dunia tafsir Al-Quran. Realitas pada saat itukan memang belum bisa menerima perempuan secara utuh.",
      "masih menjadi objek, belum bisa sepenuhnya menjadi subjek. Ini kegelisahan pertama. Makanya ketika beliau menjadi imam itu dengan berdasarkan satu hadis atau hadisnya pun itu masih banyak khilaf dan sangat minim yang berargumen bahwa ini hadisannya cocok untuk hadis perempuan menjadi iman meskipun bisa lagi kalau memang dalam kondisi kita itu",
      "itu di lingkungan kita orang-orang yang bodoh dan tidak bisa baca Quran katakanlah mu'alaf belum bisa baya Quran semua dan belum tahu rukunya sholat perempuan bisa seperti itu kalau kajian pikir konteksualnya atau pikir contemporarnya seperti itu tapi untuk yang barisan aspek satunya tadi saya aspek horizontal, aspek vertikalnya beliau ini kenapa kok",
      "kenapa kok terus menyentuhkan hermenetika tawhid dan beliau kan memang bergurau meruntutkan dari hermeneticanya Fazlur Rahman yang double movement itu kemudian double movement dikembangkan beliau menjadi hermenetaik tawhit sebenarnya mas Shawki disini belum menangkap bagaimana kok bisa memunculkan heromenetika tauhid, itu pertama mungkin PRnya ya mas bisa jadikan PR karena saya di dalam skripisnya meskipun jenengal sudah",
      "jendenggan sudah mencatuskan apa sih hermenetika taklit tapi belum sepenuhnya jendengan nanti menangkap apa sih itu hermenitika takilit. Nanti mungkin saya jelaskan sedikit. Aspek kritikalnya, itu ketika beliau mendapati penafsiran-penafsir zaman dahulu, penafsan-penasaran klasik, itu dengan perspektif laki-laki rata-rata mufassir pada saat itu memang laki lagi dan ini gak bisa di sejarah yang gak bisa ditolak lagi nah ini menjadi",
      "Nah ini menjadi dasar utama ketika beliau itu mencetuskan pemahaman-pemahaman yang harus menggunakan perspektif perempuan. Ini mungkin sulit pada saat itu, ketika klasik. Penafsiran perspektiv perembuan pada saat ini memang sulit. Tapi tidak menutup kemungkinan ketika peremmuan pada sekarang dijadikan sebuah perspekti ketika menefisirkan ayat Al-Qur'an.",
      "Itu yang pertama. Jadi Mas Syawki mungkin bagaimana beliau kok bisa mencetuskan atau bisa viral itu disitu dulu mungkin dibahasnya. Bagaimana kok dia bisa viral, itu ada dua aspek. Pertama kelesaan beliau pada saat itu memang perempuan. Yang kedua terkait penafsiran-penafsirannya pada zaman itu",
      "dijadikan perhatian itu kan tafsirnya ar-razzi di Malkathil web memang beliau pada nampak siranya ke hampir itu sangat-sangat dais gender dan itu sudah menjadi fakta tidak tidak tidak bisa dihapus dan rata-rata tulisan yang membahas gender atau kajian diskursus gender itu pasti tertujunya di ar-razzin jarang dalam Ibnu kasir jalan atau dari bahkan",
      "Perlunya mendapati di mana titik letaknya perhatian si Aminah Wadud, kenapa kok dia bisa memunculkan hermenitika ini. Kalau dalam kajian filsafat ilmu, dimana cantolan epistemologinya? Karena disitu ada ranah ruang lingkup Aminahu Hadid, ken apa kok memuncalkan itu? Jadi hermenetika Tauhid ini tidak semacam",
      "enggak semata-mata muncul secara langsung dia berkaca dari Fasilo Roman, tapi beliau memang punya kegelisahan sendiri yang kita tidak tahu. Nah itu salah dua faktor itu yang mungkin menjadi faktor utama dalam beliau merumuskan sebuah hermenitika kawahid. Oke, yang pertama objekat jenengan mungkin sudah cukup baik, cukup menarik. Cukup menurut saya",
      "yang pertama, yang ingin saya bahas itu Amina Wadud dan penafsirannya. Amina wadud dengan penafsyaranya kalau misal saya pakai standarnya UIN suka mungkin ya nggak bisa karena sudah beda tingkatnya. Ya bukan ini sombong ya, karena mungkin untuk kelas Thai atau Prodi yang baru",
      "dengan level yang seperti ini. Cukup deskripsi sedemikian rupa. Tapi di sini Mas Shawki belum menyertakan bagaimana metodologinya. Aspek-aspek yang tafsir holistik, asal bunuzul, terus konsep holistisnya itu dimana, terus seni gramatikalnya dimana padahal itu sangat dibahas detail dalam bukunya yang lain. Di skripsinya Mas Shawiki kayaknya kok saya lihat",
      "mengutipnya dari Quran and Women. Dari situ semua. Ini yang mungkin menjadi faktor kesusahan Mas Syauki ketika mengeksplore bagaimana penafsirannya si Amin Awadud. Padahal ada ruang lengkup kajian sosiologis sama antropologis yang itu sangat berparuh ketika beliau menafsiran ayat Al-Quran. Aminawadud dan penafcirannya mungkin kalau bisa dibilang tidak jauh beda dengan kajikan penafciran ulama sebelumnya.",
      "Kalau bisa dibilang, 70% masih metodenya. Metodenya itu masih klasik dan 30% yang perspektif perempuan. Itu yang mungkin agak modern. Dan itu pun diliputi oleh subjektivitas dari Aminah Wadud. Makanya beliau ketika menafsirkan ayat Al-Quran langsung tertuju ke bahasannya. Tidak berkata dari",
      "berkaca dari, sangat minim, sangat minimum berkata dari penafsiran-penafsir ulama yang terdahulu. Ini yang mungkin menjadi kritik bagi kita. Bagi kita sebagai akademisi khususnya kalau dalam kajian apalagi ketika kita menafsирkan ayat Al-Quran perlu perlu berkasa dari penasaran ulama terdahulunya sebagai pijakan awal untuk berangkat menjadi untuk berengkat menemukan makna signifikansi dari penapsiran ulama tertakdu",
      "terdakduk. Karena ini penting kalau tidak seperti itu nanti masuknya ke subjektif dan bisa masuk ke ranah paham yang nihilisme. Kalau pahami yang liberal mungkin Bu Aminah ini masih masuk dalam ranah liberal tapi belum terlalu liberal karena metodenya kalau saya kira-kira 70% masih klasik, 30% juga belum terlihat liberal. Dan maka dari itu ketika liberal juga belum sampai",
      "Ketika kita sampai ke paham nihilisme itu sudah masuk ranah, yuk pendapatku ini paling benar. Paham ya? Pahaman nihilismenya seperti itu. Mungkin nanti bisa lanjut S2 biar tahu bagaimana konsep-konsep pemikiran. Nanti kalau berkaca ke Pak Fakhrudin Faiz, nanti tahu konsep pemikerannya itu bisa digedakan. Ini nihilismo liberal, konservatif dan lain-lain. Itu ada.",
      "Oke, yang kedua. Hermenitika Tauhid dan menemukan substansi mana? Seperti yang saya katakan tadi bahwa Hermenetika Tahuid ini bukan sebuah metode yang baru. Tapi memang ijtihad dari Bu Aminawadud terkait penafsiran ayat-ayat Al-Quran yang mungkin yang dirasa bukan langsung dijudge oh ayat ini kok kayaknya bias gender banget. Nggak ada ayat Al Quran yang seperti itu.",
      "Ayat selama saya kuliah juga tidak mendengar ayat Al-Quran itu salah. Yang salah kemungkinan adalah perspektif kita atau penafsiran penafsilannya. Itu pun juga tidak sepenuhnya salah, tapi belum menggunakan metodologi yang utuh. Nah, hal berarti kata uke dalam menemukan substansi mana ini sebenarnya sudah dilakukan oleh Bu Aminah.",
      "Mas Syawki ini belum menemukan substansi hermenetika tauhidnya dari Aminah Wadud ketika menemukannya. Itu seperti apa? Itu belum ditemukan seperti itu. Makanya kalau saya jadi pembimbing, saya pasti menyuruh, ini mana hermenitika tauhitnya? Aspek-aspek hermenatika tauhatnya belum muncul. Kalau saya jadi pemimpinnya, tapi ya tidak apa-apa. Kalau misalnya di sini mau diperbaiki lagi, monggo. Nah ketiga, metode dan pengeksoran",
      "metode dan pengeksekusian ayat Nah kalau yang tadi saya lihat ya tapi siang saya sudah baca skripsi metode dalam mengeksekusi secara sepenuhnya Kalau saya baca di bukunya itu memang diaplikasikan penuh oleh Bu Aminah jadi secara yang pertama menemukan asyafun Nuzul mungkin yang mas-mas siapa Mas shawky ini belum nyentuh",
      "perlu mengutarakan aspek-aspek itu ketika menafsirkan. Ini yang belum dituliskan. Kalau di dalam skripsinya, itu kan masih untuk menulisken konteks apa ayat itu turun. Artinya dalam kurung Mas Hoki menuliskan azabunuzulnya itu seperti apa. Azabunuzzul ini kan banyak aspeknya. Ada yang mikro dan yang makro. Ketika mikro, ketika itu berarti ayat-ayat yang berhubungan dengan ayat",
      "ayat itu atau riwayat-riwayat yang berhubungan dengan ayat ini, atau makro. Makro berarti faktor-faktor yang ada di luar dari penafsiran ayat atau dari ayat. Maka sebenarnya kalau saya lihat tadi punya Masyawiki belum menyertakan seperti itu. Mungkin Mas Masywaki belum sempurna membacanya atau argumen",
      "Argumen Bu Amirawa itu belum dibaca secara utuh. Nanti kalau misalnya di sini mungkin dibaca dulu kenapa kok beliau itu sampai mencetuskan yang aspek-aspek nusyus. Kalau dalam buku beliau kan ada beberapa faktor kurang lebih itu yang mengakibatkan penafsiran itu sangat bias gender, itu ada kurang",
      "Saya lupa tadi. Ada patriarki, ada inheritance dan male authority. Otoritas lagi-lagi dalam penafsiran itu yang menjadi basis faktor kenapa kok ayat-ayat Al-Quran ditafsirkan zaman dahulu itu sangat bias gender.",
      "belum dicantumkan sama Masyawiki. Padahal itu sangat dituliskan dalam daftar isinya kan, dituliskan itu signifikansi konteks ketika ulama-ulama terdahulu menafsirkan Al-Quran sebenarnya signifikasinya ada beberapa kecenderungan. Itu yang kedua. Untuk menemukan substansi makna ketika beliau menafsilkan ayat Al-Kur'an sebenarnya cukup menarik. Yang pertama,",
      "pertama, beliau memang menggunakan Asyubun Nuzul. Asyibun Nuzzul pun itu tidak hanya serta-merta cuma menggunakani riwayat atau ayat Al-Quran yang lain atau dengan munasabah, tidak. Tapi beliau benar-benar menggunainya aspek sosiologis antropologis yang dimana saat itu ayat turun maka pemahamannya mungkin kalau di zaman sekarang sangat berbeda dibanding zaman dahulu. Terus yang ketiga metode dalam",
      "metode dalam mengeksekusian ayat yang ketiga ini kalau bisa dibilang ya tidak beda jauh dengan ulama-ulama sedahulu karena metode kenapa yang tematik yang disebutkan oleh masyawiki itu memang benar-benar dilakukan kajiannya ayat-ayatan Quran dalam Amin Awadudzit memang komprehensif ayat ayat berhubungan dengan kepemimpinan atau ayat Ayat yang berhutungan",
      "warisan itu sangat disebutkan oleh, banyak disebutan oleh Aminah Wadud ketika menafsirkan ayat. Nah ini sebenarnya metode tematikan sudah banyak dilakukan oleh diskursus ulama terdahulu seperti kitab Al-Farmawi atau sekarang udah banyak kitab Mu'jamu Fahros, kitab Aroqib ala Subhani terus kitabnya Al-Mujamal Fahrus Al-Quran itu sebenarnya sudah banyak. Sebenarnya tidak serta merta ini hal yang baru tidak tapi memang",
      "metode yang beliau tawarkan, yang paling berbeda itu ketika menggunakan perspektif perempuan. Ketika mengunakan perspekitif perempuan, yang menurut saya ini cukup bisa dibilang, bisa cenderung ke subjektif, bisa objektif. Kenapa kok bisa diblang subjektiv? Subjektif ketika beliau tidak melakukan survei. Dalam artian ayat-ayat yang ditafsirkan beliau itu murni dari ijtihad beliau tanpa mempertimbangkan",
      "mindset atau konstruksi pemikiran wanita yang lain. Padahal ini sangat penting kalau misalnya menggunakan perspektif perempuan. Jadi tidak serta-merta hanya menggunakannya sendiri. Yang kedua, kenapa kok bisa dibilang objektif? Objektif karena beliau menggunarkan permainan gramatikal Arab di situ. Beliau mengunakan teori semantik dalam hal ini. Nah, semantikknya ini yang mungkin sangat sulit",
      "Ya bisa dibilang kalau zaman dahulu, zaman klasiknya ini sudah banyak dilakukan. Tapi untuk penggunaannya Aminah Wadud ketika menafsirkan ayat Al-Quran atau di Quran Win Women itu sangat-sangat tuntas. Dan akan nanti bisa baca di artikelnya jurnalnya Mas Afifur Rahman Syahroni, aluni CRC SUGM itu beliau membandingkan antara Muhammad Talbi dan si Bu Aminahu Wadid.",
      "Bu Aminah Wadud ini sangat komprehensif ketika menafsirkan ayat Al-Quran dengan analisis bahasa. Sedangkan Muhammad Talbi ini zonk. Karena menurutnya kalau dengan analesis bahasa itu tidak serta-merta bisa menemukan makna yang baru. Itu kalau menurunkan Muhammad Talbiyah. Nah, menuruk saya cukup menarik dalam kajian skripsinya. Cuman mungkin ada beberapa saran yang mungkin saya sarankan untuk",
      "bisa dibilang standarnya lebih. Kalau dalam kajian Hermenetika, apalagi sudah menyebutkan Hermenitika di judul skripsi, saya itu langsung kebayang sebenarnya yang digunakan dalam kacian tulisan itu Hermenikia apa? Kalau jenengan nanti mau menulis tentang Hermeniteka tentu tidak bisa lepas dengan belajar atau membaca bukunya Pak Sairon Syamsuddin.",
      "yang Hermenetika dan pengembangan ulama Quran. Itu ada yang edisi terbatas. Nah, di dalam bukunya itu beliau mengembangkan empat aspek atau empat term terkait Hermenitika. Yang pertama, Hermeneus artinya menafsirkan ayat secara langsung atau menafsilkan, menjelaskan teks secara",
      "menafsirkan ayat Al-Quran secara langsung itu bukan hermeneutik, tapi hermenes. Meskipun nanti kalau ditarik secara akar kata itu bisa dibilang hermèneutik. Tapi beda karena sanad keilmuannya Pak Sayuran berbeda. Akhirnya beliau membuat klasifikasi yang seperti ini. Yang pertama hermenez, menafsyirkan",
      "Bu Aminawadud. Nah, dalam posisi Mas Sawki ini sebenarnya belum menyentuh aspek menafsirkan. Tapi kan sebagai penjelas apa sih yang ditafsirkan Bu Aminawadud dan bagaimana metodenya ketika menafsilkan. Nah Bu Aminiwadu ini sebenernya masih menggunakan atau masih dalam taraf hermeneutik interpretasi langsung. Jadi",
      "Belum atau tidak masuk ke hermeneutik. Nah, definisi yang hermèneutik ini metode bagaimana interpretasi teks. Nah ini yang berada di posisinya Mas Syawki. Posisi Mas Syakir disini itu sebagai herméneutik atau membedah bagaimanan metodologi Bu Amin Awadu dalam menginterpretasi tex. Ini posisianya Mas Syarqi disini. Jadi perlu tahu mas",
      "Jadi perlu tahu mas bagaimana posisi jenengan. Karena ketika ditanya, kenapa kok kamu membahas hermeneutik? Apa itu hermeneeutik? Tentunya jenenga harus bisa jawab. Hermeneutic itu ada kesenambungan antara tiga aspek, tiga unsur, author text and reader. Itu jenengahan nanti masih umum, hermenetiknya secara umum. Tapi kalau jenengang nanti sudah diwin suka ya, amin gitu.",
      "ternyata tuh selama ini kita salah ada empat aspek ternya terhormon etik itu Hermen es hermen etik filosofis hermeneutika atau hermoneutika filosofi sama hermine teka filosofie atau filsafah termenetis nah posisi masyaki berada masih di dalam posisi yang kedua jadi sebagai penjelas metode dari bu Amin awadid dalam menafsirkan",
      "atau kalau Pak Sairon menyebutnya Hermenetika Filosofis. Nah, ini yang jadi skripsi saya. Saya posisi di sini. Hermenitika Filsofis ini membedah ruang lingkup dari seorang mufasir atau seorang pencipta teks. Dalam hal ini saya tidak langsung turun ke ayatnya atau ke hadisnya tapi saya terjun",
      "terjun ke seseorang yang menafsirkan ayat-ayat tentang perempuan. Saya meneliti tentang Abdul Halim Abu Syukoh, kalau partisipan tahu itu juga tokoh gender yang menjadi inspirasi Pak Yudin Abdul Qadir dalam menuliskan bukunya Kira'ah Mubaddala. Itu disebutkan. Dalam inspirasinya beliau itu menggunakan",
      "pembacaan dari Abdullah Lim Abu Syukoh. Saya meneliti kajian Abdullah Lim Abusyukoh, dia tidak beda jauh dengan ulama-ulama sebelumnya kalau Abdullah Lim itu menggunakan metode tematik maka kalau misal dia ke hermeneutik contoh misalnya hermenetika Aminahudzat tapi kok beliau itu enggak menggunakann metode temati itu belum bisa karena dalam hermenetic harus mengkaji seluruh ayat-ayat yang memiliki relevansi",
      "konsep atau tema yang kita ambil. Itu yang sangat ditenangkan dalam hermeneutik. Dan sangat jarang kalau menafsirkan ayat Al-Quran cuma dengan satu ayat, kecuali yang bisa kita sebut itu Pak Muhammad Syahrur. Mungkin jenangan tahu yang kemarin Viral Dewin suka, Milku Liyamin, itu kan berangkat dari pembacaan Muhammad Syarrul terkait ayat-ayat Milku liyamin. Muhammad Syarul kalau bisa dibilang sangat-sangat liberer. Bahkan Pak Sayron dalam bukunya",
      "Syairon dalam bukunya itu memang menyebutkan salah satu tokong mufasir atau pembaca ayat Al-Quran yang masuk dalam ranah subjektifis. Itu salah satunya Muhammad Syahrul. Selainnya seperti siapa? Nasr-Rahim Abu Zaid, Khalid Abu Fadl. Itu masih ranah objektifiskum subjektivis.",
      "kaofilosofis untuk membaca pertama metodologi di sini. Yang kedua terkait ruang lingkup dari penafsir. Apa sebenarnya yang melingkupi faktor-faktor apa yang melatar belakangi penafsyir sehingga dia menghasilkan pemahaman seperti itu? Sampai si Abdul Halim Abu Syukoh itu sebenarnya bisa dibilang dia masih konservatif dalam membahas ayat-ayat sadar atau ayat awroh.",
      "ayat-ayat Allah. Tapi beliau bisa masuk ranah yang objektif, so objectivist cum subjectivis. Beliau pemikirannya progresif. Dalam pemaparannya kan beliau sampai menyebutkan kalau sebenarnya jilbab atau ayat yang menutup aurab ini sebenarnya yang disariatkan itu apanya? Beliau sampai mengkritisi seperti itu. Tapi",
      "Dan berangkat dari argumen-argumen Imam Madhab yang akhirnya saya kesimpulkan, oh ini ternyata masih konservatif. Meskipun beliau sangat-sangat kritis. Itu yang ketiga. Yang keempat, hermeneutis filosofi, filsafat hermèneutis. Di sini sudah tidak lagi mempersoalkan tentang penafsiran atau ayat-ayat yang diproduksi. Tapi lebih dalam lagi, apa problem epistemologi, ontologi etikologi",
      "ontologi etika dan estetika dari seseorang ketika menafsirkan ayat Al-Quran. Jadi misal kita mengkaji Aminah Wadud, itu sebenarnya epistemnya Aminoh Wadid itu darimana? Epistemologi itu kan teori ilmu pengetahuan. Itu bagaimana si Aminahu Wadu mendapat pengetahuannya seperti itu. Jadi Euromenetis ini sudah bukan lagi menyentuh ranah teks, tapi sudah dalam lagi",
      "masuk ke aspek-aspek dari mufassir yang lebih dalam baik itu sptm epistemologi nya ontologinya sampai etikanya itu yang sampai saat ini belum pernah atau sangat minim dibahas kalau dalam ranah ini saya belum pernah menemukan nih mungkin teman-temannya lain sudah menemukkan terkait orang yang sudah menggunakan renang ini Pak Pak sayuran pun belum berani karena beliau akhirnya",
      "yang itu perpaduan dari Mas Ramita Buzai terus dari siapa itu Pak Zula Rahman sama punya Pak Abdullah Said nah sebenarnya kalau misal jenengan Mas Syawki nanti bisa memetakan ini lebih menarik jenengin posisinya dimana? kalau misalnya disini, monggo",
      "Jendekan kurang menarik. Kurang bisa wow. Tapi kalau standar biasanya yang skripsi Winsuka sekarang, kalau membahas ayat-ayat perempuan itu sudah langsung spesifik. Kalau tadi kan Mas Syawki masih menggunakan, mengambil lima contoh ayat. Warisan, penciptaan perembuan, dan lain-lain. Kalau bisa, bisa bikin tesis gitu langsung spekisif ke satu isu. Entah itu isunya yang berangkat dari pereumpuan",
      "atau dari perspektif perempuan. Itu sangat berbeda. Biasanya yang untuk di Winsuka sudah masuk ke ranah ini. Teman-teman saya rata-rata sudah menggunakan yang dari menitika filosofis, karena untuk membedah apa sebenarnya latar belakang dari penafsir ketika memproduksi ayat. Itu yang perlu digali. Bukan lagi berbicara tentang metodologi. Kalau metodology kita bisa baca.",
      "Mohon maaf nih Mas Syawgi, terus apa bedanya ketika saya membaca Quran Wind Woman sama membaca skripsi Anda? Karena di skripti Anda masih belum menyentuh ranah yang analisis dalam. Pasti memetakan, tapi itu enggak apa-apa cukup S1, cukup deskripsinya tidak apa-apalah. Oke kita lanjut klasifikasi tadi sudah",
      "kategorisasi hermenetika Aminah Wadud. Sebenarnya, kalau bisa dibilang, Aminahu Wadu ini masuk ke ranah yang pertama tadi juga bisa, tapi bisa juga menggali aspek kedua. Karena di mana si Aminaha Wadut ini juga menggunakan metode-metode ketika menafsirkan ayat Al-Qur'an. Yang pertama, konteks turunnya ayat. Ini sangat digunakan oleh Aminahi Waduh.",
      "Bahkan karena yang dikaji itu ayat-ayat perempuan, dan pasti itu punya latar belakang yang perlu ditelusuri sampai Pak Fakihudin Abdul Qadir kalau dalam bukunya Guru Amu Badala itu kan dibelakang membuat indeks terkait ayatnya. Seluruhnya itu sudah ada disitu. Jadi ketika kita mau nulis tentang pereumpuan itu sebenarnya enak tinggal ambil bukuannya Pak Fikihuddin, oh ini ayat ini coba yuk kita bahas, itu sebenernya bisa.",
      "Saking runtutnya Pak Fakihuddin Abdul Qadir ketika membuat teori Yura Amubatala. Terus komposisi teks gramatikal. Gramatikal yang digunakan Bu Amin Awad ini cukup dalam sampai beliau kan memberikan sebuah kebedaan antara makna yang terdahulu sampai makna sekarang. Kalau dalam kajian ulumul Quran ada kajiansi mantiknya menimbang subjek dan objek",
      "perspektif si penafsir semantiknya itu ketika beliau menggali makna terdahulu itu seperti apa terus mana sekarang ya dibahas tuh seperti apa itu yang digunakan oleh bu Amin amat dan juga menimbang subject and object selama perempuan itu belum bisa menjadi objek beliau akan terus melusuri bahasanya kalau dalam bukunya seperti itu sampai beliau itu yo pokoknya perspekti perembuan ini harus menjadi",
      "Harus menjadi analisis utama. Tidak bisa cuma menjadi objek saja. Jadi memang di situ letak subjektivitas dari Bu Aminawadud. Terus konteksturnya ayat. Kalau bisa dibilang, Bu Aminawadud yang tadi saya bilang itu tidak terlalu baru metodenya. Pertama karena beliau menggunakan metode tematik konseptual. Tematikan ada beberapa tematik konseptual, tematik surat,",
      "tematik tokoh sama tematik ada empat, saya lupa satunya. Sama menggunakan Tarabdib Nuzuli. Tarabdu Nuzul bahwa ayat-ayat itu diruntukkan sebagaimana ayat itu turun itu sebenarnya yang turunnya awal itu bagaimana? Ini kan juga nanti membagi klasifikasi antara makiyah dan madaniyah. Ketika ayat",
      "tradisinya juga berbeda, dan otomatis aspek-aspek sosiologisnya juga berbeza. Dan ketika ayat itu masuk ke kategori madaniah, itu otomatisi juga berbidang. Ada aspek yang perlu ditimbang mulai dari pasca pertemunya kaum ansur dan lain-lain, itu perlu ditimbulkan makanya dari konteks turnya ayat dalam hal ini beliau sampai menelusuri aspek sosial logis aspeks mikro dan makronya",
      "Oke, masuk ke lima. Nah ini untuk saran saya mas. Jangan tersinggung, karena kulino saya terbiasa mengkoreksi, jadi mungkin ini saran sedikit. Yang pertama objek kajian yang diteliti ayat perempuan atau penasiran ayat perpupuan, kemudian diapakan dan keywordnya itu sebenarnya apa sih? Objek kacian yang dileti coba jenengkan lebih spesifik",
      "satu isu atau ayat yang mengandung unsur-unsur perempuan itu menjadi objek. Kalau tadi jenangan masih menyebutkan lima, coba satu saja cukup. Dianalisis lebih dalam dan kemudian gunakan alat analisis yang tidak cuma menggunakan perspektifnya Bu Amin Awadid, tapi coba menggunakannya klasifikasi hermenetika. Itu yang pertama. Nah ini juga berbeda ketika kita mengkaji ayat langsung",
      "Langsung atau penafsiran ayat langsung. Ketika kita mengkaji penafsyiran, Mas Yawgi ini kan maksudnya mengkaci penafsilannya Bu Aminah Wadud. Otomatis ketika mengkasi penafsiaraan perspektif kita harus sangat objektif. Nanti di sini bisa ditentukan ketika posisi kita terlalu cenderung pro dengan si Bu Amina Wadid otomatis kita sudah masuk ke ranah yang subjektivis.",
      "Tapi kalau kita bisa seobjektif mungkin, nanti kita bisa masuk ke ranah ini. Tapi ini nanti, kita bahas nanti beda-beda konsepnya nanti. Ketika kita mau mengkaji penafsirannya seseorang, otomatis kita harus mengetahui faktor-faktor apa yang melatar belakangi si penafsyir ketika memproduksi atau melakukan pembacaan terhadap ayat Al-Quran.",
      "Itu sangat penting diketahui. Makanya saya jarang menggunakan atau menafsirkan ayat secara langsung. Kalau saya membuat makalah, saya jarak. Kecuali hadis ya. Karena hadis sudah beda ketika kita meruntutkan takhrij saja itu sudah bedа-beda perliwayat. Makannya ketika saya membuat makalah saya berani menggunarkan hermenetika. Pakai hermenitika Nasrallah Maitabu Zaid",
      "Pak Sairan dan lain-lain itu sangat bisa. Tapi, itu tergantung kapasitas juga dari penulis mau langsung atau mengkaji dari seseorang atau pemahaman seorang. Terus ini yang kedua mungkin saran yang paling agak menyingkung buat Mas Syawuki sebenarnya kalau misal pemaparannya seperti itu coba dibuatkan analisis yang lebih dalam karena tanpa analisis",
      "Orang berperspektif, kalau misal dengan baca bukunya saja bisa, kenapa harus buat skripsi? Tanpa membaca skripti Anda, saya pun sudah bisa membaca buku Aminawad. Orang akan berpandangan seperti itu. Itu yang sangat kita hindari. Makanya ketika kita menulis skriptsi, sebisa mungkin ini memang benar-benar terbaru. Kajian-kajian yang terbarunya. Kalau saya lihat di jurnal-jurnal sudah banyak yang membahas metode lutar.",
      "yang membahas metodologi atau hermenetikanya Amin Awad itu sudah banyak. Terus yang ke ini belum selesai. Saran saya yang ketiga, klasifikasikan dahulu dalam peta hermenetic yang masuk ini. Jendangan masuk ke mana sebenarnya? Kalau jendangan mau menafsirkan ayat langsung,",
      "berarti saya tidak langsung untuk melarang jenangan untuk menafsirkan ayat, bukan. Tapi untuk kapasitas kita coba telusuri saja konteks dari ruang lingkup seorang fasir ketika memproduksi penafsiran. Kalau sudah tingkatnya Rumen Enes interpretasi langsung terhadap teks itu",
      "sampai sana. Kecuali nanti sudah S2 dan bertemu Pak Sayron, nanti diterangkan dari manetika Manakumagza. Manetika Menakumajza itu kan belajar jadi seorang Mufasir. Pak Sayran berbicara seperti oh, nantinya kita ini sudah masuk waktunya untuk belajari sebagai Mufasyid. Untuk menjadi Mufasi. Iya, sudah. Karena kita Pak Sayaron menimbangnya karena audiensenya itu anak-anak S2 ya karena Pak Sayaran beranggapan, oh ini bisa. Karena kan kalau di",
      "kalau di Manakumangsa, Mas Rizal itu pernah membahas kan ada tiga step yang perlu dicanakan. Dan menurut Pak Sairon anak-anak S2 mampu. Oleh karena itu kemarin kan sempat ada buku terbit yang buku kompilasi artikel hermenetika Manakumbangsa itu kan berisikan anak-anan pasca dan ada juga yang anak S1. Itu kalau mau mengkaji hermenetic sebisa mungkin kita harus mempertahankan diri kita. Sebenarnya kajian kita yang hermenetric itu masuk kerana mana?",
      "Kalau hermeneutik berarti menginterpretasikan teks langsung. Yang hermeteutik, berarti kita membedah metode dari seorang fasir. Yang hermanetika filosofis, membeda ruang lingkup atau konteks sosio-historis dari seorangan fasir, itu ya. Terus yang keempat, filsafat hermoneutis. Mohon maaf Mas Munjil diingatkan waktunya sudah habis mungkin. Sudah?",
      "Oke, terakhir. Terakhir, Mbak? Terakhirlah. Analisis yang terakhiri. Mungkin di sini ada dua analisis, tapi mungkin untuk S1 untuk Mas Syawki coba buat klasifikasi seperti ini. Di sini ini klasikasi dari Abdul Said. Objektif tradisionalist, subjektivist sama objektivism modernist. Yang tradisinalist itu memang orang-orang yang mempasir-mempasir yang tekstual. Maka dari itu",
      "dari itu sudah sangat dihindari ketika kita membaca ayat Al-Quran dengan pembacaan yang sangat tradisionalis atau sangat tekstualis. Meskipun dalam membahas ayat al-Qur'an, ini sangat memperhatikan aspek-aspek bahasa dan menggunakan ulumul Qur'an pasti tidak bisa dihindarinya. Yang kedua, Abdul Said mencetuskan klasifikasi subjektivis. Subjektivist itu yang dikategorikan oleh Muhammad Syahrud. Jadi dia berangkat dari satu isu,",
      "dari satu isu, cari ayatnya langsung kemudian menafsirkan ayat-ayatan terus yang ketiga objektifis komodernis ini yang posisi dimana seimbang antara orang penafsiran objektivis atau tradisionalis tapi pemikirannya itu sudah progresif atau modernis maka kategorinya nanti bisa dipetakan sebenarnya Bu Aminah Wadud ini masuk keranak mana? apakah dia tradisinalis subjektif atau objektifs komoderenis",
      "modernis atau objektifis komprogresif. Itu nanti jenangan bisa petakan. Ini coba nanti bisa baca di bukunya Abdul Wahsaid Interpreting Quran The approach of methodic tafsir kontemporer, perdekatan tafsiran kontemporern seperti itu. Mungkin itu dari saya, mungkin bedahan saya atau diskusi saya. Terima kasih.",
      "Terima kasih kepada Mas Munzir atas ilmunya. Tentunya semakin mencerahkan kepada kita semua ya. Mungkin di sini ada pembicara yang lain yang akan menanggapi dari yang pertama, dari Mas Rijal Putra Patur Rahman saya persilahkan untuk menangguhkan perihal skripsi judul ini.",
      "Saya persilahkan. Sepertinya Mas Rijal belum ada. Kita ke Mas Abdul Rahman saja bagaimana ada yang bisa ditanggapi,",
      "tentang beras kripsi ini. Kalau tidak ada yang kasih tanggapan, pertanyaan dulu saja. Mohon maaf, karena tanggap belum ada kita ke sesi tanya jawab dulu.",
      "dulu tanya-tanya jauh dari yang lain silahkan untuk yang bisa yang mau bertanya silakan memberikan pertanyaan langsung saja ya silakan ibro taibro Iya bahkan kepada Ibro dipersilakan Bismillahirrahmanirrahim kedengaran jelas mungkinnya ya Iya aku dengerin",
      "Terima kasih pada penyaji dan juga pembedah sekaligus menyajikan skripsi yang masih hangat meskipun sudah beberapa minggu. Tapi mudah-mudahan manfaatnya pun masih terasa hangat, tidak akan hambar apalagi dingin, apaligi busuk.",
      "Berangkat dari tadi bahwa Hermenetika ini harus melihat antropologi dan sosiologinya, maka kita juga sebagai yang akan jadi cendikiawan muslim atau intelektual muslim, kita harus mel lihat latar belakang mengapa Hermenitika ini muncul.",
      "atau hanya kita mengeroyok tafsir begitu. Tapi Hermenotika sendiri berpanggut tangan, atau malah kita singgah sanakan begitu. Berangkat dari pernyataan Dr. Adi Anusa ini, saya setuju dengan pendapat beliau bahwa ilmu yang berkembang dari Islam",
      "motif beda niat jika para ulama motifnya menguatkan agama maka ilmu-ilmu yang disebut dengan kerenlah sekarang humaniora dan lain sebagainya itu berangkat dari taski ingin istilahnya meragukan umat Islam",
      "banyak orang-orang atau bahkan kaum muslim sendiri terpengar perangah ataupun ternganga gitu dengan metode Hermenetika tadi untuk ruang lingkup kajian ini harus di galak kan memang tapi dalam segi keyakinan kita itu tadi yang seperti kepadian saya ini sampaikan",
      "apa hermenetika harus dibekali ilmu tafsir yang benar jangan sampai kita belum mengerti taksit sudah belajar menetik aja nanti salah paham akhirnya keunjus yang terjadi ataupun kebingungan ini yang bener-bener atau enggak bener dua-duanya begitu itu pertanyaannya mungkin karena ini bukan mimbar yang ketiga",
      "Langsung saja saya tertarik ke tadi pernyataan sekaligus statement dari pembedah bahwa cukup jelaslah apa yang disampaikan. Tapi yang ingin saya pertanyakan adalah Hermana Amina Wadud,",
      "beliau ini 70% masih klasik berarti kalau klasikan acuannya para ulama pertanyaan saya Apakah Aminah wadud ini sudah memenuhi standar mufassir begitu hafal Quran balagohnya kemudian adabnya",
      "contoh dari 30% gendernya itu. Dari sekian contoh yang disebutkan oleh penyaji dari SAUPI tadi, saya ingin jangan semuanya lah jam 11 beres-beres. Satu saja. Contoh dari mana 30% dari gendarnya atau Hermetika Tauhinnya Amina Wadud karena tadi kan",
      "Tadi kan dijelaskan 30 persen. Begitu mungkin ya, jadi ketika Amir Awadun menafsirkan 70 persennya yang mana? Atau yang 30 persennya? Tidak usah semuanya lah satu ayat saja tadi tentang ayat Anissa, ayat 1 contohnya. Ya baik, mungkin pertanyaannya cukup jelas ya. Pertama ditanggapi dulu oleh Mas Munzir, kemudian nanti ditangkapi juga oleh...",
      "juga oleh saudara Koki. Silakan, Mas. Oke, terima kasih. 70% terkait apakah beliau itu masih menggunakan klasik? Itu saya hitung dari penggunaan dari teks-teks yang sebelumnya dalam artian seperti tematik itu sangat dominan digunakan oleh beliau. Yang kedua terkaih konteks asokonuzul mikro dan maksimal",
      "menunjul mikro dan makro sangat digunakan oleh pribadi jenangan tanya dimana latarnya coba nanti Masyawiki yang bisa menjelaskan saya gak meneriti secara dalam hermenetika tapi kalau menurut saya Amin Awad ini belum sepenuhnya subjektif Kalau dibilang 30% gender itu juga belum menggunakan teori yang baku beliau masih",
      "aspek yang terdahulu sangat-sangat bias gender. Aspek-aspek mufassir yang dahulu itu sangat-mengbuat perempuan itu terdiskriminasi. Maka beliau memberikan penawaran atau sebuah tawaran terkait perspektif perembuannya dan ini kan dari pengalaman beliau kalau Dika berkaca dari pengalamannya beliau, beliau kan punya sampai beliau cerai dengan suaminya itu. Beliau berkacanya",
      "berkaca dari pengalamannya dan kemudian bukan berarti beliau melampiaskan pengalamanya untuk menafsirkan ayat perempuan, bukan. Tapi untuk membuat perspektif yang baru. Oh ternyata ini kalau misal menggunakan perspektiv perembuan itu ada perspektivenya yang baru tapi kalau bisa dibilang apakah seorang Bu Aminah Wadud itu capable atau compatible untuk menafsirkan Ayat Al-Quran? Kalau misal ayat atau mufassir-mufassr itu harus",
      "itu harus standarnya dibakukan seperti dahulu. Harus apal Quran, malah tahu balago, aspek bahasa dan lain-lain. Terus sekarang kajian ayat Al-Quran tidak bisa berkembang dong? Itu pertanyaan saya. Kalau misalnya standarnya memfasir, itu harus masih apal Kur'an. Masih harus tahu ruang lingkup kajians seluruh Al-Kur'an seperti misalnya adalah standarnya Pak Kure Siyab. Nanti Pak Kura Siyap ketika meninggal",
      "Nanti kamu meninggal, berarti semuanya berkacanya kepada Pak Kurasyap. Terus misal nanti sudah masuk ke ranah 2050 misalnya. Dan misalkan saja Pak Kulasip sudah meninggal. Apakah kita akan berkaca kepada Kurasys terus? Kan tidak. Pasti ada umfasir-umfasiri yang baru menawarkan pemahaman-pemahaman yang baru. Dan itu tidak memungkinkan harus standarnya dengan Pak Kuresh. Kita pun dengan metode yang digunakan,",
      "seorang diri ini dengan metode yang digunakan oleh ulama-ulama terdahulu dan menurutnya menggunakan analisis bahasa, tematik dan lainnya itu dipenuhi dan terus membacanya dengan kacamata sekarang. Menurut saya itu sudah menjelaskan makna yang cukup segar, cukup baru. Jadi tidak harus mempenuhi porsi standar kalau menurutsaya. Kalau misalnya harus memenuhsi porsis standar mufasir yakin",
      "kajian ulama Al-Quran, kajiaan tafsir tidak akan berkembang. Sampai sekarang kalau misalnya... Ini berarti diubah begitu syarat jadi mau pasir? Kalau bukan diubahi, lebih dikembangi lagi. Kalau misal perspektifnya masih seperti itu. Jadi kalau misal standarnya harus seperti Pak Kuresh, otomatis metode yang ditawarkan Pak Sahiron pada kategori punya Pak Sahiro",
      "punya Pak Sairon ini cukup, punya cantalan epistemologi yang cukup kuat. Itu nggak bisa dianggap sebagai metodologi hermeneutik. Padahal metodenya Pak Sain itu cukup mewakili dari metode-metode memfasir terdahulu. Kalau itu menurut saya. Itu mungkin jawaban dari saya. Aspek yang 70 persen, 30 persen. Mungkin kalau Mas Syawki mau menjelaskan. Silakan kepada Mas Syauki untuk menanggapi pertanyaan dari Mas Ibrahim.",
      "kepada mas Ibrahim yang di Jawa untuk tanggapan dari saya mungkin cukup ya dari jawaban meskipun dia jadi ibid saja saya untuk jawabannya dikarenakan sudah jelas juga seperti itu mungkin",
      "Tahan-tahan. Atau mungkin ada tanggapan lain dari Mas Rizal atau Mas Abdul Rahman? Silakan dari Mas Abdulrahman untuk memberikan tanggapkan. Baik, bismillahirrahmanirrahim. Alhamdulillah, salatu wassalamualaikum warahmatullahi wabarakatuh. Saya sebetulnya ingin menyimak saja dari Ustadz Sawqi dan Ustadze Muhammad Mujir.",
      "Muhammad Mujir ya tapi dari tadi berasa dipanggil-panggil gitu Oke tekan saya mulai dari pembicaraan tentang metodologi itu dulu di tentang apa namanya syarat-syarat mufassir yang tadi sudah disampaikan atau ditanyakan oleh Ustadz Ibrahim ya",
      "Yang ingin saya tambahkan mungkin tadi memang sudah dijawab oleh Mas Muntir, bahwa kalau kita terikat dengan syarat-syarat yang sudah dibakukan oleh para ulama, berarti kajian tentang tafsir itu akan stagnan istilahnya atau tidak akan ada perkembangan. Lalu kemudian tadi Kang Mas Murti menyebutkan atau mengutip Pakura Sihabit.",
      "ditambahkan adalah bahwa komentar Pak Kurosia tentang syarat-syarat memfasir itu hanya berlaku bagi seorang yang ingin menafsirkan dengan penafsiran yang baru. Artinya, memiliki pemikiran yang barut tentang tafsir Al-Qur'an. Kalaupun kita mengutip atau kita mengembangkan dari yang sudah ada ya sah-sah saja begitu. Artanya kalau 15 kualifikasi",
      "Kita harus mengikuti satu per satu, tentunya kita harus menutup diri atau tidak boleh berbicara. Sehingga untuk para akademisi ini memang belum layaklah semuanya untuk menjadi seorang wafasir. Jika memang patokannya 15 syarat tadi gitu. Namun Pak Kura Siapkan memberikan tata bahwa 15 syurat itu hanya berlaku bagi seseorang yang ingin",
      "menafsirkan atau ingin menuangkan pemikiran baru terhadap Al-Quran. Dan jika dilihat kepada Amina Wadud, sebetulnya memang saya secara pribadi menilai beliau itu memang bukan seorang mufasir yang layak kalau diliihat dari keilmuan walaupun memang saya juga tidak layak menilahi beliau.",
      "Saya baru tingkat 2, beliau sudah profesor. Tapi ingin saya tegaskan bahwa memang beliau secara pribadi belum layak kalau dilihat dari ukuran yang diterapkan oleh Pakurasyahab. Karena penafsiran Amina Wadud ini memang berbeda dengan penafsan para ulama sehingga harus memiliki kualifikasi yang sudah ditentukan para ulam.",
      "Itu tanggapan saya untuk Ustaz Ibrahim. Lalu kemudian berbicara tentang Aminah Wadud, beliau selalu menekankan bahwa masalah atau kegelisahan intelektual Aminnah Wadуд itu berangkat dari ketidakadilan atau adanya sistem patriarki. Dan beliau sudah mengatakan bahwa tafsir-tafsir yang sudah ada itu tidak terlepas",
      "background para mufasirnya baik itu kondisi sosial, politik dan sebagainya. Namun jika dilihat justru komentar Aminah Wadud juga tidak terlepas dari background-nya gitu di mana kehidupan di barat memang seperti itu dan tidak bisa digenerisir di seluruh belahan dunia. Kalau misalkan keadaan di Barat memang yang dialami oleh Aminnah Wadu berbeda hanya dengan di Indonesia feminisme yang ada",
      "Indonesia dengan Barat pasti berbeda kajian. Sehingga memang harus dibedakan. Makanya ada kritikan dari beberapa cendikiawan kita, seperti yang tadi sudah disampaikan oleh Ustadz Ibrahim, yaitu Pak Adi Anusa ini, lalu kemudian ada Pak Misalim dan sebagainya, termasuk Pak Syamsuddin Arief juga berbicara tentang hal itu. Dan saya kira bahwa Aminah Wadud berbicaralah seperti itu",
      "seksual di mana beliau hidup. Sehingga kalau kita lihat keadaan Barat dan Eropa itu memang berbeda, maka kalau kita baca pemikiran Yusuf Kordowi juga beliau menulis buku tentang pikir prioritas yang menjadi kontroversial di Indonesia padahal itu untuk konteks barat artinya apa? bahwa kondisi barat memang berbeza dengan di Indonesia dan kajian feminismanya itu juga berbedaan lalu kemudian ingin saya tekankan bahwa",
      "bahwa para aktivis feminis ini yang sekarang mungkin Indonesia yang lebih mengidolakan kepada Barat itu tidak tahu apakah memang sudah punya dasar pemikirannya atau hanya ngeramai kenunggul gitu istilahnya ngerami kenungkul soalnya ada perbedaan yang sangat signifikan antara apa yang diusung oleh barat dan",
      "pendapatnya Pak Pahmi Salim, sebetulnya apapun kajian itu tidak terlepas dari hidden interest atau motif terselubung. Siapapun tokohnya yang mengeluarkan satu pemikiran dia pasti punya motif tERSELUBUNG apa yang dia keluarkan pasti ada niatnya. Nah kemudian kalau kita lihat apa yang diusung oleh Hamina Wadud itu kan kesetaraan,",
      "sosial ataupun politik dan sebagainya, termasuk dalam bidang domestik. Nah yang saya pikirkan motif antara apa yang kita lakukan oleh mahasiswa atau akademisi di Indonesia dengan apa yang dilakukan oleh di Barat itu berbeda. Kalau di Barak memang motifnya itu hanya ingin setara saja tidak ada unsur spiritualnya. Sehingga memang",
      "memang pasti yang mengutip itu laki-laki dan perempuan harus sama setara dalam semua bidang dengan alasan bahwa yang diukur itu adalah takwanya. Tapi kalau berbicara takwa, justru Allah itu sudah memberikan apa namanya? Porsinya masing-masing gitu. Takwanya seorang perembuan tidak seperti takwannya seorang laki. Laki-Laki sebaliknya tidak sama dengan peremmu jadi tidak harus sama makanya ada dua motif",
      "Ada dua motif kajian feminisme ini. Yang pertama, motifnya karena ingin setara dalam hal ibadah. Yang kedua, hanya ingin segera saja dalam hal yang nampak. Zaman Rasul juga sudah ada gerakan seperti ini kalau saya baca dari bukunya Fahmi Salim. Ketika sahabat perempuan bernama Asma binti Yazid datang kepada Rasulullah lalu kemudian mengadukan",
      "Bukan. Wahai Rasulullah, kalau laki-laki dia mendapatkan pahala mati syahid ketika berperang sedangkan kami perempuan disuruh untuk diam di rumah gitu. Kalau laki lagi pergi Jumat misalkan mereka punya ganjaran yang lebih besar sedangka perepuan sholat dirumah dan hal-hal yang lain gitu kemudian kata Rasulallah Muhammad SAW diamnya peremuan dirumahlah jihadnya dia lalu kemudia solat perembuannya dirumahu adalah shalatnya dia dan kalian memiliki pahale yang sama dengan laki",
      "sama dengan laki-laki. Akhirnya Asma binti Yazid ini pulang ke rumah dengan kegirangan, dan kegiran itu maksudnya atau lagi dengan gembira bahwa kerjanya mereka di rumah itu mendapatkan pahala yang setara dengan lelaki-lelaki Nah dari sini saya lihat apa yang diusung oleh para feminis parat itu dia motifnya bukan karena motif ingin setara dalam hal pahalai tapi dalam hal yang memang nyata ingin Setar agak Hai Maka dari sini perlu diingatkan eh",
      "secara pribadi, ya boleh saja kita menggadiri tentang feminisme Barat. Tetapi jangan sampai seperti yang dikhawatirkan oleh Ustadz Ibrahim ini. Kita ini tidak layak untuk menjadi mufasir tapi seakan-akan kita mampu untuk menafsirkan Al-Quran. Itu saja mungkin yang ingin saya sampaikan dari pemaparan yang sudah disampaikan oleh kemateri dan kemudian",
      "Apa namanya penanggap? Mohon maaf tadi saya sedikit keluar. Terima kasih TKP Akmalia yang telah memberikan tanggapan. Ini sedikit ya, Bu. Bentar. Menambahkan mungkin tadi sudah kepikiran tapi kesingung sama Sadabur Rahman itu. Jadi para ulama mereka sadar bahwa",
      "Bahwa yang mereka tulis itu bentuk dari keimanan sekaligus tanggung jawab kehilmuan. Jadi bukan berangkat dari, oh saya laki-laki nih harus tulis tafsir misalnya. Terus kenapa kalau memang itu yang jadi acuan? Istrinya kan pasti punya istri. Ya bu, tulis dong dari perempuan ini ayah sudah begini kan tidak begitu. Karena memang yang jadi accuannya",
      "diajuannya itu adalah keimanan, keilmuan. Bukan berdasarkan wah ini pada laki-laki. Contoh misalnya poligami kan yang merasa terjolimi itu kan perempuan biasanya. Padahal kan kalau memang itu murni dari perspektif justru perembuan yang menafsirkan",
      "perempuan terdolimi. Tapi kalau orang beriman tidak mungkin seperti itu. Pasti dia akan menyatakan samikna watoh, tidak akan samiknah kemudian membantah. Itu mungkin yang harus digarisbawahi pokok-pokok tadi bahwa memang kronologis ataupun sosiologi antropologinya beda dengan para hermenet baik itu Ebaha Bermas, Paul Rekur dan lain sebagainya",
      "lain sebagainya semahur dan lain-lain kita bandingkan begitu mereka menulis dengan niat ikhlas begitukan para ulama sementara Hermann itu berangkat dari keraguan atas Bible maka hal mati tersebut kan biblical criticism kritis me terhadap lebih bel jadi Quran dan bibol itu udah jauh gitu",
      "maka ketika ditanya apakah hermeneut ini gini-gini ya dari awalnya juga sudah beda sementara umat Islam tidak ada yang meragukan emang bener gitu Alquran tuh padahal kan disebut Quran itu mutawatir begitu itu mungkin yang kedua perangkat para ulama bukan dari aspek gender Oh saya laki-laki jadi harus begini tidak mereka berangkat dari tanggung jawab keilmuan intelek Jadi harus nulis begitu",
      "agar pahalanya mengalir dan manfaatnya untuk umat sementara kalau lihat ke para sosiolog antropolog misalnya berangkat dari sosialnya sendiri berbeda dengan Wahyu dari Allah semua itu mungkin terima kasih alhamdulillah wabarakatuh kepada usaha di Ibrahim agar lebih serunya semakin memanas pembahasan tentang hermetik ini Mari kita",
      "puasannya lebih meluas, kita lihat dulu perspektif dari perempuan ya. Dari teh Mbak Karina Rahmi silahkan untuk memberikan tanggapannya. Baik, terima kasih atas kesempatannya. Mungkin saya seperti sebagaimana tadi Mas Munjir ya karena kebetulan Mas Munujir itu teman satu angkatan di Jogja.",
      "Jadi saya pun patut untuk mengapresiasi Mas Syawki, telah menyelesaikan, telAH memberikan angin segar khususnya di Saiti. Mungkin sebelumnya perkenalan dulu, Saya alumni dari Ranca Bobo dan saya sudah menjadi alumni juga dari Tafsir Al-Quran Winslan Kajaga",
      "karena saya apa sebagai peserta jadi eh Saya hanya menanggapi aja ya gitu eh sebagai perwakilan dari perspektif perempuan karena kan ini sedang membicarakan perembuan enggak adil dong kalau misalnya hanya laki-laki yang berbicara gitu itu jadi eh apa ya sebagaimana tadi mungkin sudah disingkir oleh Mas Munyut di awal sejauh ini saya juga",
      "terkait aktif dalam isu-isu terkaih dengan keislaman keperempuanan. Sebagaimana yang saya kemarin ketika nulis skripsi, saya secara khusus ingin mengetahui bagaimana persis memandang perempuhan. Nah salah satunya saya temukan dari buku guru besar kita yakni Ustadz Acen Zakaria dalam buku Tarjah Tunisa. Itu menjadi kabar baik",
      "kabar-kabar yang baik untuk saya sendiri, ternyata persis pun peduli akan perempuan. Dan ketika saya juga melihat Mas Yawki menggunakan meneliti terkait dengan keperempuanan, saya pasti bahagia sebagai alumni dan sebagai perembuan. Mungkin tadi menanggapi hal-hal yang sedang memanas sekarang di diskusi, ini kan kita",
      "Jadi tidak adil kalau tidak ada perspektif perempuan. Tadi sebagaimana dikatakan oleh salah satu pembahas bahwa perembuan itu menafsirkan Al-Quran hanya ingin mengambil kesetaraannya saja, tidak ada dasarnya menyelahi kodrat dan yang lainnya. Tapi saya merasa bahwa kultur dari Amina Wadud atas lingkungannya",
      "memberikan dampak apa ya tidak menjadikan ketika dia masuk ke Indonesia itu tidak berlaku sama sekali tidak karena saya sependek yang saya ketahui sendiri gitu ya pendek pembacaan saya bahwa Aminah wadud membahas tentang perempuan dan di Indonesia pun ada perembuannya gitu loh Jadi kenapa untuk tidak menggunakan itu menjadi sebuah perspektif yang sama gitu loh sama-sama peremuan itu Itu yang pertama lalu yang kedua",
      "kaitan dengan kalau misalnya Aminawadu ke Indonesia berarti dia itu hanya membawa kultur-kultur ketika dia di barat atau ketika di lingkungannya. Tapi, ketika kita lihat sekarang bagaimana banyak sekali ulama-ulama di Indonesia pun yang sudah mulai membuka mata akan posisi perempuan",
      "kepentingan semakin dirugikan oleh hasil-hasil penafsiran. Bisa digarisbawahi, hasil penasaran bukan atas ayat Al-Qur'an. Jadi yang di sini kita mempermasalahkan paham keagamaan yang dihasilkan oleh para mufassir, bukan kita mempersalahkan ayat al-quran itu sendiri.",
      "Saya sebagai perempuan, justru ketika melihat para lelaki berdiskusi dengan kacamata laki-laki yang seperti itu, saya tidak bisa diam untuk sebagai perempuan. Makanya di sini terima kasih kepada Mbak Moderator sudah memberikan waktunya. Di sini saya hanya memberikan perspektif bahwa kita sebut saja itu kestaraan gender atau pemberdayaan perembuan",
      "perempuan, itu bukan suatu hal yang baru. Justru itu sudah dilakukan oleh sirkel terdekat Nabi yaitu istri Nabi. Sebut saja ketika bagaimana Umus Salamah menentang adanya ayat bahwa hijrah itu kenapa sih kok hanya untuk laki-laki? Kenapa kok pereumpuan itu tidak ada hijrah gitu loh? Terus misalnya ketika Aisyah bisa lebih pintar dari laki pada masanya gitu loh. Jadi ya itu bisa dijadikan sebagai",
      "perempuan itu tidak selemah itu. Perempuan ini tidak yang harus kami inawa atau enak terus, perepuan itu punya jati dirinya sendiri. Itu perspektif saya ya gitu memandang bahwa kenapa sih kok pereumpuan itu selalu di nomor 2 kan seperti itu. Terima kasih. Ya terima kasih Mbak Karina atas tanggapannya yang luar biasa dari sisi pereimpuan",
      "Sudah mau kiri saya sendiri mungkin ya. Dan perempuan-perempukan lainnya. Mungkin kita... Aibrotu. Bentar ya, kita... Anhar, Anhar ngasih tanggapan. Kita ke Anhar dulu, ke Mas Anhar. Bagaimana tanggapannya? Tentang deskripsi ini silakan kepada mas Anhar",
      "silakan kepada mas Anhar kita di Garut apa di Jogja itu nano-nano a Hai Rijal dimana ya tapi masih di Bandung ah ingon payun ke Jogjak baik-baik terima kasih Assalamualaikum warahmatullah wabarakatuh Waalaikumsalam",
      "Saya sambil ngapain D nya itu ya. Pembeda orang kali. Baik, terima kasih perkenalkan sebelumnya teman-teman sekalian. Nama saya Anhar, Alhamdulillah pernah tinggal di Yogyakarta dan sempat menjadi mahasiswanya Pak Sahiron gitu ya. Dan Pak Sofiullah Muzamil. Mas Munzir kenal kali ya itu. Kenal dekat tampaknya itu.",
      "Tapi bukan dari jurusan tafsir ya. Suara saya jelas nggak teman-teman sekalian? Jelas mas, jelas. Baik ini terkait dengan diskusi hari ini cukup menarik ya apalagi teman di usia yang sangat belia begitu dibandingkan dengan saya. Saya lulus S2 itu tahun 2013 jadi belajar ilmu Al-Quran waktu di Pasca Sarjana itu kira-kira tahun 2011-2013 ya. Jadi sekarang sudah banyak lupa lah",
      "lupa lah kira-kiranya itu. Apalagi jarang baca buku yang berkaitan dengan pengembangan kajian tafsir, teman-teman sekalian. Terakhir buku saya baca itu Mas Munzir, itu buku-bukunya Sahil Mehar sama bukunya Jos Grecia. Grecia, Sahil Mehra, Abdullah Syahid, dan Epistemologi Tafsir Kontemporernya Profesor. Sekarang sudah jadi profesor beliau ya. Profesur Dr. Haji Sahiroqwa Abdul",
      "Amdumustakim di OSQ Ar-Rahmat, Yogyakarta. Baik ini kajian tadi Mas Sauki ya. Mas Sau ki masih bergabung kan? Cukup menarik ya terkait dengan skripsi hermeneutika siapa itu? Aminawadud gitu. Yang ini saya kasih tanggapan terkaih dengan beberapa hal yang disampaikan oleh teman-teman terutama mas Ibrahim tampaknya kekeh dengan apa namanya kegegalan hermaneutika di barat",
      "diterapkan oleh orang Islam untuk mencoba menginterpretasi Al-Quran. Ini kalau boleh saya kasih semacam tanggapan teman-teman sekalian, jadi untuk ini terkait dengan metodologi diskusi kita supaya lebih hidup lagi. Jadi kalau bisa perspektifnya adalah Islam sebagai ilmu begitu ya teman kalian karena kalau kita pakai Islam sebagai ideologi memang sudah selesai dan temen-temen bisa baca",
      "Dan teman-teman bisa baca kalau mengkantor hermeneutika, ya baca saja bukunya Dr. Adian Hussaini, Kaprodi Doktor di Universitas Ibn Holdun dan juga Ketua Dewandawah Indonesia. Beliau beberapa buku yang saya koleksi, kebetulan saya kolektornya buku Dr. adian hussain ini pasti mengkanter pemikiran-pemikiran yang berkaitan dengan hermoneutika atau pengembangan-pengembangannya hermneutika dari mana pun datangnya mau dari barat, mau dari yang manapun",
      "wherever they want, whether it is Occidentalism or Orientalism, all of them are rejected. That's the first thing. Then secondly when Mas Shawky raised this question I appreciate because there are rarely students who dare to enter a field that is slightly different from the culture in Islamic Unions. Even though I see since 2000-ish,",
      "Islam yang mencoba untuk bisa masuk ke ranah ini begitu dan salah satunya mungkin Mas Sauki itu saya gak tahu ini pemimpin skripsinya siapa jangan-jangan alumni Jogja juga atau alumni Winsoran Kalijaga nah ini teman-teman sekalian tadi saya sepaham dengan mas Munzir ya, mas Sauki mungkin jika ini mau dipublish atau diterbitkan langkah baiknya kalau kemudian pakai analisis yang lain",
      "Mas Sawki kutip dari George Grecia, yang terkait dengan teori understanding atau interpretasi. Itu nanti bisa dikembangkan di situ dan saya yakin nanti kajian ini bisa lebih komprehensif lagi kalau sekiranya Mas Sawgi bisa menjadi salah satu bagian dari mahasiswa pasca sarjana di UIN Senarang Gelijaga. Jadi kalau Mas Munzir tadi bilang memang kalau dibawa ke kampus UIN pasti agak usang tema ini, kira-kira begitu.",
      "Nah, cuma kebetulan Amin Awadun sekarang kan lagi di UIN ya. Baik, kemudian teman-teman sekalian terkait dengan hal ketiga yang mau saya tanggapi itu kan. Ini agak loncat-loncat tadi saya denger ini memang agak sambil membong anak gitu ya. Jadi, yang mana dulu? Nah, ini yang ketiga teman–teman kalian untuk apa namanya yang berkaitan dengan tema malam hari ini",
      "ini itu kan kalau memang itu berangkat dari apa tadi Mas sempat dihidupkan lagi LL apa tuh yo yo saya banyak saya tersebut nanti bisa iya Ibrahim anamina aslinama Hai bro iyo ibrahim orang-orang garuda yoyoi atik coba2 lebaran buah-buahan",
      "buah-buahan ya, lorennya. Jadi memang untuk kajian keilmuan begitu teman-teman sekalian, sekali lagi saya sampaikan, saya cukup apresiasi dengan hadirnya teman teman, kemarin kita tesis hari ini skripsi sudah agak canggih dibandingkan dulu yang penting lulus gitu kan. Dan sekarang berani ditampilkan di halayak dipresentasikan",
      "Jadi kira-kira itu ya teman-teman sekalian, dua hal yang ingin saya sampaikan. Saya kira cukuplah untuk tanggapan sekilas. Ini mungkin ke depannya saya mau ikuti dari awal sampai akhir supaya lebih jelasnya. Cuma kalau bisa jadi perspektifnya sama dulu. Jadi kita anggap sebagai bagian dari pengembangan keilmuan. Karena kalau misalkan mau kita diskusi seputar ini terpakai tidak secara implikasi di lapangan, implementasi di latihan, itu mungkin kita kembali kepada hinduk organisasi kita masing-masing ya temen-temen sekalainya.",
      "ya teman-teman sekalian. Tapi kalau kita anggap sebagai sebuah pengembangan, nantikan nanti ada dialektika di situ. Kalau sudah ada dialeptika, insya Allah nanti barangkali ya temen-temen sekalien ke depannya ketika teman tersebut dilanjut itu bisa kemudian setelah kompresensi lagi menghaji tema-tema dalam agama kitalah. Jadi saya sendiri jujur ya ketika kuliah UIN itu banyak agak sedikit masuk dengan pemikiran dosen-dosen yang ada di UIN Senang Kalijaga. Tetapi",
      "tetapi ketika sudah kembali ke masyarakat ya saya abaikan itu semua gitu kan kira-kira begitu Mas Ibrahim gitu ya itu saja teman-teman sekalian saya dengarnya sambil ngomong anak sih kurang begitu jelas di awal sampai akhirnya terima kasih Assalamualaikum Wr. Wb",
      "Silahkan kepada Mas Rijal Fatur Rahman, karena sudah ada ya untuk memberikan tanggapannya.",
      "berdua membantu mohon maaf ya tadi tidak sempet mengikuti dari awal tapi di tengah-tengah kepotong karena ada tamu telepon dari stafnya Mabes buat bikin program segala macem jadi eh terganggu tadi Jadi tidak mengikusi full tapi tadi sedikit background mengganggu teh ganti helo wegrad nggak papa ya mohon karena hehehe accidental jadi tempatnya Ya salah kadarnya",
      "Nah tadi sedikit mendengar tentang hermetic, juga saya apresiasi kepada Kang Syauki yang membuat skripsi tentang metodologi Aminah Wajud. Walaupun tadi saya mendengarkan dari Mas Munzir tentang masukan-masukannya itu bisa dicatat karena",
      "selalu mengapresiasi kegiatan seperti ini, ini bisa menjadi ajang batu loncatan di mana studi lanjut S1 ke S2 itu tidak mudah. Bahkan sampai ke S3. Ada hal-hal yang perlu dipersiapkan apalagi tadi bicara tentang metodologi tema hari ini. Nah di S2 dan S3 sudah kita tidak memperdebatkan lagi metodology tapi kita ada perbandingan diskursus metodologie disana jadi semua metodoloji",
      "di S1 hanya belajar teori dan metodologi, dan mempraktekannya. Menerapkannya. Tapi di S2 bukan lagi menerapkan, tapi di kursus perbandingan di sana. Di S3 nanti kita bukan berbicara di kurnus lagi, tapi kita menciptakan metodology, menciktakan teori. Nah maka dari itu bridgingnya, kita harus mempersiapkan hal itu. Nah, kajian-kajian seperti ini saya apresiasi karena untuk mempersihapkan. Mau tidak mau hari ini, kita",
      "Kita sebagai bisa dibilang karena kutip warma spesies, mungkin sudah ketinggalan doktoralnya. Yang mulai populis siapa saja, profesor lah. Mungkin kita sudah harus melek ke sana. Maka dari itu paradigma kita harus mulai kerana keilmuan metodologinya jelas. Yang namanya ilmiah, metodology itu jelaskan sistematik, metodo datanya jelas dan hasilnya seperti apa.",
      "Nanti kerangka meteorologi bisa lah. Kalian mungkin sudah paham juga. Terkait halnya tentang Aminawadud, kalau bicara Aminowadud sebetulnya tadi juga saya mendengar dari Mas Munjir bahwa 70% klasik ya, saya bersepakat dengan hal itu karena secara spesifik dalam tafsirnya Aminwadud juga masih menggunakan 70% ayat bilayah.",
      "Jadi menafsirkan ayat dengan ayat. Di mana kata Aminah Wadud, dibedakan ayat yang universal dan ayatnya yang partikular. Nah maka dari itu spesifikasi ketika halnya tadi dibilang tentang ayat yg berbias gender atau laki-laki seperti",
      "dari sederhana perumahan. Ayat yang tidak universal. Nah, itu kita harus cari lagi ayat-ayat yang menjelaskan ayat tersebut secara kita menemukan ayat universal lalu mana ayat partikularnya. Jadi 70% secara klasik seperti itu dan nanti secara umur kurangnya juga. Dan ketika bicara Aminah Wadud, ketika berbicara satu pemikiran tokoh,",
      "ground kehidupan dia asumsi-asumsi awal sehingga terciptanya teori tersebut tercipta metodologi terse but ya kita bisa bilang ketika bias gender itu kan tentang penafsiran yang berapa bernuansa gender itu muncul sekitar sekitar abad 20-an kita rabah 20-annya pertama di Timur Tengah dan di Amerika di Amerika salah satunya Aminawadud itu merdeka siapa lupa lagi eh kelayak siapa",
      "Amin Awadud juga secara doktoral, pas di Michigan. Dan ketika itu beliau juga belajar di Timur Tengah, yakni di Cairo dan Al-Azhar untuk memperdalam bahasa Arab juga ilmu-ilmu tafsir, ulmul Quran, dsb. Bahkan mungkin belajarnya dengan syekh-syekh yang ada disana. Jadi secara sanal keilmuan mungkin Timur tengah pun dia mendapatkan ilmu tersebut dari barat dan timur. Bisa jadi ini salah satu sosok penafsiri perempuan",
      "penafsir perempuan yang belajar di dua benua bisa dibuat Barat dan Timur seperti itu karena dia juga mengalami belajari al-hajar dan Cairo nanti bisa dibaca di silsilah biografinya walaupun saya tidak terlalu mendalami Aminah Wadud ini sekitar DS1 lah Saya pernah bahas jual lama banget nih sedikit merepres ingatan kembali nah tadi disinggung di awal sama masrijal SM tentang Imam sholat ya mungkin ini",
      "pemikiran keislaman bahkan mengoncangkan dunia. Ketika bicara juga nanti hal ini, Amin Awadul serasa ingin membongkar prasangka itu. Seperti halnya diskusi kali ini, setiap orang di diskusi hari ini memiliki setiapa prasankanya masing-masing. Saya punya prasanga terhadap diskusi ini sebelum ikut itu. Lalu Mas Rizal SM punya prsanga tersendiri",
      "diadakan oleh kawan-kawan juga tentang tema. Mas Munzir dan Mas Hawki pun sama. Membongkar prasangka-prasangkat itu tidak mudah, apalagi prasanga-prasa tersebut sudah dilembagakan bahkan diterima dan menjadi norma. Prasangkap yang sudah terlembaga akan menjadi absolut bahkan bahaya ketika sudah dilemabakkan bahkan menjadi normal",
      "menjadi norma. Kenapa? Karena itu menjadi satu kebenaran suatu lembaga dan itu tidak bisa diganggu-gugan. Hal itu yang akan membahayakan kita secara paradigma pikiran, bahkan secara keilmuan, dan bahkan untuk kehidupan bersosialisasi kita. Ken apa? Karena kita memegang norma yang mutlak satu. Tidak bisa berubah-ubah walaupun sekarang mungkin sudah dunia digital apalagi dengan COVID. Dulu sholat harus nempel, sekarang terpaksa kita harus berjarak seperti itu",
      "berjarak seperti itu. Jadi norma itu dibongkarnya. Dibongkannya norma, itu sangat sulit sebetulnya. Dan itu sangat bukan melelahkan ya. Prosesnya harus jangka panjang. Mungkin dengan COVID ini paradigma kita semua berubah. Baik dalam tatanan keislaman, tatanan bagaimana bersosial, tatenan pendidikan pun berubahlah semua. Hal itu pun memiliki goncangan-goncangan. Begitu pun tentang kajian-kajian tafsir. Hermenetik sendiri",
      "sendiri itu bisa dibilang tadi ingin membongkar istilahnya. Kalau dalam paradigma mungkin paradigma tradisi keilmuan persis. Tapi kan di keilmuankan persis itu sudah punya norma tersendiri yang sudah dilembagakan dan bisa diblang kalau bicara hermenetik itu mengacunya yaudah kibrat jogja karena di Indonesia mungkin banyak memproduksi tulisan-tulisan tentang hermetik, ilman hermeti bahkan belum disemua",
      "Belum di semua UIN juga menerima hal itu. Tentang hermeneutik. Kalau majabnya Hamid Farmi Jarkasis jelas, bicara bahwa hermeteutik itu sudah usaha. Tapi kan bicara hermedeutik adalah metodologi. Metodologinya adalah buatan manusia. Itu bisa dipertentangkan. Begitupun hermeseutik, ketika ada yang tidak setuju, it's okay. Dan ketika Ada yang setuju itu is okay. Bisa dipakai ataupun tidak. Begi tupun tafsir-tapsir itu metodoloji",
      "Aksir itu metodologi. Baik itu menurut dari para ulama ataupun itu bukan. Karena itu metode dan buatan manusia. Yang tadi bahwa ayat Al-Quran itu utuh, ayat al-Qur'an itu benar semua umat muslim bahkan Aminah Wadud pun menganggap itu bener semuanya benar dan itu memiliki jalan kebenaran bahkan mengarahkan kita kepada jalan Kebenaran tapi yang kita permasalah adalah pemahaman setelah Alquran memahami Alqur'an tersebut nah hermeneutik ingin menggali itu",
      "menggali itu bahkan hermeneutik menggale bagaimana eh apa ya Eh ayat itu sebelum muncul seperti Aminah wadud kita harus paham dulu Bagaimana sih Amina Wadud memiliki perspektif gender bahkan tidak tidak ujung-ujung tidak tiba-tiba dia tiba langsung mengeluarkan perspek dan gender dengan nah dia akan bisa dibilang hijrah ke menjadi Islam ya Jadi dulu dia Kristen",
      "bapaknya juga pendeta, dia hijrah. Maka dari itu dia menemukan kebenaran yang memang menjawab problem sosialnya pada masa itu adalah Islam, yakni dengan sumber Al-Quran dan hadis seperti itu. Makanan dari itu Aminah Wadud melihat bahwa Islam itu indah, Islam itu memberikan solusi jawaban-jawabanku. Maksa dari itu muncul perspektif gender tersebut. Gender itu dipengaruhi oleh apa? Tadi.",
      "Tadi di Amerika sana dengan rasnya Aminah Wadud, Afrika dan Amerika. Di Amerika pada zaman itu ras budaya sangat kuat, ras hitam pun kuat. Bahkan berkuasa kulit hitam juga kuat bahkan misogini dalam pemahaman agama misogininya itu pemahman-pemahman ayat Al-Qur'an yang merendahkan perempuan. Nanti bisa bicara Fatima Mernisi",
      "Mert Nisi juga nanti Aminah Wadud juga memperdalam tentang pemahaman misogini tersebut. Jadi dan juga saya ingin menambahkan tentang Hermenetika Tauhid. Nah, Aminat Wadu tidak tiba-tiba langsung mengeluarkan Hermenitika Tahuid. Hermenikatauhid banyak dengan istilah-istilah Aminan Wadul di buku-bukunya Aminam Wadulu itu dengan istila kekuasaan Tuhan. Kesadaran Tuhan, mohon maaf.",
      "Kesadaran Tuhan. Di mana ayat-ayat universal yang memberikan kesejukan, yang memberika kesetaraan bagi Aminah Wadud itu adalah kesadaran tuhan. Jadi Tuhan memberikan secara sadar bahwa ayat ini secara universal dan memberikan jawaban secara Universal kepada kita semua tidak spesifik dalam hal kelamin atau gender.",
      "mulanya tadi sudah disinggung dari Fajrur Rahman double movement tadi bahkan hermeneutika of care yang awalnya Her Aminah waduh terapkan itu untuk memasukkannya perspektif gender tersebut keit Nah dari sana muncullah paradigma Hermetika feminis nanti ada hermenetik feminis nah ban Bahkan kalau penafsir-penafsiran perempuan bisa dibilang arti secara sastra dan juga bintu syatik",
      "bisa tokoh Bintu Syati ada penafsir perempuan itu istrinya Amin al-kuli jadi dosen sama mahasiswa nikah lagi juga namun aku itu dosennya bintusyati itu mahasisuannya nikah terinspirasi dengan dosen nya jangan jadilah penafsu perembuan nah itu dalam perspektif sastra nanti kalian bisa coba bedah dan eh apa perdalam Nah",
      "konteks hari ini melihat perkembangan keislaman yang hari ini tentang dibenturkan dengan hermetika mungkin ini masih menjadi pertanyaan tapi secara tradisi keilmuan saya sangat menunggu untuk mewarnai mewarnai perspektif baru mau tidak mau kita harus melihat perspektip baru Kenapa tidak ketika kita go internasional",
      "tafsir secara internasional, mau tidak mau kita harus memahami perspektif tafsiran Al-Quran dalam seluruh dunia. Dalam artian kontemporer hari ini. Maka dari itu ketika kita punya keinginan memiliki bagaimana keilmuan kita bisa go internasial, kita pun tidak bisa secara mutlak menolak hermenetik. Kita boleh punya asumsi menolakan hermenitik tapi kita harus baca. Kenapa? Agar hal-hal yang kita asumsikan awal juga bersumber dari data tadi.",
      "Dari hermeneutik dari Bible, keraguan dari Bible. Terus dari filsafat, nanti ada diote. Lalu selai makhar dan segala macam yang memberi jin kepada tafsir Al-Quran. Makanya ketika bicara hermoneutik kalau di perpustakaan atau di rak buku, toko buku jangan sedikit hermaneutik itu di kolom atau rak religi. Biasanya di religi itu kan masuknya ke Bible.",
      "al-musafat itu banyak muslimnya tentang bicara dengan Alquran dan segala macemnya makanya banyak ketatanan filosofi nah jadi ketika mendobrak hal ini dengan tradisi kita hari ini selayaknya kita lebih bijak dalam mencari ke ilmu mencaryai luna paradigma-paradigma ini harus terus kita gelorkan perspektif",
      "agar kita tidak gagap, tidak kaget ketika kita berada di posisi, berada dalam konferensi. Kita masih bicara penelitian kita skripsi di forum yang bisa dibilang sempit. Hanya 11 orang yang hadir. Apalagi kalau ada 1 ribu orang, bahkan 5 ribu bagaimana perspektif kita? Apakah kita harus punya perspektip yang satu? Kita pun harus memiliki beberapa perspektiv.",
      "kita punya wawasan, informasi yang pernah mendapatkan informasi hal ini sehingga kita tahu bahkan perspektif ribuan orang itu pasti berbeda-beda nah tadi kondisinya dengan konteks Indonesia ketika Aminah Wadud perspektiv gender atau bisa dibilang hermetik ke feminis tidak ada salahnya juga karena di Indonesia itu ada perempuannya juga seperti itu dan bahkan misalnya saya melihat",
      "Saya melihat praktek-praktek bias gender di Indonesia mungkin masih banyak. Apalagi dengan melihat tradisi-tradisi yang memiliki norma-norma yang sudah dilembagakan dan menjadi norma itu sakral. Ketika norma menjadi sakral dan norma dalam bentuk mencari ilmu, ini yang akan menjadi problem hari ini. Mungkin dalam tradisi hadis",
      "Tradisi hadis, kita belajar ilmu itu harus dapat dari guru siapa. Jelas gurunya siapa, muridnya siapa lalu guru-guru setelahnya siapakah. Jadi keilmuan jelas. Hari ini secara virtual bahkan kita lihat di channel YouTube apakah kita bisa dikategorikan berguru ke Ustadz A atau Guru A? Ini kan menjadi problem baru hari ini.",
      "bukan bergeser ya minimal disesuaikan dengan konteks zamannya hari ini nah keilmuan pun begitu pun tafsir para tokoh pun sampai hari ini 2021 bahkan sampai dari awalnya Ibn Taymiyyah ketika bicara tafsiri prinsip ilmu itu seperti mozaik kalau kata Julia Christopher mozaic itu adalah puzzle-puzzle yang terpasang atau berupa",
      "hari ini tentang para dikatafir hari ini tokoh-tokoh yang mengeluarkan tafsir kontemporer hari ini itu adalah kutipan-kutip dari tokoh sebelumnya Ustadz Aceh punya paradigmat Tafsir buat tafsiral Fatiha Ustaz Aceh pun tidak fiyur dari pemikiran Ustadza cengitu usahacem pernah belajar perbaca buku apa dia",
      "ulama-ulama seperti Ibn Tayyibah pun belajar dan mengutip-mengutip. Maka dari itu ketika mengutif hal itu, sebetulnya secara prinsip paradigma Al-Quran dan tafsir itu tetap pada zamannya. Tetapi dielaborasikan dengan konteks zaman hari ini. Dengan konteks jaman hari ini, maka dari itu seyogianya kita harus lebih bijak tidak gagap ketika melihat berbeda pendapat dan",
      "Dan menjustifikasi sesuai pada porsinya. Menjustifikasikan kepada porsi-nya. Kadang problem hari ini ketika memincangkan Al-Quran, tafsir itu kita selalu memandang hitam putih. Itu hitam",
      "mengatakan mana yang benar dan mana yang tidak kita tidak melihat ketika keluar produk tafsir atau penjelasan tafsiri itu dalam memakai sudut pandang apa apakah kita yang menjadi pendakwah lalu menyampaikan ayat dari dakwahnya itu dianggap mufasyir karena saya kalau nostalgia dulu dipesantren dirancabango itu kan ada istilahnya dakwahan dakwuhan oleh santri jadi saya kadang-kadang meluarkan Oh ngotip hadits",
      "Memutip hadis A. Atau memutip ayat A, lalu saya menjelaskan. Menjelastkan itu ada apakah produk tafsir? Lalu dari mana penjelasan? Ketika sumber aslinya tidak jelas. Apakah itu disebut tafsiran baru? Lagi kadang penjelaasan kita dikonteksikan dengan zaman hari ini. Padahal Asbubun Jurni'a enggak bicara itu. Mau tidak mau, kita sudah mempraktekkan bagaimana konteks hari ini, bagaimanakonteks sosial, kebaruan",
      "Sebaruan kondisi hari ini. Sehingga penjelasannya sesuai masuk ke itu. Bahkan ketika kita belajar tafsir kitab Ibn Kasir dan segala macam, kadang-kadang kita merubah penjelasan-penjelasan mereka, merubAH penjela- penjelesaI Ibnu Taimiyyah. Kenapa? Contoh, kita memberikan ceramah di kalangan ibu-ibu bahwa tidak mau bahasa kita harus diselaraskan dengan bahasa ibu",
      "Ibnu Taimah dan Ibnu Kasir di Sakratan, apakah itu dirubah layak atau tidak dengan bahasa ibu-ibu hari ini. Bahkan diganti dengan bahasanya Sunda. Begitupun Ibnu Kasyi dan segala macamnya. Maka dari itu kita pun secara praktik sudah melakukan kebaruan-kebaruan tanpa sadar. Mekadari itu dengan adanya kajian-kajian ini, dengan adalnya sarjana-sarjana Al-Quran lulusannya setiap ini,",
      "Budaya-budaya kebaruan tentang penjelasan agama dalam hal kitab suci Al-Qur'ah itu coba dimetodologikan. Sehingga keabsahan yang valid bisa dipertanggungjawabkan dan ketika didiskusikan datanya jelas, sumbernya jelas. Mungkin itu saja sedikit dari saya. Terima kasih kepada Mas Liza Fathur Rahman atas tanggapannya yang luar biasa",
      "Anggapannya yang luar biasa. Mungkin ada waktu ya, silakan kepada Mas Rijal Samsul jika ada yang ingin ditanggapi saya persilahkan Terima kasih juga sebelumnya ini luar biasanya diskusi kita malam kali ini",
      "berbagai mahasiswa magister ini dari berbagai kampus ya. Ada Mas Rijal, ini dari UNS 9 Kalijaga, Mas Ibu Rahman dari UNN 9 Gunung Jatuh Bandung. Ada mas Ibro, ini iya yang salah tiga. Anhar, alumni pasca dari UNSN 9 Kalija Gajah Jakarta dan sebagainya. Terima kasih diskusi yang luar biasa tapi saya nggak menanggapi ke",
      "Tapi ke Aminah Wadudnya lah ya. Tadi sudah cukup mendalam lumayan dari Kang Syawki, dari Mas Muntir dan Kang Rizat Turman luar biasa. Namun ada sedikit yang ingin saya tambahkan terkait dengan metodologi penapsiran lah ya atau dalam hal ini satu kerangka untuk kita mempelajari dan memahami Islam sebagai keilmuan kalau tadi kata Anhar gitu ya.",
      "Artinya bahwa keilmuan atau metodologi itu akan berkembang seiring berkempangnya zaman juga. Misalkan dalam perkembangan ilmu tafsir, dalam konteks misalkan para ulama ataupun perkebangan ilmi hadis, ketika berkeambangnya jaman, itu juga berkebang juga. Jadi perkeimbangan keilmuwan dan perkeumbangan zaman itu pasti berbanding lurus.",
      "yang berbanding lurus kemudian ketika tadi misalkan ada ketidaksepakatan terkait dengan hermenetik, tadi di prolog sudah saya sampaikan ya di prologo sudah saya Sampaikan bahwa eh terkaih dengan hermene tikka ini masih Pro dan kontra lagi jadi belum semuanya bisa menerima itu tapi enggak juga semuanyaitu menolaknya mungkin terkair ketika Tadi misalkannya ketika Mas Ibro mengutip perkataan Pak Adi Anwisaini",
      "mundir mengutip banyak perkataan Pak Syahiron. Kalau saya melihat background dari kedua tokoh sendekiawan ini, kalau dalam paradigma keilmuan ini karena memang berangkat dari dua paradigma yang berbeda. Kalau misalkan sejauh pemahaman saya ketika Pak Adi Anusa ini yang memiliki paradigma",
      "Pak Sairon ini berkiblatnya ke, katakanlah Pak Amin Abdullah gitu kan dengan teorinya integrasi interkoneksi. Nah ini sebagai antitesis kurang lebihnya ketika misalkan teori atau paradigma keilmuan Islamisasi ilmu dari propa latas yang menempatkan Islam itu sebagai subjek kajian, nah kemudian melihat ilmu-ilmu yang lain seperti sosiologi, antropologi",
      "biologi-bisiologi biologik dan lain sebagainya itu sebagai apa objek kajian Nah maka ilmu-ilmu ini ilmu ini dilihat dari perspektif agama Islam seperti itulah nah kemudian ketika Pak Amin Abdullah melahirkan satu teori yang disebut dengan integrasi interkoneksi nah ini adalah arti tesisnya Bagaimana menurut Pak Amien abdulillah ini dia",
      "dijadikan sebagai apa objek kajian nah justru keilmuan humaniora dan sebagainya ini dijadikannya sebagai subjek kaji yang artinya Bagaimana Islam dilihat dari perspektif sosiologi antropologi biologi dan lain sebaganya ini namun Apakah ini bisa dinafikan saja tidak bisa karena dalam perkembangkan akademik tentu perkebangan teori",
      "hal yang sangat wajar antara pro dan kontra, dll. Karena ini dalam konteks kajian akademik. Kemudian ketika berbicara hermenetik, misalnya ini adalah bagian kecil atau salah satu dari metodologi penapsiran. Metodolog penapsilan karena sejauh pemohonan saya bahwa tidak akan ada satu teori, tidak akan Ada satu metodology, tidak kan ada satu pendekatan yang bisa mengkaji Islam secara konferensif gitu",
      "Jadi kita bisa memahami Islam secara konferensi, menjadi satu pemahaman yang holistik, integral dan universal ketika kita menggunakan berbagai perspektif. Misalkan ketika tadi Al-Quran ini dikaji menurut Harman Atika seperti ini. Seperti ini kesimpulannya. Menurut para ulama seperti ini dan sebagainya. Nanti ketika berbicara keilmuan dalam dunia akademik,",
      "standar validitasnya bagaimana. Ketika tafsir juga dikaji, ketika ayat Al-Quran dikajikan dengan tafsiran misalkan katakan tadi para ulama ini tentu menggunakan satu standar validitas juga. Kemudian tadi ketika Kang Rija menyampaikan bahwa ketika kita berbicara tentang satu teori atau satu pemikiran tokoh, nah kita tidak bisa menafikan hal-hal di belakangnya, bagaimanapun sosio-kulturalnya terbelakangan",
      "Latar belakang pendidikan, latar belakan keluarga, lataran belakangan ekonomi, latara belakan sosial, lataram belakanga politik yang memberikan pengaruh terhadap lahirnya teori itu. Saya kira para ulama menciptakan satu rumusan pun tidak akan jauh berbeda. Misalkan tadi kata Kang Abdurrahman disampaikan misalkan 15 karakteristik mufasir oleh Asyuti, tentu kita harus juga bisa melihat bagaimana kondisi sosialnya",
      "kondisi sosialnya, bagaimana kondisinya politiknya, kondi siapa latar belakang keluarga, latarbelakang pendidikan sehingga Imam Asuyuti ini itu kan bisa melahirkan 15 karakteristik tentang mufassir atau seorang yang dikategorikan sebagai seorang mufasir. Kan seperti itu. Nah jadi dalam kajian akademik dan keilmuan saya kira ini hal yang wajar ketika terjadi perbedaan pendapat antara pro dan kontra tentang satu objek",
      "yang pasti bahwa seiring berkembangnya waktu, maka keilmuan, teori dan lain sebagainya ini akan terus berkemangan. Kita tidak bisa mencegah hal itu. Kalau tadi dikatakan oleh Mas Menteri, kita juga tidak bisa menjadikan satu patokan, satu patukan teori untuk dibawa ke masa atau zaman yang berbeda. Tadi disampaikan bahwa ketika misalkan kebenaran Al-Qurannya itu sudah pasti.",
      "pasti, kebenaran Al-Qurnan sudah pasti. Tapi pembacaan tentang Al-Quarnan itu akan disesuaikan dengan bagaimana kondisi sosial tersebut. Kalau misalkan di UIN Bandung ini kalau tidak salah ya Kang Abdurrahman, misalkAN dalam kajian hadis misalkAn Prof Anton kita sebut ada apa studi hadis kawasan kemudian Prof siapa lagi UIN bandung kalau tidak masalah ada apa Studi pikih kawasannya dan lain sebagainya",
      "dan lain sebagainya. Misalkan contohnya seperti ini, kenapa ya madhab syafi'iyah itu tersebar banyak di Asia Tenggara? Kemudian Hanbali kenapa di Arab Saudi, Maliki kenapa dia Afrika, dan lain-lain sebagai. Secara geografis ternyata ini berpengaruh misalkan, contoh gini, dapat syafikinya banyak di Asia Tenggarak karena ketika contoh kesimpulan pikirnya misalka ketika wudhu",
      "Udu yang tiga kali, misalkan itu kan untuk di daerah yang memang banyak air. Asiatanggara jumlah airnya banyak, makanya memberikan pengaruh terhadap pikir dan sebagainya. Artinya yang ingin saya sampaikan bahwa satu produk hukum, satu produk pikir,",
      "penerapan satu hukum, satu teori dan sebagainya itu tidak bisa kita lepaskan dari latar belakang sosial, dari latara belakangan sosiologi, lataran belakanga antropologi dan lain sebagai. Sehingga kita tidak bisa menjeneralisi seluruh keadaan dengan satu kacamata. Jadi kita tidak melihat satu objek dengan satu Kacamata Nah iya betul Anhar kalau paradigma keilmuan di UIN Jogja kan apa integrasi interkoneksi",
      "koneksi, kalau UIN Bandung kan Wahyu Memandu Ibu dan sebagainya. Nah tapi kan intinya bahwa setiap kampus ini memiliki satu paradigma keilmuan yang kita tidak bisa saling menyalahkan dan lain sebaganya. Tadi saya sangat sepakat dengan yang disampaikan oleh A'anhar, kita bedakan antara misalkan Islam sebagai ilmu dan Islam sebagai ajadan teologi. Karena ketika berbicara teologis ini akan sangat selesai. Sebelum ditutup, yang ingin saya sampaikan terakhir adalah",
      "adalah berkaitan dengan kajian keilmuan. Ini tentu harus terus digalakan, untuk kalau bahasa Pak Rudin Pais itu, untuk menambah wawasan dan memperluas semesta pemikiran kita, sehingga kita bisa melihat sesuatu itu lebih jauh, sesuato itu dari perspektif yang luas, saya analogikan seperti ini. Ketika misalkan saya berhadapan",
      "berhadapan dengan Kang Syawuki misalkan. Saya berhadapkan dengan Kang syawki ketika saya hanya melihat dari perspektif depan saja maka saya sangat boleh menyampaikan bahwa syawqi itu adalah sebagai seseorang yang tidak punya kepala bagian belakang misalnya kan. Saya sampaikan, Kang Sywaki seorang yang tak punya kepalan bagian Belakang kenapa? karena saya hanya Melihakin dari depan aja gitu hanya satu perspektip saja",
      "Tentu saja ketika kita bisa melihat dari berbagai perspektif, tentu kita akan mendapatkan satu pemahaman yang holistik, yang integral, yang universal. Terima kasih juga untuk ilmunya malam kali ini Kang Syawki, Kang Rijal Patur Rahman, Kang Anhar, Kang Ibrahim, Kang Waduh Rahman teh Karina, Mas Muntir dan lain sebagainya yang ikut memberikan informasi baru bagi kita semua di malam hari ini walaupun hanya 11 orang",
      "pun hanya 11 orang, ini luar biasa sekali. Hampir 3 jam kita diskusi di malam kali ini. Itu saja. Terima kasih. Wassalamualaikum warahmatullahi wabarakatuh. Ya mungkin karena waktu sebentar lagi sudah 15 menit lagi menuju setengah sebelas dan akan kita tutup untuk diskusi kali ini silakan mungkin ada terakhir closing statement dari Mas Sauki ya silakan",
      "Silakan. Terima kasih kepada moderator untuk closing statement mungkin ucapan terima kasih",
      "pasti banyak atas masukan-masukannya dikembalikan lagi kepada ibu. Oke Mas, semangat ya mau dikempankan lagi di ASAP Nugget Journal juga bagus. Tapi kalau mau berhenti disitu juga tidak berguna. Mau di-upload bisa dipublis jadi kembangan lagi sesuai analisis yang saya tawarkan tadi. Kalau mau nulis berdua sama saya nanti yang nulisan analisis saya juga enggak apa-apa.",
      "Hai bercanda langsung gas g-touch Oke langsung nanti kolab sama Mas Muntir hehehe Nanti biar diurnalnya bareng publis maspondir siap-siap mata pokoknya untuk public follow up langsung Oh terima kasih untuk seluruh penanggap luar biasa kita sudah menghabiskan waktu hampir tiga jam untuk diskusi kali ini mungkin",
      "Mohon maaf apabila dalam pembawaan acara ini banyak sekali kesalahan. Insya Allah akan dilanjut lagi dengan minggu berikutnya ya, Rizal. Insha Allah akan dibahas tentang bedah skripsi dari saudari saya, teman saya, tentang semantik yang akan dibAHAS nanti di minggul depan, di ahad depan. Mungkin itu saja yang bisa disampaikan untuk malam ini.",
      "Terima kasih kepada seluruhnya. Mohon maaf, saya tutup saja dengan doa. Assalamualaikum warahmatullahi wabarakatuh.",
      "aku udah saranin Mas itu aku udah sering shauky pokoknya nanti S2 kita di Yogyakarta dia antas di Jogja Oke digecek hahaha mantap apa kata-kata siap Insyaallah eh Kak Wien Jogjak pasti tak kita oke terjemah anti butaq 7 jam ah hahaha banyak fasilitator kalau di Joga hanya buat mulai sebatis gede",
      "nanti langsung follow-up komunikasi aja saya izin lift dulu ya Mas Makasih ya saya live ya"
    ]
  },
  {
    "file": "amina_wadud/CAIS Lecture Series - Prof_ Amina Wadud_Moderated _SIO2huXd1d4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742920791.opus",
    "text": [
      "hello everybody i'd like to welcome you all uh to our annual",
      "a new lecture series with Professor Amin Wadud today and we have a few minutes still to begin. And at this point I'll just give you a brief introduction about the Council for Arabic and Islamic Studies. My name is Souad Ali, I am the founding chair of the ACO council for Arabic Islamic studies. I'm also director of Arabic studies, the Arabic studies program",
      "Middle Eastern Studies at the School of International Arts and Culture, the college. I would like to ask you all please to mute yourselves and then after Dr Wadud gives her speech we can open it for questions and answers. Please mute yourself thank you very much so uh at this point i just wanted to give you a brief um a brief introduction",
      "brief introduction to the Council for Arabic and Islamic Studies. So reflecting on the rich diversity of both Arabic studies and Islamic studies, the interdisciplinary program of the council integrates the study of and research in Arabic",
      "such as the Middle East, including the Arab world, Turkey and Iran, as well as Islamic studies in regions beyond the Middle east. And Africa and countries such as Indonesia, Pakistan, Bangladesh and other Muslim majority countries. The program promotes the teaching of Arabic Persian Turkish, as",
      "in collaboration with the study of sociology, history, politics, anthropology and religion. So our mission is that the Council for Arabic and Islamic Studies was established at Arizona State University to acknowledge the significant contributions of Arabic studies and Islamic civilization and cultures to the world at large both historically and in the modern age",
      "modern age the council's research and teaching programs seek to promote multiculturalism diversity interfaith dialogue cross-cultural understanding and the expansion of human civilization and cultures through arabic as well as other middle eastern languages",
      "is often conceived as a cultural tool towards greater human understanding the more we study others literary arts cultures and civilizations the better enabled will become to achieve understanding and to work for world peace hopefully and so at this point um as i welcome all of you and those who joined a little bit late would like to welcome our keynote speaker",
      "I'm honored today to have Professor Amin Odut, the world renowned scholar and I'd like to introduce her before we begin this lecture. Very distinguished lecturer.",
      "is a world renowned scholar and activist with a focus on Islam, justice, gender and sexuality. After achieving full professor she retired from US academia except as visiting researcher to start King School for the ministry in California United States after 15 years in retirement she has recently",
      "yourself thank you so much after 15 years in retirement she has recently returned to academia as a visiting professor to the national islamic university in jakarta indonesia where she's you know speaking to us today from indonesian and we truly appreciate that it's very early morning in there she migrated to indonesIA in 2018",
      "Author of The Crown and Woman, Rereading the Sacred from a Woman's Perspective. A classic that helped towards the development of etymology and methodology in Islamic feminism which is the most dynamic aspect of Islamic reform today. It is three decades old and translated over ten times, most recently into French.",
      "had women's reform in islam moved the discussion further by sign aligning with a mandate for ethics and activism in collaboration with scholarship and spirituality after completing a three-year research grant investigating 500 years of Islamic classical discourse on sexual diversity",
      "organizing an international center for queer islamic studies and theology the very first of its kind in the world professor amina udud is a mother or five children and a nana to six and she is best known as the lady imam as you know the controversy when she led prayer previously but at this point i'd like",
      "and then give her the floor. The title of our speech today is Half a Century of Islam and Feminism, and Dr. Radoud argues that in the past five decades, the face of Islam has changed comprehensively across the globe. Matters concerning gender equality and Islam as practice have been subjected to discourse over gender. What is unique about this last half century, she said,",
      "the rate of women and women identified participation and self-representation in these discourses she strongly argues that the muslim women's movement is strong ongoing and deeply self introspective it has taken authority through its knowledge production and paradigm shifting radical mostly inclusive and intersectional scholarship and activism gender reform is by far the most",
      "Dr. Radul, we are honored to have you and the floor is all yours now.",
      "is also a bridge maker and I appreciate this opportunity. Before we started, she reminded me the last time that I spoke at ASU was in 2013 so it is nice to have an opportunity every decade why not? So you know I have spoken on this topic Islam and feminism and written about it extensively over",
      "that i'm asked i have this mixed feeling and one is like oh you know it's just so boring i'm just going to say the same things over and over again inshallah hopefully to a new audience um but the other thing that i always try to challenge myself is to find a new angle on the conversation um and what i'm gonna do this time and i hope it works is rather than to read through you know copy of another paper or Wikipedia entry or article or blog or whatever",
      "blog or whatever i have something you know for notes but i really kind of want to talk us through um you know five or six main points so i have my trusty timer i will not go over don't worry um but i want to focus a little bit on why i said half a century and this is by way of my own personal location",
      "year for the publication of my first book, Quran and Woman. And 50 years as a Muslim by choice. 50 years! As a Muslim, by choice all of them my adult years I became Muslim as an adult. And you know sometimes when you're a little kid you think to yourself oh what do i want to be when i grow up? You know and then if you think about it at different points in your life",
      "yourself or where you want to go, or by looking at the things that you see are necessary and beautiful in world that you can contribute. And so you develop your capacity to do that. In my case I just want to say how I've used this year actually I started last year because that's the nature of the beast but I've use this year to reflect on what it was like as a 20-year old to walk into the door of Islam",
      "And, you know I never even intended to take the Shahada. I went to a mosque because I had been reading about Islam and I've been interested in the men that were there because I was also covering maybe not in this particular form or fashion but you know it was looking more modest it would have been part of my own growth as a black woman in America particularly to dress more modestly in public spaces and they're like oh if you believe there's no God but Allah",
      "but Allah and Muhammad is his prophet, you should just take shahada. It was Thanksgiving day 1972 um and you know even though I took the Shahada i didn't make a lifetime dedication at that time what happened instead is that about four or five months later someone gifted me a copy of the Quran now in my estimation this should have come with the Shahadah",
      "you don't know right um but i had gone to my university library i was undergraduate and started reading books about islam anything or you know i had no had no direction you know but i did have a good library resource and i had not been pointed to the quran i mean allah is merciful actually because literally once i started reading the qur'an in english only",
      "translator whose work I cannot abide by is just too sexist, too racist, too homophobic. Nevertheless, I fell in love. I fell with the Qur'an and it was at that time that I truly began to deepen my entry into Islam from the level of the heart and mind combination. And then I dedicated the rest of my life not only to study of the Qur-an but to participation",
      "participation and what we call the production of knowledge in Islam, which I will come back to through understanding that text as the central gift that Allah gave to the Prophet upon him be peace to direct and guide all of humanity. All of us on the planet. This was such a beautiful gift. And not only was it a beautiful",
      "humanity it was a gift that allah gave to me personally that sparked a love that now 50 years later is still going strong and i think that that's that's a gift not a lot of people can say that you look back on your life 50 years and in that i mean i'm 70 but i'm only looking at the 50 years of islam and in",
      "learning from the Quran and still exchanging possibilities of meaning. And, you know, I couldn't have scripted a better life for me than that sort of accidental tourist title, sort of the accidental Muslim because on that day in Thanksgiving, I did not look out at 50 years ahead of me but now I'm looking back at 50",
      "not interested in hearing about me and all my love and everything for our particular topic on islam and feminism i decided to locate my comments within the rubric of literally a half a century what has happened in that half a",
      "as i said help with the production of new knowledge surrounding now in order to understand where I'm going to go with this you need to understand that there is an epistemology at stake here and that epistemolgy has been central to the transformative development that I will be talking about two key words obviously there's only the word n in between",
      "between Islam and feminism. We're going to have to unpack those words because they are not static, they are stagnant, they have evolved, they've been challenged. I want to start with Islam because just like other keywords that have something to do with history, metaphysics, politics, art, spirituality",
      "and the like social justice for example um no one uses the word exactly the same way as their neighbor i think about that book shadab's book on you know what is islam it's like 600 pages 600 pages so that that book itself demonstrates that it is not a one-time conversation",
      "upon by everyone. And in our time, within the last decade and a half, the entry of Daesh or the so-called Islamic State violent intrusion into the lives of other Muslims as well as non-Muslims have alerted us to the fact that just because someone uses",
      "that they're using it in exactly the same way. So we have to, as I said, we have unpack it. In my case, I am particularly interested obviously in spirituality but I'm also interested in Islam as a system. A system that is built upon the primary sources of the text or Quran and revelation and the prophetic traditions",
      "by prophetic traditions I mean not only his statements but his behavior and what we call the sunnah, as well as what has developed from these two primary sources by way of ethics, philosophy, mysticism, art, politics, economics, spirituality, and the like. And these disciplines are secondary sources to what we called Islam",
      "Islam and they are all 100% constructed by human beings. There's a beauty in this, but there is also a challenge. And one of the challenges is that around about the time of the Abbasid dynasty, the tremendous strides and rights of women that were laid down",
      "had begun to recede and the legacy that was bequeathed to us in the future of Islam, was primarily written by men from men's perspective. From their scholarship, from their spirituality it's not like I'm trying to say that this is a negative but there is a consequence of presuming only the male subject as the center",
      "that it sometimes excludes us women not only does it exclude us but also it shapes what is our role in accordance to what is seen as primary from the perspective of men's experiences with Islam, with Allah through the Prophet sallallaahu alaihi wasallam in their construction of Islam and so we become",
      "striving to achieve the excellence of their Islam. And yet, those primary sources confirmed that we were free and equal from the moment that we thought in the mind of our Creator Allah. We and men were equally a part of the design. In Nija'a-e-Ranfirat al Khalifa came to us",
      "it came to us with an affirmation that we have created this two pair in other words there is a dynamic and necessary relationship between male and female and it is reflected in the terms masculine feminine which i hope i will have a chance to get to because i am not simply talking about uh women as um some kind of heteronormative",
      "of heteronormative exclusive binary. But the idea of the sacred relationship between masculine and feminine, al-jalal wal jamal, got lost when this predilection towards men, men's ways of being, men s ways of knowing, men ts ways of striving towards Allah became central which of course it should for men but it should not for both men and women equally unless",
      "in fact, truly universal. So instead what we lost beginning around the Abbasid period was the dynamic interplay between women and men as partners in the journey towards Allah. The vehicle of this loss we now identify as patriarchy. Now patriarchy is not limited to Islam it's not Islamic",
      "origin. It existed before Islam, it still exists although hopefully we will see the end of it very soon but the understanding of it is that it privileges men in the context of our discourse over humanity and this privileging fell through a kind of Hellenistic construct that whenever two come together one of them has to be above the other",
      "And this led to a distinction in the Hellenistic period, it was a distinction between citizen and non-citizen. In Islam, it wasn't a distinction of being Muslim or non-Muslim but also a distinction male and female and a distinction free and slave. So in fact patriarchy is the origins of an institution that we now know is abhorrent and that is slavery.",
      "slavery. Slavery allows for two human beings to come together and one of them to be in service to the other, and that other becomes master. A construct of justice that relies upon these unequal locations was one where justice could only be achieved if each were given their due in their location. In the 20th century we came to understand",
      "that no, you can't put any human, any genre of human beings in the sub category of human being and erase gender religion language group ethnicity geographical location. You cannot put another human being in a position below a human being, and still call that justice. And that was the origins of the modern human rights debate. And for me, that was also the origins",
      "The Tawhidic paradigm is built upon the fundamental understanding of tawhid, which is indispensable with Islam. It expresses not only that Allah is one but also that Allah",
      "between all beings because only Allah can be above. All of us then come to each other only on a horizontal line of reciprocity if we believe in that sacred divine being as being ultimate, subhanahu, you know, supreme and all-powerful, all-seeing, all knowing, all loving. If we believe",
      "of us can only meet on the line of horizontal reciprocity. And that's called Musawa, and I coined an understanding of the Talkeedic paradigm while working on issues of gender and social justice.",
      "of all people, and particularly in the context of the development of all forms of Islamic law which today is pretty much limited to the practice of personal status law. Let me say a little bit about this personal status",
      "really the very first movement of the prophet in society, that Islam was a way of life. And establishing that way of you could say became prophetic mission and he had to establish it in his context, in this time and in accordance to the strengths and the necessities and the challenges of his time with which I personally think he did pretty good job so that's not even the question.",
      "when the Prophet sallallahu alayhi wa sallam returns to Allah and that legacy is left with us humans from the companions to the next generation, et cetera, et how do we then sustain this living system? And that became the subject of discourse and debate for the next hundreds of years.",
      "as we know, grew the major schools of Islamic law. And yet, the fact that there even today still exists four major Sunni orientations and at least one or two major Shia orientations lets you know that there was always a diversity and that diversity was part of the dynamism of the system.",
      "intellectual and political, and in fact spiritual exchange was again how do we live Islam. Now there's some aspects about how we live this long if you're a woman especially if you are reproducing woman right. There's some aspect about that experience which could not be categorized as easily by simply referring to the prophetic Sunnah. The Prophet never had menstruation he never delivered baby through his body",
      "He never nursed a child. And all of these things are important and how those things come about, that is the whole nature of reproduction, the nature of intimate relationships between women and men. All of that is also encoded in the law. And yet for the most part, the representation of women in how we understand those things,",
      "representation of men for their own understanding of it. Case in point, most schools of law respond to the offense of rape by saying justice will be served when the rapist marries the rape victim. Who could think something like that except for somebody who is not themselves the one",
      "There's a reduction of woman to her reproductive organs that does not consider that there's more to us than that. That we know for sure if you're reading through the Quran and looking at the legacy of the prophet, but there is a logic that's given there and that logic is the reduction of women's reproductive capacity as something extremely valuable, something that should be protected and there are so many ways in which that's encoded in the law",
      "that is the just solution, it's a sort of gross example about how it is necessary for women to represent themselves in the way in which justice is conceived and justice is in fact experienced. And this is the kind of work that was done that leads me to accept, which has only been, let's see, this is 1922,",
      "in 13 years to accept the term feminism. So let's look a little bit at feminism and then I want to once again, look at how the two things work together. Feminism is also not static. Of course there were universal or let's just say regional movements where women asserted their understanding of",
      "of their own being, how much legacy this would get at the public realm has fluctuated throughout history. And from these self-assertions and self-identifications and self representations came a movement. And this movement has not been uniformed it has not",
      "and deeds provided by the context of time in place. So before there was Islamic feminism, there were Muslims who were feminists and they pretty much borrowed from the feminist models that were given by other cultures because the goal of making an affirmation of women's ways of knowing,",
      "women's ways of producing knowledge, women's subjectivities in epistemologies, women roles in society and culture. Muslim women were not the first ones to do this even though as you know our legacy at the beginning of Islam was one of the strongest pro-women legacies that came from that far back in history. As I said we kind of lost momentum around the Abbasid period so now",
      "you know, roughly 200 years. So when Muslim women made claims to their own ways of knowing and their agency in their representation, they also followed the legacies of feminism that sorry I live in Indonesia and the mosquitoes are my friend. No, they're not. So the journey for Muslim and feminism",
      "other places in the world and yet the architects of the first feminisms they centered their own location. And so there was a period of time where feminism was very white, very middle class, very western and in some cases also very secular to the point of being anti-religious. So when I became Muslim",
      "at the same time that women's studies and gender studies was picking up in certain university contexts, I didn't feel that this movement was speaking to me as a Black woman. And then as I become Muslim, I definitely did not feel myself aligned with it. And in fact, for, you know, the next 20-30 years, I actually was very critical of feminism for all the reasons that I think is legitimate to make criticism.",
      "about location that it's not at all universal and yet it pretends to be speaking universally for all women. And, all of a sudden I wasn't alone there were other voices that began to critique feminism in western context and even within feminist circles. And in the last decade we saw the birth and coherence of what is called intersectionality",
      "you know, is never complete, is to understand that when people come to the table of the discourse over gender equality, women's rights and representation, they don't all come from the same location. And all of those locations need to be taken into consideration if we have as our goal a justice, equality and dignity for women. That intersectionality,",
      "as I had a very interesting experience, which was in 1995 at the Beijing World Conference for Women where there were more representation from Muslim women than had been any of the previous conferences global conferences on women. And when the women said oh you know what we have this opportunity we're all in the same location in China why don't we form our own caucus they spent a lot of time arguing with each other",
      "And the main crux of the argument was from two what I call dominant voices at that time. One voice was what I now identify as secular Muslim feminism, because there's some people who believe that you cannot have human rights discourses with any notion of religion within it and they're Muslims who believe",
      "of human rights and women to go forward without consideration um of religion. And the other dominant voice was what we now understand as political Islam or the Islamist voice, and the Islamists voice said there is no system that could be better than Islam so we don't need human rights from any western instruments or the United Nations or anything. Now these two voices agreed on one thing you cannot have both",
      "both Islam and feminism. And that brings me back to this thing about epistemology, how were they defining Islam? Whose definition were they using? And how were the defining feminism and whose definition was given dominance because this was 1995 it inspired at the time I was a representative for",
      "for a pro-faith and pro-feminist Muslim women's organization called Sisters in Islam. And it inspired us to go back to the drawing board, and become a little bit more coherent why it was that we were not in either camp. The secular Muslim feminists always called us Islamist, and the Islamist feminists",
      "you know, why intersectionality is so important. What do you do when you're in that middle space? And what you do, when you are in that little spaces, you have to start to self advocate, to self define and we did this by using what is now fundamental to the understanding of development of Islamic feminism. And that is first I think I would say first is epistemology. First,",
      "sacred text to give a critical reading that was inclusive of gender as a category of thought. Yes, gender always operates in society. Yes. Gender is the background of any discussion where the two genders might come in but to use it as a rubric of critical analysis was a new development that started sometime",
      "and early 1990s. And that is where my first book, I think sort of came to the fore because I had intuitively again, I was not only not feminist but I decried the label feminist. I had intuitively understood that for me to understand the Quran remember in the story that I told you from the beginning, I came at the Quran from another religious context as a convert.",
      "that through study. From that study, I developed research and scholarship and contributed to the discourses over understanding of Quran for all times, all places, and all people which meant that it was also for me a Black girl born in Maryland so understanding the Quran from a gender lens for me was not motivated by feminism",
      "I can admit when I look back now, how much it was a part of this half a century of development. So the first part of Islamic feminism was in fact research scholarship epistemology hermeneutics challenging the intellectual legacies to understand the ways in which gender had operated and that binary which was hegemonic unpacking",
      "perspective on gender was equally available but had not been developed to the same extent that we see was necessary in order for women's agency to be reaffirmed in the way in which it was intended if you look at the Quran as sacred text. We were part of the divine design, you know, menzel jane, male female,",
      "because I am working on that as well. But the understanding that we had this agency given to us in our creation by Allah, has not been sustained through the history of patriarchy. So after 1995, I think groups like Sisters and Islam networked with other groups at other parts of the Muslim world where Muslim personal status law was an implementation",
      "the idea behind Muslim personal status law was again how do we live Islam and particularly, how do you live Islam with regard to family. So sometimes it's also called family law and yet through the colonial legacy an interesting thing happened. The colonizers decided that it was expedient not to overturn every aspect of the",
      "uh you call them the the local laws and customs, and they relinquish personal status law to the groups on the ground. And I say this because we think about a place like India there were Hindus, there were Muslims, and yet Muslim personal status laws developed there because of such a sizable population. And because this area of law was left it then had",
      "create a system where it could be aligned with the way in which the colonizers were doing the rest of their politics. And in that process, personal status law became very rigid and patriarchy became fixed and permanent. You could not unpack women's location in society if you went through this personal",
      "without coming away with the notion that women were secondary citizens, women were subject to men. They must obey men and was provide sex for men whenever men wanted as long as it's not Ramadan and they don't have their menstruation. I mean you think that this was somehow that this handed down by a law to the prophet and that the profit handed it down to us instead of understanding that these were constructs that were developed to help us understand how to live is like",
      "to live Islam, but they were done from the perspective of male experiences. So when these laws became codified at the level of the nation state it became very difficult to unpack the extent to which this was a reading of Islam. This was not the only reading of the Islam and that was the territory of Islamic feminism",
      "critical reading into the ways in which we understand gender and gender relationships in society, and in the law to return to the affirmation of the equality and reciprocity between women and men. So once we sort of clarified that you know Islam was a construct and feminism is a construct",
      "in our own construction. And I want to say something in a very specific way about what this means, because sometimes it sounds a little bit abstract and you know, I'm having such a good time with that. I expect everybody to have a good too, but maybe not okay? One of the ways in which is done, I just wanna kind of clarify is the inclusion of what we call lived reality as part of the methodology in legal reform.",
      "Now, looking at the ways in which I try to give sort of a general overview of development of Islamic thought, Islamic law and then a little bit with regard to feminism and moving into the modern period. Let's go from where we are present. From Sisters of Islam, a global network called Musawah was constructed",
      "constructed and the purpose of Musawah is to unpack the ways in which Muslim personal status law is constructed but also to construct it in such a way that it once again affirms that talqidic location of gender equality reciprocity and human dignity. And one of the methods that was used was to re-center women's lived realities",
      "And it's really simple. In Islamic law, if you're trying to understand new say medical technology before a jurist amongst the fuqaha, before a juris can make a decision relative to the methodologies and ijtihad of their particular method or school of law they need to understand what is this medical procedure? And to do that they refer to the experts in medicine",
      "in medicine. In order to understand how to apply Islamic law, especially personal status law, to the highest ideal of Islam which is justice and human dignity with regard to women then women's lives have to be centered in the way in which we communicate what these things mean that's why",
      "gave early on break is so easy to confirm. Who's experiencing this and how is that experience shaped relative to different gender locations? So using lived reality as a rubric of understanding, and you know, this is done in a very precise way. So",
      "This was done in such a way that we provided ongoing discourse about reform using the Tauhidic paradigm and establishing the authority of women's own voices and live realities, in order to critically engage gender in all aspects of reform. And in all aspect of interpretation.",
      "Excuse me. Now, I have three minutes so keep my eye on the clock and so I just want to say something about what is a what i'm currently experiencing as a challenge that still needs to be faced with regard to Islam and gender discourse. And that is that gender identity is not limited to the you know cis male and female binary",
      "that has become encoded even in the work of some Muslim feminists. And instead, we need to understand that gender and sexual identities are on a spectrum. And we need be comprehensive about the extent to which when we say something with regard to gender, we are perhaps speaking from a kind of strict binary location and not inclusive of the spectrum that really exists.",
      "In this regard, I think that the movement of Islamic feminism still needs to have a comprehensive encounter with notions of queer Islam and how they impact on live realities of people whose representation does not fit into the strict binaries. And that's the kind of work that I had been also trying to participate in.",
      "another conversation which I don't have the minutes to get into. By the way, you can go still we still have until eight o'clock so you can maybe 10 minutes? Okay. All right. I will take that ten minutes since it is there. Let me say a little bit about how this developed because I've also given some hints. About two years ago, I became really interested in The Divine Feminine, Jijamal and",
      "And I used it as a part of our conversation, again unity and reciprocity alongside the divine or sacred masculine, the Jalal. But historically what you see is that greater amount of attention has been given to the divine masculine and as such it has eclipsed what I call the Talhidic balance with the feminine.",
      "I began to work on sort of reclaiming the divine feminine. And I have different things that I do on social media, you know with regard to it but it allowed me to sort of unpack the reality of even how the Quran uses for example, the terms zakar wa unta we take the word zakar to mean male and we take",
      "female but actually it's an articulation of masculine and feminine and masculine and is not exclusive to any one body every body and i mean in the physical sense every body must have masculine attributes in order to get things done because masculine is a metaphysical expression",
      "of activity. Feminine is a metaphysical expression of receptivity. We must also be receptive because Allah is the power of the universe that we all wish to receive in order",
      "an intimate relationship between masculine and feminine within our single bodies. And it is a mirror of the reality of the sacred masculine and the sacred feminine of Allah. Allah has feminine attributes, Allah has masculine attributes, and yet Allah transcends gender. Allah is not male, Allah is female. So when I began working on my research with regard to sexual diversity,",
      "all human dignity because that is the unconditional terms of human creation in the Quran. So karama is an indivisible feature of what it means to be human, every human deserves dignity which is why institutions like slavery definitely cannot say to be confirmed by the Quran's participation even",
      "about existing institutions of slavery, and at the same time recognizing how complex is the human being. The idea of restricting us to not include the inherent dynamism within our own single bodies is best used as an instrument to help us understand",
      "to be affirmed, again using their lived realities and self-representation, to be affirm as part of the aspect of the natural aspects of diversity. Humans are diverse. Two twins identical twins they're still not exactly the same right? So humans are diverse and part of our diversity is the ways in which we inculcate",
      "and in our own natures. I mean, I thought this was really interesting for me because I realized that intellectually, I am very, very masculine. I'm very, assertive about understanding things and about bringing that understanding to others. Very, very, masculine but I'm kind of feminine identified as far as my personality. And I used to get into...",
      "And I couldn't understand why they would get so aggressive. And I realized that I am, in fact very aggressive with my ideas, with my thoughts, with the developments of my research and various assertive on you know, and so I had to also reconcile masculine feminine within my own being in order to achieve what I call sort of the Tao he did a mentor psychological states that are instrumental in building my best spiritual state",
      "agent before Allah. So some of the understanding of what we need to move forward in terms of Islam and feminism is that we do not have a monolith understanding of it means to be female, and I feel that the women's organizations and groups who have worked on gender issues over the past several decades feel they have a lot at stake",
      "in maintaining the headway that they have created by then becoming themselves participants in a system that is a little bit biased towards the heteronormative binary. So I am presenting that as a challenge to Islamic feminism in the way forward, but at the same time what I mostly wanted to share with you was a glimpse at how Islamic feminism was a dynamic development",
      "of the Islamic world. And I think that's a very important part of this, and it is also an economic development that benefited from reform movements in Islam, but also benefited from internal critiques that were given within the discourses and epistemology of feminism. So with that i think i will say thank you very much. Thank you very",
      "I would like to thank the audience for coming here, my students and faculty members. Thank you very much indeed for coming. I would now like to open it up for discussion. If anybody has any questions please show a show of hands. Raise your hand so that they see who is going to speak first.",
      "Then unmute yourself, please. So any questions? Any comments? Now my students in the my class, the Koran Texan women many of them are here today. They begin the course usually this is a class that I have been teaching since 2007 and I begin with your book Koran woman rereading the sacred from a woman's perspective then after you we they read",
      "they read Niamat Barzanji, Grand Woman and New Reading. And then we're doing now Ingrid Madsen and her interviews, and then we go to Asma Barlas and so on. So after they finish Barzanjee there is a session the whole week of comparing you and Barzanje. So it's a very interesting session. So I have some of them who are here today if they have anything that they would like to share or any questions that they have or anybody else",
      "There are students from other classes as well. And then some of my colleagues as well, so please go ahead if you have any question or a comment. Now somebody is posing a question on text. Okay, go ahead Ali.",
      "I was really like inspired by your speech today. I had a question about something you said. Can you introduce yourself please? Thank you. Hi, my name is Ali. I am a student of yours. I took this class because i really wanted to know more about Islam and how it affected women",
      "where I really want to see more out of my religion for my family and for my siblings, and my mother, my sister. So I wanted to expand on that. Okay. But I want to ask a question regarding how it took you 13 years to fully accept the term feminism? And I want-I want to know more if it was just because of the secular and Islamist state",
      "of voices or if there was other aspects that you didn't really, you know like relate to at the time. Okay I'm just going to make a small correction. I have only been feminist for 13 years it took me therefore uh i would say that leaves 46 years sorry sorry about that no no worries that this thing is kind of funny um",
      "And in that time, as I mentioned, I was privy to some of the discourses in the U.S. As a black woman from a very poor family and the discoursess you know, in those days was not universal it was not inclusive, it was intersectional there were challenges that would be presented especially by black women",
      "black women. And it took some time before those challenges were integrated and so I did not feel that feminism represented me, and as I immersed myself in my Islamic experiences living in Muslim cultures across Asia and Africa the dominant discourse about feminism was really far-fetched for what we",
      "what we were experiencing. And then the dominant discourses about feminism became itself a tool for the interrogation and humiliation of Islam and Muslims, you know like Laura Bush saying we're going to free those Afghan women from Islam and look what the result is even in the past recent years with withdrawal of troops from Afghanistan. So",
      "that feminism is intersectional was not a part of my early introduction to feminism and as such, therefore it made it not only irrelevant but sometimes problematic. There was in my entire dedication to issues of social justice and human dignity there's always been an emphasis on spirituality I like to tell people because",
      "my father who was a Methodist minister took me to the March on Washington with the Reverend Dr. Martin Luther King Jr when I was just before my 11th birthday, I was 10 years and 10 months that there has never been a separation of my notion God from my notions of social justice. A faith-based dedication to social justice was not a part of the discourses of mainstream feminism for most of those years.",
      "even when they began to do integration of it through you know sort of feminist scholarship in areas of say the other dominant religions in the west judaism and christianity and then in terms of like buddhism and hinduism um uh and you know other world religions they still continue to say that islam is irredeemably patriarchal cannot be",
      "way through feminism and that you cannot have Islam in feminism. So, that was a long-standing location for me that I experienced in my scholarship, in my publications, in presentations of professional groups, and that division left me in a position where I just said well there's nothing in feminism for me. And that stayed until the launching of UNSALWA literally in 2009 when",
      "when I came to a better understanding that, that kind of feminism is not the kind of feminist that I am. And at the same time as I said, that kinda Islam patriarchal hegemonic Islam is not my Islam and how those two things came together is part of the construction on Islamic feminism. And that's when I could go wholly into that title. Thank you. Thank You, Masha. We have another question from Reem Asad",
      "Reem Asaad. Before I say her question, it's on chat. Dr. Wadood what you're saying now reminded me of Barbara Christian's statement when she said, you know, she has an article called The Race for Theory and she was critical, you kno,w of western feminism and argued that in the race for theory women forgot that women come from different backgrounds they have different histories and so she is just negating the idea that there is only one monolithic definition",
      "definition of feminism and that's exactly what you're saying now so remusai thank you rinchi thank you ali for your question uh she said what was one thing you learned when studying and researching throughout your life that really changed how you thought about life and about islam one thing wow i don't know i'm a libra i don' like to make decisions let me just try",
      "I actually think it's Tawhid. Let me just give you a little bit of background. You know, when become Muslim, you have the option to change your name to something usually Arabic no motivation why that's necessary but that's what we thought and my first husband and I, when we first changed our name, the name that we chose as our last name was Ettawidi one who believes in Tawhi",
      "and tawhid. And at the time for both of us as former Christians, we were very interested in that theological part of that because Christianity also identifies as monotheistic but it still has the tripartite understanding. And so we were really trying to confirm you know the oneness",
      "with this term, but what really happened was about the time I was introduced to the Mandelbrot set. Don't know if you know anything about this is a mathematical formula that has sometimes when plotted out it's been called the eye of God because it shows how there is an internal unity even if you divide this into its smallest element it replicates itself",
      "And when you spread it out, it continues to replicate itself and if you spread about far enough it's the entire universe.",
      "know, express it especially thinking about a short introduction to sociology of Islam by Ali Shariati. And he has this whole thing on Tawhid and every place where I was looking into this, I would say like coalition of understanding Islam through Tawhi, it was exclusive agenda.",
      "And as I, I mean, I'm living this reality. So you know, I am not buying it but you know I don't have yet a way to articulate that and Satchkumarata her book on the Tao of Islam helped break it down for me because she outlines the Sufi discourses about the relationship between the two gender. And as he outlines it, she continues to participate in the adjominy of it",
      "it and i kept saying that just can't be right and it was actually you know a kind of like you know, a gift that I was fiddling around with these little desk toys. You know how they have like little things on your desk especially you see I always use my hands right? And these are little magnetic balls with little pegs that attach to them in various colors",
      "there's something wrong with this. And in fact, I teach this now when I teach workshops on gender equality, Islam believes there's no intermediary between any person and Allah the creator. In that model, Allah male female, the female has no direct access to Allah. So that's when I thought we need another model. And I played around with these sort of desktop toys.",
      "law is the highest focal point. Everybody's in agreement with that, but what happens if you remove the hegemony of the vertical model and instead emphasize the horizontal model with male and female at the two ends of it? What it created was a rubric of understanding that was unconditionally reciprocal equality. We are mirror of each other because we believe",
      "because we believe in the one Allah. And so that's when I began to really could contrive the Tahiti paradigm as a social justice rubric, which then could be implemented into law because whatever equality reciprocity was not confirmed it was in fact a construct of that hegemony and that had John Lee had been excuse me completely encoded you know, as I said in the law and emphasize a lot by culture",
      "was also my main motivation in accepting the role of being the lady imam. Because once I removed the notion that somehow Allah wanted me to be only in deference to the male, and I returned to a place where I had direct agency with Allah for the fulfillment of my khilafah or agency on the earth, once this materialized at the very deepest level",
      "the rest of my life was done. I mean, you know so far at least it's still been confirmed that somehow I am participating in the unity and beauty and the harmony of the whole creation but also being an active participant in the confirmation of equality and human dignity for all persons as an aspect of Islam fundamentally. So I would say that the Tawhidi paradigm is the one thing",
      "I'm so happy that your speech generated so many questions. I have so many",
      "gender identity. I teach religious studies as well, and I'm interested in your perspective on the 21st century. More and more research, and the latest by Pew Research Center and others on religion argue that more and more young people around the world are rejecting organized religions",
      "of the one they were brought in, but they have their own kind of way of defining that not going to any scripture or less problematic philosophies such as in their view Buddhism. Or are more and more identifying across the world as none n o n e in terms of religious identification",
      "or female have problems is that these traditional patriarchal religions no longer have meaning in today's world. And no matter how feminist, religious feminists, Jewish feminists or Christian or Muslim try to bring women into it, it's just not making any sense to them. So can you address",
      "and have you found um resistance to not only your but other religious feminist approaches thank you wow that's a whole dissertation oh man it's such a good question though so let me see if i can um uh do some uh you know unpacking of it um first of all i'm just going to be with the tongue in cheek and say i hope does it make sense what i'm asking yes it does make sense",
      "Yes, it does make sense. Thank you. I assume my enthusiasm would indicate how much sense it made to me but that's okay hopefully my answer will come first I just want to say that the Pew Foundation is not a religious studies expert so unfortunately, I cannot rely upon how they might define something like religion, let alone how they",
      "religion. So let me unpack that for a minute because it's important to the rest of my answer and that is, if you look at the history of the phenomena of religion amongst human, it's one of the things that we have evidence has existed once humans from the beginning of humans so anything we have about humans there's some indication of this relationship with the non ordinary. And so when I'm going to define religion, that's what I'm",
      "The input of the word organized is also politically charged because once again they are codifying someone's particular organizing principles, and then saying that is the religion. And this is extremely important for the work of Islamic feminism and for my work as well personally",
      "does not make the divisions into religion and spirituality that the New Age assertions are making. Because it is possible to have a spiritual experience and be in a quote unquote organized religion, and it is impossible to identify as spiritual and to be very rigid in your organization so I don't believe any of those terms are sufficient in and of themselves they all need",
      "to what I consider to be the more important thing. So you said, have I come into any of this with regard to bringing women into... I don't have to bring women into the religion. Before humans were created, Allah intended women to be their own selves, to be in a relationship with Allah. That relationship is what we call Islam that is in surrender and",
      "And nobody has to bring us in. We're already there. However, no religion organized or mystical can be put into practice except through people. And if human civilization about which we have also a great deal of evidence, if humanization, human civilization has all been patriarchal with few little spots here and there where it didn't happen. And they've been that way for like 6,000 years",
      "I'm not sure if you can hear me.",
      "That's why I say it needs a dissertation. Unpacking that has been my life's work 50 years because I do not relinquish my Islam to anyone for any reason. I do need anyone's permission to define Islam in accordance with my own research and soul search, both of which I have done throughout those 15 years. So the idea that you relinquished religions",
      "because you call it organized as if, and there's a kind of arrogance in this. And I believe this arrogance is intentional as if somehow all the mystical experiences of the human populations across time have only been extra religious at this outside of religion that is historically inaccurate. So if people in the modern period want to assert for themselves",
      "organized religion what i hear because of course i do a lot of public work what i here when that comes up is i don't want to be apart of the rigid definition of who I am within their religion and even how I participate in well since I've been doing that my whole life. I never get any people confronting me with regard to that I identify for the sake of politics as an eclectic Muslim,",
      "only am I the daughter of a Methodist minister who bequeathed me the God of love, my last name Wadu comes from El Wadud, the attribute of Allah that means loving. Not only was I bequeathe the loving God from my father, meaning I had no problem with Christianity in my experience of it as I was growing up, but also while I was in the university, I became a Buddhist and I started practicing meditation, which I still do daily now. And then once",
      "silent meditation retreat. So I'm an eclectic Muslim and I accept the identification not only with my own religious experiences as a Muslim, but also with the religious experiences of my ancestors. And then I have bequeathed that legacy to my children four of whom identify as Muslim,",
      "to form spiritual and social justice communities in the public space. And then they intermarried with multiple religions, multiple relate religions and ethnicities so I have all these hybrid grandchildren. So I don't have an organized patriarchal notion of Islam period like I just don't",
      "And I try to work with what is the source of their understanding and what is",
      "of an arm of religion in all of its complexity. Thanks. Thank you so much, thank you very much indeed. Now we have four questions and for the sake of time I'm going to read two of them. Carolina and Ella and then Nicole and Cassandra. So Carolina said to you do you particularly view the dress code as a form of oppression or a religious requirement",
      "participate in and ella's question is has your research ever felt at odds with your spirituality if so how did you resolve that conflict and then after this question we're going to come to nicole and sandra thank you okay wow lovely questions um i uh am hijab by choice",
      "I mentioned a little bit about my conversion experience on Thanksgiving Day that I'd already started dressing modestly and covering my hair as a part of my identity as a black woman in America because there is, there's a double standard with regard to how black women are conceived up in the public space. I do not cover all the time.",
      "politics. Politics is, if you look at the title of the book, Politics of the Veil, if You look at that book, you will understand that even no matter what my personal decisions may be I enter into an arena of a politicized discourse where it's either going to be enforced that you wear it or enforce that you take it off by certain governments and certain cultures and I defy both of those as being the point of identity for me so i take mine off when I want to",
      "I keep mine on when I want to and nobody gets to determine which one of those I will do. But I do it in a very personal identification with the legacy, the dignity of my own people, Black women who were brought here from Africa enslaved and then stripped of their garments and not allowed to choose how they would be presented in the public space. And I use something that stylistically is related to Islam because stylistically",
      "because stylistically I find those to be the most attractive. That's just the way that, you know if you look at the other book modest, what's the full Liz Booker's book on there's a title about modesty and piety and address it's a wonderful book she examines choices especially young women have been making across Turkey Indonesia and a couple of other places in the world, pious fashion.",
      "So there is obviously, you know like a fashion predilection that goes with it. And I am a part of an active discourse to remove the enforcement of either taking it off or putting it on everywhere. I do participate in those conversations but mine is very personal. It's not cultural. I'm African-American and after 9 11 every time I would go through any airport security",
      "in America, wouldn't happen at other places in the world. Maybe a little bit in Europe. I would be put with all the brown people and immigrants and stuff like that because I was noticeably Muslim whereas all the black people that you recognize as black people, that I recognize as Black people cause I'm Black they were all let go through and I thought oh well that's really interesting because now there is whole another politic that's going on here and so I elected to always have my hijab on when I went through security whereas as I said I don't wear it all the time",
      "G.L.A. So it is a question of choice for me and I exercise that choice out of my privileged position on that, I am an international traveler and i'm afforded the opportunity to make the choices that I make without having it be denied but it's not my culture. G.R.I.P. As far as something at odds with my research in my spirituality. G。R. I did mention that you know I did this research.",
      "research funded by the arkis foundation for three years on sexual diversity and human dignity. And I did come to some challenges, and the beauty of this is when you are honest with yourself with regard to the challenge, and you do what they call in the black spiritual wading in the water, to wade in the",
      "immerse yourself. Immersing myself in that which was causing doubt allowed me, and to do so honestly, allowed me to honestly either resolve or to defy. And so yes I do experience conflicts",
      "my research and spirituality. But again, because I'm working on the integration of my masculine and feminine, my Jamal and my Jelab, my yin and my yang, these two things work in concert to actually bring me greater serenity spiritually and as far as a rational or intellectual research goes. So they work in tandem to enhance the experience of being alive. Thank you very much indeed.",
      "very much indeed now nicole's question says it's an honor to hear from you thank you dr wadud as dr ali has mentioned we have read your book quran and women woman rereading the secret from a woman's perspective 1999 is there anything you would want to update us as a new eddie a new addition uh to the book",
      "question from Cassandra. She said, were these feminist views sparked by other cultures or religions? Is the term feminism a sort of awakening for women to understand the Quranic words and through different perspectives and not just what is taught to them?",
      "was first published in 1992. I just want to confirm that, that's why i said 30 years of the edition that you have with the white cover uh was when the copyrights were transferred to the Oxford University Press Office in New York it's not the original publication date although the text is exactly the same with the addition of a glossary and a new preface",
      "I did begin working on my second book and that book is called Inside the Gender Jihad. And in it chapter six, is literally the sequel to Quran a Woman. It's very complicated in terms of dealing with certain aspect of methodology but I would urge you to look at that if you want to know how my own thoughts have developed specifically with regard to Quran interpretation.",
      "with Musawa movement. So musawa.org, Musawa spelled with an H at the end is online and they have resources so you can get copies of subsequent work that I've done with regard to different levels of interpretation. So interpretation as a method of reading the Quran for me Alhamdulillah does continue to grow. And most recently, I was just talking to a guest",
      "most recently the research that i did on gender diversity and human dignity has led to yet another and I have not written about it anywhere. I've done it in some classes and stuff like that um, and it is about ambiguity uh as spiritual methodology so I'm looking forward to taking the time to develop that you know for the purpose of print",
      "So, yes, I most definitely moved from 1992. That's really based on research that I did between 1985 and getting my PhD in 1988 so that work is way older, and I have continued to grow, and",
      "As far as to get feminist views at SPART. Okay, so I tried to explain that my particular sojourn in feminism was comprehensively and exclusively a part of my journey through Islam and gender and sexuality discourse. Of course, I've had many wonderful opportunities by organized",
      "I organized meetings, conference panels, individual lectures and programs retreats with women of many religions in the world. I mean you know I live in Asia. I just taught a course at Promenudix with a professor from a Catholic university and he explored in his PhD the relationship between",
      "Asian culture and the understanding of Christianity, and also referred to other feminist Asian scholars of Christianity. And of course I've known and worked with quite a few of them in a number of as I said platforms over the years so of course there has been across fertilization of ideas but at this point,",
      "has been rather exclusively of my own faith journey through Islam. I have shared quite a bit of that with you, like for example the Chalhidi paradigm and how that transformed not only my scholarship but activism and spirituality. And because there are enough challenges to being a Black female from a poor background who is a scholar",
      "scholar and activist in Islam. Because there are enough challenges just within that one corner of the planet, I have not yet had the opportunity to benefit from the ways in which the feminist struggles have unfolded themselves for women in other religious traditions with the exception of something that happened sometime during the pandemic.",
      "I was invited to give a lecture for Guru Jagat. She passed away within the last six months, she was only 41 years old and I had never been so impressed with a person who didn't know me you know and didn't do my work by the way in which he interviewed me. You can see it on my YouTube channel or you can join my Patreon page to do it and one of the things that I can say that she inspired in me",
      "is about locating yourself in the joy of your spiritual path, you know to find the joy to live in the Joy. Joy is one of those things you can't fake, you like it has to be comprehensive now I have loved Islam.",
      "that in my 70th year of life, half a century as an adult Muslim and 30 years since my first publication. And I want to say at 10 years, you know, since Hajj and Umrah, that in this stellar year that I would take this year to be a year of the affirmation of joy. And",
      "There's a book called Never Holy Other by Harusha Lamptey from UTS, Union Theological Seminary in New York. And she actually talks about the methodology of shared religious readings by women.",
      "it was not by Christian or Jewish women. It was either by Muslims, or by women who are part of Wiccan, or a Buddhist locations and some animist locations that if I was inspired, I would be inspired by women from traditions that are not theologically monotheistic but actually they're a little bit more pantheistic",
      "If I were to be inspired, I think that will be where it would come from so far. We're having a nice exchange and hasn't yet been that they bring the inspiration except for this aspect of joy and Guru Jagat Meshua's peace. Well thank you very much indeed Professor Amina Wadud with that we come to the close of these very beautiful 90 minutes",
      "the audience my colleagues and my students i really appreciate all of the participation and we really appreciate your time and we are very sorry that we woke you up so early in indonesia and so it's uh tonight here this morning you know early morning on friday and so somebody is just asking another last question uh let me see who's that and that would be lost from here um",
      "i just wanted to say this has been one of the most engaging and easy to understand lectures while unpacking heavy topics i have license to and in a long time so thank you for coming and thank you very much indeed many many maya and other people are just you know it's difficult to you know so uh cassandra nicole let me see all of them they're thanking you",
      "thanking you all over again. Thank you all and thank you, Professor Suad. I love your questions. Especially when questions come outside of the box because sometimes you get the same things over and over again and just FYI, I wake up at 4 to 4 30 every day do my prayer meditation so by the time we got to my lecture i had already done quite a few things so this is a great time for me no problem whatsoever thank you suat",
      "and called Richmond that's what that comment was from Richmond. Thank you very much indeed once again, and thank you everybody we really appreciate all of your time Dr Amin Wadud and we hope to see you again in person maybe next time on campus I know that the time you were here it was 2007 when you were invited by the Center for the Study of Religion and Conflicts and then I invited you 2013 as part of the American Academy for Religion Western Region",
      "And now we are very happy to see you the third time and we look forward to seeing you again. So have a good day, and thank you. Thank you so much. On behalf of the advisory board of the Council for Arabic and Islamic Studies I'd like to thank everybody. I would like to remind you of our next event which is part of the Arabic film and poetry series on April 20th",
      "contemporary and modern Arabic poetry. And we will please keep following our website, and stay tuned for upcoming events as well. Thank you very much indeed. And thank you, Sparsh, my graduate aide, for all of the IT work. And I thank you very everybody. We'll see you soon inshallah. Thank You. Thank-you Professor. You're welcome. Thankyou"
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      "Okay. Good morning, good afternoon, good evening wherever you are. Thank you so very much for being with us today. We're very glad and very honored to have Dr Amina Wadud with us",
      "gender and sexuality. After receiving or achieving full professor, she retired from the US academia except as visiting researcher to the Star King School for the Ministry in California in the United States. And after 15 years in retirement, she has recently returned as visiting professor at the National Islamic University in Indonesia. She migrated to Indonesia",
      "in 2018 to avoid the chaos of US politics and ethics firsthand. She is the author of Quran and Women, rather rereading the sacred text from a woman's perspective in 1999, a classic that helped towards development of epistemology and methodology in Islamic feminism which is the most dynamic outcome",
      "Islamic reform today, one would say. It's three decades old and is translated over 10 times most recently into French. Her second manuscript inside the gender jihad women's reform in Islam then moved the discussion further and aligned with the mandate for ethics and activism to be in collaboration after completing a three year research grant",
      "Grant, investigating 500 years of Islamic classical discourse on sexual diversity and human dignity funded by the Arcus Foundation. She is organizing an international center for queer Islamic theology which is the first in the world. She's a mother of five and a Nana to six. She",
      "provide an overview of the historical development of a hybrid Islamic or Islam combined with an intersectional feminism, rather being called Islamic feminism. And of course, Islamic feminism is a conflation of several factors impacting discourse research and activism by and about Muslim women.",
      "approach to text in defense, indifference sorry, to context. It creates alternative readings to those characterized throughout Muslim history in order to remove Islam from the centuries long privileging of patriarchy. We expect Dr. Amina's presentation to run for about 45 minutes and then we'll be having 45 minutes more for question and answers",
      "So feel free to type those questions in the chat or you can always raise your virtual hand as well, to ask those questions to Dr. Amina directly and also please do mute yourself and feel free have your camera on as well. So that being said we're very privileged in PRISMUS and as a PRISMS council member",
      "Dr. Amina Wadud here today to speak to us about what is in the name of Islamic feminism, the floor is yours, Dr. Ameena thank you so very much.",
      "I am in Indonesia and the sun will be setting so i hope my light will be sufficient. Also this beautiful painting is on the wall, I'm not at home, I m in a hotel, I don't even want to explain why I m here but in any case I m glad that everything has linked up. I m going to read from a recent publication that I have on perspectives on Islamic feminist exegesis",
      "the question, what's in a name? Islamic feminist exegesis of the Quran was a precursor to the rise of Islamic feminism as methodology and movement. In 1992 when I published my PhD dissertation under the names Quran and Woman there was no such thing as Islamic feminism. Instead one had to choose between feminisms that were overwhelmingly hostile",
      "to religion, especially Islam and the dominant interpretation of Islam that was overwhelmingly patriarchal. These are now referred to as secular feminism and as Islamism or political Islam. The most common mantra was you cannot have feminism and Islam. While some still think this is the case overall a vibrant",
      "intersectional movement began to take place as we entered the new millennium, challenging the dominant rubrics of both feminism and Islam. The first publication of Quran in Women in Malaysia did not lead to a revolution. While it was being edited for publication however I entered a new revolutionary life trajectory that would impact my interpretive work.",
      "founding members to a grassroots women's organization called Sisters in Islam, I would enter Muslim feminist activism for social justice from within an Islamic faith perspective which would change my textual hermeneutics. As a PhD student it was easy to locate my individual self as a Muslim woman",
      "concept of relating it to Muslim women as a collective in their lived realities within the context of culture, policy and law. There is no Muslim personal status law in the United States. The ad hoc legal postulates in certain Muslim communities are overwhelmingly patriarchal but these are not the law of the land and so they lack state enforcement. Working with CIS for",
      "years that I was in Malaysia, I saw the important nexus between theory and praxis. This would lead me to promote the idea of context over text in my analysis. The context of lived realities for Muslim women especially when used in codification of public policy would come to eclipse the text wherever it",
      "Here I will discuss the importance of live realities to the hermeneutics of the Quran. This led me to new knowledge production and an expansion of authority beyond the dominant male control of nearly 14 centuries. In turn, this would lead me to Islamic feminism. As the Islamic feminist movement began to unfold in 1990s, it challenged",
      "frameworks of feminisms, even amongst Muslims. It also helped me to transform my approach to hermeneutics. While Islamic feminism could be said to be part of global feminisms and of Islamic reform in the new millennium, it has taken a more comprehensive and truly global step, more so than any other aspect of Islamic",
      "that does not engage the gender dynamic is outdated and incomplete. The journey towards Islamic feminist knowledge production, as distinct from previously confirmed ideas of feminism depended upon a coherent methodology of using gender as a category of interrogation for all Islamic primary sources",
      "It dismantles more than a thousand years of patriarchal control over textual exegesis and Muslim lives. While Islamic feminism centers on the lived realities of Muslim women, it's not just about women. It is about moving the understanding of gender from hegemony and control to equality and reciprocity. My first book, Quran in Women,",
      "It enhanced the field of Quranic exegesis by confirming not only that Muslim women speak, but also by providing evidence that when we speak, we do so from our own realities. Furthermore it gave evidence that men had been speaking from their own lived realities for centuries and calling it universal.",
      "calling it universal. As Muslim women speak, we say some things differently from what men have said for over a millennium. Although Islamic feminist exegesis is more than just women to include women's lived realities in Quranic analysis challenges the dominant and prolific model of centering in analysis",
      "men's experiences as if universal. By centering women's voices and experiences in the way the primary texts are understood, and adjudicated, the whole rubric of patriarchal hegemony was upset. Islamic feminism takes into consideration the epistemology of textual analysis by constructing gender as a category of thought.",
      "a conscious part of feminist analysis and critique before the end of the 20th century. Instead, Muslim women and men who identified with feminism identified with the dominant imperialistic feminisms of the global north. For whatever merits these previously existing feminisms might offer, the potential for rejection amongst lay Muslims was forestalled when the methodology for gender reforms was drawn from Islamic sources",
      "sources without the patriarchal readings of the past. In the past, classical Islamic intellectual traditions operated within a well-entrenched patriarchal model taking for granted that men were the ideal agents and that they were superior to women as a matter of cosmology, theology, epistemology, and praxis. Men were in charge",
      "movement towards the divine. To be sure, Islamic classical thought expressed a general understanding promoted in the Quran and by the Prophet upon him be peace that women are fully human simultaneously patriarchal interpretations and implementations subtracted from women's full humanity at almost every turn. Patriarchy is not the subject of my discussion here but as the elephant in",
      "will indicate how I understand it in order to show why it is not the focus. To focus on patriarchy distracts from the tasks that I have taken up over a lifetime and once again centers the discussion around men, men's ways of knowing being or doing. Patriarchic gift gives privilege to men over centuries of the human movement to manifest its highest earthly potential.",
      "It was encoded first by actions and social structures, and justified in Hellenistic philosophy. In Hellenist philosophy each person has a place in society, namely free citizen and male over slaves non citizens and female. Some places are higher than others, including the city of Jerusalem.",
      "including some placed as slaves to serve others placed as masters. The presumption that a slave is equal to a master in all ways was unfathomable, and as such was justification for the institution of slavery. So patriarchy is not just a gender construct. However, in application to gender it mandates a hegemony based on privileging cis men over all others, including women.",
      "including women. So let me just say a little bit about how Islamic feminist exegesis is developed through the Quran, starting with the cosmology. In Islamic cosmology humans descend from a single nefs which is soul self or being. Nefs is feminine grammatically but it is used for the essence of the sentient being whether male female or non-binary",
      "binary. It has been translated as soul or self, although there are other words for soul in Arabic. Since the word nests is also used in the Quran for the creator who is not a being at all it should not be seen as a substitute for human except in the way the creation story is told. All of humankind descends from a single nest according to",
      "explicit Quranic pronouncement.",
      "granted that the first human was Adam, just as it is taken for granted that Adam was a male person. However even prior to this human creation in the Quran assures us from all things we have created pairs. Thus male and female are equally essential to the ontological design",
      "Every created thing participates in the binary at some level, but not necessarily with hegemony. Quranic cosmology does not include an original sin which was then assigned as the fault of woman. The language of Quranic Cosmology uses that unique Arabic dual form and is therefore inclusive.",
      "However, scriptural exegesis at the time of the revelation of the Quran often came from Christian and Jewish exegeses of their previous sacred texts. This includes encoding hegemonic reading of the first human as male and the first sinner as female. When applied to Quranic analysis throughout the centuries this asymmetrical gendered reading was taken for granted by Muslim scholars in laypersons for centuries.",
      "since for centuries. The first time I received a letter threatening my death was after a public lecture in which I debunked the rib story. Someone had admired my analysis and written an editorial on one of the main newspapers. In response to that editorial, someone else left a letter in my Islamic University campus mailbox. It said if I believe that there's no rib story then that means that I believe something that I had not said",
      "said, which according to the letter writer is a sign of apostasy and the punishment for apostasy is death. In other words, the letterwriter was interpreting my interpretation of the fact that there is no rib story in the Quran. His or her interpretation was then made analogous with apostasy, the punishment",
      "prudence, although here it was stated as if it had complete consensus. The prevailing idea among Muslims is that the man Adam was put to sleep and a woman Eve or Hawa was extracted from under his heart. None of these details are in the Quranic story of cosmology. So this is another example of why it's important to reread the text from a gender perspective.",
      "Such a reading challenges certain entranced ideas and leads to the production of new knowledge. The significance of knowledge production cannot be overstated, especially as related to a religious ethos which includes a revelatory text. Most Muslims expect only to receive religious knowledge that descends from a sacred and unknown source.",
      "In Muslim history, an elite class of interpreters would evolve and eventually be elevated to a level of near infallibility despite structural prohibition against such a reading throughout all of Muslim intellectual history. More vexing is that this elitism denies women's scholarship even when seeking knowledge was",
      "was incumbent upon women. Women were denied the right to learn, women were not denied the rights to learn to think and speak except for the imposition of patriarchy in culture. Thus Muslim majority countries have had lower rates of literacy amongst women than many other countries in the modern world. These limitations cannot be said to be based on the Qur'an or the Sunnah.",
      "Despite the universal mandate for women to seek knowledge as an integral, even mandatory part of Islam. Women's ways of knowing were not substantial in the establishment of the operating paradigms of Islamic thought and practice. For example, a Hadith of the Prophet says seeking knowledge is incumbent upon every Muslim male and female.",
      "was deemed incongruent with truth or orthodoxy, while men apparently had no subjectivity and their knowledge was canonized as if sacred or divine. Islamic feminist reforms have returned all interpreters to their status as mere humans struggling to understand and to implement divine mandates.",
      "Imagine how hard it is to disengage men's subjectivities from the copious, often erudite and eloquent construction of Islamic thought. The moment women seek authority through knowledge production their full humanity can suffer challenges by being chastised as disbelievers, heretics even enemies to Islam.",
      "How often Muslim women attach words like believer or practicing to themselves and their intellectual production or activism. To engage in textual analysis from a male perspective is sacrosanct and scholarly, but to engage textual analyses from a female perspective is heretical even evil. Male and female are not close categories. All that is masculine is not male",
      "All that is feminine is not female. All that male is not masculine and all that is female is not feminine, rather feminine and masculine form a spectrum between two points often described as female and male but which are merely binary abstract possibilities. I identify as non-binary because my feminine aspects operate in a constant",
      "in a constant dynamic relationship with my masculine aspects. Within the spectrum of possibilities, reality is never exclusive nor absolute. All humans fall within this binary spectra with both masculine and feminine attributes, aspects, and essences.",
      "Gender is a construct. During the foundational discourses of Islamic thought, men dominated the discussion and encoded their own humanity as total and comparable for both women and men. Men became the measure of what it means to be human. The achievement of excellence as a human was often constructed to belong exclusively to men",
      "even then not all men. Men who were servants, travelers, indigents or not the same ethnicity color race religion and sexual expression were like all women also considered deficient in their full humanity according to Hellenistic philosophy this was good and just",
      "within a necessary hegemony with differential treatment and analysis as natural and necessary. If any two beings came together, one must be better than the other. Therefore men were better. Patriarchy follows a logic of hegemomy. In my work I've advocated a move beyond the flawed logic of",
      "logic of reciprocity and equality. And I will elaborate on this a little bit later under the term tawheed. Through textual analysis from a gender perspective of Quranic cosmology, I constructed a new epistemology of human equality starting with the human purpose or teleology. The Quran states, I will make on the earth an agent in the",
      "A khalifa is a moral agent. There's no original sin that caused the fall to the earth. Earth was always the goal and the place where the human agent fulfills their purpose as agents on the earth, establishing justice is mandatory. However, Islamic feminist ethics has unpacked there are many ways in which agency was given completely",
      "women. Women's agency was best articulated as a completion of men's agency, otherwise women were more often considered a primary deterrent to men fulfilling their agency. For example, Zahra Ayubi in her recent book Gendered Morality in 2019 gives a thorough analysis of how the primary architecture of Muslim philosophy built upon Hellenistic thought confirmed that",
      "confirmed that men are full moral beings and women, while endowed with a soul, are never able to aspire to the completion of the highest moral excellence. In Sadia Sheikh's book Sufi Narratives of Intimacy from 2012 she elaborates how even in the mystical traditions of Islam this hegemony was in operation by discussing a notable exception Mughyiddin ibn al-Adami",
      "a 12th century Andalusian philosopher and mystic. He was one of the first Muslim intellectuals to integrate women into the discourse about the highest human potential, al-insan al-qamin. While Ibn Arabi practiced what he preached through a legacy of following women as spiritual teachers, as well as behind them in ritual prayer, he also supported some of the standard patriarchal rubrics of his day.",
      "of his day. During the 8th to 13th century Abbasid dynasty, women's voices would be almost totally silenced in Islamic knowledge production. The roles women performed to complete their humanity were not considered agency especially in jurisprudence. This left a gaping hole rendering people like Ibn al-Arabi rare exceptions",
      "A few small voices did not change the formula that was tantamount to a sacred mandate. Still today, excuse me, the active inclusion of women's realities is undervalued in the estimation of the human sojourn from the perspective of male Islamic scholars. Recently, Kisha Ali 2013 enumerated the exclusions",
      "the exclusions of women scholars in the citation of almost all Muslim male scholars, even when the discussion is related to matters of women and gender. Excuse me. When we say women and men are equal many Muslims take this to mean women want to be men. Even here, the man",
      "The men are the standard by which women make their aspirations. Another example is when the Sufi hagiographer Attar justified inclusion of the name of the most famous female mystic of love, Rabia al-Adawiyya who died in 801 in his biography of the saints he said whoever reaches the level",
      "He didn't say ceases to be a woman, but I added that. Ceases to Be A Woman. In other words, she is counted among the men implying that the higher a person goes on the scale of spirituality, the more male they become. The measurement of one's humanity, ethics, spirituality and agency are based upon the idealized location for men. Women can never measure up against this because",
      "they are their own measurement. The idea that women should be their own measurements has taken some time to be promoted for critical analysis of Islamic sources. As we left the 20th century, scholarship and activism had taken a radical paradigm shift. Women's agency, creativity, spirituality, and scholarship are part of the landscape.",
      "are there are still many places where this is in opposition. Muslim women's voices and agency have reached a critical mask such that we will not be turned back despite efforts to that effect. I've spent almost 50 years in Quranic analysis while never wishing to become a man.",
      "From my PhD dissertation, I projected the idea of reading for the absence of sexual stereotyping in the Quran. A reading that stands in juxtaposition to scholars and activists who give precedent to those Quranic statements that repeat the prevailing gender hegemony at the time of revelation as if they are the core of the Quran",
      "of the Qur'an over statements that participate in equality and reciprocity at the highest level. While hegemony is confirmed as a matter within social and historical context, Islamic feminist readings give precedent to statements that affirm the ethics of equality and",
      "the personal in their own reading, indicating the ways that male scholars of the past had ignored their personal reading was, in fact, a strategic political move. The Quran is not only prescriptive, it is descriptive. In the Quranic worldview, the epistemological rhetoric of othering is absent. I have addressed all",
      "scholarship and activism, but I have not taken them as the standard by which I measure the entire Quran. What does it take to establish the Quranic construction of gender equality as the central rubric of understanding all of the Quran? In fact, all of Islam. Then how do we establish this equality for its ethical implementations? This question aligns Islamic theology with",
      "realities of Muslim women. So I developed a theological perspective on gender equality over the past two decades, I started with a critical reading of the introductory chapter to Satyagraha Murata's excellent book The Da'al of Islam. The book accurately depicts the logic of traditional Sufism about complementarity in male- female relationships including",
      "including eloquent analogies like the sky and earth or the pen and tablet. However, these traditional analogues confirm only one active direction resulting in unequal relationships. The sky lets down to the Earth. The pen writes onto the tablet. Sky and pen are the exclusive active agents making",
      "and tablet only receptive. Thus, the male is not like the female.\" The graphic depiction shows Allah on top, the man in middle, and the woman at bottom. The sky-earth-pen-tablet analogies confirm that there's only one active direction down.",
      "And that was that there is no direct unmitigated relationship between a law at the top and the female at the bottom. The male in the middle interferes with that direct relationship for while the mail received directly from a law, and even acts directly upon the female. There is a separation between Allah and the",
      "directly with Allah because the male is in the way. As a result, the relationship between her and the male, is unequal or asymmetrical. The most astounding aspect of the fallacy of this vertical logic replicated throughout all of the normative Islamic cosmology philosophy and theology from the classical period is that it prevents the required direct relationship",
      "gender expression, or gender identity. A direct relationship without intermediary is fundamental in Islamic theology. The vertical model while accurately depicting the worldview of classical thoughts culture and practice could not express the full range of Islamic theology",
      "to re-envision Islamic ethics according to a reciprocal model. The new graphic was like a triangle. A law was on the topmost point, putting the male and the female as two points on a horizontal line. A lot is omnipresent however, and not limited to one fixed point.",
      "pinpoints a law as the highest point, but it is not meant to capture a law, as if only at that single point. The graphic was necessary to demonstrate the difference between the hegemonic idealized cosmology of classical thought and the Tawhidic expression of Islamic feminist thought. The fixed locations of Allah in this graphic is a mere metaphorical depiction.",
      "The new model tackled the pervasive patriarchal thinking with men on top, superior to or in charge of women and non-elite others. I call it the Tawhidic paradigm because it is built upon the indisputable and fundamental theological principle of Islam called Tawhi.",
      "and unique. It is derived from the second form of the verb, and it's thus dynamic. Allah unites. To depict Allah on the top as the highest metaphysical reality then places the female and male on a line of horizontal reciprocity. Therefore they must be equal to affirm the oneness of Allah. All who claim",
      "and who wish to live in surrender to Allah, which by the way is another word for the word Islam must operate in such a way that the divine reality of one is expressed in all human-to-human relationships only with reciprocity and equality. This theological understanding invites us",
      "application in the context of social justice. No matter the basis, whether sexuality, race, class, religion, ethnicity, geography, et cetera, anyone who participates in the hegemonic logic violates the principle of Tawhid which is fundamental to Islam and would grant supremacy only to Allah. Divine unicity demands gender equality",
      "However, despite the Tawhidic theological framework, classic Islamic discourse maintained a pervasive hegemonic binary logic. In the Quranic cosmology, the story of Satan provides a clue. Iblis was a jinn, an unseen being created of smokeless fire. Unlike angels, jinn have free will.",
      "free will with which they can choose to surrender to a law or disobey like humans. When Iblis was ordered to bow down to the original human person, nefs or soul he refused saying i am better than he. He was created from an atom of dirt or tin and i was created",
      "is Istiqbar, to make oneself better than another. This corresponds to the I-it of Martin Buber in Islamic feminist interpretation of Quranic cosmology inequality results from thinking of one's self as better than an other. Furthermore, istiqbaar is the root of alzhu systemic oppression such that one group",
      "One group imagines itself to have power over another. In the Quran, Allah is omnipotent but does not oppress. Oppression or zurm is not a divine quality. It is a form of arrogance and therefore ungodly. Quranic language syntax and metaphor is absent",
      "on the basis of human to human characteristics and diversity. In the Quran, the only qualification of preference is based on the twin rubric of faith and good deeds. The highest ethical term in the Quran is taqwa. Taqwa is both the moral consciousness that results from awareness",
      "ethical action or deeds that result from the compassion this consciousness leads to. The Quran is explicit, the most noble of you and the sight of Allah is the one with the most taqwa. So when the Quran does make note of characteristics for persons placed situationally in elevation over others these are descriptive passages.",
      "The Quran is descriptive and prescriptive. Another feature of feminist exegesis is limiting descriptive passages to a particular past while encoding prescriptives into their universal benefit across time. Rhetorical hegemony accounts for a manifest I-it social construct through a satanic",
      "a satanic consciousness. The statements confirming existing hegemonies are not the subject of Quranic prescription.\" So now let's look at lived reality as a methodology for legal reform. Thus, patriarchy while pervasive was merely the faulty logic of a hegemanic binary.",
      "Islamic feminist scholarship forms an important part of the solution to dismantle gender inequality by direct reference to Islamic primary sources. However, it is merely a theoretical foundation which insists upon a critical reading agenda. It needs to be radically in conversation with practices as established by activists organizations like Sisters and",
      "sisters in Islam, and Malaysia, and the global movement for reform and Muslim family Musawah. Because the interpretive logic of the Tawhidic paradigm mandates equality as built directly from Islam's most sacred text it is Islamic in source and construct. It does not merely mimic other feminisms even when used by Muslims",
      "For while the Quranic ideals overlap some earlier feminist ideas regarding the full human dignity of women, in Islamic feminism, the particulars of the intra-Quranic worldview are used over selective and exclusivist models of feminism. Muslims have participated in, added to, and advanced through other forms of feminism even before they were challenged for their lives",
      "for their lack of intersectionality. Islamic feminism is distinct from earlier Muslim feminisms by its methodology. It cannot be said to belong to all Muslim feminist methodologies. Furthermore, the application of the Tawhidic theological paradigm to policy moved the efficacy of Islamic feminism",
      "could only be derived directly from Islamic primary sources unfettered by centuries of hegemonic thinking or by the privileging of feminisms from the global north. In the context of the modern nation state, Islamic feminist methodology challenges the habit of justifying certain ideas about unequal status and disparate access to full dignity before",
      "in the name of Islam. Then, the history of Islamic law comes into consideration. The Islamic legal system starts with a foundational idea called Shalia, the path that leads to the source of life or water. It is used as the way of Allah, the fulfillment of the divine will and the correct path straight and mandatory. One of the most intense intellectual developments around",
      "around across Muslim time and place was a development of the ideas about Sharia as a particular Muslim jurisprudence. Eventually recognized scholars of the law were ascribed unconditional authority, even over matters about which they had no firsthand information because they were almost all male. Dismantling male privilege in Islamic law",
      "requires a critical reread of gender, but also a comprehensive application of that critical read to the ways in which patriarchal laws are confirmed within the context of the modern nation state mechanisms. One important legacy of colonialism was allowing Muslim majority states or states with sizable Muslim minorities",
      "or family law through local customs or religion. Thus, patriarchy became encoded in the law of the land where it remains even until today despite other political rubrics of democracy and change. The next crucial development of Islamic feminism was taking gender inclusive interpretation along",
      "to advocate for reform in law and policy, this is where context is used to determine the correct application of the text. Taking into consideration women's lived realities as a key element for the just application of Islamic law. These interpretive, these reinterpreted models",
      "models are linked with the pervasive understanding underlining all disciplines in the Islamic intellectual tradition, and that is justice. That justice is fundamental and universal. However, Islamic feminists asked if a law is just how our unjust laws perpetuated in the name of Allah?",
      "It was difficult to unpack the patriarchal primging of Islamic law and disentangle it from the state. First, a distinction had to be made between the classical idea of law called sharia and the state and the distinction... I'm sorry, sorry, the text is so small. The distinction between what is actually interpretation of the divine way or fethah.",
      "Tfi'qa is the human understanding of the right path or divine will. Not only is it completely human, but also specific as such it needs to be continually considered across time and place in order to complete its ultimate mandate how to justly adhere to a path that leads to Allah.",
      "is often erroneously called Islamic law or even Sharia, or the divine way. As Abdullahi and Naeem pointed out in 2008, humans can never implement divine law. They could only implement the human estimation of the goals, methods, and objectives of the divine in accordance to the practicalities of their interpretation and context. I am now at 44 minutes",
      "paying attention to the time, I'm going to make a quick summary of where we go from here. And that is to say that Islamic feminist preoccupation with knowledge production prioritizes the impact of certain interpretations on the lives, on the real lives of women. As a consequence there has to be a dynamic conversation between activism",
      "and their experiences relative to how the state implements what is called Islamic law, especially with regard to the family. There are some interesting implications for this in terms of a new area of study on queer Islamic theology but I won't have a chance to go into it except to say that there is classical Islamic ulama or scientists of the Quran",
      "reintegration, things like the relationship between qati or specific passages and banni or ambiguous passages and how ambiguous passages may actually allow for the liminal spaces where, for example, non-binary people do exist. But also taking the khas or the specific and making them universal was a habit of the past whereas now we want to take",
      "to project them into the universal on the grounds of tawhid so in other words the process of interpretation and application is ongoing and i would love to detail more of this during the course of nancy's session thank you very much thank you so very much dr amina for this clear eye-opening and comprehensive uh talk um",
      "your talk center the concept of social justice and center real world experiences of women. I'm sure many of us have lots of questions now, please do use the virtual hand in the team somewhere at the bottom of the team chat to ask your questions otherwise you can also use",
      "of the team's screen. We'll give it a few minutes for questions, I'm sure audience are thinking of those and we'll ask maybe a question. Okay, we have two questions and then they can come to me as well. So let's go to Nicola and then Anthony. Thank you so much Dr Amina.",
      "I learned so much from your talk. So my question is really, the philosophy of Islamic feminism is very rich and as Malika said by centering justice this is so positive but I'm just wondering then how Islamic feminists are then what happens in the real world when Islamic feminis have to deal with",
      "those people who refuse this philosophy and who have power to override, if you like these very important claims and understandings. I wanted to hear a bit more about how this is playing out in practice in the context in which you have experience. Thanks. Should I answer each question one by one?",
      "on? I prefer to take two or three. Is that okay? Yeah, maybe that is okay. Yeah, because my note taking this is really bad. Um, I love this question and unfortunately it's a whole lecture so I'm going to try to make it concise. The Musawa movement www.musawa.org was launched in 2009 based on previous experiences working",
      "group of sisters in Islam and in collaboration with other Muslim women's organizations worldwide. And that's what I meant by, what's happening when the state adjudicates on the basis of a certain kind of understanding of Islam and that one being very hegemonic patriarchal. So what Musawah has been doing, and they have quite a comprehensive connection to other organizations",
      "of states is to combine this knowledge production, this Islamic feminist knowledge production that is interrogating sacred texts from a gender inclusive perspective with the constitution of those nation-states and also with the international instruments like CEDAW, The Convention for the Elimination of All Forms of Discrimination Against Women because almost all",
      "majority states in the Muslim minority states with large populations of Muslims have signed CEDAW. And CEDO has certain articulations with regard to equality and reciprocity that the States will often hold reservations against, and Musawah has been challenging this at the UN for a number of years now. And finally, the UN is actually starting to listen because what is happening is that we are taking only",
      "of Islam and saying that is Islam. And we have been challenging that actually for 30 years with Sisters in Islam. So what happens is, in application it's really on a case-by-case basis. In other words there's a framework you can look at the Musawah website they do put out their entire methodology and they do give quite a vast amount of data to support the progress that's been made but on a",
      "issues come up in certain nation states, say for example child marriage. And we approach the particular issue with this Tauhidic framework and also say on the basis of that Tauheedic framework, in order for Islam to be implemented in the context of the constitution that most Muslim countries have women have to have full equality you can't have a set of rules",
      "their access to resources and the production of knowledge. And so there's so much exciting work that's going on, and I just want to say as a little bit of a sidebar when I came into Malaysia more than 30 years ago, I was all in theory and theology and it was like this sublime world but then the task of responding to live reality was such a huge challenge",
      "because then it meant that the ideal could be made applicable, but you must deal with the particulars that are happening on the ground in each of the states. So Musawa is a movement, it's not an organization and the reason is because you have to respond to the particulers in various nation-states however they're being manifest. Excellent thank you Dr. Amin. Thank you",
      "Thank you, Dr. Nicola for the question. I know that we have Anthony who raised his hand but i can't see Anthony here. I'm here, I'm sorry my connection got broken for a moment. Sorry again Dr. Wadud thank you very much, very clear presentation, very interesting and so to some extent what Nicola said, I want to build on that,",
      "perhaps also you mentioned in passing the sharia but i'm just thinking of the practicalities of um of the islamic sources they don't people don't just make scholars or ulama and so forth fukaha don't, just make decisions on the quran alone. They make it on the hadith and that's what produces you know fiqh and shariah and everything and in the hadif I would say that aren't there are many traditions like even mukkari",
      "like for example about the one about them with the majority of inhabitants of hell being women and or about you know nothing more after me I've not left anything more reflection, more harmful to men than women. There are many kind of hard attitudes to women in the hadith which would prevent in a practical sphere an Islamic feminism being realized in societies. I don't know if you're a Quran only person but perhaps you could just elaborate on that thank",
      "elaborate on that thank you uh yes i'm not a quran only person i am an expert in the quran because i had to make only one choice to get a phd however i work in relationship to the network of musawa and we do have experts on the hadith and we",
      "all of these. And in fact, I had a wonderful experience teaching in Indonesia about 12 years ago. I have a student who has now written what I consider to be the source text of the gender reading of Hadith. It's called Mubadila something-something in Bahasa but his name is Faqihuddin and it is possible also to do a gender reading",
      "There's some amazing work by also Dr. Zahia Jouiru from Tunisia, she was part of the construction of the new constitution for Tunisia after the revolution and she is one of our resource persons we just came off a workshop two weeks ago so all this stuff is fresh in my mind. So although it's not my area I work in relationship to people",
      "leave any ground unturned. Coincidentally, the citation of that particular hadith is really questionable on the lips of any person let alone pretending it belongs to the Prophet. However she also does an amazing analysis of that and some other interesting issues like what's the word inheritance which is you know sort of a combination of Quranic and",
      "fiqh reanalysis. So we don't leave any ground unturned, I have my own area of expertise which happens to be in the Quran and i work in communities with people who have experts in other areas so it's quite comprehensive. I do invite you to visit the Musawah website because it's a cornucopia of information very well resourced but also it actually lets",
      "ground and what the nation states have been able to make increments of progress or leaps and bounds like in Moudawina for Morocco, and how they are arguing with regard to these particular concerns. And then again, the relationship to the international human rights instruments.",
      "A question from Amal Hamami, who is also from Tunisia. Thank you professor for this thought provoking lecture and thank you my friend Malika for the moderation of the session so because the word inheritance is very sensitive for Tunisian women",
      "about the inheritance equality because we know that the principle or the objective of inheritance laws is to organize one of the aspects of the relation between citizens. And in our gender-biased world, this relation overburdened the weaker part. I mean here women. And usually state legislators should intervene",
      "this practice of passing legacy. However, in the Islamic countries inheritance law is deemed divine or legislative and an amenable rule. So here I would like to ask how could we establish a real equal inheritance rights based on Quran's verses and Islamic history knowing that inheritance law",
      "to religious rule. This law is revocable as compared to the irrevocable rules related to devotions in Quran and Islam, also because each time has its logic and women, the role of women, social and economic role of woman is not the same as before 15th century. Thank you. Yes all of the above. Dr Zahia Jouiro",
      "at, say, Duna University. And you should definitely look her up and her work. She's very well published. She is also a public figure so she has done quite a bit of work specifically on inheritance. What we have to do is get away from the notion that the inheritance laws as they are implemented in the context of the nation state or divine laws. They are not.",
      "understanding that literally ignores certain parts of the Quran in its conversation about the principle of inheritance, specifically going to women. So it's a very long and detailed argument. It's not my argument so I can't make it into a synopsis but suffice is to say that what Dr Zahia provides is a comprehensive reading",
      "might be and look at the places in the Quran where there are certain details as opposed to certain places in Quran, where there a certain ellipses or absences that people have filled in with a certain presumption of strict formula which she indicates by her analysis is not consistent application of the Quranic objective. So it's very elaborate but she's doing it and she's",
      "of the state and it is has a future impact in tunisia first actually because she is working with um certain parts of the um the state uh with regard to it so you know i'm sorry that i wish i could just you know do a quick thumbnail synopsis of it because it's beautiful and every time every time she does it i just think wow this is so amazing i'm so happy with it but it wasn't something that i created so i'm always going in secondary knowledge but it's um",
      "It's a very coherent, logical reading. And it does take into consideration what's happening at the state but you have to remember what I said earlier with regard to the state. The state is not implementing Islam. The State is implementing an interpretation of Islam and those interpretations of Islam have to do with sort of hegemonic neoconservative patriarchal interpretation of the sources like the Quran",
      "we are doing with Musawah is to try to break that and go back to the Quran, and have Islam become something that's adjudicated by the people for the people. And women are amongst those people. Thank you. Thank Amal for the question and thank you Dr. Ameena for this answer. So we'll get into Sally now for a question from the audience.",
      "Hello, thank you so much for your engaging talk Dr. Amina I have got two short questions my first question has to do with the difference between women's rights and feminism and i'm asking this question because in the 1997 documentary four women of Egypt about four women who are feminists",
      "in Egypt and with opposing religious, social and political views at the time. Some of them rejected the term feminism when interviewed and asked about it. And they said that they prefer to use the term women's rights. So I'm wondering if we still need to distinguish between these two terms or if it's okay to conflate them or just use feminism rather than a women's right?",
      "that's one thing. I mean, which one would be more accurate or is this difference just minimal? And then the other question has to do with women during the Middle Ages and their contributions, which are all over the place. How can we when we address these women and when we",
      "Or which term can we apply? Can we still apply Islamic feminism to their obvious presence and visible presence during the Middle Ages and their contributions, or what would be a good way of theorizing that knowing that we cannot easily foist modern theory on the Middle ages and so on. And that's a question I have on mind because",
      "and I work on medieval texts, and sometimes on women as well. Thank you so much. Thank for this interesting question. I especially like the part about the medieval. Let me get to the first part first. I'm only a feminist myself for about 10 or 11 years. And that is because I was bombarded with the hegemonic expressions of feminism which in my mind were antithetical to my faith journey",
      "Eventually, I used to say I'm pro-faith, pro-feminist. But then when this rubric of Islamic feminism came along, I really felt my niche. So let me go back and repeat what I said in my presentation in a shorter form. Islamic feminism takes to task not only the word feminism but also the word Islam. And if those two things are not understood as sort of a hybrid contribution to the discourses of both Islam and feminism,",
      "and feminism, then you won't understand it. You will always be talking about the numbers of women who still like myself in 12-13 years ago and many years before that absolutely refused to turn. So I'm very sympathetic to people who don't want to use the term and actually it's not something that I feel that everyone needs to attach themselves to in order to do the more important work",
      "I'm not even going to say, what did you call it? Women's right. Yeah, I'm now even gonna do that because it's also about the rights of men and that has to do with how it is we think about the difference between the words for male and female and the word gender. They're not the same thing but so the term",
      "The term is not important, but the term is also a consequence of a historical debate. And that historical debate did indeed start long time after the medieval period was this semi answer to your second part of the question. And there was a debate that necessitated a critical reread of all kinds of texts,",
      "and the like. And so it has a history, and within that history, it has evolved through different waves, and according to those waves, it arrived at a place where intersectionality is now a fundamental part of it. But that was not always a fundamental problem with it previously, especially as a Black woman.",
      "and culture, unfortunately it seemed to me that was even more difficult to dismantle the perspective. So let's get to the other part of the term, to dismantled the perspective that Islam or other religions are all religious for patriarchal. And that is because they would apply this principle feminism to everything, to medicine, to science, to philosophy, to theology but they would just",
      "would just sort of leave off the interrogation of the very notion of the divine that people are carrying in their heads and how that goes forward in application to culture. And, you know, in the case of Islam particularly to the law. So we really had to see what was the trajectory that went into each aspect of it. And Margot Badran has talked about three different waves of Muslim feminisms because Muslim feminism",
      "Muslim feminisms did not start off as Islamic feminisms, even though in my estimation it has evolved to that point. And as it has involved, not all feminist, not almost some feminists or Islamic feminists, some of them are secular feminists by choice. That's what they want. They want to keep the state out of the matter. And so what do we do? And I think that's an important part of your question. What do we",
      "not want to be identified with the term feminism. And that is, we permit them to identify and represent themselves. There's no requirement that you have to use the term Feminism. I use the first term Femimism now in the hybridity with which I've seen it evolve to the level of Islamic Feministm. And That's why I say what's in a name? It's much more important for me that all persons work towards the full rights and dignity of all other person.",
      "So, you know it doesn't matter what you call yourself.",
      "the time of the prophets. However, strategically when you're doing your research, you can use feminism as an adjective to describe and then you determine what the parameters of it is because for me, feminism is a radical notion that women are full human beings and for me the understanding of a full human being comes from the Quran. It's cosmology, eschatology,",
      "but you could not identify those persons who did things in the medieval period as feminists because they didn't identify themselves that way. So, that's a kind of interesting way that you might want to play around with the terms. Thank you so much. That was really helpful. This is Sally and I did have the same question that Sally asked actually the first question. So that was yeah, a good question.",
      "We have Caroline and then we have two questions in the chat function. So, Caroline do you want to go ahead and ask your question please? Just unmuting myself I hope you can hear me. Thank you Dr Amina so much for that important talk. One thing in particular that was interesting is something relates to something that i've been trying to work on with some difficulty which is",
      "which is the question of how one might talk of a reality of gender beyond gender as a construct, because it's so widely accepted that gender is a construct and if you want to posit a spiritual or ontological reality to gender I find one comes up against the question",
      "But also what interests me here, and you've already begun to touch on questions of this is that if in terms of gender as a reality there's a kind of dynamism and fluidity which also makes the question of language difficult. And I was very struck by the helpful diagram you had of Allah male and female but in the triangle",
      "you spoke of it as metaphoric. And I found that very interesting because for me, the whole question of trying to address a spiritual reality of gender leads me to think about more poetic forms of language and I wondered if you could say something about this? Yes, such a lovely thought actually.",
      "interested in when I talk about the Tahiti paradigm, in most cases have this lovely graphic that over time many wonderful people help me towards. But it is one to dismantle the othering and gender is but one part of that. However, I do go through the yin yang of the far eastern cosmologies because it is a dynamic expression",
      "interrelationship between the two. So for me, I actually in the new graphics, I have this happen on the line where you eventually understand that we are but a mirror of another person and that the identity of that person doesn't have to be fixed, for example, in a cisgender kind of constructed reality, right?",
      "in it. And like you, I definitely think that our languages prohibit us from at the same time expressing the binary without hegemony while at the time trying to make distinctions that happen in real people. So anything that you have along those lines if you wish to share with me later, I would love to read it because I find that the only way that I feel that I can do it right now is that I identify as non-binary",
      "non-binary. And that's because I am looking, right now I'm looking at the divine feminine in Islam and to look at the Divine names of Allah that are feminine and people sometimes their heads explode because we have so entrenched in a male God. And I think we're also entrenched into a bifurcation between male and female such that we can't see that all of us have masculine and all of",
      "of puritanical morality. So I think it's a beautiful notion, I'm not giving you an answer, I am giving you a response because I respect very much what the implications are and I don't have a fixed answer, but I'm still working it out. But I think you're absolutely right, I definitely agree that something we need to pursue further. Thank you. Thanks, that was really helpful.",
      "Dr. Nisansala Thilakarathne Muthunayake she, she is a professor at the University of New York and she's been working on this for over 20 years. So I think that we have hopefully more spaces for discussion beyond this conversation so hopefully Caroline and Dr Amina can speak after this discussion.",
      "We have two questions, if there is time. Could you share some comments on how you approach questions of race and hegemony in Islamic feminist methodology? Shall I ask the other question as well or do you prefer... Yes it's just one person go ahead. Okay sure. And the other one is how do you see Islamic feminism travels and carries meanings in other worlds languages outside of English speaking academic centers",
      "Yes, two interesting questions actually. First of all the discourses of Islamic communism pretends to be sort of the latest iteration of the affirmation of the need for intersectionality in other words it's not just gender there are other things that",
      "there are other things that form rubrics of oppression. And so therefore, it's supposed to include race and I as a black woman like to pretend that it does but the problems of those persons whose internalized white supremacy has not been challenged. So they may identify themselves with Islamic communism for certain reasons, but they fail to deal with that. And that's why for me, the rubric is about understanding self and others. So it includes those things.",
      "want to say this although you didn't ask it but i have to because this is where I'm going um you know in the most immediate phase of my uh research soul search and advocacy. And that is that for the most part, I haven't seen Islamic feminists deal constructively with matters of gender non-binary identities and LGBTQI so it is going to be sexuality as a part",
      "And that is simply anecdotal. I don't, you know, I haven't collected data in order to be able to support that. I also know and just had an interesting conversation about this as a Black American Muslim woman. I'd also note that the at least the black Muslim context in the United States is very conservative. And I have no clue when it's going to get at place where it's",
      "let alone this particular hybridity. So there might be things that will come into discussion, however, there has to be a discussion. In other words, it has to the consideration of race class gender sexuality sexual orientation ableism and the like in order to determine the places where there may be gaps in the expression of something just because they quote unquote coins",
      "to make Islamic feminism as opposed to Muslims who are feminists. Because if I say some of them are secular, some of the anti-religion, you know? So I think that I'm hopeful for an engaged conversation over time and I would be alert to any places where there is a fallacy in the expressions of Islamic feminism such a way they participate in white supremacy but so far",
      "far that discussion has not happened. And I don't know what will make that discussion happen, it's just that myself as a Black woman who is also an Islamic feminist, I'm intersectional in terms of my projections so i do bring certain things in but that doesn't mean I am the lead of all the discussions to such an extent that I can say that there will not occur this problem",
      "problem that I have seen has to do with non-heteronormative sexuality. So, that's a problem for me. The languages... To be frank the gender jihad in discourse is predominated by English and because it's my mother tongue it's not a challenge for me in that",
      "when you look at publications, discourses, conferences and the like. The most unifying language unfortunately is still English. And so what happens is when you go to other places certain words have to get inscribed into that language from their original English form as opposed to in translation just like the word democracy and the word gender. So feminism is going to have to enter in its own right",
      "And I'm sorry to say, I think that's the end of that. It's just that I live in Indonesia and they use both gender and feminism. That's just what they use because it's not in their language. And I've seen back in the day, I want to say back in a day but before the 21st century, you know, I actually went round and round with people about particularly the Arabic equivalent",
      "research has to do with Arabic and Arabic sources. And I realized, no it's not going to fit you're going to be pushing certain words. And those words maybe they'll gain efficacy another a an etymologist I don't know in terms of like all languages how they evolve but for the moment what i'm doing is seeing that where it's like democracy and words like gender have entered into those line which is",
      "those languages from their English formula. And it may be that feminism will have to stay in the English formula and just be sort of morphed into the equivalent pronunciation of it according to the other languages. Thank you, Kali and Asha once again for the brilliant questions. And thank you Dr Amina for this really expansive",
      "I do have a hand from Ahmed Abouzed, my colleague at the University of St. Andrews. Please do get ahead and ask your question. Just one second, Ahmed. I lost my pen. I'm sorry. I am only in a hotel room where could it possibly go? All right, I'm going to try to remember. I don't have a good memory because I didn't see it. And I will try to be brief as well. No you take your own time. Thank you very much Monica",
      "Thank you very much Monica and thank you very",
      "or large extent, it's a theoretical thing. And I don't know if this is considered to be enough to highlight about the practices especially for example in fiqh studies. I don' t know if you think about bringing the fiqhh next to Islamic or to Quranic study taking into consideration there are many advanced and progressive fiqhi like Abu Hanifa in the 8th century",
      "in the 8th century he was, he have a very progressive in today terms opinion about women and about women rule in life. In any public life and of course you mentioned Rabaa al-Adawiyya but what about also many example of feminists if we can also use the word of today to highlight the role of woman who work in fiqh especially from Ahlulbayt or from the Prophet",
      "the Prophet house. The other one about, I will echo what Sara talk about the medieval or Islamicate if you want a more probable concept for medieval Islamic. For example away from the Quranic study there is many unnotable sources like Al-Barrasari for example he have 12 volume called",
      "volume called Alam and Nubela, the notable people in the ninth century. And he dedicated one whole value for women, notable woman and notable figures in ninth century I count them it's 1200 name like a merchant and leading role in public life, economic life, social life so can...",
      "I don't know if you could take it in consideration for your future project. Can we extend or expand the Quranic study with fiqh and with Islamic sources from pre-modern area to understand more the phenomenon of Islamic feminism, or is a woman in Islamic context? Thank you very much, and I'm sorry for... Yes, I did several times talk about the wedding",
      "my particular area of specialty with a larger project called Islamic Feminism in Action, which has to do with the wedding between you know, the way fiqh is practiced on the ground. And I do want to have a caveat with regard to this, you know since it's coming up but I don't want to forget",
      "and about this volume with, you know one volume with women in 39 other volumes but don't let me forget those. Okay so the thing is that the rubric of shukr as it evolved over the first 300 years was developed with a particular notion that we cannot have Islam unless we can put Islam into practice and then how do we adjudicate practice? How do we understand",
      "for lack of a better, no I won't say Islamization. How do we understand what is Muslim practice? And obviously fiqh was developed using certain source texts amongst them the Quran, the Hadith and the Sunnah but the formulas that they used with regard to them were completely selected by the persons doing it. Obviously at thousands of schools of thought",
      "thought, when we consolidate down to the four Sunni schools and a number of Shiite schools, when you consolidate down, you know, to this number there's going to be amazing texts that will take the discourse further. But those were not the ones that were put into implementation to be carried over to the current century which is always our objective. Our objective is always where we are now. I love",
      "I love the fact that the Islamic intellectual tradition is rich and varied. I get lost in it all the time. I got lost in dealing with gender non-binary sexualities more so than I got loss in the Tafsir or the Sira. It was something about the discourses at that time, that was really fascinating. So there's amazing principles that are there. And in fact part of the work",
      "is to be able to draw from some of these principles, put into application in our modern context. Things like you know how do different schools adjudicate with regard to differences of opinions and how they might use an opinion from somewhere else? And so there is an active engagement with certain principles in order to push forward the agenda",
      "the agenda of gender equality. So let me go back. Gender equality in our current situation is the objective, and what happens is unfortunately the record is too biased towards men and their opinions to allow for a single volume amongst 40 volumes to make",
      "have made here, but sometimes it gets lost. And that is the received knowledge that is Islam not just revelation, but also the notion that the prophetic sunnah is a model. We have these received knowledge components and women were receivers of those knowledges as well. And so we have a much richer in number history",
      "as memorizers of some of these received knowledges, hadith even or the kinds of discourse that went into the jurisprudence. They were receivers of those they were not the producers so I don't care if it's 1200 names to be quite honest. Not a one of them left enough that we are following those footsteps right now however we are",
      "whether it comes from women or men. So yes, we are most definitely for me I consider reform Islam or progressive Islam to necessarily be a continuation of discourses that have already happened. A critical analytical reading of those discourses to challenge certain biases race class gender sexuality ableism and the like but at the same time not to throw the baby out with the bath.",
      "back. So I'm not talking about a severance from Islamic intellectual traditions, I am too immersed in it and personally I do love it so much however I'm definitely talking about the inner patriarchy and when i start talking about that you can't placate me with a number of 1200 women. I need to see gender equality in Abu Hanifa and unfortunately I don't see it. To give permission to lead Salat during Qarawiyah is not the same thing as understanding that",
      "understanding that no one ever took the right for me to perform as an imam away from me except for other men in interpretation. So I just think that, yes, there's a lot of jewels. There's a like it. We're sort of searching into this intellectual legacy to find certain gems, to sift them out and to put them into application. But we need to be putting them into",
      "Even when there were these spaces, these radical and gender-inclusive spaces or persons, they did not become the law of the land. They did not became the culture in which most Muslims have been acculturated so that we not only think there is a male god but we definitely think that the insan al kamer according to people like Al Ghazali it's basically going to be men and women can do really good jobs but they can't be insan al khamer",
      "So I mean, there's the reading of it does not mean that everything that everybody said before was bad or inefficient or whatever. It simply means that there was this tendency towards patriarchy by the way women participate in patriarchy as well. So I don't need a cisgendered female necessarily provides the model for gender liberation.",
      "But I don't think that we're saying what i'm saying is that because there were 1200 women, that somehow we don't have a voice. We didn't have the voice because that was silenced and that was for silence you know aggressively. And when we came through colonialism, the absence of that voice was encoded into the state. And now what we're trying to do is to dismantle that so that we can allow for the affirmation of all citizens as having the right to participate in any policy",
      "Dr. Amina Abubakar Akyembelea, I think that's a really important point and it's also the kind of policy that's going to be applied to them in the way that they achieve their moral excellence so I hope that helps. Dr. Doreen Amirahy, I love your Scott.",
      "questions and we have about 20 minutes to go through them. So I will ask Ola Kadoum first, to go here and then we'll hear from Laylah and I will also encourage Paula and Nermeen to ask their questions directly to Dr Amina if that is possible. If not i'm happy to ask those questions if we have time as well. Please go ahead Ola. Hi can you hear me okay? Yes. Okay brilliant. First of all thank",
      "Dr. Wood for that really illuminating talk, it's been thoroughly thought-provoking. I wondered whether you could talk about what vision you have for this reformist Islam going forward? Is it to have a reinterpreted Islamic law that takes into account women's lived experience in each locale so that we have tailored Islamic feminisms in each context or is there a universal Islamic feminism that would be applied",
      "I can imagine that there would be points of contention even between Islamic feminisms about various issues. So, would they have to be an Islamic feminist council in each country for example? How would this work operationally so as to be inclusive for women of all classes, sexualities, races and ages etc.? And a second if I may... I would love to do your second question but without my pen which I've looked literally under the table on the chair and even in my purse cannot find",
      "I cannot find, I will forget it. So can we come back to it and let me respond to that one first? Yeah. Is that okay Malika? Yeah go for it. Okay so first of all for me the word diversity is a form of beauty. I am not trying to universalize anything people do this all the time this is like okay so if we get the answer we're going to apply it to everybody absolutely positively 100% no",
      "uh how sorry i looked under the table and now i can't breathe um how it is that i came to understand this because i think it will help to debunk the notion that somehow what we're trying to do is to create a single vision of Islam and then make everybody do it when was started it identified and it still identifies itself as",
      "takes a lot of time because with all of our affiliates in so many other countries, people refer to the secretariat as if it is Musawa as opposed to the movement. So the movement for equality has to address the specific inequalities in each context. Otherwise again you presume that there is a single",
      "single formula that when you apply it to everybody, excuse me, everybody is going to receive the same result from it. And that's not true because of the dynamics of intersectionality. They're going to be different things that will be manifest that need to be approached. I do think Talheed is universal but literally other than Talheeed, I don't think anything else is. I think everything else is circumstantial and",
      "part of the human journey. We are meant to live our lives in very specific ways, at very specific times, very specific places so no there is not a goal that somehow we're going to come up with this perfect model and this perfect motto is going to be perfect for all times and all places. That's what got us in trouble in the first place. So now I'll take your second question. Thank you so much for",
      "clarification, thank you. And the second question was just out of interest with the discussions you've had with experts in the Quran and Hadith and Fiqh with women I'm just interested to know if you could share a bit about what aspects of Islamic feminism have been the most contentious amongst these discussions? And also I was very curious to know in terms of the lived experiences",
      "What were their issues, the issues that came up for them that were most important? Perhaps to debunk some of these more kind of European ideas of what Muslim women go through but can we actually hear from the women themselves. What were the issues they faced in their lives that were more problematic that they wanted addressing through an Islamic feminism? Yes so nobody said I want an Islamic Feminism to address this issue",
      "issue. So, you know my focus on Islamic feminism again it's not to make it into the beacon of light that everybody has to follow in order to get to Allah don't do that. You don't even have to be a feminist benefit from the kind of work that I'm talking about. You",
      "I meant more the kind of that you're talking about, the reciprocity and their quality. What were those dimensions that they wanted addressing? Yes so um i do currently live in Indonesia and Indonesia is the first place in the world to establish a Muslim women's ulama council to give fatwas and amongst",
      "a substantial rural population. And it is very common for there to be an exchange of, you know, a young girl to another household in order to manage things in life for people who are managing literally from the dirt that is from the soil. And so child marriage is one of the issues here is a bigger issue than, for example, Chukwutalak. Chukwatalak is a main issue",
      "The Musawa affiliates who have been working against this practice, have done so on the grounds of we need to re-examine the text and we need understand the implications of the particular application of those texts that's in play in our own context. Other places that we have been work with for example is the issue of polygamy",
      "So there is not a single issue that everyone has equally. And to stay flexible to that means that we have to work in such a way that lived reality comes to the front. Now, the method of understanding about lived realities is also very, what's the word I want to say? Methodical.",
      "We collect data with regard to what's actually happening on a country by country basis. And from that data, we juxtapose the results to what is the projection and the projection is supposed to be justice. It's also supposed to Islam but we're saying that in some ways there was a disconnect between the results of a particular system put into place",
      "or equality, or karama, dignity, or whatever. So it is necessary to do your work, to do research on your own context but also look at the change makers and policy enforcers. In other words who are your allies within those who have a certain amount of power as far",
      "certain, you know more liberal progressive, you politicians policymakers ministers and has also a part of strategically how you do that so you can identify for every country who that's going to be. It has to be done in the country by country basis. And then of course the element of knowledge production which includes this interrogative reading of Islamic sources but the purpose of the reading is that context. The purpose",
      "who bring it to bear on the data collected with regard to their realities, to the attention of the jurors, the judges and the lawyers in the Sharia courts and the like. And the politicians who have some stake in it or who are taking a certain position because they think they will win the Muslim vote if it's not a Muslim majority context. So there is a dynamic relationship that goes on between real actors on the ground but the principal actor has to be",
      "to be the women themselves and their reality. So, you know, it's not a cut in pace. It's really dynamic. And I hope it maintains its dynamism for the rest of eternity because losing that dynamism to me was something that was a problem after the colonial period where we sort of calcified Islam into this thing that couldn't stretch and bend and flow freely in order",
      "order to address the challenges that come up in our day, like coronavirus or something. So I hope you can understand that it is not meant to establish this new worldview, this new world order and then everybody has to follow that word order from now until eternity. I just literally cannot believe that period. So, I don't know how to defend it because it's so far from my vision except to give",
      "in application in very specific places. Thank you so much, that was absolutely brilliant thank you. Thank You Ola and thank you Dr Amina we have a question from Layla and then if we have time we're going to go to more questions but we'll see how it goes Layla go ahead please. Salam alaikum and thank-you so much for your rich talk Dr Aminah I have a",
      "law and women within the framework of brisma's theme this year so when you mentioned steed all you emphasize the importance of lived experiences and the traditional challenges of implementing sida in muslim countries however i'm wondering from a decolonial perspective whether we also approach international law epistemologically as well so how do",
      "of your talk and work has been focused on the deconstructing apparent patriarchal interpretations i guess i'm wondering if you're also concerned with deconstructed uocentrism in international law and i pose this question because what i see from my own research is that one of the biggest issues with those who oppose seda is the fact that it's based on a world order",
      "is not tackled aren't you risking creating more opposition in muslim local context than necessary and consequently marginalizing the impact of your work in muslin contract in muslam contexts so i guess it's related to the question of uh as well how you harmonize the contextualism that you just emphasized with so-called universal rights in international law and i guess my question is also related to nadmina best this question in the chat thank you so much",
      "Thank you so much. Yes, thank you very much for this question. Actually, this is the trajectory that I was always on and I used to always make references to it because the whole notion of the UN Declaration of Human Rights is a construct. It came into existence in the middle of the 20th century in reaction to certain historical and political locations with regard to the global north. And so it's not in this paper for some reason. So never mind.",
      "So never mind, I'm just going to jump right in. With the exception of very few countries, most countries nation states have ratified CEDAW. So that's the only way that we go into it. We do not go into as a way to affirm that the United Nations is in fact universal, it's not and that's a short answer. I don't need to elaborate. It simply is not. And again, I am not gonna elaborate",
      "You need to think strategically with regard to, I don't know where you're living but if you are living in one of those countries that are implementing the so-called Islamic law and on the basis of that law they are denying certain citizenship rights to women in the name of Islam. And then they project those even when they have signed and ratified CEDAW to say well we can't do that because that's not Islam. The methodology that we are using is a methodology",
      "when the state exploits certain paradigms and definitions of Islam that are detrimental to women. We are not fixing the UN. It's a job that definitely needs to happen, but it's not the job we're taking up. We take up implementation of laws when the State has a constitution and is a signatory and ratifier of CEDAW. That's it.",
      "The problem with CEDAW, which is not the problem that you mentioned because of course it's beyond the scope of looking at sort of the epistemological limitations of the constructions of human in the context of the whole UN rubric, which",
      "the ways in which, you know, the dominant construction of the whole human rights rubric is based on the global north. You know I could go there but that's not going to save the child marriage so that's where we are. We come in on the basis of very specific needs and a very specific country and that country has ratified CEDAW which also is appendaged with their ratification",
      "ratification of the rights of the child. Some of the places where people have been challenging the child marriage rubric has been with regard to family and family law, but most of them have been successful because they have also ratified the UN Declaration of the Rights of the Child. They say it's not in the child's best interest so you need to move away from the abstract which is a wonderful conversation needs to be had over and",
      "The only place where I'm abstract is with regard to theology. And because I love that, it is my honor to have had this relationship with both Sisters in Islam and the Musawwam movement from the beginning of both of them, because it takes me out of my head because the whole notion of deconstruction is that you just keep deconstructing, you never go anywhere.",
      "the grounds of the reconstruction with regard to this trajectory is how do we establish just and equitable laws for every citizen in the context of today's reality, which is the nation state. As far as epistemology goes, don't let me get started on my complaints with regard",
      "states and their capacity to address the ways in which certain policies disenfranchise certain members of their citizenship that we're working. We're not working to dismantle the UN, it's a great job, I welcome you to do it, I will support you in doing it, but I am interested in things like the rights of the child or women who are abandoned because of certain notions of polygamy and the big one, of course, domestic violence.",
      "violence. So let's go back to the issues just for my talk, and then we'll have another talk where we can talk about all of the shortcomings of the United Nations which is in fact a construction of the global north. Thank you Dr. Amina and thank you Laila I thought it was a brilliant question and really enriching response. I do have a question from Nermeen which was very similar to what Lailah asked",
      "Nermeen and she's happy with the question so we'll just skip that I have one final question from Paula who is also a member of the prismas council she said thanks again for this enriching talk i would like to ask if you could please address queer Islamic cosmology epistemology as a way to expand space for non-binary people thank you yes let me just check my clock because",
      "because I have to think how long this is ever going to be on here. And this is not tongue in cheek, actually. The end of my paper goes into more detail with regard to it because of methodologies of reading the Quran and the way in which we interpret the story and what that says, particularly what it says to lay Muslims in the context of culture and certain types of sentiment. But for me basically... Well first of all,",
      "with other queer activists and scholars. So, you know a lot of the research is not my own I'm indebted to work that's been done by others before me but I did have this opportunity to do this three-year research where I decided I wanted to examine first Quranic language tafsir about the Quran and the Quranic Language then Sira and Hadith",
      "And then the last part was but I limited to the first 500 years in order to see what the foundational discourses was because again, the development of the nation state, the imposition of colonialism and all of that our laws have been morphed. And they have not been morph into the best results. But the interesting thing is that for me when I did the research by name the project gender diversity and human dignity",
      "dignity. And that meant that I went into the Qur'an, particularly with a perspective and that perspective was that lakad qaramna bani adam, I've given Qarama or dignity to all the sons and daughters of the first human and that any place where any of the interpreters",
      "and justify what I would consider to be homophobic, another phobic types of articulations in the name of interpretation. And like, I would considered them to have strayed away from this basic fundamental principle. So that was where I started. Where I ended up however which I did talk about you know in this paper which is going to be published on the online journal called religion so if anybody wants",
      "to track it down, and should be there soon. Where I ended up instead was with a consideration that the emphasis that are placed on qa'ti verses, that is definitive statements made in the Qur'an of which they are not that many especially for the purpose of law, they're less than 100 depending on who's doing the counting but there's a couple hundred if you say by spirit or implication. But there was this predominance",
      "of reading of Qati verses is if everything had a solution. And the most wonderful thing that came out of doing the Qur'anic research with regard to the story of Lut, is that there are more questions that you come out of that story with than there are answers. And all of a sudden it occurred to me that it is in fact this liminal space that provides us with the opportunity for what's being called by many as a queer reading and that embracing the liminals",
      "the liminal space, especially by aligning it with the necessity. In other words, it's a Quranic mandate that is our entire teleology we are created for the purpose of agency with Karama, with dignity, um that any place where there is uh a violation of uh that dignity to me is um is improper let me just use a non",
      "a non-Islamic or type term, is improper. And instead we're trying to construct another understanding of the dignity of humanity even through places in the Quranic discourse which are not clear with regard to who's doing what and what exactly they're doing and what is the problem? Why is it that the wife of Lut",
      "just mentioned more times than these men who are raping other men. There are more questions to come out of it and all of a sudden, I found a certain beauty in the ambiguous. If you categorize seven major passages, I think there's like 30 some odd places where loot might be mentioned but the major passages that actually talk about what was going on",
      "that because of these verses, that homosexuality is prohibited in Islam. I don't even know where they get it. First of all there's no word homosexuality, that's a new term but secondly, you know, homosexuality has to do with a whole lot of different possibilities including two women and that didn't even make it into Islamic law for a long time so there are so many more questions that come out of this. Actually it became the joy of the investigation for me because I feel like personally",
      "have as definitive an answer, as I felt like I was able to conclude working with the Qur'an just on gender within this sort of cisgender heteronormative dominant rubric of it. And so we are going back to the drawing board and I'll tell you, I'll let you in on a little secret because this is where I'm going next with it as much as I can. And that is to say that as we all live under the nation state and in the nation-state there",
      "of there is a qualification known as citizen and people can be like me. I'm an expat, you know? I have a visa for living if I want to the rest of my life in Indonesia. Well it's on an annual basis but I'm just saying that you have certain rights that the fulfillment of your akram or your dignity as a human being is dependent upon the state",
      "Every child is supposed to have certain rights and those rights are supposed to follow them into their adulthood. However, just like with the gender jihad we have been sidestepping those rights for people who are non-binary LBGTQI. And that means that we can go back to the state in terms of reconstructing the ways in which it fulfills the notion of Karama while the notion",
      "It's implementation in the context of law and culture is going to be based on state. Again, we have to be very specific. So that's where it is that I want to see things happen in future. And that is a challenge to the state when it encodes certain practices supposedly in the name of Islam but the end result is that they actually cause visible harm to people who do not follow the heterosexual dominant model.",
      "So it is a lot of exciting possibilities and a lot amazing work. I did mention that I'm trying to start an international program on queer Islamic studies in theology, so please keep me in your prayers because I really want to help establish this trajectory to make an affirmation of the live realities for queer Muslims. Thank you. Thank You Dr Amina Wadud. We're ending just now.",
      "Thank you so much for this enriching talk. And just judging by the chat comments, which we don't have that much time to go through, I'm sure we all learned something new today and have been challenged in some ways. So thank you for your time and such a clear, comprehensive and critical work. And thanks to all colleagues as well for being with us and sticking beyond the allocated time. Thank you for all your brilliant questions",
      "brilliant questions and we'll hopefully see many of you later in the PRISMUS sessions. Thank you once again, and do take care and have a- Thank you so much....pastions later on."
    ]
  },
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    "text": [
      "It's my pleasure to be able to introduce Dr. Amina Wadud. And Dr. Aamna Wadu is a professor emeritus of Islamic studies and currently visiting scholar at the Starr King School for the Ministry in Berkeley, California. She is a quintessential",
      "quintessential scholar activist, pressing the boundaries of gendered exclusions and hierarchies in religion, the academy, and society, provoking deeper more creative possibilities for thought and practice. She's the author of Quran and Woman Rereading the Sacred Text from a Woman's Perspective",
      "and Inside the Gender Jihad, Women's Reform in Islam. This work that she has done not only in these books but in many, many articles has been path-breaking. It is a work that includes an exhaustive reinterpretation of the Quran that is gender inclusive.",
      "where this kind of scholarship is not only an intellectual enterprise, though it is indeed and amazing intellectual contribution to religious thought. She does this work as a way of demonstrating how Quranic hermeneutics that is inclusive of female experiences",
      "in Islamic thought and contribute toward the achievement of that justice in Islamic practice. As Hiba Abu Ghidiri writes, quote,",
      "this new hermeneutical model, Wadud is essentially expanding and moving beyond an intellectual legacy that dates back 1400 years.\" In addition to her scholarly work, um, that in addition to the scholarly work is known for the ways in which it beautifully interweaves scholarly ideas with personal reflections on what",
      "to live out her Muslim faith. As she writes, quote in the Quran and Woman, she writes quote, mercifully,",
      "In Islam, a female person was intended to be primordially cosmologically, eschologically spiritually and morally a full human being equal to all who accepted Allah as Lord Muhammad as prophet and Islam as din.\"",
      "Dr. Wadud is one of the 500 most influential Muslims, but this hardly captures the insistent and generative way in which she combines scholarship and activism.",
      "a mixed gender congregation in Friday prayer in New York in 2005, an event that sparked national and international attention. Dr. Wadud has tirelessly worked for and with grassroots Muslim women all over the globe having spent significant amount of time in Malaysia and South Africa working",
      "She's consulted in over 40 countries with organizations and given public lectures. She has been a scholar and an activist in the ways in which she has engaged the academy itself, giving its discourse on gender in Islam.",
      "of Islam and gender issues, and candidly described in her writings the ways in which she's been treated as a token Muslim scholar. I take this opportunity to offer my gratitude to you for your path-breaking work in religion and society and the academy that has really blazed trails for all of us here. It is my honor",
      "brilliant scholar activist Dr. Amina Wadu",
      "whose grace I seek in this and all other matters. I want to thank you for coming out on Saturday morning, and thank Jennifer for the invitation, and Tracy for of course saying things that no human being could possibly walk behind and still be a human being. But I'm going to try to do that anyway. What I'm gonna share with you is something that actually I can stand here",
      "really is based on my life work and my soul interests. But I decided sometime between prayer this morning and breakfast that I would instead reduce a presentation that I had made on the same topic in Sydney, Australia earlier this year. And there's reasons for me doing it. The basic reason is it will allow",
      "regarding this issue. And my goal, you'll see ahead of the game, is to talk about three major trends in fact I would say that these were sort of the bracketing characteristics of Muslim women's reform today and they're going to be secular Islamic feminism or secular Muslim feminist Islamist, sort of neo-conservative political Islam motivated gender agenda",
      "Islamic feminism and obviously I'm using these other two in order to be able to cast a kind of bracket around Islamic feminism, and to define these areas. There are obviously nuances and other subgroups and divisions that we could talk about but I think if you can understand these three in their historical and ideological evolution it would be much easier to then engage all the other kinds of divisions that are there.",
      "So, in the spirit of post-modernism I began with my location. I worked on gender issues that would lead to Islamic feminism before it had a name. However, I never lost sight of my aim to make certain articulations within the faith or from a faith perspective. Let me just make sure that I can not look at the mic at any point. Just bring myself as close to it as possible.",
      "Born in the West to Christian parents, my sojourn in Islam had nothing to do with Western feminist movements because they tended to marginalize women of color and poor women. I was motivated by my spiritual yearnings then and now. From my religion at birth, Christianity, I take certain ideas which remain true",
      "is the idea that God is love. So crucial, in fact, I chose the name Wadood an attribute of God one of her 99 names in Arabic that means all loving Second, I was born into the civil rights movement in the United States My preacher father took me to the March on Washington with Dr. Reverend Martin Luther King when I was 11 years old",
      "ideas of God and the fight against oppression no matter what form oppression might manifest itself in. By the time I entered college, I also accepted the global diversity in perceptions of and experiences with the sacred—what the Abrahamic traditions refer to as God. I was also more attuned to the diversity of work done by people who profess some kind",
      "in their work or actions relative to their perceptions of the divine mandate as part of the Divine Command. Not long after I entered college, I became a practicing Buddhist. From Buddhism, I carry away two ideas that are still paramount to my gender jihad. Meditation reminds us to breathe in the presence of the sacred reality all the time. To focus our energies honestly and individually towards",
      "towards that which is imminent in all creation, is part of our connection to all things in the creation, to each other as well as to the creator of the universe. Secondly because Buddhism is a non-theist tradition celebrating the sacred it was more imperative for me to consider ways in which ideas about the sacred or words articulated and developed into theologies can just as easily become webs",
      "leaving us lost in the discussion about the ultimate. It behooves us then to be cognizant of what we mean and what another person might mean when we assume that we are talking about the same thing just because we use the same word, God. Indeed, God is bigger than any discourse, acts in ways not favorable to human beings at all, and yet is intimately connected to each human being. Closer than your own jugular vein, Lebron says.",
      "even if any one human being chooses to remain unresponsive to that living presence or reality. This benevolence, then, is not meant to offend or impose upon people who do not believe in God. It is nevertheless important for me to say because it bears heavily upon my location.\" This essay is focused on the theological framework of the debates about women's empowerment in the context of Islam today.",
      "about Islam and Muslims until we are clear what we mean by Islam. To properly discuss the status of Muslim women, we need to interrogate the meaning of the word Islam. People involved with the struggle for or against Islamic reform often operate on a presumption that what is meant when the word islam is used is both well known and agreed upon. When someone says, for example, Islam prohibits homosexuality",
      "the sources of these abstractions is frequently without clear, consistent evidence and consensus. In other words people derive what they mean by Islam from a large range of sources and as such come up with conflicting ideas about the phenomena known as Islam. Is Islam what the sources say? What Muslims do or just my personal relationship",
      "The interim contribution to the women's movement, to internal and international faiths about what is Islam around the turn of the century was to render a distinction between Muslim cultures and Islamic primary sources. The Quran, established Sunnah or practices of the Prophet, authentic Hadith or his statements, and even Islamic law. Despite this distinction, what any Muslim might do in some higher order or system of Islamic thought as more common parlance",
      "parlance, it is confounding to know how often normative Islam is still taken to be according to the most conservative definitions to measure the increments of progress against these neoconservative norms or expectations. I don't know how many years for example it was that I used to say my own exegesis",
      "to reify patriarchal interpretation. It is important both to assert new ideas, analysis and critiques in order to contest the authority and purview of conservativism by the act of asserting new definitions but at some point we must stick to them and integrate them into the range of normativity. How will Islam ever progress when most of the progressives are stuck in these static notions about normative Islam? The problem with the epistemological limitations",
      "to move forward within Islam. Such conservative and static understandings and norms do not allow for changes to occur unless these changes are seen as radical alternatives, if not altogether impossible. This is crucial in the area of gender reform. In the Quran, the words Islam and Muslim are used with regard to an historical community that evolved from the time of the Prophet Muhammad, upon whom be peace,",
      "regard to a state or posture vis-a-vis creation and the Creator, the posture of conscientious surrender. When the Quran refers to all of nature as Muslim then all of creation is harmonious following a certain order and balance between its constituent parts. This is true for so much around us on a day-to-day basis but we most likely take that for granted",
      "most human beings only notice when there are catastrophes related to the regular aspects of nature and our environment, like snow before trick or treating. The more expansive the possibilities of what we understand as critical to a definition of Islam, the more potential there is for growth and progress such that changes will still reflect that whole. It is critical to establish then a working and authoritative definition",
      "of Islam in order to actively discuss Muslim women's reform today. I will build upon the definition of Islam encapsulated by its most basic and fundamental principle called Tawhid. There is no Islam without Tawhi. At one level, this refers to the nature of God as One and affirms monotheistic theology.",
      "a passive verbal root form which indicates a kind of dynamism. The making of one fragment, the making of from fragments or pieces, or the unification of the many into a unity. The principle of Tawhid mandates a specific kind relationship between human beings which must then be adjudicated within the context of our current global realities. I'll come back to this a little bit later. As stipulated in the Quran, Islam's primary sacred text",
      "sacred text, the role of women in Islam is to be khalifa on the earth. A moral agent of Allah within the sacred order of balance and harmony in the universe. This teleology is confirmed by the Quranic passage, indeed I will create on the Earth an agent. Woman was not created as a bi-product, helpmate or second class citizen of man. Furthermore her agency",
      "Therefore her agency is in a direct relationship to God, unmitigated by men, men's agency or bi-family. This agency is to be manifest by actions that are on the creation, standing up for justice and gender equality, working to reform asymmetrical gender policies and toppling tyrannical practices, policies, epistemologies and governments are all part of the agency in the divine human relationship.",
      "This is mandated by Allah and established by the Prophetic Sunnah. Coincidentally, this is the same as the role for men in Islam. Women are human. They do not depend upon men for their humanity. It is given to them by Allah. While women have always been a part of the community expected to confirm the development of Islam within that community,",
      "in establishing the fundamental paradigmatic basis of what Islam means. As the Muslim empire spread geographically and politically, women and men were unaware of a significance that participation or contributions to that fundamental canon of Islam would have effect in how that would affect in future. Now I'm not trying to say there's some kind of misogynist plot but at some point within Islamic tradition",
      "tradition, precedent became a certain aspect of authority and legitimacy. That is whatever happened before makes it legitimate and gives it some kind of authority. And since women were outside of that main contribution the idea of precedence then runs into the problem that we look back over",
      "historical past, especially the intellectual development. We don't have the same record with regard to women's voices and all of a sudden the fact that their voices weren't there before people will then say well you know you can't have your voices today in effect they'll call the voice aura which is a word that means literally the genitalia but means prohibited in public space and so when women began to come forward in order to try to articulate their perspective on the issues",
      "locked into the grid of the authority of precedent because it didn't happen before, which is the same thing they say about women leading to prayer. Well, it didn' t happen before therefore it can't happen now. So the principle of precedent as an authority came into being and I thought this was always very interesting because it's sort of like Muslims were living their lives and they were engaged in relationships with family and community and belief in God",
      "And it's sort of like men say, well you know family is really important and we'd really like you to be available for us for sex and take care of the kids. So don't worry about the paradigmatic stuff. We'll take care that for everybody. And then a hundred, six-hundred thousand years later they said oh but you weren't there so you can't say anything now. This is something I think has been very interesting in which President Ezefari has worked in our community",
      "our community. Today we participate fully in establishing new canons, constructing new traditions as a corrective of the asymmetry between women and men in Muslim communities historically. However, we do not go about this without some contention between our voices, our perspectives, our methods, and our objectives. This is natural and inevitable for the most part. So let's look a little bit at the history",
      "The prevalence of patriarchal culture always had at least some minority advocates against it. And whenever I start talking about the movements today, people want to refer back to one or two of these examples from our past,, one of the prophet's wives, or Aisha. And the idea that you have one or",
      "the whole PPR poll thrust is a little problematic in my mind, but it's not to ignore that there were these voices. However, the evidence then of certain exceptional voices against gender inequality is not really my concern. Rather, the concern is to look at mass movements of women against gender status quo especially to challenge injustices. It makes little difference if the injustice was established by intent",
      "by intent or the accident of discrimination. Muslim women's movements are coincidentally connected seamlessly to certain global developments. Chief among these developments was a rise and fall of colonialism. It should go without saying that the goal of colonialism was never to liberate the women, or men in the conquered regions. Nevertheless when the revolutions against colonialism began",
      "women participated as well as men to end the empire. Eventually, we were all ushered into a uniform establishment of the nation state for good or for ill. Unfortunately, women were not equal beneficiaries of the spoils of the new nationalist regimes. This is the place where the modern Muslim movement began in earnest. Women's organizations were primarily wings of larger nationalist organizations",
      "But Margaret Weatherine points out, women had a brutal awakening when it became clear that liberal men were not prepared to implement their promises to integrate women into public life after nominal political independence. End quote. At this point, it was necessary for women to organize amongst themselves towards gender specific goals for political, social economic and legal rights. In the 19th century global awareness recognizing your own",
      "recognizing your own local, national or regional realities of day-to-day life combined with awareness of realities unlike your own day to day reality in other regions and circumstances in the world. Global awareness is a good force towards pluralism. Our human reality today cannot exist without this sense of pluralism,",
      "as equal to oneself. Our present time is not the only time, our place not the one place, our customs not the ony customs, our world view not the own world view. These basic elements of pluralism become essential for the global Muslim women's movement. The first voices of Muslim women collectively to protest the status quo were from well educated often well traveled and well-to-do",
      "to do. They had seen that the world is not uniform, they experienced cultural possibilities and a world of ideas that challenged the entrenched ideas being promoted as sacred and unchangeable or as necessary for cultural identity and authenticity. Because of their own advancement in education, they were aware of the possibility of women's participation outside the clustered realm of the home. They began",
      "cultures and communities. They stood up as Muslim women, and as citizens of their own nation states. Basic issues like health, reproduction, education were coupled with more complex issues of politics and economics. A nation state needs citizens of intellectual competence who utilize national resources to help towards the development of that nation state. Reproduction has been mostly regarded as inevitable so with",
      "from older forms of production to national productivity. If the labor of women and children could be called towards national productivity, then so be it. If women were not given the opportunity to develop through universal education for example they would never be able to fulfill their role as citizens. They will not be able assist with the development and independence of the nation state and its objective to stand alongside other nation states.",
      "So in the first wave of Muslim women, of the Muslim Women's Movement there was a thrust against the entrenched ideas about gender apartheid and women's restriction in the public space. After this First Wave movement, the clarity of the secular feminist articulations of Muslim woman were surmised vis-a-vis the goals and methods of the women's movement itself.",
      "feminist movement requires the removal of religion from the debates over rights. It is premised upon the idea that religions are too patriarchal for redemption, or that religion in this case Islam, is the cause of women's oppression. Whether religion is then relegated to a personal or emotional response or altogether irrelevant depends on the religiosity of the person speaking. Deference is given unequivocally",
      "agenda for gender reform. The adoption of the term universal in these instruments might go unchallenged or at least be deemed more acceptable than any usage of this term. Quote, although universalism as it exists today is generally criticized for its implicit ethnocentrism and leaning toward so-called Western values, most women nevertheless recognize",
      "principle of and work towards a new definition of universality in human rights.\" End quote. It is the use of Islam as a universal which is most problematic. Quote, they do not see religious debate as main strategy for social change. At the time of establishment of nation state in the context of Muslim majority countries, the crucial question of the role of religion in the political process led to two opposing sides. On one side those who advocate for separation of the state from religions",
      "from religions were soon to be recognized as secular and Western. The term secular would morph then, quote, the secular's outlook is crucial...the secular's out look is basically one that starts by marginalizing God or sometimes even announcing his death placing the human at the center of the universe and has its logo. This is by the way a quotation from an Islamist. Through gradual stages of the Muslim secularists was born in the 19th",
      "Some of the Muslim women who opted away from religion also identified as feminist to the exclusion of their identities as Muslims. They didn't say secular at that time, but this is how it morphed into something else. This would be most coherently expressed in response to the rise of an outspoken public voice in favor of Islam, the Islamist movement. Surely the nation-state model did not solve all problems and surely",
      "and surely it created new ones. Throwing off the shackles of colonialism put every aspect of the colonialist worldview into question. The most uniform response to problems related to the post-colonial Muslim context was the cry for a return to the glorious past of the Islamic empire with the Islam is the solution. A new development also emerged in the Muslim women's movement.",
      "does indeed have an impressive ideological and political legacy. Since this preceded the rise and invasion of the colonists, then it must indeed be superior offering the solution to all the problems faced by Muslims. That is if we could go back to the glory of Islam. The simple reality of any movement backwards as a solution for the present let alone the future should",
      "enough against taking this path uncritically. It should have given some indication of the problems that arise, that would arise for this perspective to handle the host colonial dilemma, the rise of a nation state and the movement towards radical global pluralism. It did not. The merit of the call to return to Islam was both authentic and authoritative. Consequently all other world views were not only seen as alien but also seen",
      "also seen as counterproductive to the Muslim social order if not outright un-Islamic. The Iranian revolution with the force of the people to remove not only the Shah but also the negative alliances with Western hegemony was replaced by national, cultural and religious authenticity. This was a high point of the Islamist movement. It created even more fervor in the agendas of Islamists"
    ]
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    "text": [
      "Islamism is an Islamic movement that seeks cultural differentiation from the West and reconnection with the pre-colonial symbolic universe. And Islamism a term used by outsiders to denote a strand of activity which they think justifies their misconception of Islam as something rigid, immobile or mere tribal affiliation.",
      "The Islamist agenda then mandates a return to a perfect Islam of the medieval period, sometimes erroneously asserted as the time of the Prophet. The intent is to take the spirit of Islam and organize these within the politics of a new world order.",
      "truth of the founders of Islam. In this they found themselves oddly in agreement with the orientalists, they came to be suspicious of many traditions of Islamic thought and practice that had developed throughout time.\" The islamist agenda is encapsulated within a cry for the return to Sharia. And this is pretty complex. First of all, Sharia which is often translated as Islamic law, there was",
      "There was no Sharia at the time of the Prophet. He didn't espouse or construct any particular manhatt or school of law, and the term is not even found in Quranic revelation. Although the Islamist thesis that Islam is religion in state and consequently necessary requires the application of Sharia, it does not reflect historical reality.",
      "to secular ideas and authoritarian regimes. Second, the crime from the return to Sharia at the level of the masses is generally reductionist collapsing the universal principles of Sharia with the juridical methods and mechanisms of implementation known as Fik or the codes that were produced for Mekhtik. The root definition of Shariah is the path that leads to water and water is of course",
      "universal, divine, sublime and an ideal. The goal of that ideal in society is called its objective and that is justice so the mafasit of Sharia is justice. A more coherent definition of Islamic law that Islamists are hoping to achieve is actually they're trying to achieve fiqh",
      "history for understanding the universal of Sharia. To distinguish between these two is crucial for debunking the claim that somehow if Muslim nation states were to establish Islamic law, then all problems would be solved. Modern Islamic thinkers have been articulating this distinction. The distinction between filth which is the understanding of Shariah and shariah which is sort",
      "way is not the law, it's not a code that says strike them six times. It's not you know a formula that says we can't eat pork. It is something much more sacred and much more sublime and much elusive. And so when Muslims say to return to Islamic Law and they use the word Sharia what they actually mean is we want to return",
      "However, toggling between the universal intent of Sharia and the human necessarily fallible subject to change mechanisms of implementation or FIPP, the Islamist agenda takes license in condemning those who criticize their goals. While they say that their goal is to implement immutable divine order, they are justified to say that any who rallies against this irrefutable idea are not believers.",
      "through the procedural means of implementation, and that is fiqh which has always been subject to debate in contestation. Fourth, the existence of four established schools of thought or mudahibs amongst the Sunni Muslims and at least one major school or madhab amongst the Shias indicate that there is no uniformity. In practice there is",
      "Islamic laws and the means for deriving these in today's context can only be within the context of operation of a nation state. In the nation state, all policies are subject to public debate including from non-Muslims no matter if any one citizen or group of citizens are inspired by their understandings of Islam or not. Implementation",
      "and people disagree. Finally, the distinction should be made between what is an operation in the past and what can be an operation today, this is a critical point. It must be taken up against those who have the power to enforce their understandings or their fit of what is Islamic Sharia. When this power is given to the state then all state institutions",
      "remain a matter of personal faith and individual consciousness for the believer. Belief itself is lost because learning through various means, then applying it honestly, is the foundation of faith. What should be learned ethically could be replaced by coercive power of the state.\" Abdullahi al-Nayyim says, Sharia principles cannot be enacted and enforced by the state as public law and public policy solely on the grounds that they are believed to",
      "of Sharia. If such an enforcement is attempted, the outcome will necessarily be the political will of the state and not the Islamic law of Islam. The fact that ruling elites sometimes make claims to legitimize their control over the state in the name of Islam does not mean they are true.\" These reductionist paradigms of return to Sharia are even more critical for women because",
      "pre-modern Muslim personal status law or family law. Against the claim that Muslim personal law was built upon the maqas, and again the objective of Sharia which is justice, the idea of justice at...the idea of justic e relative to the family structure that was in existence at the time of the development of Ba'ath Fiqh which was unconditionally patriarchal. In",
      "extended families was the norm. Even the marriage contract, on one hand we like to talk about that the marriage in Islam is not a sacrament it's a contract but that contract was a contract of sale in the past. It was not a contract, a reciprocal contract between two peoples. Women who follow the Islamist agenda promote the significance of the sanctity",
      "family, or interrogating whether living families are fulfilling those ideals so often deemed as family values. Accepting the Islamist agenda because its goal is defined as Islam goes a long way to rally others in support. It has the flavor of authenticity. It stands in stark opposition to importation and imperialism of the West. It",
      "However, when the only alternative was one espoused by more secular Muslim women who disavowed Islam as a solution or rather see it as a problem. By the end of the 20th century believing Muslim women may have felt there was no better choice than the Islamist one. Nevertheless, one shortcoming of the Islamists agenda is its inability to articulate and implement",
      "the global dynamics of the nation state and the radical pluralism not only between Muslims and non-Muslims, but amongst Muslims themselves. It relies upon a static monolith, monolithic and untenable idea of the Muslim person incompatible with today's notion of the citizen. A citizen is motivated by and restrained mostly",
      "greatest opportunity for well-being. In the absence of this, the Islamist agenda will defer to some post life eschatology or coercion. Quote, culturalist Islamism assumes a dead culture, a culture impenetrable to other cultures, to historical developments and unchangeable over time that bears no resemblance to the stunning diversity of social reality, end quote. The seeds",
      "the third voice in Islamic gender reform were already being planted while secular feminists and Islamist who are battling it out for whose voice was most beneficial to the cause of Muslim women's well-being, liberation, autonomy and citizenship. A meeting was called between these contended voices when I was at Beijing Congress for Women 1995. The Islamists who were present applauded the wisdom behind Islam's position and the more aggressive",
      "and certainly new alliance with the UN agenda, secular Muslim feminists refused to yield ground to these backward thinking participants. The meeting turned into chaos. It was impossible to find any common ground. For some reason each side also felt that more was at stake to preserve their individual perspectives than to find some united agenda for Muslim women who were present and the women they claimed to represent. I by the way went off to see the Koreans dance because I don't like chaos so I didn't.",
      "To further clarify the opposing positions, let us look at the larger context of the Beijing meetings which was to discuss the act of MAF and implementation of CETO. This is another UN human rights document with the intent of gathering global signatories from all nation states and a larger goal to address gross inequalities between women and men citizens in the world. They are considered universal",
      "and not subject to individual states. If there is any conflict, and such conflict is inevitable, then women especially Muslim women who hope to change growth social and cultural injustices in the context of Muslim-majority nation-states must support the UN agenda and reject religion. In the choices between religion and human rights, then human rights must reign. Religion must be kept out of the debate. To assume that",
      "to assume that religion would stay out of debates was both naive and dangerous. For one thing, such a response increased the fervor of the Islamists who also insisted that Islam and human rights are incompatible. For them there is an Islamic solution for everything. All such solutions were seen as immutable, divine, not subject to debate, and superior to any human-made systems, documents or international instruments.\" As if we could really implement God's law without people's intervention",
      "intervention and implementation. The negotiation between the objectives of Islamists and reality of the nation state is captured in a few sentences again by Abdullahi and Naeem, as an interesting book called Islam and a Secular State which I would recommend if you're interested in how this evolves. In order to be a Muslim by conviction he says and free choice, which is the only way one can be",
      "regarding religious doctrine, one that does not claim or pretend to enforce Sharia, the religious law of Islam simply because compliance with Sharia cannot be coerced by fear of state institutions or faiths to appease their officials. My call for the state and not the society to be secular is intended to enhance",
      "religious observance to affirm, nurture and regulate the role of Islam in the public life of the community. And his nuance between the mechanisms of state and ideas of religiously inspired citizens adjudicating in the state is an important one because whenever you use the word secular people often assume that it's going to be antithetical to religion but its just as you know separation of religion and state law. At the International Women's Conference",
      "between those who advocated for the international instruments as a sole method of advancing the cause of Muslim women were put face to face with those who advanced for an un-interrogated notion of Islam as their method. The third voice was also present. That voice was in its nascent stage, with no clear methodology or no implementable strategy or objectives. However more importantly it argued that the either",
      "did not reflect the overwhelming majority of Muslim women. The idea that there must either be human rights or Islam was false. Surely, there are challenges to be launched against the international assertion of universal human rights but the goal is not to abandon them altogether rather to read in the nuances. Quote, for human rights to be universal it must be integral to the culture and experiences",
      "validation in terms of values in each culture and in terms shared or similar values of all cultures.\" Most Muslim women unquestionably identify with Islam. And this is different, in my experience, than people of other religions. Yes, people do identify as Buddhist and as Christian and Taoist but Muslims even if they don't do anything that has to do with the fundamentals of Islamic practice really adhere",
      "really problematic 20-30 years ago when people were telling us we had to choose either Islam or human rights. At the same time, many expressed concern over experience of this juncture between what is promoted as the ideal of Islam and their own lived realities. In the 20th century these lived realities were increasingly being made public which was an interesting development. With so much attention however, the push to disavow Islam was no doubt confusing if not also confounding.",
      "also confounding. Because of this confusion, I remember that I chose to articulate my position as pro-faith, pro-feminist. I couldn't take one or the other. I was going to take both and there was no other name in order to be able to claim both but I wasn't going to be made to take that choice. This third voice was critiquing certain practices and undermined patriarchal structures",
      "Islamist as one and the same as secular Muslim feminists. And then, secular Muslim feminist shunned us because they considered us the same Islamist because we wouldn't disavow Islam and our Muslim identity. In fact this is when the secularist feminist identity became most evident and coherent. Before this time with very few exceptions Muslim women argued that Muslims maintaining a kind of allegiance to Islam or against",
      "Islam or against Islam, but again Islam itself was un-interrogated. With the rise of Islamism, the un- interrogated notion of Islam took on political force. Those who had been developing along the lines of the global perspective on gender and women's rights began to lean more towards the left. Some were ambiguous about religion others were religiously nonconforming still others were willing to negate religion in all forms including",
      "especially the one they were born in. The fervor of removing Islam from the argument over gender rights moved towards what is now called secular Muslim feminism. This perspective would become more pronounced from this time forward. It's rare to hear of a Muslim woman disavowed in Islam in the earliest reform movements, however in the conflated understanding of universal human rights and the post-enlightenment distinction between rights",
      "articulated to make a distinction from the Islamist, then secular Muslim feminism claimed an explicit identity. As this identification became coherent, the methodology of argument by Islamic resources was abandoned and condoned as backwards. As such, the development of new more nuanced mediated articulation would go unnoticed for some time. In an effort to defeat the ill effects of Islamism with its exclusionary vision",
      "international funders and research organizations rallied to the pride of secular Muslim feminists. There was an increase in publications, a diverging of non-government organizations. Soliciting funds and publication opportunities for the In Between group was often tedious with very limited successes. For one thing, the In between voice was building a coherent methodology and clear objectives. Part of this methodology was to critique the terms Islam and feminism.",
      "and feminism, and to interrogate their relevance to the lives of Muslim women. In fact, the term feminism itself became a lichpin. It is interesting to note that neither terms, Islam and feminism were subjected toward dynamic development initially. However without this interrogation it is difficult to distinguish the next development of gender discourse in action. The meeting of Islam and Feminism was only possible when such an interrogation was followed through.",
      "Here to for feminism had to be western, had to secular. For those who were developed into or already self-recognized secular feminists the projection of feminists like this was not problematic. Similarly for the Islamist, the projection was unproblematic because it helped fuel their refusal to adopt this title no matter what the nature of their activism. The reified usage",
      "for a period of time made it clear who was who. Likewise, the reified uses of the term Islam were acceptable to both groups. When both terms were challenged then the edge of debates could move forward in leaps and bounds. Liberal feminism's position have not adequately addressed how the colonial past continues",
      "to inform the post-colonial present, contemporary relationships of domination and subordination and understandings of difference where treatment of difference is connected to the history of European colonial expansion.\" Another quote is,",
      "of economic, labor, ideological, ethnic political and other divisions and differences among women. A post-colonial feminist analysis raises questions on imperialist and essentialist assumptions of the liberal feminist project where third world women especially Muslim women are victimized by their cultural values and practices and therefore need to be rescued or rehabilitated. It was easy enough to interrogate the use",
      "Within its own ranks, these critiques have been developed by third-wall feminists, religious feminists from faith systems other than Islam albeit, from African American feminists and poor feminists in the West. The term feminism had to be shaken from its privileged position of the first wave Western feminist movement to reflect the realities of more diverse women than the white middle class. Shaking the term Islamism from its narrow conservative usage",
      "conservative usage would take longer and in many ways is still unfolding. The crux of feminist responses to larger populations of women globally was already at the core of the term feminism if it is defined, like Simone de Beauvoir does it, as a radical idea that women are human beings. In international documents for Human Rights attempts were made to articulate",
      "to be a human being in the context of complex global pluralism. As for Islamic feminism, one of its contributions to the women's movement was the authentic challenge to the understanding of Islam and gender debates, the other notion that needed to be examined was then the notion of the human being. Fixing upon simple Islamic cosmology as articulated in the Quran, the human",
      "divine will or khalifa. Since this is fundamental to the text and Islamic worldview, why has its application to women been curtailed by other functionary relationships and ideas? The wheels of patriarchy within the Muslim historical context focus upon women's human agency to God only as it manifests in her agency to men and family. Men's agency remains independent or to",
      "even if family relationships are important to them. The location of this discrepancy can be traced to the development of Muslim personal status law or family law. In Muslim personal-status law, it's not the person that is adjudicated. It is the status of that person within the patriarchal family. Establishing and maintaining a patriarchal",
      "social justice as we understand these today. Perhaps this is the result of women's exclusion from the codification process and the exclusion of their perspectives in establishing the primary canon, as I mentioned to you earlier so I'm going to skip down. Quote, In classical fifth texts, women are depicted as sexual beings not as social beings and their rights are discussed only in the context of family. The classical fifth notion",
      "more evident than in the definition of the marriage contract, which treats women as semi-slaves. One can say that a disparity between men's and women's rights in Muslim societies was and still is sustained largely through the rules that classical jurors devise for regulating the formation and termination of the Marriage Contract. In this respect there is no major difference between the various schools all share the same inner logic",
      "and conception of family. And that's from Ziba Mir-Ghazani. The patriarchal family is built upon unequal or complementary relationships. Now, does this complementarity fulfill the divine purpose on earth? Or achieve agency, the ultimate obligation of all human beings created by Allah? A woman's service to men or family should never be a trade off for her service in agency to Allah. However, in the patriarchal",
      "In the patriarchal family structure, the only one known for millennium within Muslim and other cultures, challenges to the autonomy of women's agency are seen as good and natural byproducts of her nature. Furthermore, to reject the patriarchial family would have been the same as rejecting to participate in community or even in Islam. It was not a price the overwhelming majority",
      "so they made their peace with it. Eventually the Islamist agenda would advocate the wisdom of this structure, even the secularists would acquiesce to it. No one questioned the Islamic origins of this asymmetry. How do we determine if this is the divine intent or the product of interpreters who were limited to and influenced by their own social and cultural realities? Since no articulation of egalitarian family was practiced at the time of the Prophet developed in Islamic law",
      "in Islamic law or envisioned by secular Muslim feminists and Islamist alike, the notion of family was taken as indisputable. This is where a radical reform is needed. It could only evolve with a rigorous overhaul of the underlying notion of the human being in Islam and of the family. It's interesting to note how Muslim women move towards all aspects",
      "deferring to archaic notions of family in the private sphere. Muslim women developed a bifurcated personality even within the context of the secular feminist movement. Home and family was without question. Public roles, education, politics, and economics had to be challenged for their exclusionary dimension from women. Meanwhile, Islamist women who brought their agency forward into the public domain as well acquiesced",
      "More importantly in the public realm, Islamist women advocated loudly for maintaining this deference in the private space. The advocacy was crucial to their legitimacy as activists in the",
      "There's no doubt that women's roles in Islam are part of the current global debates. More importantly, unlike any other time in history Muslim women themselves are leading these debates. This discussion looks at the difference between three main voices in a debate. Certainly there",
      "there are far more nuances that have been addressed. However, it is undeniable that Muslim women themselves are taking control over what the future of Islam and gender will look like. At stake is a fundamental understanding of what Islam intends for women as human beings, agents of Allah, and citizens in the global context. As Muslim women notions of gender from pre-modern times are untenable. However",
      "only within an Islamic framework with the kind of work done under the banner of Islamic feminism. Islamic feminism works to establish egalitarian epistemology of Islam based on its own primary sources and not with the intermediary of patriarchal thinkers. Islamic Feminism says, Islam belongs to all of us. All of us have a stake in how our religion is defined but also how religious ideas are implemented",
      "are implemented in our policies and in our homes. Furthermore, they say notion about women's subservience are the results of certain medieval constructions reflecting the understandings of jurists and philosophers at that time but they are not divine constructions. We are free to understand divine constructs for ourselves and in context. When we do this, we unveil a broader vista of gender possibilities than heretofore practiced or imagined.",
      "practice or imagine. And since the time is going to end, I'm gonna have to just summarize a little bit about the epistemological basis of the gender reform Islam and feminism. It goes back to the notion of Tawhid that I introduced shortly. In Islam we are committed to the idea that Allah is one and the word that's used for this is the word tawhid. If you leave it as just kind of metaphysics then God is one like any other monotheism but actually",
      "comes from the second form of the verb, it is much more dynamic. So it sets up a kind of axis and on the vertical axis Allah would be the highest focal point. And no human being could ever be above another human being along that line so therefore humans can only have one kind of relationship and that's a relationship of horizontal reciprocity. Now it was always interesting to me when I talked about gender equality that men with bulk somehow said they were going",
      "lose something. And the reason was, of course they were thinking of men and women this way on a vertical line and you can't exchange that. That is not reciprocal. Once you exchange it somebody has to be down below. If every human being, and of course I've used this in terms of talking about other aspects of global pluralism but if every human beings is an agent of God, Khalif of Allah then they could only have one kind of relationship with other human beings.",
      "this, which again I mean trying to go through the whole paper. I'm going to have to skip over this really quickly. What we've done with this is link this with the discourse about the maqasid of Sharia, the goal or objective of Shariah. The goal or the objective of shariah is justice and it's very clear in our time that there can be no justice without equality and family. Thanks.",
      "I would really like, I know we're coming up against the break. But I think we should just steal time from the break for question and answer. And so what we're going to do is just do 10 minutes of question and answers. And then you have five minutes to grab your coffee and refresh yourself. And go into a breakout session if that's OK with everybody. So why don't we open it up to questions for the next ten minutes?",
      "ten minutes. I've got some mobile mics. Why don't we, maybe take three or four questions because there's only 10 minutes and then I mean they can address them.",
      "Good morning, Dr. DeWootz. I was married to somebody named DeWoootz. Speaking of your last name, you said you chose it",
      "and because it's the name of God is love. So when you were saying that, you said it was one of her 99 names. I never heard that in my life. They always say it. Not ready in my work. Even God himself in the Quran referred to himself as he. So I would like you to expand on this a little bit. Actually, that's also in the paper.",
      "I looked up and saw the time on the iPad, realized that I need to do the quick version of the end. In the Quran it says with regard to God,, Allah does not like other things. And in the Quran also says,. Then I take maleness and femaleness as attributes",
      "and not as attributes of God, therefore I use he she and it. It's also interesting to note that even though the generic in Arabic is the male form including for example the word, the generic word for a pregnant person is in the male format although males don't actually get pregnant this is a function then of grammar, it's not a function of cosmic reality",
      "refers to him or herself in the plural form and is only one, then you know that a pronoun is only a pronoun. In English we have three, he, she, and it's there if they have two, and everything must be a he or she including inanimate objects so I'm very happy about languages like Bahasa Indonesia or Turkish where they only had one because I call those the Tawhid languages. So when I make this analogy about a pronoun as only a function of grammar",
      "of God, they're much clearer on it. So for what I do in English is I just use all three. He's unit."
    ]
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    "file": "amina_wadud/Dr_ Amina Wadud _ Kehidupan seorang wanita Muslim __1742901960.opus",
    "text": [
      "Dr. Amina Wadud pernah berkata, kehidupan seorang wanita muslim mencerminkan harmoni antara spiritualitas dan tanggung jawab dunia."
    ]
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  {
    "file": "amina_wadud/Dr Amina Wadud - lecture on ISLAM IN US TODAY_ Par_HCtaovUtuV4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742948653.opus",
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      "But I will speak about Islam or Muslims in America, which is not my area of specialty.",
      "I will start with the discussion about the US Constitution and why and how that makes a difference to the spread of Islam in America. And then I will go and do a brief history of Muslims in America,",
      "Then I will talk about what I call post-September 11. That is one of the periods of history, but it has made some profound changes on the ground and I think that will bring me to my concluding remarks.",
      "also guarantees freedom from the government intervention into one's religion. So both freedom to practice and also freedom from government. America is a secular democracy but our first amendment allows the point that the professor raised,",
      "And there are certain protections that the government has to offer. So, for example, before the law we're all supposed to be equal but in America where we have free and compulsory education, that is all children must go to school",
      "by the state, the usual occasion for holiday coincides with certain Christian special occasions. It just happens that the major winter holiday also covers Christmas so it means that actually the Christian holiday is observed as a vacation from school",
      "school or from work. But my children are Muslim and in order for their education to be equal on the days of Eid, that is the two celebrations of our main holidays as Muslims they are free from attendance, that I can take them out of school",
      "the school that this is a religious holiday and I will take my children out of school for that day they would not be marked absent because Christians are not marked absent for celebrating Christmas so you cannot mark Muslims absent for celebrate the Eid. They will not be Marked Absent, they'll be excused if there's any work that is going on during",
      "must make compensation that my children would be able to get that work when they return even if there is an exam. If there is a exam and I have already informed the school that my child will be out of school for Eid celebration then the teacher must give the exam to my children when they",
      "And that they are not marked absent. So in other words, I exercise my equality before the law and my freedom of religion to have this holiday from a compulsory education for the day of our holiday because it is the only way for us to both practice our religion and to be equal before the",
      "and have taken exemption from other parts of the school curriculum if they see fit, not just Muslims but we have creationist Christians who do not want the school to teach you know the Darwinian evolutionary theory. And they can exert their opinion over the school, to have their children excused and to have something substituted for it",
      "of religious freedom even interferes with the mandatory. Education is both free and mandatory so our children must get this education and it must be provided by the state. Muslims have also exercised because eventually Muslims as again other persons",
      "have exercised their will to construct additional schools, private schools. So we have a proliferation of private Muslim schools in America. We have thousands of Muslim schools and not just Muslim students go there but mostly Muslim students and not only Muslim teachers but mostly Muslims teachers as long as the school fulfills",
      "reading, writing, arithmetic. Then the school is also eligible for funds from the state and the reason is because every taxpayer in America which is most people because if you own a house you pay property taxes those taxes are used to construct the schools for your children",
      "public school which is free and you are still paying taxes then the state still owes your child free and compulsory education so funds can be given to provide for the private school if it meets certification. It doesn't matter that in addition to reading and writing we also have Sira, Quran and the like. So governments pay for Muslim private schools",
      "Muslim private schools, as long as the Muslim private school also fulfills the requirement of free and compulsory education. And parents can individually apply to the state for tuition because again as taxpayers they are paying for what is constituted free education but their children are not getting that",
      "and the state will pay them because they have paid taxes, the state would pay them towards their tuition. So it is an interesting way that the law works where education... every child must have the education and it must be provided according to their needs and for free but you can take your child out of the school and then you can charge the state in order to either run the school not completely",
      "you know, to subsidize or tuition for you to pay for the private Islamic education that you have selected. So this is our exercising of our First Amendment rights. It gives us a space not only to have the free and compulsory education but to build private Islamic schools",
      "also gives us the space to establish Muslim places of worship, that is the mosque and the other word we use is Islamic center. Being a minority often the mosque will function in ways more than just a place for Salah it will function as a meeting place there will also be a kindergarten",
      "Iftar, a library, other resources that come together in what is usually called an Islamic center. And again there are thousands of these mosques and Islamic centers across America you cannot go into any major city in America but that you will find several. You can literally look in the telephone book and find them. Usually they have a section on churches or places",
      "of worship, and you will see church, and mosques, and temples, and synagogues. They will all be there."
    ]
  },
  {
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    "text": [
      "There is, I think a very interesting methodology of reform that I advocate and actually I share this with other times in Islamic history. One is we do have to engage with the sacred sources or the primary sources. That is with the text of the Quran, with the Hadith, with Sunnah, that is the established practices as well as with the intellectual legacy. We have to engaged in it so that we understand it",
      "you know, each of these legs of the journey came about. But then we have to look at our lived reality and our live reality is facing some unprecedented situations like the rise of ISIL or the rise Islamophobia. We are experiencing somethings that require us to interrogate those sources with that reality in mind so there is a method to it. It is a trajectory",
      "I don't know how many times people ask me, well what should I do? I don' t do personal advice. I can tell you about text. I ca ntell you about interpretation of texts. I c an tell you abou method. Icantelyouabout linguistics and hermeneutics but i cant tell you what to do with your life. You must take agency. Well to take agency means take the responsibility of learning. We are one of the most intellectually rigorous intellectual religious traditions in the world",
      "and go back to a quick 130 pages of yes-and-no answers, that's not the way of the world. The way of our world is we invoke the full capacity of our humanity, the gift that was given to us by Allah. We refer to our sacred sources. We use those principles of justice, equality, compassion, knowledge, action, good actions, al amal asali",
      "look at how to best exemplify them in our time."
    ]
  },
  {
    "file": "amina_wadud/Dr_ amina wadud_s Qur_an and Woman_ Rereading the _KXK00D-PE0U&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742917245.opus",
    "text": [
      "Hello everyone, I hope you're all doing very well and that your Ramadan is going beautifully whether you're fasting or not. Welcome to hashtag what the patriarchy where we are planning the destruction of the patri hierarchy from its roots especially in the context of religion and more specifically in the Context of Islam currently or mostly one book at a time Okay If you're new I encourage you to listen to my introduction Where I discuss what I'm doing with my plans are with this vlog spoiler alert though",
      "I want to uproot the patriarchy. And the way that I'm going to do that, as I've said before, is in two ways. The first is through reading books and discussing the books with you here that I have read that help explain how the patriarchate works, how it made its way into Islam, how It is so embedded in the religion now if in all religions and all communities really but so embedded In Islam that we sometimes can't tell the difference between Islam and Patriarchy and I promise you when people say",
      "what they really mean is that's not Islam, that's patriarchy but we're not calling patriarchy what it is. And sometimes it is so deeply embedded in Islam or in our understandings and practices of Islam that if something isn't patriarchal, is it even Islamic? And the second way we're going to uproot the patriarchy is by questioning and challenging existing and mainstream answers to very real, very valid questions about pretty much all things Islam and gender. And what I'll do is to offer alternative responses",
      "answers are more correct than the patriarchal ones, although I do think they are. But to illustrate the bigger point of the role that patriarchy plays in shaping Islam for us and also just to let you see what an answer might look like without an influence of patriarchy or that is actually anti-patriarchal because that is very much possible. Now today's discussion is going to be on one of the most important books ever written in the course of human history. It's kind of an obvious choice for me as",
      "given that it's a classic now at this point on pretty much all things Islam and especially all things Islamic gender. This famed book is Quran and Women, rereading the sacred text from a woman's perspective by Dr Amina Wadud okay? It was first published in 1992 and the second edition came out in 1997 with Oxford University as you can see it's very brief, it's short,",
      "Not overwhelming, although the knowledge in it may be very overwhelming because it requires us to interrogate and challenge and rethink and also unlearn so much of what we already know and then relearn it. And not only is it a classic at this point but the arguments that are made in here, the points that are making here are so obvious at this time they're very logical. It just makes perfect sense now. Although when she wrote this at the time in the 1990s it did not make sense and she got",
      "about that briefly later. And because arguments in here are so important and so essential, and at this point now currently very obvious, we're going to keep returning to it, keep coming back to it in pretty much most of my, most of the episodes here in this channel. Oh, and it also comes with a glossary of key Arabic terms that is always very helpful to have. Both editions also come with a preface, the second one partly explaining also how the book has been received",
      "how people are reading and receiving especially academic books on Islam and gender. It also raises this very important point about the utterly false dichotomy of the West versus Islamic or the West vs Islam as if the two are mutually exclusive, as though you can't be Islamic and Western at same time. Basically what happens is that some Muslims are very fond of accusing especially non- and anti-patriarchal scholars and activists",
      "total opposite of Islamic, which is incredibly out-of-touch with reality because first of all quit giving credit to the West for all things beautiful, all things egalitarian and justice and love and compassion and equality. The west did not invent the idea of justice especially gender justice and second do you have no idea of what Western history, Western civilization has been like historically to marginalized people including and",
      "So the West again did not invent this idea of gender equality. But back to the book itself, its primary objective is to read the Quran in a way that is practical and meaningful to Muslim women today and therefore providing a reading or interpretation of the Quran that is not polluted, not tainted with stereotypes about women or men. By stereotypes we're talking about things like women are weak and therefore not fit for leadership,",
      "default breadwinners or should be the default bread winners of the family. Men are therefore strong, women should obey men, women don't have as strong a sexual drive as men and other lies that patriarchy is built upon. And these biases and stereotypes matter because we read them into the scripture, into texts even if they're not explicitly or directly present and then we also explain or justify those interpretations using or relying on our biases",
      "circular thing that ends up happening in a patriarchy. So for example, the patriarchy restricts women to their biology but it doesn't restrict men to their biologi. This is not a Quranic thing but it can become a Quraning thing according to how we read the Quran. Oh fun fact by the way and this isn't in the book I want to address it anyway because it's related to this idea that women are emotional and men apparently are not and to be emotional in the case of women is a bad thing. A bad thing as in it makes them illogical",
      "noticed how the patriarchy accuses women of being so inherently jealous, right? And that jealousy is a bad thing. Yeah well male jealousy is real and often very violent and threatening thing but it's so validated in a patriarchy that literally laws are created to honor and protect and preserve male jealousy. I mean really ask yourself why it is that women are told not to do xyz because the answer probably has to do with oh because men are emotional in a bad way and these men will get",
      "are allowed in all patriarchies everywhere to control women exclusively to protect their jealousy. And if you want to make sense of this, don't bother because the patriarchy is founded entirely or almost entirely on male insecurities and male feelings and male emotions and therefore it is just absolutely illogical. It just doesn't make sense. Now back to the book. The ultimate argument of the book is that once perceptions of women influence their interpretations",
      "are all reflected in their interpretations. And of course, men's experiences or really the experiences of anyone who is reading the text are not universal and they're very culturally or time- or otherwise specific and imposing them or reading them into the text only shows how limited our capacity is to understand and apply the text into our lives without the background that we come to it with. And there's an issue of translation which I hadn't thought about until I read this book. You see,",
      "are gendered. Arabic is absolutely gendered and so we face a lot of issues when we translate the Quran into non-gendered languages because to translate the Qur'an into non gendered languages then we have to make interpretive decisions like what a certain passage or a certain word means, what its purpose or intention might be, what the principle behind it might be and so on so that we can translate it into this new language into this other language as correctly as possible which becomes a problem because most Muslims do not speak or do",
      "do they don't necessarily know classical or quranic arabic which is very different from contemporary or modern arabic and so what happens is these muslims or pretty much all muslim then end up having to rely on translations of the Quran in a language that they understand which means that they have to rely interpretations of the Qur'an that are done by people who translated the Qur-an according to again their perceptions, their biases, their expectations and so on. academics love to say that nothing happens in a vacuum and as tiring as it",
      "case for scriptures and religions. You see, interpretations of scriptures don't happen in a vacuum because they are products of the specific individual and collective contexts in which we read them and apply them and make meanings out of them. And I think that's one way to sum up Wadud's argument in this book. Now throughout Islamic history nearly all interpretations of the Qur'an—and certainly all the mainstream ones you and I probably know—are done by men, which means women's experiences",
      "really, really important are not reflected in our understanding of Islam. Which means that the interpretations of the Quran that we have today reflect only those of the men who interpreted them. While women's interpretations may not necessarily be more just or egalitarian or kind or compassionate than men's ones what this does tell us is that there are profound gaps in our knowledge of Islam and certainly of the Qur'an as well as in our applications of the",
      "entire gender, an entire group of people based entirely on their gender. So to illustrate and prove her argument that our interpretations of the Quran are shaped and affected by our contexts, our backgrounds, our experiences, who we are, who were not what we want and expect from the Quran and so on Wadud looks at several verses on the theme of gender such as the creation story marriage female testimony divorce male authority",
      "in the hereafter and she also looks at the Quranic view on the women that it mentions like Maryam and Bilqis and the wife of Firaun Asiya. The Quran actually reveres these women greatly and it treats them very well, and I don't know if you've ever read the passages on these women especially with Musa and Bilquith in them with the mother of Musa so the mother is highly revered in the Quran and the way that Allah comforts her as she's freaking out about having to give up",
      "God comforts her in the Quran is really incredibly beautiful and it's something my students always point out when we're reading those passages in one of my classes. And then, of course, there's Bilqis, the queen of Sheba who is very highly revered in the Qur'an as well and her authority and leadership are very much admired in the I'm not going to talk about all of these topics. I'm just going to address a couple of them to highlight the argument that Wadud is making and how she supports it. A careful reading of these verses in the",
      "and the interpretation of the Quran. My personal favorite examples are the creation story, and the conveniently dramatically different meanings of the word nushuz in the Quran I'll talk about the creation stories in more detail but for now for the word NUSHUZ we see this term in Quranic verse 434 in verse number 34 of chapter four and also in the same chapter four verse number 124 so in 434 which is a very complicated very difficult and potentially painful",
      "but we're going to have to at some point, so I will. But this is where our biases and gendered assumptions come into play yet again because in 434 for women in the context of what to do when women commit nishus, the translations typically say something like when a woman commits nishu she's being rebellious or disobedient to her husband and so on. But for 124 for men, when men are committing nishuz, the verse is translated typically as",
      "was or he's not treating his wife right um or he abandons her or he is being oppressive towards her which is interesting of course because 434 according to the traditional and mainstream interpretations of it requires a husband to physically discipline his wife which means to hit her, which means that you're mistreating her which called out in 124 supposedly. Do you see where I'm going with this? If not don't worry don't try to make sense of the patriarchy because",
      "creation story even though we know now that the Quran never actually blames Eve for anything not for committing the first sin, not for eating the fruit first and then giving it to Adam or for seducing and deceiving Adam to eat it as well. The entire literally the entire male tafsir tradition of the past at least until the 20th century blames eve for everything you see in the Quranic account of the creation is not detailed at all",
      "and surahs of the Quran, and there's a lot of gaps that we haven't yet filled. It's just really difficult to fill them using only the Quran or even only hadith. But the biblical account of the creation story is somewhat more detailed. And so these scholars of ours, these past scholars of hours, they relied almost entirely on the biblical tradition, and they decided and concluded from the biblical",
      "Eve, and so on. And that God expelled both of them because Eve eats the fruit first and that she seduces Adam to do it as well, and So on this is objectively speaking from the Quranic perspective This is not true because the Quran never blames Eve for anything It certainly never blains her exclusively. It blames either Shaitan alone or Adam and Shaitaan or Adam And Eve okay? It doesn't blame Eve Oh side note by the way isn't it so convenient that our male scholars very easily turn to the Bible",
      "turned to the Bible and to support their patriarchy, but then turned around and hypocritically told us that we're not supposed to use non-Islamic sources to understand Islam. And of course they used only the mainstream understandings, not the feminist ones for example because if we cared about the biblical tradition then we would also at least in contemporary times rely on the feminist responses",
      "the actual biblical account of the creation is really complicated and there's two of them that are actually very different from each other. There's also a Lilith for example who's not named in the Bible but she is in the Biblical tradition, but Eve gets preference because well patriarchy. And then of course there's the fact that Quran tells us all humans came from one same nafs which is feminine word that means the soul",
      "had just decided and concluded that Adam was the first being created, um and it's-and whether the nafs is the same thing as adam or not is open to debate. It's not a done deal. Now the reason why this is an excellent illustration of Wadud's point, this whole discussion on the creation story, um is that it shows concretely how our past male scholars read into the Quran what was available to them given their own cultural context, historical contexts, existing norms",
      "was available to them at the time, their assumptions and attitudes towards women. They all read into the Quran. One of my other personal favorite things to point out from Wadud's discussion in all this is how our biases affect how we read the Quran is the translation and interpretation of the word Zawj. When the Quran uses the word zawj it seldom means wife, it nearly in all cases means either a gender neutral spouse or partner or mate",
      "male partner right so zout literally is masculine form for the word partner yet the scholars imagined their own selves that themselves as men as an audience of the Quran so that when the Quran says something like you and your azwaj these scholars decided that meant you and wives when actually it means you and spouses, partners of any gender. The other thing wadud does is to look at the socio-historical context of verses in question",
      "say what they say and she also looks at other related verses of the same theme for a more complete, more holistic or as complete as possible an interpretation of these verses. Now we don't always know what the context or the correct context of any verse is in my opinion though we don' t ever know what context of a quranic verse is because too many times the context is added on later on in the tradition long after the interpretation",
      "context is added to support or corroborate the existing, established understanding of that verse which may be wrong. So what Wadud does then is consider the intent or principle of the text its implications or consequences, impact of a given verse in a given context, what happens when we actually apply that interpretation that we agreed on? If the result is bad or especially if it's violent can we claim this was an intended meaning of the",
      "have other scholars before and after her that the principles of the Quran don't change, and the principles are often vague and general enough to be applied to many different contexts and times and generations. But our understandings of the principles can and do and probably should change now this may be because the understandings or interpretations of the Qur'an reflect the principles",
      "which means that it's also flexible enough to be applied to many different contexts and times. An example of a principle in how its meaning can change with time and context is modesty. The Quran, like pretty much all other scriptures, encourages its readers and its believers and its followers to be modest, but it doesn't ever tell us how exactly to be modestly. Fun fact by the way, the headscarf, the idea that we have to wear a hijab, a hijaab meaning",
      "Now I want to end soon, but I do also want to highlight some important points from this book and other works of Wadood's. So first, neither the Qur'an nor its interpretations are a done deal. Sure we don't have any more revelations happening, the Qur-an isn't being revealed anymore, or any parts of it are being revealed, but what I mean is that as long as Muslims are reading the Qurr'an for a better understanding, then the Qurraan remains negotiable.",
      "just, good or fair reason why the interpretations of any one community or generation or gender should be THE interpretation of the Quran. So here's a thing, Wadud has argued elsewhere in my opinion rightly so that conflating interpretations of the Qur'an with the Quran itself which is God's direct words as most Muslims see it is a form of shirk. God's words are not the same as human interpretations",
      "a certain interpretation and that's great fine but that doesn't mean that everyone else should as well or that's the only option available to us. The third point that I want to address here, and this is from the book um is that Wadud argues that while there are some differences between the genders and keep in mind that this book is written 1990s when our knowledge of gender wasn't as advanced as it is today and we're still learning more and more about gender but those differences are not essential these differences aren't essential enough",
      "strong contrast to what our historical male scholars claimed because they said and they imagined and absolutely lied that men are strong and intelligent and are preferred by God because they are strong, and intelligent. And they're strong and intelligence because they're preferred by god do you see the circularity here? And hashtag shout out to my dudes Zamakhshari and Ghazali and literally every other one women however are weak physically and spiritually and intellectually",
      "understand and because they menstruate and because that they are physically and intellectually emotionally and spiritually weaker than men God has no reason to prefer them but Wadud argues that our gender is irrelevant to God so for example the punishments and rewards we receive in heaven are not due with our gender, they are due with actions or piety right? Taqwa. And neither do these distinctions, these very non-essential distinctions between genders explain why there should be any kind of a hierarchy between them",
      "genders oh and most importantly the Quran doesn't gender our roles there's no such thing as gender roles in the Quran that is to say that the Quran does not indicate or dictate in any way that a woman's job is to stay at home and have babies and then raise those babies and also practically raise or babysit their husbands while husbands work for pay outside of the home this is not in the quran but qur'anic verse 434 has been interpreted that way which brings me to my next point which is that quranic verses can be categorized into descriptive",
      "descriptive or general and specific. Descriptive verses are those that simply merely describe an existing reality rather than dictating how things should be, while prescriptive versus are those tell us how things SHOULD BE and what to do and what not to do. The descriptive verses may be time- or culture-specific, and the prescriptives ones may be more universally applicable. How this is to be determined is very complicated, and we don't only have a set of guidelines that we can all agree on,",
      "successfully to figure out how this distinction works. My personal opinion, however is that this distinction should be made collectively by Muslim communities across the world and the voices of those who are most negatively impacted or harmed by the applications of this decision should be prioritized so for example if we decided that a certain verse is general and prescriptive and therefore should be applied one specific way ends up having",
      "then we must rethink our decision and change it accordingly. Another point is that the Quran should be read as a whole, as a complete text not atomistically, not one verse by verse or word-by-word so for example if you wanted to understand what the Quran has to say on marriage or on spouse in relations then looking only at 434 is probably a very very very bad idea, very terrible idea instead we would need to look at 4 34 in relation to and",
      "187 of Surah Al-Baqarah, which tells us that spouses are garments for one another. Or verse 21 in chapter 30, which says Allah has created maids so we may live in tranquility with them and she has placed mercy and love in our hearts for each other. Those are verses you should be looking at if you want to understand what the Quran has to say on marriage. Another point is that no interpretation of",
      "insist, if we believe that the Quran is a perfect book and a lot of Muslims do believe that it's the most beautiful of all books then we must keep working towards developing an interpretation of the Quran and application of the Qur'an that matches that claim or at least tries to match that claim. We have to keep trying. And finally patriarchy is shirk. Wadud has made this point in her other works. It's part of what she calls the Tawheedic paradigm which I think I might be addressing in a different episode so I'm not going",
      "and it is the truth. Now, if any of what I've said about this book and what it argues and what shows sounds very simple or simplistic or obvious to you, I'm so glad that it's obvious to",
      "about the Quran and its tafsir, and pretty much changed so much of what we believed about the Qur'an and Islam previously. Okay well that's all for now thank you so much for watching and listening I'll be back soon next week inshaAllah with the next topic which will either on the book Women & Gender in Islam by Laila Ahmed or on menstruation and fasting and praying during menstruation especially during Ramadan okay bye"
    ]
  },
  {
    "file": "amina_wadud/Dr Amina Wadud _The two most common names in the Q_8Ko0qpod5jk&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742931769.opus",
    "text": [
      "The two most common names for Allah in the Quran are Rahman and Rahim, mercy and compassion. And these come from Rahm which is the womb. I'm currently organizing a retreat for Ramadan. I am calling it the Rahma Retreat. Rahma means Mercy because the image of the womb as the container of safety and growth",
      "and growth starts to fill in the fact that every chapter in the Quran with the exception of one begins within the name of God, Ar-Rahman Ar-Raqeem. So it is the most repeated set of names for Allah. It's also repeated in many places within the chapter not just the beginning opening",
      "despite its ever presence like that, the tendency to ignore how feminine is this word in its origin and in its reflection. So what does it mean if God is the womb for all of creation? It means loving and caring. It means nurturing. It",
      "connection and trying to retrieve that for me again by an affirmation of something that is very fundamental. And yet, as I think everyone has mentioned there is this way in which we were acclimated into the patriarchy. And even if it was lovingly assumed a God as male and how do we come to touch these other aspects?",
      "So for me, I'm picking them out of the very terminology and epistemology of the Qur'an in order to show as I mentioned before this is not something that comes out of middle of nowhere. This is something that's actually fundamental so God has a fundamental feminine nature with regard to these two oft repeated terms."
    ]
  },
  {
    "file": "amina_wadud/Eid al Hajj 2020 with Dr_ amina wadud_ the lady im_9v7sJ4IeZQE&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742903413.opus",
    "text": [
      "الله أكبر، الله أکبر لا إله إلا هو",
      "Thank you. I'm going to get you to stop now. I think the kids are having a great time waving and gurgling at each other. Salam everybody, I'm El-Faruq Kaki. And I'm Tijali Moondragon Kaki Jackson. There you go that's Tijalimoon Dragon Kaki jackson.",
      "And we were going to start as we always do or often do our larger public programs with the Indigenous smudge. This is a fairly regular tradition in Canada, I'm not sure what it's... What it is in the United States or in other parts of the world but it's to recognize that we are on native and indigenous lands here in North America",
      "and to recognize the first nations and their spirituality as a grounding of our space in our place. However, I know that Elder Wabagoon has been experiencing some family distress her partner's mother is terminal and so i know that there has been some issue with that which has passed yes and that they are not actually in Toronto",
      "So there could have been something that's come up, which is why Elder Wabagoon is not able to be with us. Instead what we will do in order to bring us into ritual purity together is that after this introduction and before the Eid Salat, we will have Ammar lead us in dry wudu tayamum",
      "We're all in the same place of ritual purity for this one prayer. All right? So my introduction was going to be to introduce our elder and to explain the tradition to you. Unfortunately, our elder is not here today so inshallah all is well. This is our second joint venture with Muslims for Progressive Values when Allah in the Quran says",
      "adversity comes ease then maybe this is the ease that has come with the adversity of COVID which is to strengthen our ties across borders through the technology that we have available to us and so we're looking now at a global community with over 400 people who've registered there's over 225 participants online right now from six continents alhamdulillah",
      "global community, all ethnicities, all orientations, all genders, all colors and so many languages. So Alhamdulillah we have an interesting and hopefully a program that's going to keep you coming back for more events because I think we'll continue to do something online now that we have this technology",
      "to keep building our global Ummah, our global Jama'at. After the Eid Salat we are going to have Fatiha. This is a tradition that comes to us from the Nur-Ashqi Jarahi Sufi community. There will be 40 some odd dedications there are assigned readers for each of those dedications and then after all of those",
      "together. After that will be the khutbah and our Imam and our Khatib for today is Dr. Amina Wadood, also known as The Lady Imam. I'm going to let Ani take over and introduce our Khateeb and Imam. Ani are you gonna take over? Where are you?",
      "I'm online by myself, it's a trick. Unable to unmute myself but here i am. Good morning everyone thank you for joining us this morning, this afternoon, this evening and it's really exciting to be seeing such a global community. Happy to be",
      "I'm happy to be introducing to you Dr. Amina Wadud, who's the retired professor of Islamic studies and for me personally, Dr. Aamna Wadu is iconic in so many ways when she did her prayer in 2005 my daughter was seven at that time, her response was well it's about time seeing a woman lead a congregation in prayer this is really extra special for me",
      "for me. Dr Aminah Wadud is the visiting scholar at Star King School for the Ministry she's an author of Quran and Woman and Inside the Gender Jihad, currently living in Indonesia and she's best known as The Lady Imam and with that we'll lead Dr Aminaw Wadu please lead us into prayer thank you As-salamu alaikum I just want to remind you that in the first rakat",
      "rakat or unit of prayer there will be seven uh takbirat or seven times that i will say allahu akbar the first one will be to start the prayer and then six more in succession and then when i stand back up from prostration for the second rakaat or a second unit there will",
      "I'm gonna suggest you just wait a minute, just so that people... Hi my love. I'm just going to ask you, just wait second so people can get their prayer rugs and stuff in place in case they haven't yet. Let's give people 30 seconds to do that okay? Cool.",
      "فلينظر الإنسان مما خُلِق خُلك مما إن داك يخرج من بين صلب والطرايب إنه على رجيل قادر يوم تبل السرائر فما لهم من كوة ولا نصر",
      "Allah Hu Akbar. Allah Hu-Akbar. Allah-Hu-Aq-Bur",
      "As-salamu alaykum wa rahmatullah.",
      "As-salamu alaykum wa rahmatullah.",
      "Eid Mubarak everybody. Thank you Amina, Allah Hafiz. So we're going to move into the Fatiha dedications and as I said earlier this is a tradition that has come into the Unity Mosque from the Nur-Ashqi Jarahi Sufi community based out of New York. We have an introduction and then we have the Fathia",
      "and in between the two we have approximately 40 some dedications. And towards our vision of six continents, one Ummah, we reached out and we've got approximately 11 or 12 community partner organizations from around the world that have joined us in our Eid celebration. So when we were looking at the list of participants of registrants",
      "except Antarctica that registered and that presumably are online with us today. So I'm going to invite Shams. Shams, are you online? I'm here. Salaam alaikum. Walaikum salaam. All right.",
      "All right, so you have the text and so after you do the introduction folks who know that you are readers please don't wait for anyone to prompt you. I will prompt people if there is a lag or if there's a lack of clarity or some kind of confusion. Thank you. So please begin.",
      "to open ourselves to the majesty of the eternal Quran. Now, usually when we have our regular Jummah, we ask for individuals to give al-Fatihah requests, to request that other people join them in making dua about challenges in their lives or things they want to happen or acknowledgments or celebrations. But because of our large service today,",
      "for all the prophets, messengers, reformers, guides and teachers that have been sent to humanity through the ages. And the next reader is Sabat. Sabat are you online? Yes and Fatiha of gratitude to the peoples elders",
      "As stewards of Turtle Island for allowing us to live, work, pray and celebrate on their traditional territories. Assalamu alaikum, Fatiha of thanks and gratitude for spaces like Al-Tauhid Jumaat Circle the Unity walls and Muslim progressive value for their well being and growth and the growth of inclusive ritual and religious Muslim spaces",
      "I'm going to ask the Fatiha readers if they're representing an organization to identify themselves. And this is Zuby, who is from Singapore and founder of Healing Circle and one of our community partners today. So go ahead Leela. A fatiha for those here for their first time in an inclusive and affirming Muslim space.",
      "the first time feel included and those celebrating themselves in an affirming space mashallah thank you and now Zainab Anwar are you with us Zaina",
      "Okay, sorry. You need to unmute me? You're unmuted. We need to see you if we can do that. Okay great. This is a fatiha of thanks for the food we have to eat and share remembering those who are hungry",
      "and those around the world. Fatiha for those that follow the path of Islam or another wisdom tradition in the different ways that they may be following their faith, that Allah make it easy for them and accept their intentions. Thank you. I have Frank and Jean as the next readers",
      "readers are you online Frank and Jean I have invited Frank to unmute yes hello how are you good do you have your fatia reading",
      "No, I do not. Okay look in the chat it's there because you didn't look at my email. Look in your in the Chat box that's your reading is right there. Ah The water from which all life comes where'd it go? Oh my god. And the water protectors tree huggers and mother earth lovers Gene to the rescue alhamdulillah. Thank you story of my life Morale is next and then",
      "next and then uh ann holmes reading for all those without safe and clean drinking water a shout out to indian indigenous community communities across canada that they have are all those who are thirsty",
      "cast black African woman, an ideal immigrant and active agent of social change. An environmentalist and water protector a single mother who ensured a life and future for her child. And enslaved royal who built the city and the spiritual mother to billion",
      "And our next reader is Shaykh Nizam al-Nisa Aida Hussain of the Inayati. A fatiha of gratitude for Hajar, peace be upon him and the gifts of Zamzam and the Sunnah of the Hajj, the founder and the foundations of the city of Mecca and thereby of Islamic civilization.",
      "I'm Raven, Fatima Raven Thompson. I am an activist for gender inclusive prayer spaces, gender equity. Fatiha for all pilgrims who have performed the Hajj or the Umrah in Hajar's footsteps. May their sincerity be rewarded and their prayers answered.",
      "Samia, are you online? I am. All right. Hey love. Samia El-Muslimani from Cherry Street Mosque Study Circle in Seattle Washington. Fatiha for Hajar alayhi salam and all those who have struggled and those who continue to struggle and resist to provide water and ensure life for their children and their wards",
      "and their wards. Thank you. Omaima, I saw that you had come on. Yes are you on? And this is your uh we're gonna put uh your reading i'm not sure that you have seen the email that went out yes you did okay so next",
      "Okay, go ahead And our next reader is Fatima Nordin followed by Nicole Alexander Followed by somebody from Iman. So Fatima Noor Dean",
      "I can't find Fatima nor Dean on our list. Oh, okay. I unless Fatima goes by another name It's just it's fatima for positively Muslim is how its under registration but Think we're having some difficulty I can step in and read her Fatiha You you're gonna be the the Fatima the Maryam",
      "a fatihah for ismail as for teaching us that children are our amenets not our possessions or our property let alone ourselves ours to sacrifice and nicole thank you and nikolexander are you on yet okay uh fatia for",
      "all the children of the world that they may know love safety and security, that they might know a life hold with peace, love and light. Thank you. Welcome to our community Nicole it's nice to see your face. It is my first time seeing you. And Nicole is the convener of Al Fitra Foundation also operating as Inner Circle in Cape Town South Africa",
      "shelter trust which is a shelter for queer youth, queer and trans youth. Is that right? That's correct. Awesome thank you. Thank you for joining us. There supposed to be the next person is supposed to representing Iman LGBT Muslim group out of the UK but I'm not sure that I have somebody online for that. Ani can",
      "16 in the chat for me. Is there anyone from Iman online? Anyone from IMAN online to read this dedication on Iman's behalf? No, okay I'll read it.",
      "brutalized, abused and killed in the name of honor and all victims of crimes of Pasha. All right, and then the next reader is Nasreen Pak. Yes. Patia for all the animals who have been sacrificed this eat may their blood not have been shed in vain. Patian for all of the animals living and dying in cruelty",
      "in cruelty and an end to the cruelty of factory farming may the animals have relief Adnan is that none online uh yes and i've asked to unmute",
      "Adnan, if you just accept the request to unmute. But it is very loud here. Yeah, it's okay, Adnan. Even if it's loud, just go for it. Oh, could you honor me by being Adnan? Aisha can you be Adnan Okay.",
      "here on Turtle Island. Thank you. And Yvonne, and then Batul, and Wahida. A fatiha for those who have had to flee in search of safety and dignity, for the refugees among us and around the world. And Batul is next.",
      "And Wahida? Wahida is not here. Oh, okay. I will read this one then.",
      "Abena A Aidoojah, Ph.D.: I know Morris. This is a murder that just came to light in the last couple of days from back in February, a murder by police and the same way. Abeno A Aidool Jafarulio, Ph., D.: As George Lloyd Abenor A Aidoljovich, Ph.-D.: With Arbery Regis Kocinski packet George Floyd Brianna Taylor Clive Mensah Kevin Ruffin and countless other victims of anti black racism for the many unknown and unnamed made it fine justice.",
      "find justice and their families find peace. And Naseeha, you are next followed by Andres.",
      "Al-Fatiha for those without parental figures and caregivers, for orphan children and for orphan elderly, for the abandoned and isolated. May they know that they are loved. Thank you Farheen. Is Blair with us? Blair Imani? Blair is not with us. Okay. I can read this one. Al- Fatiha here for the diversity of genders, sexualities, colors of our skin, languages, traditions, stories, and songs.",
      "And our next reader is Samra Habib. Assalamu alaikum everyone, Ibn Barik. Fatiha for all those who are two-spirited lesbian gay bisexual transgender and intersex. And congratulations to you on your book award what tell us the name not everybody knows who you are what's your book and what's the award you got? The latest award is Canada Reads it's from my",
      "It's from my book called We Have Always Been Here. It's a queer Muslim memoir and Canada Reads for folks who don't know, it's kind of I don't no, it like a national celebration of books and it's like a CBC TV show when judges pick a book that they feel everyone in Canada should read so I'm honoured that they've picked a queer muslim memoir I guess. Awesome thank you. Thank you.",
      "shrookie with us uh no there is a shrug el atar but i think that's a different person i don't know i i'm not i don' mind reading it um no it's it's the right person okay there we go okay ask them because you know uh i think the online name is shrookey almas street egyptian so i",
      "I'm so glad you made it. Hi love! Assalamu alaikum, hi. My name is Shurka Latta. I am an LGBT rights activist from Egypt, so I'd actually like to read this in both English and Arabic if that's okay? Yes, that's fine please do. Thank you shukran. Fatiha for two-spirited LGBTQ people to know reality free of abuse discrimination and violence including spiritual violence and conversion therapy.",
      "Thank you. Thank you, love and Kevin your next. Fatihah for the poor and for their dignity from the injustices of poverty, homelessness hunger enforced and indentured labor",
      "Thanks, Kevin. Glad you're with us today and Fanta are you online? Were you able to get on? Yes. Salam alaikum everybody I'm Fanta Ongweba and I work with Africans in Partnership Against AIDS a partner of Unity mosque for many many years and Eid Mubarak to everybody",
      "Fatiha for those children, women and men who are enslaved and trafficked. May they know freedom. Assalamu alaikum everyone. I'm Fazia Taleb from Ottawa. I am representing today the Canadian Council of Muslim Women. I'm also a member of the Ottawa Valley Unity Mosque here in Ottawa.",
      "for all the victims and survivors of gender-based violence including female genital mutilation and forced marriage thank you thank you you better be online raquel you better hear me i move on everyone uh fat behalf are those facing health concerns including disabilities",
      "disabilities, injuries, eating disorders and mental health issues. Thank you. Welcome everyone. Aiden Boddock, fat to have for those who have recently died especially remembering those who are sick due to COVID from God we come into God's return and all those who were suffering displaced disposed and impoverished due to covid cancer illness and infections",
      "The next one we have for Ali Iqram, I can't find online. Is there a representative of Naz Pakistan online? There was some confusion about people don't read their messages right so If you're from Naz Pakistan, you can raise your hand otherwise Simon and I are happy to do it. Hey Simon.",
      "HIV AIDS for access to health care and for freedom from stigma and discrimination. Perfect, thank you. And the next reader is Mariam Nazemi. Is Mariam with us? Mariam is also not with us unless under another name. No. Okay I can read this one. Fatih, for those living with debilitating and or terminal illness or injuries may they know relief and comfort.",
      "And Juan, are you with us? Our lovely Juan does not appear to be online at the moment. Yeah he sent me a message saying that he was having some difficulty and he wasn't sure that he would be here so why doesn't Kelly is doing the next one? Why doesn't Kelley do number 37 and 38? Hi.",
      "for all those who are suffering, displaced, dispossessed or impoverished due to oppressive regimes and leaders. Fatiha for the politicians that they may open their hearts to the common good rather than pander to petty and hateful interests that seek to divide people cause fear and even incite violence.\" No small coincidence that you're American and you're reading this dedication. And in Georgia too!",
      "Is Nasir Hamada online? Yes, I am. You woke up in time. Alhamdulillah. Dedicate the Fajaha for all the children of the world that they may have love or no love safety and security that they know a life filled with peace, love and light For all of our relations. All right. And Liana are you online? Thank you",
      "Fathia for Mother Earth, for her healing and for all the animals. Two-legged, four-leggeds crawlers, scissorers, swimmers and more and all the plants and minerals. Thank you. Uma? Uma does not appear to be online at the moment. Oh she was online. Maybe we...",
      "Umar Baqir, he is the founder of the Muslim Community in the United States.",
      "one of our community partners. Paul, I saw you online earlier. As-salamu alaykum. Good to see you Farouk and good to see everybody. Just a fatia for everybody and for all the different communities of life on our planet. Sarah, you're up next. Salams everyone. I'm representing Salaam Canada today",
      "Fatiha for all the spoken requests and for all of the unspoken requests which we hold closest to our hearts. May Allah grant us peace in what is best for us. I'm now going to invite Latifa to speak.",
      "to lead us in the recitation of the Fatiha in Arabic and then Meera will share with us the interpretation that is used at the Unity Mosque. So for all of our requests, asked and unasked spoken and unspoken For all of us and our loved ones for all those here today and all those who couldn't be Ameen",
      "مالك يوم الدين إياك نعبد وإياك تستعين اهدنا الصراط المستقيم صراط الذين أنعمت عليهم غير المغفوب عليهم ولا الضالين آمين",
      "In the name of Allah, the tenderly compassionate, the infinitely loving. Praise Allah, nourishing sustainer of all the worlds, the tendering compassion and the infinite possessor of the day of awakening.",
      "So this brings us to the end of the Fatiha",
      "dedications and the fatiha. Thank you everybody, and now I turn it over to our Khatib to share her khutbah with us. I'm assuming our Khateeb hasn't left the room.",
      "narrate from their own location. For example, the black church of my youth, the story of Moses was told as part of Black freedom struggles towards human dignity. Struggles that conscientiously moved away from the pervasive white supremacy violence and control. Never mind Moses was a Middle Eastern man whose descendants today participate in",
      "in various forms of oppression, like the occupation of Palestinians in their own homeland and in the form of anti-Black racism in North America because you know Black Lives Matter. Still in black religious communities we accepted that story as a reflection of our lives collectively so much so that we were not afraid to cast it in the guise of a woman. The great Harriet Tubman was named Moses",
      "Moses. So what is today's story? What is the story of Muslim Eid al-Adha? While preparing these notes, I already saw a few posts online that confirmed the tendency to shape this story only in its most patriarchal narrative—that this day is only about Ibrahim and his son Isma'el upon the 2d peace. How easily Muslims forget about Hajj!",
      "How do we cast the story of Hajj in such a way that she is the narrator of her own experience, the writer of her story? First let me tell you what I mean by patriarchal narratives. The year I had a position at Harvard University as a research scholar in the Divinity School, I did not find a Muslim community or mosque convenient for the whole of that year.",
      "Still, I made an effort to just attend for the Tura'id. On Eid al-Adha, I selected a random place near enough to where I was living—a mosque in Quincy, Massachusetts. In his Eid khutbah, the male Imam went on at length about the power provoked in an image",
      "without anesthesia he was not talking to me although ostensibly this was a family occasion with others and just cis men let's face it centering the sacred celebration around the story of male genitalia was seen as appropriate in this public performance even while admit closing off making invisible",
      "of us who do not have the same genitalia. Let me just stop right here to note that my having pointed this out can now be used as fodder to cast me as deviant because the onus on my having ported it out is more important than having that be the story in the first place. That was 1999 before that,",
      "United Nations designated the year of the family. Coincidentally, this was one year before the Beijing Conference on Women and in the same year that I would first be invited to embody an ethics of gender inclusion in Islamic rituals by giving a Friday khutbah. Many of us would question who defines family here? How is family defined",
      "out or made subaltern in these definitions. I mean you can't just say family and presume everyone experiences these the same way. Sure enough, the popular idea about family that was being promoted was in line with the nuclear family a patriarchal institution in which a man takes a woman as wife she performs reproduction",
      "For this, she is given an honor. However, any kind of family beyond this has no honor. Thus myself as a single parent to five children who at the time held a job in a profession i.e., academia that expected me to render those children invisible and inconsequential in order to meet the standards of that profession I also continued",
      "as I do today, to perform volunteer services for Muslim communities locally and internationally virtual and in embodied terms. Still it would be that same community that would castigate me for having the audacity to survive without a husband. Let me express this more succinctly.",
      "Each of these souls have and still continue to conceive of me, my parenting, and my struggles as only important to the extent to which it fulfills their fantasy of what is a good mother. So a good Mother must ensure that material needs are met but act as if they materialize by magic",
      "hostile outside conditions called the professional world she must defer all of her spiritual well-being and the effort it takes to maintain them to whims of those children and their wants no matter how small or large because at no point are those wants expected to be deferred or i am also seen as failing meanwhile the parts of me that must perform as father are resented",
      "often even more than the absent father is because these parts are seen as incongruent with being the good mother. I must nurture and set boundaries at one in the same time, knowing that together these are in contradiction further spoiling the term mother.\" Between these two years 1994 and 1999",
      "to read, research, reflect and reconstruct the story of our mother Hajar upon her be peace. In addition to public lectures around the world I would compose the longest chapter in my second book inside The Jinn to Jihad with the title Towards a New Hajar Paradigm. Fast forward another decade",
      "Muslim leaders would decide that three words about Abraham alayhi salam written in a sentence that forms a rhetorical question near the end of a short blog, that was that is that the blog itself was not about Ibrahim in the first place but that was father to denounce all of my faith. Keep in mind this blog",
      "specifically after my experience of the Hajj. Furthermore, while it was not about Ibrahim, that rhetorical question near the end literally included Sarah in its questioning and it also included God. But none of these would matter as much as Ibrahim. To this day,",
      "and related themes of Hager, I have never written about Ibrahim. He is not the center of the stories that I tell. So despite the fact that three words about him is seen by enough such patriarchal readers as all that matters in all those 25 years, I point to this process as a clear confirmation that only certain stories or narratives matter in the patriarchal reading.",
      "Those who confer that only patriarchal narratives matter by then erasing the sum total of my Islam, my scholarship, my life, my right to speak not only on behalf of Hajjah but also from a perspective intimately aligned with hers. These are not the topics of this good book. Hundreds of thousands of words of soul search and countless hours of research across time",
      "time gets reduced to three words about a person I had never even written about. It simply shows what an imperative it is that we continue to look again and again at the story of Hudger, anew and from afar. We must reflect and critique the tendency to focus on him and him alone not his wife Sarah and not even God in that same sentence because",
      "storytelling has removed the story of Hajar from our Eid al-Adha and Hajj celebrations. So let's go back to the story about Hajar. I will tell this story, it is a story about an aging couple, a wise patriarch and a barren old woman who having accepted their failed reproduction and thus the absence of an heir to their household availed themselves",
      "a young slave girl as surrogate. In this telling of the story, we keep in mind that such a quest is centered on fertility. We can thereby imagine certain things about this slave girl. Number one, she's probably a virgin because who wants to complicate matters by having her already within the range",
      "number two she is probably young and healthy let's be frank child marriage would not be recognized as a form of statutory rape until our current generation another matter from the past that today we cast as evil without hesitation because",
      "and evidence from lived realities about the harm in the practice of a so-called child marriage. That it still goes on, and is in fact sanctioned in certain rural parts of the world Muslim and non-Muslim means that reflection on the story of Hajar habitually erases her age to sanction",
      "perspective of the patriarch, the patriarchal family and their quest for a male heir. So she was probably a teenager inexperienced and without agency or consent. Let me repeat that part inexperience without agency",
      "often come across black storytellers, Christian and Muslim who try to clean up the matter of lacking consent by saying that there was some kind of marriage between her and Ibrahim. Come on! This is the same kind of consent or marriage that my ancestors from Africa experienced when enslaved in the Americas and which today leaves my DNA with a higher percentage",
      "of Irish blood than all the other parts of my African ancestry. I don't know why the illusion that they were married plays so heavily in Black narratives of the Hadja story, but just because there is no record of her lack of consent allows us to ignore how important is consent when we talk about sexual intimacy. As a slave and a child she probably had",
      "that such a thing as consent matters. It does. She was selected from amongst other slave women. They probably would not select the woman who already had children, that's too complicated. The underlying idea here was total possession of whatever child or children she would bear to be absorbed into the patriarchal household",
      "and her progeny belonged to that household with no moment of her consent. Keep that in mind, her innocence was in their favor because this was a relationship of instrumentality they were seeking a healthy young surrogate for the purpose of reproduction for the household still and",
      "Hadja complies with all these external mandates. As such, according to Islamic law she and her child are supposed to be cared for as the household is cared for and they both are on the road to manumission because a mother of a child due to sexual intercourse with her master",
      "it free them as long as they wait for his death at least that's what's there in islamic law my interest in this story is about who provides hadjer and the child ismael were supposed to be provided and cared for for all the days of their lives this is not in keeping with being walked in the desert and abandoned there without even enough water to survive",
      "survive. In the Muslim historical narrative of storytelling, she becomes mistress of the springs of Zamzam and through her authority over this most precious resource water in the desert, she is then adopted into a local tribe. Okay that works sorta but what my imagination has trouble with",
      "while all this other stuff was going on that she is therefore, she would be prime pick relative to the quest of reproduction and fertility in Abraham's patriarchal household. So why would she never marry or even marry again? And have more children? Sometimes then I give a different imagined backstory. In my imagination Hadja, the mistress of the well",
      "gets to marry by choice. She gets to experience what it is like to actually be in an intimate relationship of consent. Further, I imagine her giving birth to a daughter, a younger sister to Ismael who grows up seeing what life is like for her elder brother because of his peculiar dad and the one who abandoned him and his mother. This sister has no",
      "My sister has no holds over her to keep with this trumped up patriarchal narrative that does so much to erase Hadja, her enslavement, her youth, her lack of consent and her abandonment because as that blog entertained, this is not beholding of the benevolent God. And the only way we can believe in God is as if we are completely devoid of choice and agency",
      "simply give up in total submission that's why i never use the word submission for islam i use engaged surrender we surrender to allah but we do so with the engagement of our agency we obey comply and serve with choice and with consent that leads me to a third and final theme",
      "final theme who will speak for the motherless child, the parentless orphans, the childless couples whether by choice or coercion. Who will recognize the mandate for chosen families over birth families and not just who will speech? Who will listen and learn? I would like to suggest that this can start",
      "reading and telling of stories centered on queer Muslim localities within the patriarchal hegemonic binary telling of sacred stories. So before I conclude, I want to tell you why queer stories figure so prominently for me. First let me remind you when or how will all stories matter?",
      "witnessed the telling of the story of hajj minus any consideration of this noble woman hadger and her survival with her child a woman who experienced sex without consent and a family that abandons deadbeat dad violent co-wife all with a baby at the breast who is the allah of these stories if the woman has no voice no face made visible",
      "no care for her survival and yet who ran seven times for her child while no one else did i think we get a clue when we look to see who answered it was the divine feminine the split open of the very earth beneath the desert upon which mother hudger ran or they say the water started to flow at the feet of her nursing son",
      "sun. This water that sprang forth is clean, drinkable water from the heart of the earth in the middle of the desert. Water of life. Water is life.",
      "even today. These days we run in an air-conditioned pavilion and where the story marks her running, the builders of that pavilion, the Saudi government takes away from us the right to live as embodied Hajar. The signs that mark the place where Hajar the woman ran also state",
      "This was the motivation behind my blog in which I asked a rhetorical question. At that place between the hills of Safa and Marwa, I have been told my life does not matter and the life of our mother does not match her. It marks the place where we might begin to tell a story that challenges the rubric of patriarchal storytelling that seeks to erase what it must admit when Hajar was frantic in her search",
      "and so she ran because this is not the only place where women are prohibited in performing the Hajj. Women are prohibiting, prohibited from turning where they stand with the Adhan for prayer doing Tawaf around Baqaba circling counterclockwise as if we are planets circling around our sun instead when the Adan is called women are shoved I mean literally",
      "literally by both male and female hands we are pushed to one or two cordon off sections constructed like contemporary animal pens if you will only there are we permitted to pray so while women make up at least half of the ummah these pens are smaller than 1 20th",
      "We are further excluded from praying anywhere on the entire first floor of Masjid al-Haram except at the only part of the mosque from where the Kaaba cannot be seen, doorway number 89. Even as many of the doors of the Mosque have names this one is nameless. It is the only place where women are permitted to pray on the first floor",
      "main mosque as we travel to medina the city of the prophet medina women are denied the opportunity to give our salams to the prophets and to receive his in return because access to this grave and of the two companions that",
      "Make no mistake how all of this is linked to ignoring and erasing Hajj. Denying women the full right of participating in the rites of Hajj by a confined, nefarious plan that means at the ethical and theological level that access even to their patriarchal notion of Allah is limited to men. They, and they alone have the authority to tell everyone else",
      "else how much of Allah we have access to and who belongs to this Islam. That is why I must retell the story of a Hajar from a radical inclusive perspective that is why i must risk further authorization if need be because the implication of criticism against standard patriarchal modalities and even benevolent patriarchs",
      "and patriarchal rubrics are all that matter. Exclusion from them warrants attack and counterattacks, but I will resist that reading of my faith, of my Lord Allah, my prophets upon them be peace, and my mother Hatcher. So before I close, I share with you how I came to confirm my negation of such a reading in most recent years. To do so, I must tell another story.",
      "story the story of the virtues of queer sacred spaces i have experienced this in these times in the past two decades we have evolved loving spaces in the worship of allah that invokes the full humanity of all persons and all bodies spaces like",
      "of UK or Al-Gorba or South Africa, or the inner circle or Muslims for progressive values. In these spaces we not only do not invoke hierarchy beyond Allah over certain bodies, we instead invoke full equality of all humankind. So I wish to give my gratitude to queer Muslim communities",
      "or me great in these days. Thank you for showing everyone how it is to love Allah even when certain other parts of the so-called Muslim community have shown only hate, pretending that such could be in the name of Allah. Thank You for lending me, for leading me",
      "must have been like for visitors to the prophet Lut carrying the divine light when they were met with others who had already been subjected to their wills in the town, in the form of sexual violence hate and trolling. Once again in the name of so-called community thank you for showing up if you build it they",
      "of creating inclusive spaces you have helped to deconstruct false notions of authority and rigid formulas of spiritual devotion paving the way even for the women's mosque movements thank you for deciding that those rendered invisible matter that black lives matter that queer bodies matter that love wins that hadjer is our mother",
      "claim family as an institution of love and care. Thank you for treating love and Care as a priority over other formulas and intent regarding family. Thank You for modeling what for me and for others these many years has come to mean that you are my community, you are",
      "the divine so yes I thank you every day and especially on this day as we return to think about Hatch and Hajar in the time of Corona stay blessed keep to the sacred light of love and grace thus I will end here by reminding us that we are experiencing global protests",
      "movements there are protests worldwide who is the god of the protesters it cannot be that God that sits static on the stone throne with flowing white hair and white skin I don't think so the god these protests is my god the one who is",
      "of our humanity. By our resistance we establish better human beings by putting the highest moral standards back on the table with Allah, Allah who gives us the divine breath of life that grows in us for learning and change not for us to become compliant obedient slaves",
      "or even that story of Abraham. He was not ordered to sacrifice his firstborn Ismael, alayhim as-salam. The Quran says he said I saw in a dream. Well what? So God had to save his sorry ass from falling up on that whim. Thus I do not take for granted that a woman denied agency and every important thing",
      "up to the moment that her plight is finally captured for prosperity, in the form of the search for life, for water and the wells of Samzan. All of a sudden we can only talk about her story if we cast this as an act of surrender before a God who is putting her faith on trial? I'm not buying that! Instead,",
      "oppression and discrimination is lauded in an abusive language claiming to be god then that makes god complicit with abuse we must change that complicity with language about the loving god who figures in these stories not only by saving abraham sorry as before he kills his child but also",
      "her nursing child that loving god of wisdom and gentle care who gave to our mother hajr a divine feminine gift gift clean water in the desert may our cups overflow with this sacred feminine thank you very much",
      "awesome thank you thank you so much there is a chatter of allahu akbar and requests for this",
      "for this Qutba, we will turn it into a video and make it available on YouTube and through our platforms in the next little while. So thank you. Let me add one thing Alfie so just for everyone that we will be having this transcribed and we will have it translated in different languages and so look up for MPC's and Al-Tawheed Jamar Circle's websites and notifications. Thank you. And I think we're going to do the same thing",
      "thing for our Fathia dedications in our effort to become truly international and inclusive, and not just reach out to English speakers. So if you have translation skills contact either Ani or myself please because we're always looking to develop our materials so help yes exactly um so now we move into our entertainment section do people want five minutes to stretch",
      "to stretch. Ani, what do you think? I don't but... All right we're gonna start our entertainment section in a couple of minutes. We've got Troy, Simi, Sophia, yes Mojakaf and Ani in that I think in that order so",
      "Orva was not able to join us. So Troy, are you ready to go? Yep I can hear him downstairs. We're in separate places because we've got a three-year-old who sometimes wants to talk with all of you folks as well so... So Troy whenever you're ready",
      "Okay, he needs to be unmuted. Can somebody unmute Troy? Got it? Ready? Where are you husband? Hold on. I'm here. All right hey go for it.",
      "is dedicated to Black Lives Matter, it's dedicated to Idle No More and it's also dedicated to the Everett Spring. This is dedicated youth that dares, this is dedicated too powerful black youth that puts their lives in danger and is fighting for our lives so it goes like this",
      "because we've seen them all before, all before. Tearing down these icons because less is more. What are you waiting for? Colonial clowns still selling you remember that in all that you do. We're stepping",
      "block because we don't like what we've got my sovereign means sail around with me turtle island ancestors they lead in me",
      "tearing down these icons because we've seen them all before, all before. Tearing down these Icons because less is more what are you waiting for? Tearing Down These Icons What do you have to say to say, to say? Tear down these",
      "All right. So our next person up is Simi. Thanks, Troy. Awesome. And Simi where are you? Am I unmuted? You're unmuted. What are you going to do for us? Are you gonna sing not or you're gonna lead us in a zikr?",
      "No, I want it. You said funky zicker. Let's do funky zicker because I want to get absolutely so inclusive but let's just really include everyone. So what I need you to tell me is do you want like one minute two minutes five minutes? What do you Want to you've got two or three minutes two or Three minutes okay so can everyone get into gallery view and And I just I just want us to really presence with one another",
      "even though this is Zoom, the light in your eyes, the Light from everyone who has looked at you with Ishq, with Noor, with love. It's in your Eyes and The ones who looked at them and the ones who look to them and all the way back That Light is in your Eye and let's share it with one another so I want you to really presence with one Another and we're just going to do two minutes of dhikr",
      "and the first one it's the healing bismillah sister came into our zikr and she was so in need of healing that i thought she can't wait 45 minutes from us to get from like the bismillas and the astaghfirullahs and the blessings on the prophet all the way to where we could say yashafi so somehow in that moment this bismillah that has the shifa in it came up so for the healing of the world we'll do",
      "And you can reach out with your eyes, with your hands, however you want. Flip screens, share it with everybody. So this is the Bismillah of Halima who was my sister who came into my zikr in this state and it goes, Bismillah, bismish Shafi, Bismillahi Allahu. And this is it. Use your breath, use your voices, use",
      "Allahumma salli ala Sayyidina Muhammad",
      "So let's send that light from our eyes. Whoever is on your screen, really I want you during this to look at each one of them. Send that light through their eyes.",
      "Thank you. Takbir, that was beautiful. I think is it Sophia who's next? Ani? Yes, that's correct and Sean you should be playing that video now.",
      "Behind the curtain, I put the microphone up and asked. And then I strutted. Put my hand on my hip with attitude",
      "Hi, salam. I'm Mubarak. The first time I did this it was like I was quenching my thirst for something that I had been so close to but so far away from my whole life. Music was my child the stage my home It was like giving water from the waters of Zamzam to my child. It was right? I had arrived? Let's rewind a little bit",
      "Salt Lake City, Utah with two brothers a French mother Moroccan father A dog, a cat and the American dream. To be Mormon to be Catholic to be Muslim to be atheist The choice was mine There is no compulsion in religion my parents told us just be kind and open to one another My brother chose science Islam chose me Music chose me I started with talent shows",
      "you're thinking. I won! No, not even close. Last place. All throughout middle school? Lost. High school? lost. All the idol shows you can think of? No thank you. What's your thing? We don't get you. Please exit that way. Nope. Ah no. I'll answer your burning question. American Idol? Nah. La Chetidla. The voice.",
      "The voice. America's Got Talent, thanks for coming in. Keep following your dreams. I was doing all the right things. I'm singing in English. I'll sing all the hit songs. I Was even putting my hand to my ear like Mariah. I mean this I Decided it's a time for a change no more competitions. I wanted to write my own songs",
      "Cause tax shows and magazines have much in common with the cover scene. Well, there's covers to cover but it'll never make you feel better. I betrayed you. I'm sorry to say but singing love songs of someone else's story to get paid. But I missed you so I wrote this song. It was me who left you.",
      "I wanted to write an album. I had no money, no apartment...I had just broken up with the love of my life but I have a heartbreak songs and I was gonna do it! Yes, I slept in my car quite a few nights and I lived off of turkey and cheese sandwiches. My all original music album Heart & A Half came out 2014",
      "This was my first child, my first baby. A baby needed to feast. Needed to eat and drink. Songwriting competitions. I cut to the chase. All 50 songwriting competitions I submitted to... Lost. The word no started to sound a lot like some foreign language that I obviously did not understand. And I still don't understand. No doesn't mean anything to me.",
      "anything to me. God is closer to you than your jugular vein, so I leaned into God and I kept going. After graduating from the third best music college in the country, I moved on to live performances. Now you're like vamos! You got it! I wanted to open for the best. They all said no. Come back to us. Back to the drawing board. I began to study under Danielle Lopresti,",
      "I didn't want to. No one wants to hear me sing in Arabic, no one wants that I'm Muslim. Despite my efforts against it...",
      "I am American. Back to the pilgrimage I went. All those bands I wanted to open for, including Grammy Award winning artist Maya. The next five songwriting competitions, I won. Festivals and tours? All one of me. All while exclaiming, I am woman. I am Muslim. I'm American. Each person has their own pilgrimage in back but I urge you",
      "I urge you embrace the unique and beautiful parts of what makes you, you. And go full steam ahead no matter how hard the trail is.",
      "And my God-given joy, and give it all to myself. And I won't be the one that's fighting, no. Instead, I'll be the you look up to, and I'll keep on climbing.",
      "Coming out Muslim. Yay, thank you. That was beautiful. Thank you, Sophia. And now we have",
      "Moja and Moja are you please unmute Moja Simi, you're still online I thought you had left we're actually a few minutes in advance",
      "Ani closes up. I think people would maybe like to hear another two, three minutes from you but let's get Moja on there first okay and if you are willing and able so where is Moja? I'm right here. All right hey! You're in a nice sunny place So what are you sharing with us today? From my book Hajar Poems I am so grateful that Dr Aminah Wadud wrote the preface",
      "me to select a few poems. The first one is called the Kaaba's Lap.",
      "and it is not. Laura says Hajar and her son are buried in the Kaaba's lap, and so is a basket of green gems. No one knows if this is true. It is, and it isn't. The Kaaba'a's lap is a ghost limb, our forgotten grandmother's arm reaching around to make haven for the heartbroken,",
      "the ones unable to keep circling with the crowd, the orphans of the orphan's faith. Hajar's sandals. Behold Safa and Marwa are among the symbols of God from the Quran. Hajjar wedges her shoulder between the ledge of sky and slate of earth",
      "crushing fate, herself and her son. We call the earth that mounds around her sandals Safa and Marwa. Holy these God says honor your mother's feet over the lava rock land people settle hardening into tribes and loyalties walking in the grooves of Hajar's sandals and forgetting Hajar ordeal",
      "This matters, the firm flesh of now, The head in the crook of the arm, The downy notch of beauty, this world of God. Hajar is out marching in the AIDS rally today. Finally I would like to end with Hajar Triumphant",
      "a quote at the beginning from Prophet Muhammad, Islam began as a stranger and will return as a",
      "Here am I, Eve out of Eden left only with the wahi of water and the task of helping another human being Ismail. He who without Hajar is history. Hence Islam to surrender begins with hijrah alienation homo sapiens at ground zero",
      "at ground zero, cast out in motherhood. I and thou in the desert having no hard rod of law to lean on for holiness but only this flow between our fingers.\" Thank you for having me. Thank you so beautiful. I really like that line, the wahee of water. Beautiful thank you creation",
      "Thank you. Creation is the first revelation. Simi, before Annie closes up for us can you give us another three minutes? Can we unmute Simi please? I just sent in a request to unmute. You should have received it. Yeah, I think I've read every poem in that book at least 100 times but",
      "but I've never heard you read them before, Mocha. And the wahey of water is just happening in my eyes right now. Mocha's been my friend since we were like 11 years old at Isna youth camps. Oh, our shady pasts. Okay so three minutes. Do you want more zikr or do you want me to sing you something?",
      "whatever do whatever sing or not because i haven't heard you sing so okay i'll sing a knot um",
      "shared destiny from earth's mantle to the heavenly throne one shared destiny a chain of blessing and compassion the fairest of creation no seal of the prophets the fairness",
      "سلسلة خير البشر خير البراء ختم خالي أنبيها جبريل أتى ليلة أشرا",
      "and the Lord is with him in his presence. Our Muhammad is our Master, so let us be pleased by his response.",
      "You all know how it goes, so sing with me.",
      "I cooked my nehari and my chana all morning. And there was some feminist fire in that food, in those frying onions. Thank you. It's going to be incredible. And I love you all. Incredible to be with so many friends. Thank You. You honor me El Farooq having me here.",
      "Thank you. That was so beautiful.",
      "the Nassim will be doing, we'll count it off and then get a few shots in. All right? Thank you. Salaam Alaikum and thank you for being here. So I'll start the song Prayer of Light.",
      "light in my grave light in front of me lie behind me like to my right and light to my left",
      "And now, Nassim do you want to count off for the pictures with everyone? Can we say how beautiful that was Annie first?",
      "was any first thank you aren't we blessed as a community so much so much beauty and so much talent right so alhamdulillah for that so picture time Nassim do you want to take over what what yes Salam everyone if you are interested in being in the photo please go ahead",
      "see there's three pages of photos. I will go page by page and do a count of three so everyone just be ready for the photo this is that iconic eight photo one two one two three stay smiling",
      "Give me one second. Can you can you take that shot again since we didn't have this little blinky in there? Yes. Let me do that one more time. One, two, three.",
      "three, stay posed. Perfect. Everyone, I was gonna say everyone stay on your position but doesn't count here. Let me do one more time. All right, everyone, one, two, three,",
      "Perfect. And then one more shot. One second. Okay, 1-2-3 smile.",
      "Okay, let me do that one more time with that was blurred. One, two, three, smile. Perfect and then one more page. All right last one.",
      "one two three sorry that rotated back one two",
      "the video of this will be uploaded if you're on the Unity mosque Facebook group it's already been fed on a live feed and so the recording will remain there. And I believe it'll be posted on YouTube and so on and so forth, I think what we'll try to do is we'll also have a recording of the entire service but would also try to just do the khutbah as well or maybe in segments so that people can see bits as they go along",
      "I think that's it. Ani, is there anything else? Did I miss anything? No, you got it all Farouk. I think it's been a really great relationship partnership with you and thank you for all the community partners that joined and every one of you who contributed in Al-Fatihahs and Takbeers and for your spirited participation here. It's been",
      "such an inclusive, growing Muslim community worldwide. Alhamdulillah, really alhamdulilah. Stay with us let's make that six continents or seven continents one ummah a reality that at least we can get together a few times every year to come together to celebrate and share noor and ishq together so...",
      "Shams, Eid Mubarak. Sean can you hear me? You might want to stop the recording."
    ]
  },
  {
    "file": "amina_wadud/Empowering Women in Islam_ Amina Wadud_s Feminist _7E1UQ0U2LBc&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1748554721.opus",
    "text": [
      "I'm going to make a little bit of a hole in the middle.",
      "I'm sorry if I scare you, I scare myself too You found me terrifying could it be you know who What could I be hiding? What could i be hiding What could have been hiding? Golden wants a lie man Golden wants to lie man He's under my head Scott Golden wants alive and he's under My head Scott",
      "He's alive, he's alive But he was alive and he's under my headstone Just how the headgear scare you too? Hot helmet Nah just you Just how that head gear scare you to? Hot Helmet What could I be hiding? What could i be hiding",
      "Voldemort's alive and... Voldemorts alive and! Voldemorts alive and he's under my headscarf He's alive, he's alive Voldemors alive and his under my Headscarf Are you Hufflepuff? Are you Gryffindor? No, Cinderace not fucking Voldemore",
      "I'm not saying we don't fund children. I'm saying we stop funding the elderly, and leave them to live in poverty because it happened, you should have seen it coming. It's more than that. Just TLDR for anyone who doesn't know but I have a seething hatred towards these people called the Boards.",
      "I'm so happy. Thank you everybody for joining me today. We got the minds of Asgezia, Pamela... Yeah. We will get to it today. So we're looking forward to that and right now everyone's kinda shitting in their shit but we'll go ahead and join in right now with the panel!",
      "And it is either my generation who has to choose between, hey can we afford to have children and nice houses that we can afford to put those kids in or do we let the boomers continue to grow assets and jack up social security and eat up all the tax revenue so they can have a nice retirement that they don't fucking deserve. I just wanna clarify a couple things. So you're a millennial right Tiberius? Yes I am. Okay then I'm all on board with what you say.",
      "What's up? We should reinstitute the carousel from Logan's run. Once you hit 30. Let's go! Yeah, and you recycle them and then keep the world perpetually young. I guess my pushback on this hasn't really been answered. What do you do with people say 2008 happens again what do you",
      "lost they prepped their entire life for retirement i can and lost it all in 2008. now they're in poverty for the rest of their life and no one take care of them they're homeless and elderly uh so you know i don't think there's a huge discrepancy or difference between how let's say Canada treats its elderly versus United States I'm sure there's probably like some minute differences but",
      "uh i think just overall as a whole how let's say whatever western or north american culture treats all these is overall done very poorly um even though i agree with what tybiris outlined uh like i don't like i do actually advocate for like pretty much working for as long as your body can sustain itself reasonably uh where like yeah just like retiring and not doing any or you know pretty much like not working well first of all there's the issue of like you know work there's something to be said about",
      "to do but since we have like rigid structures around work where it's like you're either full-time or like you don't have actual living salary then it's just like well there's no really real incentive i'd like getting the game but we're seeing a little bit of a rise of people coming out even in canada uh we sort of like coerced people out of retirement specifically nurses or healthcare workers because we needed that extra workforce uh and so like i think you can address that issue uh and i would advocate that the elderly are rather like people",
      "people work for as long as possible uh yeah i agree with that where you can't work anymore what the heck real quick welcome to the panel welcome in thank you thank you friend appreciate you for inviting me in we're talking birth control birth rates and all that other fun stuff right now so like jump in wherever you feel good i'm sorry but do you want to be like 97 year old 97 years old and",
      "because the only it's the only work you can do that's left first of all you're not gonna live so like actual honest answer as far as that in particular um go ahead yeah like i'm so there's the level where i don't know if i'll ever see this but like i i hope uh that it can and that is i know you probably don't who i am but i'm one of those water purchase friends he told me about you a few days ago",
      "I appreciate you stopping in and checking me out. Seriously, the level where there's no multi-generational households... I get where people are super proud, super prideful, and this does come from a very strictly American heritage, and I know the Canadians have this to some degree too. You guys don't... Wait, you guys have multi-general households up the ass though! Yeah, we have like 15 generations in one house. No, he's saying non-multi-generacional houses is a very American thing. It is.",
      "yeah like not having multi-generational houses it literally is just the spousal couple and then children if they are like usually minors or you know somewhere under like 23 i hope this doesn't come off pretty creepy but your voice is really pretty thank you i actually get that white off more than you realize throughout my life",
      "I'm just gonna run a quick test alert. See, my alerts are working. Nope, my alert's not working again. Well that's fine.",
      "Oh, okay. It's just... It's very possible, right? Like you're absolutely correct in this point.",
      "far more common now and things are actually moving more in that direction to where you do what your parents did. Like I know that's an older trope that we're used to, but actually reality is, is that as this country has gotten older people are moving around less not more because there isn't virgin pasture land that you can go off to and settle out or these new areas that are being built up in the way that they used to be. Don't get me wrong, Whiteland, Indiana is kind of nice",
      "You may move 30 minutes away from where your parents are, but it's not... This does happen, but its not nearly as bad as what it used to be. To where you're not moving a different state to where you grew up from. Well no I was fully prepared too. I was offered a job in the Twin Cities and I was prepared to take it. I-I was gonna say yes. My wife however wasn't as prepared as I was which is why I'm still in Indiana",
      "in Indiana. But, like, I would have gotten paid there more than what I'm making now and this was years ago. This was years before. So, like the idea that you're going to stay in the same area I don't think that's exactly true. I can't tell you how many people from my high school graduating class don't live in the some area because they moved whether it be job opportunities or whatever it may be. They don't",
      "No, I get you. All right, so two things on this one. My generation hit some seriously high numbers as far as people who moved away but what we found out is five years later they came back because they couldn't afford living in Chicago or New York or Los Angeles and then also just because I know you personally there is a level where I will say that working for the DOD does color your persuasion here a little bit because you're used to moving out for deployments and whatnot",
      "and whatnot, where the common system just doesn't have anything like this. I believe now we're up to over 80% of American citizens now do not live more than 30 minutes from their parents. It's actually way toned down compared to what it used to be where the World War II generation, even the baby boomers, not the baby bloomers, the great generation when they came back after the war, yeah, a lot of them moved out",
      "to the suburbs. A lot of them didn't move around. It's nothing like what it used to be. There isn't places to go now. There's not places to",
      "experience slash being cut off at the knees because no one's getting a start anymore and everybody's being like but you should have a start. You should be thriving we did it, it worked for us and it's like okay well we're in a way shittier situation than we were previously so we've got to start changing things and that's why I'm on board with the contraception is the baby boomers",
      "For example, if I went to Silicon City right now, I could get myself a job. Easy. Get myself a Job in Silicon City. However that's not necessarily what I want to do. I don't want to live in California more for other reasons. But there are a lot of walls in California that I don' like. Silicon Valley. Sorry, Silicon Valley, my bad. So I can go get a job in Silicon Valley easy. There is enough startups there. There's Google, there's Apple.",
      "tech jobs to where I would not be concerned about getting a job whatsoever. Yeah, but you still... There's places to go. It doesn't matter. Like, even if you went down to Silicon Valley, you still wouldn't be able to live there at all. It doesnt matter if you have a job at Google or Apple or any of the tech jobs. Right, I wouldn't- I wouldn'l be able- right, I woudn't be abble to live in Silicon Valley. I would be able t live in the suburbs of a city. Barely. Barelly. Bareley.",
      "barely barely as someone who has lived in the bay area for a long time i can tell you that even if you had a tech job that doesn't matter there's still people who are living together in multiple like you know like uh uh like multiple roommate situations still and still are getting that money but still not being able to find places to live because everyone is there",
      "Right, which means that I do have to live a distance away. I don't disagree but there's places go The argument was is there's not places to go there is places so well the problem is everywhere who everyone is doing the same thing the Americans are doing it's just even worse in Canada and the Climates improving in Canada as opposed to down here where it's gonna work",
      "America's is falling it has nothing to do with the wildfire smoke that's clouding their skies Hey, nothing to deal with that. Nothing to do all your emissions that you've largely contributed to right? Listen All of my weather alerts have not said that too many people are driving their cars",
      "There was one thing I wanted to get on with the housing, right? And as much as I love to smash all the boomers",
      "to smash on the boomers this is actually where i'll stop memeing here uh but the reality is that boomers and millennials need to have a conversation about like doing some kind of equity swap on their houses uh and what i mean by this is that literally where all the millennials live is the places where the boomer's need to live and where all",
      "you have the four-bedroom house that I need to put my kids in. Like, can we, you know, have a conversation about that? Like, no, that actually needs to happen. No, because... I'll only decide. Uh, well, I mean... The boomers ain't gonna go for that, let's be real. They're too much about my own shit and me, me, maybe we'll share. Dude, like, for real, one of my favorite things was about the Boomer Maroover was the fact that, you",
      "It's a vax and then it was just like all right cool. Yeah, I solve our problem for us But on the other side like on the outside of it what was it? It only took out like 700 thousand in America 1.1 million but They weren't right now four years now Three years now three years yeah mm-hmm yep, well those deaths were intended to get still taking down",
      "I don't know how much they're documenting these things anymore. Which is dumb because it's not going anywhere, so you can still visit large hospital ICUs and find people in them. At a very insignificant rate, yes. It might still be killing people at a very insignificant rate. This is gonna go the same way Ebola did. It's gonna die off the face of the earth and then years later be like, I never heard about that in a long fucking time. What the fuck happened to that shit? Ebola killed what, two Americans, I think? Yeah, but...",
      "Yeah, but... It's a little bit less than 1.1 million. Listen, listen. The next thing is the bird flu. Okay? That's the next thing that's gonna come and hit us is the birds flu. Don't joke about that because it's actually heading for us. Yeah! And that's what I'm saying. I'm not joking about it because it fucking true. It's gonna happen. We also have a new SARS-SARS emerging and it's being spread by white tail deer. Right.",
      "Yep, thank you to homozygote for all that fine information. Go follow him. If humanity actually gets nailed with another pandemic in the next 50 years I will shit a brick. It would be completely out of the century norm. Would you blame Gwyneth Paltrow? Welcome to the end of the world.",
      "I'm still out here wearing a mask, fuck that.",
      "right now going on, right? And it is literally the survival of the fittest strain. So as these strains keep mutating, they're changing, right and so when a tipping point happens in immunology, a lot of virologists are doing this right. And so basically the strain that has about a 90% chance",
      "Strain for all the world is going to be so currently like I said out there are a lot of strains mutating right now and It's right now. Like I said, it's the survival of the fittest strain and the best drain wins You know disagreeing with that? I'm not disagreeing With that but what I'm saying is I've seen a trend at least the last time I looked at as you'd a trend That as Ebola evolved",
      "Not Ebola. Ebola is on my screen. I'm sorry, COVID. As COVID evolved and went from strain to strain it became more and more contagious but less and less deadly because the more and contagious it was the higher percent chance it is to be the strain that wins because it is more contagious. No, that's still not a thing. The mortality rate isn't determined by the mutations so the mutations are literally",
      "It's a basket toss. The mutation of COVID. Yep, blah, blah. Okay. I can hit this real quick guys. Alright so the problem is that there is a general trend line that's getting confused with what you see in exclusion or in absence right? So if you look at the majority of the COVID variants they almost all got more infectious to",
      "There was one that had a significant spike in lethality. It just had that specific combination. I believe it was Delta, right? But everything after that has either been of the same level of lethally or has actually gone down a bit. What you will generally find and this is while this is virology, I say this because it's statistics, right? This is why I feel qualified enough to say those what you do see as a general trend line to where whether it is like a lethaly",
      "or just hyperinfectious. Eventually, it will become a background disease because anyone who is most vulnerable to it will be consistently killed off at the rate that they're going. So lethality will actually drop through the tank. This is what we've seen with every major pandemic is that we get in a situation from where we are now where it's less people... Yeah, it becomes endemic and to the point where it should be part of the normal background. Remind you Spanish flu which was the big plague back in 19...",
      "back in 1918, 1919, 1920. It's still around and it was killing something on the order of like 3,000 a year? I can't remember exactly how many it was but there was something on that order. COVID is there. It is on its way down. Right now we are thinking it is as competitive as car accidents. They're not expecting that many this year. I'd have to double check. No when the fall happens everybody is going to you know... You have to think about the mass outbreak at",
      "Taylor Swift's concert the first one that she had in Arizona. That shit is crazy It's different though, it's never gonna be seen years of this right? We've seen years and it's gone down year to year like So we actually stopped you lethality of coven has not gone down here because we see viruses mutate so quickly that the",
      "because it is something way nastier, way more complicated. And that's why we're having such an issue with creating vaccines and creating immunity. Because SARS viruses in itself are very hard to create any kind of immunity. And the immunity drops off very sharply. So that's the problem that we're coming across and that a lot of people don't know is whenever you get vaccinated after three months, it literally goes like a fucking mountain straight down. Okay.",
      "I want to push back against this really quick. So, Debate Queen, you're saying the deaths did not go down year-to-year? Yeah, the deaths aren't gonna go down... There is not a downward trend of death. Listen, I'm telling you if... If the coronaviruses mutate and get",
      "weirder, we'll just say that the strange is fuck up. You know, we're going to see more people die, right? Because we're not investing in healthcare and we're Not investing in our medicines were not investing In our people to make sure that we are going to be healthy and safe out there where",
      "Autism and shit like Robert fucking Kennedy is doing. Like, you know? That's all part of it. People aren't believing in the science and the medicines but a lot of people do. A lot of other people do believe that. A whole lot of others are believing in it. For the first time, we have for the first a political party that is specifically in opposition to any positive action",
      "to a pandemic. I don't think we've ever had this before. Like, we've had segments of the population that reacted this way. I do not think one of the two major political parties has actively worked like to sabotage like pandemic response in this way and we were lucky in that at the beginning of this pandemic, we did not have this sort of conspiratorial view of the pandemic so everyone got vaccinated or a lot of people went and got vaccinated but they are not going in for their boosters",
      "boosters so that's what that means is that um yeah just getting having two initial shots will protect you from hospitalization and death like for years and years but you'll be a lot more it'll be",
      "It's going to be very dangerous. That's why people aren't giving their boosters is because they don't trust the vaccines and we can even bring out new vaccines. Can we let the polite Canadian speak? Thank you, Republicans. I mean, okay, so I've got literally... So one second, polite Canadian. I do apologize, but one second. In 2020, the spike was 6.7 0 as a seven-day rolling average COVID-19 deaths per",
      "COVID-19 deaths per million people. So 6.70 was the spike of 2020 and 2021, which I'm not arguing with down in 2021. I'm arguing it was rising since 2020 to 2021. Since 2021, it's gone down. The spike for 2021 was 10.07 January 15th, 2021. Then late 2021 September,",
      "And then now we were looking at the highest spike we've had since then was in September-October timeframe of 2022, which was above 2. And ever since then it's been beneath 2 with the highest bite past that being January 13th at 1.86 and right now we're at 0.82. So you're telling me that the deaths have not gone down year to year following 2021? I don't think anyone is going to dispute that specific claim.",
      "No, I don't think anyone's gonna debate. We did the big one did dispute that claim I'll let them address that on their own terms But I want to engage with what you're saying because like there's there's a lot to unpack there Is it your claim that based off of the numbers that you've just? read off of like yeah that declining whatever death rate that you are now making in the conclusion that kovat is uh, you know has a Basically lower mortality risk or lower risk of death",
      "Is that the specific claim you are making?",
      "as COVID evolves, it becomes less deadly and more infectious. Is that sort of like your operating principle? The last time I looked into it, that was the trend that I saw among COVID variants. So that is explicitly false, but I understand- It could be wrong. Yeah. So there's a lot going on there of like, so you're reading off numbers, tracking from 2020 to 2023, which that's a span of three years. That's a long time. And",
      "in 2020 pre-vaccines you had pretty much new infections and then whatever end of 2020 you have introduction of vaccines and you know some sort of vaccine update again i'm not basing it off that i'm basing enough for the last time i did research it wasn't based off the death count it was based off of uh right i forget what it was if i could find it i'd love to show you but i forget exactly what's it's not based on death count even if it's",
      "Unless you want to, let's say, put your claim to the test and why don't you track the mortality of rabies over time? It has been around for centuries. Are you happy with getting infected with rabies now? No, I'm not making the argumentation that anything would do this. I was making the augmentation that COVID did this. As COVID variants went along... There is absolutely no evidence to back that up, okay? Okay.",
      "any virus is just going to follow the trend of becoming less deadly or more infectious over time. And there are multiple viruses historically that can attest to that, and I bring up rabies as a specific example. Now yes, the trend that you brought up is true, and there's multiple factors associated with that that are like hard to tease out but one of them is the fact that yes from 2020 to 2023",
      "you have some sort of vaccine uptake, new infections and reinfections. And so you have as of now today, you have this amalgamation of people that have been multiply infected or multiple infected with vaccination where like virtually everyone now has had an infection. And yes there is some level of protection but there's absolutely no reason to think that COVID cannot mutate again and become way more deadly and evade whatever level of protections we have now either from vaccines or prior infection.",
      "I could entirely be wrong. I was just bringing it up because that was the last time that I remember looking into it, and that was what I saw the last thing I looked into it. I'm not a scientist. I am not someone who studies this day to day. Like don't take my word as fact like I... This is something that I don't know about, so I'm just bringing up what I've seen previously. However, I could be entirely wrong and it sounds like Corey who actually... I think you have your doctorate or going for your doctor?",
      "I would trust what he says more than me. I'm not getting a PhD or anything like that, but yeah. Go follow Homozygote. I am telling you right now go follow HOMOZYGOTE because he is a virologist and talks about COVID almost every single day. He's a PhD candidate for the virology. Yeah, he's a microbiologist infectious diseases. Yeah. Yeah anybody? I don't think he's exclusively a virologist. Okay well infectious diseases yeah.",
      "Yeah, that's what I need to say. But yeah, but I kind of generally clump it all together in my brain so But yeah like his information is good Yeah, the his information Is always solid and like I would always follow like shit that he's saying completely You know, but don't I don't go anywhere without a mask? still like having gotten kovat on the line I hope that inshallah that I'd never get Kovac but like yeah",
      "like i'm already immunocompromised like if i started coughing and did all that shit i'm gonna myself up and that's not going to be fun you know but like yeah i need to go get my booster because it's almost been a year since i got my last one but like i need To go get My Booster especially because I'll Be traveling and like i don't want to get COVID while I'm traveling or anything of that sort and I'll still wear a mask while I am traveling everywhere",
      "yeah i think uh that's going to be the key like i said before like if you have those first two shots even without boosters your your risk of death and hospitalization is dramatically reduced but your risk",
      "to take my long coven pills right now because i finally refilled them so i can stop sweating uncontrollably and itching and being in the flame mess but yes i highly recommend getting vaccinated if you don't want heart damage if you want to be able to actually work if you should want to do functioning also give adhd it's going to get way worse because you got brain and nerve damage now um",
      "So if you want all those small things, don't get vaccinated. Okay, so that... Yeah, roll your dice with that one then. We're at 1 in 4 people getting along COVID at this point. Not that it matters, Corb. This is what I saw as a study about mice going from virus to virus because mice are studied because they've got similar immune systems than we do. So 100% of infected mice were killed by the original virus",
      "Omnicron S had a 80% mortality rate, and you see the mortality rate fall as it kind of adapts and goes to a new strain. I think there's like one offset, but the trend was that it was falling. So I guess I mistook that for the virus getting less and less deadly. However, I did know it was getting more and more contagious.",
      "communication that our vaccines weren't going to uh handle this um they were the first ones to show the one tissue damage the respiratory distress like we thought that we had found a solution when we actually looked at the lungs and died the tissues and we that was really our biggest oh shit moment was",
      "Well, also as humans we like to compare things right so because 2020 and 2021 were so horrendous when you start seeing those numbers fall in the aggregate it looks to us like a small number but if you can just imagine a world where the numbers for 2023 popped up at the beginning of 2020 that would be very concerning to us. It would be all over the news if we had the infection rates and the death",
      "past the flu or any other infectious disease that we're used to would be novel. But because what's novel is that, uh, the total number of dead like by month or whatever is falling instead of going up, that makes us feel as if okay job done! Like we fixed it, like on to the next thing when in fact like we're just in an emergency that we are not equipped to look at because we went through a bigger emergency. It's obviously true that we better off now because we have the vaccines but",
      "we're still worse off than we were in 2019 right we're so way worse off and before the pandemic yeah excellent that's our issue is the distrust of bringing it back to the birth control is now because we don't trust our doctors and scientists we need to have conversations about whether or not it's safe to have over-the-counter birth control",
      "And both birth control and plain feet does not cause abortions. Who's not trusting? Especially in red states specifically.",
      "No, no, no. I'm gonna stop you right there because that is fucking bad advice. If you don't trust your doctor, find a doctor you do trust and trust to take care of your personal health because your doctor is going to be the person who is going",
      "My fucking doctor, I didn't trust. So... No, that's not what we're saying. Wait, wait, no, stop, stop. We're not talking about doctors shopping. No, I moved my ADHD medication over to a psychiatrist because I didn' t trust my doctor and I love my psychiatrist. I think my psychiatrist is the best thing that ever happened to me. And now I'm looking for a different primary care doctor. So if you don't trust your doctor go look for a fucking new primary care Doctor that way you can have a primary care",
      "The difference in the situation is because I preach a lot about doctor shopping. These are not comparable in the way that, oh, I don't trust my doctor to be doing the best for my health. It's, oh I think that the government it's paying my doctor",
      "Get a new doctor. Well, to be fair, what happened is we had at a point during COVID doctors who were conspiracists started to become very famous and conservatives would use doctor shopping in order to find these crazy doctors. The White House found a doctor that would support their theories on COVID and turned out to be a doctor who also believed sex demons",
      "like sex demons were causing people to get diseases and stuff. So this kind of you can always find that 1% of people that have certain credentials who are willing to go against the establishment or whatever because it gets them a large concentrated patient base that will go to them for hydrochloroquine or whatever it was.",
      "they heard a doctor was scripting it out like candy there right yeah so i mean if you're saying that your own individual understanding of science uh will allow you to go doctor shopping to find a doctor who will tell you the things you want to hear then you're not trusting like science and you're Not trusting doctors you're trusting your own judgment",
      "And that can be dangerous. Don't do that. When I say find a doctor you trust, I'm talking about general trust as in you trust your doctor to make the best medical health decision for you not find a different doctor because you think your doctor made the wrong medical health decisions. You'd sure get like a second opinion but don't specifically go out to see a doctor that has the opinion you're wanting. Like that's not doctor shopping. That's just finding someone who is going to confirm what you believe.",
      "What Rich was talking about was America's frontline doctors. It was like a whole organization that was putting out basically fake information about COVID-19 treatments and things like that, which got people to start shopping for doctors that would agree with these doctors because if you have a doctor who is telling you to take a vaccine, other things like they're not going to trust that doctor at the time it was hydroxychloroquine that they were pushing but then of course now after that ivermectin became popular",
      "I wasn't allowed in rooms with him because he was telling the old hill ladies that they were gonna have microchips. Yep, yep. Don't you know that the vaccine, COVID vaccine has microchip's in it and that Bill Gates is trying to control you through the vaccine program? Yeah, that's that kind of bullshit our people are literally believing. Bill Gates was planning a population control strategy.",
      "You need a lot of people to believe a lot things. It's not hard to start like, a conspiracy theory. Take that PC chick. Now you're talking. I'm on board now. No the internet is for porn, not for this.",
      "The anti-intellectualism really does bother me. And I say this on the right because I know it's more of a right wing problem. Don't get me wrong, there are some left wing issues there too but like... You brought up Gwyneth Paltrow earlier in Goop. I didn't bring her up. Somebody did. I was just like yeah. So here is my issue and I will tag the right on this one. I get why there was the narrative that you know what if you work for the government",
      "If you, you know, if you were, you went to academia, you were a square. I get it, I even get why. But the problem is we have to acknowledge that this was a fuck up and you don't get nice things when you categorically leave all of academia and pretty much all the institutions because you think they're kind of lame. Because this is what happens.",
      "Here's the bad part though. Here's, here's the really bad part is that they parts very small parts of what they were saying were correct such as it turned out to actually be closer to a lab leak than coming from a bat and so what's gonna happen is these people I read the report yeah I read",
      "I read this this week. Yes, but it was not... And they are saying that it's not- I'll pull it up. I literally- I think I did this yesterday. Um... So they're saying that is was not engineered. No no, I'm not saying engineered! I'm saying it was a lab leak. That it leaked out of the lab. I'm NOT saying it's engineered. I know, I am saying-",
      "bitch i if you don't shut the up i read the report yesterday where they have a horrible report saying this is what we don't think happened this is that we think happen um and if they're not thinking that it was a lab leak there are two guesses they have two options right now it's an animal infected one of the personnel and spread that way or whether",
      "but we've fucked over our communications internationally especially at the science medical field to where no one wants to admit any kind of failure on their part because then as soon as China goes well maybe we should have done this instead, as soon they do that they're instantly you made this you constructed this it's your fault um because actually it was yesterday",
      "um the funding and made it official that they're not going to fund the luhan lab which is a detriment to our health because we need to be having the surveillance we need",
      "had years before funded the CDC, USAID and the National Science Foundation. And the USDA was handling them animal side of things. The other three agencies were handling the human side of thing. They had offices in Wuhan and then China more broadly those four agencies. And in 2018 the Trump administration cut",
      "shouldn't be doing China's job for them. And then when asked about it in a press conference, I saw this press conference live, Trump said, well, this is ridiculous. There's not going to be a pandemic. We're wasting our money here trying to detect one. And if there ever is one, we can just put this early detection team back in there. Like after the horses have already left the barn, then we can close the doors. So that was his argument at the time. So",
      "later, well actually a year later because in 2019 at late 2019 COVID was spreading and the rest of the world wasn't able to understand what it was. What was happening? And this is almost a direct parallel to what happened in 2000 early 2002 I think when we stamped out the first coronavirus which was like SARS-CoV1",
      "we had like the CDC was there too at that time and they in conjunction with World Health Agencies were able to stamp out SARS before it went pandemic, like in left the borders of China. Those very same efforts, we didn't have that capacity in 2019 when COVID started in China. So we had potentially the opportunity to do for this disease what we did for SARS or at the very least",
      "or at the very least have an earlier warning and like a better response system for when it did go pandemic. And we didn't do any of that because we cut the funding to something that we couldn't imagine would be a threat, um, uh, when we were doing those cuts. Okay. So again, what I was saying is still not factually incorrect based off of like why I'm saying it's dangerous when like a conspiracy theory like this has like small points that become correct over time",
      "That's the dangerous part is when those truths come out that people are going to be more inclined to believe a conspiracy theory next time because the last one they had, there was like small truths that came out that made the whole thing seem like it was real. Yeah, like when the CDC said masks don't work, right? Right. That turned out to be... That hurt their reputation a lot. And when they said the pandemic's over. Yeah. Yeah it's not. So alright I'm gonna take a swing at both",
      "the experts, the elites and the average person at the same time. There is no give-and-take with these conversations and there hasn't been for quite a while right? When we talk about climate change you'll have these folks who will make these claims about what's coming down the pipe now some of them are alarmist to be alarmist they're like hey can you get off your fucking ass and do something about this that's what it is. There's others that are plain simple it's like hey this is what we expect",
      "The problem that we keep having is that the academics, either academics, elites, whatever you want to call them. I don't give a shit. Tend to do this thing to where they know they're damned if they do and they're d***d if they don't because if they wait and they say hey look we're gonna wait for some evidence here or we're going to wait for the data to come in then the public kicks their ass on the fact that it's like well you're experts why don't you know what's going on right? On the other side of that",
      "opposite way where they will make a claim originally just to get ahead of something but if it's 90 correct the the public will latch on to that 10 so i get where the elites are on like just trying to do their fucking job and they just they can't uh and so i'm largely bagging on the public there the problem with the elites is that they have actively acknowledged that that's a problem and i've just pretty much told everyone to go fuck themselves they're going to do whatever",
      "So I think you do have to make a distinction between the elites and the academics. I think the academics have, if anything, they've been doing the other thing where they're actually underestimating what the problem is. The impacts that we're seeing now are impacts that were predicted for – to start like after 2050, and we're already seeing those impacts now. So they've be very conservative in the calls that they've making. I mean mainly because they didn't want to run the risk of being called alarmists for saying what the bigger impacts were.",
      "the bigger impacts were that's what the academics are doing if anything they were underplaying it but the elites like people like al gore who aren't academics who aren t scientists themselves we're taking like long tail like one percent probability claims and then referring to it without like talking about that they were in the long jail like for instance like when we can expect new york city or florida to be underwater like those are still big risks like we can except those things to happen in the future",
      "the prediction that he made. So some of those long-tail things have happened, right? But what happens is if you make a prediction as a politician referring to academic studies that you don't understand then your predictions becomes a substitute for the paper itself and people can say oh Al Gore was wrong about this date or about that date or some other thing but what you'll notice is academics aren't doing that. Academics are doing the opposite they're being uh",
      "any like big sort of controversy and admittedly that might like slow change but they're being conservative in the way that they publish papers. And I know like Corey understands this because I think this is also Corey's debating style he makes, he's just very calm, very reserved doesn't want to make any claims that he can't back up with a thousand sheets of data and we're in a panel where we don't have time to cite all that data and so he goes unheeded for long periods",
      "because he's not someone who's just attached to the big flash-in-the-pan headline stuff. And I think that that's the difference between the elites, who are... Just don't understand science and they're making these terrible predictions that don't pan out, and academics who are if anything underplaying the effects of climate change or at least the dates in which we can expect risks to occur. I'll just say one thing. Just wait, iCow, until I become an elite and you'll see the about face.",
      "Yeah, once I make all that money from being a scientist man. Yeah those rich college professors, I'll tell you. You can't Google fake it's like all these tabs. Be the next what's his face Anthony Fauci, you know? Right, yeah. Of Canada. You know, it's funny he was a villain on the left right he was",
      "population in the 90s. He was burned in effigy. Because when the science changes, he like changes with it right? No no wait wait he went out and told the American public masks don't work because he was trying to keep masks for medical health workers. I'm talking about his flip-flop in the nineties when he realized oh we're not doing enough you know on this AIDS stuff",
      "this aids stuff or my science communication wasn't really good on this so the guy who was being burned in effigy turned out to become like a hero for that population because of what he did like to combat aids and the rise of azt and stuff like that uh and so that's he's been hated on the left he's then hated on their right um i think that's what will happen if you're an outspoken scientist like during pandemics",
      "He makes more than the president does he's the highest paid person in the federal government. I highly doubt that What no, he made he made more than presidents did I mean, I made more $300,000 a year charge of infectious diseases to make more than a president because they're doing it harder to fuck your job a lot of people's lives rely on them and Also like correct Like I don't actually know like in terms of like his overall career trajectory But I believe he was in that position for life whatever decades and decades",
      "whatever, decades and decades. 40 years? Like, correct me if I'm wrong, but I suspect that he didn't start off at like 300k. Fauci made $480,654 by comparison to the president's salary was $400,000. Yeah, but going back to the 80s? That's a joke, Grayson, I just assumed. When did Fauci get his current position?",
      "He was in the NIH. And also, to get to... I can criticize credentials but let's just say someone in that position has way more credentials than most presidents of the United States so I think there is some tracking there. I mean, I just found it shocking he was making more than the president did. I found that shocking personally. Well, I mean... If you're advocating for Biden to get a raise then that's...",
      "you want your president to be exclusively motivated by the salary like that's not my president i want my president not to be motivated by outside money for politicians getting high salaries for that reason oh i want i want other reforms to prevent external money as opposed",
      "Salaries, but I'll just incentivize bribery by paying them well and then at the same time Yeah You should absolutely make it illegal for them to do you know take all this outside money. Okay? Same hand Shoes on my person like just good pick pick sprout a Sprout okay, I was just more of like whose argument is ever so hi doggy anyway So here first things first okay? Let's talk about",
      "Okay, let's talk about campaign finance.",
      "this shit and when people are like oh things don't happen for me and then they you know they're not doing any of that kind of don't feel sorry for them like here's the thing I think the average person should be able to run for president and have generally the same effect uh had the same like opportunity as someone who makes millions of dollars a year um because i think that the average",
      "or the multimillionaire. And that's generally where I think it should be. I know we're far, far, away from getting there. Yeah and if I could add on to that I want to say also too I think any politician anything that you want to run for any average person should be able to run",
      "All right, I'm about to have a fucking aneurysm here. But I probably agree with you guys at least half of this way.",
      "are they PhDs? It depends. You forgot Navy SEAL. Hey, look, Crenshaw is based... There's always one Navy SEal. Even if it's not Crenshaw, there's always",
      "Basically, it's good with science.",
      "Like, are you wise? Are you principled? Are your character- You know, someone of character, right? Cause I can vote for somebody who doesn't have a good resume. I'm not saying that the person has to be all losses, but like if I work in cyber security rest my life, I'll never have enough money to start a presidential campaign. Like, I just won't have enough to have a presidential campain. Help me fund my Senate campaign in 2026.",
      "That's the idea. If I work in cybersecurity for the rest of my life, I want to be able- It's supposed to be that way. No, that's the thing. It's SUPPOSED to be THAT way. Right? Like people have this- I think look at this conversation the exact opposite To where you go to the people that you WANT TO represent and you're saying, Hey! I need your money to run. And like people are like, Oh that's corrupt it's a quid pro quo crow",
      "Don't get me wrong, there's legal parts of this. But actually that is how the system is built and it works.",
      "Yeah, but I don't think is what I don' think. I don''t have any large donors That's where you have to shmooze. I dont-I don't-I Don't think that people should be required to put their livelihood on the line to run for president Yes I'm here for that You know for again for not just president before all People who wanna run for any race out there",
      "If healthcare has to put their life on the line, the president's got it.",
      "eligible candidate and that you would be the best candidate to represent your people, then you should be able to go and not have to put your livelihood on the line and be like I'm trying to get money and I had to quit my job because I had go around knock people on peoples doors. Sorry kids we're having ramen noodles for next month because I can't afford shit else and hopefully someone finally gives me some money otherwise I have to go start looking for a new job because i just quit the one job I had",
      "Yeah, I'm absolutely going to defend this. You have to build up that support from the bottom. That's why you run for school board. No! Yes. I'm so sorry. I am so tired of fucking Republicans being like, Run for schoolboard. Run for this. Start small. No, start big because you can. Because we believe in you. Because this is motherfucking America and fucking democracy",
      "I can represent the president at 35",
      "You know, I can represent my own constituents. But it's better that I have that bigger seat anyway. So what I am getting here though is that... What biggest thing people do not fucking understand is that the campaign is one of the biggest qualifiers for if you're actually good enough for the job because sorry folks but campaigns are not fucking easy they're harder than shit and if you can't even run a goddamn campaign you don't deserve whatever office you're running for",
      "And they set everything up for you? What, what- They run the campaign. Yes. Fucking top-",
      "Yes it does. Wait, what are you saying, Jack? You can make it on the spot though. Please.",
      "So you would have to have a certain amount of resources on your own in order. But hold on a second, because if we're going to do that, then you go to the next step and you can go the next up at each of these years. You're going gonna have to be able to devote your time to that job and not have to worry about the money that you have coming in at home. And if those salaries are underpaid, that ensures that only wealthy people can run for even those lower offices, which means that puts the filter at the beginning of climbing the ladder",
      "Here in Texas, it's much lower. It's $7200 a year for a member of the Texas State House. So you're not going to have lower middle class people running for those offices because even if they win, they can't afford to maintain a career that way. They're gonna still spend most of their time supporting their household with whatever job it is they have and then just hope that they can survive",
      "times where they have to be in Austin actually doing the voting or the equivalent in Indiana. Like, that's a big problem. There's an easy solution to that. I'm joking. You just have children living with their parents like run for those positions. Also, no one's going to elect an 18, 19, 20-year-old into a fucking school board or honestly into a state rep position. I would. I absolutely would. Oh, Jesus Christ.",
      "Oh, Jesus Christ. Alright, look- The large majority of people aren't going to. Okay, honestly? Like a 20 year old running for school board is fucking base? Please do. Alright. So let me split hairs here with Rich because there's a part where I think he absolutely hit the nail on the head and then there's part where i think he went off the rails. Number one, I absolutely do you think that we, and I'll actually shoot the gun more at Republicans here, do not pay elected representatives enough",
      "you should run out of the good of your heart, right? And if you know, you can just support it all up and you're good. Like I am the guy who's been on record. I think the president should be paid a billion a year because that's the level responsibility that office carries with it. Okay. So anyway, let's table that conversation because I don't want to open all that one up. The other side of this is it's not about what you're paid for as a salary. It isn't as far as",
      "that you need to get yourself the school board so that when you decide to go for the next office, you have that base support that you are now trying to expand. The entire part about being a political operative, if you will, a career politician is not about how much you're paid as far as like paying your bills as much as it is getting that next piece of support that means you can run for the",
      "And I get why there's some parts that are unscrupulous about it. The reality here is that if we are not going to have that, nothing will ever get done in this country ever again unless you have a dictatorship. Yeah, but those career politicians have to be able to come from every walk of life, which is why you have to have a salary commensurate with the position. Like, I agree with you. I want people who have experience to climb up that ladder and become president and everything else.",
      "I certainly think the experiment that we ran with an inexperienced person coming in from the private sector running everything like We almost ran their president with Perot. I think it would have been a problem But we ran it for real with Trump and I think we've seen had JFK That was a very political family, that was a Very political family yes they were yes the Kennedy's understood politics from way back yeah And also like it might still be medicine family. I don't know",
      "family. I don't know. And we didn't really run a full experiment with JFK, right? Because he was like, you know, killed before he could even complete the term. It was late in his We had the majority of his term with JFk. He had a bullet. Yeah. I mean, we did get the Bay of Pigs out of it. So, you",
      "I'll wait. COVID thing? I'll Wait. Electoral thing? There it is! Just get ready because I'm going to scream for an hour straight at this next topic. Oh, I love it. I have something to say. Trust women and birth control down the throat. I took mine... Wait, wait, wait. If you're saying birth control DOWN THE THROAT how are you trusting women to make their decision whether or not they want birth control? I swallow birth control AND kids. That's what she said.",
      "that's exactly what the i'm saying see no answer no babies 2023 2024 2025. oh let's go all right campaign slogan for sure right on to the next topic if we are ready so and now i'm going to try not to laugh through this but a trial to murder you through this reporting me into this we the people health and wellness center provide freedom-based healthcare",
      "healthcare is this the direction we should be taking with health care in the future or scam preying upon some of those are most vulnerable so let me just read a quick we are primary direct uh your direct primary care direct primary cares transforming healthcare by removing health insurance from the doctor patient relationship health insurance restricts practices from charging lower fees and forces practices to see more patients",
      "By removing the third party influences and governances, direct primary care practices have the ability to charge low flat recurring membership fee instead of billing insurance allowing participants or physicians to uh yeah allowing practicing physicians to eliminate administrative and middlemen costs. This also allows physicians to spend more time with each patient and the ability",
      "new model this new model is different from what most people are used to so we work hard to provide discounted pricing labs prescriptions imaging and more we the people health and wellness center has no co-pays included visits brief or no office wait time just to name a few of the many benefits we can offer how do we feel about this corey uh well so i actually read that exact about section",
      "and a half minute video on their main page trying to determine uh what exactly uh is it that they're selling if anything uh it seemed like so whether it's legitimate or not i don't know i'm just gonna take out a face value of like this legit thing that's trying to provide legitimate health care it seems like some sort of primary care mutual aid or like uh i don' t know how it's all that different from just like insurance but i guess direct uh yeah but uh",
      "Basically, do I think this is a good model for the rest of the country? Probably not. But I'm not against whatever people buying into this and this existing window to where I'm at now if it's legitimate. Excellent. Rich? I actually have some experience with this so like I've worked with parents of families in a very low socioeconomic status school district",
      "I did know a doctor that I could refer them to that worked without insurance. And because he worked without insuranc,e he was able to charge lower rates and so this is not... I didn't refer people to him because i think like that we ultimately need to have a system that's based on this. I referred people to them because it is true that there are",
      "like doing business at this level because they don't have to worry the paperwork that drove about the bureaucracy. They don't, I have to worried about uncertainty reimbursements and schedules and things like that all of those are critique of a system that's insufficient to otherwise deal with people like this. And so um uh I would will continue to refer people to this doctor for that very reason like and i i obviously understand",
      "in community with each other like tend to have libertarian leanings and things like that and are against the system but they're still providing for uh something in a system that's inadequate that's not uh getting people with what they need especially if you're an illegal immigrant because then you're going to be reticent to sign up for things like the aca anything that you think might that's going",
      "services. I think some of this freedom-based stuff has a place in the system that we have now. However, that's really a larger critique of a system that needs to change in a way so that these services won't be needed in the future. It's not like this isn't my ideal way of handling things. Thank you, Rich. Jack, glad to have you. Jack and Kate, I hate you for this. I'm already at my blood pressure right now. Okay, so",
      "Can you talk closer? Jack? Hold on, hold on. Openings!",
      "We give a little bit more access to their website. And the process of doing so, they show you a few more of the treatments they offer and one of the things that they say specifically is we offer treatment without oversight or outside influence being detected. I'm sorry, I understand medicine. Lack of oversight is not how we want to go ever again.",
      "We did that shit before. It was not good. Lots of people ended up with ice pick lobotomies. No good. Let's not go back to that. And with that, I can see. Queen? Um... I think that this company is a scam. Um...I don't think that they're going to provide adequate healthcare. Um, I think the only way that we could ensure that everybody has equal healthcare is for Medicare for all.",
      "care for all, where we can all make sure where we are seen by a doctor, cared for by a Doctor and not this scam where we really don't know what's going on with the company which I'll get into later.",
      "Motherfucker! I almost said you were gonna bust a nut but...",
      "clinic is doing and as soon as I saw that freaking IV drip, I knew exactly what this was because they're the same people that are gonna sell you a hangover cure as a banana bag which literally just a fucking IV fluids and isn't actually going to slow down anything it just makes your headache a little better because you're not as dehydrated but this is- they're even selling consultation for when",
      "because you need your handheld going to the doctor and you have to pay them for that consultation. And like, this is such a gross... It's such a GROSS form of being driven by money because our healthcare system is already driven by MONEY We have no reason to care about patients because we're brunette because patients don't give a shit about us people don't even give a sh!t about us and we're b!tched out",
      "people that prey upon people that are desperate for care, especially people that low income or immigrant status or illegal status. People that are a little bit unsure about going or uninsured they're gonna try to go these clinics because they look affordable but what's not affordable is paying for bogus treatments that end up costing you more in the long run",
      "any insurance premium or any insurance deductible because prevention is better than treatment take away sprout all right so i'm so glad you didn't touch the topics that i wanted to touch on so you know you you know what this clinic is gonna do you got a kidney stone gotta go to er gotta have an aim let's you yeah we don't cover that yo you're pregnant",
      "You have a broken arm and need immediate surgery. Fuck you, we don't cover that shit. Your leg snapped in half. Fuck You We don't Cover That Shit And now you're left without health insurance at the ER paying the massive health bill Okay this is absolutely insane that people would give up health insurance to go to this clinic offers practically nothing right they're practically saying we're gonna be your primary care physician",
      "this membership fee. Oh, and by the way you don't need health insurance. They specifically say you don' t need health insurace because they're your primary care physician right? But are they your surgeon? No Are they your ER? No. Are they uh...are they your OBGYN? No! Are they the person that's gonna help you give birth? No I can go keep going down this fucking list And it's absolutely insane that this company would try to like play themselves off as like we are your solution for health insurance",
      "No the fuck you're not. You're just gonna take these people that are gullible and you're gonna make them pay with triple, quadruple probably more than that times the amount of time- times the amout of money they would pay in health insurance and medical bills that they figure out oh shit I had to go to ER Oh shit! I don't have medical insurance This is so fucking stupid it's insane And invest in gold people. Ty? Go ahead Yeah, I'm not quite sure what to make of this because I was trying to like look these guys up",
      "of like look these guys up and it definitely had more of a sales pitch to it than it was like hey you know this is what exactly we're doing um so i'm gonna just go with ignorance on this one to a large degree where i try to do my homework either i was just too dumb to be able to do that successfully or i just couldn't find it in their bullshit uh needless to say i'm not impressed by the fact that it's like",
      "It should be kind of like right in front of me, like very easy to find. Hey, this is who we are. This is what we're doing and this is how we're different. Like from what I could read, it looked kind of interesting. I was like, hey, you know they're trying to break the mold with the insurance model. And out of a hat, I think everyone kind of hates the insurance bottle right now but I mean kinda have to wave your flag. I kinda like it better. Oh, you'll have to explain that one to me but that's whole other conversation.",
      "like something you'd be hearing from your grandparents television as they sleep and right next to the 1-800-588 thing that fox runs all the time so go ahead and hurry up so i can piss in thai shoes okay before you do um thank you for touching on what whatever i was going to go at the open it's supposed to be gonna",
      "if you do have insurance. Then your insurance goes, oh now we're okay with you going to get this specialty and then you gotta pay for the specialty as well. This is a fucking scam at best. Speaking of the middlemen, this doesn't address the middleman but one thing that does address the middleman is the ACA because one little understood feature by most people about the ACa is that it caps gross profits",
      "percent this is a 20 net profit this is 20 gross profit which means after you've paid out uh like all of your um uh you know everything that you do like for coverage and stuff like that everything that's left can cannot be more than 20 of the total that you charge in premiums and then out of that 20 you got to pay all your employees you gotta like pay for your building and rent and i all the administrative costs",
      "over is your net profit so the the reason i mention this is because uh schemes like this if they're expecting to make up for all of their inefficiencies by cutting out the middleman what you gain from that is a very small percentage of the total well because the aca has sort of like exiled like large net profits from insurance companies well they haven't really",
      "is to the point where these insurance companies are double billing not because they're actually charging the patient extra but they're making an illusion as if they are to create that extra charge that and therefore a larger percentage that they can they can reserve well no that would be the opposite effect if you double bill then uh then that's right",
      "and then that means the 80 percent that you have to like reserve back into like paying out for patients or whatever goes up as well so they're incentivized to do the opposite they're insinivized to sort of under bill so that they that so that that eighty percent like doesn't have to be too large so increasing your revenue like no problem is increasing revenue it doesn't really increase your net profit",
      "What I learned in a hospital was not practicing lazy medicine gets you the highest profit. And that's exactly what this We The People, uh... whatever-the-fuck is doing. Is practicing lazy meds.",
      "Adverse reaction therapy. You have a long COVID-therapy? Who's paying for the con... I do! It's a personal doctor fee.",
      "I'm glad you got that same vibe from this because I fucking knew it was gonna be- Can I have amoxicillin? For my prostate cancer? It's like, that doesn't even fucking cross the prostate blood barrier. Let's also look at this, right? Let's look at This. So... I pay $300 every paycheck for health insurance. My health insurance is absolutely- Is that for you and your wife? Yes. My healt- My health insurace is absolutely amazing. After co-pay, it's 100%- I mean sorry, after deductible,",
      "It's 100% copay, which means I pay nothing after my deductible and most of my stuff is co-pays as well. So like for example if I go see my therapist it's like a $20 copay. But let's take a look at what they're offering in pricing right? So prelaunch registration, there's a $50 deposit. They are paying $50 in deposits so then if you are single between the ages of 18 to 44",
      "$80 every month if you are single in between the ages of 45 to 64, $100 a month. And if you were single and in between ages of 65 above 65 or not 65 it's $160 a month alright? And that's not all! If you're a new patient get ready to pay the $150 registration fee um...and then if you want to do a family which includes two adults within the same household with each additional child costing $40",
      "From 2 to 18 and from 0 to 2 years old at $60 Get ready to pay 240 dollars every month",
      "credit card my green dot credit card i get from walmart just so just let's just start off just if you got a wife or whatever if you've got like a spouse or whatever you have a spouse for whatever though it's uh you're you're starting off paying um 390 and then 240 every month past that",
      "if you want expedited appointments, you gotta pay extra. If you want cancer screening and prevention? Extra. Because that's not in the $80 one. You don't get men- men's and women health services in the 80 dollar one.",
      "They're actually efficient at that. Uh, women's health services, uh... Pap smears, breast exams, family planning services, I don't want to touch anything. nutritional counseling and weight management, mental health and wellness services, virtual consultations, and on-site laboratory diagnostic services. So what they're gonna do is they're going to tell you, hey, you're fucking sick. By the way, they don't include prescriptions in that so good luck getting your fucking prescriptions without health insurance, right? Because my ADHD medication alone costs 300 fucking dollars or more",
      "You're assuming that they're prescribing medications. No, they want you to go see I am assuming their prescribing medication",
      "I'm not a medical doctor. I'm also Canadian too, so like yeah You guys actually have real health care up there compared to us Yeah, no absolutely But like I mean, I don't really have much to addict what's aside from what's already been added in terms of like yeah It seems like a really bad Healthcare service if you can even call it a service I sort of echo",
      "of echo uh icows sentiments that he brought up in their opening statement uh of like maybe this is serving some sort of need uh that is going on fulfilled but it's not a substitute for actual hopefully meaningful reform of the overall system that everyone can access that hopefully yeah it's contributing to the free rider problem right because this can actually work if you're young and healthy",
      "you when you finally do get sick with an unexpected illness or whatever i'm pretty sure that this organization will say yeah you need to now it's time for you to get insurance because now you really need it and and obamacare will give you all these protections and yeah and they can't they can stop you for pre-existing conditions so it creates a free rider problem where you could be on a system like this until until uh until",
      "They're not a insurance body. Right, they didn't have any total gift insurance. Of course. No, they can't do that. That's illegal.",
      "um except for smoking that's the one exception they can charge you more if you're a smoker diabetes and anything that is considered self-cause they're adding long covet to it by the way wait they're",
      "This thing costs like, just basically if I was gonna go buy it for the pharmacy without health insurance or whatever It cost 300 and some change. That's 300- that's 300 and Some change that you're being charged plus the 240 of being charged a month plus 250 registration fee Like this is fucking insane. Go get health insurance You're gonna be fucking better off. You're going to be better off getting health insurance. You are actually talk to real psychiatrists",
      "Health and wellness services, but they don't say who's qualified to fucking do that shit. I guarantee you know It's gonna be a bunch of people it's gonna Be immigrants",
      "Well, okay. Okay. I've signed up people for services similar to this The about us includes no doctors names It could be illegal please someone go watch their tick-tock",
      "I assume it's the same video that's on their main page. I could be wrong.",
      "you only see if you are dying. Because that means that your internal organs aren't failing. So, child doctor or death? Your choice. It sounds absolutely base. We should have everyone on this immediately. Are we done? Can we back this one up? No, I'm still mad. To be fair, they do have hospitalization advocacy. They will say that they'll advocate on your behalf for actual healthcare.",
      "They're gonna send a mental health expert, right? To go with you to the hospital to try and like talk you through depression as you get the hospital bill And realize you can't pay the fucking shit. Then be like it's gonna be okay It's gotta get better I promise. I'll do for $10 you can ask Bam as a reference Okay, okay But their Facebook is wild Yeah, give me your login",
      "Give me your login for Facebook Oh, you're sharing the screen right now cuz yeah I want to see this five hours ago post that they just did hold up. Hold up Let me let me open discord again",
      "Oh my god, I wish I could zoom in on this this this Did he hide crack in his pillow?",
      "Alright look, I don't think I'd want to do the 50s. We might you might sell me on the 80s Okay, just saying but that's all my gosh whether whether are they comments there? You look too United I'm watching the tick-tock Yeah, yeah, okay ships are yeah, you have your have the same expressions like on man If Twitter to seems like good stuff",
      "Seems like good stuff. No, no seriously, go watch it. Alright I guess uh... That's fucking insane. It's kinda hard not to look at. By the way, it was posted four days ago. What it was? The video on TikTok. Oh yeah!",
      "I have the- and- and... Right, so- Wait, they don't even have doctors here. That's all stock photos.",
      "They might have doctors It's a stock photo that's all they're showing here is stock photos of People doing health care these aren't their real doctors doing it. These are just stock photos Showing exactly what they want to show in like Like, you know pediatrician holding a child's arm while taking looking at their pictures like, you",
      "No way, no fucking way. Oh my god. I reverse searched it? Dead. Hell no.",
      "at all up here right we can have freedom healthcare here uh just on principle uh but no well we obviously have a public funded health care system that you know i'm proud of but also definitely has its own uh drawbacks but they're at least in my province there definitely appears to be a small growing movement of increased privatization of certain services that has resulted in its own problems and also going back to sort of um a callback to the other topic immigration you know one of the reasons why canada is you know increasing immigration",
      "You guys have always had a split of private and public healthcare, correct? Because things like plastic surgery and all that have always been private healthcare. Because they're elective in nature.",
      "primary care. It's been a fairly recent development where it was basically early 2000s, where specific Quebec premier pretty much passed legislation to allow more private health care services. Whatever you do, do not model the single-payer healthcare system off the VA. The VA is probably",
      "Let me say that try care is the best No, try care. Is not VA I know but I'm still saying try care military shit is Off-the-chain III want I want our health care system to be more like try care Okay for for the non-military people with",
      "We had Ambetter. Oh, it's amazing! You hardly ever get a bill. You don't get a Bill. Do you have that? I was at the time. Yeah, I'm a Navy brat.",
      "Did you go to a base hospital? Did you got to a Base Hospital? That's why you never got a bill, you were always within their care network",
      "I never got a bill, but again, I was a service member so I wasn't a dependent. Whereas me as the-as a dependent, I got a Bill when I got hit with the ER down in frickin Tampa, so like... Wait, I didn't get billed when- When you break your leg and you're not near a maybe hospital, you don't have a choice, you go to the local hospital. Right. Like, I mean it's- But Tricare and the VA are completely different.",
      "That's two different things. Yes, they are two different- Hold on a minute.",
      "They're technically being funded in the same way. They're just being horribly mismanaged in one way and not... Well, what I'm saying is don't model it after the VA because the VA fucking sucks. Let me ask a question about the VA, because there are a lot of veterans on this panel, and I'm not one. But I've been told, but there's a couple of veterans that I do know who tell me this, they say that the management problem with the VA has to do with this sort of walled garden approach",
      "That too many people are kept out of it. Or have to wait long periods of time to qualify for it. Even when you're in the walled garden, they will kick you out of the wallged garden and tell you to go get something else. They'll have horribly long wait times and then they will reschedule your appointment for you and make an even longer wait time for you. Don't cancel it! Don't even call me! It's fucking stupid. From a more macro scale... This is regional...",
      "So is this like the NHS where the system's good until you get, like, the Tories in for 15 years who then chip away at it and now it's not good? Yes. That is literally being gutted since 1997. And they can't be fired.",
      "And the doctors cannot be fired. The doctors, no matter how bad they are... When could they start being fired? Because it was a couple years ago they couldn't be fired",
      "So yeah, they can't be fired. They can't",
      "This tells me that these are all nurse practitioners. No, not necessarily because as you can see they're very new to the fight. Yeah this is it. That's what I'm saying, you can tell they're still extremely new. They still even have doctors with them. Right right like if you pause right there and you see them trying to do paperwork or either put their packets together",
      "It's together one of the two like biggest fucking break room. I've seen in my life, but are those doctors or those nurse practitioners? I Guarantee there's a nurse practitioner actually these are secretaries Either that or that person is having a membership tour right now And and you write write writes like here the woman's holding the paper was so like",
      "Go put on a white jacket go put on the white jacket. We got a membership tour You get what I'm saying you get what the fuck? I'm staying yeah This is still very new hence Why on their page are showing pictures of people like painting and stuff they just opened as far as doctors on the door No, because you don't know when you're this new if your first six hires are gonna be",
      "I have seen this with new doctors offices here in Arkansas that are just completely normal That they're like, oh yeah we're opening a practice together They don't put their names on the door for the first six months because you never know who's gonna have to leave And if this is going to fail why are they scanning?",
      "Jack, do you think that they have- That they're eligible for malpractice? I don't mean... Does it feel like they wouldn't be eligible for Malpractice insurance? Well, I mean, they could be medical malpractices.",
      "I think they're INSPELPRACTICED!",
      "Because you go to your doctor and it's like that's what the insurance covers But insurers doesn't cover this. Yes, it does medical malpractice all the insurance is not covered as someone who has gone through a medical malpractise suit It does not you guys are Jack can you explain how? Malpractice insurance works in medical malpractices a tort or breach of contract based on health care professional services that were provided",
      "No, they don't have malpractice insurance. I guarantee it",
      "No, they probably have to. Well it depends- It's in Florida right? So it's still going to be on the state of Florida. Social workers... We had malpractice insurance on our tags.",
      "This company is performing fraud, not medical malpractice. This company's performing fraud. You're not gonna catch them on a fraud charge.",
      "You can't even get the one. I hope it's not them killing someone.",
      "Based on the way they're offering this service is the only way that's gonna happen and I'll be honest highly likely based on the lay I have read the situation but that is my personal opinion. I can't, I don't have 100% hard fact it's going to be anti-vaccine and they're gonna leave some kid dying of measles or something that is preventable Or a scope of practice violation Yeah Cause I'm betting their nurse practitioners",
      "Since we earlier had a great deal of fun talking about COVID, just recently in California is... Well, not in California. Just recently it's been announced that most In-N-Out restaurants outside of California will be not allowing their employees to wear masks while in service any longer. I would still do it. But I mean like honestly when I've gone to In-n-Out here",
      "I'm like when I've gone to in and out here in Colorado, I don't really see the workers really wearing masks anyways. And like when i go in to get my food because we all know it's a lot faster than going through the damn drive-thru Like I'm pretty much like one of the only people in the whole entire restaurant with a mask on everybody else including the workers are all free",
      "At like you know and I'm just sitting here quietly like hella judging, and I am sure they're judging me right back You know being like. I'm I'm here to get some food. I am not here to eat in this place I'm Here to take my food with my mask and go if you want to wear a mask wear a Mask if you don't want to where master or mask",
      "So just keep in mind this policy is in Arizona, Colorado, Nevada, Texas, Texas and Utah. Yes, it actually is grounds for termination sprout to wear one. Oh, I mean, unless you have a doctor's note as to why you have to wear it. And by the way, COVID prevention is not an applicable reason from a doctor.",
      "And a lot of doctors are pushing masks right now and out of embarrassment they're most likely not going to prescribe you the medication that you need. Or not the medication, they're not gonna write that note for you because they're gonna say well you just eat your health and you don't eat it. Hot twist! You become way less healthy than when we get COVID. I didn't know that there were terminating people.",
      "I don't know how many of the states are listed or at will, I'm actually too annoyed by the first two times.",
      "It allows employers to, if I- me as a veteran when I was deployed my employer could not fire me. However like when i came back my player could have fired me without cause. Yep. And then I could have sued and then for wrongful termination and the my employer literally could have said oh we fired him without cause we didn't have a cause to fire him we just didn't want him anymore.",
      "without saying that I was fired for being a veteran, and it just allows companies to skirt around the wall.",
      "I would assume that it was for like to be anti-union as well.",
      "The army would take the cost. For free to me, the army would eat that cost not me.",
      "wear masks and i occasionally wear one depending on the context uh but like it's pretty much up to the individual at this point as far as i know the only company that has threatened it is american-based i would have thought it had been chick-fil-a first but hey you know no chick-film is a good christian company so they probably believe you know you can do whatever you want yeah listen listen lee that's the lord's chicken all right um",
      "I'm telling you that Chick-fil-a injects something in it That makes it so good to queers and gay people that like we just fucking eat that shit up It is the Lord's chicken How to make chicken, and it is the lord's chicken",
      "There was a real cute queer girl that delivered my food the other day to my car. I know she was gay",
      "I've got gaydar with the guys, but like I can tell that woman was queer and I was like Thank you for bringing my food to me. Yes For all the gays at work at Chick-fil-a",
      "They put that on the books you can also forget about You know, they may want to fighting The context with California when California had prop 8 going on right chick-fil-a and and I am and",
      "uh what is it the mormon church and everybody was all up in arms in california trying to make sure that like you know gay marriage wasn't gonna be passed oh okay i was about to say yeah yeah this was this was like oh like oh nine yeah this is before game which was past yeah yeah but they're right he's threatening to boycott them too because",
      "What's too friendly? They're serving gays.",
      "I'm not. It's like, I may be an asshole but I'm NOT a demonstrably psychotic monster. I'm an asshole, but I am not fucking evil.",
      "They'll be sitting here telling me. So you got that. Just give them the one. The one saving grace they have is pretty good. I put a link in the course panel chat. People have been unalive for less. What's this, Rich? The link I put in there it's just... There have been multiple times when Chick-fil-A has done something that the right didn't like and the woke police descended on Chick-il-A just like to do any other organization",
      "do any other organization and uh this is one of those instances the notorious police down yeah anti-woke people was this it was it was this the uh was this they did something about like discrimination or some like that uh they hi they have yeah they have a diversity officer diversity equity inclusion officer yeah that was um but also at other times",
      "oriented towards not having specific prerequisites for letting people into homeless shelters and things like that. Yeah, they've done... They've also... Here's what it is. If you're an employee of Chick-fil-A... It depends on which member of the Cathy family is in charge whether or not there are... Well no, it has to do with the employees. So employees can get together",
      "a portion of my money and the money that I raised through other efforts in connecting within the company to go to this organization. And so you'll get employees who give to progressive causes as well, and that counts technically as a Chick-fil-A contribution. And Chick-il-A's home office doesn't stop those contributions. So when one of those contributions gets made, people on their right get mad and say they want to...",
      "But my advice to all chatters, um... Go- Tomorrow is not Sunday. So tomorrow I want you go to your local uh, local Lord's Chicken restaurant and uh order yourself a Lord's chicken sandwich Um they come in- They come in regular crispy or spicy. I prefer spicy. No pickles! Don't put pickles on your- No pickles.",
      "No pickles and then- and then no-no pickles and pepper jack- pepper jack cheese, and lettuce, Chick fil A sauce, and some waffle fries? Um... Chick fil a sauce all the way.",
      "The terms of doku is coming to mind Real quickly before we go to it. I will buy anybody chick-fil-a on Sunday and Sunday only",
      "I'm gonna sell Chick-fil-A sandwiches on Sunday. So I'll buy like 10 of them and Debate Queen will buy them for you. Uh, so yeah. We got any communists in here? That'd be great. Yeah guys, um, I am basically like pulling 10 hour days just trying to keep this bitch rolling. So number one if anyone wants to you know check me out or support me TiberiusD on a lot of different things",
      "figure out if I want to do TikTok still anymore. Yeah, got a few things in the pipe that I want",
      "Have a good one guys! Take care.",
      "So make sure it's not a Sunday. We're going to feast on the Lord's chicken. Okay, okay from a chef for fucks sake when people come visit you do not take them to chain restaurants You got to be a trouble head. Take them to the hole in the walls that no tourist has ever seen. To be fair I did. No, you take them raising chains Ty did I not take you to a non-chain restaurant? There was a hole in wall. It was great by the way 100% support",
      "I'll let him promo the place if he wants to. I get a few places. Hey, fuck it! Most people know where I live. It's Main Street Grill. Um...it's-it's a great restaurant. Uh, it's a hole in the wall. Locally owned. It is a great resturant. They serve bar food so... If you like bar food, it is great. They also serve alcohol. So if you like liquid dinners or liquid lunches that's great too. Um, so...",
      "I actually have it where my city is on mine so like it isn't hidden if you ever want to look up on Twitter or like where I live and wanna bolt your ass all the way out here, I've got a few good places to eat. Doc's party let's go! Yeah straight up no- I mean I've been doxxed twice so... I've only seen one Twitch streamer happen to make their way all the out to me And that was actually Touring News God bless buddy Anyway take care everybody Have a good night",
      "Take care, Ty. Have a good night! Thanks for being here. Yeah, Clyde, when do you come in Indiana? But before you answer that, to everybody in chat and anybody who's watching... For the love of God, when people come visit you if we're out of town never ever ever take them to a chain restaurant even if it's a local chain restaurant. Take them to local mom-and-pop, support your local... No there's always a diner. You know JBug has only chains",
      "I guarantee you if i contact a chef buddy there is a hole in the wall that serves food.",
      "It's not traditional Italian food. It's NOT Italian food, it's like this American concoction of what Italian food is.",
      "I haven't found one. Like, any time someone's like, let's go to this Italian restaurant, it's not fucking Italian. I'll take you there. I will take you to chain bucca di beppo. That's not Italian food! Buca di Beppo is not Italian. Hey, I put another link in there. This was another Chick-fil-A moment when Chick-Fil-A decided not to give to...",
      "This was not a business decision. This was them responding to internal pressure from their employees. So you can affect change from within. Well, you can but only when you threaten like a 1500 man walkout. Yeah, yeah. There were people who were saying there were employees who were basically saying as long as Chick-fil-A performs in this sort of way",
      "were willing to walk out over that and um there was the the segment of their employees that was a that were uh like okay with the bigotry or whatever it wasn't a game changer for them if chick-fil-a didn't give to those organizations so when it came right to it like the external boycott didn't work because it just got more people to go to chick-film you know who are on the right percentage anyways well no i'm",
      "I don't think- I've never been to a Chick-fil-A or an In-N-Out. Does Canada not have Chick-Fil-A? Come across the border. Does- does Canada not Have Chick-Fil-A though? No. Tim Hortons? Uh, well yeah so if you want to go- Wait, we only got Tim Horton's. I can talk about Tim Horns- Wait does Canada have Chick Fil-A?! Wait, but does Horton's have like any homophobia that you can uh... Actually not that i'm aware of. Excitedly talk about now. Unless we're gonna talk about like you know",
      "puts in, in Quebec. So I don't know if there's Chick-fil-A in Canada but Quebec is a bit of an outlier. There are Chick-Fil-As in Canada. Probably not in Quebec though. Quebec is A little bit of and outlier Alberta would be the place to put a Chick-Fil-A. And they're opening 20 new locations in Canada by 2025.",
      "It looks like Ontario, the province of Alberta. That makes total sense. That tracks. So one of the reasons why a lot of American chains don't come to Quebec is because of our language laws. It took actually the longest time for Taco Bell to make it here because Quebec wanted Taco Bell",
      "People in Quebec look at you like super bad if you don't know French They'll like it looks like super like negative. If you don' t know what if you dont know, what's the French word for taco? Fuck you It's not the talk of this word. It's it's the bell part. Oh, okay",
      "Okay What would that what did they catch him? See well the fuck you some sort of agreement? Okay, we're like they were able to keep talk about like if it was to be trying to be like a cluster taco Where KFC here is not chaos. It's PFK who lay free Kentucky Yeah, do you know French Like element like my friend just faded over time I'm essentially an elementary French at this point",
      "For example, I had a friend who got married in Montreal. Literally the marriage ceremony had to be both English and then they had to do it again in French. Oh no, it was like a Catholic wedding? Same thing when we sing the Canadian national anthem. There's a French version. Can you sing the French version? Pardon me? Can you singing the French Version? No. And you probably don't want to hear any singing from me. Sorry, I know what you were saying.",
      "I always wanted to know, is there a Quebec-Lousiana alliance going on? Like North American people who claim to speak French although they probably wouldn't understand each other if they tried to have a conversation. There's a Quebecian on the way. Yeah, I don't think as far as I know where you are probably correct that... Quebecois Cajun, I guess you'd say. Just generally speaking, so I know I have some friends from France",
      "and like the French that they speak doesn't mix well with the French we speak here where you know, the actual French people kind of view this as a butcher. Do you think that has value or do you think it would be better if they sort of formalized their French so that the French speaking world could communicate better? They can watch each other's programs all that kind of stuff, you know. That's a good question. It's not like they can't communicate",
      "It's mostly just like due to the accent and some of the slang. Like totally a Quebecois person can watch television from France. You're not Quebec-wa? Okay. I think it's largely driven by culture. I mean, Quebec culture is at least in my mind as recognized by Canada. Canada is a distinct culturally distinct whatever unique nation within Canada. Can you say something French Canadian for us?",
      "I'm not qualified to do this. They don't know my mod's here, he's from Quebec. It's just silent right now. No but like Kevin Claus French is grammatically different from Provencial French or KS French or- Bonjour! Ça va? Oh I hear Dee bitch about it all the time. Suriname in French. As soon goto en sus pantalones. Why are your cats in my pants? What?",
      "Why is there a cat in your pants?",
      "What's another word for cat in the English language? It cannot be disentangled from your pants. What's a word for a cat in an English language. I can get behind that. Yeah, we know what you're trying to imply. No Aiko doesn't because it said inherently belongs inside your pants It does inherently belong inside your Pants Except it doesn't have that... Listen listen",
      "that way no you know how corey said he has an elementary version of french it's i got like a preschool version of like spanish okay so very little spanish no no no you have a peggy hill level of spanish so since we have isle here um we're gonna get back to the some of the best employers",
      "Wait, Isle do you work at Chipotle? I do have to take off though. I know I'm trying- I was trying to- No, I don't have a life. Uh...I just want to say thank you for having me. Yeah go ahead and give yourself an outro. I'm glad you came back. To see what this is. Well if i'm uh i'll always come back if i feel like can actually talk about a topic where Desperado Sensei gave me the topics and like totally like at least from the first one definitely need to talk more confident about that but",
      "We talked about the hollow moon theory at one point, my friend. The moon is hollow and full of Nazis. It's not for the faint of heart! We go in the trenches when we're talking about it. Nazi hobos! No no I shit you not there is actually a conspiracy that dates back to the 1950s That when we finally were going to get to the moon we discovered that it was hollow, it is a spaceship,",
      "I'm sorry. I'm Sorry, I heard of it. I've now been informed about conspiracy theory not sure I wanted to know that information but",
      "information but if i feel like you can talk about that more you know uh then i would glad but like yeah i can't really talk about warhammer but if it's star trek star wars and something oh yeah we could do that totally having a war of the nerds i need one more star trek person for anvil uh if my schedule is available i should be able to accommodate work around it i can schedule it uh but i have to i do have to brush up on some of my star trek but i'm usually pretty yeah on the ball",
      "down on the ball. You're welcome back anytime, my dude. Before you go, are you caught up on Strange New Worlds? Yeah, I can't do that. I am not. I'm still actually going back to watch Season 3. I've been watching Season 3 of Picard over and over just because I love that season so much. Especially obviously the last few episodes. It's a gift to the fans for sure. But it's definitely on my list and probably in the next couple weeks",
      "weeks I'll be all cut up. But yeah, thank you again for having me. Super appreciate to be here. And like I said if ever there's a topic that I think we can talk about by all means let me know and I always try to make room for my schedule. You can find me on Twitch twitch.tv CoreyCampbell84 and Twitter Instagram it's Corey Campbell. And thank you everyone. Super appreciated. And until next time Peace out. Take care. Be well.",
      "So, can we acknowledge that California...",
      "Yeah, that's what I heard yeah, he and he was trying to say you but like you didn't say too and I'm like Yeah, no. He said sue which is the formal now? That's the formal it also means you but it just it's it's the third person sort of like No one talks formal in Spanish",
      "I don't know. Spain. Yeah, if you go to Spain. Well, we don't acknowledge Spain. We're not acknowledging the language they still have a king as a J. I don' t want to hear it. They sound like they're sucking dick whatever they're talking about. Spain Spanish so much. And if you here's something you'll appreciate is a chef. If you ask for a what are those? If you asked for an empanada, they'll pull out a whole pie and",
      "pie and like give you a slice instead of like a hand pie well that's what you get like it's technically regional uh if you go to morish spain you will get something closer to a handpie it's more like the size of a calzone though it's fucking huge oh but delicious it was delicious that's all i know i mean i love empanadas down here but i also really liked getting a slice of meat pie mexico they'll be about gay bake um",
      "In Spain, especially when you get down You know coast where you can technically see it with a fucking telescope. They're about gay big and about that thick So they look more like I was in the north of Spain because I was doing the Camino de Santiago so everything was to like on the North Coast But it was yeah, there's delicious and there actually wasn't a lot of good food on the pilgrimage. So I really enjoyed this",
      "You guys know this, but most of the people on the panel do not. Definitely not in the chat. Yeah, I can't do it. But I spent some time in Africa learning to cook there and funnily enough one of those places I was was in Liberia and it's a hop skip and jump over to Spain. It's like a two hour boat ride so we did that trip quite often back and forth to get ingredients and sometimes just to get good food. The beaches are better.",
      "The beaches are better over there. Neat! Yeah, California is- Well it's not really- well it's just that the standard has changed okay? We have all these-",
      "I can't actually keep my fingers still anymore because i have broken my fingers enough literally all it would have taken is an extremely bad screen when she was a kid in her pinkies and it could have completely changed the way her joints were yeah don't you know like I totally fucked up my hands when I was five and now I can do that shit",
      "in the right direction too you can have to train your brain more because when i was a kid i remember like having to practice this is as much as i could do it there we go but can you yay it did take me a long time to get to the point where i could",
      "neuroplastic training that has to happen to get the control for that. Y'all try to do this shit. Y'see, y'all tried to do a fucking quadruple. Practice is key. My finger just hurts so bad. Spinning a pen took me like months to practice. Yeah I can't do that either. I am not breaking out the trick that I do because that would require me to break out a knife and that's gonna get us banned on Twitch.",
      "Like you do the I don't know what it's called",
      "What? Damn. And how many fingers did you damage beforehand? How many strikes? Oh, no, no. You take a long time before you speed up like that. How many strokes? 290 in 12 seconds. And... That's 24 seconds. I have no idea what this thing is you guys are speaking on. It's like the knife goes chop, chop,",
      "No, it's not that I've seen it in the movies. I've been it in person",
      "fucking jean-claude v and there's somalian pirates but rather than seeing people play that shit in actual bars where they're using the fucking you know yeah everyone's fucking drunk as fuck trying oh look at like the dew that game darts and bars that game goes back to the 1600s what yeah that game is old wait what about quarters um quarters i believe was a game called",
      "Is that where you hit each other in the knuckles? Yes. God, I had a friend who would just swing that shit. The things we used to do before smartphones, let's cut that shit out. This is my favorite Trotskyist rather than Jack. Nuclear war...",
      "I've been waiting for Clyde to pop off this whole time. I did what I told- who did I? Did I tell Ty that I shot his BTS up? Who'd I tell? Uh, it was Sprout. You told everybody you was gonna be fucking up some people's... Because Jack didn't even ask! Oh yeah, Jack was popping off in chat earlier.",
      "We the people, uh... health care is, you know. They're all about freedom of choice in your healthcare I guarantee you they do not provide abortion services",
      "I think we're gonna find out how it's like going to Like like going there or like looking up like the business from like whatever Florida registry There is to figure out what who the doctors are. That's the only way",
      "That's the only way that I can get a public registry Yeah, but like when I did that like cuz I recently switched over to Firefox Welcome not not now all I have to do is like right click and click inspect and it pops up But like I was not able to find a single name attached to that website anywhere Anywhere. I could find a name attached so the address because I was attached addresses But like as far as like the website nothing",
      "the people that are going to... Your wife's badass MVP of the night. It's our ivermectin taking brothers and sisters is who I assume will be taken for a ride with this particular issue. Like I said, if you look up the name of the person who holds the title of the fucking property it's the life of a fucking hedge fund manager.",
      "Wait, why did this move around so much in Wintour?",
      "I'm sure you do. I make it a rule never to trust links from Isle until I've looked at them first. What do you know, Pornhub? Hey, baby! You're talking about the person who runs your Lake Avernus website. I really need to download the PornHub sound for my soundboard because that would have been perfect.",
      "I mean also in a blood flame right in the middle like it should be The perfect alibi You send it yeah, the city of Venice did what?",
      "Well yeah, because I didn't have this one saved up. What the f- He's gonna say it later but basically he's saying",
      "disorders that he's going to bring up on a podcast in like a week same who you don't see me using it to advertise oh i don't feel like he even needs out of vertis man at this point but maybe did you put them in the panel honey no we d end it to me okay hold on i'll open it there we go where's this girl neurodevelopmental disorders and learning disabilities are rob",
      "are rob oh rob mcneely i mean i have learning disabilities but i will never admit to having learned well it's because of the simple fact that like",
      "are mean and you know and so i'm like you know i'm why should i be like shamed for having a learning disability or being different around you know I feel you i'm brown and disabled too but like this is kind of an issue i feel you we're on the same path kids um especially in",
      "for behaviors that come from undiagnosed neuro and... Divergencies. Yeah. I want to say bipolar is super undiagnoized, as well as ADHD. Oh yeah! And autism.",
      "My mom protested and was like, you're not holding my child back from a grade. No, no, you are not. So I went on to the next grade but that's real. Still not confronting the reason why. And if we would confront the reasons why more kids have these learning disabilities than did in previous generations to our knowledge or maybe they did too. We didn't even have testing for this at that time so now you can get tested, you can see what is going on and acknowledging these things will help these children have a better future.",
      "Yeah, I mean like I was diagnosed in like fourth grade fifth grade You know and so then that like carried me through pretty much high school. Um, I was always in special education Classes up until high school and then they were too fucking easy for me And i was like, I don't want to be in these stupid classes gifted and talented No, no, i'm just no just special education classes",
      "education classes right and so basically we put you with gifted and talented if you uh like and then like yeah and then so i was like i think this these classes are too easy and then at that time like i was put into regular education classes which was great you know but i was",
      "Yeah, I would get in trouble for advocating for myself. You know?",
      "whole life and then this year i found out i may have a little bit of tism like that's real i mean like even at college right i had special things yeah like that extra time yeah the extra time is freshman fucking good okay that extra so that's why i'm pretty happy",
      "that a lot of people recognize he's a very successful individual i think he's waiting for the right moment like i don't i'm not gonna be bad faith in what he's doing oh it's during an episode yeah he's like actually going to address it to a large audience on this broadcast because most people is pretty big and the podcast is big yeah well because it's yeah because",
      "Like that they had a podcast as well. Yeah, I didn't use it. Well, damn. Cut that. Cut the half of it. I mean, that's the thing. There's podcasts that none of us have ever heard of that have 12 million views and got a subject you've never given a rat's ass about. It doesn't mean shit though. Cool Shitters. Thank you for tuning into the Pool Shitters Podcast.",
      "Oh, the pool shitters. Where did that come from? Destiny debating Gavin McGinnis. Did you convert to turf? No. Convert to turf. I think we're going to become good friends. How do you do this? You can be a disagree and still have nice conversation with him. Exactly. You've got to remember... No, here's the thing. She's not a turf.",
      "not a turf. She's not a TERF, okay? So what I didn't know going in is she's like ultimate gender abolitionist so she's not at TERF. It's not that she doesn't think trans people. She is anti-women men and trans as a descriptor. She just a gender abolitionists so it's not... Well, I don't know. But yeah but she's out of TERF also keep your friends close but your enemies closer. It much easier to bleed them dry",
      "That's why it came out swinging I was like wait hold on I need to see a therapist now It's okay, like I'll figure I would have grump sway gender abolition is fucking stupid and retarded Also sprout said what did you say? me got though Seuss pantalones There's a pussy in his cat or there sorry he's saying",
      "He's saying cat in his pants, but he's talking about Poseidon being a weirdo. Who says that? Put the mother of pizza with a cool little. That sounds about right. You know, the first sentence that you learn, you know, in Spanish and California all how to say all the curse words.",
      "What curse words? I just called him white asshole. The first sentence I learned in Japanese was, uh... I don't know anything that you said. Uh, it's what color are your underwear? Why would you be asking? It's the first sentence",
      "You could walk up to a random person in France that was born between 1980 and now, and just say, where is Brian? You're going to see a huge smile. And they'll be like, I prepared for this my whole life. And then they're like, Brian is in the kitchen! And then They don't know anything else. Or you go like, it's raining outside. And They'll go, where's my umbrella? Yeah, that was wild. Right. That was like Rich was saying that Seuss is formal. I was like nobody uses formal Spanish",
      "Spanish Jack was like these it's faded I was like yeah so like me even me when I was in like Madrid like good luck like they're looking at me like I'm dumb as fuck cuz I can make the go no that's just like you're talking about Catalan right yeah like that's different that's wrong Barcelona but like Mexico we speak",
      "I also had an argument in our house between my Mexican Salvadorian roommates about what fresca meant. It means fresh? What you call juice. I'm sorry, do you think fresca means fresh?? I thought it did. It does mean fresh. It doesn't.",
      "It's funny because English evolved the opposite way. So like, the word you is a plural and the singular was thee. Well here in California we have agua frescas all over the place. Which isn't juice by the way. Is it slice? It's not juice. Okay so big thing what is queso fresco?",
      "Fresh cheese? Very young, immature fresh cheese. Wait is it dark for the cheese how old this is? This is going like off my understanding of- My minimal understanding of Latin where I'm getting this shit. Wait are we doing the Agnus Anu- Agnuss- No no no no like literally fresca fresca like it's like this is just... I keep forgetting you don't speak Spanish Spanish. Cause then there's Spressa.",
      "I don't speak Taco Bell menu. Do you speak English? I speak shitty Arkansas Mexican. Fresa is strawberry. I swear they're arguing about fresca. Listen, I drink some really good fruit juice. This is an example. You know when other people of color say that like you're just white when you're Hispanic? They're talking about people like Clyde.",
      "Wait, are you streaming? Yeah. Yes. I wanted this connective so bad but I can't do that. You opened your mouth and said that. I did this knowing I had plot armor. You know what? Because I'm chaotic neutral and unpredictable.",
      "and unpredictable. So this person's paying for your actions, okay? See that? That was your fault, Leapy. I did this. I killed this person. You killed Tera of the Age. Are you going to sacrifice Isle? No, I like Isle more than... I'm pretty sure she selected randomly. Yeah. Could have been any of us. I don't dislike Isle. I just assumed it would be me. I want to have a good kick. Actually, I don' think I dislike anybody in here except for Vigilante. Well, I didn't wanna be kicked. You disliked Vigileite.",
      "How could you possibly dislike vigilante? Just people with IQs that low. Oh my god. Ancom is more tolerable than vigilante. Even ancom would be like, okay maybe killing half the population in a revolution to instill my moral viewpoint as superior is a bad thing. Why didn't I get to pitch our boomer concentration camps? We have them they're called old folks homes. Geez duh.",
      "You gotta remember who's working at these places, right? People in our age bracket. We control whether or not these old fuckers live or die.",
      "It's gonna be a very fun day for me. I only know one phrase right? I know I only no one thing Is Korean Ichiban Japanese? Ichiban is Japanese This is the only thing I know in Japanese",
      "any new licenses issued in the past year. So from July 2022 through today, looking for anyone that is anywhere close to that address. I can't find anyone at that address The closest address I can find is a fucking dentist. So these people have no licensing at that",
      "Just say they're based out of Florida. Yeah This not another argument just for us to do the dig dug thing here and put Florida into Cuba I just had a map Break off in flow the way, you know, just somebody everybody get your drills out somebody We all just jump at the same time",
      "go to florida i want to point out this includes every form of uh like healthcare licensure so it includes uh pharmacy techs it includes nurses paramedics dentists massage therapists like this is every possible license for like any form of health care even tangentially related",
      "A single person registered. Because I can tell you why. Why? Because they've changed names and corporations over and over again. A rotating door of falsehoods that you cannot penetrate, really, unless you have government-level power. Esmeralda, how hot is it in Japan right now? Hot. Do you want it in Celsius or Fahrenheit? You don't ask me questions like this. You're insulting me. Tell me in American.",
      "I needed an American. Give it to us in Celsius, let everyone do their own conversion. Okay, sounds good. It's about 35 degrees outside with like 95% humidity. Oh, 95%. That is rough. We had torrential rain last night so it's... That's nice. 95 degrees? Oh my god. 90%... I have Google.",
      "Google That's still hot as balls. Oh good, it's 11 o'clock at night where I am It's still 90 degrees and it's 80% humidity So yeah, I haven't got the luxury of his rain and they still have the humidity It's 73 California wasn't Tyler When I looked at the 28 see fuck you though so two days ago",
      "index of 152. The scale only goes to 136. That was actually southern Saudi Arabia, I believe because that was at the... That was at an airport, I think. The Iran airport? The Gulf airport, yeah. Oh, never mind. Yeah, I got my... For some reason when I looked at the map, I thought the body of water right there was the red",
      "Cycling. Because I've read all this shit, especially the COVID shit yesterday. That's why I was like they had to release that. Don't question me with sources. I bring sources. If I may forget my brain, I always bring them links. Still not a bitch. 73 is hot, especially when there's humidity and I don't like that. You are a bitch! And I'm about to send you my California picture?",
      "a picture just so that you know it's 91 here coming for you y'all can just come here get yourself some uh in and out richard's got me enjoy the japanese community i want to talk about the eight now i'm going to talk",
      "So yes, I think that it's perfectly reasonable for this request Seeing as before like a couple years ago we had the complete inversion where there was a mask mandate and people were fine with that. No, I'm just saying that an employer has the right you know of their business if they want to have a mask",
      "about wearing masks in a food industry where the virus yeah via aerosol droplets yeah and they most likely aren't having a filter system listen we didn't think about mask eight years ago we don't think",
      "I didn't know there was an In-N-Out in Wuhan. I'm sorry. We were talking about masks in Asia. I don't want to deal with that shit. Bush was actually really good",
      "about that outbreak like he was very supportive of cdc can i be honest what my thought process when covet happened in america when kovic was coming to america so i was seeing covid in china and i didn't know it was already in amerika a bunch of pets so in my head i was like oh well we've already dealt with sars but we didn't really feel that we uh had ebola come through with obama we didn' t really feel like we're america we're gonna be cool i was",
      "think ebola does what do you think happens when you catch ebolo oh yeah your organs melting yeah",
      "They're registered to a construction company. Only three people died during that first Ebola issue. They were registered by a person who runs a construction. Or two people died. And so after that, they created an entire branch to deal with this. It was the epidemic response team and fucking Trump abolished it. Wait, is that what we just",
      "We just built in Denver Is it Denver that we have the new Infectious disease center? Um, I don't know after Ebola. We got like a two billion dollar Senate bill Or forget NIH we had NIH offices in there too so those five agencies that were in And around Wuhan that all got cut in 2018",
      "Oh yeah, that's what I was reading earlier. It officially went through to where the finger pointing is happening and I'm just like fuck we're never going to know when this started. It's been of my opinion that the Trump administration opened us up to severe calamity by removing or gutting these agencies without doing a good check on why these agencies exist before removing them. He's on tape saying hey",
      "saying hey there's we're not there's never going to be a pandemic so what's the point in doing this thank you just drink bleach just inject bleach and uv oh he never said inject bleach to be honest and fair he never",
      "He was asking if there were any way to use bleach as a disinfectant. But he didn't say inject it. No, he said inject. That's what we're talking about. We also said the same thing about sunlight. Injecting something into people's blood. And I was like actually there is a treatment where you essentially extract somebody's blood and run it through UV light",
      "v-line essentially yeah do that to every single person well yeah he said yeah he's got injections sequencing data is showing that sars cov2 likely spent about the last 30 years in a bat and samples from the west mark the white market show that it was likely a raccoon dog intermediate interhumans i told you it was a chinese human it was",
      "Oh my god, I didn't need to hear that. So the Trump quote was this he said I see the disinfectant that knocks it out in a minute one minute Is there a way we can do something like that by an injection inside?",
      "No, he didn't yeah, well yes works if thought you were there He would have corrected him immediately but it was Burks and Burks was too polite to do that She just kind of smiled and so she didn't respect It was a mistake telling Trump what to do Yeah, that was the thing like there was a balancing act with both of those people and",
      "Berks is terrible at it because she thought she had to praise him in order to keep her job there. And she thought, well, it's better with me inside than outside. Fauci played a similar balancing act but his balancing act was a lot more balanced. He didn't agree with anything that Trump said that was ridiculous. He would always correct them. Even those funny eye rolls in the back whenever he said something dumb.",
      "whenever he said something dumb. But with Berks, she would outright praise him and say that he responded extremely well in this circumstance when he didn't. Wouldn't he not read off the scripts? Yeah, that's the problem. If he was reading out of the script, then he'd do okay. But as soon as he got off the script that's when you've got stuff like this. This dude would fall asleep during briefings. They had to make picture charts. He had to paint by numbers for briefings",
      "was a visual learner get the out of here listen i'm not defending him i'm just saying that's what he would say i'm sitting here just going listen i wasn't paying attention to like 95 percent of this shit i was doing when i was working as a head of it like nine times and about the head of a damn country come on dude we gotta address chat because yes saving lives is important to me but trump cannot save lives he harmed lives",
      "an organization in like if we had if those five offices were still in asia and were able to do the job that they did in 2002 2003 with sars if they could have repeated that process we might have avoided it entirely but we had a president who said this is a waste of money or we shouldn't be doing this china's like a competitor like we shouldn'd be helping them with pandemics we should like you know if anything",
      "Like that's the shit he would say. And so... China owns his ass. How is he safe? Yeah, I mean it was... So I addressed the chat on that. I said you do that shit at the White House with professionals that have been called into a room privately. You don't do that in public and fucking give people an idea that this isn't something you could be doing. I ask my stupid questions to Sam offline off stream because I don't want to perpetuate misinfo and stupid shit.",
      "especially when I'm talking medicine and science, I am very fucking careful discussing medicine and scienc because I am not going to be responsible for someone hurting themselves or spreading misinformation because that is a responsibility of mine is to educate and provide the best knowledge possible that i can give people to make sure they're taking care of themselves and their pets so if you are someone with absolutely no health background",
      "Listen, there were many conflating factors of why it spread.",
      "widespread, not just with Trump. And I think that you know what? On net, I think he did as good a job as anybody probably could have in his position and I think well somebody was doing that job before him and that person didn't cut those five offices in China and stopped Ebola and Bush in fact helped set up a lot of those offices in china as well especially the CDC and the NIH",
      "Yeah, that was a blunder. I'm not gonna say it wasn't a blund-er but I'm saying that you know... It was a Blunder that cost 1.1 million lives like... Yeah, I thought to say you're okay with people dying the same way like them not masking at In and Out? You're saying no, I think I think it's a different thing between a global pandemic and in and out having uniform requirement. We are still in a global pandemics. So what if a local doctor volunteered to give notes to anybody who wanted them?",
      "Okay, he declared not this is what I mean by presidents do not dictate medical care the same way that idiots don't dictate medical Care but I like this example. What's happening? Listen, so what Biden said it I will have to I'll have to agree with it because he's my president okay Would you could so what if a doctor just goes to every in and out and says hey if anybody wants a note? I can write you one right now totally do that That's your right as a person You can have a doc they said a doctor's note isn't except",
      "It would take one doctor to do that. I don't think like, I think it's fine if anybody wants to doctors or anybody who works there wants to wear a mask. If I work with could wear one just like out of defiance, like exactly and be like, Oh, I mean, my doctors are not masking. Doctors are not going to be writing these mass protocols because they're going along with the narrative of the pandemic over what you're about to see another week.",
      "I thought you just said that politicians, like doctors and whatnot need to go- need to do the health thing and not the politicians. Now you're saying that doctors are in on it? Like what- First of all, when did I say that doctors were in on It? And two, I didn't criticize the medical field because I work in the medical- You just said they're not gonna sign mask notes because they're masking cuz they wanna play into the narrative that COVID is over. You just that that. Yes. That's not- Okay then you- okay so how- so our doctor or a doctor's not medical physician",
      "professionals dealing with a health crisis if they're the ones saying, actually, COVID is over. They've been brainwashed by idiots in power. This is why politicians should not dictate or open their fucking doors about healthcare. But you just said that the health officials are saying it. No, the health officers are doing what the people paying them to say and do because that is how our healthcare system is driven these days. Okay, so why are the doctors going along",
      "Because they don't give a shit about you. They need to know about it so that they can fix it. If you didn't get rid of Addison, just grow up and go. You're literally... The politicians don't",
      "The solution is... The solution does not be that.",
      "That's all of our taxes, that's how we pay into it. Yeah but just because I pay taxes doesn't mean I get to go to the Federal Reserve and make a deposit okay? That has nothing to do with the Federal Res- IT'S TAXES BITCHIT! Personally your taxes you pay are probably not the bulk of what is going So you wouldn't rather be more healthy because everyone else around you is healthy",
      "You're also at the same time not wasting money on shitty insurance that you'll never see the investment back from whereas if you're investing in a Group pay system. Guess what your investment comes? Who's administering this money because like it's not just you paying some money and then automatically you're just making up here work so you want to ask for every single Detail",
      "the money is the fundamental thing. The people that need the money. Patience. Patients. Patient. So I gotta write a check every month to a patient in need? Is that what you're saying, patients get the money? Yes, that's exactly what you have to do. You actually have to donate the organs, not your money.",
      "We would be saving money if we were able to focus on preventative care first and foremost instead of trying to like focus on the disease afterwards. There's no reasoning around it, that's a fact. Okay so will you admit in a single payer healthcare system that single payer would be the government? No its not the government.",
      "Who is this entity? Your mom. Because there's no way to make your fucking smooth-ass brain understand this concept because we have had this combo over and over again. Are we giving money to just charity? Yes, we're paying Satan to murder all the boomers. Okay. Nope, let me not say that. That's at least a answer. You're gonna do satanism, sacrifice the boomer for... Yeah, I'm gonna do Satanism on the boom. The more you push",
      "you push for this aisle the more i push for that listen if you want damn it single player we have to admit who is the thing a random guy writing a check too if he can't i'm in a multi-payer system and it works a ton better than then what is it the system they have in the united states true it's not even full city it's",
      "And a lot of people in Japan also have AFLAC too to help them with their medical bills and stuff. I actually have a life insurance plan with SBI, and that also helps cover what is it? What is it insurance for cancer so if I'm to get cancer I get a specific amount of money per day What is while I'm in the hospital and stuff and a certain amount of? Well, it's something simple",
      "it's something simple like like basically aflac does that yeah yeah but but it's not just affleck like sony does it sbi does it aflacc does it like there are like like 12 to 15 different companies that offer private health insurance for things related to like cancer in japan right cancer is going to go in",
      "The fucking system rolling. Because you have the baseline- I don't want to hear from you right now, or I will turn around and smack the shit out of you because I'm not in the mood. Okay? I need people who don't know healthcare to pipe the fuck down today. Back to it. No one knows about healthcare. I'm so glad that I'm on here. No, you don't",
      "What do I know about healthcare? I love being a mod.",
      "room because I forgot and forgot my insurance card, and getting MRI scans in order. And all of that was less expensive than all the stuff that I had insurance for in the United States. Damn! Yep. Yes, and I snapped my kneecap in half. Oh, Jesus. That's a rough injury, man. I understand it.",
      "I was in the hospital for about that long after I broke my leg. So, yep, I feel that but I had Medicare so you know?",
      "like on a regular basis. When I broke my kneecap, it was like once or twice a week for the first month and then after that, it's once a week after that. So all of that cost added up. I think I paid in USD, I think i paid after three months of care maybe $1,000. It's not bad. Yeah definitely could have been worse being here in America. Oh and they replaced- I know your jaws are broken right now. They replaced the cast",
      "that went from my ankle all the way up to my hip every two weeks. The boot in the US would be $1,000 itself. Yeah, I know. Do you know how much I paid to go to the emergency room to get a scan done on my chest? Like a specific machine that they had? And I forgot my insurance card. Do",
      "It's a hundred bucks with insurance in America.",
      "No, this is a family physician. That is insane. Yeah, ambulance is like $1,400. Do you believe in the money they make and spend it on their own health? Well that would work if people would actually invest in their own wealth. The amount of money I have to pay every month is about $500 a month but my employer covers 250 of that every month and I only have to do 250 of them.",
      "Like half and half. You go half C's too. Yeah, so if you take that into account what is it then over the course of a year that is like under 3k? That I actually pay out over the",
      "if i if i wanted to if i decided that the only doctor that i wanted was a doctor that was in okinawa and i decided I wanted to get on a plane and fly to Okinawa to see this one specific doctor it's covered the plane yeah yo my not the plane ticket but going just checking just checking reverse your travel and accommodations well since you gotta get on",
      "This is why my business is so bad.",
      "When I got my Medicaid, I now have like a pharmacy thing that says it has free over-the-counter medicine. Is that like that? Like it covers Sudafed? Well no, Japan has specific laws in place that doesn't allow for more than five times the total cost of whatever they produce You can't charge more than 5x the total costs of the actual production of the item This includes all the admin logistics and all of that kind of stuff",
      "is making like if someone yeah well if someone's making like ibuprofen or something like that like and you're getting like the like the prescribed version of ibupropan not off the shelf then they can't charge like more than like like a dollar fifty for like a small bottle i'm gonna be honest it needs to be put there needs to",
      "Why private insurance isn't the demon that you think it is, is because you have to understand how short-staffed we are in the healthcare system. The steps that we're gonna have to take in order to get to the systems that we want. Because yeah eventually we'll have a single system but you know what? We're so fucked that we've got to start digging and putting our stairs somewhere.",
      "start with a system that we semi already have i mean well are we're all already paying taxes out the ass we're off already having insurance so guess what the basic insurance covers preventative care make sure make sure it makes sure that everyone is a baseline healthy so that we don't have all these people sniffing and sneezing",
      "That's what I've been wanting to say this whole time. Thank you, Claude!",
      "oh but there's people that care um i was one of those people i tell you right now i don't give a about helping people with the way that we've been treated i don' want to save you that's why i chose animals not humans because there is i see nothing worth saving when someone's telling me that i only care about money and the bottom line what i am literally hands on deck trying to plug holes so they don't bleed out like",
      "Like, people expect the kindness that they spit on you for. Because they don't give a shit so if you don't get a shit I don't gonna shit But I ain't dying for you. Already got heart- already got heart damage from idiots. I ain' dying for anyone Especially when we're not wearing masks. Hell yeah. Holy diein' for me. Probably in a stupid way",
      "Yeah, that's true. Well no it actually is easy.",
      "unhealthy food expensive and healthy food affordable it's easy for you to think jack but i'm on my little rage boat here because i'm so fucking tired of being like no no when i say it's not gonna work yeah uh i'm talking about taking the giant bagel slicer to a few executives we should get sam in here to talk about the fatty mcfat tax",
      "two plane tickets by the guess is probably something to do with like the sugar tax or something something similar pretty much pretty much it's a sugar tax for sure basically yeah anything we're just not subsidizing sugar i'm implementing which is really important let's just uh stop subsidizing all corporations how about that let's let's",
      "sugar. Okay. Corn is also like a big... I didn't know that. They actually get more subsidies for sugar from beets than they do from cane sugar. Interesting. Well, that's for sure. Because we do corn instead of cane sugar here. But are corns also worthless here? Most sugar comes from... Yeah, we grow sugar in Florida.",
      "florida on the regular there's florida sugar like on shelves you know and they also burn their land too which also harms the environment and people there but what aiko is talking about is high fructose corn syrup which is used as well as an alternative sweetener to sugar has the same caloric content but it's cheaper because of how heavily we subsidize corn in the country",
      "Almost 60% of the grocery stores are fructose sugars.",
      "that is it if you just keep well, that's not going to work. Put your big old panties on and take a step forward because right now we're not working. We've got to do something. But of course, if you want to stop the corn subsidies then um... Then you lose a lot of swing voters in states where there's a lot farmers that benefit from that. So that's why... Iowa, Indiana, Ohio, you're gonna lose a LOT of people in those states.",
      "Yeah, and right now more importantly Wisconsin. Well like Wisconsin is a big farming state you're gonna see that in Minnesota to some degree too That's because those are swing states. With core subsidies it would probably cause a fucking famine Well you need to minimize the disruption by making it gradual I need you to explain this to me because in the United States with the amount that we produce",
      "amount that we produce, we export 90% of what we produce in the United States. And this is all goods. We only use domestically about 10%. So the corn that we're actually like using in the united states is like brought in from Brazil. So it's worth noting as an example, like Ty was on the panel here, the corn, that Ty was growing in his farm when he goes to sell that to the mill or whatnot, or to like the silo",
      "silo that silo is then going to turn around and sell it to some other place in the world yeah they're not gonna use it it's worth noting that the vast majority of corn grown is not used for for edible purposes in the u.s all right i think so like 80 percent of corn in the us has grown from but did you listen",
      "use 10%. Everything else we need to import. I was addressing to Vigilante, not you Desperado. So the eggs that we produce in Arkansas will get eggs from Montana. Like, you will never get an egg from Arkansas in Arkansas. We import a lot of shit. Bro. The way our food system works is super inefficient.",
      "super inefficient. Yeah? So what are you going to do to fix it? I just went on like a 10 minute rant about people coming up with, well this isn't going to work. How are you gonna fix it. Good luck trying to fix the legislatively. Like somebody pointed out, you can't run... I don't know shit about legislation. I do education. Well, you cant run on that because you're going to lose half the states and the other half is the other third of the states",
      "not farmers, but are let's say cattle herders or some other type of thing that's adjacent to it are also going to go for that shit. Because if you fuck them there's only next when you come for their shit is how they're going to think about it and even if you did vote a president in that would do that. It's never getting through the house because we just want our problems with presidents these people because this is a federal because it's a federal problem. You don't solve cop problems with the presidents, but you solve federal money with presidents and Congress",
      "in congress yeah so i'm solving the food problem by educating people so that they know what to demand and ask for healthy food especially with corn a lot of crops lack uh nutrition especially for court i 100 agree with that uh laws i was only pointing out that you're not going to solve it probably legislatively no time soon uh yeah education is probably a good way",
      "is probably a good way, but it's going to be a long road way. It's going",
      "candy bag yep yeah and that's the whole reason the food industry started doing it because people buy more with sugar and it's worth noting that sugar does have a like pretty significant addictive potential as well and it is one of those things like caffeine and alcohol and nicotine that is you know legal but still has",
      "there is a reason sodas and candy and all of the stuff that has massive amounts of sugar, whether that be sucrose or fructose-glucose combinations like in HFCS, is because that stuff triggers the dopamine cycle in the brain that actually creates those sorts of addictive effects. We're all way more depressed than we actually think we are. I mean,",
      "I guess. Especially if I know that it breaks down into toxic materials?",
      "that is being absorbed by our neurons because of all the sugar we're eating, it could be contributing to neurotransmitter deficiencies that things like SSRIs and NDRIs are trying to treat. So it very well could be that the mass amount of sugar is actually leading to the sort of depressive symptoms that we're seeing a lot in people in the US. My God. And just hypothesized why people are so fucking stupid.",
      "fucking stupid oh you're getting stupid because more people are getting re-infected by not wearing masks and guess what covid causes brain damage everybody's fucking crazy right now i mean we had brain damage long before coven let's just i don't know i'm not gonna lie there's a lot of people there's",
      "to lose a couple brain cells, to cope and survive. That makes sense. Takes brain damage to fix brain damage. New Zealand wants lower gas prices. Everyone wants lower price prices. Unless you live in California. Oh wait, dollar per kilogram? I forgot they all measure... Californians don't want lower gas price?",
      "Measures it by kilogram not by length. Well I guess Lethe doesn't care about lower gas prices. This is meat. No he's got a, he doesn't have a... Wait do you drive? Oh wait don't give him electric. No, he has uh, he hydrogen. Do you have a hydrogen car, Lethe? Yes. What?! How common is that? You must not be able to go very far. I'm coming to visit you just so I can go ride in your car.",
      "And then and then I want to go fill up your car cuz that shit looks cool Wait, how does it feel? Well this YouTube videos on Yeah, you're just you're Just filling up a compressed gas tank. And when I say guess I mean like the phase of matter not the short Yeah",
      "use combustion to actually do that. It uses a form of essentially reverse electrolysis where it has basically the electrons are able, or sorry, the electrons aren't able to pass through a certain semi-permeable membrane but the rest of the atom is and so the electrons go the long route which creates that electric circuit creating... So hydrogen cars are effectively electric cars",
      "cars. They run purely on the electricity generated by recombining hydrogen and oxygen into water, so there's no combustion in that engine. And then that water comes out the tailpipe. By the way, there's a whole hobby market for converting gasoline cars into... Rich, I can't tell if you're joking or not because your cam's off. No, I'm not kidding. The only exhaust is water vapor. Well, just water. Straight-out water. So that's the best car to have in a desert because",
      "The amount of water you get out of that tailpipe is minuscule.",
      "Water out of a tailpipe of a hydrogen car would actually be incredibly clean. You're talking distilled water. Actually drinking too much of that would cause health problems because of the lack of minerals. Distilled water tastes terrible, too. Oh, it comes off the stove? You've got to have some minerals in water for it to taste decent. It's also an energy requirement like compressed hydrogen gas. And salt. A little bit of salt in the water needs to... Distilled Water tastes horrible. Yeah, I know. I've accidentally drunk it before because I have distilled",
      "my computer's trust me as uh feed for meat is our biggest subsidy seven billion dollars yeah most most corn that goes to non-human uh feed either goes to producing things like uh high fructose corn syrup ethanol or most of it goes to animal feed also fun fact what's in your pet food",
      "This is why it's recommended that you give your dog a good wet food every so often to help",
      "wait did you say go grain free or no grain free sorry i could no green free absolutely no brain for dogs for cats even though cats are mainly meat-based uh okay i don't like the trade requirements having no antibiotics ever in your meat that to me screams zoonotic disease because that is exactly how people get salmonella from backyard chickens and",
      "because wild birds, people don't know how to maintain them so they're not kept in coops. So wild birds are spreading avian fluenza to your chickens and salmonella and that's why you've been shitting their brains off for two weeks.",
      "still be given antibiotics earlier in their life if they get sick but unfortunately a lot of uh a lot like livestock farms these days have been using antibiotics prophylactically which is also a huge problem and then they just don't 500. but then i think avian cooper had healthy events of weight loss no that's tapeworms that's people ordering tapeworm pills",
      "But no, this is no antibiotics ever. I understand the clearance. That's what I'm like in New Zealand. No, our farmers do not comply with new antibiotics because as an animal science and poultry science major well, I'm animal science major, poultry sounds minor. Not treating with antibiotics is a big deal. That means that your shit isn't infected. I eat raw beef and venison. That' s what wrong with you brain grumple.",
      "oh so it's not just the crayons or the glue have tapeworms and equal life and salmon ella deep records antibiotics we use whatever required they just don't go to the arbitral yeah no",
      "money for meat okay so this is a great- okay, so you're talking about heat grading per sale. So this is where you get the fun little uh labels of non-gmo antibiotic free and no hormones ever even though all living things have fucking hormones but yeah there isn't",
      "that's bought, even the stuff you grow. The seeds you get to grow in the ground to grow your own shit have all got hormones in them that give to the cattle. There is no feeding regime anywhere that does not have hormones in it. Not to mention a hormone is actually an incredibly diverse category of chemical and found in just about everything because every living being uses hormones",
      "in some capacity for intracellular communication. Like, even single-celled organisms use hormone to communicate between different individual cellular organisms. How they test each other's slurs. Yes. Their slurs are estrogen. To me, the ghost of the US is typically highest quality from US due to the market expectation.",
      "Hey, Clyde. Acetylcholine. My brain. Not red cycle. Not citric acid cycle. I literally my brain just flashed that stupid ass. God give me the strength. Sorry, I had a little mom flashback for a second there. Slur slingers? Yeah. They send the mitochondria to the powerhouse? Nah. The slow house.",
      "We have grade D meat usable for prison and military only. Is that below pet food grade? Yes. Remember, prisoners don't deserve bread food, good food. Neutral loaf. Speaking of prisoners, there's a story going around I think it was on NPR. I didn't know so many prisons didn't have air conditioners in it. It was 105 degrees here today.",
      "today. So they're literally cooking inside these brick boxes. Did they speak to Texas and the Texas Supreme Court? Sorry, the Texas supreme court had a special thing about prisoners and how they weren't allowed to have air conditioning. What? Because retribution versus yeah it's something you can look up and go really? The ironic thing",
      "several security guards or corrections officers also have seizures and pass out. Yeah, people are doing that on the tarmac because the plane got delayed. Like Arizona's been 100, it hasn't gone below 111 during a day for over a month. Yeah this is an uh... The South is just gonna end up taking itself out for us. But it's not just the South right?",
      "even in the midwest even in midwest where it's hitting like 90 something degrees where it normally not 90 degrees or they have some older prisons where they have older prisoners that don't have air conditioners because when they built these prisons they didn't feel like you needed air conditionings because the homes didn't have a conditioning and they felt was like the same thing except for homes were built not to have air conditioning and then natural airflow if you open all the windows prisons don't",
      "You know, you're talking about another five to ten degrees at least in the prison of non-moving air Yeah, I'm not so much kind of a middly but yeah You've got an old dry heat versus A human Not just all socks. Hey 115 degrees is 150 degrees. Okay 152 152 that was an Iran",
      "in iran oh well she's actually that was the heat index not the temperature just to be but the heat",
      "So I think they had like a flight attendant pass out. People, yeah, flight attendants were wheeled out on gurneys. Passengers were wheelied out with oxygen. Like people were drooling as far as they went died. But yeah, they said if you get off the plane it'll take like 48 hours to reschedule your flight even though it took them two days to reschiddle the flight.",
      "ship themselves? Yeah, people were pissing and shitting their seats. I don't know how hot that's gotta be to piss or shit your pants. That's a bad customer service right there. Which is the whole question of who they are basically. So Delta here at Harry Reid International Airport in Vegas. I remember going through there once. It was hot in the airport. The sun beating down.",
      "complaining that the procedures that the delta has for dealing with such a thing are poor and hopefully will be improved right where someone dies hopefully you know i don't i don' but you see i don t chuckle like i look at these things as engineering problems that can be fixed and they can be fix d. They won't be reported fixed in the news cycle of outrage and resentment that people get to chuckle about of just saying",
      "Yes, all of things are engineering problems because you engineer things within an organization. Yes. And that's what I said at the very beginning that it's obviously their policies and procedures are stupid but which company is not stupid? They're made up of humans. You seem to want a perfect reality and complaining that it might be perfect as you expect it to be. No, I've sat here bitch this whole time about",
      "whole time about not wanting perfect i just want to start i just wanna start somewhere i say make companies out of champs something that's even less so they that case was fully preventable that's the thing is you do not keep people in a plane that is off no airflow obviously obviously in chicago so what was the reasons why they did it so you could complain",
      "That's what's interesting to me, to find out why they were dumb. What was causing people to be so stupid? Money. Can't give up those overbooked seats. I'm trying to find that. No, no, no. Wait, wait, wait. That's the easy answer. Exactly. You can chuckle about that kind of thing. That is the airline industry. That ist how it's so cheap. I can fly to Vienna for 50 bucks. Everything included from here in England.",
      "50, I was about to say, I have not seen a $50 airline ticket. Saxon lives in the UK. Okay, that's why. Yeah, no. How many miles is that? You know, there's a job in the airline industry called yield manager. Yes, this is the whole thing. It's a very margin thin industry.",
      "You think my autistic ass hasn't looked at the entire dynamics of airlines?",
      "What's a Canadian American? Well, as a Mexican... I had to disable Mexico with heart problems and pissy attitude today. I have a right to bitch because I haven't done long enough stuff in a while. The Zodiac Killer? Oh, say it could do work.",
      "That's like whenever Sam was kind of counting down my track the other night.",
      "No, no I just I came back to the computer and so you're counting down to this oh no III heard Saxon saw the name. I'm like nope. Nope We're not doing this",
      "were asking if we were gonna let him in i'm like nope no we're not with this and that's why i thought it was a different saxon i was like okay fine if it's the same dude i'm going to be really annoyed well i was really annoyed never trust anybody who said they're canadian american first of all that that's real number one you got talking chat i mean wait wait who should talk me into whose chat please you got",
      "This is the kind of prejudice you will find this is inappropriate. But by whom? Sox and prejudice you were the one that was insulting me, but I was literally making a point We're talking about what's being said in twitch chat. So Saxton it's Samantha banana It's Samantha Savage from Kyla's Very very person who so assured of their authority Yeah for reason",
      "Lex? That kind of accusation, I mean that's just a Javonna for saying. Like it's not gonna insult her. What are you going to say next? She's literally Hitler? Yeah like...",
      "Do you want to come talk this out? Would you like"
    ]
  },
  {
    "file": "amina_wadud/Empowering Women in Islam_ Amina Wadud_s Feminist _-Cn4utjCLBo&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1748551784.opus",
    "text": [
      "I'm going to make a little bit of the same thing.",
      "I'm going to make a little bit of the same thing.",
      "I'm going to make a little bit of a mess.",
      "I'm going to make a little bit of a mess here.",
      "I'm going to make a little bit of a hole in the middle.",
      "I'm going to make a little bit of a mess here.",
      "I'm going to make a little bit of a mess.",
      "I'm going to make a little bit of a mess.",
      "I'm going to make a little bit of a hole in the middle.",
      "I'm going to make a little bit of a mess here.",
      "I'm going to make a little bit of a mess here.",
      "I'm sorry if I scare you, I scare myself too You found me terrifying, could it be you know who? What could I be hiding? What can I be hidin'? What could i be hidinn'? What can i be hidein'? Voldemort's alive and... Voldemorts alive and! Voldemorts alive and!!! He's under my headstone! He's alive he's alivie! Voldemon's alive an' he's under ma headstone",
      "He's alive, he's alive But he was alive and he's under my head, so Just what the heck can scare you to? Hot helmet Nah just you Just what on the heck could scare you too? Hot Helmet What could I be hiding? What could i be hiding",
      "Assalamu alaikum, welcome in everybody.",
      "Bait Queen. Y'all can just call me queen and I'm apparently, you know, little off. Hold on.",
      "The water is so clear that I can't see the sea.",
      "Okay, that should be a little better. I washed this the other night and it just is not like staying the way that I want it to and it's really, really annoying.",
      "you know just today is just not one of those days where it wants to like peak down where it's supposed to you know so we'll just leave it be oh well thanks hey hey hey thanks for joining in today um which means you know happy friday",
      "Friday. That's what we say to everybody on Fridays. But yeah, I wanted to talk about Amina Wadoon today. But first, I want to see how Chut was doing today. How has y'all's day been? Hopefully good.",
      "I stan her completely. Been so corny all day, I don't know why. You know? But chill, that's good Rose, that is good to hear. Alright, so...",
      "We'll do a little bit of a background on her. And then we'll kind of get more into some of her works and things of that sort, which should be very interesting. Question of the day. Which channel did I want to... We'll put it on here for right now.",
      "I'll just move this. Oh, Lord! Oh, no! Hold up. Can't I go back? Can't i go back?! Of course! Of course. What's a stream without issues for Queen, huh?",
      "what's a stream without some issues because lord knows i got them every time nothing is perfect and thus is uh technology nothing is ever perfect i even restarted my computer just to make sure today that everything was going to be working so i wasn't like gonna be like scared that like",
      "like, you suck at tech. No for real I mean for someone who has a tech background yeah like i got so many issues with my computer and it's just like i shouldn't have i think a lot of it just is like it's software issues or like i just need to keep learning the software like some of its like you know learning curve",
      "like stream labs i didn't think was going to be as big of a learning curve as it has been um so that's been pretty interesting to kind of like realize like i didn' go the obs because i thought obs was going",
      "is just Just as much I Mean, I don't know about specific stuff with your PC, but I'm quite tax-savvy. I was quite tax savvy to you like I said, I'm a Mac person anything Apple Like I am here for Windows. I have no idea what I'm doing because my whole life Or at least I should say for the last",
      "Maybe 14 years I've been on Mac and Apple sides of everything. I want to say that's a long time to be exclusively like doing Mac stuff, owning a Mac, you know, like laptop or iPad or iPhone or whatever. So like, I love Apple too. And you think Apple, I'm like,",
      "anything Apple I'm like, I'm here for you know, like I have an apple TV like that. I should really start using a little bit more but that's another story. Yes and that's why I like I Have Windows side like if I want to play games and stuff, but like I said, I really need to reach out to Jay to like help me get that all set up so I can stream from that side too.",
      "But yeah, let me just make sure my audio system is up and running because I don't want to start the video and it's muted. Right? Because that's embarrassing and I would totally do that. Okay, so we're going to start with this first video. It's called The Noble Struggle of Amina Wadu.",
      "So let's get into it. Let me know if this sounds good or bad, or if I need to lower it or turn it up.",
      "Oh, maybe I should make my camera smaller. Oops. Should probably turn this off.",
      "What she did today, she changed the law in Islam which has never been touched for more than 1400 years.",
      "that women always pray behind men this has been accepted throughout any other country you go china russia saudi arabia um nowhere in the quran does it say that women have to pray behind man and i really hate that like stigma of like women have too to pray because you know like men could watch our bodies and get thoughts while they're trying supposed to be praying okay",
      "Okay, then I have a solution for you. Pray side to side we can we can pray side to site that's fine There's no need to like be behind one another like we can beyond side to decide like You know Allah says to keep your gaze lower as much as it says for a woman they keep their gaze lowered so equal opportunity for both of us",
      "arthritis that for depression and two of these for deficiency in iron just so people understand that you had me struggle including the pressure i take antidepressants too",
      "The beginning of Islam in America, or American",
      "or American Islam was where? In the African-American community. What was now the largest ethnic group of Americans that are Muslim, African-Americans? You should now take over the leadership of the black Muslims. No, I have no desire to take over... Yeah, Rose, you said that you stepped on a piece of glass last night, right?",
      "And you said, you're like I need to clean a little better. I remember that The black Muslims and I have never had that desire but I do have this desire I have a desire to see the actual American in this country get the human rights",
      "To make a complete human being. Are you the least bit afraid of what might happen to you as a result of making these revelations? Oh, yes. I probably am a dead man already. What year was it Malcolm X died? 1963. What does this article lead you to believe which Gabriel inadvertently expressed? That Islam in America began with Muslim immigrants. Why do you think",
      "Do you think there is a problem between immigrant Americans and African-Americans? Because they've got different interpretations of what Islam can be. I mean, trying to find an example of it. So immigrant Americans in Africa, Americans have a diversity of interpretation. Yes. There are overlaps crossroads and there are distinctions. Yes the biggest distinction is the definition of authority",
      "And the second one is the definition of justice. That's why African Americans came to Islam, for justice that they did not experience as citizens of this country but they have no authority according to government and the immigrant Muslims.",
      "44% of the Muslims in the United States, so they are the largest ethnic group. The Quran stresses justice and African Americans recognize that under racist laws in America, they were not living a life with justice. I was also very strongly conscious of the racial movement because that was the time just after the 60s",
      "and I became interested in, well where is my destiny? I realized that as an African descent from a slave woman that I had a choice about my body so I changed my dress. I became a vegetarian. I took care of the fullness of me and the Quran and learning about Islam opened my mind to a higher level",
      "I've got a little water on me. I agree with her fully. Masjid Balal",
      "The Quran says, you will have the best care. That's what it says. So it means, why owe you and you and me if we do what? If we are believers not just Muslims. That is what it is saying. That what the Quran is telling us. And remember how do we build establish a masjid that is an institution. But an institution that stands to test time over periods of long years through the life of many people. And you can look back in history and say, so-and-so did such-and such",
      "We have a very long history since 1934-35 with the Nation of Islam.",
      "However, we broke from that and went into the mainstream of Islam when Imam Wathuddin Muhammad, the son of Elijah Muhammad took over the leadership. We're all very active in the community. We have a program to deal with drug addiction, alcohol addiction or any kind of addiction that the human being may have based on Quran and Sunnah is how we deal with it.",
      "Doctor, mommy knows what it is.",
      "Professor Wadu brings an enormous value by bringing her expertise on Islam. She's an excellent scholar, her writings you know her book on women in the Quran has been translated into I've lost count of the languages but recently it was published in Dutch so she brings a stature and",
      "a stature and prestige as well. Not long after the prayer service that she led, there was a lot of activity on the internet that included threatening types of language so they felt that there was risk to the security of Professor Wadud her students and so under professional advice of the security experts it was",
      "teaching in a publicly accessible identifiable place.",
      "to Spain and was this trip in connection at all with the establishment of an Islamic gender studies program? They knew the title of my upcoming book inside the Gender Jihad, Reform and Justice in Islam. And they had never heard of a combination of the word jihad taken from its dictionary origins in relationship to gender.",
      "so they've decided that now there's a new gender jihad going on in Spain.",
      "in the name of the religion and I found this to be incongruent with my notion of God. So, I purposely decided that I'm going to find out what is the position of women in Islam? And if it was in fact what I was seeing – the marginalization, the silence, the abuse – then",
      "my love for God within those restrictions. I have, for 25 years, been very conscientious of the injustice on the basis of gender and when I was confirmed by my study that there were always",
      "always a variety of opinions among the jurists, and that some leaned more heavily towards the divine spirit of a woman's full agency. And some tried to reduce her to agents of men and the family, and did not let her also complete her agency before Allah as the primary obligation. Then I said we need",
      "picture means more gender mainstreaming for women in every area of public and private practice, and for men in every are of public AND private practice. So that they wash the dishes and they serve tea because Allah says all deeds will be recognized. Yup! Not just the women.",
      "Come on, Ali! Let's go. Come on guys!",
      "It's really not that dangerous.",
      "of a man to say that he is such an animal, that although he is supposed to be Allah's highest potential creation. He cannot control his basic animal ego because another woman is also trying to communicate with Allah. And they tell you this is actually a reason. This reason doesn't exist in the Quran. This reasoning doesn't",
      "early fiqh, but it became very communally accepted and women also began to be embarrassed for themselves. It's like oh no I can't stand there because you know I don't know what the men will be... The men should have their minds in their hearts on Allah. Yes. And therefore Allah says you know the whole earth is a masjid, a place for prayer. You can pray anywhere. You play behind a woman. You go to Mecca, you can pray next to a woman",
      "of view. This is nonsense, this is just something that they have taken from certain types of juridical interpretations that support the patriarchy and misogyny that keeps men in authority and also limits women from their full potential as being servants and agents of a law. I don't accept that, I cannot accept that and truly go to my Lord and say I've done the best I could with the guidance you have provided. Amen. Agreed! All of it!",
      "All of it. All of It! Couldn't have said it better than myself.",
      "write a letter to the university asking that I be fired. Wow, of course. Leave it to the men! Leave it too the men. If they can't get together to pray but they can get together try to destroy a woman's personal life. See these decisions are being...that they're making",
      "is totally unaware of. And I think that's terrible, even when it comes down to where we're going to pray or who's going to leave a kutbah, it's only a few people who are making decisions for the people and that's not the way the Prophet wants us to do. That's why he sat down and talked with the men, the women, everybody knew they want you fired, they want your business closed down. It's unnerving!",
      "It's unnerving. And there's nobody, no women on this consultative body? No. So I run into all kinds of conflicts because there are times when I read the Quran where I know that my obedience is to Allah and follow His instructions, and I see the sad aspect of the psychological ego that the men have in the community, which is the abuse and the oppression of women that Allah has ordered us not to, for us to stop this kind of behavior in the past.",
      "in the past and it's just changed today into a new way of bringing it about but the same things are still taking place. We have no voice, you know? It's like you're alive in the world but you are... Like in solitary confinement you can't speak up and to be choked at the throat in your home, in the masjid is unforgivable",
      "to come from anybody, white or black. To treat anybody like that whether it's an Islamic or secular political situation we have no voice and that hurts me to this day.",
      "His face so soft and wondrous pale The purest eyes And the strongest hand A symposium on Islam and Feminism",
      "If, as every prayer and every indication in the Quran is true that Allah is Akbar then there can be no relationship between one human being and another human being except on the basis of horizontal reciprocity.",
      "Horizontal reciprocity means that it is possible to exchange positions without disrupting the honor and the dignity of one another. That is, no one is above someone else. This paradigmatic way of looking at the world",
      "some men to accept reciprocity because if there is an exchange then the man comes to the bottom. So, if you want to know my basic philosophy behind the future that I am looking for in the context of women and men,",
      "in the context of rich and poor, powerful and weak is that they acknowledge only that as human beings they are on a horizontal line mutual reciprocity one is never more human than the other because their positions are exchangeable Allah says in the Quran we can bring down the mighty to positions",
      "to positions of weakness. That's because Allah is Akbar, Allah is on top. Yes. Alhamdulillah.",
      "in here all the time and it just so happens that today we're in here solo. We don't have any other people in here to keep it going like we ordinarily would because I try to be peaceful and listen, don't I? Yes you do. Come on back. And so we always find ourselves in conversations about women and politics",
      "And what's going on with the world? The world. And as quiet as she says she is, she is very deep inside. I wear hijab for choice.",
      "for choice. African women who were brought to this country did not have a choice about how they were going to be dressed. They were stripped naked, including Muslim women and put on the auction blocks. And so as I said many conscientious people wear something on their heads and wear longer clothes",
      "So I did before I was Muslim. I covered my hair and wore long clothes, and it's a very clear symbol an identifier of my perspective which... Thank you for choosing Indigo may help you But I loved being identified with the Muslim woman but I did not like the fact that people often did not recognize me as African",
      "as African American. So, as I got older after 30 years of wearing the hijab including wearing niqab for four years, I began to graduate towards more flexibility so in more formal settings... So she wore a niqaub like me? Like what I'm wearing? When I cut the grass, I don't wear anything or if I go to the gym,",
      "And a t-shirt, not a no t- shirt.",
      "make connections between Quranic principles of modesty and specific forms of dress that existed in the Arab peninsula at that time as if they were the universals rather than the Quran's own articulation, labas l'khayr taqwa. So I ask people what do the women in the rape camps in Bosnia and Croatia,",
      "by these Serbian soldiers. What do they do when Salah time comes? They can't get up and make wudu, they certainly can't make the fuhusl or the bath, they cannot cover themselves. Are you telling me that Allah cannot hear their prayer because of 45 inches of material? There's something fundamentally undivine about such a conclusion.",
      "That's not the way Allah would look at a human being. Because Allah already sees all the way through, not through our clothes only but to our hearts. It says that the best dress is as the dress of God consciousness and God has the capacity to listen and to respond just as much to her or a woman on",
      "You know, Allah's decisions are based on the nafs. Is your heart really true to Islam? Or is it just an idea that you flourishly show off to the people? And all religions have symbols but the symbols only have meaning as the people have embedded that meaning and the symbols are not the real thing The real thing can only be between the heart, the actions, and obedience to Allah",
      "full picture if you have a hijab and your you actually are hypocrite Allah recognizes that if you don't have he jab and you're too sincere Allah recognizes equally and there's no problem with the laws vision yeah I can see did you do the vision that she can see this she said that our lab was both woman yes",
      "Okay, that was really good. Make sure to give it a like. I guess I should probably just share this copy. So if anyone wants to check that out again, there that is for you.",
      "Alright. And then now we're going to get into one of her books, The Quran and Women Reading the Sacred Texts and What is the Patriarchy?",
      "God is above gender. In Arabic, when you're reading Allah, Allah doesn't have a gender. So Allah can be a male or female because we don't know. We can't gender Allah.",
      "and mainstream answers to very real, very valid questions about pretty much all things Islam and gender. And what I'll do is to offer alternative responses to those questions and not to claim that my answers are more correct than the patriarchal ones, although I do think they are, but to illustrate the bigger point of the role that patriarchy plays in shaping Islam for us and also just to let you see what an answer might look like without an influence of patriarchy or that",
      "that is very, very much possible. Now today's discussion is going to be on one of the most important books ever written in the course of human history it's kind of an obvious choice for me as the first book that I'm gonna talk about here given that it's a classic now at this point on pretty much all things Islam and especially all things Islamic gender. This famed book is Quran and Women rereading the sacred text from a woman's perspective by Dr Amina Wadud okay",
      "and the second edition came out in 1997 with Oxford University. As you can see, it's very brief, it is short, it small, not intimidating in my opinion. And you can totally find this on PDF. I do have this on pdf. It's not overwhelming although the knowledge may be very overwhelming because it requires us to interrogate and challenge and rethink and also unlearn so much of what we already know and then relearn it.",
      "And not only is it a classic at this point, but the arguments that are made in here, the points that are making here are so obvious at this time. They're very logical and just makes perfect sense now. Although of course when she wrote this at the time in the 1990s it did not make sense and she got a lot of backlash for it. We'll talk about that briefly later. And because arguments in here are important and essential and at this moment currently very obvious we're going to keep returning to it,",
      "most of the episodes here in this channel. Oh, and it also comes with a glossary of key Arabic terms that is always very helpful to have. Both editions also come with a preface, the second one partly explaining also how the book has been received so far which is something I'm always interested in. I want to know how people are reading and receiving especially academic books on Islam and gender. It also raises this very important point about the utterly false dichotomy",
      "or the West versus Islam, as if the two are mutually exclusive, as though you can't be Islamic and Western at the same time. Basically what happens is that some Muslims are very fond of accusing especially non- and anti-patriarchal scholars and activists of being Western which to them is apparently the total opposite of Islamic which is incredibly out of touch with reality because first of all quit giving credit to the West for all things beautiful,",
      "not invent the idea of justice. True. Especially gender justice. And second, do you have no idea of what Western history, Western civilization has been like historically to marginalized people including and especially women but also people of different races? So the West again did not invent this idea of gender equality. But back to the book itself its primary objective is to read the Quran in a way that is practical",
      "therefore providing a reading or interpretation of the Quran that is not polluted, not tainted with stereotypes about women or men. By stereotypes we're talking about things like women are weak and therefore not fit for leadership, men are logical, women are irrational, men should be the default breadwinners of the family, men aren't therefore strong, women should obey men, women don't have as strong sexual drive as men,",
      "built one. And these biases and these stereotypes and such matter because we read them into the scripture, into texts even if they are not explicitly or directly present and then we also explain or justify those interpretations using or relying on our biases and assumptions. It's a very circular thing that ends up happening in a patriarchy. So for example the patriarchy restricts women to their biology but it doesn't restrict men to their",
      "read the quran oh fun fact by the way and this isn't in the book i want to address it anyway because it's related to this idea that women are emotional and men apparently it says the next time a man starts yelling at you cut him off and tell him you just can't talk to him when he's being so emotional and then the next person says I've done this and confirmed that this is a lot of fun to watch them implode afterward and then",
      "angry extra credit tell them to calm down true actually I might take a quick screenshot of this okay screenshot taken",
      "That sexual drive to a point ain't true. I know plenty of crazy women",
      "women and let me know yeah I feel like it's a two-way street you know.",
      "on male insecurities and male feelings and male emotions. And therefore it is just absolutely illogical, it just doesn't make sense. True! And that's what I totally believe like hadith is based on. It's just the whims of these men's beliefs. Back to the book. The ultimate argument of the book is that one's perceptions of women influence their interpretations of the Quran. The person's intentions and biases and opinions and experiences are all reflected in their interpretations.",
      "of anyone who is reading the text are not universal and they're very culturally or time or otherwise specific, and imposing them or reading them into the text only shows how limited our capacity is to understand and apply the text into our lives without the background that we come to it with. And of course then there's an issue of translation which I hadn't thought about until i read this book you see not all languages are gendered Arabic",
      "Translate the Quran into non gendered languages because you need me to hide your hold up to non gender languages Then we have to make interpretive decisions like what a certain passage or a certain word means What its purpose or intention might be? But with the principle behind it might be and so on So that we can translate it into this new language into this other language as correctly as possible Which becomes a problem because most Muslims do not speak or do not know Arabic drink water everybody drink water Drink water communal hydrate communal hydrates from contemporary or modern Arabic",
      "modern Arabic. So what happens is these Muslims or pretty much all Muslims then end up having to rely on translations of the Quran in a language that they understand which means that they have to rely upon interpretations of the Qur'an that are done by people who translated the Quran according to again their perceptions, their biases, their expectations and so on. Academics love to say that nothing happens in a vacuum and as tiring as it is to hear this it's actually especially",
      "of scriptures don't happen in a vacuum because they are products of the specific individual and collective contexts in which we read them, apply them, and make meanings out of them. I think that's one way to sum up Wadud's argument in this book. Now throughout Islamic history nearly all interpretations of the Quran and certainly other mainstream ones that you and I probably know are done by men which means women's experiences and values and vision and also their biases really important are not reflected in our understanding of Islam",
      "which means that the interpretations of the Quran that we have today reflect only those of the men who interpreted them. While women's interpretations may not necessarily be more just or egalitarian or kind or compassionate than men's ones, what this does tell us is that there are profound gaps in our understanding, in our knowledge of Islam and certainly of the Qur'an as well as in our applications of the Qu'ran because it's missing the perspectives of an entire gender, an entire group of people based entirely on their gender.",
      "Yep, and so that's why I recommend This Quran right here Well, let's see can I can it doesn't want to come down Hold on. Can I get back? There we go the sublime Quran by Lector but if you type in",
      "Explanation point Quran. You can get the two that I recommend, but I recommend the Sublime Quran because it was translated by a woman and I have like pretty much all her books and they're fantastic just absolutely fantastic books.",
      "of the Quran are shaped and affected by our contexts, our backgrounds, our experiences who we are, who we're not what we want and expect from the Quran and so on. Wadud looks at several verses on the theme of gender such as the creation story marriage female testimony divorce male authority the hereafter and whether or gender is at all relevant in the here after and she also looks at the view on the women that it mentions like Maryam and Belqis",
      "The Quran actually reveres these women greatly and it treats them very well. And I don't know if you've ever read the passages on these women, especially with Musa and Bilqis in them, with the mother of Musa. So the mother is highly revered in the Quran and the way that Allah comforts her as she's freaking out about having to give up her child right? The way that God comforts for in the Qur'an is really incredibly beautiful and it's something my students always point out when we're reading those passages in one of my classes.",
      "the queen of Sheba, who is very highly revered in the Quran as well. And her authority and leadership are very much admired in the Qur'an. I'm not going to talk about all of these topics. I am just going to address a couple of them to highlight the argument that Wadud is making and how she supports it. A careful reading of these verses in the Qu'ran shows very excellently how male perceptions and male biases against women make it into the application and interpretation of the Qur-an. My personal favorite examples are the creation story and the conveniently dramatically different meanings",
      "Come on, to watch more of her videos!",
      "for women in the context of what to do when women commit issues, the translations typically say something like when a woman commits an issue she's being rebellious or disobedient to her husband and so on. But for 124, for men, when men are committing shoes, the verse is translated typically as something like he's being...the husband is being contemptuous or he's not treating his wife right or he abandons her or he is being oppressive towards",
      "according to the traditional and mainstream interpretations of it, requires a husband to physically discipline his wife, which means to hit her. No, no, no does not say that but yeah what she's getting is like the general text of that but if you actually read... And this is why I really like Leah Bechtar's Quran because",
      "that uh she um she lets you know when it's supposed to be like a male or like a female like when when when the quran is talking specifically about a female or specifically about like a mail and like she like makes sure that like she makes sure",
      "she makes sure she makes that um to like make sure to put like it like m or f in parentheses afterwards but yeah so yeah so there what she was referring to is 434 which says men are the supporter of wives because god gave some of them an advantage over others",
      "Moralities are the female ones who are more morally obligated and the female one's who guard the unseen of what God has kept safe and those females who resist your fear then admonish them female and Abandoned abandoned them female in their sleeping places and go away from them female if they obey female Obeyed you then look not for any way against them towards the female truly",
      "Truly, God had been lofty and great. So that pretty much like changes the whole like translation, right? And like in that sense of like it's not that like you should hit your wife if something like happens. It's you should go away from them. Like take your time and stuff. Don't think that beating someone or hitting someone is a way for them to obey you. You know?",
      "You know, like that's why it's very specific. That then if they obeyed you, then look not for any way against them. So yeah. And if they're in their sleeping places. So basically like if you are sleeping in the same bed. Then leave the sleeping chambers and go sleep on the couch. Very simple, you know? So I'm very sorry that happened to you Rose.",
      "you rose. You know, so that's why like the Quran is for men and women equally both.",
      "that the Quran never actually blames Eve for anything, not for committing the first sin, not eating the fruit first and then giving it to Adam or for seducing and deceiving Adam to eat it as well. That's why I love... one of the reasons why I Love Islam because of that. It doesn't blame the woman for the sin of all humanity like Christianity does which blames eve for",
      "the bite of the apple and like then you know for disobeying god then they are both shut off and thrown out of eden um in quran it's like they had the apple she shared the apple with with adam",
      "I'm not quite sure why my alert box did not come up. But welcome in! How was your stream, JJ? What did you do? What Did You Talk About? I'm the debate queen. Y'all can call me Queen. I do panels on Wednesdays and Thursdays and Fridays like today,",
      "i talk about islam um uh so that way like people can be more informed about what islam is about and what uh like the like dispelling uh like myths and stuff um and today we're talking about the patriarchy um and especially about dr amina wadood's feminist perspective",
      "patriarchy and readings of Islam, which is pretty cool. We good? We talked about basketball, Larry Bird and Magic Johnson. Yeah, I was listening to that a little bit JJ. Oh hey Zavara! How are you? Welcome in honey vinegar man ask the question yes you may you may so yeah go ahead",
      "so yeah go ahead and you know drop me a follow if anything that i mentioned sounds remotely interesting to you at all honey says i am no theologian i am an atheist raised lutheran protestant christian but renounce of jesus christ as a holy figure circa 2012.",
      "Christ did walk this earth as a human but not a god So Islam Beliefs kind of something similar That like instead of like the Son of God. He was just like a man, but The only difference is that we believe that Jesus popped up talking out of the womb I know that's a little out there It is what it is But yeah, like and then instead of getting crucified",
      "getting crucified on the cross and then like you know being um being revived three days later none of that happened he just ascended to heaven and then that was that so yeah but yeah he's definitely not god and he's not the son of god",
      "husband so she was just giving birth and Immaculate Conception basically Gabriel you know the story Gabriel came down to marry told him that this is gonna go on and So yeah, then you know nine months later out pops baby Jesus Thank you for the follow maverick it never Kept I'm if I'm really bad at pronouncing usernames but",
      "usernames but you know and thank you Connor in Culver City I know where that is and thank You honey vinegar reality for following and is this whoo I just want to make sure if that's a R and not an M Ernan Tugo and water porch thank you also for your follows I greatly greatly appreciate it",
      "Sweet. Okay. You never know, like with people's usernames and stuff. So, you know. And thank you so much for the tier one subscription, HoneyVeraKer. I greatly appreciate it. Welcome to the queendom. Welcome",
      "All right, so we're gonna get back into Dr. Amina will and unless someone has questions and I'm here for the questions in a anything so I'm Please feel free if you really honestly have questions or your like curious about something you want to know it was something about Islam please ask And yes, you can be queer and be Muslim there's nothing wrong with that",
      "nothing wrong with that be right back when to grab some food okay well enjoy your food JJ why does everybody hate Christianity Rose I think it's just the I think just depending on how you were raised in it and it depends",
      "being christian growing up you know there are varying degrees that that can go you know my rep my username is reference to a television show on fx network okay that's cool i haven't watched fx in forever",
      "know everyone has like their own but my very rating levels of like um religion some were more religious than others some just like to read scriptures some don't do it at all that's your own thing yeah well it's been used often as a form of an imperialist and in the u.s it was used to make a lot of black people submissive true",
      "of true and the genocide of our courts are forced us to change her names religions entire lives And of course, we know that like Islam came over with with black people during The slave trade days and stuff which we actually kind of talked about a little bit in Amina wadoods video on that We just watched As she talks about how that kind of came to be and stuff Which is cool",
      "is cool. I mean, my parents are Christian, a classic Christian meaning anti LGBTQ. Yeah, that sucks to like have, you know, like when your life family or like your religion doesn't feel like you so like it supports you and things of that sort. Like,",
      "The entire, literally the entire male tafsir tradition of the past at least until the 20th century blames Eve for everything. Let me hydrate, hold up.",
      "account of the creation story is somewhat more detailed and so these scholars of ours, these past scholars of hours they relied almost entirely on the biblical tradition. And I don't believe in hadiths because hadits were created 200 years after the Prophet Muhammad died and they were just there to serve men's needs and wants and whims and that's not the Quran or Islam",
      "that from the biblical tradition, that God created Adam first and then from Adam, from his ribs, God created Eve and so on. And that God expelled both of them because Eve eats the food first and that she seduces Adam to do it as well and so On. This is objectively speaking from the Quranic perspective this is not true because the Quran never blames Eve for anything. It certainly never blams her exclusively.",
      "for adam and eve okay it doesn't blame eve oh side note by the way isn't it so convenient that our male scholars very easily turn to the bible um to support their patriarchy and again a very specific version of the story to support your patriarchy but then turned around and hypocritically told us that we're not supposed to use non-islamic sources to understand islam and of course typical male hypocrisy in islam about that yeah",
      "reason why i really love islam is because islam really makes it easy and this for everybody in the sense of like you're no better than anybody on this earth um and it doesn't blame women uh for the fall of being kicked out of eden there's no hate towards lgbtq people in the quran like there's none of that everyone likes to bring up the story of prophet lut which i",
      "did last week if you want to catch that video um that pretty much is the story of um sodom and gomorrah but in the retelling it of it in in in islam is that like it was the men who were already marrying going on entering warning uh committing sexual assault",
      "the people who would come into towns and things of that sort so yeah that's the reason why Solomon Gamora was destroyed and why his wife was also put in clay as well because she knew about it and let it happen and that's what you get from Allah mainstream understandings not the feminist ones for example because if we cared",
      "times use rely on the feminist responses to those interpretations but also even in the actual biblical version of the creation is really complicated and there's two of them that are actually very different from each other. There's also a Lilith for example who was not named in the Bible, but she is in the biblical tradition but Eve gets preference because well patriarchy. And then of course there's",
      "nafs, which is a feminine word that means the soul. But all of our scholars decided that the nafs here was Adam because they had just decided and concluded that Adam was the first being created. And whether the nafsh is the same thing as Adam or not is open to debate. It's not a done deal. Now, the reason why this is an excellent illustration of Wadud's point, this whole discussion on the creation story, is that it shows concretely how",
      "to them given their own cultural context, historical context, existing norms and knowledge that was available to them at the time. Their assumptions and attitudes towards women they all read into the Quran.",
      "down to reveal the holy quran to prophet muhammad and like of course it was kind of already a little bit of a patriarchal society a little but right so he says he you know i think that it would probably come as shock to a lot of people if if allah came down and was like she but technically in arabic when you read the word allah it doesn't have a gender",
      "a gender so Allah can be a woman or a man we can't put a law in like a gendered box which I think is pretty badass.",
      "gender-neutral spouse or partner or mate, or it means your male spouse, male partner. So zawj literally is masculine form for the word partner. Yet the scholars imagined their own selves as men as an audience of the Quran so that when the Quran says something like you and your azwaj these scholars decided that meant you and wives when actually it means you and spouses, partners of any gender. The other thing wadud does is to look at",
      "of the verses in question the grammatical struct all Allah wants is that is for you to have a happy and safe relationship, a loving relationship not only with God but with your partner as well whether it be someone of any gender or any because we know gender is a fluidity like whether on",
      "Fuck, that's another reason why I love Islam. Because it doesn't tell you that because you're LGBTQ, like, you are therefore less than and bad. Like, Islam... Or excuse me, like Christianity tends to do. But again, it's like this woman is saying, is that a lot of it is just the patriarchy. The patriarchy has seeped into Islam, you know, as well. And this is what",
      "This is what Dr. Amina Wadud's book was going into. JJ, we say my parents pastor got into an argument with me on Facebook a few years ago over if God is a man or not. He got so pissed off because I said in a post, why would God be a man? And he commented on my post.",
      "be a man or a woman god could be an envy for all you know okay hella classic these verses say what they say and she also looks at other related verses of the same theme for a more complete more holistic or as completed as possible in interpretation of these verses now we don't always know what the what the context of the correct context of any verse is in my opinion though we don' t ever know",
      "is added on later on in the tradition long after the interpretation of a particular verse has been established. So it's made, the context is added to support or corroborate the existing, the established understanding of that verse which may be wrong. So what wadud does then is to consider the intent or the principle of the text its implications or its consequences, the impact of a given verse and a given context, what happens when we actually apply",
      "is bad or especially if it is violent then can we claim that this was the intended meaning of the text and could this really be divine she suggests as have other scholars before and after her that the principles of the Quran don't change and the principles are often vague and general enough to be applied to many different contexts and times and generations but our understandings of the principles can and do and probably should change now this may be because the",
      "principles of the community that is interpreting it. And this kind of has to be the case because Quran claims that it is applicable universally and eternally, which means that it's also flexible enough to be applied to many different contexts and times. An example of a principle in how its meaning can change with time and context is modesty. The Quran like pretty much all other scriptures encourages its readers and its believers and its followers to be modest but it doesn't ever tell us",
      "fun fact by the way, the headscarf. The idea that we have to wear a hijab meaning the head scarf is not in the Quran. Yep okay now I want to end soon but i do want to also address and highlight some really important points from this book and from other works of wadoods so first neither the quran nor its interpretations are a done deal sure we don't know so yeah there's nowhere in the qur'an that says you gotta wear a headscarve there's no one in the",
      "kamar which is what this is kind of longer or wear long sleeves or you know it just makes sure to cover your like if you're a woman make sure your breasts are covered you got a bra on all right cool like do you got some clothes on over at alright cool like you know that that's basically what it is to be modest it's just don't show your like",
      "So that can be whatever and however you really want to dress There's nothing specific. That says you have to And like I said in in In Islam, there is no compulsion in religion so there should be nothing that you like is a forced upon you Thank You mark excuse me Michael for the follow appreciate it",
      "have any more revelations happening the quran isn't being revealed anymore any parts of the qur'an are being revealed but what i mean is that as long as muslims are reading the qura'n for a better understanding and as a source of guidance then the qu'ran remains negotiable it remains open to interpretation and there's no logical or just or good or fair reason why the interpretations of any one community or generation or gender",
      "thing wadud has argued elsewhere in my opinion rightly so that conflating interpretations of the quran with the qur'an itself which is god's direct words as most muslims see it is a form of shirik. God's words are not the same as human interpretations of god's words you may personally choose to follow a certain interpretation and that's great fine but that doesn't mean that everyone else should as well or that's the only option available to us",
      "the book is that wudu argues that while there are some differences between the genders and keep in mind that this book is written in 1990s when our knowledge of gender wasn't as advanced as it is today and we're still learning more and more about gender but those differences are not essential these differences aren't essential enough to ascribe value to our gender which is in strong contrast to what our historical male scholars claimed because they said",
      "and are preferred by God because they're strong and intelligent, and they're stronger and intelligent because they are preferred to God. Do you see this circularity here? And hashtag shout out to my dudes Zamakhshari and Ghazali. Cause where does that say that in the Quran? Bring me a verse from the Quran that says men are stronger and better than women is. You won't find it.",
      "between them, between the genders. Oh and most importantly the Quran doesn't gender our roles there's no such thing as gender roles in the Quran that is to say that the Quran does indicate or dictate in any way that a woman's job is to stay at home and have babies and then raise those babies and also practically raise or babysit their husbands while husbands work for pay outside of the home this is not in the Qur'an but Qur'anic verse 434 has been interpreted that way which brings me to my next point which is that... Which is what I mentioned",
      "I mentioned and it's just like, yeah there's none of that. We're equal we're on equal footing in the Quran and like I think that's the beauty is that everyone is just equal you know? It says for you to free the slave feed the hungry do good deeds you know like what happens to you in the afterlife will happen because",
      "those be good or bad, whether you were obedient or not. You know there's a multitude of things that may happen to you in the afterlife. And we don't believe that like hell is forever either it's not like you did something so bad like killing someone which you're not really supposed to do and as long because it says if you like killing one person is like killing all of humanity",
      "um like if you killed a person like you know it's like uh well allah might let you off like after you know you spend some time in hell for a little bit and then your good is new like i don't know i i'm just hyper thinking out there you know i do not proclaim to know the words of god or how god",
      "sort because there's a lot of people like to come in here and be like well I know the Word of God and so you're Kaffar which means you're an unbeliever and you're going to burn in hell queen and I'm just like may Allah guide you on the right path and that's all I can say. You know, I don't have anything negative to say to you.",
      "I'm the strongest in be around. I can out squad mini sysmen The infinite punishment for a temporary crimes that's what the biblical idea of what hell is okay Yeah, we sit in every night and you know, that's true and you're responsible for your own sins You're not responsible for anybody else's sins but your own so",
      "so like you bear a child into the world and your child does some terrible sin you're not responsible for it like point blank in period like anything that you did is your choice you have free will you are going to be responsible for that that's it i sold peanut butter oh god's gonna smite you down allah's gonna smart you watch no i'm kidding i'm",
      "I'm kidding. Describe an existing reality rather than dictating how things should be, while prescriptive verses are those that tell us how things SHOULD BE and what to do and what not to do. The descriptive verses may be time or culture specific, and the prescriptives ones maybe more universally applicable. How this is to be determined is very complicated and we don't really have a set of guidelines that we can all agree on, and I don't think we need to although some scholars have tried it in my opinion not successfully",
      "distinction works. My personal opinion, however, is that this distinction should be made collectively by Muslim communities across the world and the voices of those who are most negatively impacted or harmed by the applications of this decision should be prioritized. So for example if we decided that a certain verse is general and prescriptive and therefore should be applied one specific way ends up having a harmful impact on any individual",
      "change it accordingly. Another point is that the Quran should be read as a whole, as a complete text not atomistically, not one verse by verse or word-by-word so for example if you wanted to understand what the Quran has to say on marriage or in spouse and relations then looking only at 434 is probably a very very very bad idea, very terrible idea instead we would need to look at 4 34 in relation to and in addition to all the other verses on",
      "chapter which tells us that spouses are garments for one another or verse number 21 in chapter 30 which tells as Allah has created mates for us so that we may live in tranquility with them and that she has placed mercy and love in our hearts for each other right those are other verses that you would be like you should be looking at look she just said God was woman she plays love and mercy upon us Oh Allah is great Allah Akbar",
      "We believe that you only go to hell if you don't accept Jesus as the son of God and ask for forgiveness. Yes, I vaguely remember that being a Christian because I wasn't always a Muslim and I wasn' born a Muslim. I'm a revert or convert to Islam from Christianity. Oh, I'm sorry that happened Rose",
      "happened rose i mean you're a sinner i mean and basically in every in every religion basically but i mean i believe christianity that you can actually beg for forgiveness and all that jazz too you know so to each their own and what you believe in and what",
      "So like the seventh layer is like the highest that you can get to God basically And then the bottom ones like the lowest that you get to god. I don't know, you know Where those seven planes are gonna be put in heaven? I don' t know As an atheist I don see much difference from the big three yeah, I mean there's a lot of overlap We're still at Abrahamic religions",
      "religions and so basically like what Islam believes is that Basically, you're all Muslims because we all basically Jews are Muslims and Christians or Muslims because We all are people of the book and we're all like one basically And so the reason why Islam came down was because Just to perfect all the things that Allah tried to do the first two times and so",
      "and so that's it. And then after that, there's supposed to be no more prophets that come down and anything. Prophet Muhammad was the last prophet that is to come down from God. Post-leftism thank you for the follow. Appreciate it.",
      "Another point is that, to be clear, I'm not anti-religion but it seems like it's the same God. Yeah, basically. It's the Same God. I can get behind that. It' s the same god. You know? Living life and loving God. There we go. No interpretation of the Quran is objective since all this stuff that I just said. But I insist if we believe that the Quran",
      "And Allah says that this is the perfect book. He made it perfect and basically if anything's left out of the Quran, it's probably for a reason.",
      "of what she calls a Tawheedic paradigm, which I think I might be addressing in a different episode. So I'm not going to get into now, but you can look it up. It's powerful and it is the truth. Now if any of what I've said about this book and what it argues and what shows sounds very simple or simplistic or obvious to you, I am so glad that it's obvious to yo,u and that means that Islamic feminism was working. So you should probably hashtag thank you Muslim feminist near you. These ideas may seem very obvious to us today,",
      "Muslim women and some of whom identify as feminists who had to make a lot of sacrifices and also had to Make a lot these critical observations about the Quran and its tafsir and pretty much changed so much of what we believed about the Qur'an and about Islam previously. Okay, well that's all for now Thank you so much for watching and for listening I'll be back soon next week inshallah with The next topic which will be either on the book Women and Gender in Islam by Laila Ahmed or on menstruation and fasting and praying during",
      "by leila akbar yes oh i'm actually gonna have to subscribe i know this was probably a couple years ago but we may have to watch some more of her videos because i am here for it oh let me also uh share this",
      "watch again they can and then this was the first video that i uh watched um as well if you want to know a little bit more about amina wadud which we're about to get into um the last video that I had that I found on her um you know it's hard out there finding videos on youtube",
      "that align with my beliefs that aren't anti-lgbtq which we do find some of them and if a lot of y'all are here i start running polls pulls in predictions like is this video we're gonna watch anti lgbt q is this like because it's so hard to find like positive like videos on islam that's not like degrading",
      "degrading like anybody and saying that people are wrong i mean like chud watch lol yeah basically it's islamic chuds i mean we may have to do some islami chuds um extremes like mutafi mink he's just so funny",
      "Like there's one that he was like talking about, like anime and like how anime is bad for you. I'm just like, yeah, basically women should be covered and barefoot in the kitchen. All right. All",
      "I mean, what is lecture on Islam, feminism and human rights? I again have not watched any of these videos. But we'll see what she's got to say. And like I said, she's a like badass woman.",
      "first video that we watched on her like have people trying to like the men in in islamic communities couldn't come to agreement over how to pray but they could all come to agree it onto send the university though she was lecturing at a like a letter to get her fired like okay guys oh okay like you know so",
      "I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Merciful and Compassionate",
      "whose grace I seek in this and all other matters. I want to thank Professor Berger for negotiating this possibility with me. I was actually here for another forum in Rotterdam, and we were able to, with the hospitality of my brother Arnold Moore, allow me to stay a bit longer so I could speak with you. Yes.",
      "supports anybody on the spectrum. Yeah, so she's not anti anything. She is for anybody any gender like however you identify as long as it makes you happy you are you know you love Allah then you're fine being in Islam or fine being",
      "interesting conversations afterwards. I'm actually going from a scripted paper, which I have reduced to try and keep within the time. And that means there may be some spaces that are you know, a bit rough because I literally just reduced it but I'm gonna do that as a way to stay focused cause there's a lot that I want to cover. She's always got a lot to say. The purpose of it really is",
      "and radical changes that are going on in the Middle East. This lecture focuses on Islam as a global phenomenon. In fact, there are more progressive gender debates in Indonesia than in all of the Arabic, Farsi, Urdu, and Turkish-speaking countries combined.",
      "special benefit when looking at the development of the Muslim women's movement. It also helps to locate my work within that movement and grants it legitimacy. I have worked on gender issues in a way that would lead to Islamic feminism before it had a name, and before I could own the word feminism as appropriate for my work and perspective.",
      "debates is linked to my spiritual yearning. She scared me. For God is bigger than any discourse, acts in ways not fathomable to human beings at all and yet is intimately connected to each human being even if they choose not to respond to that living presence or reality. So this benevolence is not intended to offend or to be imposed on people who do not believe in God",
      "in God. I say this instead because it is important to my location and to focus on theological elements in the debates over women's empowerment in the context of Islam. We cannot say anything about Islam and Muslims until we're clear what we mean by Islam. Every discussion about Islam, and women must begin with the meaning of the word Islam. People involved",
      "The struggle for or against Islamic reform often operate on a presumption that there is a uniform agreement on the meaning of the word. When people say, for example, Islam is a violent religion",
      "or in Islam you must wear hijab, the source of such abstractions is frequently not provided. One important development that the women's movement helped to forge in international discourse at the end of the 20th century was the distinction between Muslim cultures and Islamic primary sources",
      "That is the Quran, they establish... Ah! Hello muted. Sorry I was trying to say that you'll never find any of those things because it's not in the Quran and it was probably made up because a hadith and hadith were written by men....authentic Hadith and sometimes Islamic law or fiqh And which there's no such thing as an Islamic law either? It's funny because",
      "In trying to get people to move away from certain static notions of Islam, even people who are working in progressive Islamic circles tend to defer back to these kind of conservative definitions when they're talking about Islam. So they make themselves as a response to or reaction or an alternative of. And part of what I'm trying to do is to get Islam to be once again more dynamic.",
      "In the Quran, the word Islam and Muslim are both used with reference to an historical community and to a state or posture vis-a-vis all of creation. The posture of conscientious surrender to the harmony of the universe. Indeed, the Quran says all of nature is Muslim. All of creation is harmonious following a certain order with balance between its constituent parts.",
      "And that's where like science and like Islam work hand in hand, hand in glove. You know? So yeah. Refresh the chat if you have it. True story. Refresher time away. I'm not missing anything. I am on chatterino.",
      "I thought you were just saying, like, refresh the page so your views count. They use Sharia law to defame but ignore Noahide law. I don't even know what that is. But, like... Sharia Law doesn't exist. It's made up. That's not Quranic in any way. There's nothing in the Quran that, like.. Is Sharia LAW. No.",
      "of its syntactical origin, the making of one from fragments. That is diversity or plurality. It could be then defined as unity. The social principle of Tawhid mandates a relationship between human beings of equality and reciprocity. The other question we have to figure out when we discuss Islam... And it's very specific in Islam that like you fight for justice and equality",
      "and equality for everybody so that way everybody could be free. And women is what is the role of women in Islam? I work only on the basis of an understanding that the role a woman is to be a khalifa on the earth, a moral agent of Allah within the sacred order of balance and harmony in the universe. This teleology is confirmed by the Quranic passage",
      "the khalifa indeed i will create an agent on the earth woman was not created as a byproduct of helpmate for or second-class citizen to man furthermore her agency is in a direct relationship to god unmitigated by men men's agency",
      "fil ardh, in the creation or literally on the earth. Standing up for justice and gender equality working to reform asymmetrical gender policies and toppling tyrannical practices and epistemologies are thus essential to an agent as part of the human divine relationship. These aspects of justice work are all mandated by Allah and established by the prophetic sunnah.",
      "Coincidentally, this is the same as the role of men in Islam. Women are human. They do not depend upon men for their humanity. It is given to them by Allah. While women have always been a part of the community expected to conform to the development of Islam within that community,",
      "they did not enjoy equal participation in establishing the fundamental understanding of what is Islam. In fact, as the Muslim empire spread geographically and politically especially after the Abbasid period women's contributions to the fundamental canon of Islam would be further marginalized and ultimately silenced. But then what they don't want to tell you is that there have been so many women scholars",
      "written so many things in Muslim history that they don't want you to know that, of course. This had a profound effect on the future of Islamic thought and in the establishment of both legitimacy and authority. If we look back over Islamic history from our vantage point, we see a very minor role that women played in establishing",
      "or legitimacy. For example, in the 12th century, the famous and prolific scholar Ahmed al-Ghazali symbolized the agent that is the Khalifa, the agent in Islamic philosophical terms by comparison with a lute instrument, you know, the little blowing instrument? He even compared the number of orifices",
      "totally disregarding the distinctive number of orifices in the female body from the male body. Today, women are present and accounted for at every level of the community including the scholarly and ritual community. Women participate fully in establishing new canon, constructing new traditions, forming new policies living in the present with a loving yet critical eye on the past",
      "towards the future. This is proving to be a bit of a corrective for the asymmetry between women and men in Muslim communities. However, we do not go about this without some contention between our voices, perspectives, methods, and objectives. This natural inevitable and for the most part useful. What I will describe here",
      "What I describe here is the historical evolution of three major perspectives regarding Islam and gender reform. The names I have given to each are also not necessarily confirmed by consensus either, but I hope that the way that I use these classifications will be self-explanatory and will facilitate discussion afterwards. Of course in our history there has always been some advocates",
      "some advocates for gender justice. We go back maybe to the Prophet's time, people like to mention one of the Prophet wives Umm Salama and after her interrogation of the prophet about the nature of Quranic revelation and to whom that revelation was addressed there was a verse revealed that was very explicitly inclusive indeed for all men and women who have rendered themselves unto Allah",
      "She pretty much asked, what about women? And then Allah came to Prophet Muhammad with the verse and it was very specific to everybody. So you know, he asked him, he received. For all truly devout men and all truly-devout women, all women and men who are true to their word, all men and women who are patient in adversity etc., etc.",
      "but the voices were still very limited in number. So, the point here is as if the Qur'an says that the Qur-an is addressed to both women and men. And it is, especially in terms of its ultimate objective which is human guidance. And while the text is clear about this ultimate objective there are still many passages in the Qurr'an",
      "in that community. There are passages addressed exclusively to men as male persons. Throughout the text there is an intricate balance between the speaker, Allah, the performance voice, the prophet, the voice of those whose stories are told therein and those to whom the text speaks which is both the specific community living with the prophet",
      "of certain exceptional historical voices against gender inequality. Today what we are experiencing is a mass movement of women and men against gender asymmetry as injustice. It matters very little if this injustice was established by intent or by accident of discrimination. The Muslim Women's Movements",
      "Chief among these developments was the rise and fall of colonialism, and thus the rise of the nation-state as a consequence of for one thing certain nationalist movements. Unfortunately women were often not equal beneficiaries of the spoils of these new nationalist regiments. True. This is the place where the modern Muslim women's movement began in earnest.",
      "Like with the current Arab Spring, Muslim women stood side by side with their men or with Muslim men to throw off the shackles of colonialism and build nationalist movements. At that time most women's organizations were branches of larger nationalist organizations. Once the victory of independence was won it was not uncommon for women to be asked to return to the home and give back.",
      "not subscribed you should because the ad is starting pretty soon and you're gonna miss out on this fabulous, fabulous lecture right here. Have fun with that!",
      "from the larger men or nationalist organizations for political, social economic and legal rights. As Margot Badran wrote, women had a rude awakening when it became clear that liberal men were not prepared to implement their promise to integrate women into public life after nominal political independence. The Muslim Women's Movement then dates back to this rupture between the development of",
      "and the prohibition against women's full participation. The development of the nation-state in the end of colonialism was also the beginning of a new global awareness. This awareness consists of recognizing local, regional or national realities against and within the context of realities in a world unlike one's own. Such global awareness is",
      "beyond narrow local imagination and praxis, even as it must be seen as a reflection of the other. Thus our present time is not the only time. Our current place is not he only place. Our existing customs are not the one customs. Our world view not the own world view. These basic elements of pluralism become essential for the global women's movement.",
      "The first wave Muslim women's movement consisted of a kind of methodological overlap and also some repetitions, all aligned with how the nation state would operate including personal status law or family law which would only be canonized after the colonial period.",
      "well-educated and often well traveled women who had seen firsthand that the world is not uniform. They stood up as Muslim women, and as citizens of these new nation states. After this first wave Muslim Women's Movement, the secular feminist and Islamist articulations of Muslim women's liberation would develop into opposing camps. So at first there was a little bit more integration",
      "integration and then there's this development of an opposition which is important to think about. The secular Muslim feminist movement is premised upon the idea that religions are the cause of women's oppression, and that they are too patriarchal for redemption. Whether religion is relegated to a personal response or altogether irrelevant depends upon the religiosity of the individual. Deference",
      "national instruments as developed by the United Nations and ascribed as universal. Quote, although Universalism as it exists today is generally criticized for its implicit ethnocentrism and leaning towards so-called Western values most women nevertheless recognize that need for support the principle of",
      "in human rights. This discourse participates in the inherent conflict between women's rights and cultures, and according to Madhavi Sunder, but religion qua religion is less the problem than our traditional legal constructions of this category. Premised on centuries-old enlightenment compromise that justified reason",
      "deference to religious despotism in the private, human rights law continues to define religion in the 21st century as a sovereign extra-legal jurisdiction in which inequality is not only accepted but expected. Law views religion as natural, irrational, incontestable and imposed. In contrast",
      "for freedom and reason. Simply put, religion is the other of international law.\" At the time of the establishment of the nation state, the crucial question of the role of religion in the political process led to two opposing sides. One advocating a separation of the state from religion who would begin to self-identify as secular",
      "unquestionable version of Islam as state and religion or state and faith. The term secular would morph from the simple separation into its more aggressive form. In Islam we believe in secularism, like I said there's no compulsion in religion so like um like we should live in harmony with anybody whether they are of faith",
      "Because like to each their own. And this one of the verses in Quran says, you have your religion and I have my religion too, you know? And so it's like, you may have your own religion. That's fine. You practice it however you want to. That is your business. I have mine own religion and that is mine and to you is yours.",
      "marginalizing God or sometimes even announcing his death, placing the human at the center of the universe as its logo. This articulation of secularism would become even more coherent with the rise of the other outspoken public voice in favor of Islam which would grow into political Islam that is the Islamist movement. Throwing off the shackles",
      "challenging the very aspects of the colonialist worldview. The most uniform response to the problems related to the post-colonial Muslim context was a cry to return to the glorious pasts of the Islamic empire. With Islam as a solution, a new development emerged in the women's movement as well. Islam as global phenomena with a substantial history is in fact an important aspect",
      "important aspect of the debates but the question is can we or should we go back to it? The merit of the call to return to Islam was that it is both authentic and authoritative. However as it continued, it moved to reject all other world views as un-Islamic. The Islamist agenda then mandates a return to a perfect Islam",
      "of the Prophet. The intent is to take the spirit of Islam and the soul of Muslim identity, to organize the politics of a new world order.\" Quote,",
      "like if you want to go back to the way it was Back in the days of the Prophet. I think it was very similar to a ways that it is now You know so I mean if you wanna take us past That's a different story Than what we're trying to say They came to be suspicious of many traditions of Islamic thought and practice that developed through time according to Omid Safi",
      "The Islamist agenda is encapsulated within a cry for the return to Sharia.",
      "and is hugely effective antithesis to secular ideas in authoritarian regimes. At the level of the general public, the cry for a return to Sharia is generally reductionist collapsing the universal principles of Sharia with the juridical methods and mechanisms of implementation known as Sfik or the codes that have been produced by this Sfic. The root definition",
      "path that leads to water, that is the source of all life. Thus it is universal divine sublime and an ideal. The goal of this ideal society or the muqasid is justice. The more coherent definition of... Is it in hadith or not even? Or she about to get into it? I don't know but it's i think it's more based on like hadith and like",
      "yeah that's the best way i could think of it would be based off of is more hadith and maybe a little bit off the quran um because like there's different parts where it says like you know about uh inheritance so like that may be like part of it but like a majority of it probably is made up from hadith as like a way to yeah streamline it back to",
      "to like Islam but it's not. Take those notes. The Islamic law that the Islamists are hoping to achieve is Sfik, which is the efforts across Muslim history for understanding that universal or simply jurisprudence. To distinguish between these two is crucial for debunking the claim that somehow if Muslim nation states were",
      "By toggling between the universal intent of Sharia, which is justice and the human necessarily fallible thus subject to change mechanisms for its implementation or fiqh. The Islamists furthermore take license in condemning any who criticize their programs as if they are against Islam. Anyone who resists the establishment of their specific goals",
      "implementation of the immutable divine order and even an unbeliever. However, Sharia cannot be implemented except through human procedural means and that is Zvik which has always been subject to debate, has always diverse, has alway been flexible. Thus this lack of uniformity which we can confirm even by today's modern existence",
      "Sunni schools and at least one major Shia school means there is no such thing as pure and simple Islamic law. We are up against different realities by the creation of the nation state, as well, and by the pluralism of the continual relationship at an international level. There has yet to be a single system constructed",
      "authenticity and that fulfills all of their objectives. In the nation state, all policies are subject to public debate including from non-Muslims. Implementation can only occur by the will of the people. People are open to disagree however it is clear that whoever has the power to enforce",
      "and not the Islamic law of Islam. The fact that ruling elites sometimes make claims to legitimize their control of the state in the name of Islam does not mean that such claims are true. You see this honestly like time and time again when it comes down to, hey kitty,",
      "I think of like the Taliban in Afghanistan, you know, basically what they say is true and therefore their interpretation of Islam. And so therefore it's right.",
      "formulation of Muslim personal status law, Muslim families were unconditionally patriarchal. Women who followed the Islamist agenda promote the significance of the sanctity of family without offering any analysis of what constitutes family and whether existing families are fulfilling the ideals deemed essential to that constitution.",
      "Any real crisis experienced in the family is instead simply charged...",
      "to family is Islam and failed families are un-Islamic. Although an important public role for women has also resulted within the Islamist agenda, women's unquestionable obedience to family in its primitive patriarchal form is still unquestioned. Consequently a bifurcation often occurs between women's public empowerment",
      "A pivotal moment in considering whose voices was most beneficial to the cause of Muslim women's well-being, liberation, autonomy and citizenship came in 1995 with the Beijing International Conference for Women. The Islamists who were present applauded the wisdom behind Islam's position on women.",
      "than to find some united agenda for all Muslim women present and for those women whom they claim to represent. Let's look at the larger context of the Beijing meetings. The purpose was to discuss the UN Convention for the Elimination of All Forms of Discrimination Against Women, or CEDAW.",
      "for all nation from all nation states and a larger goal to address gross inequalities between female and male citizens of the world. Muslim feminists are closely aligned to the secular trajectory of these international instruments they are cons- Did I accidentally misgender them? I'm so sorry their penguins are cute too. Ah well you know, you'll have to start using some of them in my chat so i could see them",
      "...universal and not subject to individual states. If there's any conflict, as has been shown to be inevitable, then Muslim women who hope to change gross social and cultural injustices in the context of Muslim majority nation-states must support the UN agendas and reject the cries of the ultra conservative religious.",
      "then human rights must reign. Religion must be kept out of the debates. Wait, is today like National Envy Day or what? Well, yeah, because it's not... Well, depending on where you are. It's a new day here. It' Saturday morning where I'm at. Oh, those are cute. I like those emotes. Everyone has good emotes",
      "has good emotes on Twitch. I'm ready and excited for my emote debut soon. To assume that religion would stay out of the debates was both naive and dangerous. For one thing, such a response increased the fervor of the Islamists who also insist... Apparently several people wish me a happy NB day today. Well, happy post-NB day",
      "day for you because you're not also in on nb day either but belated that's the word i'm like a belated and b-day friend oh wow wait i'm lurking is it mb date yeah apparently uh yesterday or today depending if",
      "you got two minutes left on the west coast. But yeah, apparently today was National NB World Day. So happy NB Days to all the NBs out there. Got love for y'all.",
      "Whether the sources of this solution was explicit texts from the Quran or Sunnah, developed by early jurists or past and present intellectuals, or rendered by increasingly web-based media savvy ad hoc authorities whose interpretation rarely take adequate consideration of our complex current circumstances and live realities, still such solutions were seen as immutable, divine.",
      "got told that because I told a doctor 10 years ago that I'm male, that I am male today. You know? Wow. That's not cool. For sure. Lamenting laminating because you're going to laminate this. Lamento to relate. Yeah, thank you. You're more than welcome to lament and to trauma dump in my",
      "community and that's fine you know some of us just need that that day let's just talk through you know because you know i was a baby 39 years ago i'm still a baby today i mean we're all babies in our heads not really not really let me just let me let me",
      "human-made systems, documents or international instruments. As if we could really implement God's law without people's intervention and interpretation. True. At the International Women's Conference, the animosity between those who advocated for the international instruments as the sole method for advancing the cause of Muslim women were put face to face with those who",
      "of Islam as their method. A third perspective was also present, but it was in its nascent stage with no clear methodology or implementable strategy let alone coherent objectives. However most importantly it argued that the either-or dichotomy did not reflect",
      "The idea that there must be either human rights or Islam was false. Surely, there are challenges to be launched against the international assertions of universal human rights but the goal is not to abandon them altogether rather to read in the nuance quote for human rights to be universal it must be integral to the culture and experiences",
      "Human rights require validation in terms of values in each culture and in terms shared and similar values of all cultures. Most Muslim women then, you can see unquestionably identify with Islam. At the same time many Muslim women express concern over experiences",
      "of disjuncture between what is promoted as the ideal of Islam and their own lived realities. Yes, just because I'm LGBTQ and queer and like I need a husband to take me and guide me in the right path because I don't know what I'm doing because you know being queer is just so bad as a woman in Islam.",
      "Yeah, I've had that chud come in my chat before and say that. Mm-hmm, mm-hmm yeah because I don't know any better myself right?",
      "clarification was needed to distinguish this third perspective from the Islamists because this third prospective also refused to disavow Islam. Personally I chose to identify myself by a two-part name, pro faith and pro feminist so pro Islam and pro feminism. On the other hand",
      "the underlying patriarchal structure in the development of Islamic canon and in Muslim cultures. As such, they were shunned by the Islamists as being one-and-the-same as secular Muslim feminists. In fact this is when the secular feminist identity became most coherent. Before this time with very few exceptions, Muslim women argued as Muslims maintaining a kind",
      "be it un-interrogated. With the rise of Islamism, this un- interrogated Islam took on political force. Those who had been developing along the lines of a global perspective on gender and women's rights began to lean more towards left. Some were ambiguous about religions, others were religiously nonconforming while still others were willing to negate religion in all forms including or especially",
      "especially the one they were born into. The fervor of removing Islam from the argument over gender rights moved towards what I am now identifying as the secular Muslim feminist movement. This perspective would become more pronounced from this time forward, that is so at the end of the 20th century this movement became more clear. It's rare to hear a Muslim woman disavowing Islam in the earlier,",
      "women's movements. However, the conflated understanding of universal human rights and the post-enlightenment distinction between such rights and religion was combined...",
      "I think it's cool to talk about religions and like, you know. I'm not against anybody who is religious or non-religious that's your personal decision but I love learning about different religions around the world. I think its pretty cool.",
      "Islamic sources was abandoned and condemned as backwards. As such, the development of a new more nuanced mediating articulation would go unnoticed for some time in an effort to defeat the ill effects of Islamism with its exclusionary vision of the future for Muslims international funders and research organizations rally to support Muslim feminist",
      "was to critique definitions of the key terms, Islam, human rights and feminism. And to interrogate their varied relevance to the lives of Muslim women. In fact, the term feminism became a linchpin. It's interesting to note that neither term, Islam or feminism were subjected to more dynamic development initially. However without this interrogation it is difficult",
      "it is difficult to distinguish the next development of gender discourse in action. The meeting of Islam and feminism was only possible when such an interrogation was followed through. Heretofore, feminism had to be Western, had to secular. For those who would develop into or were already self-recognized as secular feminists this projection of feminism was not a problem.",
      "Similarly, for the Islamists this projection was unproblematic because it helped to fuel their refusal to adapt the term feminist no matter what the nature of their advocacy or activism. For a period of time this reified usage of the term feminists help clarify who is who. Equally problematic however was the reified",
      "which was acceptable to both groups. When both terms, that is Islam and feminism were challenged then the edges of the debate moved forward by leaps and bounds and that would be the beginning of Islamic Feminism. The post-colonial feminist analysis raised question of imperialists and essentialist assumptions of the liberal feminist project where third world women and Muslim women are victims",
      "needing to be rescued and rehabilitated. Quote, liberal feminist positions have not adequately addressed how the colonial past continues to inform the post-colonial present contemporary relationships of domination and subordination and understandings of difference where treatment of difference is connected",
      "feminist project of human rights assumes that women's needs and desires are both universal and uniform. Gender becomes a universalizing strategy that argues that all women are similarly oppressed. Gender become the axis of identity and location devoid of an analysis of economics, labor, ideology, ethnicity, politics, sexuality",
      "It was easy enough, however to interrogate the term feminism for its secular and western biases. Within it's own ranks these critiques had been developed by third world feminists, religious feminists African American feminist or womanist, poor feminist, Marxist feminist, lesbian or bisexual feminist in the west. Thus the term Feminism was thoroughly vetted",
      "its location of the first wave Western women's movements. By the second wave, the mandate for the term to reflect the live realities of more diverse women than the white middle class that it started with was well underway. Shaking the term Islam from its narrow conservative usage would take longer and in many ways it is still unfolding.",
      "feminist response to larger populations of women globally was already in the core of the term feminism as defined by Simone de Beauvoir. The radical idea that women are human beings. In this regard, since international documents for human rights are... Wait what? You don't say women are",
      "because, you know, then they'll find out that we're really human beings. Holy shit! Also attempts to articulate a fundamental idea of what it means to be human, it has also been challenged in the context of complex global pluralism. The existence of more and more specific documents like the rights of the child indicate",
      "it's used to reach its own goal of universalism. The problem of the notion of human being as viewed by the relativists is that it is in fact relative. Unless and until all human beings accept the notions, the goal has not been reached. One of the main contributions of Islamic feminism to the women's movement was the authentic challenge to the politicization of the neoconservative understanding of Islam.",
      "Wait, wait now you're gonna tell me children are people too?",
      "I hope that you are, inshallah, you'll be doing better soon.",
      "historical and cultural context limits a woman's agency to God only as it manifests in her agency to men and to family. The agency of the man, however, remained independent or direct to God even when family relationships could be seen as important. The best way to locate that discrepancy between women and men's human agency",
      "The person is not adjudicated in Muslim personal status law. It is the status of the person within the patriarchal family that is adjudicatd. Establishing and maintaining the patriarchial family does not require women's human rights or agency. It does not even require social justice in the way we understand it today.",
      "a result of the exclusion of women's perspectives from the codification process and the establishment of the primary canon. In the classical fixed text, women are depicted as sexual beings not as social beings, and their rights are discussed only in the context of family law. The classical fixed notion of women' rights is nowhere more evident than in the definition",
      "which treats women as semi-slaves.",
      "what you're not able to do, like what your rights are as a spouse to this person. But yeah, it's not really in the Quran about that. And there was some people who get married Islamically and that's just like a marriage contract or whatever but that's also not real marriage. There's nothing in the Qur'an that says hey if you sign this marriage contract then you're automatically",
      "automatically married. There's nothing of the sort in that, so like the only real way to get married in Islam is to get by the state. I mean if your imam holds the power of the state to do such things and then you do the normal things you got to do till they get it legalized and recognized, then yeah, that's the way you're supposed to do it.",
      "Muslim societies was and still is sustained largely through the rules that classical jurists devise for regulating the formation and termination of the marriage contract. In this respect, there's really no major difference between the various fixed schools all share the same inner logic and conception of family according to Ziba Mir Hussaini.",
      "unequal or complementary relationships. Does this complementarity fulfill the divine purpose on earth, or achieve agency? The ultimate obligation of all human beings created by Allah? A woman's service to men or family should never be a trade-off for her service and agency to Allah. However in the patriarchal family structure,",
      "the challenge to the autonomy of women's agency are seen as good and natural byproducts of her nature. Furthermore, to reject the patriarchal family would have been seen as the same as rejecting to participate in the community or even in Islam. It was not a price the overwhelming majority of Muslim women were willing to pay so they made their peace with it. Eventually, the Islamist agenda",
      "that would advocate the wisdom of this structure. Even the secularists would acquiesce to it. No one questioned the Islamic origin of this asymmetry. How do we determine if this was a divine intent or the product of interpreters who were limited to and influenced by their own social and cultural realities? Since no articulation of egalitarian family",
      "developed in Islamic law or envisioned by secular Muslim feminists and Islamist alike, this very notion of family became indisputable. Oh yeah, I hella smoke weed! This was where a radical reform was needed. It could only revolve with the rigorous overall of the underlying notion of human being and family in Islam.",
      "This sounds like a plan, Wather.",
      "Meanwhile, Islamist women who brought their agency forward into the public domain as well acquiesced to notions of family that left them subservient. More importantly in the public realm, Islamists women advocated loudly for maintaining this deference in the private sphere. This advocacy was in fact crucial to their legitimacy as activists in the Public Domain. There is no doubt that women's roles in Islam are part of current global debates",
      "debates. More importantly, unlike at any other time in history Muslim women themselves are leading these debates. I've tried to outline here the differences between three main perspectives in the debates. Certainly there are far more nuances taking control over what the future of Islam and gender will look like. At stake is the fundamental understanding",
      "of Allah and as citizens in the global context. As Muslim women, notions of gender from pre-modern times are untenable. However, the ability to counter such ideas by formulating new ones has gained momentum only within an Islamic framework with the kind of work that has been done under the banner of Islamic feminism.",
      "egalitarian epistemology of Islam based on its own primary sources without the intermediary of patriarchal thinking. Islamic feminism says, Islam belongs to all of us. All of us have a stake in how our religion is defined but also how religious ideas are implemented",
      "notions about women's subservience as a result of certain medieval constructions reflecting the understanding of jurists and philosophers at the time are not divine constructions we are free thank you for the follow i'm not quite sure how to pronounce it is it uh and in our i'm gonna uh you you ask eve there we go did that say it right",
      "Women needed to be protected. The selected historical fic to meet the social needs of women then remained part of the tradition.",
      "for it and I'm happy for you. I love that for you, but I don't love that",
      "Rather, justice is seen as a relationship of horizontal reciprocity to other human beings because of a profound understanding of the divine mandate of the oneness of God. In other words, Tauhid becomes the basic operating principle for the reform of Islam and Islamic thought",
      "relations of equality and reciprocity. At the metaphysical level, God is the highest ultimate reality but that has to be implemented in the actions of the law and then the development of policy as well as in the home and family. For women and gender then, the question is not whether or not we want",
      "the reality of this harmony and reciprocity. Thank you very much.",
      "Perfectly A-OK by me. But yeah. They do not depend on men for their humanity. True story. Like, Amina's got like all of the shit. She's just so like a hero. I'm always here for her",
      "Good afternoon and welcome to all of you!",
      "to her of course she does have her own um youtube that i am know that i'm subscribed to it has to be further down maybe closer to like newer no no",
      "How is this organized? How? It's like...",
      "She had a... She changed her... She... Changed this. Closing this account, and then right, so she closed this one The Lady Mom That's what I'm looking for Will you not let me copy? Oh fine Whatever",
      "So yeah, so she has like her own channel if y'all ever want to let go check out some of her stuff You too sucks god it sucks so bad now",
      "so bad now for what how i streamed to it's not highly enjoyable yeah unusable yeah it can be definitely um but yeah like she's great she's",
      "She's just like, it like all about it. You know? Like I talk about all the time, like you just have to be open to it and like, like I said she's in the queer community and feminism and like stuff",
      "Her books are amazing. Amazing, amazing, amazing reads. And if you want to like the previous video that we watched. Her book is The Quran and Women Reading the Sacred Text. Which if you came in a little bit with JJ's raid. Y'all kind of caught the tail end of that.",
      "But we're going through her book and stuff. But I do want to like go through hers because she was going to do one. Oh, oh, hey, these videos are fairly recent. I am here for that. I'm here for it.",
      "you know oh yeah that's what they always tell you to hear that like women can't pray while they're on their menstruation cycle which is also a lie so you know i'm so sorry that happened rose if you need to take the time to go and take care of you then um",
      "go do that you know um what we say in islam is uh till from allah's we come from and to allah as well we will return i'm so sorry and then no amount of words can comfort you at this time for this right now",
      "So yeah She broke up with her girlfriend Yeah, I do too. I deal with",
      "chronic ideations too i've been there and done that um you know i have depression and anxiety i've had thoughts to unalive myself um you like yeah it's not fun having depression or any mental illnesses and you know just the little things that can knock you off the wrong way",
      "the wrong way. You know? So make sure you check in with your friends today. Give them some love, give you know whoever you care about some love tell them you love them tell him you care",
      "Because that's important. You know, animals give a lot of love too. I have a dog and I have cat. And they're my world. And I would not know what to do without them. Yes, I just try to be there as much as possible or save energy for helping when I can. Just to say hello or anything. I wish I had a doggo.",
      "I'm like contemplating whether or not if I want to do, like... If I get a hundred sub goals. Then I'll do a Lily stream. Which is my dog's name. I keep trying to figure out if I wanna do that or not. Because she's a sweetheart. She's just a sweetheart, I love her. And they're both technically in my emotional support animals. You know? Lily's enjoying being a dog.",
      "being a dog more than she's enjoying being an emotional support pet at the time right now so that's part of the reason why i have rosie because when lily's outside and chilling you know i'm maybe having a day but literally it's just like nah mom i don't i don' want to come inside i love you i'll lick your tears but like that's as far as i'm going for right now",
      "But yeah, Rosie. Rosie hasn't seen me super bad but I give her and Lily a lot of pets and Rosie and Lily are best friends and they love each other and they're just sweet. I have a big old pit bull. She's just a sweetheart and I hate that like pit bulls get such a bad rep when they're like just sweethearts. Just total sweetheards. You just need to",
      "And I adopted Rosie. Or excuse me Lily. You know. I rescued her from a rescue. Um and then I kind of bought Rosie off of Craigslist which I know is bad. I shouldn't have did it but I was just like I wanted a specific dog. You",
      "and blue, and there just so happened to be a Russian blues. So you know...so I live in Colorado right now, um, and when I lived in Aurora, Colorado, there was a pitbull band and I never heard of that. Yeah, Denver used to have like a big old Pitbull-like band but",
      "the, like, uh, county, like what's that animal society of Denver or whatever. And so then like, then after the two years you're, you're finished, like you don't have to like report your dog or anything as long as you keep up to date, like with them or whatever, then they're fine. Um, but yeah, so I'm like, sweet,",
      "But yeah, like I'm glad that like Denver passed that ordinance to allow pit bulls because it was a dumb law. Because in Colorado, right? The statistics were actually like smaller dogs were doing the most bites, right? It wasn't like pit bull and wasn't the big dogs. It was smaller dogs who were biting more and were more aggressive. So I always thought that was funny.",
      "I thought was funny. I was like so y'all like got rid of the pitbulls thinking and I was gonna solve the problem But that really wasn't a problem You know, oh There she is Me owing Oh there she is Hi kitty what you gonna jump over here come here kitty",
      "Kitty. This is Rosie. I love you, my sweet kitty. She's a big old sweetie. I'm in Austin which is almost cool but still Texas. Yeah. Move back to Colorado. Move",
      "You can take shrooms in Colorado. Or specifically Denver. And it's fine. It's totally legal. You can do ketamine treatments, which you can also do in Texas too. But yeah. And if you have been enjoying my stream so far and what I've been talking about, please consider subscribing. I'm just a small streamer. There aren't a lot of people who look like me literally doing this.",
      "Doing this. What I'm doing. And not a lot of people like black women and such, like doing panels and stuff and being panelists. So if you'd like to support me and this gorgeous kitty, please, please subscribe because your ads are about to happen right now. Who hates ads? I do. Support the kitties!",
      "Support the kitty! Support the Kitty! Subscribe! Say subscribe, Rosie! Say Subscribe! say subscribe say subscribe subscribe kitty I'm like meow meow",
      "Yes, this boy can't be all my happy kid. Oh, I love you. Yes, yes, I know. Okay, are you ready? Ready to be down? Huh? She won't fall asleep in my arms like at all. At all. You know? Like I don't know",
      "I'm like, I want her to fall asleep on me one day or just be chill. And she's just not that way. Like, I'll fall asleep petting her, right? And then she'll be like, oh, you're asleep? Cool, I'm gonna move now. Shit, I got all this hair. Hold up. You know?",
      "She's just so fluffy. But she's such a sweetheart. I love her. You know, she bit me right now as you can see but that's pretty normal. Yeah, I like cut her nails earlier today and I have to put a mask thing on her face because otherwise she'll just bite me the whole entire time when I'm trying to trim her nails. And she'll",
      "I can handle the scratching from like, the bottom legs but like...I can't handle the scratch and the biting at the same time. So I try to do it really quickly and then you know just... She's like alright I'm done like... I'm chill can you take this off my head please now? I'm over it.",
      "It's got to be done and you know not paying anybody that cut these nails like it's Less than five minutes to do You know, just depends on how quickly she wants me to get them done She does not like me touching her like paws in her nails and stuff. I wish she didn't though or what? I'm saying I wish he'd like yeah But she didn' like it or that same day was she was like chiller about it I guess cuz like when I do it to Lily then like, you know",
      "you know she just watches Lily and Lily doesn't have a reaction Lily is pretty chill like she's fine right but it's just like yeah no because Rosie will like literally be like Lily like she is almost like a dog almost like adopt except she meows and Lily barks only outside though not inside the house",
      "for a long time she does she'd she would bark like she like never really barked or anything you know for many many years that i had her she didn't bark you know and like unless you were like really like playing with her and then like you like she likes to be chased and so i'd be like okay like you know if you were taking too long to chase her you'd like kind of wait around or whatever then she'd be",
      "See if I had a cat like a dog, I'd take the cat. Yeah. Um, I taught my cat how to use the toilet. So she uses the toilet which reminds me that maybe why she's meowing at me but I put litter down so she should be okay. She's just meowing. Just a meow. She sitting in like my window right now with the window open like...",
      "all the bugs outside and stuff. Like, I don't dislike cats but I mostly don't favor them unless they're kinky and sweet in which case that's my shade. Yeah, she's a sweetheart like you know for some people that I've come have in my house. You know? I don' really like having people over anyway because of COVID and shit",
      "And, you know. I'm disabled and shit. And like... Uh... I really don't want to be sick like that. So she's been pretty okay with it. But most of the time I just put her in her kennel. And just let her be while whoever is in my house is here. Just so that way we're not overwhelmed by her. Or she's just like... Oh what are you doing? Oh let me go and do this while you're here.",
      "While you're here. You know? But she's a sweet. She's a really sweet cat. I'm glad to have her. I'll have to like... I'll post pictures of like... Her licking and pawing my dog. It's the fucking sweetest. And the cutest thing ever. You will just be like, okay. Here, here. I lift up a little bit. And she'll just go start licking on her.",
      "Licking on her. And pawing on her and it's just the cute, it's so cute I've even like had some where she's kind of licking right above Lily's nose And i'm just like What are you doing? Why is this so damn cute? I do have discord! Exclamation Discord in my chat We'll get to that",
      "so like yeah i like have to it was being cute and sweet kills me right i i think i did post a on discord and not like pictures or anything but like i'm pretty sure i made a pets channel did i make the pets channels how did i got i get away i give art i get selfies but i didn't do like animals",
      "Okay. There we go. Well, now we got the animals chat in there so that way any of y'all who like to share pictures or anything of that sort of their animals then you're more than welcome to. I'm gonna go figure out why this cat is meowing",
      "is meowing at me. I'll be right back because that probably also means I should probably go to the bathroom myself anyway while I'm there. So BRB, y'all. I'm just going to put it on the BRB chat. I will just be in the bathroom real quick. Give me a couple minutes please and I'll",
      "I'm going to make a little bit of the same.",
      "I'm going to make a little bit of a mess.",
      "I'm going to make a little bit of the same thing.",
      "I see y'all in chat. I see how this is. Y'all just gonna throw your shit all over the floor? Be irresponsible? Try to have anarchy? What the fuck? Don't you know you are in the queen zone right here? Okay, I'm the queen.",
      "I'm the queen. I'm who tells you to do that shit, not the motherfucking other way around So look here No we didn't do nothing why is all this shit all over the floor",
      "Let me see. I was thinking about playing some Fortnite, which I know if y'all gaming frogs want to leave and that's fine. I see where you got what y' all the dog did it. What the fuck? The dog ate my homework.",
      "The cat peed on my homework. Oh shit, Rosie Rosie oh shit ball she's oh shit She just hopped up on my desk and I'm like can you move? You know like I would prefer if you weren't here",
      "probably should smoke another bowl it's been a minute i try to keep her out of this area for the most part just because it's a lot of electronics and um what you might call it uh cords and and you know how much cats love that you know i mean you're also my ma jj so",
      "So about that. I'm just kidding. What the fuck happened on? What did my cat do on this screen? I don't even know what the fuck does she do? Oh, I'm like, what does she",
      "someone stream live. I'm like, great. Great. Alright, so about that bowl that I want to be smoking. Should probably grind up a little bit more weed for it. Also, Water Porch 1994 on Battle.net if you play Diablo or anything.",
      "I do not play anything Diablo related. Although, Pega's playing M. Like, I have their stream open. I just wanted to see what she was doing because we're probably going to play Fortnite. But yeah, like I just I play on the Switch. Okay, so this is what you got to understand. I'm strictly Nintendo everything. It's pretty hard for me",
      "away from nintendo i'm very well invested everything into nintendo which it's just i know so many so many issues with that you know down to play on chumash or with chatters and with chatter is for sure just put it out there because i'm lonely omegle law i feel that um like when it comes down to",
      "Play with regular chatters. So if you want to play fortnight with me Become a regular chatter be here all the time and chances are I'll be like hey, you wanna play? it's just because like I've had a couple of bad experiences playing with randoms and I just don't want that for myself or for any of you watching You know so I got switch in a ps5 this same",
      "PS5 the same day my favorite system is now switch for life Yeah, so you know I mean like I said I'm a small streamer So it's not like I have like too many chatters and stuff like in here You know some sometimes. I'm all one viewer Andy which really means that you have no viewers That's really what that means when you're on one viewer and he means you have zero viewers The only person who's watching his twitch and this just to make you",
      "And it's just to make you feel better about, you know. Someone's watching you. But not really watching you but watching you, you feel me? I love classic retro games pixel games Metrovania. I love the handheld. Yeah like it's Just nice that like it convenient you can take it with you or you can like put in on your TV or whatever",
      "and so I'm always like yeah, why wouldn't you? I bought the OLED switch since I wasn't really... Oh shit! Is this seeds? Please tell me these are seeds. These look like seeds.",
      "When you find seeds and weed. That's just chef's kiss. Love that shit. The OLED is not bad at all. It's not bad, but I very rarely play it handheld just because I don't want to fuck up the OLED. I mean, I did put a screen on it, granted.",
      "Granted, because I do drop shit. I'm fucking clumsy and I've dropped it a couple times. But you know the screen's fine. The controllers are fine because I put like a thing on that too. Oh yeah. Fuck yeah. I must save these. I am not gonna... And now I just okay so these are Oreos but there wasn't a label either like go when I went to the spencer earlier this week",
      "week I was like do y'all have any more whatever I bought last week cuz I was",
      "back in here for now. Because I have to figure out where to put seeds and shit. Because like, I'll accidentally throw this shit away if I'm not careful. Like, I had a bunch of safe seeds, and then a friend took them all. And so now I have no seeds, especially my favorite purple herbal. Do you know what",
      "what I would do to kill for some purple Urkel like from California, from where I'm from. From that particular strain that I liked loved and like bought pounds of. Purple Urkel is like my favorite strain to get me to go to sleep gets me a little hungry. I eat my little snack and then I pass the fuck out you know or if you know you eat your little snack first",
      "and you smoke it until it makes you sleepy that's the best oh yeah I'm an indica gal yeah I don't I mean I'm more of a sativa person but when it comes to night like strains like genuinely affect me like I used",
      "like I'm a firm believer that they totally 100 do just cuz like it's not sativas work really great for like when I'm in it during the day and like I've been trying to think or whatever or like playing video games like now I'm gonna smoke this sativa um but like if I'm going to bed or like I want to chill the out I'm Gonna Smoke myself an endicott if I want",
      "will always have a sativa and an endicott on hand just because like i i always need something to get me to sleep and i always needs something to kind of get me up and going you know no matter what time of day it might maybe may i share a product link for a sick ass choice controller sure my diabetes and the fact that i smoke every couple hours",
      "that still hits. Yeah, like everyone has their own things. I'm taking a break from smoking dabs because I was smoking dubs for a while but I'm thinking health-wise it may just be I'm doing too much now but I am doing an experiment with myself right now trying to figure out whether or not I'm going to get sick or not",
      "not so yeah it's both an external and attachable gamecube waybird s controller oh let me see how i",
      "of this link that you sent let me see here huh yeah so like I wanted like a like a uh like a controller that looked very much um from the GameCube days because i used to have a game cube",
      "And like the only purple GameCube controller looking game controller. Is only... Like you have to plug it in or whatever. And I'm just all like, that defeats the purpose of it. So I'm like, well, that's cool. Great. Oh wait, okay, I see it. It's like purple, but is it?",
      "Is it wireless though? Rechargeable battery. Well, that's nice. Game... Preferred gamepad for Super Smash Brothers which I have and have not played in forever.",
      "A mecha tactile button trigger. Huh, I may have to look into some of this. This looks cool. So you can also control the vibrations on it? Yeah because i just have the pro controller for it and i just added the little buttons but",
      "But yeah. This is cool. I may have to look into this. Oh wait. Oh shit so you can put it on your oh shit huh? So you can hook it up to your",
      "Your... Your switch, like, is as if it was the controllers themselves. Oh shit! That's badass. Okay well I'm gonna save this link for myself. Chat you know in order for me to purchase this for $69.99 and I'm going to need some more subs.",
      "Yeah, no that shit's cool. Thanks for sending that link That's super cool More subs now right? Right, you know if you're feeling particularly generous or filling very oily today gift subs work too",
      "I looked down at Rosie and she's like, are you going to say something? Are you going yell at me? I'm just gonna know. No, because obviously I knew she was going to try getting that back. And I look down on her and she was like no don't get in my bag. Absolutely oily. You know.",
      "Support black streamers support your local black streamer. Oh shit, you know what the fuck I supposed to be doing Smoking before you got me sidetracked water porch Before you got any distracted it was gonna smoke",
      "Okay. Oh, shit. Don't want that to fall. Yeah. I have a student glass where I smoke sometimes from my volcano and then, you know, everyone's got a whip. So, you",
      "come in here and smoke oh my god viporia a volcano oh yeah i love my volcano that's honestly like like i mostly use that at night i do use it occasionally in here but like when i smoke out of the bags or with",
      "as good of the same effect as like when I smoke out of my student glass. Because I got this student glass which is a gravity ball just to smoke dabs out of but since i'm taking the break from dabbing, it's like well now I can just use it to actually smoke weed out of it why not right? I'm here for it!",
      "The only thing is that you have to buy your own like thing, you know bull Because it doesn't come with its own bowl Which is dumb Oh Yeah, it seems fine I just I just because when you turn it right it it shoots up all the smoke",
      "Shoots up all the smoke. To you. Like I. I smoke a little bit of it first. Before turning it. Over to get the rest of it. Just because like. I don't want to be like. Well shit. I'm just wasting all this weed. Because it's just. Gravity pulls it all out. And then. Fuck I'm like coughing. And you can't stop it. Two grams for 30 nice. Yeah.",
      "yeah um i have um my med so everything i buy is for med because i obviously am disabled and i got pain and then i got all that all the basically from being a 33 year old woman okay and like i'm like okay this is cool but i can also buy uh above minimum too so like i",
      "of weed right i can walk out with more than two ounces of weed you know and that's just nice because then i can just like you know buy a couple ounces and then be fine for a while and just like slowly just smoke it through it you know it does suck when you like you realize like oh maybe this wasn't the best strain but like for most strains where i get it from they're pretty pog on it so that's always nice",
      "Should probably turn it. Cause you see, I don't know if you see the smoke coming up.",
      "Drink some water almost died and showed my face and shit goddamn",
      "That's how you know it hit real good Now I spent $2.40 for an ounce and two weeks later, I used twitch money to get a quart And almost make it through the month. I feel that",
      "I feel that. And I wish I could go back to wax. Cough like a bitch. Yeah, I got this disease. It's incurable. I discovered it. It is named Bitch Lung. I am dead. I'm so dead.",
      "I'm going to make a little bit of the same thing.",
      "Thank you for telling me that I'm muted. Because, you know, when you're assumed, you sometimes forget the shit, right? And that doesn't help that I already have bad memory from all the medications I already take too. But, you",
      "I pressed through it friends. I pressed threw it. I promise I'm worse about meeting than anyone. I don't know This if this is your first time watching me You might be surprised you might be really in in it, okay Especially when it comes to like when I'm on discord 2 Because like the second that I get on discord and then cuz like The way that my stream deck set up and shit",
      "setup and like i will just up like i'll forget or like i'd be saying something important and then i'll be like oh like my mic was off and i didn't even look down beforehand and i know the look down you know",
      "Defected me with bitch lung and you will pay for this Inshallah I'm kidding Don't click that out of context",
      "I do my best delivery and charismatic charisma with me. I swear same, same, like I was on panel earlier this week and like you know they're like all right we'll get to be queen your chance to talk and then I was talking and talking and then like I looked down and I'm like oh shit that's right my stream deck was like fucked up",
      "on like the stream deck so I like manually had muted it. So, I don't even know if my chat even heard my grand speech what I had to say cause uh...I fucked up. I'm like I didn't have my mic on and its just been fucking up as of late. Stream Deck has really been fucking",
      "Get your shit together, please especially for Mac can we can we I Don't even know what it is. I honestly don't know what this It was your best speech you know I'm often the only woman on the panel on panels and so, you know like",
      "everyone's like okay you can say it and then your chat doesn't hear you good job good job you know wow and i was considering one because i use a regular eight channel not usb which taxes my sound card yeah",
      "I don't even know. I don' t want to go back and watch it. Let me know if I was muted, if you wanna, you know... Watch my speech from Thursday with my All Black Everything panel. I'm usually on two panels. Mine is of Esklesia that's on Lady Waterkei's channel",
      "I stream it on my channel, but that's who hosts it. And then I'm on All Black Everything, which is a panel of all black people from Prime K's channel. So you know, I like talking and stuff. I don't necessarily like debating per se. Like I mean, I will debate. I'm persuasive. But like, I'm not like a debate perv or anything of that sort. Yes,",
      "I have as many followers as Hassan you will know if I get as many subscribers as this as Hasson gets then you will no why I am called the debate queen but yeah they're all like I do stream",
      "two panels that i'm all on i'm always on or usually on on wednesdays and thursday nights um and and then like i said fridays there's jumma uh so i like to talk about islam because this is our our day of where we would go to like our masjid or our um our mosque we would",
      "you know um so it's a very like our holy day of the week basically so and it's just nice to talk about that stuff is this your normal time if so i can actually have chances to rate you and watch absolutely yeah yeah i'm a late night streamer usually",
      "and all that jazz, and never going anywhere. Yeah, like I just sleep all day. I sleep all night, I stream most of the night, and then yeah. But the times for the panels on Wednesdays and Thursdays are... Wednesday is at 830 Eastern",
      "And then on Thursday, 8 p.m. Eastern. And I live in Mountain Time so I'm two hours behind that. So... Yeah. Okay, okay. So you're on Central Time. Yes, Cookie, we're the same. Yeah, yeah.",
      "I'm a late night streamer. I mostly play Fortnite during the rest of the week, you know? Because it's just a fun game and... You know? I like having fun with it, you now? It's very hard for me to get really sick of a game. Really. You know. So yeah but those are the days that I start earlier",
      "Most of the time I start between 8 and 11 p.m., my time. I'm trying to do earlier so that way I can, like, not stream all night but still, like... I'll still be up. Like, I'm not going to bed but, like.. I'll just you know... I don't know it's more time to watch Netflix or",
      "Because I mostly lurk in people's, like, chats. I don't, like really say much unless I've really got something to say. So you know, I'm always like lurking. You know, i'm always there! Just, you know... Don't count me out then I'm not watching, you now? So Austin CST yeah.",
      "You were saying earlier you were sick, right? Otherwise I start late night and end super early late morning. Sick perfect. Oh my god, try that. Ended up going for 16 hours. Yeah, I'm not gonna go for 16 Hours. No... I gotta get- I gotta sleep somehow, right?! Oh, the lurk! That's so cute! I love it! Hey Coco!",
      "So yeah, like I mean, I enjoy this. It's fun. Like it like I'm not going to say that doesn't hurt to do this because it definitely literally hurts to do that. Because my disability got a couple now but life my main disabilities in my mouth and stuff and so like it hurts to eat to talk into do all these things",
      "things um so i guess this is also my time to kind of be social because like i'm not social obviously because i don't leave the house but like it hurts to do it do this but i also feel like i need to do this you know because like what's a great way to meet people in chat and like you know from people around the world and like have fun and like twitch is kind of like the great equalizer",
      "equalizer in a way you know like i just stayed my ass off twitch for the longest time i didn't find value in it until recently you know i know that there's a lot of you who've been here from jump or like longer or shorter or like yeah i'm like i",
      "being a part of a community like almost a year ago but i've only recently just started streaming like three months ago like if i'm like if I look back at JJ's uh three months subscription on the screen so yeah um so three months so you know I'm losing teeth last month lost my county health care insulin food stamps have a massive mouth infection with pain loose tooth",
      "loose tooth plus doxing off my anti or detoxing off of my antidepressants i feel you yeah friend yeah i'm so sorry like i still need to figure out my food stamp situation i've been kind of putting it off only because like",
      "I guess, like, I've just been, like... Not hungry. Or, like… I don't know. I don' t know what I'm doing but I need to figure out my food stamp situation back out again here soon. But yeah, and then I get Medicaid which is state, you know? Which is nice. And they cover my ketamine treatments in the State of Colorado",
      "So, food stamps is brutal. They won't choose a register with the workforce here. Oh, that's right. They give you like a work requirement and shit. Fucking Republican state. Why did you move there? Why did",
      "Like, Texas is not a friendly place. You know? I mean, I'm sure you had good reason. I'm not doubting you. Food stamps is the state or well how do I put this?",
      "the government gives each state funds um so that way people can go to stores and buy food and so they give you like a little like debit card for instance and they preload the money on their the card every month and then you use that to go out and buy uh food we call it ebt here really",
      "was like way back when if they would mail you out food stamps like there that's literally what they were but the more up-to-date term would that we would call it would be ebt right so yeah or your food benefits i was born 40 minutes from louisiana my abuser abandoned me in colorado",
      "But yeah, food stamps, aka food benefits. EBT, yeah. Literal stamps, yeah! Literal Stamps that would mail you- the government would mail YOU. Like blood or paper, yeah... Ha ha ha ha put some acid on those stamps, Yeah I felt that So, yeah um so Um, some more conservative states",
      "conservative states have like Texas where Water Porch is um make you sign up to like go to a place where you like it's like a job center basically um where they try to make sure that like you were are working even though you're getting food stamps",
      "have that same requirement um if you are in need of food and you meet the minimum requirements whether or not you make money or not then you will be allotted some amount of food stamps or ebt money colorado rules best state in the union this show is it really is i do i really do love living here",
      "do love living here. I mean, I don't necessarily like the snow considering the fact that I broke my leg on ice earlier this year but you know, I do really love Colorado and my family's from here so I was like well why not move here? Because like I said",
      "i was like well might as well move home it's cheaper but it's i'm priced out of the market here to where i'm at which i feel like is every state even california doesn't matter where you are if you're in a metro like a metropolitan city or pretty much price on the market i mean you could go further south and like find something for super cheap and like peblo",
      "hours away from like denver for instance or like you're half an hour away from colorado springs which isn't bad you know at least colorado spring has is a bigger city very similar to denver so yeah okay that's valid but i love the snow yeah it's just dirt and wet heat here yeah didn't even need ac in aurora",
      "we don't have ac you know some older homes and apartments tend to not have them um but yeah i have a fan you see my head on my kamar or flopping in the wind or whatever it's because i got a fan on but i mean at least today it's been well i mean it kind of",
      "because i would be hot by now and being like i gotta take this garb off y'all i gotta it off it's just it's too hot y' all can hear my voice and imagine my face ew peblo yeah i lived in peblo for a little while yeah it's peblo hmm yeah it is peblo it's a shite town it really is",
      "it but like if you need an affordable place to live go the pueblo you know oh we did have a heater yeah like oh yeah yeah places have like have heat yeah in colorado we have heat but it's just the ac part you need water and a hug i wish i could give you my my hug here's my here's",
      "I'm sorry. Okay, let me hydrate too.",
      "yeah i go off cam when i need to valid yeah it's pretty much every day that i've streamed this week i've like started off and like yeah okay i'm fine i'm good and then like a couple hours later hour later i'm like okay y'all it's too hot for this",
      "I can't deal with it. Not today. But yeah, it's cool. I'm kind of getting a little shivery which is nice between the cool air and like the fan being on me and stuff so... I would love to still live there if I could. Oh yeah, over in Texas? Yeah. Any day. Any dagwell you know. If you can try. You know?",
      "know if not then that is what it is that's life you know i hear water running in the background lmao i have three femmes going here and we have ac oh man like if i had ac i it's a love hate relationship with ac i can't",
      "like doors open if i like have ac on because like i need the air to circulate otherwise i'll get too cold like my mom had ac in her house and like i would close the vent during the summer and just turn on my ceiling fan i'm like if you have a ceiling fan then that's sometimes all you need you know and i was like i don't i don' t like it but you could definitely tell",
      "Because I'd be like, oh God it's a nice box in here. And go in my room and I'm like, ah it's kind of warm. It's nice and cool. It doesn't need to wear a jacket out in the house. You know? Oh I promise I will be up there when I get regular income. Well when you do come see me.",
      "can't get comfy what am I reading that right wait malaria what am i am i Thai am I getting this wrong there are 20 degree differences between my room in the hallway the temp difference is a malaria joke alright because",
      "malaria is like actually literally spotting, like sprouting up in Florida. Right? Right now, Florida, Florida has it and I think there's like two in Texas so you better like watch out there. Ain't nobody got time for that. Stole it from Louis Black. I don't even know who that is.",
      "that is do not go outside i'm not insane okay good yeah don't don't go outside boo don't do it we have a home unit but it's the original homes ac which is over 30 years old it has a heater built in with gas and we have",
      "with the box man yeah you know like everyone's got a way of doing things in their house and like different areas of the world or you know these uh these here united states of america a lefty libby comedian famous for The Daily Show with Jon Stewart ah okay okay",
      "My room is normally 20 degrees hotter than the rest of the house. Dang. You know, box fan felt useless in Colorado. I got the big $50 fan with a remote and that thing kicked. I'm not actually joking. Oh, I know you're not. We don't. We know you don't",
      "tornado fans are pretty good. You know? So I'm just like, you know... I had another one for this room particularly but... I got left outside in the snow by accident so that sucked.",
      "But it is what it is. Why does the universe want us to boil? The universe wants us to Boil because it's our fault. It's our Fault! Or more specifically, it's Our parents and grandparents and then our great-great-grandparents fault",
      "For all of the shit that we got in the world. So, you know? Maybe if we held corporations to task... I don't know. Instead of making us consumers feel bad about this shit when it's not our fault. We'd probably have a better world. That wasn't so hot.",
      "Hey, we may still have a... Well, we'll actually really have icebergs in the Atlantic again here pretty soon. Let's be real. That's if they don't melt. You know? So. But hey, listen, global warming can't be real because I'm cold right now, right? You know,",
      "You know, that's how they get you in the brain right? My dad and his brother like using old school Harris craze as flamethrower. Oh shit goddamn Yeah, like Okay think about this coca-cola way back when right",
      "their bottles. You would return the bottles, they would collect them and rewash them and reuse them into new Coke bottles. What if Coca-Cola started doing that again? Wonder what would happen to all the plastics? Just a thought. Cocaine Cola? Yeah.",
      "Yeah, that shit. That shit. You know? Just that thought. It just gives me hope.",
      "Those ads are starting for you right now too bad. You're not subscribed I'll see you on the other side in three minutes by E It just went oh they just went south over since they ditched their booger sugar Dankies",
      "hug it hug it as tight as you need to rose and hashtag ads you know you could save yourself if you you know gave your prime subscription to a big streamer and paid out of pocket to a little streamer that's usually what i do",
      "monthly benefit to uh oh shit well fuck me ah goddamn moth and there's my cat jumping up shit i want to save myself and streamer for real",
      "Is she swears like she's gonna get this like this moth I Really want to kill it Do you find it where is it Rosie",
      "Where is it, Rosie? Throw some off.",
      "You know it's not over there, right? She doesn't know how to get down. Hold on, let me go get my cat down.",
      "I'm going to make a little bit of a mess.",
      "I'm going to make a tree with the same material as the first one.",
      "I'm trying to kill the goddamn moth. Hold on, y'all.",
      "Rosie's helping me too. Terribly, terribly though.",
      "Do y'all understand how hard it is to kill a mom?",
      "kill a moth with streamer lights like my goodness gracious I cannot get this now to save my life I can't I can and Rossi's trying to do it this month is too goddamn smart for us",
      "I just need it to stop. I just needed to stop like, just land. It just needs to fucking land. There's no way I can do that so you know.",
      "The moth has won this round. It has won",
      "I will not let that stand. Oh, I found it. But there's no way I'm getting that. And Rosie completely missed it. Oh wait, no she sees it. Yeah, I'm not doing that. Please don't do that by the way Rose. Seriously.",
      "And don't even joke about that. If I had a door to open, I would let it out, sadly. But... Rose is pretty good at getting all the bugs and like I'm really thankful for that because she's really, really,",
      "Whatchamacallit, like spiders and stuff for me? And I'm like... I'll find a bunch of dead legs over. And I was like... This wasn't in here earlier. And then I look over. Hmmmm. Well it can only be Rosie. She destroyed the spider. Okay good Rose. I'm-I'm good. Sorry y'all are seeing all my shit.",
      "That's why I have a green screen, but yeah. I should just do this. Close the door. There. That takes care of the problem. You know, it's like you will see a bunch of shit on your light floor and you're like,",
      "and walk slowly away I am not dealing with this shit today you know? oh okay Rose",
      "I'm fucking hot again. After trying to chase this goddamn moth around, and just... I'm over it. It's one of those summers. But like three years ago? Four or five years ago maybe? Somewhere in between there. Uh, I was living down in Pueblo, and we had the great migration of all of the... The... Um...",
      "like uh moths and they were like everywhere in the house like everywhere and i was just like you couldn't like open a window you couldn' close the door you couldn without moths entering exiting finding spaces hovering around your lights",
      "I hated it. I don't like bugs. I do not like bugs Bugs need to be killed unless they're bees Bees should live, bees are our friends We need you bees But... I'm like, I don'y like bugs, bugs are no fun They're no fun at all So Excuse me",
      "Excuse me. What time is it? Well, I got to do tomorrow nothing today's Saturday stream later on inshallah like that's I guess that's what I got going on. Like well, I was like trying to think with do I want to take my sleep gummies",
      "It's not like I will, uh... I mean it does help me get sleepy but it doesn't get me as sleepy as smoking weed does. But you know? How about we just get into some fork knife since you know that's what I do. I play the fork knife.",
      "The fork knife is your friend. Hold up, I should probably smoke some more weed after chasing that frustratingly stupid smart moth. The moth got me this time.",
      "But as soon as I go in the other room, if it wants to follow me then it's gonna have another problem coming to it. It's like what was I trying to look for? New outfit weekly quests Oh this colored coconut! I love these little coconuts for summer they're just so cute",
      "Which is so cute. Bugs life matter. No ALM, no. I guess I gotta do all of these. Oh, I guess these are the last of the things I have to do for that. To get the rewards. I just have so much shit to do. I mean, that's not a bad thing.",
      "It's not a bad thing at all. It just gets annoying sometimes.",
      "Star Wars event for... in May. For like literally all of May. Why is this shit already back in the store? Zero sense to me. Twin Echo bundle. Nothing special. Oh, that's that vision board I see everyone with.",
      "I mean, it's kinda cool but... Yeah if someone wants to gift me that from the store then I'll use it. Who is this person? Little Diplodocus",
      "Okay, I mean this is kinda cute but you know. Chaos loves me but I can hear you now well that's good welcome back! You missed all the good stuff Water Porch. You've missed it all.",
      "Yeah, I thought about doing the hula one. No, did I miss you being muted? I mean, you missed... The great... Uh...",
      "Moth battle, I guess. I don't know maybe you're still here for that.",
      "she'll, she's just not like, she is too soft with the moth to kill it. That's a thing. She just like puts it like she just crabs it like put her paw over it but she doesn't put enough force to like kill it or anything. Not like the spiders, the spider she's like mmm I'm gonna sniff it and eat it. Yeah that was the fly swatter.",
      "ice water. Yeah, so the moth scored one queen zero it definitely got the best of me and it did not come to disappoint what if it like flew down on my head while I was streaming that would be like so crazy",
      "Bugs life natter. I mean, I'd be down to do a live critique of A bug's life Late one night we can all like watch a bugs life Disney movie",
      "and we can critique it from the working socialist leftist perspective that's a remake of my favorite film A Bug's Life? It's a Disney movie! How is that a remake?",
      "Seven Samurai? Adaptation. It's the adaptation of Seven Samurais. Give me a synopsis of Seven samurai while I smoke this bowl.",
      "She's back up there again. She got down easily. I didn't think she was going to get down because last time she got up there, she was like, meow, meow. I don't know how to get out of there. So I'm like, great. Don't jump up there maybe. Magnificent Seven.",
      "Seven. Bug's life equals seven samurai. Okay. Stoned is the way to be. Bandits come to town and threaten village for food and say they will come back after harvest to take the food from starving village that hires seven samurai to defend them. Huh. How old's the movie? Wait, or is there a movie adaptation?",
      "adaptation of this like story it's like better yet what I should ask she jumped all right",
      "The 50s? I'd be super down to watch that. Is it on YouTube?",
      "those westerns in the 70's off the Kurosaka or the Kyuusawa samurai films I'd be down to watch them on stream that would be super fun oh can you like send me a link perhaps?",
      "Or, or do me one better. Put it in discord. Cause then that way I won't lose it. Cause I'll know it'll be there. Put It in ideas and feedback are actually yeah. Ideas tell me where to react.",
      "react instead yeah if you could put it in the tell me where to react i'm you know which is technically my tell me Where To Go Tell Me Where To go Tell Me where to go tell me okay the e40 me is coming out",
      "It's cool. But yeah, if you can put it in Discord. What's this film technically about? Does this have a leftist sway in it too?",
      "it too because I would like to critique some leftist shit",
      "Excuse me, y'all. Actually my fave of his is The Bad Sleep Well and that was about corrupt corporate post-war Japan as told like a ghost story. Interesting. Sounds cool. Let me just pop over to Paganox's",
      "Paganox's chat real quick and see if she wants to play Fortnite with me Or at least a couple because she She's gotta walk the dog soon. Oh wait, maybe not so soon I'm like it's the weekend so she's probably letting the dogs sleep in",
      "necessarily the dog but it's a long story",
      "I should just like pop over in her discord. Just be like, hello!",
      "That's fine, take your time Water Porch. Also... Let me... Drop you a follow. I really- This has been a really great update from Twitch, I ain't gonna lie.",
      "gotta check on my cat you know she gets she's mischievous like tell me why she got into like the um i gotta keep like her",
      "Alright, so guess it means I'll be playing by myself. That's fine She's just licking herself she's just so content. I'm cool with that. I am too scared that she is going to like",
      "to like hop up on the screen and push too hard, then she'll fall out.",
      "Personally I really like this house.",
      "Oh, except when it doesn't have money in it I don't like it. When it doesn' t have the things that I like, I don' t like the house.",
      "Oh, I don't want that gun. I don' t want that ice cream",
      "I already have that. Survival of the fittest!",
      "Turn off the lights, yeah. Definitely gonna be pretty cool in here.",
      "That sounds like a very intense movie.",
      "All you got was this stupid small shield motherfucker. I mean to the next person",
      "to the next person that comes along and finds them. I really don't want all these guns, they all suck. Let me see it's back down a little...",
      "Okay, maybe I'm held in. Hold on let me uh...",
      "I need to take some pills because my allergies are so bad they don't really get to me. Here I be.",
      "Didn't realize I was reading that and y'all couldn't hear me then no, that was great There's a cowboy take to it with Clint Eastwood",
      "Fuck, stupid wolves. Did I tame one? Oh...I didn't mean to. But yeah.",
      "But yeah, you'll fight it out for me. Looks like my wolf is dying. I mean... You know?",
      "I have a problem with it. Well, there's no way you can get in here. So do I. I am not opening any doors for you.",
      "I can't tell if you're talking to me. Yes, I am talking to you. Didn't you say that you end up muted all the time? Or am I confusing chatters? Okay wolf",
      "Why can they like start to Just a little confused Oh my god",
      "I am not getting eaten by the wildlife",
      "Yeah, I was referring back to you saying earlier that like when I was reading Classic Debate Queen That like uh, you know that I... I uh... Forget that I'm muted sometimes and because like I read the synopsis of it",
      "I totally realized that like, I wasn't being heard. You know?",
      "happy 420 to my CST folks there we go",
      "Kurosawa is just cool because he directed a decent of samurai cast... Am I right? I'm not right. A decedent of samurai casts and all cowboy movies came from him in other samurai films so basically white people stole",
      "when he has original thought. Cool. One else is new there. I'm kidding, not kidding. That just proves to you Hollywood has no original ideas. Never have, never will.",
      "Oh shit, I see a third. Oh shit! Okay, okay hold up. Fuck. Okay, Jesus. I didn't mean to do that. I just realized what I need to do to do a third, okay?",
      "I'm gonna die doing this, I know. Just to achieve this one mission that I just realized what I need to do. Fuck! Come on, come on, c'mon. How am I supposed to do this? You're supposed to jump on three pads in a row and so I'm trying to figure out how I can do that",
      "and not touch the ground but oh well okay we'll just go up to hitches and ditches what what come on i'm gonna die i'm going to die which I'm okay with",
      "We stole everything from the east but they stole it. Really? I just, yeah. Okay. They stole it back and it's been awesome. Takashi Mike and grown Quentin Tarantino have made some great Hydra and Homage films",
      "as a result of modern times qt would kill bill and he was in my uh to suck yeah oh god i'm so terrible in mike's western dang dangle and change okay let's let's blitz i know what the movie is",
      "Words. Words! I don't understand words.",
      "Suuukiaki Western Django. You nailed it, Takashi. Yeah, Takashis good! I mean no, I think that's a common name and no thanks to takashi69 just kidding yeah",
      "Take a shit I mean, I don't know You know Words Words friends words",
      "Words are words. True, true. Words can never harm you. Words never harm You! Just kidding It's all in the tone in which you say it",
      "I was an English major so I get wordy and yeah, I was a comms major so... I get communicated. Sweet! And everyone like gives comms majors such shit times that this is the easiest thing to do",
      "I did film for a semester. I'm mostly lazy musician? What does it mean that lazy musician...",
      "I have something legendary to pull up for us.",
      "Oops. That's why I don't put my controller there! I listen to far more music than I make, though. Well that's cool. And it was fun...",
      "What kind of music do you make? Is there nothing over here?",
      "I like making stuff and doing stuff but this isn't- What kind of music do you make? What genre or do you dabble in a little bit everything? Do you play instruments, do you use... uh computers",
      "Where are they? I mean, there that sounds really close. Oh, here we are! Alright! Chud for grain...",
      "No shit, someone else is here. Okay",
      "Oh shitballs, I'm gonna hurt myself.",
      "Water porch makes country punk with traditional rock instruments. The bad sleep well in my synth project, the pitch lung is my stoner rock tune metal. Beneath the blackened earth is my melamous drone doom instrument. My YouTube has all my corny stuff but the water porch stuff is my favorite cause it's singer-songwriter.",
      "Oh yeah, this is what's getting me so self-promoting. You know there's a whole entire section in my discord where you can promote yourself when you don't have to I don't know take away the experience of the stream...I'm kidding! I'm kidding",
      "What do you mean after what I said? Did I like... What? I'm confused.",
      "There we go, thermal DMR. Gimme gimme. Oh now I have to spend money.",
      "Okay Counting the hours till 6 when I get that text from Weed Man One more hour",
      "If I can get out of the doors properly Nothing up there boring What's some music I enjoy I Enjoy a little bit of everything that's not country everything like",
      "I have a pretty eclectic style Mostly because you know, you grow up listening to what your parents listen to so I listened to a lot of that too A lot of oldies and stuff from the 70s 80s 60s 90s",
      "60's, 90's shit I mean... If you say so, I'd be willing to listen to it though Oh really? And then you fall down like a dumbass",
      "It's not what you think it's reminiscent of Outlaw Country which seems to be more based and not radio trash. It's too punky and emo to be full country, it's easy on the ears like would you say Johnny Cash?",
      "I'm not a Johnny Cash fan. Personally. He was never my style.",
      "To add distortion and kick it up to 180 beats per minute Yeah, any country is an acquired taste CCR I don't know what that is CCR pose or country. I have no idea what that",
      "Credence, Claire Weiler revival. Oh fab Yes I've seen Forrest go",
      "The boys sang about the bayou there from Cali. I don't remember, it's been a long time since I've seen that movie.",
      "Oh shit! Island's already spawned already? Guess we do have 26 players left.",
      "I'm pretty sure I've probably heard it, like if I put it on I'd be like oh yeah I know that song. But just didn't know what the name was or perhaps even genre. Woody Guthrie and Bob Dylan are country as fuck? Yeah I'm not a Bob Dylan fan.",
      "You over shot me. You over fucking shot! Dumbass",
      "Saj, I can't take all the money. Really really really sad Oh come on Fuck this shit",
      "Okay, I'm gonna totally... Just keep rerolling until I get stuff I like. Until I got some money here.",
      "And hey look I even completed a quest. You'll just start playing air guitar sometime.",
      "Full country, full country. Poetry and pose. Walk through his mill nose okay? Yeah thanks- oh wait but... I also still wanted whatever was on her tail. Oh shit. I should probably go this way?",
      "And CCR Howl's, okay. Someone already claimed Ireland? Uh no?",
      "Still trying to complete where you can jump three times and not. Oh, sweet leveled up awesome Apparently they suck so bad",
      "This sucks so bad. Oh shit, this is wrong way to open the side. No! Right side! Yayyyy! I finally did it! I always open it on the wrong side. Do I want any of this?",
      "I mean, I guess I could have claimed but...",
      "but oh shit um guess i'm back where I started",
      "Here, let me help you. Oh come on... I'm trying to help you!",
      "Oh fuck, someone stole my kill. Oh come on...",
      "What'd you think? You're gonna like come and sneak up on me? Come on. Come on! Don't be so dumb. Where did you go?",
      "Oh, ground? Let me go steal that ground. Inshallah, here we go. That person sucked. Oh shit well there goes that.",
      "I'm not sure if this is the right way to do it.",
      "Shit, I should've used a different gun Twitch hates when I sing CCR Don't think I'm all country though I used to super hate it I move on till the clock I prefer email and post hardcore everything Green Day is one of my favorite bands",
      "favorite bands? Yeah, okay. I was hella emo back in my day so I know some of these names like Green Day and New Found Glory and MCR and AFI and Offspring, Sun41 Blink 182. I've seen them live they're super awesome. Paramore and those type. Fall Out Boy",
      "used in that too. The goat Fall Out Boy. Yeah, I used to have all their albums way back when and then I just stopped listening to Fall Out boy. I stopped being so emo. I don't know. Going to web tour status.",
      "Yeah, they just came out with a new album I listened to a couple weeks ago on stream. It wasn't bad. But their classic is... you know, their first couple albums will always- MCR's first couple of albums will take away the feels, y'know?",
      "Yeah, I haven't listened to Fall Out Boy's music since... what's that? Infinite... Infinite something and all I remember is the sheep on their cover of that album.",
      "Like, yeah. Just like the little fluffy sheep thingy. And spinning it on high. Yes there we go. I was like, I know! Start with an eye...",
      "Yeah, that's a really good album. Who the fuck is hacking away at everything that probably is not on player?",
      "I'm so confused what that sound is coming from. Oh shit",
      "Yeah, basically it was. I should have just used the flare gun on this guy. The greatest of us- oh god that's my own yell.",
      "bands do you do challenge you like every time they die or under out and into hardcore post-hardcore metalcore i almost didn't like music that isn't tough um no not really",
      "That like I can sing to it then I'm like cool. It's my song. Oh fuck me",
      "So they use a different vocal cords, yeah. No I mean genuinely like anything that has words or like a beat to it that I can like there's words that make sense I guess not screaming then yeah I guess",
      "I hope that wolf kills you. Damn it!",
      "I mean, if it's a good song and it makes sense? Sure.",
      "Use vehicles to get around the map more quickly. You don't say, Fortnite. You DON'T say.",
      "Every time I die, it has the best lyrics. So maybe they're not even gonna listen to it. You know? It's been a long time. I don't know if I like... I'm sure I've probably heard their music but like I don' t necessarily remember them per se",
      "They're dead now? Oh shit, well... That's a twist. Do you only come from until you return? Meaning I'll want to eat you. No motherfuckers.",
      "How quickly will Queen die? Let's figure it out. How quickly she die? Will she be pronounced the first to go on Fortnite?",
      "As you can probably tell We're really in here I know all the loot is and where all the looted is is where all people are",
      "So pitchy there all of a sudden. Died in an embarrassing breakup, what?",
      "I'm just gonna say the joke's on you, motherfucker.",
      "The band's excited to do raffles all the loot and say silly things like, the band died when they actually... it was just horrible. And we all cried. The people didn't die. The band did! I'm done. I'm DONE.",
      "I'm going to make a cake with the remaining cream.",
      "I had to go pimp a popple. Pimp... Pimp a Popple! Oh god, you all know what I mean. Fuck. I'm like Dr. Pimple Popper. I like to pop pimples and it was big and... I can't let that stand.",
      "Actually, like it's really relaxing to actually watch that stuff. These nice ladies make Mexican breakfast every morning. Oh shit what the fuck did I do? Did I fuck shit up? Oh my god I did.",
      "It's a... Cray-cub. I love eggs, nice! Oh fuck me well I'm also gonna die in this round too because I'm just having shit round after round after around",
      "Where'd they go? There we go. Well, when you don't got a weapon...",
      "Okay, guess I should probably use these rats. Let me go back up here. Cause yep there should be something up there. They were stupid they didn't realize that was up there!",
      "I could have had a gun and I could've had a good but they could have killed me a lot sooner. Okay, I'm good.",
      "Um, this is the main map. Yeah it's a little too hectic for me playing creator maps",
      "I'll come down to you if i'm worried",
      "Okay. No, build mode has all the freaks. Like, nah. I'll pass. Although I do play um... Build Mode Solo Ranked because Zero Build doesn't have a solo rank.",
      "So low ranked. So I'm like, well... I guess I'm forced to when all of these suck!",
      "I'm not a buddy that I play with either. Oh god. I just, like, I suck and I know I suck. I'm no qualms about it. I like to have fun! I don't really care if I'm losing or winning. You know? As long as I'm having fun then I'm fine. Sometimes my teammates carry me and you know, I'm cool with that but",
      "When I play by myself, I pretty much hold my own obviously. I don't know why I didn't go just stay over there to get these. And get these shields it just makes more sense.",
      "Come on. There we go. I win a lot in Build, I'm actually terrible at bidding games despite playing for 34 years of 39. Yes, Queen on Fortnite don't suck so I love it. I have really zero patience for Apex and they'll play Valo or PC shooters.",
      "I don't know if like could get my audio shit on my Mac side of my computer right but nope",
      "See a dinosaur okay cool Good night Rose",
      "I hope that, you know... You can sleep alright. And we're here for you.",
      "Yes, a warm healing energy. Inshallah",
      "Oh lord. No! Not to- Naruto, Naruto! Oh god. Okay yeah okay I'm just putting my like sleeves down for just a quick second and you just got it",
      "You just got it. Come and see me. Why? Why?",
      "Well at least I'm that close to leveling up again.",
      "and I fucking love that in all its forms, and I'm here for them. I'm hear for all of it. I know everyone's got their own feelings about it but you know... You're so nice! You read everything and I never shut up. That's fine.",
      "No, that's like oh wait. I have a minute to like emo",
      "My high school art teacher always said fill the canvas so I do with an incessant talking. You know, listen, so like growing up my grandma would be like, Do you ever shut up? And I'd be like no and then my family would be Like... You know if you ever got kidnapped they was like returning because you would talk for your ear off and be like well cool",
      "So I know I'm a talker. Always have been, but you know... When your family forced you to talk, it gets odd. Yay! Level up! Oh shit, don't wanna go overboard.",
      "The traffic is sending your ass back. That's right, that's right So luckily I never got kidnapped, so hum de lasso it was never an issue",
      "I just kind of want to find out if there are people here or not.",
      "No one's here? But everyone kinda knows when I'm here.",
      "You're welcome to chat about whatever you like and whosoever in my chats who likes to chat with you Respectfully of course, cuz you know I don't pull up bullshit in my chat",
      "No, I don't want to be outside. No no close close I would know what hit him. I would annoy Annie alongside the best",
      "Okay, where do I want to go? Okay well, that takes care of that one. Did I loot up everything? No, I only looted 1 building all the way up. I'll loot this one too. Oh my... Yes! I will get everything!",
      "Oh, but you have to mount within 30 seconds of opening a door. Does this account is mounting? Yes! Okay, cool. Competed. I don't give a fuck in my comments. Get ignored on the",
      "Norim, I just try to stimulate discussion for content. Ain't nothing wrong with that one.",
      "Faktum er at vi har en kvarter i fjellet.",
      "Oh come on I wanna live in Fortnite, fuck Texas, Fortnite got less guns True. Oh shit am i going the wrong way? I always go the wrong",
      "game always I think I'm following the map and then I'm not following that so let's just cut out the middleman skydive to the next circle of course someone trying to shoot me down from there",
      "Because y'all just can't leave. Oh, wonderful. So I'm just left to keep? Cool. Okay, I need to heal myself real quick before whoever comes to kill me tries to come to finish me off. Okay.",
      "I just love it when they try to shoot you down and there's no time for ya. So much money! Oh, maybe not. I should scope too soon.",
      "Yep, killed the... Solved your problem for you of uh The wolf coming to eat you",
      "Giant balls you orb around in? Why is that behind me? Um, behind me...? Yeah, cause you like initially sucked.",
      "I'll just ride the loop or something and probably kill her with silence of the land, you know? That's some rough shank.",
      "Shankar, what? I'm so confused.",
      "Cool! I'll actually take this one. And you were doing terribly with this shotgun. Terribly. No, no, no that's not what I wanted to do. Take this legendary ice cream cone.",
      "Okay. Now that's gonna be the next... Island drilling. Did you, like, have to land on it? I'm gonna move a car just to get to the chest.",
      "Like if you just hop in for a night cruise around let the music play with your hair leave the shooting to the ones I need so like The perch basically, I'm just kidding",
      "You know that was actually like some of the missions was like just to drive around so like I can just drive around. I'm just driving around until like I got the mission completed and I was like well... I'm not really gonna kill anybody today, I'm jus gonna drive around till I complete this mission",
      "Yeah, there's no way I was gonna Get them",
      "I mean, they'll take that. I don't think there's any obvious ignorance.",
      "Those movies are way better than they should be. Oh yeah, I love me some of the purge even the show was good I Was like really dig at that show And like I would just like to see all the purgative",
      "Okay, gotta go. I gotta go! I get it, the storm is about to come.",
      "I just want Fortnite to create like a map where you just loot. That's it, you just loo.",
      "as many chests as you can count. Because honestly, this is the most gratifying thing to me in this game, is just opening these chests. I don't know why but I really enjoy opening all of them.",
      "I mean the money does help, but not gonna lie. I don't wanna go out there quite yet.",
      "You don't see some of those scrubs on Plymouth Scrub. I have a whole bus line in Gran Turismo now. There was a show... Yes, there was a Show On U from USA. I think it's on the Peacock app now? From NBC? I need to see the last two days' films. Election Day was good!",
      "And then like the original one I think I'm missing like one and I haven't seen it. I think that's it If I had Hassan money, I would buy one of those racing subs and go for him That's what's called Diablo Diablo guy got his medieval ones and he still kind of cares I don't know That sucks Okay",
      "Okay. That's time for me to go out. Is it just me or did I die not? I don't know.",
      "There's only three of us. Three people left, technically. Not including myself. Well, here we go.",
      "Yo, you suck. Aim better. Aim...better.",
      "I really need to be more on top. Oh, someone's here.",
      "I'm probably not even gonna see",
      "I'm not even gonna go see either movie. TBH, I'll pass on both of them. I'll wait for them to come to HBO or whatever.",
      "I may actually go to that, but I'll meet some winner who smokes weed. Ay yo! That's part of the reason why you go right?",
      "with their big ol' hair and like everything. Oh, that sucks. And it's not even hyperbole I get it. Yeah if it helps your anxiety you know? You do what you gotta do. Whew! I'm getting tired.",
      "Where to go? Where to goo? Like, where have I been? Have I been out too long? Slap your shoulders.",
      "You've helped me stay up. So grateful. Thank you for the entertainment. No weed is brutal for me. Yeah, no problem friend.",
      "Why does everyone want to shoot me out the sky?",
      "They suck so bad. You did! Thank you, Water Porch. I appreciate you.",
      "I see ya. I was waiting for you to come to me.",
      "Did you come this way? Why am I making you work for it? Easy clap. Okay, now I can focus on getting my shields up",
      "Faktum er at vi har en kvarter som kan ta oss ut.",
      "I'm gonna see if there's more loot. I think there is. But no money? Come on!",
      "Was that just me? Hold on, why are you two opening the door? Was there someone still back in here? I could've sworn I heard.",
      "Hmm, okay. Well... Alright! If there's someone in there I'll let them come to me then.",
      "I didn't even get a chance. Okay. Alright, y'all. I'm gonna call it here. Where should I send y'al?",
      "send y'all question of the day thank you water porch i appreciate it 50 50 if i'll be on uh again tomorrow um but yeah because sometimes i like having",
      "Saturdays and Sundays off. Sometimes I like to be on Saturdays, sometimes I prefer to be out on Sunday. It just it depends on how I feel so just make sure if you aren't a part of the discord to um check out Discord because i usually try to like say what's up in the announcements",
      "Letting you know when I'm going live. And such. That would be cool. Sweet. Sweet yeah so if you haven't already drop me a follow. And yeah, I guess I will see y'all again soon. Thank you so much for joining me on my stream.",
      "I hope that you learned something. That you didn't know before. About Islam and feminism. Which I'll try to do some more of. More stuff on. Which will be cool. Let me see what this person is doing real quick.",
      "You learned good? That's good. I'm glad that you did. Um, I don't know if anyone has any good suggestions or not. Let me see what this person is doing.",
      "I've rated to that person this week. How would y'all like to go international? Yeah, let's go international. Have a good sleep and day you as well water porch. Thank you. Thank",
      "you all out to cook um they're still in france oh but yeah which i may or may not go to uh twitchcon u us we'll see we'll say inshallah all right everybody thank you for joining me",
      "you all of you greatly, greatly, please be safe. Have a good day or good night wherever you are. Bye everybody."
    ]
  },
  {
    "file": "amina_wadud/Falsafah Feminisme menurut Pandangan Amina Wadud_GvRJkJf580I&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742922915.opus",
    "text": [
      "أسمها في عام 1972 وهي أرمالة والهاخرة أبناء درتت في جامعة بنسلفانية في ترفق وبعد ذلك استمر دراستها في الجامع الشخصي في مجال دراسات الشرك الغريبة ثم تم راستها بالمدى الدراس الإسلامية واللغة العربية",
      "العديد من اللغات الأجنبية مثل الإنجليزية والعربية والتركية والإسبانية والفرنسية والألمانية محاولة القرآن والمرهى هو أول بارحة مشهورة التي كتبها والعديد المحاوى الاكادمية التي كتمها",
      "وصفية الحكمة يختلف التعريف الفسفى استلاح إن الفلسفة قال الفارابي أن الفسط فهي علم بالموجودات بما هي موجودة وأما عند الكد الفسث فهو علم أشياء بحقائها قليلة مفهوم حركات نسائية النسائيين",
      "مجموعة من النظرات الاجتماعية والحركات السياسية والفصيبات الأخلاقية عن حرية المرأة في العمل بعبارة بسيطة أن سبيل الإيمان المصور للإجتمااعية والسياسي والاقتصاد بين الجنسين",
      "منهج تفكير أمينة ودود في دار المرأة أن ترى أمنا الودي يزهر دار مرأتي أقل من راجلي في الإسلام ومما يدل على ضعف المرآة ولذلك تعتقد أن عدم المساواة بين الجسمين في المجتمع الإسلمي لأن توثير القرآن يتم من خلال ثقافة أبويّة يعني ثقفة لا تُسامح والاهتخاد إلى المرءة",
      "فيجب أن تفسر الآية القرآن التي تحتوي على النساء فصرة من خبر للنساء لأنهم مزيد من الخبرات ثانياً تفسير القرأن من منهج تفكير الأمينة ودود",
      "Tustadimu amanah wadud usluban syumulian-dakhilian, yakni ya'huzur. Fil a'tibar jami'al asali tawseerul kamasali hayati walistima'iya wasyafsia wa sarafatil wal ahlak wa ddin wal mar'aq. Kana tufassirul ayatil Quran bikulli kalimatin wa laisa kulla ayah.",
      "وجل السلوك في إله مرأة وبذلك أن يكون ضده مع المساواة الأنظمة",
      "أي بعد عزب الله من الشيطان الرجيم يسيركم الله في أولادكم للذكر باسم الأنسين هذه الآية تدل على حكم المراس التي التي المراسم تقصيد اثنين كسمة للرجل وواحدة للنساء ولكن عند أن نودر عند تفسيره كسمتان للرجلي وواحدي للنسب ليست طريقة واحدة",
      "تقسيم النراف عندها يمكن أن تغير الأوائل إلى أهل من الرجل وواعر من النساء هذه الأراء يرفض بثلاثة أسباب أولاً يجب أن تتحقق المرأة دائماً احتياجاتها ومتطلباتها ثانياً ليس مطلوباً من النزاع يعطي لكمية العيش بينما يعطى الرجال كلمة عائلة",
      "الرجال ملزمون بدفع المهر إلى زوجة وأولاد اتيادي الأسرة",
      "كثيرا ونساء وفق الأميتوال فإنما يحتاج إلى إعادة الانتقاب عند الفقر المفسرون لفسرنا كلمة النفس واحدة وأنت زوج في الحقيقة ليس هناك وضوء معنى كلمات النفس في القرآن هل هي آدم أو هواء ولكن العلماء اعتبدوا على عدة أحاديث تشاهد خلق آدم من خل قهوائي من ضغط"
    ]
  },
  {
    "file": "amina_wadud/Feminism in the Abrahamic Religions- Amina Wadud_ _BJe7e4yYBc0&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742918731.opus",
    "text": [
      "As I always begin, in the name of Allah whose grace I seek in this and all other matters. Islamic feminist exegesis of the Quran was a precursor to the rise of Islamic feminism as methodology and movement. When i published my PhD dissertation under the name Quran and Woman",
      "and women in 1992, there was no such thing as Islamic feminism. Instead one had to choose between feminisms that were overwhelmingly hostile to religion especially Islam and the dominant interpretation of Islam that was overwhelmingly patriarchal. Therefore the most common mantra was you cannot have feminism and Islam. There are some who think this is still the case however a vibrant",
      "an intersectional movement has taken place to challenge the dominant rubrics of both feminism and Islam as they entered the new millennium. The publication of Quran in Women, additionally with an Oxford University Press subsidiary in Malaysia did not lead to a revolution. However, as it was being edited for publication I entered a new phase of my life trajectory which would impact my interpretive work",
      "founding members to a grassroots women's organization called Sisters in Islam, CIS. I would enter feminist activism for social justice from within a faith perspective. This activism changed my approach to textual hermeneutics. As a PhD student it was easy to locate my individual self as a Muslim woman within my exegesis but i had no concept of how related to Muslim women's lived realities",
      "realities in the context of law, policy and culture. For one thing there is no personal status law in the U.S., there are ad hoc legal postulates in certain Muslim communities which are overwhelmingly patriarchal however these are not the law of the land and thus lack state enforcement working with CIS for that first three years I saw the important nexus between theory",
      "of context over text. The context of lived realities for Muslim women, especially those when those are our realities are used in codification of public policy would soon come to eclipse the texts whenever it was used to enforce patriarchal hegemony. In this presentation I will discuss the importance of live realities to the hermeneutics of the Quran. This led to new knowledge production",
      "knowledge production and an expansion of authority beyond the dominant male model of control that had gone on for nearly 14 centuries. In turn, this led me to Islamic feminism as the Islamic feminist movement began to unfold my approach to hermeneutics would be transformed while Islamic feminism could be said to be part of Islamic reform in the new millennium it has taken a more comprehensive",
      "and truly global step, more so than any other aspect of Islamic reform. Indeed, any aspect of reform that does not engage the gender dynamic is already outdated and incomplete. The journey towards Islamic feminist knowledge production creates a coherent methodology of using gender as a category of interrogation for all Islamic primary sources and for their application in the law and culture.",
      "It dismantled more than 1,000 years of patriarchal control over textual exegesis and Muslim lives. While Islamic feminism centers on the live realities of Muslim women it is not just about women. It is about moving the understanding of gender from hegemony and control to equality and reciprocity. My first book, Quran in Women, is deeply intuitive critically analytical",
      "analytical and explicitly gender inclusive. It enhanced the field of Quranic exegesis by confirming not only that Muslim women speak, but also by providing evidence that when we speak, we do so from our own realities. Furthermore, it gave evidence that men had been speaking from their own realities for centuries,",
      "differently from what men have said for over a millennium. Although Islamic feminist exegesis is more than just women, it included women's realities in Quranic analysis in such a way that it challenges the dominant and prolific model of centering analysis of sacred texts and religious practice around men and men's experiences as if universal. By centering women's voices",
      "texts were understood and adjudicated, the whole rubric of patriarchal hegemony was upset. Islamic feminism takes into consideration the epistemology of textual analysis by constructing gender as a category of thought. Classical Islamic intellectual traditions that operated within a well-entrenched patriarchal model took it for granted that men were the ideal agents",
      "matter of cosmology, theology, epistemology and praxis. Men were in charge and women were here to support men's movement towards the divine. To be sure Islamic classical thought expressed the general understanding promoted in the Quran and by the Prophet upon him that women are fully human simultaneously patriarchal interpretation subtracted from women's full humanity at almost every turn.",
      "Patriarchy is not the subject of my discussion here, but as the elephant in the room I will indicate how I understand it in order to show why it is not focus. To focus on patriarchy distracts from the tasks I have taken up over a lifetime and once again centers men's ways of knowing being and doing.",
      "to manifest its highest potential. Patriarchy is constructed around an inherent inequality of human relationships. It was encoded first by action and social structure, then justified by Hellenistic philosophy. Each person has a place in society. Some places are higher than other places. Some were even placed as slaves to serve others who are placed as masters. The presumption that a slave",
      "The assumption that a slave is equal to a master in any way was not only unfathomable, its absence was justification for the institution of slavery. Patriarchal is not just a gender construct however an application to gender and mandates hegemony based on privileging men over women In the Islamic cosmology of human design we all descend from a single soul",
      "self or being, nefs. Nefs is feminine grammatically but is used for the essence of the sentient being whether male female or non-binary it has been translated as soul or self although there are other words for soul in Arabic as well since the word nefs is also used in the Quran for the creator who is not a being at all it should not be seen",
      "story is told. All of humankind descends from a single soul, nefsin wahida. The Quran does not state that the human sojourning on the earth starts with a male person or even the nefs of a male",
      "assures us in the words of God, from all things we have created pairs. Thus male and female are equally essential to this ontological design. Every created thing participates in this binary at some level. Quranic cosmology does not include an original sin which was then assigned as fault",
      "cosmology uses the unique Arabic dual form and is therefore inclusive. The two ate of the fruit, the two disobeyed Allah, the to sinned. However, the only scriptural exegesis at the time of the revelation of the Quran came from Christian and Jewish thinkers who said Germanic encoding of the first human as male and the first sinner as female were applied to",
      "asymmetrical gendered reading was taken for granted by scholars and laypersons for centuries. The first time I received a letter threatening my death was after a public lecture in which I debunked the rib story, and it was written up in an article in one of the main newspapers. We have no rib story in the Quran. Still, the prevailing idea amongst Muslims is that a man was put to sleep and a woman was extracted from under his heart. Nevertheless,",
      "Quranic reading does not support this reduction. I mention this because it exemplifies how rereading the text from a gender perspective challenges certain entrenched ideas and leads to the production of new knowledge. The significance of knowledge production when related to a religious ethos that includes revealed texts cannot be overstated. Most members",
      "religious knowledge that descends from a sacred and unknowable source. Eventually, an elite class of interpreters were elevated to nearly a level of infallibility despite strict rules against such throughout all of Muslim intellectual history. The most vexing part of this elitism was that even when women's scholarship was integral, even mandatory part of the Islamic traditions,",
      "did not play a substantial role in setting the operating paradigms of Islamic thought. Eventually, women's subjective knowledge was deemed incongruent with truth or orthodoxy while men apparently had no subjectivity. With Islamic feminist reform all interpretations are returned to the status of mere human struggling",
      "not imagine how hard it is to disengage men's subjectivity from the copious and even erudite and eloquent constructions of Islamic thought. The moment women seek authority through knowledge production, they can suffer challenges to their full humanity by being classified as disbelievers, heretics, and even enemies to Islam. Notice how often Muslim women attach the word believer or practicing",
      "To engage in textual analysis from a male perspective is sacrosanct and scholarly. To engage and textual analyses from a female perspective is heretical, even evil. Male and female are not close categories. All that is masculine is not male and all that is feminine is not female. All of that is male is not masculine and all of that",
      "spectrum between two points in a binary abstract possibility. I identify as non-binary because I see how my feminine aspects operate in a constant dynamic relationship with my masculine aspects. Within the spectrum of possibilities, reality is neither exclusive nor absolute. All humans fall along this binary spectrum with both masculine and feminine attributes, aspects, and essences. Gender is a construct.",
      "a construct. During the foundational discourse of Islamic thought, men dominated discussion and encoded their own humanity as total or comparable for both women and men. Men became the measure of what it means to be human. To achieve excellence as human was often constructed as belonging exclusively to men yet even then not all men.",
      "color, race, religion, sexual expression were like all women also considered deficient in their humanity. According to Hellenistic philosophy this was good and just the differences between the male and female were presumed to operate within a necessary hegemony within differential treatment and analysis as natural and necessary if any two beings came together one must be better than the other therefore men were better",
      "were better. The logic of hegemony is patriarchy. I advocated a move beyond this flawed, hegemonic conception towards one of reciprocity and horizontal equality using the most fundamental principle of Islam monotheism, tawhid. And I'm going to elaborate on this a little bit below. It was through textual analysis from a gender perspective of Quranic or Islamic cosmology that",
      "of gender equality, starting with the human purpose or teleology. The Quran states, I will make on the earth an agent in a Khalifa means moral agent. This is how we know there is no original sin that caused a fall to Earth. Earth was always the goal and the place where human agents fulfill their purpose as agents on the Earth establishing justice is mandatory",
      "is mandatory. However, as Islamic feminist ethics has unpacked there were many ways in which agency was given completely to some men and only partially to women. Women's agency was best articulated as a completion of men's agency otherwise when we're often considered a primary deterrent to men's fulfilling their agency. And here I like to cite just quickly somewhere by some other Islamic feminist colleagues",
      "including Zahra Ayubi's book on gendered morality that engages a critical gender reading of philosophy in order to show once again, that the full moral being was presumed to be male. Another is the Sufi analysis by Saadi Ashaik and a book called Sufi narratives of intimacy where she cites a notable exception to the tendency to reinscribe male superiority in the person of Ibn al-Arabin",
      "Nevertheless, he was unique and he was also in some ways a bit rare and obscurantist. The existence of a few small voices did not change the formula that became tantamount to sacred mandates across time and place. Still today, the active inclusion of women's realities is undervalued in the estimation",
      "Akeesha Ali's work on the lack of referencing being made by male scholars of Islam to women, even if they're talking about the subject of gender. Thus, the measurement of one's humanity, ethics and agency are based upon an idealized location of men. Women can never measure up against this because they are their own measurement. Such a perception did not exist. Such analysis would take long before it would be promoted.",
      "As we left the 20th century, scholarship and activism have taken a radical paradigm shift. Women's agency, creativity, spirituality, and scholarship are part of the landscape despite pockets of opposition. In almost 50 years of Quranic analysis while I was never interested in becoming a man, I was nonetheless interested in equality. So my dissertation which is focused on the absence",
      "typing in the Quran makes a reading in such a way that it stands in juxtaposition to male and female scholars and activists who take certain Quranic statements that repeat the gender hegemony prevailing at the time of the Quran as the core of the over Quranic statement that participate in reciprocity at the highest level. The Quran is not only descriptive,",
      "In the Quranic epistemology and worldview, the rhetoric of othering is absent. So while I have addressed all of the hegemonic statements in my scholarship and activism, I have never taken them as standard. The bigger question remained, what measures need to be taken to establish this construction of gender equality? To answer this question, a wedding of Islamic theology with live realities of Muslim women was necessary.",
      "necessary. So let me just say a little bit about the theology before I talk about the live realities. Based on a reading of a recurrent theme within Islamic theology, metaphysics, spirituality and ethics, I noticed that there was a tendency to construct a notion",
      "And I found it problematic because in that model where there was a direct relationship between God and the male, there was not the direct relationship. Between God and female and yet that is fundamental. There's no intermediary between Allah and any person in accordance to Islamic strict theology. So I constructed my own model which is more of a triangle.",
      "it to any one position but this is just a graphic. It keeps God at the highest location, but it puts male and female on a horizontal line of reciprocity so in fact if you believe in the One God or in Tawhid then your personhood, your actions, and your theology should be based on only a relationship",
      "gender, I've made it an application to matters of sexuality, to religion, to race, to nationality etc. In other words using that fundamental principle in a way that each person has access to Allah means therefore that each persons fulfills what Martin Buber talked about in his i-thou formulas of ethical equality and reciprocity. So this new model tackled the pervasive patriarchal",
      "of patriarchal thinking with men on top, superior to or in charge of women and non-elite others. I call it the Tawhidic paradigm because it's built upon the indisputable and fundamental theological principle of Tawhi which means that Allah is one and unique but comes from the second form of the verb and therefore he's dynamic. Allah unites. So all who claim",
      "and surrender to Allah, which is another word for Islam must operate in such a way that the divine reality of one is expressed in all human-to-human relationships only with reciprocity and equality. Despite this Tawhidic theological framework there is pervasive logic of hegemony",
      "story of Iblis or Satan who refused to obey the command to bow to the first human by saying, I am better than he. So istikbar, the thinking of oneself as better than another is the foundation for all forms of inequality but also for oppression and the Quran is emphatic that Allah does not oppress.",
      "metaphor is absent in the rhetoric of hegemonic juxtaposition on the basis of the diverse characteristics of human to human diversity. In the Quran, the only qualification or preference is based on two things, faith and good deeds. The highest ethical term in the Quran is taqwa, and taqva is both the moral consciousness that results from awareness",
      "consequence and the ethical actions that result from compassion that this consciousness would lead to. And the Quran is explicit, the most noble of you in the sight of Allah is the one with the most taqwa. So while the Quran does not make note of characteristics of persons placed situational in elevation over others, these are descriptive passages. The Quran",
      "exegesis limits descriptive passages to particular paths while encoding prescriptive passages into their universal benefit across time. Rhetorical hegemony accounts for a manifest I-it social construct through satanic consciousness or logic. The last thing that I want to share is the understanding of live reality as a rubric",
      "This is based on the heaviest concentration of Islamic scholarship in the area of law or policy. I don't want to go into all the details, but the understanding of the divine way with the divine being sharia or fiqh is Jewish prudence this has been encoded in the law and feminist exegesis and feminist activism",
      "that this is the way in which certain patriarchal rubrics become encoded in state law, and then they are taken as if they are divine and therefore equivalent to Sharia. So distinguishing between fiqh, which is Jewish prudence or the human understanding, and sharia, which",
      "thing was understanding that with this heavy concentration on Islamic law, legal constructs and the application there has been a tendency to support the notion of women's you know subservient or subaltern relationship because they were not the main subjects. So one of the ways in which we have challenged this is to really ask the fundamental question",
      "question. Since there is a universal understanding that Islam is just and it's all about justice, can there be justice for Muslim women if they do not experience it? So women's subjectivity have to come to the forefront. In fact we live in a time where there's a critical mass at no time in history were there as much agency demonstrated by women on behalf of women even",
      "time of the prophet, the radical reforms that were made then were not ones made by the women themselves. There's more Quranic passages about the social justice of women than any other aspect of social justice but this was a gift to them. This was not as a result of their own advocacy but now we're in the midst of this advocacy and we will not be turned back.",
      "as a measurement for any calculations of justice has been one of the radical aspects of challenging patriarchal reading in such a way that the context has priority over the text. And this has led to a number of radical reform movements that allow us to accept our own authority with regard to our own experiences and to value those experiences",
      "value those experiences as indications of the necessity for reform. Thank you very much."
    ]
  },
  {
    "file": "amina_wadud/Feminism in The Islamic World by Amina Wadud_WmysAWrBp-I&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742926608.opus",
    "text": [
      "Bismillahirrahmanirrahim, Assalamualaikum warahmatullahi wabarakatuh",
      "dari penulisan Al-Quran dan wanita oleh Amina Wadud topik pertama untuk diskusi adalah menjelaskan tiga kategori pengertian wanita dalam Al-Kur'an Al-Mu'minah wadud memasang pengerti wanita di Al-quran menjadi tiga Kategori yang pertama tradisional, kedua reaktif, dan ketiga holistik",
      "Kategori pertama penelitian Al-Quran disebut tradisional. Tadisional, tefasir atau kerja eksegetik memberikan peneliti seluruh Al-Kuran, apakah dari periode modern dan klasik dengan objektif tertentu di dalam pikiran. Objektif tersebut bisa berarti legal, esoterik, gramatikal, retorik, atau historik. Meskipun objektifs itu mungkin menyebabkan perbedaan di tafasr.",
      "kebenaran dalam karya ini adalah metodologi atomis mereka mulai dengan ayat pertama bab pertama dan berlanjut kepada ayat kedua dari bab pertama satu ayat pada waktu sehingga akhir buku sedikit atau tidak usaha dibuat untuk mengenali tema dan membahas hubungan Al-Quran dengan dirinya",
      "Namun, Tafasir tradisional hanya ditulis oleh orang tua. Ini berarti pengalaman laki-laki dan wanita tersebut diperoleh atau dipengaruhi melalui visi orang tua perspektif, keinginan, atau kebutuhan wanita Kategori kedua penelitian Al-Quran yang mengenai masalah wanita",
      "terdiri secara khusus dari peneliti muda, reaksi kepada beberapa kelelahan untuk wanita sebagai orang-orang dan sebagai anggota masyarakat yang telah dikaitkan dengan teks. Dalam kategori ini, banyak wanita atau orang menentukan pesan Al-Quran atau lebih benar Islam. Mereka menggunakan status miskin wanita dalam masyarat muslim sebagai penjelasan",
      "reaksi mereka. Reaksinya juga gagal mencari perbedaan antara penerimaan dan teks. Objektif, cara, dan metode yang digunakan sering datang dari ideologi feminis dan rasional. Meskipun mereka sering terlibat dengan masalah valid, kekurangan analisis komprehensif Al-Quran",
      "kadang-kadang membuat mereka mendesak posisi wanita di tanah, sepenuhnya dalam Kong Rose dengan posisi Quran pada wanita. Interpretasi yang menggambarkan seluruh metode eksegesis Qur'an terhadap beberapa modem sosial, moral, ekonomi dan kepentingan politik termasuk masalah wanita merupakan kategori akhir.",
      "Kategori ini relatif baru dan tidak ada pertanyaan yang berbentuk tentang masalah pribadi dari wanita terhadap seluruh Al-Quran dan prinsip utamanya. Itu saja untuk saya, dan material berikut akan dijelaskan oleh partner saya Fauziazari. Topik kedua adalah menerangkan metodologi model hermenetika untuk menggambarkan Al-Kuran.",
      "model genetik tersebut berkonsert dengan tiga aspek teks untuk mendukung kesimpulannya. Pertama, konteks dalam mana teks dibaca. Kedua, komposisi gramatika teks adalah bagaimana dan apa yang ditanyakan. Dan yang terakhir, sepenuhnya atau sasaran.",
      "orientasi kognitif dari individu atau masyarakat dan menggabungkan seluruh pengetahuan individu dan masyarik, dan pandangan, terkadang perbedaan pendapatan dapat ditemukan dengan variasi dalam empasis antara tiga aspek. Dan topik terakhir adalah bagaimana perspektif tentang kerja wanita dalam menerbitkan distensi gender di Islam?",
      "Saya akan menjelaskan perspektif tentang wanita mengikut Aminah Wadud. Aminawadud berharga terhadap nilai yang telah dikaitkan dengan perbedaan ini. Nilainya menyebutkan wanita sebagai lemah, kekurangan, jauh lebih buruk, tidak bisa dikatakan intelektual dan tak bisa dipercaya secara spiritual. Evaluasi ini telah digunakan untuk mengatakan bahwa wanita adalah mampu melakukan beberapa hal",
      "atau untuk fungsional dalam beberapa cara di masyarakat wanita telah direstriksi untuk berfungsi yang terkait dengan biologinya lelaki, pada sisi lainnya, adalah lebih superior dan lebih penting dari wanita dan pemimpin dia dan penjaga dengan kapasitas ekstensif untuk melakukan tugasan yang tidak bisa dilakukan oleh wanita",
      "tidak bisa. Sebagai sebabnya, laki-laki lebih manusia dan menyukai pilihan pergerakan yang benar-benar dia, pertunjukan, sosial, politik, dan ekonomi berdasarkan motivasi dan peluang manusia. Ini sebenarnya adalah komposisionalisasi institusi untuk situasi yang berbaloi ini.",
      "anak-anak, pembantu mereka dan adalah penyelenggara utama dalam tahun awal. Selain itu, peran sosial dan ekonomi yang biasa dikatakan sebagai profil laki-laki tidak pernah dilakukan secara eksklusif oleh laki. Deskripsi distinsi gender",
      "distensi anatomis antara laki-laki dan wanita. Ini juga adalah pengetahuan bahwa para anggota setiap fungsi gender dalam cara yang mewujudkan distensinya yang telah diperhitung oleh kultur pada mana mereka berada. Al-Quran tidak mencoba untuk mengenalai perbedaan antara manusia atau mereka menghilangkan",
      "yang membantu masyarakat untuk berjalan dengan lembut dan mencapai kebutuhannya. Namun, fakta bahwa Al-Quran diperoleh pada 7th century Arabia ketika Arab memiliki persepsi dan pemikiran tentang wanita"
    ]
  },
  {
    "file": "amina_wadud/FILSAFAT ISLAM DAN GENDER _Amina Wadud dan Fatima _J1NSMPizwIE&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742906876.opus",
    "text": [
      "Bismillahirrahmanirrahim Assalamualaikum warahmatullahi wabarakatuh Bismillah alhamdulillah wa salamu'ala rasulullah Sayyidina Muhammad ibn Abdullah Wa ala ali ushari wa mawalah amba badah Yang saya hormati kepada dosen pengampu mata kuliah filsafat islam Bapak Muhammad Nabil Hasbullah MPDI Dan teman-teman sekalian Untuk kali ini",
      "Kami dari kelompok ke-12 Atau kelompak terakhir akan membahas Mengenai Filosofat Islam Dan gender yang diplopori oleh Aminah Wadud dan Fatimah Mernisi Untuk itu Kami Yang berangkutakan Nurismi Hajiwengoh Bizuti Niyah Dan saya sendiri Ahmad Ridhoamir Akan memaparkan Penjelasan tentang",
      "penjelasan tentang pemikiran dari kedua tokoh Islam tersebut untuk toko yang pertama mengenai dari Aminah wadud Amin ahwad ini adalah seorang yang lahir di Amerika Serikat yang lahil dari keluarga yang beragama Kristen namun",
      "Aminah Wadud ini pada tahun 1972 memeluk Islam dan menguturkan dua kalimat syaitan Dan mengubah nama sebelumnya menjadi nama yang islami yakni Aminahah Waduud. Diaw termasuk orang yang cerdas dan banyak menempuh kuliah di berbagai negara Termasuk Amerika",
      "Mesir, yakni di Cairo setelah menjadi mu'alaf dia juga mengkaji masalah dari tafsir di Universitas Islam Cairo Setelah itu dia juga banyak bekerja di dunia pendidikan salah satunya",
      "juga pernah menjadi dosen di Universitas Kajah Mada, Yogyakarta hingga sekarang. Nah dari pemikiran-pemikiran Aminah Wadud disini yang pertama adalah mengenai konsepsi keadilan sosial yang mengutamakan persamaan jenderal",
      "ini yang menjadi fokus utama dari pemikiran dari waktu karena wanita dalam kebanyakan itu menjadi dinomperduakan dalam segi gender dari sini menurutnya secara jelas Al-Quran bertujuan untuk membentuk keadilan tatanan sosial termasuk kesetaraan gender",
      "setara gender antara laki-laki dan perempuan. Keadilan yang menjajarkan posisi laki lagi dan perempuan itu sama di mata angguran, yang membedakan hanya keimanannya. Menurutnya bentuk dari nilai-nilai yang terkandung dalam paradigma tawhid disini",
      "Allah dengan menerima kehendak tanpa ada intervensi dari siapa pun disini status martabat laki-laki dan perempuan di mata Allah atau dimata Tuhan itu sama dengan hal itu tawhid membuka bungsib kesetaraan yang harmonis pada gender tanpa",
      "Dari sini hubungan antara tema-tema yang sudah dibahas sebelumnya oleh Wadud mengenai Tauhid, keesaan Allah, khalifah dan takwas sengaja direkomendasi rekonstruksi atau diangkat ulang oleh WADUD untuk membangun pemahaman yang lebih inklusif terhadap gender",
      "mempengaruhi perubahan dalam hukum dan pemerintahan atas nama pengatasnamaan perempuan muslim di Indonesia. Ketidakadilan antara tanda mengabaikan konsep-konsep ini, perembuan musulima telah menjadi korban ketidakandilan tersebut diranah domestik publik dan praktek kebudayaan Islam dewasa ini.",
      "Keterbelakangan perempuan dalam hal ini di ruang domestik dan ruang publik ternyata berdampak pada lingkup spiritual, yang mana hak dasar perembuan yang hakiki, yang berbicara atas nama dirinya sudah menjadi kenyataan biasa bahwa peremmuan harus mengikuti berbagai bentuk aktivitas spiritual.",
      "berdasarkan pilihan dan keputusan laki-laki ini menjadi poin yang poin penting dari pemikiran dari wadud ingin menyetarakan gender antara laki terbuat itu sama di mata Allah wadu melanjutkan pemikirannya dan memfokuskan kajian lebih pada aspek",
      "Islam dengan Arab itu tidaklah sama harus bisa dipisahkan antara budaya Arab dengan konsep ajaran Islam penafsiran terhadap relasi ini lagi-lagi dan berubah menjadi pengaruhi oleh tradisi masyarakat Islam punya pedoman hidup yang bernilai universal jadi jangan melihat Islam secara luarnya saja",
      "Tapi kita harus mengetahui Apalagi menjadikan kiblat spiritual Yang seharusnya menjadi Dalam individu seseorang Dengan Tuhan secara sadar Bukan paksaan Menjadi arah yang mutlak Di dunia sejarah lain Jadi budaya Islam dengan Indonesia itu Arab dengan Islam Itu beda-bedanya Oke untuk selanjutnya",
      "pemikiran dari Fatima Marnisis akan dijelaskan oleh teman saya",
      "didik yang tinggi Fatima Mernisi lahir dalam lingkungan harem dan menghadapi dua kulutur keluarga yang berbeda yaitu lingkungannya di kota Fos Harem disimpulkan dengan dinding-dinding yang tinggih sementara dari keluarga ibunya yaituk rumah neneknya Layla Yasmina",
      "yang berada jauh dari perkotaan Harem diwujudkan dalam bentuk rumah yang digelingi oleh kebun yang sangat luas. Di rumah neneknya ini, Fatimah Mernisi mendapat pengalaman berharga tentang kesetaraan semasa manusia, sesama manusia.",
      "keterkungkungan dalam haram serta hubungan sebab-akibat antara kegalahan politik yang dialami kaum Muslim dengan keterpurukan yang dialani perempuan. Atta Agustina pada tahun 1999. Selanjutnya, di segi pengembaraan intelektualnya di Universitas Bahasa",
      "Universitas Muhammadiyah 5, Muhammad V dirabat dengan mengambil ilmu politik yang diselesaikan pada tahun 1965 selanjutnya pada tahun 1973 melanjutkan ke Paris dan sempat bekerja sebagai wartawan dia menyelesainkan program dokternya dalam bidang",
      "Sosiologi dari Universitas Perbis dia kembali lagi ke Meroko pada tahun 1974 sampai 1981 dan dia mengajar pada Departemen Sosiology di Universitas Muhammad V sekaligus dosen The Institute of Psychology",
      "safety first research pada universitas yang sama-sama. Bagi pemikiran, pemikirannya, pem pikiran petina mernisi dalam menjengkel sistem patriarki nampaknya dipengaruhi oleh budaya ketiga",
      "belajar di Perancis Petina merisi sangat apresiatif terhadap konsep individualisme liberalisme dan kebebasan individu yang berkembang di barat gerakan feminisme di barak semakin menyambar",
      "menyadarkan betapa dominasi lelaki-lelaki masih apa ya masih bertahan di dunia Arab hal ini hal ini terlihat ketika perang Teluk berlangsung semua tertarik untuk memperjuangkan",
      "menjuangkan kemerdekaan dan untuk menuntut dihentikannya perang termasuk didalamnya perempuan. Dan metode berfikir ketika merisi nampaknya juga dipengaruhi oleh Muhammad Al-Ghazali iaitu dalam kaitannya dengan studi kritis hadis",
      "Misuginis tentang kepemimpinan perempuan dampaknya dipengaruhi oleh Al-Ghazali yang pemahamannya dikaitkan dengan Al-Quran Surah Al-Mu'minun ayat 23",
      "Mengetahui berbuatan dan perkataan yang bersumber dari Nabi"
    ]
  },
  {
    "file": "amina_wadud/F-lab Atria_ Amina Wadud_JyZjHYgaXBg&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742900125.opus",
    "text": [
      "A brief word why, well you all know why we're here but this is a very special occasion for Adria. Adria as the institute founded in 1935 and dedicated to preserve women's history and it has evolved over the years and we are active not only preserving women's",
      "advising all various stakeholders on women's issues, contemporary or in the past. So we have a whole range of activities but one of the things we really think are crucial in the 21st century is to be an outreaching institute and to engage as many people and organizations as possible particularly from the perspective of intersectionality because",
      "that is under siege if I can be very bluntly. The whole nationalist waves that we are all facing across the world, not only in the United States with a president who has no precedent basically but it's also in Europe so i think from a gender and feminist perspective there is a challenge there and that is something we really have to take serious. So I actually decided to launch what we call the F-Lab",
      "And today is the first meeting of an EFLAB. What is an EFLAB? It's a close setting like today where we invite dedicated people who are working on dedicated issues and to create space that is safe to explore the boundaries,",
      "how can we achieve the kind of social and political change, cultural change that we would like to. And the idea is that this is like a snowball, that the ideas that are generated within the EFLab will be projected and carried out so to speak in the wider world. Today is the first EFLap as I said it will be streamed",
      "streaming in, let's say, settings at Adria before and we're getting quite a number of white audience so to speak. Today we have invited a very diverse group of women most of whom are Islamic background or religiously active from within Islam",
      "by a few non-Islamic women who are dedicated to further the dialogue from a religious and political perspective between Islamic and non-islamic. By combining the diverse backgrounds we think, at least we hope, to further that kind of dialogue that is crucial for today. Today is really about Professor Amina Badoud so I won't go any further now about Adria",
      "Atria, it is with very special pleasure since I had the opportunity to join prayers yesterday which was a very moving experience for me. I've had only experiences in South Africa with prayers this was so different not only because you're... It was the first time that a woman basically said the prayers",
      "to see what it did to all the women who were there and that is something I won't forget. We have been talking to some of the colleagues at INDRIA also, to write about this because I think it's so crucial that particularly younger Islamic women speak out publicly about what it means to have these kinds of experiences where you are saying prayers basically and guiding them",
      "Professor Amina Wadud, I mean I met her as in this setting but is an eminent scholar. But this is not enough to say you're not just an eminence scholar with a long long history You were pioneer one of the first who basically said This can be read differently the Quran and in that intellectual Enterprise you have been so audacious and taking so many risks and that's something that I think is impressive",
      "is impressive and I'm humbled by having your presence here. Saskia Wieringke is in another way a very impressive academic scholar, I must say Professor Woodward is an emeritus scholar at this point in time although you're still active in Chalkiakartai so the university isn't it? Not really, I was there after I retired but... Okay. I'm back in the US.",
      "Okay, Saskia is also a Merit I professor at the University of Amsterdam though still very active. Her chair is on the same-sex relationships from a cross-cultural perspective but why we have invited Saskia she's also has converted to Islam and has given a lot of thought about what it basically means to do that",
      "thought we cannot have a better person to engage Professor Radut in the kind of dialogue we envision. And I must say that, I cannot not say it but that was not the reason to invite Saskia she's also the former director of one of the former institutes that preceded Atria and that was Aleta. So without further ado I want to invite you both and give the floor to Saskia just one practical comment",
      "one of my colleagues who is sitting there will be the moderator in all other areas for the rest of this meeting. Shall I give that to you? Enjoy the afternoon. Well hello everyone, it's a pleasure and an honor to have professor Dr. Wadud here and all of you of course. My name is Jade Wilay Fitos",
      "and it's my privilege to be today's moderator. And I would like to go through the format, today's format very briefly. In a minute Professor Wadud will be interviewed by professor Weeringham that will roughly take about 20 minutes. Following this interview there will be a Q&A session and you will have the opportunity to ask questions to the professor directly.",
      "questions please raise your hand and I will reach out the microphone to you. I want to end at a quarter to three, because professor Godud will leave us at roughly 10 to 3 so there will be a brief moment for the photographer to take a picture of all of us and we're all invited to be part of that",
      "Well done, let's see. As you all know this event is live streamed and will be seen on Atria's Facebook. Talking about social media I invite you to Twitter we have the hashtags AfLab and Amina Badoud If you can use Atria account we can retweet it",
      "can retweet it. I think that's all I have to say, so I'd like to invite Professor Wadwood over here please. Have a seat and Professor Wiedenkamp. It is a great honor to meet you finally I must",
      "I think I know a bit about you, particularly about your writings and also because you've been very involved in Indonesia also and in the debates there. You're much honored and admired there so for me it's great honor to be able to have this conversation. I would like to start with some little bit of a personal question if you don't want to answer it it's fine when i converted in around 2004",
      "and it had to do with everything related to love and all that, I was effortlessly reading the Quran. Right? I wanted to make sure that the Quran was a text that I could fully read it. And I read when you converted in the 70s early 70s, you only found a copy of the Quran that was presented to you a year afterwards. So the Quran and your conversion saying the Shahada",
      "are distinct in time. What was the motivation at that time for you to convert? I always like to invoke the sacred before I begin because I need to remind myself and then to remind everyone else that this is my main motivation. In the context of",
      "of religion because I was born the daughter of a Methodist minister. I was already raised in a God conscious household and I became very interested in religious diversity, in the way people practice. And by the time I was at university I became a Buddhist and I still practice meditation today. So when I began to read about Islam out of this same sort",
      "having to reclaim my body in the public space so I had started to wear long clothes. So when I went into a mosque near my mother's house in Washington DC, I was at school in Philadelphia so about two hours drive difference. When I went in to the mosque I think the guys there kind of thought I was already sort of halfway in the door and they just said well you know believe that there is no God but Allah and Muhammad is his prophet you should just take the Shahada",
      "And, you know I was 20 years old and I was open to the experience so I accepted. I didn't see it as a lifetime commitment yet. And then I returned and continued to read. It was literally five months later that was in November coincidentally on the US holiday of Thanksgiving. So I always have something to remind me",
      "It turned out to be a childhood friend of mine who lived in the neighborhood of this little community mosque and the guys had gone up and down the street trying to specifically proselytize to women. So they had given her a Quran, but they never gave that to me. And when you enter into something as vast as Islam, you don't really know what is the priority.",
      "speaking environments. So I think I kind of agree with you in terms of the preferential order that the Quran should come first, but it wasn't my experience. But in a way it was like the seal because I had such a personal relationship with it and then I actually made it the focus of my research for the master's or PhD",
      "particularly you, with your analysis clearly exposed also problematic language. So as you at times also indicated there is maybe a gap between the divine revelation and the actual linguistic representation of that in this Arabic language. The Arabic language which is gendered so it always demands a gender notification whereas possibly",
      "such a gendered representation, right? This leads you to possibly and this is a dicey question that particularly in Indonesia of course but also in other countries and I'm approaching this from Indonesian perspective where there is so much attention to the original language. So questioning the Arabic as a language whereas",
      "people will say that you're committing blasphemy. How do you negotiate this? Well, because I studied linguistics and hermeneutics, one of my favorite quotes from my favorite professor is every language has deficiencies and every language exuberances. And then there's the other component and that is what we consider to be ineffable. There are some things",
      "that you cannot capture in language at all. So for me, that is the purview of the sacred but our only way to converse about it and in fact even reflect on it and think about it is through our languages so I would not isolate Arabic in that respect. I would say that all languages are only a shadow of the complete possibilities of meaning",
      "since the Prophet was an Arab, spoke Arabic and was not literate in the sense of reading it is natural that particular revelation would come in the language he would best understand. So that means that the revelation has to accommodate",
      "given the 7th century Arabian reality. But we also believe that revelation, first of all did not start with the Prophet Muhammad, there was revelation in form of the Gospels that were given to Jesus and there was a revelation to Moses and to Dawud and David and other prophets that we recognize. And the relationship between the letter of Revelation",
      "more profound in the Quranic experience. And that is why we have a uniformity, that all of the Qurans in the whole world have the same Arabic letters. But again because it's language, the question about whether or not it fully expresses the realm of meaning for God is not something I personally believe is even possible.",
      "multilingual and that it is possible to communicate with God and also to understand communication from God in non-linguistic terms. So like the Buddha would say, you know, that he held up a flower and someone received enlightenment. So in other words there was something that was communicated in the essence of this living thing or maybe it was not living when he held it up but again it's a metaphor for the possibility",
      "possibility of arriving at sacred understanding. So for me, sacred understanding is not limited to any language and all languages are deficient that there is more to the divine than just what we say about it I fully agree with you but it's difficult to swallow maybe or understand for a lot of people This leads me to another issue which is closely related to this",
      "So, as you're saying the meaning of the divine revelation, the meaning exceeds actually the language in which the Quran has been originally written up. Or any language? Any language, clearly. There is even a larger distance I would say between the Quran, I think... I've also read it, studied it and beautiful passages in it",
      "and many other scholars have clearly also analyzed that your book is one of the prime examples of that but when we are confronted with misogyny, with homophobia and with all kinds of other ugly things right it's usually from the hadith right. The sayings, the words, the later traditions based on what the prophet said or did or whatever",
      "least as I experienced them come from how do you see the hadith and how do deal with the hadit yeah because i don't have the expectation that any one form will satisfy the completion of the possibilities of the divine I don't necessarily feel that there's a black-and-white that somehow everything is good in Quran",
      "That's not been my experiences or the conclusions of my own research. Right, no, I'm just sort of exaggerating the point but what I find is that there is a locality that is 7th century Arabian locality and there were lots of shortcomings in that locality some of which we're not even specific to that locale because patriarchy was pretty much the way of the world and we still try to come to the end of it now",
      "now. And so being located within a patriarchal context means that certain aspects of the sort of politics of hegemony, that the idea that you know if there are two things they have to be black and white one has to be good one has bad one has acceptable one has rejected this kind of binary was already encoded",
      "philosophers, they were spiritual leaders. They were legal thinkers as well as other fields of science when they began to investigate the legacy that was bequeathed to us both from the wordings of the Quran that is from the revelation and from the example of the Prophet in his speech The first act that they recognized although it took about 150 years was that if someone could legitimate what they wanted to do by saying",
      "saying that they heard it somehow from the Prophet so that the construction of what we call false hadith was actually one of the reasons for developing the sciences of Hadith study. So in the basis of the sciences, someone like al-Bukhari for example only codified about 2,000 as being sound but he literally collected 14,000.",
      "there's a discrepancy between the existence of statements that supposedly on the authority of the Prophet and those that by those sciences they have determined were more sound. And even when they made those determinations, it was that gap because that process of sort of Hadith criticisms and development of what we call the olu'um al-Hadith is the sciences or the disciplines for the study of Hadit",
      "of the life of the Prophet, which is not the same with the Qur'an which was recorded and memorized in his lifetime. So when the jurists, which are the third level so you have the Qur-an revelation then you have hadith statements from the prophet and his behavior that's how he embodied what he understood from the Qur-'an in his context but the third",
      "they had a motivation and the motivation I think you can reduce singularly to this. How do we live this thing called Islam? What does it mean to be Muslim? And then they had to contextualize it based on law, policy, and their own locality what's called earth. When they began to formulate the juridical principles because in the Quran which has over 6000 verses but only",
      "has a little over 6,000 verses. Basically about 80 of them can be used to actually formulate laws. So how do you come up with comprehensive laws? What's going to be the speed limit on a certain street and where are you gonna put a stop sign and all that? When you come to construct the actual laws they went to other sources and one of the sources that they went",
      "of even the hadith sciences was going on and as a consequence some of the jurists would rely singularly on the existence of a hadith whether strong or not. Some of them would rely only on strong hadiths, and so there were you know there was it was a sort of a dynamic kind of conversation going on about how to do it. So the fact that some people would rather have some what they call nasa, some source text either a",
      "the Quran. There's about 300 that you can kind of use to make a law, but there's only 80 that you could go directly. So because it was so little material they went to the next primary source and it became important for some of them especially like Imam Chafeeb, you have to have a source text. If you don't have a sourced text then you can't even do what they call ijtihad or independent reasoning. But there were other jurists who developed",
      "the social benefit. And if Maslaha became a priority over specific source texts, then you will see that their jurisprudence developed differently. So this is just a question of looking at the history of evolution of community that wanted to be able to live in accordance with their best understanding of this wonderful experience of revelation to the prophet but how do you do it when your away from the prophet by 100 years 200",
      "but also, and this is what's important in our time how do you do it when circumstances in the world so radically require that we rethink even how we apply those juridical principles to achieve the same goal. So for example there's a scholar Iranian scholar Shalhoub who used to say that the prophet took us from the injustice of his time",
      "of his time. And that's supposed to be an ongoing movement. How do we arrive at the justice of our time and how do we relate it to our sources? That is why the necessity, not only for the continuation of the project of interpretation but also as I studied specifically in my work, the inclusion of all voices sort of democratization",
      "knowledge in Islam, how do we arrive at that in our time so that the justice will actually be something that will achieve its best potential in our times and in our location? Right. That is exactly my next question. If you think about what is the most important, at least the most global type of discourse about rights it's a human rights discourse right? The common slogan about human rights is",
      "indivisible and it's universal which means that human women's and sexual rights are linked you cannot take out one particular right but you've got to look at them all in their context and fulfill them. And of course they are codified in all these big confidence ICPR, CEDAW and all that right so that is the western discourse that they're universal",
      "which I know best and in many other Muslim countries also, they're saying no, we have our own Muslim human rights. And we don't accept your universal rights. We think they are very Western. We don't want them. And even if they accede to them, they come up with lots of limitations for instance in family law. How do you see this debate between the so-called universality of human right? Do you see them as universal or do you",
      "How can we come to some kind of a compromise in which the rights of people, humanity in general, particularly women and sexual minorities, can be guaranteed? I think that the discourses over human rights has a very long history. Sometimes when it becomes problematized you want to shorten that history. The construction of the UN at the middle part of the previous century is not the beginning",
      "consideration of what it means fundamentally to be a human being, which is the first part. Because you can't have human rights if you have not examined what you mean by human being. And then secondly, what are rights that should be guaranteed to anyone no matter what their locations in terms of all the different stations and possibilities of those human beings? That conversation has been ongoing including in the context of Islamic scholars who",
      "the rights of human beings. But what happened in the middle part of the last century, I think is appropriate to how this current conversation is going on because after the experience of the two world wars it became very clear that despite the fact we are all human, it is possible to treat another human in a way that is entirely inhumane. Sometimes its being justified because they're the enemy, sometimes its being",
      "We had war with them. So we wanted to, as a collective, think about what unites us as human beings irrespective of our differences. That began another kind of conversation about human rights. Coincidentally the architects of that conversation were the same ones who have colonized so many other places in the world. Objections to how they understood what is a human being and how they understand what are rights has been ongoing",
      "ongoing and as a consequence often there has been an adjustment. So the inclusion of women's rights as human rights, that's a more recent dialogue it wasn't at the beginning of you know sort of the UN declaration of universal human rights. That didn't even come we had to bring that in and then the rights of sexual diversity that had to come in. The rights of children, the rights",
      "never capture it once and for all. We have to continually interrogate the limits of our own conversation. So what does Islam have to say with regard to this? Well, because we also have a notion of what it means to be a human being, and we also know a notion rights, we can be architects and participants in the construction of the dialogue. And in some ways we were not given equal access so for some people they just want",
      "out the whole thing. But what we have done, particularly now I'm working with Musawah which is a global movement for reform and Muslim personal status law, what we've done is to always bring the conversation back to the bare levels. And that is, what is the construct of the human being? And what are the sources for understanding what is",
      "And then how do we make contributions so that everyone is actually fully included?",
      "become a part of the dialogue that was already going on and for some of them it was not satisfactory. So they did construct the idea, sort of Islamic universal human rights and they actually have a document but because of membership in UN for most of the countries of the world today They became invited to be signators on these other documents And then once they signed it sometimes they will hold reservations. They say well that goes against our culture",
      "culture that goes against Islam. And what we have done is, just as we must determine who gets to define what is a human being, we also have to determine who can define what Islam. So one of the positive contributions I think of the women's movement is re-articulation of who has agency with regard to defining Islam. Sometimes someone will assert something and say,",
      "But if you step back and interrogate how they come to their definition of Islam, and you offer the definition that you have arrived at, and offered the evidence to show. What we are saying is these sources belong to all of us, that is the Quran, Sunnah, Hadith, Fiqh, that they belong to us so we are stakeholders. And we have a right to be able to determine to what extent there will be applications in our lives",
      "become the litmus test about whether or not any particular articulation is actually fulfilling the stated goals, which are usually justice and dignity. So it's an ongoing conversation but the conversation was never really closed and we have not yet arrived at universal human rights articulated in any one document by anyone. Okay thank you that's very interesting for me to hear that and I would like to pursue that further",
      "But what I would like to ask you now is about each Tihad, right? The interpretation which actually has been pronounced closed for some time but as you also say we must open it up and continue this discussion. And so far this discussion has been the rights to engage in each Tihad has been going on in unequal terms with a lot of men male scholars asserting appropriately",
      "to themselves the right to be better interpreters, more important interpreters of what it means to be a Muslim person than many women have. But you have asserted your rights I have the right too say the prayers and to lead the prayers also in a mixed gender audience and I think that's fantastic and I all of us here are very grateful to you for having that courage because it means that it is a very courageous act to do as you probably will know in Cirebon",
      "In Chiribon, a few weeks ago there was this huge meeting I think about 1000 ulama's female ulama. Ulama are religious scholars and who took the bold step? I think it is next bold step to say okay we also have the right to pronounce fatwas right? And after they pronounced about 10 or something like that right? On child marriage against domestic violence",
      "and lots of other issues. What else can women Muslim scholars do? I mean what you do is the interpretation, and I think there is a group of women Muslims scholars who give excellent interpretations leading the prayers pronouncing Fatma's, what else can we do so that our vision well I think many of us will agree with that",
      "ourselves probably, because we need to also have spaces for ourselves to engage in this kind of conversation. And how can we convince the male power holders in religion? How do you convince any power holder, it doesn't matter their gender. Yeah I think um you know we are now in 2017 and I think the consensus is pretty much that there were differences of opinion about whether or not the doors of its jihad were actually closed",
      "I think the assertion that the juridical principles had already been discovered was one of the reasons why it first asserted that the door of ijtihad was closed. Unfortunately, the very next century and then two centuries later with the expansion into the Americas and all that they already had come to what we would call unprecedented circumstances for which they did not have sufficient juridicall principles",
      "principles so that process really has been ongoing. But you're right, there has been I think sort of lack of access for women to participate in the conversation from the beginning they would become the receivers of opinions that have been generated with good intentions it wasn't as if there was not good intentions but",
      "that if you consider gender as a category of thought, it might make a difference in terms of the conclusions that you come to. That's something that has only come in the 21st century and so as a consequence now what we're saying is even the conclusions have preceded have to be interrogated as to whether or not they actually fulfill this sort of overall commandment of honor and dignity for all human beings",
      "that know there is the patriarchal bias and how do we move forward. Obviously one of the ways you move forward is by the inclusion of women's opinions, with the integration of women to live realities their experiences must become markers for whether or not a certain principle is in fact being achieved so for example social justice how can you say you know there's justice if women don't experience justice? So this",
      "contributing to what is the capacity to be able to render legal opinions has been interpretive work done by women, including myself for the last few decades. And the idea that we have permission, there's nothing in religion that prevents women from learning and becoming scholars but the facility that was not there in the early centuries has changed so you have all kinds of educational",
      "educational opportunities and access. But it should not be what we call a glass ceiling, that you can do so much with it and then you just simply must stop. And now we're negotiating with raising the glass ceiling and getting rid of it altogether, and we are taking more agency with regard to the assertion of our capacity to contribute to the construction of these kinds of dialogues. Indonesia which coincidentally is my favorite Muslim country on the planet has been",
      "has been in the leadership of this for a very long time. And the fact that Indonesia, just by sheer number are greater than all of the Arabic speaking Muslims combined which is something they like to remind me of is an indication of how much diversity there is in the Muslim world and for you and for me because we were born in the West or born in North",
      "to the conversation. Because for some people, no if you come from those places you are forever damned and then like how does Allah create the entire earth but you believe that only certain parts of it can have this? So now we have what could happen from the north? What can we contribute? And one of the things that we have to be mindful of is being born in what we call free democratic societies. We were raised to think as citizens",
      "of absolute equality and justice. And because we have been acclimated to this, we can make our life a part of the contribution to how it is that we democratize even the construction of knowledge and laws under the Islamic umbrellas. So Indonesia which is also a secular pluralistic democracy under Pancasila they have been at",
      "inclusive for women, to have spaces where women can gather knowledge independently. They have a trans, for example, Pisanthran. They're one of the few places with... there's been a lot of backlash. They are one of few places where this has already been apart so they're there are things that Indonesia has set the precedent for and when I was living there, I lived there for about a year-and-a-half, I used to say to people you know as much as",
      "from Arabic to Bahasa, from English, French or German into Bahasa. I said you must translate from Bahasa back into these other languages. You must share the way in which you evolved this conversation because they have been raised with a notion of pluralism it's like your beautiful batik shirt right? Chirbon has its own kind of batik and in a way what I experienced there is the beauty",
      "has to be from Java or they're not good. This is not even congruent with them. So, they actually have been the sort of living embodiment of inclusive spaces for women, the access of women to knowledge and the chance to be able to develop it, and certain ideas about plurality which is the way of the world. And in the context of Europe one of the comments I made last night is you have to come to a place where you understand that being European can no longer mean just being white",
      "being white. It justifies history and it denies you the possibilities of fulfilling what you consider to be your own democratic thrust. So we, everywhere in the world, are being challenged to open up our categories to be more inclusive. And that obviously includes gender discourse, sexual diversity, Islam, Muslims, non-Muslims... How do we really come to a place where our definition of human beings actually honors everybody?",
      "and of course I'm also proud that you are so happy in Indonesia, which is my second country. You will then also probably be very interested in the development which is going on right now, the kind of tensions struggles between those groups who are fighting for what they call Islam Nusantara from the archipelago a kind of indigenous Islam",
      "and the Salafist streams which are coming in with big money, and of course all these young brilliant trained minds to go for Daghwa and very fundamentalist Wahhabis oriented kind of interpretations. At this moment I'm just wondering what's going on? This is a struggle that is I think very important for the whole Muslim world",
      "and we have our own kind of versions of Islam which is suitable to our conditions, which indeed as you say are based on pluralism. And we've got to fight for this pluralism against these Salafist teachings coming in and engulfing us what they call the Arabic kind of Islam. Do you know any other countries",
      "the idea is that we ourselves have the right to construct our own version of Islam because the influence of Mecca and Medina, of course are so strong. And then they will say no it's Islam is our religion and we have the rights to live it and to honor it the way we want to in our countries in relation to our tradition to our culture because we could do that in the West End as well.",
      "Yes, in fact the conversation comes up in the US. Is there such a thing as American Islam or I think last week it was is there such thing as French Islam? And the reality is that Islam has always expanded with the people you know that it has reached and obviously there are many places in the continent of Africa where they're very clear that they have their own indigenous culture",
      "I think also about two weeks ago someone posted, you know, no thank you we don't need your scholarship come in tell us how to do our Islam about the continent of Africa but we do have now the diasporic Islam. But even if you look at Iran in terms of its articulation that it takes agency with regard to its own culture and his own intellectual traditions so actually if you think about a diversity is the rule exclusivity is the exception",
      "because people are very comfortable often with this black-white yes no good bad dichotomy there sometimes is an assertion that is counter to sort of pluralistic opening and obviously I'm more inclined towards the pluralistic openning and I'm",
      "as well as from extremist violent interpretations of Islam. But that actually I believe we the people will win out and if we just keep going, then we'll be successful in incorporating this pluralism for the future. So do I hope. I've got one more last question for you because I'm sure that people are already saying it's about time. When I'm reading about Islam, I'm struck by the figure of Khadija, right?",
      "over for her brilliance, her intelligence, her wit, her leadership and things of so on. But I find that the figure of Khadija, the first wife of the Prophet has been much neglected to such an extent even that her house as I understand it has been bulldozed under the ground and I think that's a great neglect. What is your relation with Khadijia? Yeah I think she's an amazing",
      "But I think the 28 years that she was married to the Prophet, the fact that she proposed marriage to him, the work he did for her and that she is the mother of his only children. And they were all female. So I think that she's a very under-considered figure when we start looking at history.",
      "The reality was that the collection of hadith that came during the Prophet's lifetime but really went into full canonical status after his death did not include her because she was not a part of that community when they migrated to Yathrib or Medina. So I think some of it is just sort of historical oversight, but I think its worth excavating and unfortunately I've seen where her house used",
      "know that it used to be there because it's completely you know paved over yeah unfortunately thank you so much thank you thank you very much professor wadud with enlightening us with your vision on islam with your analysis on israel was so profoundly interesting i would like to give the audience the opportunity ask questions",
      "Assalamu alaikum wa rahmatullahi wa barakatuh. I'm a born again Christian, so this is already interesting right? This start. I come from Egypt, Egyptian background and as both flying correspondent and someone who has been an advocate of LGBT rights especially by cultural minority groups here in Holland",
      "or they're gay, or transgender like me. Or because they are simply not fitting in the expectations of their parents and what I see with them is a huge pain and struggle to keep their faith but also being who they are. And this often leads to shame it needs to repulsion, it leads to many things, it lead to loss of faith",
      "staying with God and being me. But I finally got to bridge the gap, and I can say that I'm more a believer than ever, and am more me than ever although against all odds you could say even my parents still ask me how can you call yourself Christian or how can use call yourself a child of God living this way blah blah blah... And so I was wondering because I get this question over and over again",
      "Muslim for example struggling with being herself having the love for life as she does and being a Muslim and having this interpretation of Islam that is so exclusive that she never fits in somehow and hence it's always having this personal pain and struggle what do you have to say to these second third generation Muslim youth who want to accept their faith but have the struggle both internally and externally as both society, the non-religious side doesn't understand why they're",
      "and then the families also saying if you were a true Muslim, you wouldn't live like this or you wouldn' be like that and so on and support haram haram. Yeah I think it's because of the binary. I mean I think we like to simplify things and in the context of religious discourse not only do we want to simplify it after we have simplified it then we want give sort of divine sanction to it. Me I deal with always sort of non-conforming realities",
      "realities, the ambiguities, the paradoxes, the spaces of these sort of uncomfortable overlaps. So it's kind of easy but I think what you have highlighted is something that we are still working very hard to understand and that is that if we have a notion of the divine, that is of a creator, and we accept that everyone is created by the same source and in Islam we also say",
      "source. If that is true, then how again we go back to our conversation, how again do we understand what it means to be human? And that's why I like to say that the conversation is still going on because part of the conversation being able to accept the realities of people whose bodies do not necessarily fit the models that you know fits in those binaries so you",
      "for example right now I'm doing research and one of the things that I'm collecting in my research also includes children who have been diagnosed with certain types of different learning modalities, and the idea of honoring their learning modality as a way to be able to bring out what their natural talents are. As opposed to making everyone fit one uniform you know sort of learning",
      "of the genius of difference. I heard her in an interview and she said, if we don't tap into the resources that people have to offer in such a way that we allow these human beings, these children to develop then we're going to miss out on certain things because there is in fact something that we are learning in these new ways of processing. And so the reason why this helps in terms",
      "Muslim societies we went through colonialism and into this really heavy sexual taboo, and we don't really have an easy capacity to have these conversations. But actually for me if you look at it, it's just a manifestation of the wide variety of diversity of human beings and that if we come from the same source and we're going to return to that source then within",
      "to come to their own understanding and then to live according to the best of that understanding. But if you're in that black-and-white mindset, you want to tell people you can't do this, you can do that... This morning I put flowers on my Instagram account and somebody wrote back, If you believe in Allah stop leading prayer. I thought that's the stupidest thing you ever say! If I get up into the house in the morning and I want to make my prayer, I'm going to lead the prayer by myself. And that you would seek someone out",
      "out in order to be able to make this kind of negation, we really have to understand that for some people life is just so fragile that unless they hurt another person they cannot be fulfilled within themselves and we have to challenge ourselves to rise above that. To take risk in terms of our encounters with others. To embrace the differences because tomorrow it could be your child or your grandchild that is born with this kind",
      "persecuting someone because they were autistic and now I have this child you know so we have to really embrace that every human being is special and that every Human Being has something to offer and that everybody should have the right to be able to learn what it is that they have to offer. My name is Kauthar Darmoni, I am from Tunisia",
      "Muslim out of choice even though I was brought up Muslim. So as a child, it was very...I was with the nuns at Catholic school and in summer at the Quranic school. And I made a long way because my father is an imam, I had to have a lot of theological discussions about Islam. And i say again, I choose. I stepped out of Islam and went back to Islam.",
      "interpretation of the text. So I use a lot for many years at university with my students, I used your texts, the texts of Fatima Bernisi and Nawal Saadewi from Egypt but no matter how creative I am with the text and believe me I had thousands of discussions with my father who is very theological like I have really to be strong there are certain texts which I still have a lot of difficulty with and for example one of them is Surat An-Nisa'a",
      "beat them because beat them is beat them no matter how the punctuation changes or the interpretation so I was wondering how do you deal with that when there are some explicit texts which are no matter what is the context in which we place them they're still not necessarily very friendly towards women yes there are somewhat we call problematic passages in terms of the struggle for gender equality",
      "I'm not going to try to reduce it. But the reality is, I think someone asked a question just at the end last night which was in a way my favorite question. The reality is there's the letter of the text and there's understanding of that letter and from that understanding we then go into practice or implementation. And so there is never the reality that there's text and then we know what to do. There's always a process. And even with this verse there is a process",
      "the process and even unpacking its sort of historical trajectory takes at least an entire lecture by itself. And that's why I have been writing about that verse since beginning, and I also have a chapter in The Men In Charge which I think my mind might be my last time to write about it but it took 45 years because that book came out well maybe two years so maybe 43 years. So",
      "a part of our reality and how much agency we can have with regard to it, which by the way there is no limit to the agency. But how do we claim that agency? And then how do make it a part structure of our civil societies and courts let alone our culture. So there's a lot of steps that goes with it but it is not to be overlooked and underplayed. It's a very serious thing",
      "it does require an engagement with the nuance. It's not a black and white answer. Hi, I'm Berna. I had a question because you just told there is something like French Islam or Dutch Islam maybe, and that's a question I've been thinking about a lot so I'd like to ask you to collaborate on them a little bit more. Because in my experience especially mosques",
      "What is your experience in the United States?",
      "to create such a platform here? And also, to the audience if you know of a platform like this please inform me about this. Yeah I mean I think it's not unusual that immigrants in any country will construct for themselves what we used to call cultural enclaves and the number one place for Muslim immigrants to the diaspora has been construction either of mosques or community centers",
      "community centers. And so again, I consider that to be completely natural but I don't consider that the limit in the conversation and so in the end for all of those same immigrants who you know elect to stay here and to marry and to have children and then their children have children it means that they are part of the evolution",
      "American Islam and it's not going to look like what was the same kind of cultural enclave that led them to create these sacred spaces for themselves. And it's a wake-up call sometimes, and sometimes in terms of the parents, it's difficult for them. I went to Hajj in 2012 and I believe there were two other African Americans",
      "African Americans and everyone else was of an immigrant background. Either they themselves had integrated, and now were US citizens or their parents had immigrated. And what I found was interesting is that the default for them when they came to sacred worship was to go back to their culture. So basically I did not have an American Hajj experience. And I vowed that I would never go to Hajj unless I could guarantee that I'd have an experience that was more where I am.",
      "the acts of the ritual acts and I focused on that. I did not focus on my group so i literally don't know the names of any one of those persons even though I slept in a room with 89 of them you know for three nights in Mena it just did not speak to me culturally um and so I think that um uh and I think Indonesia again is one of the Malaysian Indonesians, one of places that really brought this home",
      "and that it was not Arab, but it's not to say that Arab by itself necessarily means a bad thing. But it means there is not a default for Islam culturally. Rather there is a default in terms of principles, in terms the essence. And each location will manifest those essence according to facilities they have against constraints they have. So Islam is moving.",
      "Islam is a reality in Europe. Islam is reality in the United States, irrespective of you know the guy in the White House who's trying to put a ban on it. It's not even realistic but we do have a lot of resistance and again part of the resistance is whether or not the participants from that country who were already there or that part of world say Europe, whether or",
      "that they will become Muslim or even be interested in Islam. But when they make a way to close off the door of possibility to people who are already here and already educated in this system, and then contributing to that system, they're part of the problem. So I think from within and from without we have to face this opposition to how do we evolve our identities with sort",
      "Because eventually we have to understand that those of us who inhabit this planet, either we all make it or none of us make it. And so even if on the way towards that reality, we have engage with that diversity then we really have to open up the space and we have opened up for ourselves. And in a way I kind of learned this in terms of like being a Muslim that's...I do believe that you know the whole earth is created by the same source",
      "the same source and that we return to that source. And I also see that we're not taking care of the earth, and I feel like the way in which we treat each other is an indication that we don't really know how to be the best. And then...I mean, I'm 65 this year so I'm closer to the grave than anything else. So I have to be really conscientious about how do I attempt to take",
      "how do I exemplify that in the way that I treat other people? That is, how do i approach even my enemy in such a way that i can both affirm the dignity of their humanity while also setting limits to the extent to which they might wish to violate mine. And I learned all of this because of the way in which I understand Islam and so I'm not shy to say",
      "and my Islam is going to be situated, first of all in my own body but secondly wherever I have my feet. So today it's in Amsterdam tomorrow I will be back in California insha'Allah safely And then I want to situate my Islam in that place. And the reason why I think that that's okay is because I do not believe that the presence of God is absent in anyplace. And so anyone who thinks there's more God in Mecca than there is in Rotterdam or something",
      "I don't believe in that God. I don' t believe in a sometimes-he-God, but this is very difficult for people when they are also under siege. They're under siege in terms of just how to get a job. It's a collective problem. It is a human problem and at some point there will be humans whose trajectory and history may have gone into Islam and Islamic roots, but in the end they arrive at being human. But we are nowhere near that",
      "one group really belongs to us all and we all have the capacity to be able to make a difference in how we shape the story of the future after this question i will shift through the other room because you also asked like if you knew if I knew any mosque or we knew any muslims were different maybe well now I'm not a Muslim but I do know that the El Kabir mosque has been really keen on addressing issues of today they have addressed the anti-gay flyer",
      "You know, having a memorial at the Fourth of May at the Gay Monument. And they are the biggest Moroccan mosque so they have a Moroccan heritage but they're really trying to... They have an interreligious dialogue with Jews and Christians So I think this is one of the mosques that at least try to adopt Islam to Dutch issues. And then you can still complain about a lot of things But I think if we also would go to this mosque instead of run away from it We can change the culture and make more a culture of today",
      "What mosque is this? Al-Qabiye Mosque",
      "it is that they wanted to worship. And so this movement for people claiming their own religious identity wherever they are, something that I grew up with and this is my history. So to watch Islam evolve in the context of the United States or Europe is the same thing but then we all come into this notion of some official place versus sort of an unofficial. And basically an official place only got officiated because of people. So your unofficial place becomes officiating when you invest",
      "the more, the merrier. And if it's not there you can make it. Hi Amina I'm Fabiana, I'm a journalist from Indonesia thank you for your comment about Indonesia but actually the conservatism is growing right now just to update. I have a question about jihad so actually I am a journalist who focus a lot on terrorism and I have some experience talking with these jihadists",
      "I interviewed a female jihadist of ISIS in Indonesia who is the first fighter to want to bomb the palace. So, I feel like I'm being blocked when I talk with this kind of people because they think that the value of jihad is internationalism. They use human rights case in Syria. They say we have to break these issues in Indonesia. Of course if I stay here and talk with these people,",
      "the same value but if we talk with this female ISIS terrorists they have no idea about being you know like I don't see Islam in there but they are so convinced with their self that they represented Islam and sometimes they're trying to convert me how can i open discussion because",
      "and meet this a lot of jihadists in Indonesia. And also you know that the conservatism and terrorism are also problem in Indonesia, how can I open this discussion with this group of jihadi's and terrorist? And also she is a woman and she feel that she represented the women movement in Islam so it's also like dilemma for me because i feel like i also represented a Muslim",
      "I literally have no answer. I don't know how to speak to a jihadist, someone whose dedication to destroying others in the name of what they consider sacred and holy. I do not have the capacity to offer any suggestion but I would like to think about the existence",
      "organizations and groups and persons, not just among Muslims but even in terms of the white supremacist version of it. I think that this is a dying breed. And you know how when a fly before dies it tends to buzz louder? Yeah, that's really how I feel. The reason why I feel it is because I'm 65 as I keep saying, and every decade of my life has been different from the decade before.",
      "At a certain point in time, I actually came to the place where dealing with converts, for example, in the United States. I literally didn't want to have a conversation with somebody who had been Muslim for less than five years. Other than the fact that I'm a retired professor and I would talk with anyone because you know that's the nature of the responsibility. First of all, I didn't wanna disturb the innocence of the evolution. I thought it should go its own course but secondly,",
      "back and repeat certain you know formulas over and over again which they were not ready to hear um and i really think maturity is an amazing thing i also think it's not related to age but I'm blessed by having had some experience of it that corresponded with as many years of age that i also have so i think that this is a very immature level of discourse that racism even though it keeps repeating itself",
      "that sort of jihadists are having a very immature conversation but they're having a conversation that is very charged and it's charged by a certain corruption of ideas, of power, and ideas of access. And so I would think that because they are also fully human being and therefore you know fully capable of dignity and fully deserving of it",
      "to be able to understand what goes into the making and then we need to look systemically at the kinds of things that are going on, that also encourage sort of the eruption of these kind of extremist voices no matter what they are. So in other words I don't think anyone is irredeemable but I don t know a specific and very pragmatic way to respond to it. I can only think about a systemic way and that systemic",
      "is we're on this planet, either we all make it or none of us make it. And I don't see in the extremist discourse, I don' t see anyone actually sort of aligning with that kind of understanding. They still think I'm me and my type and us, we need to make it because they them and whoever is against us and their an enemy. And this bifurcation is problematic but it has a root.",
      "and finding what is the root, you will find that it's embedded in a number of structures that go in together. And we need to dismantle those and start looking at how do we save the environment? How do we treat each other with honor and dignity? How can we respect our diversity? We need to raise our families and children and school systems and governments in such a way that we do this for everybody.",
      "The problem is that we are all part of it.",
      "you first need to know the rules. Like a writer first needs to know how language works before he can start becoming a creative writer. For me, I think it is maybe... and that's my question to you, isn't it time we pass this stage of what the Qur'an says or not? If we do or don't understand the Surahs correctly but go to the point where we dare say as women,",
      "not want from me. Because I feel that men have the right to be who they are and that they can come up and sit and say, you know, I do have sex without being married or I do drink or I don't do this or I'm a Muslim at the same time. And that's why it is not given to women and most of the time we women don't give that right to ourselves so we try to explain but the Quran says this maybe there are surahs that I don' understand for example",
      "about, you know I was married for 10 years and he used to hit me but not in my face. And he used say there is a Hadith that says you're not allowed to hit your wife in her face so he used hit me on all other parts of my body except my face and I used to go and think about it maybe he's right and there isn't a Hadis but now I reached the point I can feel how I want to be treated and if I feel",
      "or I don't need someone to explain to me. So my question to you is, maybe the next step is to say yes we try to read the Quran from a female point of view but at the end of today I decide if I'm a believer or not and I am and nobody can tell me that I'm not. Yes, I think I would recommend to you a book called Women's Ways of Knowing We teach this book in our Musawah workshops",
      "because we teach it within the first few days of the workshop. It's almost one of the first things that we teach and you know after a certain point, you know with the decision to give it at the beginning was determined by our experiences both with the text ourselves but also with how it is it shapes it so you sound very much like it and in it they talk about sort of four stages of knowledge and at the second stage of knowledge which is subjective knowledge then yourself does become",
      "determination but there are other stages of knowledge that incorporate that and that's why I think it would be a good thing for you to read. It is called Women's Ways of Knowing, it has four authors so I never like remember their names um but i think that as far as belief goes um uh you may notice I didn't I mean I looked over the books very quickly but um Asma Barlis' book on Quranic interpretation is called Believing Women and I think for her also just sort of emphasizing",
      "you know, a point of order. And because my own faith experience is literally diverse I had a good experience as a child of Christian minister. I was raised with the God of love. I took the name Wadu to reflect that. I had good experiences as a Buddhist. I still do meditation. Because all of my actual experiences were positive and I never had to run away from anything then",
      "I understand belief as a much more dynamic thing. So, I'm not one of those people who say you know, I don't drink but if you drink then therefore you're not Muslim. Not only do I not drink, I also don't like drinking so I don' really want to be around people who drink too much. So I have a bias. But I don''t use that as a litmus test for belief because belief is fundamentally about the person in relationship",
      "of what it means to be human and what it mean to have a relationship with the divine. And nobody has control over that except for yourself. However, there is the reality that within the history of all of the established world religions, the construction of boundaries in what is inside or outside is a very interesting discourse. I don't believe in boundaries because I like an unbounded God and I'm always trying to challenge myself in that way",
      "in that way. But when you are within people who can only think of things in terms of these boundaries, you have to almost give them the benefit of the doubt and have a bit pity on them because they haven't come to another level. I'm happy to say that at 65 I've had a pretty religiously dedicated life. That I spent a lot of time literally degrees and money towards understanding this phenomena",
      "phenomena and I'm no closer to having a complete understanding of it than at any other time. I am very happy to say that because what that does for me is it frees me every day to encounter the sacred in whatever way it comes to me. I'm not forced to replicate even myself from yesterday, but I also participate in repetitive things like the ritual observances. And so in terms",
      "a dialectic between what is understood and established, and what we understand and establish ourselves. And at the end of the day I truly believe that we are going to be questioned about who we were and what did but we're not gonna be questioned according to those boundaries We're gonna be questions in terms of our heart So when the Prophet said, you know, istafta qalbik, take fatwa from your heart",
      "I would give to other people. That you want to be the best person that you can be and no one knows that better than you, but you also want to challenge yourself so that you become more proficient at being able to be a believer for yourself. So, you know, no one can determine it for you, I agree, and at the same time don't ever be satisfied. In other words, tomorrow learn something new",
      "you know yourself so that your horizons will spend but you know and what i found is that no matter where I go there was still the presence of God. And the first time I went for a 10-day silent meditation because I'm like very talkative, I thought to myself what will I find when I stopped talking for that long? You know who is going to be there? It's very weird that I was afraid you know...and then I realized I'm only gonna find myself",
      "I've gone three times, I can't wait for another opportunity to remove all the dosha and the sound from my mind and actually find myself present with the presence. And then I can really feel the breath of Allah. So challenge your belief even though the first challenge seemed to be how other people wanted to shape it for you and you have survived that hurdle but that's not the end there are so many more vistas",
      "to experience because that is the most important first step. The most important step is taking agency with regard to yourself.",
      "a starting teenager the islamic revolution happened and i became a refugee sorry I'm getting emotional and i hated anything that has to have anything to do with religion, with Islam, with any religion later in my life i started to study philosophy. I majored in philosophy metaphysics",
      "metaphysics and I'm a philosopher now, and a writer. And I read your books a couple of years ago and also the work of Ziba Mirhoussimi and it really showed me that for me now I'm still not...I'm not a Muslim, I'm not Christian, I am religious thinker thinking we need some transcendence in order to be critical so would you agree with me that the Torah or",
      "The Qur'an basically is a philosophy of freedom, critical thinking and justice. And that it is not so much something that tells you what to do but that tells us that we have to find out how to get into connection with transcendental value of justice that we don't have in our hands.",
      "Are you still communicating with Iranian Islamic feminists?",
      "Iran is that it's actually on my bucket list. I'd like to go there. The problem is, as you can see by what has happened even with the media here, sometimes I like to come in under the radar and just visit a place as a tourist or scholar or believer and other times I have to come as this sort of controversial figure and that doesn't work for certain places so it's very hard to stay under the",
      "But for me, and I think I mentioned it before, there is a kind of sacred reality. And that sacred reality is in constant presence and interaction with the everyday ordinary mundane.",
      "I think the reality is that the most important thing is the quest itself. But I also think, being raised in a religious household and my father said specifically you know, I cannot go to the judgment for you, you have to go for yourself. And at that moment I was bequeathed the right and not only the right but the necessity for me to make my own journey so that to journey even out of the religion which I was embraced by my father",
      "he made a way for himself as a poor uneducated man to move out of that is not in opposition to it. I believe it's all the same trajectory so i believe ultimately each of us will be held accountable for who we are and that the measurements will not be by fancy speech or fancy dress, they were going to be stripped of all these outer symbols and we're gonna be left with something very fundamental and if that fundamental part isn't present",
      "of Catholicism or Theravada Buddhism, Hinduism or Islam. If that particular part is not available then all you are really is a robot. You're sort of an embellishment of symbols and it looks good and walks good and all the spiritual teachers tell you if you see the Buddha walking down the street kill him. All they can tell you is you have to smash all the idols",
      "our own construction of what it means to be a good Muslim or whatever. And many of us, we also have experienced in cultures that someone else tells us what it mean to be good Muslim and this entirely does not work for us. I used to say especially because you know I've been working with gender from the beginning they would tell you a good muslim woman is A B & C and you look at your personality and you're A and C and then you are R so you just start to twist yourself",
      "Like, who said it's A, B and C? Maybe it's a to z. You see? So to open up the dialogue... you see I didn't just take the personal journey. I also started to talk back. Because that is what we need. We need your energy to come back into the conversation so that the conversation is shaped in such a way that your sister in the future or your niece or three generations down below you on your sisters side",
      "side does not come up and have to face what you faced. We need to recreate the world in such a way that everyone can be embraced, and when we do that, when we don't feel like somehow we are the protectors of some really narrow boundary, then the presence of this sacred energy will be available to us everywhere. But right now we keep trying to... I went to Hajj at the time where they were starting to separate women from men because the lines used to go everywhere,",
      "whether they could pray on the first floor of the main mosque or on the main floor with the Kaaba itself. When they start to push, it's like the most crazy kind of momentum. You're going around like this, time for prayer comes and then you want half the people to go someplace else? It's stupid! So this pushback, this push back to the achievement of our full agency and capacity before Allah is the most ridiculous thing that I've ever heard. However we know it's dangerous, it ugly, it harmful",
      "So what you have experienced in a way leads you to a place where you will be a better contributor to another generation so that they will never have to experience what you've experienced. That would be my hope. Thank you so much Lisa. Let's start with an inside joke from South Africa, how queer Muslims greet each other.",
      "My question is quite broad, but it's a little bit different from the questions you might hear on your journeys and to relate to research. It's about concepts or one of the most significant concept of human dignity within the mystical Islamic tradition. I would really like to hear at least some highlights of your current phase of your research.",
      "Yes, and for those who don't know I am currently doing funded research on Islamic primary sources And sexual diversity in human dignity. It's funny because whenever I talk about it, I always say that it's the two things It's not just looking at sexual diversity but it's also looking at human dignity There are two fundamental passages One is the one that says",
      "We gave karama, which is dignity to all of the generations of humanity through the first prototype human Adam. And the other one is that the most...the one with the most dignity among you is the one who has the most God consciousness or sacred consciousness or spiritual awareness and integrity. So it's not just I look good, I have the right outfit",
      "right outfit it is actually a level of consciousness that allows you never to treat anyone in any way less than with the dignity, you know, the whole karama thing. Well for me in terms of the process I decided that for everyone whose interpretation say of the Quranic story of Lut, I would then look at their interpretation of this, you now, Karama like how did they... In other words I put these two conversations into juxtaposition because",
      "for some, well the time at which Islamic discourse began that is after the revelation and we started talking about it under this umbrella there were already discussions that were going on that lived in this sort of bifurcated reality. And so therefore having a juxtaposition between good and bad was already set and they simply sort of Islamized the same conversation",
      "and even the way in which we understand certain things. So, the question for me was whether or not people understood... And again I mean i'm born in the context of sort of a religious freedom and secular democracy obviously as a daughter you know descended from a slave. I have a lot of questions about how well because trust me they created those documents in the United States while they were holding slaves",
      "certain questions, you know naturally come to me and I was very curious about whether or not the conception of what it means to be a human being had been linked exclusively To the hierarchies that have been constructed into this discourse And you know It's interesting because I made that reference to say kids with autism and everything they'll have a different Processing system fully human and yet. They do not operate the way the majority people do they don't become less human right?",
      "human right and i use children in particular because usually people will you know sort of uh lower the wings of mercy right so i don't yet start with a conversation with the jihadist because we've got issues i got issues you know so i would try to like start with the children and so for me trying to sort of peel back the layers of the discourse over karama i notice that sometimes they will encode things that are literally not possible",
      "legs if both your legs work but if your legs don't work you are not less human right so i'm still unraveling it but unfortunately and I say this with tongue-in-cheek I read it with a bias and the bias that I have is how do we have a discussion come out of the classical period for me that is actually somewhere between the seventh and eleventh century",
      "interesting literature on sexual diversity. I'm just going to be in this sort of, you know the early period.\" It was almost impossible to have a conversation that was not going to encoded with some of the biases that everybody assumed it was okay. The Quran assumes...not assumes that slavery is okay but the Quran does not prohibit the institution of slavery so it talks about how to treat slaves.",
      "There are 13 ways to come out of slavery and only one way supposedly to get into it. So if you look at the math, it should kind of cancel itself out. But I mean, if you're born of slave ancestry, you're adamant that we need to speak out against it in more specific terms. Right? So the notions of even how we would... Because we started this conversation about who gets to construct what it means to be a human being. Most of the philosophical discourse on who it is to be human beings is based on men.",
      "And then they would make exceptions and inclusions for women. So, what do you do with people who are like gender non-binary people? They don't even fit one or the other. How do we have a conversation about human dignity when we have to continually reinterrogate who it is that this human being? For me, it just means... Like I was talking with you, it means that's the obligation that I have in all of my 65 arthritic years towards the future",
      "towards the future. In other words, I want to contribute to a conversation that is not intimidated by difference and I did not find to my satisfaction that each of them were able to maintain that level in their conversations about Karama. That some of them also slipped into juxtaposition of some things as better than others but it's good for me because then I can this book here Domestic Violence and Islamic Traditions",
      "if you've actually read it. This is a very difficult book to read because it's based on that verse 434, and she basically gives the evidence that all of the interpreters in the classical period believed that it was okay to beat your wives, and they only differ in terms of degree. And this is why the book was very difficult to read. But what I take from this book is when she outlines responses to that over time, what happens in the modernist period, what",
      "our own period and at certain points we tended to defer so much to justifying our arguments only on the basis of the arguments that have been constructed by the intellectuals or believers before us, as such we enter into a vortex out which we can never get. And then she said but there is another voice that does not wait, sort of like what you say, you don't wait to have permission. You know? So I mean this is the kind of stuff I put on Twitter, you know,",
      "your permission to believe in Allah. I am not even asking you, if you don't like it I will just block you.\" So the idea that we all have some type of agency this would be insha'Allah part of the gift that I will try to return to the conversation because so far in looking at discussion about Karama I was not completely satisfied that they were consistent with other aspects of the fundamental",
      "we all will return to that source and that's what makes us human, and not whether we walk on two legs you know whether we have a penis let's be literal because even how they designate what is the highest ideal includes some of them saying because you have a beard. And I mean I have a few hairs let's honest but I'm never going to have a beer right? So we have to strip back those conversations to see them for what they were this is my respect for my tradition",
      "But we do not have to be bounded by those conversations. And the reason we do no have to bounded by these conversation is because a law is without boundaries and if you truly wish to have relationship with Allah then we're going to have to challenge not only the boundaries that are put upon us by others with ill intent but also the boundaries which we put on ourselves as a consequence becomes a tool that we use against others So for me Islam is still living tradition, the discourse is still alive",
      "and there's new territory. And one of the, you know, one of graces of my life is being given the opportunity to be able to look at an issue that is so problematic that sometimes we don't even know how to have a conversation and to make that conversation simply as everyday ordinary as today I'm going to wear blue shoes and tomorrow I'm gonna wear green. You know? To simply demystify it.",
      "We do all attribute to ourselves humanity, and yet we all mean something different. Can we have a conversation that will embrace all of that diversity? Yes, we can if we stop thinking that conversation is going to end up with black and white, that there ever gonna be just one answer to any question. Thank you very much. This will be the last question. Oh, we got more questions. It's ready to be done. Hi.",
      "Yesterday after the prayer you told me that you liked me better with a headscarf and that reminded of a joke I once made with my mother. My mother is covered, and one day I walked into the living room completely veiled and I said do I look pretty? She said you looked gorgeous! You look so beautiful! And I said okay that's why I'm not wearing a head scarf and she got very pissed off because of that",
      "of that. My mother was 11 when she decided to wear a headscarf and she still had sisters who were putting perms in her hair, putting on makeup and it wasn't a conscious decision for her and I truly believe that it was in fact her decision but I still get frustrated because",
      "Why are Muslim women wearing a headscarf?",
      "When you look at Europe, when you look France. Recently a Muslim woman wearing a niqab has been cut by her finances because she can't find a job and the Netherlands tells her that it's her own damn fault that she can not find a good job because she is covering her face but it's your choice so how can we deal with this? I hope I didn't say you looked better but I definitely remember telling you that you look good",
      "And you look good without it, and so that wasn't a... But you looked noticeably different. For those of you who have not had the experience with it I have had people... Because I don't wear my scarf all the time I'm old enough now that I don' t have to justify that with anybody but I do remember when I first started to come out of it I was like a little bit tenuous especially in public spaces and I sort of asked people not to take pictures of me",
      "the table with the Prime Minister so of course there's a million cameras but you know I sat at that table with a longtime colleague of mine he didn't really recognize me, you know. So you do look different with it and without it you know and so some people just doesn't work they put it on they really look not too good. And some people they take it off and they look not to good. So as far as looking good part that was the thing you look noticeably",
      "I didn't even remember what you looked like without it when I saw you, but I know that I did not recognize you as someone who came in with hijab. And that's why I said something about it, but not in terms of better, I hope. So the politics of hijab... By the way there is a book called The Politics of the Hijab which I think is very good. It was especially written after the first ban in France. The politics of the hijab, in fact in my book, the second book, I call it the sixth pillar because it used to be",
      "about Islam unless you had a conversation about Muslim women's dress. You know, and I told that joke sort of lightly about going to the mosque and having voluntarily chosen to cover my body and therefore the men there was like oh well, you're in the door already. I tell it as a joke but the thing is because of the politics you are not yet at a place where",
      "the multiple layers of conversation that go along with it. So in other words, there is a personal level like your mom at the age of 11 and there's a personal for yourself to go in a different direction but that is not the only story. And when we try to reduce the story of hijab to only one of its stories,",
      "of experiences and eventually until this is me because maybe I you know into too much into sci-fi I do believe that the way in which we are interacting with the planet Earth there will come a time when the fabrics that we use now what actually becomes toxic to our bodies and if you notice there is a rise and like I myself have been diagnosed as having an allergy to wheat and meanwhile I ate cake my whole life",
      "And there are people who actually have trouble with certain fabrics, certain smells. Do you know these? The people whose sensitivities to smells are so great they cannot go into most places and how to find products that don't perpetuate these kinds of toxins and everything. So I believe that human beings are going to move to a place where what we currently use is not going to be something that our bodies will be able to manage.",
      "to be the Muslim discourse. I mean, I say it jokingly because we are so attached to trying to find again the bottom line, the black-white part of this conversation. There has to be one right and one wrong position. We're so busy trying to define it as a consequence, we do not have the generosity to accept that there are so many competing conversations going on all at the same time and that ultimately",
      "makes no difference. So the first time I decided that I was going to stop wearing my hijab, by the way it was when I first started growing dreadlocks which I cut them last year because they were all the way down in my back and my neck got tired. The first time that I decided I was gonna go without a hijab I was very disappointed that long-time friends and colleagues of mine did that same thing. They said oh he looks so good you know? I was really disappointed but that was because I was still in transition",
      "I came to the place to realize, I actually prefer to wear it even if not all of the time. I then entered into a new phase. I wear it when I want to and take it off when I wanted to. And that is now complete in terms of my understanding and agency. But before that time, I thought when I take it of, that means I'm no longer wearing hijab. That's the end of story. You know? I didn't know how to exercise rights in between. So to give people choices to be able to wear or not wear",
      "again, it's just like with regard to the jihadist movement. There are systemic problems with regard othering that are attached to this and we cannot dismiss that reality of that level of conversation just because we either make a personal choice or have the right to make that choice or we were denied the right",
      "body and the idea of the integrity of that body is the furthest thing from our living reality yet. When I first started covering and having public speaking, people would talk about you know the freedom of not covering everything and I just thought my ancestors came here as slaves and the freedom for them to cover was denied them so there is no single reality of what constitutes freedom right? So when we get into this conversation",
      "never that simple and that the appreciation of the struggle that one person may go through is not the only thing but it is an important thing we need to step back to the point where it will be systemic so that no matter how i enter into a room or i walk upon the earth that I will not only be treated with dignity, but I will treat others for dignity. And we're not there yet and so for",
      "in the United States, I'm definitely going to have my scarf on because it's gonna become political. So all of these conversations are happening at the same time. All of them are in rapid motion and the moment that you pick one of them and stop the cycle from going around, you haven't resolved the problem. You've only dealt with it in a minor way. There is a lot more that goes on in terms of a woman having control over her body, having the dignity of her body clothed or unclothed. There's a lot and it's not limited to Muslims.",
      "Thank you so much, Professor Wadud. I didn't want to interrupt you but I also know that you need to be... Oops! I think we have a follow-up appointment but let me say a few things because",
      "I think you really, there were a few notes that I took of things you said that I thought whoa this is like...I couldn't say it better but one of the things is you said conversation can embrace diversity and i think you have given testimony to that. That is really possible and that is really something that is so",
      "at Aaltria really want. It's about embracing diversity and as I bluntly say in very Dutch way, you have a thousand flowers bloom this is exactly what you showed us about also being so convincing about that as we say in many different ways the binary is a problem it's the mindset that forces us to think in either or positions that we encounter in our day-to-day work",
      "day-to-day work in so many different ways. So I think, um, in that respect, I think your conversation has really been a moving conversation, I thought. Really moving in... it has moved the hearts and minds but certainly mine, but i'm sure it has move the minds and the heart of people here and I could see it and we could hear it. So thank you for inspiring us in that",
      "And I move myself also. Being a non-Muslim, being agnostic but always being curious and having Muslims in my family and Christians in my familly and relating to the difference so i think in that respect also your presentation here has been inspiring no doubt for all of us",
      "So, without further ado because there are so many things one could say but I know you have to go. There is one...there are a few gifts I would like to give you on behalf of that. But one I want to show you because I think there is no-one in this room who deserves this. No and it's not about deserving, it's about being appropriate. This is a very mundane gift I would say",
      "century novelist in the Netherlands called Belle van Zuyler. It's in Dutch but it says, which means I have no talent for subservience and I think this is perfect model I would say fits with you. Thank you I will tell you when people ask me about it what does that say? And here are a few of the publications",
      "you might appreciate. And I would like to invite all of you, because you can see here Adria has a wonderful collection of the books some of whom you indeed mentioned and who show the whole difference between Hadith and Quran and interpretation question and quest that is ongoing so you are welcome to stay",
      "to stay there is one photo opportunity now with Amina but afterwards you can say that will be fresh coffee made for you so all of you who want to be in the picture please come forward and our photographer"
    ]
  },
  {
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    "text": [
      "the prophetic sunnah and had begun to recede. An men from their scholarship It's not like I'm trying t is a negative, but there of presuming only the male construction of his love an",
      "Not only does it exclude us, but also it shapes what is our role in accordance to what is seen as primary from the perspective of men's experiences with Islam, with Allah, through the Prophet ﷺ, in their construction of Islam. And so we become not only secondary, but we sometimes become a utility for men's striving to achieve the excellence of their Islam."
    ]
  },
  {
    "file": "amina_wadud/Heschel _ Wadud - Why a multifaith context for fem_2KiOBfWNu2Q&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743320469.opus",
    "text": [
      "I want to tell you something about working with issues of justice, about race class and gender in a multi-faith context where there are actually vibrant religions in addition to Judaism, Christianity and Islam. Because that was when it became clear",
      "when it became clear to me that this schism that we feel between the need for self-critique and at the same time, the protectiveness that we over the sacred traditions that we do adhere to and we love and we admire. That those things cannot be said with equal articulation in every setting unless you are",
      "you are in a setting where faith comes first.",
      "It's always been the reconstructionist movement. It has always been in the forefront of intellectual dynamism in Jewish life."
    ]
  },
  {
    "file": "amina_wadud/History of Islam in US - lecture by Dr Amina Wadud_JarNla9rc-4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742905996.opus",
    "text": [
      "had known Islam for some 1,000 years when the transatlantic slave trade was going on and estimates are as high as one-third of the Africans who were enslaved were from Muslim background. We have records not only of very learned persons and persons very high in the ranking of their communities like Prince you know",
      "Prince, you know they have a movie out now called The Prince of Islam or something. It's about a prince who there is war between his tribe and another tribe and he gets captured and he get sold into slavery but in his tribe he was the head of the tribe people who had been learned in Islam and other languages",
      "in America was written by a slave. Someone who had been a scholar and a teacher, was also in this chaos that went on at the time of slavery, was captured and sold off into slavery. And in the context of the Americas they wanted to say that these people who came from Africa were all savages. Not only could",
      "of reading and writing but the reality was specifically with regard to Muslims who were captured into slavery you had people who were actually literate and who are conversant in more than one language, people who already monotheists that is believed in one God as Muslims. But this discourse that went on in slavery was that we have to teach these savages to believe",
      "Muslims have already been practicing monotheism in Africa when they were enslaved. We have records, especially of exceptional Muslim slaves but also ordinary Muslim slaves. Unfortunately Islam did not survive American slavery.",
      "were forced to convert to Christianity or to give up as much of the ways that they were practicing from their birth. I don't know if you've ever seen the movie Roots, but it talks about... It shows you the character who was not raised to eat pork because it is forbidden and then they served him pork",
      "you will get one chance to eat and you will whatever is served for you to eat. And eventually after days and days, if that is the only thing to eat even the Quran says that you may eat it. So the ability to maintain the practices of their religion was interfered with by slavery itself. And many Muslims could equate the oneness of God with the onness of God in Christianity",
      "a quiet period where there was no activity until the late 1800s, the early 19th...the late 19th century when we begin one of three immigration periods that affect the number of Muslims in America today. The first immigration movement consisted mostly",
      "and a few South Asians, but mostly of Arabs. And they were not all Muslim, number one. Number two, the overwhelming majority of them were not interested in Islam. By that I mean they came to America to become Americans, read white and read not-Muslim.",
      "which you should read America as for the moment. They even changed their names, if their name was too complicated an Arabic name they would simplify it. They would make it into Joe and John and Sue and Ann. They will simplify their names to names that had no relation to their original pronunciation.",
      "intermarried especially arab men coming to america were very interested in marrying white american women they did not make an effort to establish any places of worship or even to talk about their faith as a movement this was the first immigration period and people who are simply",
      "The second immigration wave, which was in the middle part of the 20th century involved Muslim students. Students coming from South Asia that is not yet India think about the middle of the part of 20th Century was not yet Pakistan, not yet Bangladesh.",
      "were the largest population of immigrants. Arab students also would join, but they would join a little later. South Asian students came first and the South Asian who came with a sense of their identity as Muslims and did not have plans most of them did not had plans to remain in America They were simply going to take advantage",
      "university education or development of professional skills and then the plan was to return to their own native countries but the vast majority of them ended up staying in America some came back but many stayed in America and eventually brought their families and eventually bought other members of community and the second wave",
      "of identity and they acted like Muslims, and sought to fulfill certain aspects of their identity as Muslims. So for example in the university they establish what is still going on today known",
      "On every campus, students are allowed to organize on the basis of their interests including their religious identity. That is a part of the freedom of religion so that they're on campus, they can form a Muslim club and they did and they called it the Muslim Student Association. It's more than 50 years old now in America",
      "and majority countries mostly south asia some african and some arab and some southeast asian and this consciousness of their identity meant that they would lobby the university to have a space that they could go through to pray the five prayers while they were in classes so they lobbied",
      "to have space for prayer and this was the beginning of the movement of Muslim civil society in earnest because in fact when those students graduated, and as I said many of them did not return, when they graduated they continued with the Muslim Student Association for a number of years while students came in and said but you're not even students",
      "another kind of association and they organized what is called ISNA, the Islamic Society of North America. And the Islamic society of North American is still going on today but it had two branches Muslim Community Association and Muslim Student Association. And Muslim Student Associations was involved with the activities of Muslims surviving as Muslims on college and university campuses",
      "Association was forming mosques and libraries in schools for the community. And those two branches of activity continue until today, not just under ISNA or the Islamic Society of North America because by now we have all kinds of other societies but the beginning of it was in the middle part of the 20th century",
      "who still identified as Muslim, unlike the first wave of immigrants who coincidentally were Muslim but they didn't have any Islamic activity. They didn't form mosques. The only time when that first migration became interested in their Muslim identity was at the time of death. When Muslims died, they wanted to be buried as Muslims so one of the earliest institutions",
      "and then we moved into building the mosques. Between the second wave, and the third wave of Muslim migration Islamic interaction with the mainstream American society began in earnest that only was the Muslim community associated in building mosques and Islamic centers and libraries and halal butcher shops",
      "and the students were having their activities which included an interaction with other students who were not Muslim in a kind of awareness program, which again is still going on today. The next immigration wave in about the 1970s so the Muslim students about 1930 to 1950 or 60 and then 1960-1980 this third wave where Muslims who would flee from their countries",
      "countries because of a new secular regime that would oppress them as Muslims in this period we began to have the first mosque that were built from the ground up before that time Muslims would simply take and abandon a building or even a small house and they would convert it into a mosque by",
      "and turn that property into a mosque. But the architecture, the building of a mosque from the ground up begins in earnest during this third period. And so altogether there is an increase in activity by Muslims for Islam. One of the most important dimensions of this involves",
      "The fact that children were being born in America to Muslim parents and we did not have school structures set up for them, although education is free and compulsory. But they wanted their children to learn more about Islam. And there were two phases to how we addressed this problem. One is what we used to call the weekend school.",
      "Monday, Tuesday, Wednesday, Thursday, Friday. And then on the weekend, on Saturday and Sunday we would gather the children in the Islamic centers or the Muslim centers and we would have what they called the weekends school so your kids had two schools and my children didn't like it but that's what we did. So they would have their regular classes and then they would",
      "Arabic, all this we did this I taught in the weekend schools and also my kids went to the weekend school. Just a little side story, I was just in Malaysia and a woman came up to me and said I used to teach your kids in the Islamic School when you were in Richmond Virginia. My kids are all adults now, do you remember me from that? So yeah it was very heavy activity which Muslim parents took part of",
      "And then we realized that maybe we had some issues with some aspects of the main education system.",
      "not want their children to go to mainstream schools, but again education is free and compulsory so they were able to take funds from the government in order to buy curriculum material for their children and teach their children at home. And their children would then pass certain exams to show that they had progressed from one level to another. Muslims began to use this homeschool model.",
      "programs and the home school programs, uh...and the weekend program we eventually came to a place where we established Muslim private schools. And Muslim private are in very high demand because the level of education is very high and the level discipline is also very high but the number of students per teacher is very low and the quality of education then is very good. But like everything else",
      "and you couldn't always get the funds just from the people whose children went there. So funding activity is a major part of being a Muslim in America because you can't do anything without funds. There is some debate about whether or not we should get funds exclusively for Muslims in America, or we should fund for Muslims",
      "There's some debate about it, but both paths are going on. That is funds come from abroad and funds come local communities and local community fundraising activity. When we get to the 21st century then, we reach the place where Islam is the fastest growing religion in America.",
      "you are free to be whatever religion you choose in America. We do not collect census data on religion, so even if we quote unquote count people, we cannot count the number of Muslims accurately because you do not have to declare religion. In fact, people cannot ask you about your religion. You can tell them or you can cover a certain way",
      "way but you do not have to mention it and they cannot penalize you because you are Muslim in fact if you even suspect that you have been penalized because you were Muslim you have grounds to take them to court so you cannot be prejudiced against because you",
      "organizations, companies and institutions. If the organization does not permit them to cover they can file against the company for lack of religious freedom or the freedom to express their religion so we're not like France where we try to force women to take the clothes off in fact we have many more proactive cases of Muslim organizations intervening",
      "intervening into companies because the company even whispered something that sounded like it might be a prejudice. So we have very many active civil liberties cases in defense of Muslims and Muslims' right to their identity, and to their practice. And then September 11th happened. At the time I was already a university professor",
      "professor teaching Islamic studies in a you know mainstream state-run secular University and just like any other violent act that was committed everybody was in shock",
      "And so people began to act very viciously towards other Muslims. Hate crimes, including the murder of some Sikh members because Americans are stupid. They don't know the difference between a Sikh and a Muslim. Hate crime were on the rise. Destruction of private property, things thrown at the mosque destroying windows and all these things increased after September 11th",
      "And there was a concerted effort on behalf of both Muslim communities and Islamic studies professors, be they Muslim or not Muslim. But there was the concerted efforts to distinguish between persons who committed acts of violence heretofore called terrorism but it wasn't called terrorism before",
      "Muslims who created, who performed acts of violence against innocent civilians and Islam in general. And this level of awareness meant that there was a proliferation of activity in civil society. That is, there were more interfaith meetings, there are more invitations from churches for Muslims to come and speak about Islam.",
      "a member of the community center so it could be either the imam or we would have outreach persons in the community Center for university professors I was very busy and then Ramadan came when I finally realized I can't give my whole life to clarifying Islam for people I have a family and I have",
      "Despite that, or maybe because of that, certain good things came about in the context of Islam and civil society in America. Number one, more Islamic or Muslim-based organizations were formed. There was an increase in libraries and research centers, just centers in general,",
      "activities that Muslims themselves would organize and run. There was an increase in outreach, Muslims did more talking to other people who were not Muslim in all kinds of forum, and Muslims became a little less concerned with whether or not they built a mosque than they did in whether or",
      "women who didn't wear hijab, even if they were Muslim. Including men who did not pray, even though they are Muslim. including people who were not Muslim so they created more civil society organizations that brought more Muslims in as well as brought more other people in specifically to talk about Islam and actually the aspect of Islam in America is still growing",
      "most of them after September 11 than you can imagine because on the one hand, the attacks on the World Trade Center and the Pentagon were horrific but what happened afterwards in the context of a free and civil society really horrified a lot of people. And they were insistent on getting more information. It can't be that bad or why",
      "more information about Islam and more people came into Islam. It was very interesting to see, and Muslims became not so insulated. The insulation was we have one personality when we're the doctor and we're in this office, and then when we go to the mosque, we have another personality. We have this bifurcated personality.",
      "never seen it and then you go to the office in hello mrs. green yes I'm your gynecologist so we have this bifurcated kind of person that had to be addressed a little bit more coherently after September 11th because people couldn't hide being Muslim behind their professionalism which is what a lot of people used to do",
      "September 11 was race. Not that it hadn't already been a factor. In the 1930s, when Muslim immigrants began to talk about Islam to persons from America, of course the first person they talked to would be white Americans and mostly they didn't want to hear. White American conversion I'll talk about in a minute. Mostly they didn' t want to",
      "the African American community and the African-American community embraced Islam in such rapid numbers that today 44% of the Muslims in America are African American they may be Muslim by choice like myself or all of my children who were not Muslim by",
      "but the conversation about Islam and African American spirituality began in the early part, early to mid-part of the 20th century. And Islam became the first viable religious alternative for African Americans. Before that time you were either Christian or you were nothing. By the time Islam began to spread",
      "and there was a very strong movement of people accepting Islam. Think about the story of Malcolm X, that's typical what was going on. And even if the persons were not Muslim they knew someone who was Muslim and they respected their wishes not to eat pork and go pray and fast and all of that. It was very common in the black community and African American community to accept that people would be Muslims",
      "you were Christian or you had no religion. Now there are African American Buddhists and Hindus and Sikhs and everything, I mean maybe not Sikhs, I don't know how that works but Jews, I think African Americans have become a part of every religion now but until African Americans came to Islam they were only Christians or they were nothing so Islam was a very important part in the transformation",
      "civil rights movements because a lot of people blame Christianity for slavery, because there are verses in the Bible that talks about enslaving people of another skin color and in rejection of that part of Christianity or of the Bible they didn't want to reject religion altogether. Islam became a very strong alternative. So all this comes together at September 11th",
      "And one of the things that becomes very evident was that immigrants came to America because they were aspiring to be white Americans.",
      "life of white Americans, moved to the suburbs blah blah blah. After September 11th Muslims were persecuted for being Muslim in fact they were more persecuted than African-Americans who are persecuted for blackness and this was an interesting thing because what it showed is that within the context of the Muslim community race relations was in a really bad way",
      "actively interchange with African Americans, even African Americans who had been Muslim for decades. And this came to rather a crisis which we have chosen to address a little bit more head on in my mind we're still not doing as much as needs to be done but we know that we can no longer ignore it because it's the chicken story you know when they came to the town for",
      "and so you didn't help. And then eventually they come for another person, we say well that's not my family, and you didn'y help, and when it came to you there was nobody to defend you. Well that's what happened in our community. We didn't fight against racism in the Muslim community, and guess what? It got turned against Muslims. So I remember coming in from one of my many travels for example where the profiling for airport security and immigration all that went up very high",
      "And so you're going to be chosen randomly because you're Muslim or you have a Muslim name. Or you look like you come from South Asia. And I was literally coming from Southeast Asia, and I noticed that everybody who was African American who looked like they were not Muslim went to one line, and ours was in a line with a bunch of Indians and Pakistanis. I thought these are not my people, those are my people over there! They're like no honey, you're a Muslim, you have to go on the Muslim line.",
      "So the persecution increased, but again Muslims fought back because of the way the laws are written. And it has evened out a little bit with the exception of the fact that the Patriot Act is written as a kind of policy of exceptionalism and you should know this,",
      "under the interest of security. Security, we learned that word from Israel. Security means I get to do whatever I want to do and you don't get to it and if I accuse you of doing it then I can do whatever i want to you so we have encountered this in the Patriot Act which is why there are 70 prisoners in Guantanamo Bay and most of them never been accused of anything and so I don't agree with these policies",
      "and we fight against them on constitutional grounds but the problem does exist it is not pervasive it's not like everybody anytime you do anything you have to be afraid that they're going to cart you off to jail because there are millions of million six or seven or eight million muslims in america and so far you know we only have 60 or 70 in guantanamo bay that's 60 or 72 mini but at least it's",
      "a battle between first amendment rights uh in between fear after september 11 is going on and muslim profiling continues to go on which simply raises the level of awareness and the general educated population of americans um and so they say it cannot be what you're saying they pursue from our freedom of information",
      "that there's been some double standards. And the next thing, you have more allies. We have more interfaith discussions. We had more organizations specifically to address inequalities before the law and infringements of our civil liberties. And in that respect, while September 11th had I think a very negative impact, it also had some silver lining",
      "pursued. I'm going to end here, just keep in mind that I am American, I was born in America my parents were slaves or descendants of slaves but I'm not here to defend American foreign policy or even to describe or define it because mostly I'm in disagreement with it so if you have a question about Islam and Muslims in America don't let's make it be the",
      "disagree with but that is not an aspect of what I discussed in this talk and therefore you know I hope that you keep your questions along the lines of Muslims in the context of civil society in America thank you very much"
    ]
  },
  {
    "file": "amina_wadud/_Imam Mwanamke_ Amina Wadud_ kuongoza sala ya Ijum_4stCB8BW6eQ&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742942747.opus",
    "text": [
      "Mwana mke wa kwanza kuongoza sala ijuma chini marekani na uingereza muaka 2005 na 2008.",
      "kuhusu mada mbalimbali kama vile umuhimu wa wanawake katika Quran pia nafasi na haki za muanamche katika uislam. Alizaliwa katika familia ya wachungaji wa Kristo, wa madhehebu ya Methodisti katika jimbo la Maryland, Marekani. Hata hivo kabla kuingia kwenye uislim amina alikubali na kufuota dini ya budha.",
      "Katika chukiku cha Michigani Marekani kwa masomo ya kiarabu na kiislam. Pia alisoma kiarambu katika chuki kuo cha Marekanikairo Misri pamoja pia na mafunzo ya Kuroani natafsiri katika Chukiku Alhazard Misri Amina alianza utafiti wa kitabuchake kwa maana ya kutafsiriko Kuroanikama mwanamke tangumwaka 1189",
      "1925 na 1928 aliziwa gumzu duniani kwa kusalisha sala ejumaa na kufanya hutuba dunia nzima ilistusho na jambo hili. Abapo, ilivunje mikwe ki Islam na watu wengi hawa kumjua mwanamke huyu ila walijua historia ya kusalisa sala ejumaa akiwa ni mwanameke. Ndomana leo tumetaka umjuwe zaidi na kwasasa ameamua kuishi Indonesia.",
      "Mwisho msikiti wa wanawake peke ya uchi ni marikani.",
      "Mwanzilishi Husna Maznav aliyambia BBC kuwa Nia haikuwa kushindana na misikiti mingine. Bali ni kuwapa wanawake mahali ambapo wanaweza kukua wakiuwa wanahamasishwa na kuezeshwa kama wanawoke.",
      "Jambu hili lilitokia mwake fumbili na kuminatano lakini halikuwa maalofu kutoka na hasa na situesheni ya jambo lenyewe. Na halikuzua sana gumzo kwenye mitandao ya kijamii kwasababu likualina wakusanya wanawake ko wanawaki tofauti na lile likualiki wa kusanya wana wake na wanaume na muanamche akiwasalisha wanaumee."
    ]
  },
  {
    "file": "amina_wadud/_Imam Mwanamke_ Amina Wadud_ Kutoka kufasiri Quran_z5sF47tmhsE&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742917553.opus",
    "text": [
      "كريم زينب اونلاين تي في الليمو ناماريفا",
      "As-salamu alaykum wa rahmatullah. As-salaamu Alaykum Wa Rahmatullah O Allah, please bless us this day Bless us in all our efforts and our service to you",
      "Kwa mtazama wa wanawake kuhusu madambali mbali kama vile umuimu wa wanowake katika Quran pia nafasi na haki za mwanamche katika Wislam.",
      "Amina alikubali na kufuata dini ya budha. Amina wadud anashahada ya udaktari katika chukiku cha Michigani Marekani kwa masomo ya kiarabu na kiislam. Pia alisoma kiarambu katika Chukiku Cha Marekanini huku Cairo Misri pamoje pia na mafunzo ya Kur'ani na tafsiri katika Chu Kiku cha Al Hazar Misri.",
      "Kwa maana ya kutafsiri koruani kama mwanamke tango muaka 1189.",
      "Sala egjuma akiwa ni mwana amke. Ndo mana leo tumetaka umjiwe zaidi na kwasasa hameamua kuishi Indonesia na hameomua kutumia jina la lady imam kunye mitanda wa kijamii. Lakini badu waminani muislam na anendelea kuendesha shoguli mbalimbali za kidawa kunye mittandao na makongamanu mbalimbali.",
      "Mwanzilishi Husna Maznav aliyambia BBC kuwa Nia haikuwa kushindana na misikiti mingine. Bali ni kuwapa wanawake mahali amba wakitia.",
      "Mahali ambapo wanaweza kukua wakiuwa wanahamasishwa na kuwezeshwa kama wanawake Jambu hili lilitokia mwaka F-2 na 15 Lakini halikuwa maalufu kutoka na hasa na situesheni ya jambo lenyewe Na halikuzua sana gumzo kwenye mitandao ya kijami Kwasababu likualina wakusanya wanawaki ko wanawaken",
      "Kiwa kusanya wanawake na wanaume. Na mwanamche akiwasalisha wanaumee. Kama uja subscribe, akisha una subscribe. Minahasa ni Yusuf."
    ]
  },
  {
    "file": "amina_wadud/_InclusiveAzaan by amina wadud_OVuqaZKq28s&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742944595.opus",
    "text": [
      "الله أكبر الله أکبر لا إله إلا الله"
    ]
  },
  {
    "file": "amina_wadud/In Conversation with Professor amina wadud_y1c23pwgqUo&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742906977.opus",
    "text": [
      "I think we'll get started now that we are one minute to the hour. I can see plenty of you are here so it will take me a little bit of time to introduce Professor Wadood although i'm sure she needs no real introduction to you all but it's a pleasure to have",
      "Professor Wadud with us today, particularly for those of us who took part in the read-along where we read Professor Wadood's first book Qur'an and Woman which is reaching its 30th anniversary very soon. Just a few housekeeping things so if everybody could keep themselves on mute please unless you have",
      "I would like to keep this conversational so there's the chat box at the bottom of the screen. Please feel free to get my attention in there if you have a question and I will bring you into the conversation inshallah.",
      "that I'm going to try and keep mine succinct as well because we want to hear as much as possible from Professor Wadud who has so generously given us her time today. So without further ado, I will introduce our guest. Professor Amina Wadoud is a professor emeritus of Islamic studies and a visiting scholar at the Starr King School for the Ministry Berkeley California.",
      "she is best known internationally as the Lady Imam. Her intellectual work focuses on critical reading of Islamic classical sources and the sacred text from a gender inclusive perspective. Her first book, Quran and Woman, rereading the text from",
      "And that's not hyperbole, that is straight up fact. Her second book inside the gender jihad women's reform in Islam integrated the personal politics of Muslim women's movements with both spiritual and philosophical discourses regarding Muslim women agency and authority in Islamic thought and practice.",
      "Anwar, Askia Adem, Norani Othman, Rashida Abdullah Rose Ismail and Sharifa Zuriya Al-Jafri of the well renowned Sisters in Islam a civil society organisation committed to promoting the rights of women within the frameworks of Islam and universal human rights. Sisters of Islam first assembled in 1987 within",
      "when several women lawyers and their academic activist and journalist friends came together under the association's sharia subcommittee to study problems associated with the implementation of new islamic family laws that had been legislated in malaysia in 1984. she's also a member of the mosawa network which",
      "which means equality in Arabic, is a global movement for equality and justice in Muslim families. And a lot of you may have noticed that those of you who are following me on Instagram I've been sharing their workshops that they're putting on and they have another one coming up soon so do look up there. Fantastic endeavours. Musawah was launched in February 2009 in Kuala Lumpur in Malaysia at a meeting attended by over",
      "attended by over 250 women and men from around 50 different countries. MUSAWA is a pluralistic and inclusive organization bringing together non-governmental organizations, activists scholars legal practitioners policy makers and grassroots women and Men from around the world. Currently Professor Wadud is doing research which is funded by the Arcus Foundation on sexual diversity human dignity and Islamic classical sources",
      "sources to further her methodological work as it intersects with the lived realities of Muslims and their allies on issues of social justice and Islamic theology. She's the architect of what she refers to as the Tawhidic paradigm, a humanist Islamic rubric for universal human rights. She is mother of five and Nana to six so",
      "much for joining us today. Walekum salam, thank you so much for having me. So just a brief introduction to those of you who are new here and perhaps a little introduction for the benefit of Professor Wadud too. This event today has sort of been organised as at the culmination",
      "So myself, I am a committed Muslim and for about 10 years I was studying Islam traditionally. And I had no real problem with sort of the patriarchally constructed version of Islam. It hadn't really come and interrupted my experience of Islam so much but as I got older",
      "varied and multifaceted as I walked out into the world in different sort of roles, as a mother, as wife, as student, as member of community. There were moments at which I was challenged, you know, moments at that I had to really ask myself whether these experiences I was having were mandated by Allah",
      "by Allah and were validated by the Quran. And it was these sorts of questions that led me to seek out answers, and it wasn't really until I went back into the academy when I went into learning Islam through university and doing a master's in so on and so forth that I was able to delve into the works of scholars like Professor Wadud and others, other wonderful Muslim female scholars",
      "And it really bothered me that, you know, it took me entering into an institution which required lots of privilege on my part and knowing that there were lots of Muslim women who could also benefit from this work and Muslim men and others who could really benefit from the work but weren't necessarily able to engage in the work or maybe felt a little intimidated by the academic language or nature of the texts.",
      "And so I started doing these read-alongs and I'm always thrilled, humbled and excited by the response I get to each one. This is our second one and it's been a wonderful journey to be able to read this text again for myself personally through the seventh or eighth time but also to journey through it with friends that have been made from across the world as well. So this is how we've come to today.",
      "jump right in with you. So Quran and Woman, as I said was penned almost 30 years ago now three decades ago and yet it continues to have a profound effect and I can attest to that both in my personal experience of having read it and reread it but also in the transformative power I've witnessed having facilitated two readings now of this book so we're interested",
      "about your journey to writing Quran and woman, and your journey with it since it came into being. Sort of the roads that's taken you down in your own activism and in your intellectual endeavours please. I begin as I always began in the name of Allah whose grace I seek in this and all other matters. Thank you again for having me thank you again",
      "more than once and for your questions, I actually enjoyed your questions very much. So I hope we get to as many of them as possible. And I like starting at the beginning. I am Muslim by choice and within the first half year of taking Shahada, I fell in love with the Quran.",
      "remove the impediments between me and a full understanding of a book that really felt so transformative, even reading an English translation that today I can no longer abide. So I think that's kind of funny. So i jumped right in with the study of Arabic which I pursued for a decade. I lived twice in Arabic-speaking countries once as a student of advanced Arabic in Cairo",
      "and once as a mother and a wife attending while my then husband was in school. So I took that skill in Arabic into a return to the university, knowing that the purpose of that university experience for the master's and PhD was going to be focused on the Quran. So i have a really long history this is actually",
      "the transformation of my PhD dissertation. So I, uh...the content of this book actually was completed in 1988 so we are actually past 30 years for me. You know after you get the PhD you then edit it for publication and you try to make the language a little bit more reader friendly",
      "it has had a very long life. Most recently the French translation came out, in fact I have two more events coming on this topic in the next month and the study process as a woman meant that i was surrounded by men and",
      "felt most compelled was palpable because there was just no, there was no one who was engaging in the kinds of questions that I had. And the first question that I heard was actually very simple and it was about how the Quran addresses its audience because sometimes it uses universal yeah you have the new or you will believe",
      "the Muslim male, the Muslim female in plural. And at other times it seemed to me to address only men and I really wanted to kind of get a sense of you know I guess who was the audience um and then how I myself as a reader and one who not only did i fall in love with the Quran you know in 1973 when I first came across it but",
      "and I just wanted to kind of understand the purview. So, I actually looked at gender before I even understood the notion of gender as a construct so if i were to name that single today I would call it Islam and Gender but instead I put it as woman in singular because I say to people um uh I'm looking at fiqh what's the concept",
      "lighted with the kinds of things that I found, especially because as I traveled the world and all of my global travel came after I was Muslim. And most of it was directly connected to be by my research, my identity and my sense of the world. So therefore, I was looking at living Islam in many different contexts.",
      "to be a disconnect between what I was seeing in communities and what I reading in terms of my understanding of the Qur'an. And I really wanted to figure out, well which one of these is the true story? I no longer believe in a single true story but at the time I surmised that the Qur-an was the guiding star and as such it should",
      "I gave it my priority of attention. I had no understanding of the politics of gender and what would happen when you investigate such a topic thoroughly if what you come away from it with is not the same or corroboration of what was that, sort of was the dominant view. I learned all that later",
      "up my first position as a university professor at an international Islamic University and simultaneously within one month of arriving in Malaysia I met the women who would become lifelong friends and activists. And we started consolidating the work that had already been done on the organization that is Sisters In Islam, which itself also more than 30 years old now.",
      "of the Quran for me that this book represents is part of a lifelong trajectory and it's still, the Quran is still a motivation for me looking at the ways in which interpretation can sometimes come to eclipse what is actually in the Quran itself. We have certain notions",
      "themselves you know on and then we kind of like read back into the quran from those locations namely in terms of patriarchy which for me is a kind of hegemonic reading of human relationships and in the context of spiritual and religious traditions to actually affirm that hegemony as a part of nature or the divine design um and instead for me what i see",
      "I see is a much more eloquent, much more harmonious and balanced egalitarian sense of relationship from the Quran. And it's been my life pleasure to continue to share it. I did not know at the time that it would have the impact that it has had nor was I yet ready to face some",
      "challenges of the incongruence between my idealized perspective and experience, and how the text is used in developing Muslim personal status law. And of course, Muslim cultures. And so it has more that book has more life than I could have anticipated. So it's really my pleasure and my honor. And I love thinking about it and thinking about the other dimensions.",
      "Yeah, I mean this is something that I wonder about a lot with just the power of your book. That despite it being written 30 years ago, people are still discovering it today. It's still fresh for people today. Still powerful, it's still challenging, it still enlightening and it's altering lives 30 years on. I just find that blows my mind as somebody who's very",
      "as somebody who's very junior, it's aspirational to see your work still having that kind of effect. But at the same time I'm also acutely aware that you've moved on and you've embodied your work in your activism and in a variety of ways and there are ideas that are set up in Qur'an and Woman that you may have moved beyond as well, they're built up from. And I'd like us to take a moment though",
      "take a moment though to stay with Qur'an and woman before we endeavour beyond it. I love the logical flow of Qur'aan and women, you know, at the beginning, you assert the equality of men and women at the very conception of humankind, you interrogate the creation story, then move on to how women are treated or addressed in",
      "group or as individuals addressed by Allah, sort of featuring various stories of the Qur'an and that section I adore because I feel like every time I read it there's a different story that jumps up at me. So this time it was what you do with the tafsir of the story of Bilqis that really stood out for me, that I've had so many conversations about since our read-along and that I think about quite often now. And then",
      "these sort of eschatological questions of the final day, of judgment, heaven and hell. And then you finally take us to some key points of contention in the Qur'an and address them but there are two key themes that you repeatedly return to both in Qur'aan and Woman and outside of Qur'a'n and Woman which I'd really love for you to talk about with us today one is with regards",
      "of Allah and the other is related to the role of humankind on earth as Khalifa, so as moral agents. And I know that you've developed and conceptualized the Tauhidic paradigm later in inside the gender jihad could you elaborate on just these two concepts for us and how you theorize them and how they guide your reading of the Quran? You know when you become Muslim by choice you get",
      "we legally changed our names after I was married the first time. So my first last name was Ed Tawhidi, one who believes in Tawhid and I still have two children that have that last name. So Tawhi has also had a very transformative relationship with me. And I will just tell you a little bit about the story because for me well, first of all, Wadood means the loving.",
      "and my father was a Methodist minister, yet I had questions about the nature of truth. And of course you know the grand teleology, what is my purpose in the universe? So I didn't stay in that religion despite not having any negative experience. And in fact as I said being inspired by my father towards the God of love Allah dude but I became Buddhist when I was an undergraduate",
      "And I still practice meditation today. I belong to a Sufi that emphasizes meditation and then I started reading about Islam and meeting Muslims during my undergraduate university so the one compelling thing about Islam that sort of keeps me there now is that in the world of ideas,",
      "limitless possibility. And Tawhid is one of those things, just to think about it starting off as a name that I and my also formerly Christian altar boy type decided that will be the name we would emphasize in order to sort of counterbalance the Trinitarian notion of theology that we had been both raised with.",
      "time it was only about the unique nature of Allah's oneness. Well, when I was teaching back in the US after three years in Malaysia, I had an experience with looking at Sufism actually and the book of Sachiko Murata, The Tao of Islam where there was a rubric",
      "as the, you know sort of highest element. But that rubric of understanding which was also eloquently articulated in things like The Tablet and The Pen and The Tablets or The Heavens and The Earth it seemed to me that this vertical understanding had certain implications",
      "that there is no intercession between a law and any other person. And so I created this PowerPoint, it was actually around 2006, I was invited to do a conference in Aarhus in Denmark. And I created the quick PowerPoint which I have since developed and really gotten some lovely graphics even as recent as last year to show that the classical model of understanding was a law on top",
      "on top, male next and then female at the bottom. And the problem with that rubric of understanding is that the female does not have direct access to Allah. So I used to have this you know how you have little things that you manipulate on your desk but it was a little colorful rods",
      "and I used to play around with them. And I was just thinking, you know there's something wrong with this model we need another model. And that ended up with the triangular one with a law on top and male and female. And it occurred to me in the middle of the work that I did with activists working with Sisters In Islam and with Musawah that the implication of it was that the male",
      "horizontal reciprocity and it was one of those aha moments because when you work on gender equality there is a consistent pattern of neo-conservative uh you know pushback and backlash to say that",
      "cried the title of feminism but that was because feminism was only articulated in secular terms and, in some cases, was particularly anti-Islamic in the dominant model that we understood from the West. And actually understanding that Islam was only articulated in its patriarchal guise one where relationships had to be hegemonic",
      "two that came together were not mirrors of each other and as such reflections of the divine reality but rather you know men were on top, men were in charge is one of the titles of a publication by Musawah. And of course by that time I had already experienced uh the difficulty with a projection of the cause of this hijabni being Allah",
      "And yet I had not seen a coherent articulation of how the theology fits into the model. I had obviously witnessed a great deal of conversation about ar-Rahman, rahim, the compassionate merciful and that's good and I use it myself except for me with the Tauhidic paradigm especially in the work",
      "that I continued to do on it, I all of a sudden understood the universe in terms of this harmony and balance. And therefore it became a mandate that relationships or reciprocity are the greater reflections of the true embodiment and belief in Tawhid. And that's like the thing that clears it for me so that you know I don't need to go anywhere",
      "anywhere for this affirmation. It already rests very soundly within my own tradition and that tradition is a living tradition which means that it is always the community that has shaped the perception, the experience and then the legal implementation of you know of uh that system and this allows",
      "for the reform work that's being done with regard to Muslim personal status law, to be done purely from the basis of Islam. And yet the need to have this non-patriarchal articulation of Islam, this Tawhidic articulation which is inclusive of an understanding of gender dynamics,",
      "of law and policy in the like is ongoing. But once I understood this for myself, and it became deeply embedded in me then I realized that I had been handed a bill of goods with regard to feminism making it exclusively secular and in some cases anti-religion just as I had sold a bill",
      "and patriarchal. So those two things were, you know, those two thing are put into a dynamic conversation with each other that was being corroborated by the work I was doing with other women and men with regard to gender reform. And so for me Islamic feminism was born only at the time of my understanding of it in the late 2000s like 2008",
      "like 2009 around the time Musawah was launched, when I quote unquote came out as a feminist. And before that time, I was very critical of it because as a Black woman from America, I had already seen that there were certain articulations of feminism that was not intersectional and as such they participated in other forms of hegemony. But once I came to that understanding then it transformed",
      "transformed and colored everything that I did, and everything that i do now as a Muslim. And the need for radical inclusion of the full human dignity of all persons eventually becomes a part of this articulation as well. But to be able to center God in a conversation about human rights",
      "it's not for everybody because there are people who don't believe in God. So therefore, it's a requirement of human rights but it was a requirement for me and the ways in which my life trajectory has been honored and privileged and enhanced deeply by the multiple ways in",
      "and I don't need to compromise that. I can include that in the discourse, and what I had to do is work with other people who were working on ways to concretize this in Muslim cultures and in those policies that sought to be able to discriminate against women.",
      "of that question that I forgot. About Khalifa, yeah thank you for reminding me and again reading the Qur'an as a graduate student quite naturally I had to also read a great deal of the Tafsir literature which was 100% written by men",
      "fact, after I finished the book, I realized what was happening. I did a survey of the Qur'an during the preparation for my PhD dissertation and amongst the jewels was an articulation of you know, the purpose of human creation is to be what Allah intended at the time of the creation of humans",
      "I will create on the earth a khalifa. Now we all have heard the word khalifah as it was re-encoded exclusively in the political arena and obviously also exclusively for men because only men could be in charge, but the Quranic articulation pure and simple basically returns this khilafah, this agency to everyone who is created",
      "who is created. And I therefore could use that as a term to activate, as a way to allow for each person who accepted this Islamic worldview to participate fully in agency, in morality and ethics and spirituality.",
      "and that was the sort of primordial design. That was the design, that was purpose of our being fil'aret on the earth. And it's funny because that part is still not as universalized as the historical usage of the word khalifa for especially starting with the four righteous caliphs, the khulafa ar-Rashidun after the prophet. We have lost the",
      "the you know, this sort of cosmology and teleology of it and therefore revert only to the politicization of it. But I think it's a wholesome way to look at it so in the days when people would say you know what is the role of women in Islam? I would say that that role is to be a khalifa and the khilafah is directly to Allah. It is an agency where we represent the divine will",
      "to do that fulfillment is here on earth it's moving even just to hear that it's a reaffirmation of everybody's agency and beyond agency actually what i love every time i hear or read your work professor wadud is how much you bring the tradition",
      "Islam is alive and living, you know. You talked about a living tradition and that's what it is. It's the life that your work breathes back into our experience of Islam which is just astounding. I'd like to invite Fariha. I think Farihah had a question so if you could unmute yourself and ask your questions please? Yeah yeah thank you so much.",
      "Assalamu alaikum, how is everybody doing? I will just thank you Professor Vidur for joining us today and for bringing this revelation kind of a thing to us. It was really really enlightening. I would like to ask one question it's a quick question probably what changes have you observed in the reception of this book through the ears because when i was reading about Daraja",
      "where it is said that men has one degree or women and when you inserted that second sentence that over what they spend on them, and then there is a conditional reference to it. It was kind of a thing that something really hit me and had somebody told me this 10 years ago when I was young or probably if i had told that thing to my mother she would be telling me are you reading the same book? Are we reading the",
      "I just got to know about Sophia. I thought this book was probably 10 or 15 years old, but I didn't know it was written 30 years ago. That was new to me. So what changes have you observed? Because I would be glad to know that and thank you so much. Thank you for asking. It's funny because one of the things I say to people now is the book has been out there long enough",
      "of the content of that book, then we should have heard it by now. And that's also astounding because I have a quote unquote sensationalized reputation because of my social justice work and again my social just as work is based on my understanding of Tawheed and Khalifa you know that we have that responsibility to act as agents of the divine will. The divine will is one of equality, justice and human dignity so it has manifested",
      "has manifested itself in the work that I do for which I have that notoriety, but it's not this book. And it's a small book literally 104 pages and if you had... If it had been debunked in some way then it should be there because of course the naysayers would utilize it all the time instead than they say or use something else",
      "And I think that's so interesting only because in my other hat, I'm a little bit OCD, obsessive and compulsive about things. So when I entered into this transformation of a love for the Qur'an for the purpose of a master's and PhD,",
      "of tafsir or exegesis, or reading the Quran interpretively. And what I found did not speak to me all the time. There was a lot that not only spoke to me but also was quite moving and intellectually rigorously challenging that I love. I still adore when people come up with new sort of hair splitting aspects with regard to the Quran",
      "come through that, I then address the issue of gender. And now I articulate it as a category of thought that things have to be interrogated for the understanding of gender as a rubric of human relations and human construction that impacts on how we look at any particular verse",
      "use as a point of order with regard to earlier, with regard early work in a lot of fields not just in terms of ekkadises. Zahra Ayyubi just published a book called Gendered Morality and that was the next place I would have wanted to go if I had another lifetime and that is the ethics and that ethics in the way it has been built across Islamic intellectual history",
      "intellectual history and its engagement with philosophical traditions, excuse me, ethics was not gender neutral. In fact it was gender loaded. And the gender loading there's another person Aisha Choudhury in a book on domestic violence which is very painful and yet very necessary thing to read she says people work from an idealized cosmology",
      "the idealized cosmology of patriarchy, which again it's not exclusive to Islam. It's not particularly Islamic and yet it was pretty pervasive. The idealized Cosmology is as I said that rubric of you know laws on top men are on the next level and then women are below that so men are On Top Of Women that idealize that vertical idealized",
      "our practices, our worldview, our theology, our notion of God. And while that was happening simultaneously there were these traces of a much more dynamic egalitarian human dignity affirming notion of human relationships that just wasn't there simply because it wasn't what we were living. There were few exceptions. Of course Saadi and Sheikh's work",
      "Sheikh's work on Ibn al-Arabi, Sufi narratives of intimacy talks about someone like Ibn Al-Aribi who actually embodied this understanding in both his practice and his philosophy and his Sufism but he was still rare you know so it was there um and it certainly manifests itself in a lot of the Sufi traditions",
      "this hegemonic perception. And then things were compounded by obviously colonialism, which then allowed Muslims to encode their hegemanic understanding into quote-unquote modern laws, losing the flexibility and the adaptability in what Dr. Safiya was saying before, the hayyid,",
      "unravel all of these layers, first of all it is a luxury for me to be able to do it purely from the Quran because the law really wasn't built from the Qur'an. However, the Qur-an is supposed to be foundational so if you can take that foundation and if you demonstrate that that foundation has this egalitarian thrust that simply was not put into practice then",
      "basis, which then, you know, as I said, it must be translated into praxis. It must become a part of law and policy, culture, art, spirituality, you",
      "astounding to me how many people will propose certain things with regard to my work without ever having read it. I mean, it's an early enough production that has stood the test of time that if you really want to understand me in my estimation, you would still read that book first but people don't want to understan they just want to have a reason to be able to maintain their opposition. Certainly that, I mean",
      "that I mean one of the sort of anecdotes that I shared with the group when we were doing our read-along was of an experience of a friend of mine who I had bought Quran and Woman for this is going back a few years um and she used to hide your book inside another book to read it because her husband would not be pleased and he actually caught her with the book",
      "you know she argued her case, she said no I want to learn. I want it to know and so he said okay i'm going to read it first. So she said he sat down, he took the book and he started flicking through ready ready to go on attack and she said that he read the whole book that evening and he gave it back to her and he said there is nothing wrong in this book. And so I think you're absolutely correct Professor Wadud. I mean we await a robust challenge of this text you know we awaited it. We know that it won't happen you know",
      "In my lifetime, I've actually met a few people who were on the other side of the fence. And when they described to me what their experience had been with regard to it, I just find it fascinating because really it's very simple. The claims that I make have very profound implications and I try to live my life in accordance to the fulfillment of those implications but it's not the book.",
      "The book is really very straightforward. And one of my favorite stories is actually, you know from, you now what if your colleagues there in the UK where when he was in a religious school they would give him the book, they would get the students' books because they wanted to find refutation and his response when he saw it was like, and by a black woman? He's black himself. By a black women he was like I don't care what the professor is saying here this is something else",
      "you know something else so it's a funny kind of thing I think if people were really that interested to follow, I mean the thing is that okay so the book is for me you know it's more than 30 years old. The content of it is you know 35 years old but for me because it was such an innocent journey",
      "with which I had fallen in love when I couldn't even read Arabic and the more I delve into it, the more affirmation that I get. And the more love that I have for Allah and therefore the less burdened I am by those whose reading of it has sought to disenfranchise others. I just feel like oh there's just so much you're missing. The world is just so beautiful",
      "and we are gifted with this wonderful thing that Allah saw to reveal to the Prophet Muhammad upon him be peace, and to make it available for all of us. And look what it has, look what is says, and yet somehow it's a world of politics and power and authority that has pervaded again not just Muslims and caused us even to lose sight of that sublime beauty really.",
      "really. Absolutely, absolutely in fact I have a question here from somebody one is regarding whether or not Quran and woman has been translated into Arabic and another if there is a particular English translation of the Quran that you recommend? Quran and Woman has been transferred into Arabic for Makabuli books and I don't know about the distribution of it right now but i do know that it came out in",
      "the sort of middle part of the first decade of the 20th around 2005 or something like that. Most recently it's been translated into French as I said so i'm going to be doing some promotional stuff later on this month and in next month, what was the other question again? I'm sorry it's like after 10 o'clock.",
      "translation of the Quran that you recommend? The English translation of Quran is a bit problematic for me because what had been my favorite when I started doing my research on sexual diversity, it just lost favor with me. But that was to work by Muhammad Asad. I still like the way he integrates a discourse",
      "discourse about some of the wide breadth of Islamic exegesis, you know from the classical works. I still like that part of it but he makes certain claims with regard to human relations that just unfortunately don't stay up to the task but i still would count that as the number one sort of popular known",
      "I have seen translations that have come more recently, and maybe are not as well known like Laleh Bakhtiar did the first woman's translation of Al-Bukharaan from Arabic to English. It doesn't jump out at me to reflect such an astounding distinction between other translations so it hasn't become a favorite of mine.",
      "It's just that whenever I read the translations, it's sort of the fault of my disciplinary expertise. I'm always looking at certain nuances and how well those are being transmitted and I'm frequently disappointed but as I said, I fell in love with the Qur'an reading a Yusuf Ali translation which I can no longer abide at all",
      "call. And it's so funny that I would fall in love, you know even with that deeply problematic translation and I think if there is something that you're really interested in the Qur'an, I would recommend doing a review of more than one English translation to find the one that articulates it best for you. Some of the work done by Sufis in the modern era",
      "embrace this notion of love and mercy and compassion in the way they translate things. I know one of the queer Muslim mosques, for example has a translation of Bismillah that I just love but I can never remember you know I can't ever remember it because i'm starting to look at the root form and you know so I forget exactly how it was articulated. So there's some new works or more recent works that have been done",
      "which I think might capture you. I think it's important for you to come to a translation with which you are very comfortable so that you can trust that translation as you're going along. I am in the location right now, but I don't trust anybody's translation. You know, I will take everybody with a grain of salt because it's necessary to consolidate in some way. So unfortunately,",
      "I have a straight answer for that question, but I do think it's important for you to give yourself the opportunity to understand. Okay let's look at this way every word in any language when you look at the dictionary there will be like a whole paragraph of meanings well unfortunately for translation purposes you have to pluck one of those out and the Quran creates a worldview by the language alone",
      "alone uh and in order for you to get the full measure of you know the paragraph or pages of you knows translation in just a dictionary, you can't do a translation. I could never do a transaction because i'm always about the nuance um and so what you want as a reader and a believer is to not have the translation get in between you and this message from Allah.",
      "has unfolded in meaning and application over time. So you want to be able to find meaning in whichever translation that you choose, like the V and the vowel I mean like I can't even it's like why? You know we don't just say U so you know just work with translations that you have and if you're unsatisfied with any particular part, any particular set of verses or passage",
      "passage that's okay go and compare to another translation and then just say well i like this translation mostly but with regard to this part I'd like this one better, that's fine because they're all subjective. They're all interpretive works right yeah great advice that's such great advice thank you um Tashfiya I'd",
      "Amina. It's really an honor to see you as a Malaysian, as someone who grew up in Malaysia I remember my first impression of you or the first thing i heard about you when I was quite young was she's the lady imam, she's that woman who's bringing Muslims down the wrong path. I remember dad being so shocked and he said on top of that I can't believe she used to be at the International Islamic University and then she goes and does this. So I mean I grew up around",
      "I grew up around the International Islamic University my entire life and I never felt this sense of space, freedom of space for critical thinking and the kind of ijtihad that your work necessitated. So just wondering how free was the environment there? Was there a space? Is there a place for that kind of critical thinking in Islamic universities? There most certainly is a space if",
      "if the architects of the institution will make that space. There's nothing, you know there's nothing that prevents it. What happens is the old guard is seeking to preserve their power and privilege. And as such, there are many occasions where they will stymie the progress of the discourse. So for example",
      "example in three years at the international islamic university i was never once asked to discuss my work and the only reason why it didn't bother me is because as i said within one month of arriving um i met the women who would be sisters in islam so i literally did hundreds of public events so i did events in greater malaysia but not",
      "decided they would not renew my contract, I wrote to say it was before social media which is probably where I would have gone if I had it at the time. I wrote that my prediction was that it would never be a world renowned or outstanding institution because of the hindrances to critical thinking that is encoded in the way in which the institution runs and so here we are 30 years later",
      "know 30 years later and that has been proven true nobody says and look at the work from the international islamic university i mean it's you know it's a it's an formidable institution by size and by monetary allocations but nobody is citing it intellectually um and uh that's too bad because for me once again",
      "Islamic university in a Muslim majority country, I just thought it was heaven. The first time I financed the car with a Sharia-based loan, I thought everything is perfect in my life because now I can live my Islam. A little bit I know that they just renamed it something else and they still take a great deal of interest but at the time the idea appealed to me",
      "unabashedly cerebral. I mean, I'm in my head a lot. So the opportunity to be able to live and work and make a salary that was halal from working on Islam in a quote unquote Islamic university was so welcomed by me. And then unfortunately after three years there,",
      "I will tell you this because the bio, I didn't see this when they asked me to vet it. I am currently living in the guest house of the National Islamic University in Indonesia where I will be returning as a visiting professor in about a month or six weeks and I retired early from mainstream academia in the United States after I T4 Professor",
      "the production of new knowledge is happening and Islamic feminism is certainly about new knowledge production. So I am still excited about the opportunity to be at an Islamic university, however as you know the difference between your side of the water in this side of water is quite profound and Indonesians are very challenging with regard to certain issues of Islamic thought they're very dynamic",
      "that will allow me to regain the love I have for being in an academic context which I gave up 15 years ago. So it's quite a story really. If I may just add like a small question if that's alright, as a Malaysian growing up in Malaysia, I remember the big deal that was made when the Bible was translated into Malay and the word Allah was used for God and it became the biggest controversy in the country",
      "flabbergasts me that an organization like Sisters in Islam has survived in a country like this for 30 years. Were there any challenges? How did you manage to keep it alive for this long? I mean, they're fighting the court case now where someone is just a fatwa saying that they are liberal or pluralistic or something and those are supposedly bad words and therefore everything that they do should be banned",
      "but they have honed their skills in the public space and so they meet the challenges head-on because you know as Zaina would say it's an opportunity for us to actually present our work. So, they keep at it I consider it to be such a privilege because i'm not really good at organizations you know",
      "I just love to go off into the world of ideas and it grounded me, and it brought me company in the journey. And it therefore challenged me even in the ways in which I do my work on hermeneutics because it brought in that element of live reality but it's very difficult in the world",
      "you need a certain amount of popular support. And so when you become the target for what I now call tough fury trolls, people will always say everybody who disagrees with them is a caffer. When you become object of their malice it's difficult and people have to regroup in my articulation,",
      "with your soul's purpose in order to sustain it because the hate can be very visceral. And for some reason, I might as well tell Zainab while I'm on here, for some reasons, the trolls have taken a hiatus during the pandemic and I went six months without a single troll. And, for somewhere something was on Twitter last week, I don't even remember what it was cause whatever this guy was at, it wasn't me what the conversation was.",
      "that, you know, she's not Muslim because of her LGBTQI or X or something. They just had too many letters. I couldn't remember what they were for, you now? And I said, oh, the trolls are waking up like they're just people who, for some reason feel like hating on others is much greater inspiration than loving what you do and doing it in a lovely way. And that for me has been the privilege. I chose the name Wadood when I made my name change",
      "my name change and it has served me well because you know not only was I raised with the God of love you know from my father who is a Christian minister but also I come back again and again to this rubric of love and it's so much more inspirational and it also has such longevity you know uh but Malaysia is always confounding for me because you as an African-American living in Asia let alone Southeast Asia there are many challenges first",
      "you know, I have an African butt and all of that stuff. But I am so happy for the distinction between Malaysia and Indonesia and that I'm now here as a resident in Indonesia but Malaysia was the place where I was transformed by The Collective. So it's still my go-to place. But the opposition in the general public is very fascinating to me,",
      "It's interesting when you talk about trolls actually and just the kind of responses that you get or the supposed challenges because as you said earlier, it's never about the meat of your work. I always feel like there is a special disgusting display of misogynoir when it comes to these trolls and how they seek to bring down your work",
      "down your work and if anything it's only further affirms the power of your work, not only in terms of how solid an argument you're making but also how much of a threat",
      "what's referred to as mainstream Islam. I am going to bring us back to sort of questions around gender, if I may for a moment. I've had a few questions being brought to my attention on the issues so i'm gonna bring it back to that. So one of the topics, one of",
      "sort of the question of a heteronormative lens that may have been applied and sort of a gender binary that is set up. And I know you spoke a little earlier on about, if you were writing the book now, you'd call it Islam and Gender rather than Islam and Woman. And i know that also right now you're working as we said in our introduction for you on sexual diversity and human dignity. So I wonder if you could share with us some",
      "share with us some of your thoughts on gender and Islam that have developed since Quran in women. And I'm just going to bring in something that Atiya asked as well, which was really regarding the fact that Allah is often referred to as He, and she asked, Is this idealised rubric not perpetuated by the use of he in Qur'anic translations?",
      "as long as we read Allah as he it's difficult to shake off the shadow of the all-pervading male voice so if you could talk to us a bit about sort of gender binaries and moving beyond those and how we refer to Allah okay so those are two different questions I mean they're both really good but again given the hour i might forget one when I start to answer the other um I'm going to go with the pronouns for Allah first because actually it's a bit shorter",
      "use all three of the English pronouns he she and it with regard to Allah because we have the three if you speak Bahasa in Malaysia or Indonesia they have what I call the Tauhidi language because they only have one so when i start my class uh in March I'm actually going to tell the students we're going to all use dia because dia is used for he",
      "In fact, it is this relationship between those two languages because then I'm going to put Arabic in the middle for a second. It's the relationship between these two languages that really captures what's happening when we use this as a reference point to Allah and that is that it's just a pronoun. Instead, when the Arabic grammar uses in its generic form the masculine",
      "people become very literal with it. So for example, the generic form of the word to be pregnant is in the masculine form even though male persons beyond trans don't get pregnant and it really helps to unpack it as a matter of grammar because of the implications that have fallen",
      "from it and that is that Allah is actually male. I don't believe in a male God, and I don' t believe in the female God but instead I believe in Jamal and Jalal, feminine and masculine and these are attributes so for example during pandemic I started a Patreon page because I was afraid it would only be conservative Islam online so I did my own page",
      "things that I'm investigating is the divine feminine so i'm going through the 99 names to talk about the feminine aspects of the divine names because allah already has the masculine and feminine it already has but we have given a biased amount of attention to the masculine sometimes because of the way the arabic works so people will say",
      "which is the literal translation. And it's interesting because I always refer them to when the Quran says we with regard to Allah, that is the first person plural, nobody takes it literal. In other words they interpret it away and that to me means nobody is being literal except when it's convenient",
      "I play around with the gender. I identify as the lady imam because it's an English construct using an Arabic word and I use the base form of the word so i don't use words like sheikha, I have a whole other story that goes with that but I won't get distracted by it and I don't even say imam. I don''t feminize the Arabic word, I take the Arabic in its base form",
      "political because it's always been political. Language is a powerful tool, um it can make and break and I want to remake an understanding of Allah that is beyond gender, that Allah is trans, Allah transcends gender however i can't make a conversation without the marker used in grammar for some kind",
      "go through the whole spectrum of what I have available to me in English, which is the dominant language I speak in. And what was the other question? Remind me. Of course! The other question was just asking you really about moving beyond sort of gender binaries that might be read into Quran and woman and where you are now and where your work is taking you at the moment. Okay so the research for the Arcus Foundation was finished in 2018. It's at",
      "to Indonesia. And what I'm doing now, I might as well go ahead and say because I have the approval of the director you know of the program that i'm with at The National Islamic University to start hopefully a research center focused on queer islamic theology. Queer islami",
      "a fascinating trajectory of critical reconsideration of notions of humanity because we are diverse down to you know in the most minute part of us uh you don't find two things replicated",
      "We are diverse. And in fact, we are increasing in diversity with regard to some of the genetic manifestations that are happening you know in our children. The idea that Islam is projected as being universal and yet there is a what's the word I want to say? A kind of popular notion that you can't be gay and Muslim for example,",
      "means that Islam really isn't universal. So I don't agree with that and therefore, I feel motivated to challenge that understanding not only from the research that I've done but for you know, from 15 or 20 years working intimately in queer Muslim context. But the binary is another matter altogether because while I identify as non-binary myself",
      "my avatar, and my Twitter account. I do so for a number of political and spiritual reasons but I understand now that we're stuck in a binary because we don't know how to understand the rubric of masculine and feminine as a dynamic relationship because we take them again literally with regard to male and female. Everything feminine is not female",
      "is not female and everything male is not masculine. I switched it up on purpose because that's what happens. I use the word woman in a singular form to talk about Quran and women, because I didn't have the vocabulary yet with regard to gender.",
      "And so I will still fall into the habit of using it because it's there. And therefore, it requires me to talk about how this spectrum is a part of a dynamic interaction from the very beginning where the creation is considered to be minzo-jane. So the two is a design. The problem is that people look at the two in an exclusive heterosexual normativity",
      "as if once again it is literal, as opposed to the reason why I identify as not there are many reasons but amongst the reasons why I identified non-binary is because I understand myself as a configuration of certain masculine aspects and attributes. And certain feminine aspects and",
      "other. It's funny because my Yang side, my masculine inside is the site where I experienced the most. I have a chronic pain on my leg based on some like nerve damage in my spine and you know, I had an accident when first time I lived in Indonesia and I have scar over my head which is where I put my tattoo recently that stands for healing so my masculine side has been beat up",
      "interesting because in my intellectual and spiritual work I have much more of a masculine persona, because i'm wedded to certain abstract ideas um and I promote them with a certain kind of rigor. But I very much am femme identified uh and I love little nuances you know the jewelry and you know whatever the heck it is so there I am with this dynamic composition between these two parts",
      "And when these two parts work in cooperation with each other, then I achieve a state of spiritual tawhid as well. So I have a unity within myself and so everything flows together. I'm able to achieve certain things using that masculine energy and I'm",
      "the reasons why it was difficult for me to even understand with regard to myself because people would say, oh, there's only reason why she wants to lead their prayer as if I ever went any place to be the prayer. I was always invited is because she wants a man like that some kind of a goal to aspire towards. But actually I am like every person, a composition of a dynamic combination between the masculine and feminine",
      "And when we come to a greater acceptance of this, it will be much easier for people whose gender identities does not fit into our notion of masculine or our notion as feminine. It would be much easy for them to reconcile the reality of their own selves because you cannot know Allah if you do not know yourself. Would you know Allah? You have to know yourself first and understanding and accepting yourself with that full spectrum",
      "enhanced when you sort of deconstruct the idea of a male God. Allah is not male, Allah is female, Allah transcends gender and we as humans make certain selections with regard to that only how we identify but also how we present and also to whom we are attracted. And now I only see that as part of the spectrum",
      "a part of the spectrum of human diversity. I no longer see that as politicized in the ways in which unfortunately it still manages to be and therefore, I have to engage in those politics to be honest but I have removed any doubt within myself that somehow there's some kind of a right person and then there's a wrong person based on sexualities",
      "my work earlier is trapped in a kind of not reconciled binary which even in projecting the Tawhidi paradigm I was hoping to be able to go beyond but I see for more time and investment that it needs a bit more in order to you know be cohesive in terms of future trajectories. Thank you, I wonder if we can expect a publication with",
      "with these new thoughts of yours that could be available to us at any time? Inshallah, but when I left the United States one because you know like your situation there with Brexit madness has taken the helm. When I left The United States because of the madness that took the helm there I didn't really know what I was going to become officially an expat it just you know I was supposedly going on a riding sabbatical",
      "the world of ideas with regard to certain things are zoomable. In other words, I am creating material now for example on my Patreon page The Lady Imam that allows me to engage in certain things without having to write it down.",
      "When you get the opportunity after, I mean, you know, I get to say 15 years retired because there's all the source where they were kept. But actually, I was unemployed for 15 years. So when I had the opportunity to do this research and it was funded, it meant that I had a different kind of luxury with regard to pursuit of knowledge. And I loved it. It was like going to graduate school.",
      "graduate school, you know. I just like dove right in and it's just massive. It's just so much stuff and that's why creating the, you of people who write about think about and are invested in queer Islamic studies and queer Islamic theology as well as trying to put together some type of a study program between the National Islamic University Gadjah Mada University",
      "of Mata University and a Starking School, I've already gotten approval. But it's just there's a lot of work because I can see the end product but at the beginning, I have a feeling that I'm going to prioritize that over writing. I'm writing on some other things. And so yeah, keep me in your prayers as far as organizing my personal space and my time commitment everything",
      "having something in a written form but I can tell you now it's not going to happen in the next two years while i'm getting re-acclimated to being a university professor again. Sure, sure no we appreciate that and we pray for your success in this you do inshallah. I'm aware that we have about 10 minutes left so what I'll do is yeah I mean I could really I would love to get into sort of the politics",
      "without the restrictions and impositions of those who allow you that space in the first place, whether that's within academia or outside of academia. But I think that's one of those things that would be really niche and a lot of people will get very angry with me for taking the conversation down that path so what i'll do is I promised Hafsa that she would be able to present her question so I'll just invite her to ask her question",
      "apologies to anybody who attempted to get a question through. I've written a list and I'm just trying to get through everybody on a first-person basis, so if Hafsa can unmute herself. Sorry if this last question doesn't live up to the pressure of being the last question. It's a slightly personal question. I read that you don't believe hijab is mandatory for all Muslim women,",
      "personal reasons for covering your hair if you're comfortable with sharing? Yeah sure, I will be teaching a course on Islam and African Americans here in Indonesia which i'm really looking forward to because I got clear on that what I thought was a change uh on the day that white supremacists stormed the um the capitol building in the United States",
      "much history for Black Americans that you have to unpack and amongst the details is actually, you know, the first Muslims into the Americas were brought there in chains. And my ancestry turns out to be related to a Muslim background and my ancestors, my foremothers, were stripped of their garments of dignity in order",
      "So actually I started covering before I was Muslim. And the cool is that when I went to the mosque, because I wanted information being a heady type, I wasn't looking for transformation. I was just looking for information because I was covered. They thought, oh, well, you know, you might as well just take your shahada and I thought, okay, you",
      "by choice in a multiplicity of expressions. Obviously the political and because I don't cover all the time, I have created a comfort zone for when I don t cover. I also know that the freedom to be able to take it off is not equally available",
      "fully available to everyone. So I make a point of that for political purposes, so in the least in the place where you least expect it, for example i'm living on the campus and I have a statue of Lord Ganesha on the porch because i'm involved with the elephant king. And I never cover I never come when i'm on campus you know, but if I teach classes or do anything formally I always cover I also always wear a hand Fatima somewhere because like",
      "like the indigenous peoples in America, Native Americans. I believe that images and representation carry energy and that the attacks on my personhood from naysayers, haters and takfiri trolls is such a thing that I don't want them to have access to me so I don' t do any... It's funny because my refrigerator went out after I moved here.",
      "but my refrigerator went out so I had to quick and get a service person to come. And he's in my home, so I'm not covering you know, I'm wearing mask either they all have to cover me with a mask. My germs are everywhere, you know? So he asked me if he could take my picture which I have dreadlocks, so i get that a lot in Indonesia, you now. And I said yes, but I'm going to go and get my scarf. He was like oh! You're Muslim, you kno? And the funny thing is that I don't let other people control my image in any public way",
      "in any public way without being covered. It's just sort of, it's like a formality when I do presentations like the tie that those people who wear ties gravitate towards. Like my father he wouldn't feel comfortable doing anything in a formal setting without the tie so I wear it as a formally, I wear for spiritual purposes. I also think they're damn cute because I really like hooking up all kinds of different styles and so I have gone to full spans of it but I don't think it's religious.",
      "The thing is that for me to consider something religious, then I need to see a direct and unconditional mandate from Allah. The direct and an unconditional mandate that I see from Allah is the best dress of Taqwa which is a form of consciousness. And it's not related to material except as a description of the ways in which historically and still in the present we make those associations",
      "So hijab, as you know doesn't occur in the Quran is a word at all. Nobody uses khima which is the word that is in the quran and what is a khima relative to everything else? At this point very few people know so Islamic head covering is symbolic of Islam and I have such a love of Islam i like to be a part of that symbolism so again that's another reason but I don't believe it's mandatory",
      "had to experience a full spectrum for 30 years. I never took off my scarf, if you rang my doorbell, I would put my scarf on the answer door, I cut the grass I went to the gym i mean i was that was that where I was located for 30 Years and all of a sudden I felt a transformation coming so I participated in it and I took my scarf off for a year like totally not wearing it and i hated it I really missed it and",
      "the rest of it is between me and Allah, you know? But I had to transform because modesty can be expressed in many ways. I am conscientious about certain things. There's certain ways where unless it's a spa and I'm in my little room with my massage person, I'm just not going to go out.",
      "but it's not the scarf anymore. So, you know, I think none of us are free to exercise at the level at which I just expressed it. Unfortunately we're all compounded by what I used to call the sixth pillar, which is hijab. We're all compounded by it. So the freedom to wear is compounded",
      "by people who say it is one thing, coincidentally the opposite of what those other people are saying. And so in a way where we all to have true freedom then people would be able to express themselves with regard to their choices in a that's very different from what exists today. So you cannot remove the politics from it but again I don't believe it's religious.",
      "Thank you so much, Professor Wadud for that answer and for all of your answers, for all your time. Thank you to everybody who's taken part in today and put forward such thoughtful questions. I want to say thank you especially to all my sisters-in-arms who have taken part the readalong. May we continue with many more and may this hopefully be the first of many more discussions with our beloved professor Waduud as well",
      "as well. So I would just want to repeat again for everybody something that Professor Wadood shared is her Patreon page, the Lady Imam so I think it'd be wonderful if as many of us as possible could make our way to that page as well especially not only to enrich ourselves but also to support our Professor Wadud as well this event has been recorded it will be made available on YouTube it will take a couple",
      "are accurate on there and they will also be available inshallah on my instagram and i'm not going to take up any more time because I know that it's very late in Indonesia and Professor Madhu has already been so generous with her time. So jazakallah khair, thank you everyone may Allah accept this and all our efforts and overlook any shortcomings that are ours alone. Thank you so much. Thank"
    ]
  },
  {
    "file": "amina_wadud/Intervention Dr amina wadud - Livre le Coran et la_2BbiLWbDOZ0&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742906700.opus",
    "text": [
      "I begin as i always began in the name of allah whose grace i seek in this and all other matters. This small book forms a big part of my life, my faith and my relationship to community. Here is a bit of background on",
      "background and context up until the time of this French translation. I am Muslim by choice in the first half of year as a Muslim, I fell in love with the Quran that was only in an English translation. In fact one that i cannot abide by today. That love motivated me to remove all impediments between",
      "with the text. Excuse me, since the Quran is in Arabic, the study of that language was the first step. I had missed the course starting at the beginning of the academic year at my university so I would have to wait until my junior year as an undergraduate. I couldn't wait so I taught myself the letters of the Arabic alphabet in two days",
      "After that, I began a regiment that helped me to use the letters. Every morning after Fajr prayer, I read a booklet with Arabic reading exercises starting from one letter and one vowel, ba-bi-bu-ta-di-tu And then it moved on to two letters and then to actual words and sentences. It finally concluded with the last juz or thirtieth of the Qur'an",
      "I read this in full every day. Each week, I would memorize one surah. I was motivated at a mere 20 years of age. By the time I began the university class for Arabic, every single word I learned was something I had come across in the Quran. I maintained",
      "and became pregnant with my first child. My husband attended classes with me. When he received a scholarship to start his studies of Islam, we migrated to Libya. In Libya I learned what I had in order to use Arabic in my daily life. When I returned to the U.S. and decided to end my marriage,",
      "and PhD in the Department of Near Eastern Studies. In my second year, I was awarded a scholarship to the Center for Arabic Study Abroad, CASA, and moved for a year to Cairo. While there, we studied one-on-one with a professor from Cairo University and sat for philosophy course at Al Azhar School for Girls.",
      "master's and continued my PhD coursework. After several years, I proposed my dissertation topic on the Quran which led to research which forms the content of this book. I edited that dissertation publication after I started my first university position as Assistant Professor of Revealed Knowledge in Malaysia at The International Islamic University.",
      "For my dissertation, I was interested in who is woman in the Quranic worldview. Sometimes she's addressed along with man and statements like,, or you will believe. Sometimes both masculine and feminine issues. Is she equal in both these addresses? Or when she is not mentioned?",
      "Having lived in two MENA countries, I also had questions about Muslim practice in relationship with the Quran as an ideal. By the way my PhD committee was composed of all men except for one undergraduate introduction course on Islam, all classes in my field of study and while i was in Cairo were taught by men.",
      "I took no courses on women and gender as a graduate student. Instead, I studied hermeneutics linguistics and ritual. None of these male instructors dealt with gender as category or thought or analysis so I was stepping into uncharted territory with no guide. Only later did I come to understand how unprecedented this move would be. I just had questions about this book that I loved so much.",
      "so much. Let's look at the history of tafsir for more than a thousand years of exegesis we have no record of women's responses to the Quran, we know they read and memorized but exegeses or tafsirs that was a male only discipline in the middle of the 19th century we start to have women leaving a written record in exegesists but they did not engage gender",
      "engage gender. Perhaps because legitimacy in this field was based on the fallacy that gender is neutral. Furthermore, while there was diversity and disciplinary focus like legal rhetorical metaphysical and even social justice, the overwhelming tendency to re-inscribe patriarchy was simply unquestioned. Eventually this led people to assume the patriarchy",
      "Quran itself. Thus, my book brought some new orientations relative to a methodology that encourages and promotes a gender equal reading. The key word is reading. We cannot help but read Quran from our location. That location includes real life circumstances",
      "might seek answers but it also impacts on the answers that we come away with if the quran says it's for all people at all times under all circumstances then how does it speak to me as an african-american woman in the 21st century in other words my reading is",
      "realization came the research for my book. The Quran, Islam, the Prophet and Allah belong to all who seek them. While others may help us to read and reflect ultimately whoever reads the Quran must do so from their own circumstances.",
      "The challenge is in opening up the positions of authority from only those in the past, or only men, or all those within the heteronormative spectrum. When there is a radical disconnect between what might have been given authority and what we might need in order to continually claim the Quran as guidance, it must be deep consideration to prioritize guidance as every day and everybody.",
      "otherwise we're not being honest about it the quran can only guide to truth and that truth starts with our authentic selves for example i am a descendant of enslaved peoples i'm not inclined to accept or even justify slavery just because as an institution",
      "patriarchy which mercifully is not condoned in the quran even when it had to respond to a community that was steeped in patriarchy as all communities cultures and religions at the time of its revelation. As a black person living um all of my life in the context of white supremacy I need the qur'anic promotion of equality across races, Black Lives Matter. As non-binary",
      "binary, I need the ambiguity of the Qur'an regarding gender identities to be highlighted. This ambiguity forms the most central feature in my current focus on the Qur-an and my interest in the divine feminine or the jaman after my observation that throughout Muslim history our community has disproportionately emphasized",
      "to celebrate the divine feminine or the Jamal is to bring back into Tawhidic harmony and beauty that which is most important to take away from the Quran. I have spent almost 50 years in the research and soul search centered on this beauty in the Quran, I hope you will join me enjoy your conversations here",
      "not to attend in order for this meeting to go forward in French. I'm confident that my sister scholars and activists know and appreciate the beauty of the Quran, and they can assist you in this journey towards that beauty. Thank you for your readership and interest and your attendance here. Blessed be."
    ]
  },
  {
    "file": "amina_wadud/Islamic Feminism- amina wadud__1742904313.opus",
    "text": [
      "Islamic feminism works to establish a new egalitarian epistemology of Islam based on its own primary sources and not with the intermediary of patriarchal thinkers or culture. Islamic feminism says, Islam belongs to all of us. All of us have a stake, not only in how our religion is defined but also how religious ideas are implemented in public policies or in our homes. Furthermore we say notions about women's subservience are the result of certain medieval constructions",
      "evil constructions reflecting the understanding of jurists and philosophers at that time, but they are not divine constructions. We are free to understand divine constructs for ourselves in our context. When we do this, we unveil a much broader vista of gender possibilities than heretofore practiced or even imagined. In our contexts, justice—that essential principle inherent"
    ]
  },
  {
    "file": "amina_wadud/Islamic Feminism Contribution by amina wadud__1742904289.opus",
    "text": [
      "One of the main contributions of Islamic feminism to the women's movement was the authentic challenge to the politicization of the neoconservative understanding of Islam. It began with a gender-inclusive analysis of the notion of human being in the Islamic intellectual traditions and primary sources. Fixing upon simple Islamic cosmology articulated in the Quran, the human being is an agent of the divine will or khalifa.",
      "or khalifa. Since this articulation is fundamental in the text and the foundation of the Islamic worldview, why has its application to a woman been curtailed by other functionary relationships? The standard measurement of patriarchy within Muslim historical and cultural contexts limits a woman's agency to God only as it manifests in her agency to men and family."
    ]
  },
  {
    "file": "amina_wadud/Islamic Feminism with amina wadud - Part 1_U27hIwf4lqA&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742904359.opus",
    "text": [
      "Begin as I always begin in the name of Allah whose grace I seek in this and all other matters It's just sideways. I think it's a flat because I won't be able to read number sideways after certain point Thank you Muslim Women's Network of UK for",
      "across the spectrum and I love this topic because it really is dynamic. From the beginning, I was vociferous about not being called a feminist and that's also why I love",
      "um and some of you might know i have a copy of my first book just hold it up for a second this is the first book which came out in 1992. how many people were not born in 1992 go ahead yeah and at the same time it's still",
      "So I'm working my way towards my 50th year as a Muslim. And in all that time, this trajectory of my life has continued with great blessing, a lot of resistance, a challenge but the blessings are really what I see the most. I had already been the religion of my birth. My father was a Methodist minister and I grew up in a loving household.",
      "I was raised on a loving God, but I also seemed to already be aware that religions were not monoliths. And so I really wanted to look into other faith systems, faith practices, faith philosophies and when I entered freshman year of university, I began studying Eastern religious traditions, Hinduism and Buddhism, then became a Buddhist",
      "and I live in a Buddhist ashram, and I started practicing meditation which I still practice today. But after the experience with Buddhism and sort of settling down that happened with the meditation, I began reading about Islam. And my undergraduate institution was University of Pennsylvania in Philadelphia, Pennsylvania",
      "dynamic Muslim presence and that presence is powerfully, I think balanced between people who accepted Islam by choice and people who were born into Islam who had come into the city either for universities several of which are still there quite prominent or for work. So this eclectic community was all around",
      "also obviously like Muslim Students Association. So Islam was also sort of vibrant locally even as I was reading it, sort of with regard to abstract principles and the like. And first time that I went to a mosque, it was on Thanksgiving Day in 1972 so I always celebrate Thanksgiving Day as my Shahada day and give thanks plus I like turkey so I need that excuse but I really wasn't",
      "I really wasn't ready for what it would mean. I accepted to take the Shahada because that's what the guys said, because they were really impressed that I came in and I was covering my hair and I wearing long clothes which is a political decision that I made because my ancestors were brought into America from Africa and they didn't have a choice about how they would appear in public so it's a very conscientious movement especially among black women",
      "black women to not wear revealing styles. So I was a part of that kind of cultural movement, I was young, I wasn't fat, I am now so that's why it's an issue but I didn't appreciate being heckled in the streets and stuff so I just naturally gravitated towards covering and while I was reading about Islam at the university",
      "As I said, the guys were like well you know you're already covered. You should just take your shahada And so I did and it gave me a little booklet about how to mix a lot which I just sort of like poured over and then I went back to university kept reading and I would come back and forth because this was in Washington DC where my parents lived And I was at Philadelphia for the University So I'm just coming forth and visit my mom and I will always come on Thursdays when my last class was done",
      "And then I started connecting to communities in Philadelphia. But one of the visits back, one of my childhood friends... Because once I start reading, I start talking. So I'm always talking about what I'm learning. So i started talking about Islam all the time. I actually chase people out of my house. You know? I used to play chess and as soon as people would come, I'd open up the chessboard and start playing. Then I'd start talking about islam. They were like, you were talking about that last time I was here! Guess what? Almost 50 years later, we're still talking about this stuff.",
      "still talking about this stuff. It just goes to show, you know? So it was natural for me I think but my childhood friend I guess had been proselytized by these same guys. This is an issue with women so they definitely wanted to get wives so they were taking people off the street and she said oh I know something about that and she gave me a copy of the Quran now for me i would recommend being aware of the quran way earlier than",
      "that Allah chose for me because honestly once I started reading the Quran, I fell in love. And when I felt in love it was clear that this was in Arabic and if I really wanted to understand the book I would have to immerse myself in the study of Arabic which I promptly did except that this is March 1973 and the Arabic course took a whole year so I had to wait until",
      "And I couldn't wait, so I just started teaching myself. I learned the Arabic alphabet in two days and then I went back and redid my Salat according to Arabic and not the transliteration and I started memorizing Surahs. It was the most motivating experience that I've ever had in my life.",
      "And fortunately, because the title of this book is Quran and Woman, fortunately I stayed with it. I eventually got that undergraduate degree with three years of Arabic studies, went to live in an Arabic-speaking country for a couple years, then came back, then went to graduate school and got my master's and PhD in Arabic and Islamic Studies. But my focus was always on the Quran. So that motivation in 1973 has stayed me throughout my whole life.",
      "because of that like, that sort of nerd status of reading. Remember in the old days when I had your hobbies? I used to say I was a reader. It's not really very exciting but that was all I knew. I mean I didn't do sports or you know... So there was this intimate relationship that happened with me and the Quran even just reading it in English which today wouldn't do as much for me now having gone through all this time with Arabic",
      "with Arabic because once I started graduate school, I went back to a more advanced and intensive level of Arabic studies. And then I went to a special Intensive Arabic program in Cairo for a year and picked myself up to the level of fluency but again I knew what my focus was it was the Quran. We had resources because this program is funded by certain offices in the US government",
      "to study Quran one on one. Maybe I'll get a chance to tell you about what happened in there with him because it was also part of what became important for me to understand and that is how do we read the Quran? How do we understand it? And because the Quran lifted so much burden off my shoulders, because it expanded my bosom",
      "pretty kind of like fundamentalist you know i covered my face voluntarily back in the 1970s and the city of philadelphia in the united states um because i just but you know I just I opened up into this this wonderful marvelous place and it just brought me so much satisfaction. I didn't need anything else, you know? I didn' t need any other philosophy or anything that just you",
      "to get a master's and PhD. In fact, I was married twice. And I had two husbands that were in the same program for the PhD, and they did not finish. So between them, I'm obviously only one who successfully finished because I was so motivated. When I completed the PhD pregnant with my fifth child, that's the other thing. Between them,",
      "and when I looked for work, I remember going to my first job interview with a black hijab. And after that it's like don't do that again because it just intimidates them especially thinking that you know this is the 90s right or actually late 80s. It intimidates then not only with the black hijabs...I try not to travel with the Black Hijab as well saying I'm on the train and I don't know what I'm doing and everybody was very helpful. I said despite the black Hijab I never went to interviews again with black hijabi",
      "the people who are interviewing you don't know as well as you know. That's already intimidating and then you also have this appearance of foreign, of different, somewhat unaccessible in everything so after that I just try to be so friendly and make little jokes when I talk whereas really I'm a very serious person So I wasn't able to get a job in the United States and I was offered an opportunity to apply for a job at the International Islamic University in Malaysia",
      "and it was just getting itself in a good role, fairly new. I was actually the first woman who was an assistant professor with a PhD because they also trained their lecturers to send them out to do the PhD so that they could come back. Now it's a different story but I'm just saying. It was 1989 when I went to Malaysia",
      "month I began meeting with a group of women who would later consolidate some efforts that they had already had going sort of like Muslim Women's Network UK and they started Sisters in Islam. And we managed to understand the intersection between Islamic thought",
      "with regard to issues like gender and social justice. And it was one of the first Muslim women's organizations that took seriously Islamic scholarship vis-a-vis the agenda of women's empowerment, equality, justice, dignity, and that kind of thing. So it gave me a place because otherwise I was just all in my head, all up in the text which I still am but the application",
      "really was like a second kind of motivation for me in my life. It just, it really made it important that it wasn't just a utopia in my head you know? That I could actually see ways to apply it in terms of making reforms and areas of personal status law and public policy and the like so I'm very much indebted to Sisters In A Stand-Up they also were the ones who introduced me to The Mall. I never did The Mall and now you know I don't do them all that much but when I go to Malaysia I definitely do The Mall",
      "mall you know um so it wasn't all work is what i want to say we were friends we're still friends 30 years it's like amazing to be a part of something that's sustained itself for look so long but when I finished with the editing of my dissertation and I finished that book which I published first in Malaysia",
      "sort of like the larger picture of Muslim women's empowerment work, Muslim women self-realization and activism, Muslim woman thinking ways of knowing, ways of being. I began to see it in a really much more integrated dynamic way. And for the Beijing conference in 1995 Sisters In Islam",
      "and Islam attended, it was the first of the global women's forums that had such a viable presence of Muslim women. And the funny thing is when you were there all these different types of hijabs they always appeared in the papers every day because they're just so fascinated with these women. So we tried to form a caucus. Somebody else funds you to get there",
      "organizations sponsored also by the United Nations and development programs, women gender and family and all that. So people from everywhere so it's like oh we should have a Muslim Women's Caucus and all they did was argue. No I'm a Libra and I don't do really well with that. Um so I just went off to Western Koreans to sacred dance because that's kind of person that I am but it really brought home what later",
      "what later I would characterize as the two dominant perspectives or voices, or trajectories on the issue of Muslim women's empowerment. And I want to tell you a little bit about them because they help to shape where I'm going to go eventually. One voice is something that I now call secular feminism. There are Muslim women who identify as feminists and",
      "what at that time, it's no longer the case even in the West but at that times the dominant voice of feminism was anti-religion and it was anti specifically the inclusion of religion in the conversation over rights. The reason they were anti-religion is because they felt that and I'm going to specify now although this was bigger than just Islam",
      "that you cannot have both Islam and human rights or Islamic feminism. And when your pressed against, with the back against a wall like that and your activism is towards women's empowerment then you just say keep religion out of the debate. There were even in that there was spectrum because some would",
      "religion is personal. That's what I do personally, I'm sure you've heard that because people still say that now. That my personal but the intensity with which they would say you can't have both Islam and human rights or Islamic feminism meant that when the other dominant voice started articulating its location",
      "this is 1995, by this time there is a clear presence of political Islam. And political Islam or Islamism formed the next most dominant voice at Beijing. Interestingly enough more men were present to represent this perspective on Islam and women than any other place I've ever been it was just kind",
      "also said you cannot have both Islam and human rights. You cannot have Islam and feminism, and in the space where they were in agreement eventually would become the mechanism for how to challenge both of them and to move forward because we were there and we were not at any one of those locations. We were especially in",
      "context because I went with a Malaysian NGO, Sisters in Islam. We were able to align ourselves with Islam and yet not to align our selves with some of what we had witnessed and experienced or faced in the courts, in the culture and the like",
      "for women. So they were not trying to move away from Islam, they were simply trying not to be oppressed by it and yet and still they did not enter into an affirm the political Islam articulation which is Islam is the best nothing can be better than that there's no human rights instrument",
      "out papers while I was in Beijing. We just have to understand the wisdom of Islam's position on women. So what happens actually is that both Muslim feminists or secular feminist and the Islamist, both of them defined Islam only in patriarchal",
      "as necessarily being outside of religion, or in this case Islam. So it's true in terms of religion as a whole but I'm going to keep just talking about Islam for the sake of reducing how much there is to go with this. And we went back to the drawing board. Now going back to that time all non-government organizations with the exceptions of those started by wealthy people who do philanthropy need funding in order to continue their programs",
      "continue their programs. And there's like grassroots funding, and there's bake sale funding, but to really get the organization up and going, Sisters in the Sun also needed funding. We were rejected for funding in a very interesting sort of consequence of what we witnessed in Beijing. First of all let's be clear about that time the golf money was flowing everywhere every poor Muslim circumstance",
      "every minority Muslim circumstance, the money was flowing. So if you wanted to get money in that pocket then you had to affirm this conservative patriarchal hegemonic idea about Islam. Could not talk about Muslims empowerment, could not talk Muslim consciousness raising and so we couldn't get funds there, we still can't get funders there. The other major funder were all of those sort of UN",
      "UN and human rights, and sort of the Global North fundraising to liberate Muslim women. And they had a set discourse which the secular Muslim feminists aligned with very well. So that's what they were looking for, and that's where they sent most of their funds.",
      "maintain our location. And I think in a way, despite the fact that it's difficult when you're starting an organization and trying to maintain it just on a voluntary basis, that's a reality but it is difficult. Despite the fact things went kind of slow waiting for the big sale to give us enough to be able to do small publications and the like.",
      "get greater clarity about this ease that we had with both the sort of secular feminist location at Beijing and the Islamist location at beijing because we're sort of between the rock in a hard place. And what we needed to do was a sort of an epistemological venture Who defines feminism?",
      "Coincidentally, Western feminism was also going through its different phases and it was also in the 1990s that intersectional became like one of the words. It doesn't mean everything everybody thinks it means but I like what everybody thinks is means and that is we are not simply oppressed by one thing. Class and race and ethnicity and language that you speak levels of education ability disability sexuality",
      "gender, locale, all of these things impact on forms of oppression. So sometimes you're not just oppressed because you are a woman. Sometimes you're oppressed differently if you are women that's not white for example. So mainstream Western feminism was already being challenged by others in the West for their lack of intersectionality and even when they dealt with the intersectionality",
      "quite gotten globally, you know sort of paradigmatically. But that came as a part of the trajectory so third world feminisms sort of started around that time but the real question was who defined Islam and who had the authority to define Islam",
      "And we took up the task of challenging both of these locations in some ways intuitively, unconsciously, maybe even unintentionally simply because of our survival. You know you're pushed back by the secular feminists who say oh they are just Islamist. You're pushed backed by the Islamists who said oh they're just secular feminist, they're western feminist right? So you push back like these two things and again when your back is up against a wall",
      "of it and for us because sisters in Islam was an organization that took very seriously the relationship between Islamic thought, Islamic scholarship, Islamic intellectual traditions and the struggle for gender equality and justice. It gave us a different means for resolving what turns out to sometimes be reduced into",
      "or women's issues, or whatever. And we saw it in a greater sort of systemic thing that basically defined Islam only on patriarchal terms. So let's talk a little bit about patriarchal term. To me patriarchy is a form of thinking that requires any two different things people, locations, ethnicities, classes, whatever when they come together the difference means",
      "means one of them has to be above the other. And so when we would talk about gender justice or gender equality, or women's rights, or whatever, the next conversation would always be somehow we're trying to put men down. And the reason why it seemed like we were trying to men down was because there was only one way to think with regard to two things coming together. It was OK for men to put us down",
      "a demonic way of thinking and not just in Islam because that had been the norm. It wasn't something that was created by Islam and Muslims, and yet in my estimation it is something that can be dismantled by Islam or Muslims but in order to get that dismantling we have to rethink this whole rubric of what is Islam",
      "And when you're at the early stages of these kinds of inquiries, it's very difficult to find resources to try to sort of explain what's going on. So again Beijing in 1995 and now 2015 somebody did math faster than me that's 25 years right?",
      "whose thinking is having control over how a thing is put forward. So for example, in the context of the UK where Islam is a minority but it's a substantial minority with the population that has been here for a long time It's also clear that Islam is diverse even just amongst British Muslims right? The rights, the opportunity, even the possibility to think of Islam as diverse, to not think of it as a monolith",
      "monolith you know we always say muslims are not a monolith right we say muslum not a model if but all of the discourse about what is this on and what is the busa woman still has these kind of characteristics so eventually your responding to those as if they are in fact characterizing what is Islam and so again it's epistemology its hermeneutics",
      "I'm hoping it's pretty clear that extremist Islam and Islamophobia both articulate Islam the same way. It is so weird if you think about it, you know? And yet when we are part of Islam one of the next things that we do is kind of go to the next extreme which is say well that's not really Islam and they're not really Muslims. When actually we're just a spectrum like any other religion or any other people right",
      "right? But we were not given permission to allow that and we're not under the force of Islamophobia, we're NOT giving permission to have that diversity because we're trying to challenge certain things that have real consequences on us. Real consequences on the ability of our children to be able to get educated, to move forward in life, to make choices with regard to career, profession",
      "That force started about the time that political Islam came to the front and began to locate itself. And then of course, political Islam went to its extreme end."
    ]
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    "text": [
      "Baiklah, kajian yang hendak dijalankan oleh kami adalah tentang tokoh feminisma iaitu Aminah Wadud. Isu hangat yang sering dikaitkan dengan beliau ialah feminisma pemahaman ayat Al-Quran secara kontekstual dan imam wanita. Di Malaysia, Aminnah Wadуд ini dikira penting kerana pernah mengajar di salah sebuah universiti tempatan iaitu UIMPJ dalam Islam Revealed Knowledge Department.",
      "Beliau mengajar subjek sains of Quran dan beberapa kursus lain. Selain itu, gerakan Sister in Islam ataupun SIS telah mendapat dokongan dan sokongan untuk menghentam Islam daripada Aminah Wadud ini. Asal beliau Ila Meritisli, beliau dilahirkan di Maryland, USA pada tahun 1974. Ayahnya merupakan seorang pejuang bersama Martin Luther King Jr.",
      "Beliau membesar dalam keluarga bermazhab Kristian Methodist, malakala ibunya menghidap depresi. Ayahnya seorang yang sangat baik tidak pernah muka anak-anaknya dan beliau adalah orang pertama yang berjaya melanjutkan pengajian di peringkat yang lebih tinggi iaitu di University of Pennsylvania. Beliau lahir daripada keturunan hamba berbangsa Afrika Amerika dan melahir darpada sebuah keluarga Kristian yang taat jadi beliau terbiasa memakan sikit labuh dan juga tudung gaya wanita Afrika.",
      "tahadat Islam bermula apabila beliau diajak untuk menghadiri sebuah dan beberapa kelas ataupun kuliah agama di universiti. Beliau melafazkan syahadah pada tahun 1972 dan menukar namanya kepada Aminah Wadud. Tanggapan pertama apabilа beliau memulai Islam adalah Islam dapat menghapuskan diskriminasi berganda terhadap beliau sebagai seorang wanita dan juga seorang yang berbangsa Afrika Amerika. Setelah dua",
      "beliau mendapati bahawa wanita Muslim ketinggalan jauh daripada segi intelektual Islam. Jadi, beliau mula membina jaringan bersama dengan wanita-wanita Muslim lain dalam membentuk sebuah organisasi Muslim Moneta. Buku beliau iaitu Gender Jihad Women's Reform in Islam mengatakan bahawa gambaran mengenai Islam yang diterima oleh beliau",
      "wanita tanpa syarat. Jadi beliau membawa aspirasi ingin memertabatkan wanita, membela nasib kawan wanita malangnya perkara tersebut dan idea tersebot dibawah dalam keadaan beliau tidak mengetahui sinario keseruhan wanita muslim di seluruh dunia. Letak belakang mengundi pendidikan Amina Wadud sehingga beliau digelar sebagai Professor Emeritus of Islamic Studies oleh Virginia Commonwealth of University adalah pertama, beliau mempunyai PhD dalam bidang pengajian Islam daripada Universiti of Michigan pada tahun 1979.",
      "kerjasama dengan Sistem In Islam dan juga menerbitkan karya sulung beliau di Kuala Lumpur dan diterbitkan dalam berbagai kepahasa seperti Turki dan juga Inggeris sehingga digelar sebagai karya best-selling.",
      "Mufassir itu juga mesti seorang yang taat kepada sunnah Nabi dan juga kaum sahabat, mempunyai wawasan agama yang tinggi, bersikap zuhud serta tidak sama sekali gopo dalam memberikan pendapat. Ini semua merupakan antara syarat untuk menjadi seorang mufasshir agar tafsiran yang dikeluarkan adalah benar dan memberikan kefahaman kepada umat Islam. Jadi apa itu hermeneutik?",
      "maka boleh ditafsir seluruh teks tadi tanpa bergantung kepada pengertian-pengertian tadi. Namun, hermeneutik menurut Aminah Wadud adalah kaedah untuk mentafsir ayat Al-Quran untuk mendapatkan kesimpulan sesuatu ayat. Ia memberikan tiga aspek hermoneutik yang diambil perhatian. Menurutnya iaitu konteks ayat, tatap bahasa dan keadaan keseluruhan teks. Terdapat masalah apabila mentafsil mengikut kaedahan hermioneutik ini.",
      "Sedangkan Al-Quran itu tiada keraguan padanya yang dah memang yakin kebenaran Al-Kur'an itu. Memang yakin. Yang menutip pula juga menyamakan semua teks namun Al-Quran itu bersifat rusuh yang diwajibkan oleh Allah kepada Nabi Muhammad SAW khusus untuk umat Islam. Justru kaedah humaniti ini sememangnya tidak terpakai dalam Islam kerana Islam sudah mempunyai kaedahl sendiri dalam mentafsirkan ayat Al-quran.",
      "dari sumber yang benar. Terdapat dua sumber tafsir iaitu Tafsir Bilmaksud dan Tafsid Bilro'i. Tafsird Bilmaktul adalah tafsiri akuan dengan akuan, tafsiran akuan",
      "Menurutnya, wanita dalam Islam dipandang rendah lemar, rendah intelektualnya serta ditindas Seperti yang disebutkan tadi, menurutnyatafsiran wanita lemah ini disebabkan para mufassir itu Yang terdiri daripada lelaki dan berlaku bias dalam mentafsirkan Al-Quran Contohnya, dalam surat Anisa ayat 34 yang bermaksud Kawan lelakinya adalah pimpinan ke atas wanita",
      "dengan prinsip feminismanya yang memperjuangkan kesamaratan gender sedangkan maksud air tersebut menurut Attawari adalah lelaki memimpin ke atas wanita itu atas faktor pendidikan, kekuatan fizikal dan kewajiban tanggungjawab lelakian telah ditentukan oleh Allah namun pada konteks masa kini ramai wanita yang sudah mampu berdikari, mampus bekerja dan ramai yang mempunyai intelektual yang tinggi",
      "Tafsiran lelaki memimpin wanita itu adalah atas dasar pemberian nafkah yang diwajibkan ke atas lelakir untuk diberi kepada isterinya. Jadi, Islam sangat meninggikan taraf wanita. Sebelum kedatangan Islam, wanita dipandang hina, dibuang malahan ada yang dibunuh sejak bayi lagi. Namun selepas kedatagan Islam, kedudukan wanita berubah dan dimuliakan. Malah wanita diberikan keutamaan seperti hadis Nabi SAW yang dirayakan oleh Abu Hurairah RA",
      "Hadis ini menunjukkan bahawa wanita itu diutamakan dalam Islam dan menunjukan ketinggian darjat wanita yang dalam Islam. Tugas dan tanggungjawab lelaki dan wanita sama saja dalam Islam,",
      "saja dalam Islam. Tak ada beza. Malah banyak juga Al-Quran yang menunjukkan ketinggian dan kedudukan taraf wanita di dalam Islam itu adalah tinggi. Jadi, tiada alasan untuk Aminah Wadud mengatakan bahawa Islam telah mendiskriminasi wanita. Seterusnya adalah konsep keserataan gender. Keserataanan gender pula secara ringkasnya bermaksud status hak peluang bayangan dan peranan antara lelaki dan wanita secara mutlak dalam beberapa aspek kehidupan.",
      "Kesertaraan gender yang menjadi dasar perjuangan para peminis serta aktivis wanita seperti Aminah Wadud ini bertujuan untuk menuntut persamaan antara lelaki dan wanita dari segi hak, peluang dan layanan dalam segala aspek kehidupan dan kemasyarakatan. Pada abad ke-20 ini seiring dengan perkembangan pendidikan dan perkebangan penulisan kesetaraan wanita telah memberi kesedaran kepada mereka mengenai isu-isu gender dan hak-hak wanita.",
      "Oleh itu, perjuangan keserataan gender ini memberikan pesan dan pengaruh yang besar kepada pemikiran umat Islam dan secara khususnya dalam keseluruhan keinginan Islam. Seterusnya antara kritika mengenai isu kesertaan gender. Sifat gender lelaki dan perempuan dan peranan kedudukannya telah ditentukan oleh Allah. Manusia diciptakan dengan fungsi sosial dan fitrah yang berbeza.",
      "Islam menetapkan bahawa lelaki dan perempuan memiliki peranan yang berbeza Dan peranan ini telah ditetapakan oleh Allah dan menjadi sebahagian daripada syariah Yang tidak berubah mengikut perairan zaman Meskipun pemikiran dan konsep-konsep utama Aminah Wadud ini Mengikut kerangka Islam Namun, telah dipengaruhi oleh pemikir Barat Iaitu aliran liberal ini Oleh itu, wacana Aminnah Wadrud ini",
      "justifikasikan dengan Islamin berdasarkan sebuah agama namun dipengaruhi oleh kefahaman pemikiran Barat. Seterusnya antara pemikirannya Aminah Wadud adalah mengenai isu perempuan menjadi imam solat Juma'at Pada hari Jumaat, 18 Mac 2005 Aminan Waduk telah menjadi ima dan hatib solat jumat besar-besar kita 100 orang jemaah terdiri dari lelaki dan pereumpuan yang bercampur soft Solat jumal tersebut diawali",
      "Rasulullah SAW memberikan izin kepada sahabat wanita iaitu Ummu Barakah untuk menjadi imam solat dengan semua ahlaki. Sebagaimana yang dirayakan oleh Abu Dawid? Dari Abu Rahman bin Khaled Al-Ash'ari dari Ummu Warraqah binti Abdullah bintih Haris berkata bahawa Rasul Allah SAW datang ke rumahnya dan memberikannya seorang muazzin dan memerintahkannya untuk menjadi",
      "iaitu bila penyuruh azan tersebut adalah seorang yang sangat tua. Jadi, ketika mengenai isu terse but, terdapat dalam hadis lain yang disebutkan bahawa dalam rumah Umm Warraqah terse But hanya ada seorang anak lelaki dan seorang hamba seraya perempuan sehingga Umm Warrakah minta kepada Nabi seorang penyuru Azan. Dari kedua-dua hadit terse",
      "Kesimpulan di sini adalah bahawa ideologi serta pemikiran Aminah Wadud ini sangatlah bertentangan dengan akidah serta syarikat Islam yang sebenar. Pemikiran beliau juga seharusnya dilupuskan dari minda umat Islam serta bukan Islam agar ia tidak diulangi dan dijadikan etika dalam beramal.",
      "pengajaran dan jangan diikuti. Umat Islam hari ini perlu lebih berhati-hati serta cakna dengan isu-isu kontroversi yang berkait tentang Islam agar tidak mudah tertipu dan terikut. Ajaran Islam yang sebenar ialah ajaran yang dibawa oleh Nabi Muhammad SAW dan yang telah dikembangkan oleh Sarjana Muslim dahulu. Oleh yang demikian, umat Islam Hari ini perlulah melindungi agama ini daripada terdiselewengkan dan daripadamusuh-musuh Islam"
    ]
  },
  {
    "file": "amina_wadud/kerangka metologi Penafsiran menurut Amina wadud_D9T7TtNC4nk&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742921515.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh Saya Anas Aji Setio Saya disini akan membahas tentang biografi Amin Awadid Aminawadid ini adalah salah satu tokoh, sendai peawan, feminis dan aktivis muslim",
      "dan menjadi salah satu tokoh utama dalam gerakan feminis Islam. Ia juga dikenal sebagai imam perempuan yang pernah memimpin sholat, sebuah langkah yang kontroversial namun menegaskan komitmennya terhadap kesetaraan benda. Salah satu bukunya yang sangat terkenal adalah Quran and Women Reading Descript Text from a Woman Perspective",
      "Dan selanjutnya akan dijelaskan oleh teman saya, Mbak Aulia.",
      "pembahasan dan kritis atas kerangka metologi dan corak pendekatan tafsir Amina Wadud yang ada dalam artikel yang kami review Berawal dengan kegelisahan akademik, Amina wadud tentang konteks historis yang erat kaitannya dengan pengalaman dan pengumpulan bersama perempuan Afrika dan Amerika dalam memperjuangkan",
      "Salah satunya asumsi dasar kerangka pikiran Aminah Wadud adalah bahwa Al-Quran merupakan sumber nilai tertinggi yang secara adil menundukan laki-laki dan perempuan seteranya. Ada juga kerangkauan metodologi Aminnah Wadude mengikuti pemikiran Pak Juhur Rahman dengan dua metode,",
      "dari ajaran Al-Quran yang dimeditibatkan pada posisi perempuan dalam khaliyah tafsir Al-Kur'an dengan dua langkah ada juga langkah yang pertama adalah memulai dengan kasus konred yang ada dalam Al-Quran untuk menekankan prinsip umum",
      "yang dijadikan acuan dasar dalam menentukan pandangan hidup dari Al-Quran yakni keadilan sosial dan prinsip kesetaraan Keduanya dengan metode kritik historis Yang dua, metode kritis historis yaitu dengan mengaji latar belakang budaya yang dimiliki suatu bahasa dan membedakan antara unsur normatif dan konfektual",
      "tujuan untuk memperkuat teori gendernya. Mengharuskan pembaca Al-Quran untuk menganalisis budaya yang melatar belakang bahasa Arab sebagai media wahyu. Hal ini disebut dapat didominan pada perempuan karena terpengaruh oleh budaya Arab peran Islam. Ada juga corak pendekatan Tafsir Aminah Wadud menggunakan Hemertika Al-Kur'an dengan tiga tahapan. Yang pertama,",
      "Lihat konteks saat ditulis, artinya dalam konteks apakah ayat itu diturunkan. Yang kedua mencermati komposisi gramatial teks ditulIS, arti sebagaimana teks Al-Quran menurutkan pesan yang diwahyukan. Yang ketiga ada teks secara keseluruhan, artianya pandangan hidup. Ketiga aspek tersebut digunakan untuk tafsir al-quran dengan cara setiap",
      "dianalisis dalam beberapa aspek setara nya 1. menurut konteknya 2. menurun konteks pembahasan topik-topik yang sama dalam Alquran 3 bahasa yang sama dan suruh sintasis yang digunakan seluruh bagian Alqur'an ada juga sikap benar pegangan teguh pada prinsip-prinsip Alqura'n",
      "kritik saya terhadap pembahasan Aminawadud yang tadi dalam sebuah artikel yang saya sudah bahas terhadapan pembahan kerangka metodologi dan corak pendekatan tafsir Aminwadud diantaranya ada beberapa satu kekaburan dan kurangnya detail dalam penerapan metode meskipun disebut disebut Aminowadud menggunakan metodolgi helistis kristisnya",
      "Hermatika 3 tahapan. Ukurannya ukuran detail bagaimana pendapatan metode-metode tersebut teterap dalam analisis ayat-ayat Al-Quran yang berkaitan dengan gender. Penjelasan cenderung untuk umum dan kurang memberikan contoh kondret bagaiman menalisis tekstual dilakukan. Kurangnya contoh kasus dan analisis spesifik membuat pembaca sulit",
      "untuk memahami dan menilai validitas metologinya ada juga yang nomor dua Pontesibias dalam interpretasi meskipun Aminawadud menekankan pentingnya konteks historis dan budaya tetap ada beberapa Pontesbias yang diinterpretasi penggunaan daya pengaruh",
      "budaya tengah misalnya tidak diimbangi dengan analisis kritis pendisian Aminawadud sendiri, pembahasan ini perlu diperkuat dengan analesis yang lebih objektif dan mengurangi kemungkinan bias interpretatif ada juga penggunaan metode yang terlalu umum metode holistik dihistorika dan mengintipkan memang metode",
      "setuju Al-Quran, namun pembahasan ini kurang menjelaskan keunikan dan konstribusi dari pendekatan Aminawadud ada juga keterbatasan ruang lingkup pembahan terbatasan luar lingkub hanya berfokus pada aspek metologi dan perdekatan tafsir Aminowadud tanpa membahas implikasi dan kontensi dalam interpretasinya bagaimana",
      "Aminah Wadud diterima oleh berbagai kalangan dalam masyarakat muslim apakah ada kritik atau tanggapan terhadap interpretasinya pembahasan yang lebih konsistif perlu mempertimbangkan konteks penerimaan dan dampak interaksib tersebut ya selanjutnya akan dijelaskan oleh teman saya",
      "Saya Faida, saya akan melanjutkan penjelasan dari rekan saya. Arah baru tafsir gender dan feminisme Aminah Wadud dalam Quran and Women diantara arah baru tafsi gender dan femnisme Aminahuwadud Dalam mendekonstruksi tema kesteraan gender dan kestaraan femnismenya ialah konsep pilihan dari syurga yang populer dalam istilah Indonesia dalam dua karyanya Aminawadud tersebut",
      "yang menyingkap berbagai persoalan gender dalam tafsir Al-Quran dan banyak mengkritik pemahaman keagamaan yang diskriminatif dan tidak adil terhadap perempuan. Aminawadud mencoba membaca ulang ayat-ayat ini dengan pendekatan hermetika perkeadilan gender.",
      "yaitu kata Hur dan Azawaj. Gambarnya itu mengenai taman di surga bagi kaum beriman, dimunculkan dalam tiga tingkatan. Yang pertama itu Hur al-Ayun yang merupakan bidadari bermata jelita yang berarti pasangan untuk laki-laki beriman. Kata ini mencerminkan tingkat berpikir maka Jahiliyah dulu. Kemudian yang kedua",
      "menggambarkan periode Madinah yang bermakna pasangan, yang diidamkan baik untuk laki-laki maupun perempuan. Kemudian yang ketiga yaitu Al-Quran. Dari penjelasan tadi bertentangan dengan tujuan Al-Kur'an yang mengajak seluruh umat manusia untuk meraih sejumlah prinsip-prinsip kemanusiaan, keadilan, persamaan, keharmonisan, tanggung jawab moral dan kesadaran spiritual",
      "spiritual tanpa membedakan laki-laki maupun perempuan dalam Quran surat Al-Hujarohot ayat 13 disebutkan wahai manusia sungguh kami telah menciptakan kamu dari seorang laki dan seorang perepuan kemudian kami jadikan kamu berbangsa-bangsa dan bersuku-suku agar kamu saling mengenal sungguhanya yang paling mulia di antara kamu di si Allah ialah orang yang",
      "Sungguh Allah maha mengetahui, bagi puluh mahal teliti.",
      "សូមនុងពីបារដែលចិតខ្ញើងកាយអា ទឹង"
    ]
  },
  {
    "file": "amina_wadud/Kesesatan Amina Wadud-Sister In Islam_zVcl6s91V6Q&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742931820.opus",
    "text": [
      "Beliau kemudiannya mengeluanginya lagi di Oxford, England pada tahun 2008. Puak Sister in Islam ini menggunakan hadis mengenai wanita menjadi imam dengan tafsiran yang batil. Aminah Wadud dilahirkan sebagai Mary Tisley. Bapanya merupakan seorang pederis metodis dan ibunya pula berketurunan hamba dari Arab Berber dan Afrika pada kurun ke-8 Masihi. Beliau mengucap syahadah pada tahun 1972 sebelum mengetahui asal usul keluarga sebelah ibu beliau.",
      "Beliau memperoleh Sarjana Muda Sains dari Universiti Pennsylvania di antara tahun 1970 hingga 1975. Pada tahun 1988, beliau mempereoleh ijazah Doktor Falsafah dalam Bahasa Arab dan Pengajian Islam dari Universit Michigan. Semasa pengajian ijazahl, beliau mempelajari bahasa arab peringkat lanjutan di universiti Amerika dan pengajan Quran dan Tafsir di Universiti Kahira dan juga kursus dalam falsafah di Universit Al-Azhar",
      "termasuk kajian jantinah dan Quran. Dari 1989 hingga 1992, beliau bekerja sebagai pembantu profesor dalam kajan Quran di Universiti Islam Antarabangsa Malaysia. Semasa di sana, belia menerbitkan disertasinya bertajuk Quran and Women Rereading the Sacred Texts from a Woman Perspective Beliau juga menjadi pengasas bersama NGO Sister in Islam Buku ini masih digunakan oleh SIS sebagai teks asas untuk aktivis",
      "dalam kajian Jantina dan Islam tetapi diharamkan di Emirah Arab Bersatu Pada 1992 beliau menerima jawatan menjadi Profesor Madiah Pengajian Islam di Universiti Commonwealth Virginia Beliau bersara pada 2008 dan menjadi profesor pelawat di pusat kajan agama dan rentas budaya di Universit Gajah Mada, Indonesia Beliau juga sering membuat syarahan di universiti dan perhimpunan di Amerika Syarikat Jordan, Afrika Selatan Nigeria Kenya Pakistan Indonesia Kanada",
      "Norway, Belanda, Bosnia Herzegovina, Sepanyol dan Malaysia Buku terbaru beliau Inside the Gender Jihad Women Reform in Islam diterbitkan pada tahun 2006 Di dalamnya beliau bukan sahaja menganalisa Al-Quran tetapi juga menceritakan pengalaman beliau sebagai seorang Islam Isteri, emak, kakak, cendekawan dan aktivis Aminah Wadud secara terbuka mengatakan beliau tidak bersetuju dengan beberapa ayat Al-Kuran Terutamanya yang berkenaan memotong tangan pencurik kerana percaya",
      "memotong tangan merupakan perbuatan kasar. Beliau juga menolak beberapa hukuman lain yang terdapat dalam Al-Quran Amina Wadud menjadi subjek hangat di dalam perbincangan undang-undang Islam apabila beliau menjadi imam untuk solat jumat kepada 100 orang lelaki dan perempuan di gereja besar Uskubpan St John di Divine di New York pada 18 Mac 2005 Indahkan beliau ini memecah tradisi Islam bahawa hanya lelki boleh menjadi imaman dalam solat lebih lagi bagi solat Jumaat",
      "Sebelum itu, tiga buah masjid menolak untuk dijadikan tempat bagi acara tersebut dan sebuah muzium yang pada mulanya bersetuju menarik diri akibat dari ancaman bom. Aminah Wadud bukan pertama kali mencetuskan kontroversi. Pada Ogos 1994 beliau pernah menyampaikan khutbah Juma'at bertajuk Islam as Engaged Surrender di Masjid Claremont Main Road di Cape Town, Afrika Selatan. Akibat daripada perbuatan beliau terse but,",
      "yang makmumnya terdiri daripada lelaki-lelaki."
    ]
  },
  {
    "file": "amina_wadud/Konsep Kepemimpinan Menurut Amina Wadud_D4YcWq-wK4k&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742917075.opus",
    "text": [
      "Aminah Wadud ini lahir dengan nama Maria Teslay di Batasda, Maryland Amerika Serikat pada tanggal 25 September 1952. Ayahnya seorang pendeta metodis yang sangat taat beragama sedangkan ibunya merupakan mantan keturunan Buddha Muslim Arab dari suku barbar di Afrika. Pada tahun 1972 Aminoh Wadid mengucapkan syahadat untuk pertama kalinya di Universitas of Panis, Lafayette",
      "Selanjutnya pendidikan riwayat mendidikan Aminah Wadud.",
      "Universitas yang sama, dia melanjutkan pendidikannya pada tingkat doktor yaitu S3 dengan konsentrasi Arabic and Islamic Studies dan selesai pada tahun 1988 Masehi. Di samping pendidikan formal, ia juga memiliki mengikuti beberapa pendidika",
      "Aminah Wadud menjadi dosen di jurusan Bahasa Inggris pada College of Education Universitas Korionis di Libya. Sepulang dia dari Libya, pada tahun 1979 sampai dengan 1980, Aminat Waduk menjadi dosan kembali di Islamic Community Center School di Philadelphia, Amerika Serikat. Selanjutnya kita lanjut ke karya-karya Aminath Waduq. Ada beberapa karya yang telah dicetak oleh Aminata Waduh",
      "Ada yang berupa buku dan ada yang berapa artikel Salah satu buku Yang ditulis oleh Aminah Wadud Yang sangat terkenal Yaitu Quran and Woman Yang berjulur Reading the Sacred Text from a Woman's Perspective Diterbitkan oleh Universitas Oxford Pada tahun 1990 Kemudian",
      "yang diterbitkan oleh Aminah Wadud jadi sekarang kita masuk ke konsep kepemimpinan menurut Aminnah WadUD jadi dalam hal ini, Aminna Wadude terfokus untuk mengkaji Al-Quran Surah An Nisa ayat 34 yang berbunyi Bismillahirrahmanirrahim",
      "Dalam membaca ayat tersebut secara keseluruhan Aminah Wadud itu mencoba untuk menguraikan secara hermenetik Dia membaca Ayat ini dengan tiga langkah Yang pertama analisis konteks Yang kedua analisis komposisi bahasa Dan yang ketiga mengacu kepada Al-Quran Itu sendiri Berdasarkan Dengan kata Qawwam Sebagaimana pandangan beberapa Mufassir sebelumnya Aminnah Wadid memiliki Pandangannya, tidak cukup hanya Dipahami sebatas",
      "Aminah Wadud menawarkan sebuah konsep fungsionalis. Konsep ini dimaksudkan adalah untuk membuat",
      "Pertanyaan pertama adalah, bagaimana cara kita menggambarkan hubungan fungsional antara laki-laki dan perempuan dalam masyarakat secara keseluruhan? Hubungan fungsional tersebut dapat dilihat dari tanggung jawab masing-masing pihak antara Laki-Laki dan Perempuan. Dalam membangun sebuah masyarakat, tanggong jawab perepuan adalah melahirkan generasi penerus bangsa atau anak. Tanggung Jawab ini memerlukan kekuatan fisik, stamina, kecerdasan, komitmen personal, materi, tenaga, dan lain sebagainya.",
      "Nah untuk menjaga keseimbangan dan keadilan maka seorang laki-laki juga harus memiliki tanggung jawab yang sama Tanggung Jawab inilah yang disebutkan dalam Al-Quran dengan kata Qawam Dalam konteks inilah kata qawam itu dipahami dengan makna kemampuan seorang Laki-Laki untuk memberikan perlindungan fisik dan dukungan material terhadap perempuan Oleh karena itu apabila seorang laki tidak mampu memenuhi tanggum jawabnya Maka dia tidak pantas disebut Qawwam atau pemimpin",
      "Dalam perspektif Hermenetika gender terlihat bahwa langkah-langkah yang ditepuk oleh Aminah Wadud ini dalam memahami ayat kepemimpinan tersebut sangat sistematis. Aminnah Wadid ini selalu mencermati terlebih dahulu bagaimana konteks ayat sewaktu diturunkan pertama kali di kalangan jazirah Arab, karena sebagaimana dijelaskan dalam bukunya Prior Text dari sebuah teks atau penafsir adalah sesuatu yang wajib untuk dikaji di dalam proses penafshiran ayat",
      "karena sangat mungkin terjadinya kekeliruan atau bahkan kesalahpahaman dalam menafsirkan ayat disebabkan oleh tidak adanya pemahaman dari prior text tersebut selanjutnya ada tiga prinsip dasar yang diajukan Aminawadud dalam mengkonstruksi pemikiran gendernya, yang pertama Tauhid, Taqwa dan Khalifah Tauhd dan Taqwah atau Kesadaran Moral kerangka teori yang digunakan Aminavadud ini adalah",
      "universalitas Al-Quran disamping universalitas terdapat prinsip dasar yang menjamin kesetaraan manusia dalam kehidupan dunianya, prinsep itu adalah takwa menurut Aminah Wadud ayat-ayat tentang takwa ini memberikan jaminan bahwa tidak ada stratifikasi gender dalam Islam dan kemuliaan manusi bukan dilihat berdasarkan jenis kelamin melainkan berdasarkan kualitas adapun posisi wanita muslim",
      "laki-laki adalah disebabkan oleh faktor eksternal yang merujuk kepada budaya Arab klasik dan sama sekali tidak ada kaitannya dengan ajaran Islam baik dari Al-Quran maupun dengan Sunnah Yang kedua yaitu halifah sikap ketundukan dan upaya menjaga harmonisasi antara gender hanya akan ada dengan otonomi dan kesadaran penuh sebagai agen Tuhan, yaitulah halifat Allah yang selalu dinamis bagi ruang domestik atau di ruang publik",
      "Halifah juga dimaknai Aminawadu dalam perspektif keadilan universal, di mana Allah menciptakan laki-laki dan perempuan sebagai halifa Allah SWT di muka bumi. Takdir manusia memikul tanggung jawab menjaga kedamaian dan kesejahteraan di alam semesta ini. Laki-Laki dan Perempuan sama-sama ciptaan Allah SWt. Semuanya diberi amanah sebagai halifah Allah di moka bumi Dalam konteks masyarakat, harmoni tersebut terwujud dengan mendegarkan keadilannya",
      "Selanjutnya, interpretasi gender perspektif Amina Wadud.",
      "yang menempatkan laki-laki sebagai pemegang kekuasaan dan mendominasi peran politik, otoritas moral, dan hak sosial. Menurut Aminah Wadud ketimpangan gender dalam masyarakat Islam adalah karena penafsiran Al-Quran yang didominasi oleh budaya patriarki yaitu budaya yang toleransi adanya penindasan terhadap perempuan. Patriarki merupakan alat yang digunakan laki untuk mendukung hegemoninya dalam dominasi dan superioritas",
      "mulai menggagas ide tentang Islam tanpa patriarki dan menurutnya, ide bisa tumbuh dari imajinasi maka wadud memimajinasikan akhir dari patriarkis kemudian dalam Islam kedudukan laki-laki dan perempuan begitu kontras di berbagai hal misalnya urusan tanggung jawab terhadap keluarga dan urusan kepemimpinan perbedaan ini terkadang menjadi hal yang sakral ketika ada perembuan yang melampaui batas kedudukannya",
      "Al-Quran menjelaskan bahwa perempuan memiliki lebih sedikit atau lebih banyak keterbatasan dibanding laki-laki.",
      "mengandung pemikiran feminisme liberal eksistensi dan radikal Amina Wadud ini ingin memperjuangkan kesamaan hak dan ketidakadilan terhadap perempuan dalam hukum keluarga hal ini itu terlihat sebagai pengaruh dari aliran feminisma liberal menurut Wadu, tafsir klasik yang bercorok atau mistik telah menghasilkan produk tafsiri yang membatasi peran perepuan bahkan membenarkan kekerasan terhadapan peremuan selain itu mufasir klinisik itu hampir semuanya laki-laki",
      "Sehingga hanya kepentingan dan pengalaman laki-laki yang mempengaruhi produk tafsirnya Berkaitan dengan ini, maka pentingnya penafsiran Al-Quran berbasis feminisme Yaitu mengacu kepada ide kesetaraan dan keadilan gender Dan menolak sistem patriarki Menurut Aminah Wadud juga, ayat-ayat gender dalam Al-Kuran ini Hanya bisa beradaptasi dengan kehidupan perempuan Bila ditafsirkan oleh perembuan itu sendiri",
      "Pertimbangan penafsiran Al-Quran",
      "Pada kesimpulannya, disini saya mengambil benang merah bahwa dari pemikiran Aminah Wadud ini tentang konsep kepemimpinan secara umum bahwa seorang laki-laki dapat dikatakan sebagai kawam dalam Al-Quran Surah An-Nisa ayat 34 tadi ketika seorang",
      "Akan tetapi jika laki-laki tidak mampu untuk memberikan hal tersebut kepada seorang perempuan maka laki tersedut tidak dapat dikatakan sebagai kewam atau pemimpin. Jadi, perepuan lah yang berhak mengambil alih kepemimpinan tersebuhtika lakilaki tesebud tidak bisa memenuhi hak dan kewajibannya kepada peremipian.",
      "kurang lebihnya mohon maaf Wassalamualaikum Wr Wb"
    ]
  },
  {
    "file": "amina_wadud/Muslim Women in Society by amina wadud__1742942847.opus",
    "text": [
      "You could not unpack women's location in society if you went through this personal status law without coming away with the notion that women were secondary citizens, women were subject to men. They must obey men and provide sex for men whenever men wanted as long as it's not Ramadan and they don't have their menstruation. I mean, you think that this was somehow that this",
      "handed it down to us. Instead of understanding that these were constructs, that were developed to help us understand how to live Islam but they were done from the perspective of male experiences."
    ]
  },
  {
    "file": "amina_wadud/NOS Journaal 12 mei 2017 Amina Wadud_ in Dutch_mHdMGrTakWo&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742936551.opus",
    "text": [
      "Een vrouw die als imam voorgaat in het vrijdagmiddaggebed, dat zie je eigenlijk nooit. Maar in Paradiso, de Amsterdamse poptempel, gebeurde het vanmiddagen wel. Daar leidde de Amerikaanse theologe Wadoet het vrijdigmiddag gebed. Binnen wordt gebeden, buiten staat bewaking. Het gebed is besloten, we mogen niet filmen. Eerder ging de Amerikaans hoogleraar islamkunde Amina Wadoed......in verschillende landen voor in het gebed In Nederland gebeurt dit nu voor het eerst",
      "Ze pleit voor eenheid en gelijkheid, niet alleen tussen de seksen... maar ook tussen mensen van verschillende geaardheid en genoven. Mannen interpreteerden de Koran al eeuwen en maakten de regels. Het is tijd dat de vrouwen gehoord worden.",
      "Voor de Nederlandse islamitische gemeenschap......is het nog te vroeg voor een vrouwelijke imam, zegt Said Bouharou.",
      "The idea that they should reserve only for themselves our highest rituals, that is the public ritual, is actually a mistake and that they need to open their hearts."
    ]
  },
  {
    "file": "amina_wadud/Paradigma Penafsiran Aminah Wadud Muhsin __ Tokoh _zJhTyRbHqU4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742918559.opus",
    "text": [
      "tokoh ini berasal dari Amerika Serikat dimana dia sangat memiliki peran penting memilki pengaruh besar ke dalam agama Islam terutama kepada perempuan yang membahas tentang kesetaraan gender yang mengangkat derajat perembuan beliau bernama Aminah Wadud Mohsin",
      "Di Batista Merlin Amerika Serikat Beliau memiliki nama lengkap yaitu Aminah Wadud Muhsin Yang menjadi warga Amerika Yang memilki keturunan Afrika Amerika Yang berkebangsaan Kuri kita Beliau masuk Islam Berarti beliau sebelumnya bukan agama-agama Islam Tetapi beliau masuk Islamic pada tahun 1970",
      "70 Kira-kira berumuran 18 tahun Kurang lebih 18 tahun Bila masuk Islam Nah karena belia seorang mu'alaf Namun ketekunannya dalam Melakukan pembelajaran studi keislaman Sehingga Beliau bisa menjadi guru besar Studi islam Pada jurusan filsafat dan agama Di Universitas Virginia Kemewel di Richmond, USA",
      "atau di Amerika Serikat. Nah, ia mengerjakan studi di Universitas Mekan dan mendapatkan gelar Master Agama pada tahun 1982 dan juga mendapat gelar PhD atau Doctor of Philosophy pada tahun 1988. Beliau sangat mahir dalam berbahasa Inggris",
      "Bahasa Inggris, namun Beliau juga memuasai beberapa Bahasa-bahasa lain seperti Bahasa Arab, Turki Spanyol, Perancis dan Jerman Maka tidak diherankan lagi Bila ia sering mendapatkan Panggilan-panggilan kehormatan menjadi Dosen tamu pada Universitas-universitas lainnya Di beberapa negara Nah Aminah Wadud Termasuk tokoh feminis Muslim Yang cukup produktif Walaupun ia baru menulis dua",
      "Dalam segi bidang-bidang lainnya seperti dalam bidang perempuan, gender, agama, pluralisme dan kemanusiaan Nah karya-karyanya itu diantaranya seperti Quran and Women Rereading the Secret Text from a Woman Perspective Yang diterbitkan oleh Oxford University Press pada tahun 1999",
      "Dan juga Quran and Women yang diterbitkan oleh Fajar Bukti, Fajr Bakti Publication. Dan juga karyanya yaitu Inside the Gender Jihad yang ditebitkan One World Publications England pada tahun 2006. Nah, karya Aminah Wadid tersebut merupakan bukti kegelisahan intelektualnya mengenai ketidakadilan di masyarakat.",
      "Maka, ia mencoba melakukan rekonstruksi metodologis tentang bagaimana menafsirkan Al-Quran agar dapat menghasilkan sebuah penafsiran yang sensitif gender dan berkeadilan. Dalam banyaknya karya-karya Aminah Wadud tersebut, beliau sering menafsilkan al-Qur'an, menafslikan makna al-Kur'ans yang berkaitan dengan gender, kesetaraan gender.",
      "Metode dalam penafsiran tersebut Aminah Wadud memakai model hermeneutika. Yaitu metode ini adalah salah satu bentuk metode penafsyiran yang dalam pengoperasiannya dimaksudkan untuk memperoleh kesimpulan makna suatu teks atau ayat. Aminahuwadud Mohsin menawarkan hermaneutika kritisnya yang cukup berbeda dengan yang lainnya.",
      "mengakui terinspirasi dan bahkan sengaja menggunakan metode yang pernah ditawarkan oleh Fazlur Rahman yaitu Hermenotika Tauhid. Yang mana Hermenetika itu ini tidak pernah terlepas dengan 5 aspek yang pertama yaitulah dengan konteks apa teks itu ditulis. Jika kaitannya dengan Al-Quran, maka dalam konteks apakah ayat itu diturunkan atau melihat Hasbabun Nuzul itu sendiri. Sedangkan jika berupa hadir",
      "berupa hadis, maka lihatlah dulu asbabul hurufnya. Yang kedua yaitu komposisi garamatik kaltas, yaitupun bagaimana teks Al-Quran menunturkan pesan yang dinyatakannya, beserta sintaksis bahasa yang digunakan dalam tempat lain yang berada dalam Al-Kur'an. Nah, yang ketiganya yaituk menurut konteks pembahasan tentang topik yang sama dalam Al-'Quran.",
      "Yang keempat, dari sudut prinsip akuran yang menolaknya Dan yang kelima yaitu bagaimana keseluruhan teks atau ayat Atau pandangan dunianya seringkali berbedaan pendapat Berbakat pada perbedaan penekanan terhadap salah satu dari kalimat aspek ini Maka bentuk metode harmonika kritis ini diharapkan dapat milih",
      "Harapan dapat menjadi Kitab suci Al-Quran Lebih singkat pluralisme Terbuka dan toleran terhadap Geragaman yang ada Baik raga internal maupun eksternal Dari sini Pesan-pesan di gali Al-Kur'an Tidak mengampaikan faktor-faktor Partial, tidak historis Dan lepas kontrol Nah Dari beberapa karya kerajaan tersebut Memiliki penasiran-penasiran Apakah penasaran terse but?",
      "Mari kita bahas tentang contoh penelusuran-penelusurannya dilakukan oleh Aminah Wadud. Aminat Wadid sebagai aktivis wanita dalam upaya memperjuangkan keadilan gender, Aminath Wadik berpendapat bahwa selama ini sistem relasi laki-laki dan wanita di banyak negara seringkali mencerminkan adanya bias patriarki sehingga mereka kurang mendapatkan keadele yang proporsional. Apakah itu bias patriarkan?",
      "patriarki itu, patriarka adalah sebuah sistem sosial yang menempatkan laki-laki sebagai pemegang kekesan utama dan mendominasikan dalam peran kepemimpinan politik otoritas moral dan sosial dan penguasaan properti jadi patriarkia itu sebuahan sistem sosional yang memihak kepada laki yang meninggikan laki dibandingkan perempuan nah dari itu ada penelusuran",
      "Penasih-penasih yang pemikiran Aminah Wadud Di antaranya itu tentang penciptaan manusia Atau tentang kesetaraan gender Dalam Al-Quran tidak dibedakan secara tegas Tentang sebtansi kejadian asal usul kejadan Adam dan Hawa Memang ada isyarat bahwa Adam diciptakan dari tanah Kemudian dari tulang rusuh Adam diciptakan Hawa Namun, isyarak ini diperoleh dari hadis Kebanyakan dari hadris Kata Hawa yang selama ini di persepsikan sebagai perempuan",
      "Sehingga sebagai perempuan yang menjadi istri Adam, sama sekali tidak pernah disimul dalam Al-Quran. Ajaran-ajaran radikal di Al-Kur'an yang membentuk karakteristik kesetaraan gender dalam Islam dan meruntuhkan gagasan perbedaan radical dan hirarki gender. Terkait dengan asal-usul dari karakterisitik persintahan manusia, seperti yang digambarkan Al-Quran meskipun memiliki perbedaian biologis umat manusia miliki kedudukan yang sama serupa secara kantorogis",
      "Dan etis moral dalam pengertian bahwa laki-laki dan perempuan bersumber dari yang satu Memiliki sifat yang sama dan merupakan pasangan bagi yang lainnya Seperti yang dijelaskan dalam Quran surah An-Nisa ayat 1 yang berbunyi",
      "Nah, menur Aminah Wadud dalam memahami",
      "Kata nafs pada ayat ini, ayat yang atas kata nafsi digunakan secara umum dan teknis Walaupun kata nafsu secara nafs Walaupun kata Nafs secara Umum diterjemahkan sebagai diri Dan jama'nya al-Fus Yang diartikan sebagai Diri-diri Namun Al-Quran tidak pernah bergunaan untuk merujuk pada suatu diri yang diciptakan selain manusia Dalam Al-quran",
      "Nafsu merujuk pada asal semua manusia seramu Meskipun konsekuensinya manusia berkemampuan di muka bumi dan membentuk berbagai macam negara Namun kita semua mempunyai satu asal yang sama Nah dalam catatan Al-Quran mengenai penciptaan Allah tidak pernah merencanakan untuk memulai pencaptaan manusia",
      "Dan tidak pernah pula menunjuk bahwa asal usul umat manusia adalah Adam Al-Quran bahkan tidak pernah menyatakan bahwa Allah memulai penciptaan manusia dengan nafsenya Adam Dengan diri Adam, yaitu seorang pria Hal yang sering diabaikan ini sangat penting karena penciptaan manusia versi Al-Kur'an",
      "dalam istilah jenis kelamin. Jenis kelimik laki-laki atau orang kruat. Demikian pula kata zaujun, di mana sebagai istilah umum, kata zauj digunakan dalam Al-Quran untuk arti teman, pasangan yang biasanya kita pahami sebagai hawa, yaitu pasangan dari adam. Padahal secara gramatikal, zaujun adalah maskulin. Secara konseptual,",
      "Tidak menunjukkan bentuk mu'anas atau mughakkar Baik Adam maupun Hawa diciptakan dari nafnya yang sama Yang penting, bagi Aminah Wadud bukan bagaimana Hawa diciptakan Tapi kenyataannya bahwa Hawa adalah pasangan Adam Pasangan menurut Aminnah WadUD Dibuat dari dua bentuk yang saling melengkapi dari satu realitas tinggal",
      "Karakteristik dan fungsi tetapi kedua bagian yang selaras ini saling melengkapi sesuatu kebutuhan satu keseluruhan, melengkapi satu sama lain. Setiap anggota pasangan mencarakan adanya anggота pasangan lain. Dengan pengertian demikian penciptaan Hawa bagi Aminahwardut merupakan bagian dari rencana penciptaan Adam.",
      "Sama-sama penting. Dalam perjalanannya, Amirah Wadi juga menepis mitos yang sedang terlanjur mengakar di bena masyarakat yaitu bahwa wanita atau hawa merupakan penyebab keterlemparan manusia dari surga. Anggapan ini jelas tidak sejalan dengan Al-Quran",
      "Ini dan bahasa untuk perempuan ini tidak Amin",
      "Yang artinya, barang siapa yang mengerjakan perbuatan jahat Maka dia tidak akan dibalasi melainkan sebanding dengan kejatannya itu Dan barangsiapa mengerjakkan amal yang soleh baik Laki-laki maupun perempuan Sedang ia dalam keadaan beriman",
      "Mereka diberi rezeki Di dalamnya tanpa hesap Jadi Dalam ayat tersebut Aminahuddin menekankan pada Kata man dan ulaika Kehidupan kata terse but mengandung penghargaan netral Tidak laki-laki dan tidak perempuan Jadi disitu Balasan nanti di akhirat TidAK DIBEDAKAN UNTUK LAKI-LAKI DAN PEREMPUAN Walaupun Bukan bagaimana Karena laki dan perepuan itu berbeda",
      "Dan perempuan itu berbeda Jadi kelamin Tetapi di akhirat nanti Permasalahan jenis kelamink tidak dibahas Namun Pembahasan di akhir atlas Nanti akan tentang Perbuatan-perbuatan yang kita lakukan Tidak dibedakan Perempuan mengerjakan ini Nanti ini balasnya Laki-laki mengerjakannya ini Nantinya ini balesnya tidak Namun laki-leki dan pereumpuan Apapun itu perbuatannya Maka akan sama",
      "sama balasannya. Bila dia tidak mengerjakan sholat, laki-laki yang tidak menkerjakan salat, maka balasan dunia nanti ini. Dan perempuan yang tidak menggerjakkan sholah, makanya balasan juga ini. Intinya yaitu bagaimana kita, apa yang kita tidak membuat dalam dunia ini, apa kita perbuat dalam ini itu yang akan kita dapat di akhirat nanti. Jadi itu teman-teman. Mungkin bisa saya jelaskan. Aminah waduh dari Allah seorang",
      "adalah seorang tokoh yang berasal dari Amerika Serikat dan dia memiliki banyak-banyak karya, memilki pengaruh besar kepada agama Islam terutama kepada gender dimana disini dia lebih menaikankan kepada hidupmu mengangkat dercat perempuan yang mana dahulu dipandang perembuan itu di bawah laki-laki tetapi dia mengangkak dercatenya sebagai peremuan dan laki laki",
      "Mungkin hanya itu yang dapat saya sampaikan tentang tokoh ulama ini, yaitu tentang tokah Aminah Wadud. Semoga dapat bisa bermanfaat bagi kita semua. Mohon maaf apabila banyak terjadi kesalahan-kesalahan kata yang saya akan ucapkan. Saya ucapkannya terima kasih kalau sudah menonton video saya ini. Ingat jangan lupa like, komen dan subscribe video saya dan channel saya ini. Saya doakan semoga kita dalam keadaan sehat",
      "Sehat dalam keadaan pendidikan Allah Dan seakhiri Wassalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/Pemikiran Amina wadud Dalam Mengusung Konsep Keset_5-qbW8QAx1Y&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742909368.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh Perkenalkan nama saya Rizki Ardan Lukman Dengan NIM 21060161 Program Studi Ilmu Al-Quran dan Tafsir Fakultas Usuluddin dan Studi Agama UIN Mataram Pada kesempatan kali ini Saya akan menjelaskan mengenai Salah satu pemikiran seorang tokoh kontemporer Yaitu Aminah Wadud Guna memenuhi tugas ulangan akhir semester Mata kuliah pemikaran tafsir modern dan kontemporernya",
      "Dalam pemikiran Aminah Wadud tentang feminisme atau kesetaraan gender Beliau sangat memperjuangkan hak-hak perempuan Nah, di mana dalam pemikirannya beliau itu Antara laki-laki dan perembuan itu mendapatkan hak dan kewajiban yang sama Itu merupakan salah satu pemikaran Aminoh Wadid",
      "Aminah Wadud terlebih dahulu Maria Tesle atau Aminnah Wadu adalah seorang tokoh feminisme muslimah yang lahir pada tanggal 25 September 1952 di kota Batisda negara bagian Maryland Amerika Serikat kemudian Amina wadut masuk Islam dengan mengucapkan kalimat syahadat",
      "Amin Awadud memulai pendidikannya di University of Pennsylvania untuk mendapatkan gelar sains pada tahun 1975. Kemudian beliau melanjutkan di University Of Michigan untuk mendaparkan gelar MA-nya pada tahun 1982. Tak hanya sampai situ, Aminawadud juga melanjutakan program doktornya di University",
      "1988 Nah Aminah Wadud juga sangat berkarir Beliau menjadi salah satu dosen Bahasa Inggris di Collins of Education University pada tahun 1976 sampai dengan 1977 Kemudian beliau ini mengajar di Islamic Community Center School Di Philadelphia Amerika Serikat Pada tahun 1979 Sampai dengan 1980",
      "Kemudian dari karya-karya beliau itu sangat banyak sekali Di antaranya yaitu Quran dan Women Reading Discreted Text Forum Women Perspektif pada tahun 1999 Kemudia Insight Center Jihad Women's Reform in Islam yang diterbitkan pada tahun 2006 Kemudinya Aminah Wadud dalam pemikirannya tentang kesetaraan gender Yaitu persamaan antara laki-laki dan perempuan",
      "kegelisahan akademik sebelum beliau menafsirkan kembali ayat-ayat tentang kesetaraan gender yaitu kegelisan akademika diantaranya yaituk yang pertama marginalisasi terhadap kaum perempuan di kehidupan masyarakat lalu yang kedua interpretasi mengenai perepuan didalam Alquran yang banyak ditafsirkan oleh kaum laki-laki",
      "prinsip dalam menafsirkan Alquran atau menafkirkan ayat-ayat tentang kestaraan gender nah prinsipe Amina wadud itu ada prinsif tawhid, ada juga prinsep khulifah dan ada prinsi takwa Prinsip Tawhid atau biasa disebut dengan ekaliter ini kemudian prinsipsi takwa yaitu kesadaran moral dan yang terakhir prinsisik Khulifh yaituk agen moral",
      "Salah satu contoh pemikiran Aminawadud Saya akan menjelaskan atau memaparkan mengenai metode yang digunakan Aminowadud dalam menafsirkan Al-Quran Selanjutnya, metode Yang digunakn itu adalah Metode yang telah ditawarkan oleh Fazlur Rahman Yaitu metode Neo Modernis",
      "Yang diturunkan dalam waktu tertentu Dalam sejarah dengan keadaan yang umum dan khusus yang menyertainya Menggunakan ungkapan yang relatif mengenai situasi yang bersangkutan Oleh karena itu Peran Al-Quran tidak bisa dibatasi oleh situasi historis pada saat yang diwahyukan Seorang sahabat yang membaca Al-Kuran harus memahami implikasi dari pernyataan Al-'Quran",
      "Ketika diwayukan untuk menentukan makna yang dikandungnya Nah kemudian kesetaraan gender dalam perspektif Aminah Wadud Yaitu dalam pandangan Aminoh Wadid itu Posisi yang sama antara laki-laki dan perempuan Dalam memperoleh akses kontrol aktivitas kehidupan baik dalam kehidupsan keluarga Maupun kehidupa perbangsa dan pernegara",
      "Aminah Wadud dari kegelisahan yang sudah dipaparkan tadi mempunyai salah satunya yaitu mengenai konsep khusus dalam Al-Quran Surah Anisa ayat 34 itu merupakan sebuah surah yang digunakan untuk dasar dari memahami konsep",
      "Nah, dari ayat tersebut dijelaskan bahwa seorang perempuan itu seakan-akan mematuhi suaminya. Jika tidak, maka suami boleh memukul si perembuan ini. Dalam pandangan Aminah Wadud, bagian itu dimasukkan untuk memberi jalan keluar ketidakharmonisan antara suami dan istri. Analisis Aminnah WadUD mengenai ayat yang pertama adalah",
      "menurutnya kata itu digunakan untuk menggambarkan para perempuan yang baik, yang beriman kepada Allah akan tetapi kata ini juga bisa dipahami sebagai taat sehingga diasumsikan sebagai ta'ad pada suami kemudian kata tersebut cenderung menggabarkan karakteristik kepribadian seseorang yang beriman kepada Allah",
      "dalam pandangan wadud, solusi yang sesuai diutamakan oleh Al-Quran yaitu solusi menurutnya dibicarakan dalam kedua contoh diatas itu. Solusi yang Sesuai dengan prinsip Al-quran yaitunya dengan musyawarah. Musyawarah sebagai metode terbaik untuk menyelesaikan sebuah masalah. Karena itu Aminah Wadud dalam pandangannya",
      "Damai terhadap Al-Quran Surah Al-Baqarah ayat 128 Nah dari beberapa solusi tadi Kok masih gagal? Maka solusi yang lebih tegas adalah Pemisahan Namun pemisahan ini harus sebagai berikut Yaitu yang pertama Pemisan tidur hanya efektif Terhadap pasangan suami istri Yang terus menerus tidur bersama Dan tidak efektiv bagi mereka yang tidak seperti ini",
      "Misalnya bagi mereka yang melakukan poligami Dimana suami tidak selalu tidur bersama dengan seorang istri Istri yang pertama itu Dia jarang-jarang tidur dengan istri yang kedua Nah jika hal tersebut demikian Maka langkahnya itu akan sia-sia Baik mungkin itu saja pemaparan materi tentang Aminah Wadud ini Lebih kurangnya mohon maaf Assalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/pemikiran amina wadud_ iqt 5 B_VBM1bjhKXTg&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742931895.opus",
    "text": [
      "Bismillahirrahmanirrahim. Bismillahi tawakkaltu alallah. Bismillahitawassalna billah. Assalamualaikum warahmatullahi wabarakatuh. Alhamdulillah Rabbil Alamin. Allahumma salli ala Sayyidina Muhammad wa ala ali Sayyida Muhammad.",
      "Pada kesempatan kali ini, saya atas nama Syuhadak Ramdhani dari Aikiti 5B akan mencoba memaparkan, menjelaskan salah seorang tokoh feminisme yaitu Aminawadud.",
      "Yang lahir di Amerika Serikat pada tanggal 25 Desember tahun 1952 Jadi Aminah Wadud ini dulunya belum terlalu terkenal Belum terlaku tenar Sampai pada suatu ketika Dia menjadi tenar, dia menjadi terkena Gara-gara dia menjadi Imam Solat Jum'at di New York Pada tahun 2005",
      "Pada saat itu makmumnya terdiri dari 100 orang. Yaitu laki-laki dan perempuan, tentunya laki dan perpuaan. Tentu para ulama' s.a.w akan kaget ketika seorang perembuan itu menjadi imam. Nah dari sinilah kemudian Aminah wadud itu memang terkenal sampai seluruh dunia sampai sekarang ini.",
      "Nah kemudian beranjak kepada pemikirannya Aminah Wadud ini, ketika kita berbicara tentang pemikiran Aminat Wadu ini Saya menguraikan, saya menyimpulkan bahwasanya pemikira daripada Amina wadud adalah pemikisan feminisme liberal eksistensial dan radikal",
      "Jadi titik tekan pemikirannya Aminah Wadud ini adalah masalah eksistensi. Masalah eksisitensi hak-hak perempuan dan peran seorang perepuan itu yang ada dalam Al-Quran. Jadi artinya disini ketika kita melihat daripada pemikiran Aminahu waduh ini adalah eksistisi keberadaan seorang peremuan dan hak-hat pereumpuan itu di dalam Al Quran.",
      "Maka banyak sekali kita lihat betapa banyaknya seorang perempuan Seolah-olah tidak memiliki hak SeolAH-olh perepuan itu hanya berputar pada tiga pur Yaitu dapur, sumur, kasur Dan seolah olah begitu Makanya Aminah Wadud itu memilki kritik kepada mufassir-mufassirklasik Dia mengkritik mufasir klasik itu salah satunya yaitu",
      "Para mufassir klasik telah menghasilkan produk tafsir yang membatasi peran perempuan bahkan membenarkan kekerasan terhadap perembuan. Maka seolah-olah begitu memang, seolAH-OLAH INNI JA'ILUN FIL ARDHI KHALIFA katanya di dalam Al-Quran itu dikesampingkan oleh para mufasir krasiq",
      "Ketika ayat itu mengatakan ini jahilin fil ardi khalifah. Seolah-olah laki saja yang memiliki peran. Laki-laki saja, yang boleh jadi pemimpin. Lki-lki saja yang boleh menjadi ini. Yang boleh mengelola apapun itu. Yang Boleh memerintah seorang perempuan. Makanya inilah yang diperjuangkan oleh Amina wadud ini Kemudian dia juga disamping kritikannya kepada Mufassir Qalasik Dia juga mencetuskan satu kritikan juga kepada Mofassir qalasih",
      "Bahwa para mufassir kelas itu hampir semua laki-laki Sehingga penafsiran-penafsidan yang mereka Tafsirkan, maksud saya sehingga Penafsuran Al-Quran itu berdasarkan pengalaman Dan pengetahuannya laki saja Seolah-olah begitu Maka dia mengkritik itu oleh Aminawad Bahkan dia juga mengatakan bahwa Adam alaihi salam itu",
      "Salam itu Terusir bukan karena hawa Dia mengatakan juga seperti itu Seolah-olah perempuan itu Memang dia mau naikkan derajat Perempuan ini Agar tidak dipandang rendah saja oleh seorang Laki-laki Maka ada yang menarik dari Penafsirannya Aminah Wadud ini Yaitu menggunakan Hermeneotik Itu pada Quran Surah An Nisa Yang berbunyi Arrijalu Qawwamuna Alan Nisa Laki laki itu",
      "Itu adalah pemimpin bagi seorang perempuan. Memang di sini Amina Wadud ketika menafsirkan Kauamuna itu bersifat fungsional. Artinya bersifatan fungsial disana adalah laki-laki itu juga boleh, eh apa? Perempuan itu juga bisa menjadi pemimpian apabila laki laki itu sakit maka perepuan boleh menggantikan",
      "Menggantikan jabatan seorang laki-laki tersebut apabila dia sakit. Maka kata Aminah Wadud ketika dia menafsirkan Al-Qawamun ini, Dia menafsilkannya bagaimana? Dia menapsirkan Qawamu itu bersifat fungsional. Artinya ketika nantinya ekonomi seorang Laki-Laki itu telah habis, Sudah tidak bisa lagi mencari rezeki umpamanya, Mencari nafkah bagi seorang istrinya,",
      "Itu meninggalkan laki-laki tersebut. Itulah Aminawadud. Sehingga banyak sekali kritikan yang didapatkan oleh Aminowadud ini. Salah satunya dari akademisi, Akademisi Banjar. Yang namanya Wardani itu kalau ya. Namanya Wardami dan Nurhidayat. Nah seolah-olah disini sebenarnya Aminamwadud itu menyuruh atau menganjurkan untuk perempuan itu",
      "Seolah-olah Aminawadud menyuruh perempuan itu memandang Al-Quran, perepuan itu membaca Al-Kuran sendiri.",
      "makna atau maksud ayat tersebut yang di hitok kepada seorang perempuan itu ya, karena dari sana sebenarnya kita melihat bagaimana perjuangan daripada Aminah Wadud ini kalau kita mel lihat keberadaan atau hasil daripado pemikiran-pemikiran yang diusungkan oleh Aminnah Waduk ini oh banyak sekali realita-realita yang bisa kita lihat contohnya sekarang kan zaman-zaman",
      "Kan zaman-zamannya pemilu ya. Banyak kan caleg-caleg yang perempuan. Ya, bukan hanya sekedar laki-laki saja yang menjadi caleg. Baik itu caleg DPR, DPRD dan mana lagi? Kan ada seorang perembuan dipajang di pinggir-pinggir jalan. Itu juga merupakan hasil daripada pemikiran Aminah Waduk itu. Kesetaraan gender itu harus ada. Nah maka dari sana sebenarnya itu sudah pengaplikasian. Sudah sebenarnya disana itu ya.",
      "Nah mungkin hanya sekian yang dapat saya sampaikan Mohon maaf sebesar-besarnya atas apa yang saya sambaikan Atas kekeliruan-kekeliruhan yang saya sampaikan Demikian hadanallah wa'ayyakum ajma'in Jazakallahu khair Wallahumma fiqhul hadilas bilrashad Assalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/Pemikiran Ilmuwan Islam Amina Wadud Muhsin_NpCKQMfXN6I&pp=ygURQW1pbmEgV2FkdWQgaXNsYW3SBwkJvQCDtaTen9Q%3D_1742932844.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh Perkenalkan nama saya Maftubastul Biri Dari kelas ATB dengan NIM 2008 304041 Saya disini akan menerangkan Tentang permasalahan Atau",
      "Sebelumnya saya ucapkan terima kasih kepada Bapak dosen atau guru kami yaitu Bapamuhammad Maimun MAMSI yang sudah memimbing saya dan juga sudah memberikan ilmu kepada saya sehingga saya dapat menyelesaikan tentang tugas ini.",
      "tugas ini yang pertama mengenai tentang biografi Amina Wadud nama lahirnya beliau waktu kecil itu bernama dengan Maria Tesley yang lahir pada tahun 25 September 1952 yaitu tempatnya di Marilan sekitar Amadeka Serikat dan beliau juga merupakan seorang anak perempuan",
      "anak perempuan dari bapak yang merupakan pendeta yang taat dan juga ibu yang muslim ya daripada buddha karam Hai Nah karena beliau itu lebih dekat dengan seorang Ibu sehingga kira-kira pada",
      "atau diaku menjadi seorang muslimah di masjid Washington yang letaknya di ibu kota Amerika Serikat salah satu cirinya beliau masuk Islam itu dengan diganti namanya menjadi Amina Wadud Mohsin lalu disini saya menjelaskan tentang pendidikan",
      "pendidikan dan karya dari Aminah Wadud nah pendidikkan Aminoh Waduh pada masa-masa perkuliahan diantaranya satu atau sarjana itu dipendidikan Universitas Pennsylvania pada tahun 1975 dan S2 atau Master di Universitas Michigan",
      "1982 dan S3 di Doktor-Doktor di Universitas Michigan juga pada tahun 1988 nah beliau juga memiliki karya yang mana hampir seluruh karyanya itu tentang membahas tentang gender, tentang kedudukan dengan seorang perempuan atau kaum feminisme",
      "Quran dan seorang perempuan kedua ada insid jihad gender jihad atau women reform islam dan ketiga ada berbagai macam artikel yang mana terkait tentang feminis atau kesetaraan gender nah pemikiran Aminah Wadud",
      "kerangka pemikirannya bahwa Al-Quran merupakan sumber tertinggi yang secara adil mendudukan laki-laki dan perempuan setara nah jadi pemikiran yang ada pada Aminah Wadud itu antara laki laki dan perampuan itu sama derajatnya gitu setara menurut pandangan Aminahu juga ada beberapa hal yang harus digarisbawahi",
      "mengenai tentang penafsiran Al-Quran diantaranya tidak adanya penafsyiran yang benar-benar objektif kedua, tidak adalnya pemahaman yang tunggal terhadap ayat-ayat Al-Kur'an nah terus tentang kategori penafssiran Al-'Quran",
      "menafsiran Al-Quran menurut Aminah Wadud itu terdapat tiga kategori diantaranya yang pertama adalah kategoritradisional cara menafsyirkan Al-quran apa itu tradisional yaitu dalam model tafsiran yang menggunakan pokok bahasan tertentu",
      "Mufasirnya itu Mempunyai kemampuan Dalam hal bidang ilmu Nahu maka Yang ditafsirkan Itu melalui Konteks atau teks Konteks Arab Jadi menurut Kemampuan-kemampuan para tafsir tersebut Kemudian yang kedua Dengan menggunakan Kategori reaktif Atau model tafsiran Reaksi dari",
      "pemikir modern terhadap sejumlah hambatan yang dialami perempuan, yang dianggap berasal dari Al-Quran. Yang ketiga ada holistik, yaitu penafsiran yang melibatkan banyak persoalan sosial moral, ekonomi dan politik modern. Lalu ini ada tawaran metode dari penafsyiran Aminah Wadud",
      "Aminah wadud nah Amin ahwa dud memberikan tawaran metode penafsiran terutama dalam ayat-ayat yang bias gender nah nanti lewat sensitif gitu tentang mengenal menghentang ayat ayat yang menjelaskan tentang gender yang pertama",
      "itu konteks apa ayat yang tersebut diturunkan terus yang kedua bagaimana pengungkapan lalu apa yang dikatakannya dari komposisi tata bahasa teks ayat terse but berarti lebih prior text ya lebih condong dengan teks itu salah satu tawaran dari metode penafsiran menurut Amin Awadud kemudian yang ketiga tentang bagaiman keseluruhan",
      "keseluruhan ayat nah well tangsaung atau pandangan hidupnya hati-hati beliau menganalisis terlebih dahulu tentang keselorohan ayat tersebut yang tiga semua tadi itu adalah mengenai tawaran dari Aminah wadud tentang mengenali penafsiran atau metode",
      "mengenai tentang Amin Awadud seorang perempuan pemikir pemikiran perembuan yang memiliki kedudukan seperti halnya laki-laki dan beliau juga menafsirkan pada surat Anisa ayat 34 yang mana tentang ayatnya yang pada intinya menurut beliau",
      "beliau nah seorang laki-laki itu lebih kuat kepada seorang perempuan maksud pada ayat tersebut menurut Aminah Wadud itu jika seorang",
      "Menurut pemeriksaan Aminabadud Laki-laki dan Perempuan itu sama Dan jika misalnya Seorang laki-Laki tidak mampu Maka posisinya itu boleh Digantikan oleh seorang Perempukan dan juga ada Kasus yang sering terlibatkan Yang sudah terkenal juga Mengenai Aminabadud Yang mana beliau Menjadi imam Ketika melaksanakan",
      "solat jum'at dimana beliau mengambil pada hadis Ummu Warraqah yang berbunyi",
      "Dari Ummu Warokoh Al-Angsoryah Bahwa Rasulullah S.A.W bersabda Ikutlah bersama kami ke tempat tinggal Tahu Syahidah Ummu warokoh Kemudian kami mengunjungi tempat Tinggal Syahida Ummu warokho tersebut Lalu Rasulillah S.S.A Memerintahkan seseorang Untuk azan dan ikhomah Untuk Ummu warkoh",
      "Ummu Warokoh juga mengimami keluarganya untuk melaksanakan sholat farduh hadis riwayat Hakim jadi salah satu pedoman dari Aminah Wadud mengenai menjadi imam sholah ketika melaksana sholath jum'at itu mengambil dari hadits Ummu warokoh yang mana beliau pada saat itu",
      "Nabi memerintahkan kepada Umu Warokoh untuk melakukan adzan dan ikomah. Dan juga mengimami keluh keluarganya. Untuk melaksanakan sholat-sholat farduh. Itu salah satu dasar pemikiran tentang Umu warokoh. Nah, pada tentang ini semua menurut saya sendiri",
      "tentang perbedaan dari pemikiran para tafsir itu memiliki kekurangan dan kelebihan itu sendiri sehingga kita harus bisa-bisa mampu menampungnya nah, menurut saya ini hanya sebagai pengetahuan ya, pengetahu bagi saya tentang adanya perbedaannya karena ada yang mengatakan bahwasannya tidak sah hukumnya ketika imam sholat",
      "ketika seorang perempuan menjadi imam sholat yang mana makmumnya berupalah seorang laki-laki itu kan ada perbedaan pendapat ya jadi kita hanya bisa mengambil hikmahnya gitu tentang seorang Perempuan juga mampu untuk mengerjakan semua itu yang sudah jelas itu mengenai nafkah gitu Jika seorangpun tidak seorang Laki-Laki tidak mampus untuk memberikan nafkha Maka boleh digantikan posisinya",
      "posisinya di seorang perempuan mencari nafkahnya itu semua menurut pemikiran Amin Awadud yang mana beliau selalu mengedepankan perembuan karena pada saat itu derajat pereimpuan ya di Amerika Serikat sendiri itu tidak adanya derajah gitu, sehingga sering dilecahkan makanya beliau Amin Abadud",
      "memotivasikan kepada para perempuan untuk jangan selalu mau tepatnya di bawah harus tinggi, jadi harus bisa memposisikan dirinya jangan selalunya di bawahu atau mengikuti seorang laki-laki berarti seorang perembuan juga mampu untuk melaksanakan itu semua mungkin dari saya cukup sekian",
      "apabila ada salah keterangan ataupun ucapan yang sehingga tidak mengenakan untuk didengar saya mohon maafnya sebesar-besarnya karena posisi saya pada saat ini masih dalam kondisi belajar atau mencari ilmu jadi wajar jika misalnya saya adanya kesalahan mungkin cukup sekian dari saya",
      "Wassalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/PEMIKIRAN TAFSIR KONTEMPORER AMINA WADUD_JAYmDgl3Qak&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742902305.opus",
    "text": [
      "Check. Check. Low. Check, check, check. Test 1 2 3. Low, check check, test 1 2",
      "Alhamdulillah pada kesempatan kali ini kita dapat berjumpa kembali yakni dalam rangka penugasan UAS pemikiran tafsir kontemporer yakni kita berbicara",
      "bicara tentang Aminah Wadud. Aminat Wadu ialah salah satu contoh pemikir yang bergelut pada bidang gender feminisme beliau merupakan untuk menegakkan nilai-nilai kesetaraan gender",
      "karena berkat beliau inilah perempuan tidak dipandang remah, tidak dipendam remeh oleh beberapa kaum khususnya laki-laki baik penjelasan kali ini tentang Aminah Madud",
      "Aminah Wadud ialah terlahir dengan nama Maria Tesli. Baik, bisa dilihat slide selanjutnya. Jadi Aminahu wadud ini terlahirs dengan naman Maria Teslil",
      "dilahirkan di Medesa, Maryland Amerika Serikat pada tanggal 5 September 1954 Aminah Wadud dipertimbangkan oleh banyak orang sebagai seorang pemikir Islam dan pejuang hak-hak perempuan",
      "Dalam usianya yakni 20 tahun, beliau mendapatkan hidayah ketertarikan terhadap Islam. Khususnya dalam masalah konsep keadilan Islam gender mengantarkan beliau untuk mengucapkan dua kalimat syahadat. Yakni pada hari yang ia namakan Thanksgiving Day pada tahun 1972.",
      "Saya tidak memasuki Islam dengan kebanyakan aset, klasik dan struktur yang berpengaruh untuk mengejar. Dalam transisi pribadi saya, terbaiknya menggunakan pembawaan.",
      "S. Al-Wadud The Loving God Of Justice Dia Melafalkan Syahadat Dan Memeluk Islam Perjalanan karirnya Ini Rekam Jinjang pendidikan Aminah Wadud ini",
      "memperoleh gelar beasiswa dari University of Penelivia pada tahun 1975. Dia memperolah gelar Master Agamanya, MA-nya dalam kajian Near Eastern Studies in University of Bigichan",
      "tahun 1986 dan gelar PHD-nya dari Arab Saudi Universitas of Megitan pada tahun 1989. Dia mengajar studi Al-Quran dan tafsir di Amerika, University di Cairo",
      "Bahasa Arab di Universitas Al-Azhar. Tidak cukup dengan itu, Aminah Wadud beranjak pergi ke negeri piramid untuk meningkatkan studi tentang keislamannya di Amerika University in Cairo. Ia memperdalam pembelajaran seputar Al-Quran dan tafsir di Universites Cairo",
      "Untuk menyempurnakannya, ia mengambil pendidikan khusus tentang kefilsafatan di Al-Azhar University. Telah sempurna jenjang pendidika yang ia lalui yang telah mengantarkannya menjadi seorang profesor studi Islam di Departemen Studi Islam dan Filsafat Universitas Pomerwot di Richmond, Virginia.",
      "Dalam beberapa literaturnya dapat diketahui bahwa beliau merupakan seorang yang aktif di berbagai organisasi perempuan di Amerika dan berbagai diskusi tentang perepuan. Serta gigi menyeruakan keadilan Islam antara laki-laki dan antara pereumpuan. Pada berbagai deskusi ilminya, ia berbagi daerah di berbagai daerAH maupun negARAH",
      "Beliau menerikan organisasi Sister Islam di Malaysia. Pemikiran Aminah Wadud ini tidak lepas dari pemikiran yang dipengaruhi oleh pemikirannya Fazlur Rahman. Hal ini bisa dilihat dari metode",
      "metode dan pendekatan yang digunakan dalam menafsirkan ayat-ayat yang berhubungan dengan gender sama dengan metode yang diggunakan oleh Fazlur Rahman karya beliau Aminah Wadud yang sangat populer yakni ada dua Quran and Woman Wanita di lem Al-Quran dan Inside the G",
      "The Gender Jihad Women's Reforms in Islam dalam metode interpretasi feminisme Aminah Wadud dalam Al-Quran dapat dijelaskan sebagai berikut satu bercorak holistik intratekstual yaitu mempertimbangkan semua metode tafsir tentang",
      "sebagai persoalan kehidupan politik budaya moral agama dan perempuan pembacaan inter-inter a textual merupakan pembacana Alquran keseluruhan holistik bukan ayat perayat pembahasan intratekstual yaitu membaca ayat-ayat dengan melacak bentuk-bentuk linguis tik yang digunakan di seluruh",
      "dengan yang lainnya dalam tema yang sama dan mengajuk kepada prinsip Al-Quran yaitu peadilan untuk semua manusia sedangkan makna ditarik dari keseluruhan teks suatu isu tidak hanya dijelaskan oleh satu ayat tapi dijelarkan oleh beberapa ayat dalam Al-Kuran sendiri",
      "isu dalam Al-Quran diperkuat oleh sumber-sumber Islam yang lainnya. Yang kedua yakni percorak konteksualisasi historis, dengan memperhatikan tiga aspek penafsirannya yaitu konteks, gramatika bahasa dan weltescaung dari ayat yang ditafsirkan. Analisis Asbabun Nuzul",
      "Yang ketiga yakni berdasarkan pada prinsip kesetaraan dan keadilan gender",
      "patriarki atau kerangka berpikir feminis yang keempat yakni menggunakan lima langkah metodologis diantaranya pengalaman atau pandangan perempuan dalam menafsirkan Al-Quran, pengalamaan atau pandang perampuan merupakan hal penting secara teoritis dapat dikatakan bahwa suatu penafsiran harus berangkat dari pure text",
      "Pera pemahaman atau masalah sebelum penafsiran Yang menambah perspektif dan kesimpulan dari penafsyiran Prior text unsur khas untuk menafsirkan setiap ayat Dan pengalaman perempuan merupakan salah satu prior text Sehingga harus menjadi variable dalam proses penafshiran Yang selanjutnya kerangka pemikiran feminisme Teori-teori feminisme yang berisi ide kesateraan",
      "Jender menjadi bingkai untuk membangun interpretasi feminisme. Interpretasi feminismo disedari pemahaman teori feminismo yang kuat, pemikiran feminismo mempersoalkan eksistensi perempuan menolak seksisme dan menegakkan hal-hal dan martabat perembuan yang lainnya. Selanjutnya pemaparan metode konteksualisasi historis",
      "konteks, waktu dan latar belakang turunnya ayat atau wahyu asbabun nuzul. Metode ini bertujuan untuk membedakan ayat-ayat partikular yaitu ayat yang mendefinisikan situasi dan kondisi masyarakat Arab pada abad ke 7 dan ayat universal yaitunya ayat untuk semua manusia. Selanjutnya paradigma",
      "Paradigma Tauhid Untuk memperoleh penafsiran yang adil terhadap perempuan Kita harus kembali kepada inti ajaran Al-Quran Yaitu Tauhit Dengan kerangka paradigma penafsanan Alquran Konsep Tauhil mengakui kesehatan Allah, keunikannya dan tidak terbagi Tauhim merupakan metode kunci dalam interpretasi feminisme Dan merupkan doktrin mengenai kesehaan Tuhan",
      "Keesaan Tuhan. Dengan paradigma tawhid akan terlihat jelas perbedaan Al-Quran dengan penafsirannya. Dalam contoh penafcirannya, kita ambil kasus dari Quran Surah An-Nisa ayat 1 dalam rujukan Surah an-nisa ayah satu yang berbunyi",
      "berbunyi. A'udzubillahiminasyaitadirrojim Bismillahirrahmanirrahim",
      "Menurut Aminah Wadud Dalam memahami kata nafs dalam ayat diatas Kata nafsi digunakan secara umum dan teknis Walaupun kata nafs secara omong diterjemahkan sebagai diri atau dan jamaknya Anfus sebagai diridiri Namun Al-Quran tidak pernah menggunakan untuk merujuk pada suatu diri yang diciptakan selain manusia",
      "Dalam Al-Quran, nafs merujuk pada asal semua manusia secara umum. Meskipun konsekuensinya manusia berkembang biak di muka bumi dan membentuk berbagai macam negara. Namun kita semua mempunyai satu asal yang sama. Menurut tata bahasa, nafsa adalah feminim. Adeseden dari kata sifat dan kata kerja.",
      "Dan kata kerja, feminim yang bersesuaian. Menurut konsepsi nafs tidak maskulin maupun feminin dan menjadi bagian esensial dari setiap orang laki-laki atau perempuan. Kata penting lain dari ajad diatas adalah zawj. Sebagai istilah umum, zawj digunakan dalam Al-Quran untuk mengartikan teman, pasangan,",
      "Pasangan atau kelompok Dan bentuk jambaknya Azwaj Digunakan untuk menunjukkan pasangan Ini adalah kata yang digunakan Untuk perujuk kepada penciptaan manusia Yang kedua Yang kita pahami sebagai Hawa Ibu pertama akan tetapi Menurut kata bahasa Zawj adalah maskulin",
      "Dan kata kerja maskulin yang bersesuaian. Menurut konsepsi, Kata ini maskulin maupun feminim, Dan dalam Al-Quran digunakan untuk tumbuh-tumbuhan, Dan binatang di samping manusia. Tentang penciptaan Zawjah lebih sedikit ketimbang tentang penciptaan nafs yang pertama.",
      "penciptaannya yakni Min Nafsin yang pertama dan Zawji yang berhubungan dengan nafs itu menurut Aminah Wadud mungkin karena minimnya penjelasan ini yang menyebabkan Mufassir Al-Quran seperti Azamashari dan ulama lainnya mengandalkan kisah Injil yang menyatakan bahwa Hawa diciptakan dan",
      "Dari tulang rusuk atau pinggang Adam Menurut Aminah Wadud bukan bagaimana Hawat diciptakan Tetapi kenyataan bahwa Hawat adalah pasangan dari Zawj atau Adam Pasangan menurut amina dibuat dari bentuk yang saling melengkapi dari realitas tunggal Dengan sejumlah perbedaan sifat karakteristik dan fungsi",
      "tapi sebagai kebutuhan satu keseluruhan. Setiap anggota pasangan mensyaratkan adanya anggotanya pasangan lain dengan logis dan keduanya berdiri tegak hanya atas dasar hubungan ini. Dengan pengertian seperti itu, penciptaan Hawa dan Adam bagi Aminah Wadud merupakan bagian rencana penciptaan Adam",
      "demikian keduanya sama patingnya mungkin itu saja yang dapat saya sampaikan kurang lebihnya mohon maaf jadi bisa ditarik kesimpulan bahwa Aminah Wadud ialah orang yang sangat memperjuangkan hak-hak wanita yakni dengan tidak adanya pandang bulu antara",
      "pandang bulu antara manusia menegakkan hak-hak keadilan gender. Kurang lebihnya mohon maaf. Wassalamualaikum warahmatullahi wabarakatuh."
    ]
  },
  {
    "file": "amina_wadud/Prof_Amina Wadud on _Gender Reform in Islam_EqfybmUD4xw&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742946847.opus",
    "text": [
      "They are not Allah is either this or that, Allah is both and.",
      "of the construction of gender relations in Islam is usually given the idea of Allah as the ultimate, on top, the highest reality and the male person in direct relationship to Allah and the female person in a further relationship to the male. And this is constructed with only one set",
      "of directions. Now this is interesting how often I would see this in the literature including in Sufi literature and how beautiful was the articulation about the earth, then sky whatever the sky grows down the Earth must be covered and it was always so beautiful and that was always a little vexed at something somehow was not quite complete in this construction and then it occurred to me",
      "that there is no intercession between any person and the love. That every person has a direct relationship with the love, but in this construct, there is not direct relationship between female and the Love. And that's problematic. No matter how much beauty you may give in the sky throwing down something that the earth picks up or the pen writes and the tablet receives, no matter how many of those constructions that you give it's like the loot, something was still amiss",
      "So I played around with it and came up with the necessity to articulate a direct and unmitigated relationship between each person and the law. Notice the arrow goes in both directions, so laws related to the male and the males related to a law but a law does not have a limitation of relationship to just males,",
      "through a magnet relationship with Allah. And when I played around with this construction, literally I did play around with it. I had those little round magnets on my desk that have those little color rods, little tiny color rods and used to fiddle with them. And I was reading Sachiko Murata's beautiful articulation of the Da'wah Islam where she's kind of",
      "somehow felt that by granting women their God-given equality, men were going to be displaced because they were looking at it in the previous model. So if somebody has to be there, somebody has",
      "physically a hierarchy with Allah and at the same time confirms that they can only be a relationship of equality and reciprocity between women and men if we believe in what is God. So tawhid becomes the operating principle for equality",
      "and is not limited to just the discourse about male and female, but that's where I started with it. That's what I was working out in my life as a female in a relationship with Allah couldn't understand how rape by community could be affected by some other type of crime stuff. And I had to work it out. That is why I worked it out with him. But then it was clear that his application was beyond just the gender discourse",
      "into all aspects of human relations and therefore how he becomes fundamentalist in the human rights from this other perspective. In all aspects, I mean just random, here at some point living maybe I'll have to plug in something that is specific to the discourse about stealth and other but you can pitch it",
      "Now in the basis of what is called the Mofasset of Sharia, according to Abu Qayyum ibn Dawziyah, the Mufasset or the purpose of Shariah is justice. So if justice",
      "justice is not being experienced by women, then we have reason to challenge any laws and policies, any cultural practices that do not fulfill her God-given right to equality and justice. So strategically, we may be building cases on specifics by issues or by nation states but in the end",
      "The conclusion is that all citizens have the same rights with regards to the implementation of and even the construction of any law or policy that would be applied to that person. If there's a law or a policy that in anyway restricts or prohibits that persons' form of liberty, then the law must be reformed or eradicated.",
      "eradicate it. So the methodology of reform in Islamic law means that everybody, you don't have to be a scholar, you dont' have to politician, you do not have to rich but everybody requires justice before the law and justice in society, justice in the family and if they are not receiving it then whatever it is that prevents that justice from prevailing needs to be redressed",
      "And therefore the application of this model to discourse over heterorogativity is really important. I'm still working on this because of an active involvement with the LGBTQ community and my personal learning curve in terms of especially intersex persons,",
      "Persons that have, even from the moment of birth no categorization that is exclusively male or exclusively female. Remembering of course that most of what we mean when we talk about gender is a construct that's done in society. So the biology of it is already challenged by the reality of intersex persons and I think its beautiful",
      "And I will tell you, although again I haven't worked as much on it as I would like but I will where I am right now with it. And that is that for whatever reasons of restraint we have even in the discourse over intersex persons the discourse is only concluded by some location either male or female. It's never going to be...it's not yet articulated",
      "of third sex, even in those places that use the terminology third sex. And that's because we are just working it out I think globally and who can do this to work it out? I was at a meeting once where a person said they wanted only ever to be referred to as they. They never wanted to be refered to as he or she",
      "trying to negotiate this ambiguous location that had not been even in our language and given a proper designation. And I think that really articulates the work that needs to be done with regard to that is not exclusively with regard working on the concepts of gender justice and Islam, it goes beyond that.",
      "I look forward to learn from it and be influenced by it as a way of developing my own research and thinking. But I didn't construct this dual location, this is so pervasive that what needs to be done in order to get us out of that box is not mine exclusively to resolve.",
      "addressing a particular issue which is male-female equality in Islam. And so working on the basis of the existing and persistent male- female inequality, I was trying to address a construct of equality reciprocity. So in a way I can say this is a step towards the fulfillment of full human dignity for all persons but it's clearly not the final or only step",
      "And so I would defer to the mandate to be able to integrate much more comprehensively all the variants of sexualities that exist. But I'm not there, so I'm going to pretend that I'm there. I'm only going to say this is the work that I have done in order to address progressive eight-bombing between women and men in Islamist law.",
      "Is it a religious law given by the Lord or is it in the social political context? In that case, how does one relate to this kind of situation if there's a social political aspect? So you seem to be saying but from my mind and from your own, you seem think that it's devoid of the conception of law and then men have to relate to these situations.",
      "So can you just clarify if I'm wrongly categorized?",
      "only and ever a human construct. So I am 100% certain that I did not say this is about law, this is theology cosmology eschatology the application that I wanted to make with regard to the function of Islamic law which was very small part of it is because of literally my phone work that I've been doing within these organizations",
      "the gross gender stratification that exists in Muslim personal status law and family law where women are not conceived of as full persons in law. The problem comes when people presume there is such a thing as God's law or the law of",
      "Islam is more like the Dao, it's more like a divine order.",
      "Arjun means a path that leads to water, which is the source of all life. And so you can never construct Sharyan. You can only ever construct them. And Teph is the human understanding of what might be the divine order, the order of the universe.",
      "my favorite references of the media, the way people drive here. In order to construct relationships in communities you have to establish certain laws that's just pure operation so I'm still used to people thinking there is a line in the road and that the law is you stay on your side of that line and if I look out of a taxi when I am in there",
      "My mind is always blown when I see it because clearly that's not the law here. Maybe it is a law but not the Law of the Road, it's the law on the statute books or something. So one of the aspects of the gender discourse right now is to shake loose the notion that you will ever have anything that is remotely God's law. That you always have human laws and laws were always constructed by",
      "always constructed by human beings and principally by men within our intellectual history. And therefore, it is our responsibility to engage in the construction of laws that reflect our world view including any aspect of that worldview that for some of us includes a divine component. It doesn't for everyone but it does for some",
      "relationship to God and construction of laws in society. That that goes on. And I can refer to certain things which I could have discussed if I had more time, but I think about Abdullah ibn al-Nain's book on Islam and the secular states that gives some of the pragmatics of how we put it together. But I also think about work by people like Ziba Mir Hussaini",
      "who help us to adjudicate within the context of the gender discourse that every application of laws to women and men, into a relationship between women and man has been constructed by human beings. And again mostly male. And therefore is subject to the potential reconstruction by human being hopefully women and then in much more equal representation. So the last part of the conversation",
      "conversation about the deposit of Sharia is just my plug at a much larger discourse that goes on, especially with Muslim women activists. Whenever we try to approach certain things, they're told you can't do that in Islam as something static and then some reference to some obscure or well-known construct within Islamic filth which has been equated to God's law",
      "I think I've said it four or five times, I don't believe there's ever such a thing as God's law. It's always human law and in some cases different things about their understanding of what we call the divine sources like Ibrahim and Surah Al-Malik. So the answer is that there is no such thing as god's law",
      "I found this particularly because while I was reading your second work inside the Jaito Jigar, I found that word jihad quite problematic when I tried to read the book. It was also after 9-11 and all these anti-anxion Islamophobia that we were trying to contextualize that work. And the word jihad itself doesn't come as an innocent word anymore.",
      "It's an important aspect of being able to at least quickly examine the whole crust of any discourse.",
      "any discourse. But I don't think that it would necessarily be exclusive to historical location and that we have the right and responsibility to take agency with regard to epistemology and semantics. So in my lifetime as an African American,",
      "of being black were problematic. Well enough to remember when we reclaimed that word with James Brown as an inspiration, I'm black and I'm proud, and we transformed it. So with regard to the word jihad, well two things. One is that it does have a historical location that includes the military component of it",
      "but was never restricted to just that. And with regard to the definition of it as applied to my work, I am borrowing completely from a discourse that was made in post-apartheid South Africa where they were clear in struggling against apartheid",
      "economic justice, gender justice and the word that they used for both of those was economic jihad and gender jihad. So actually I did not point the specifics myself but I referred to that application and as such I wrestled the hegemony of the term away from those who would misuse it either within Islam or against Islam",
      "going to stick with that until an argument presents itself clearly enough to show the disadvantage of that application. Someone has asked me in a interview I did last week about responses to certain acts of violence that have gone on in the name of Islam",
      "And I told them quite clearly that my trajectory of working against oppression did not begin with September 11th or November 26th. It began long before that and I'm now going to give it up, and I am not going to turn sideways because someone representing the minority viewpoint has failed to be able to try to usurp",
      "I don't surrender the words to people who have misused them. I try to locate myself in regard to their usage and I accept when that location is not much agreed upon but part of the work is to be clear on the terms they do use,",
      "to give your definitions and then to agree or disagree on the definitions, perhaps use secondary terms. So I would say the struggle for gender justice is the goal and in the clearest articulation at the moment for me it's the gender jihad.",
      "Two aspects of relationship with God. One is based on a trajectory of similarities with God and the other is based upon uniqueness of God. And again, as I said, the important thing is that these operate in a cross-section in order to create salvation.",
      "In working on the Taohide paradigm, I actually in lots of ways did not want to say that this is something that I made. That somehow I constructed the Taodide paradigm. I wanted to find its location within our own intellectual spiritual history and one of the aspects of it was this voice literally affected that photograph comes from a book by William Chittick",
      "I just want to ask you a question that I've talked with you about.",
      "Islam has given individuality, personality and agency everything to me. Everything that we have known. At the same time if you go back to the religion at the core of it, every leader for that matter we found that patriarchy is quite visible. The remaining dominance is there right? Shri Buddha or Mohammed Deedh or any prophet or rishi is visible in that matter. We find that everybody is here. Why do you think so?",
      "The Quran mentions only about 35 prophets by name and they are all male. But the Quran also says that there are thousands, so therefore there are prophets we don't know about. And since we do take from the other Abrahamic religions some of our notions like cosmology, share and have distinctions from then we could possibly",
      "then we could possibly share other prophets that apply in or mentioned in the Torah who are female. So I don't hold that prophethood is exclusive to males. That's again one of the conceptions that we have overblown, to make ourselves comfortable with some kind of like these clear divides and men you know have somewhere somehow some clear distinction that God has given",
      "and everybody needs to just accept that they want to be believers. I don't think it's so simple, I think that this is the coincidence that there were only 35 and who's to say that the other ones are not also inclusive of us? And I love that thousands are mentioned in the Quran but only so few names because you can't tell me that I'm wrong, you have to actually have the names of all those other ones",
      "I have come into difficulties which are resolved",
      "I don't believe in the notion of a static Islam that is somehow located over there or back then, or with those people and all we have to do is go back and recreate that.",
      "I believe that Islam is alive and therefore, if language is alive, and it is being continually reconstructed, it is our right and privilege to be able to bring the knowledge back to instruction. There goes the use of the word taba'at. So I do not feel that certain terms that have proved their currency with regards to the debates need to be abandoned because they didn't exist originally in Arabic at the word gender.",
      "When they talk about gender in Arabic, they say jinda. That's the problem with Arabic. That is not a problem with the term gender. The term gender works out really well and that's why it is today we just have to borrow it completely from the languages that had space for it so they can construct their own. So I don't feel the need to prove",
      "static epistemology is somehow going to serve us as better while at the same time constructing the social political application of Tawheed as a concept of social justice. So in other words, yes, to me reform methodology in Islam is one that engages classable traditions, that is the canon, the works done by previous Islamic thinkers or critics",
      "or critics of Islam and the primary sources, that is the revelation, the sunnah, the hadith while at the same time being completely located in your own place and time and therefore the mandate to be able to construct even new analysis of those canonical traditions and those primary sources. So for me as I do remember mentioning gender",
      "Gender as a category of thought was not an aspect of classical Islamic thought. And we will not move into the future without it. So I am not at all intimidated that the term existed, that the terms did not exist with the Prophet or in the Quran or whatever. That doesn't bother me just I don't think God has a problem with the world in my head so",
      "I don't have a problem that we also experience that as human beings. And I don' feel at all imprisoned by having to make parallel terms, democracy is shura. I think there's a lot of sense. Democracy is democracy and shura is shure. There's some relationship between them but if I don''t give an Arabic word to it then somehow it's not going to be real or legitimate in a small way. So I'm not...",
      "How would I like to see this convergence?",
      "and so on. So is there any political dimension to it?",
      "within the context of religious studies which examines the psychology of the transformations that people make within their perceptions of religion and their own religious identities. So I don't know about this, I know for example the African slaves brought to the Americas have been estimated",
      "who were Muslim and yet part of the enslavement agenda in the Americas was to propose that somehow these savage people had no notion of moral deism. And so therefore there was some kind of benevolence being infused into Christianity. So I would say maybe you could be a part of that kind of construct,",
      "but I'm not really very well versed in the dynamics of that as sort of a political movement and I could give anything that I think would be coherent to add to it. What we do have today, in the context of those nation states that have diversity of population including religious diversity is",
      "is a very lame discourse about what Audre Lorde would describe as radical pluralism. We still have a problem in being able to construct a system that is not different from certain predominant models, so therefore religious minorities and racial groups, the human race, you know, the third sex are often",
      "often not able to operate fully under the umbrella of citizenship rights and equality because we have a push from an emotional citizen that will take into consideration the truth about diversity. That I know, but I don't know it as sort of personal awareness. I don' t know it for example scientists or even political analysts. I'm just not very strong on it",
      "So there's a lot that I would learn with regard to it being one of those persons, both the convert and member of several minority groups in the context of US supposedly equal citizenship. So I'm interested in it but not adequate to be able to contribute to this discourse out here.",
      "about religious identities that does not submit to only sociological and anthropological analysis. So for example, I take issue with the title of a book The Politics of Piety And the reason why I take issues with it is because in the end",
      "able to grasp and thus surrender to our analysis is the manifestation of that piety with all birth terms. And that contradicts an entire lifetime of work about spiritual identities and piety that do not have those forms, and that for me is what's going to raise a connection to this earth piety and therefore politics cannot be connected to it.",
      "I'm interested in it, but again I am not adequate to address that.",
      "How do you deal with such conversations?",
      "I'm not sure which one to address. First of all, I guess I'll start at the end. Nowhere in the Quran or the Hadith does it say that a woman cannot lead prayer.",
      "of the prayer must be laid out. And because of the absence of any text that could explicate that, everything else is a construct upon the community or the fingers or the wufti or the tourists or whatever throughout history. That has assuredly been confirmed by community",
      "practice but if there is nothing that restricts it then the community moment of practice can and should be subjected to change in examination of possibilities. So for me, the question of female imama was resolved... I guess I might as well say what a personal story was In 1994 in South Africa",
      "I was asked to give a khutbah in the Kermit Lane Road Mosque in Cape Town. And being a believer and being confronted with this distinction between what I myself had practiced and what I was being asked to do,",
      "and personally, spiritually. And so I spent all of my time from 1994 to 2005 in answer to those questions. And in that time although I was on occasion asked to lead prayer in mixed congregations or be in smaller groups, I always declined.",
      "I accepted. And the reason why I accepted actually was because of the founding of Paraguay. Because when I saw the vocation and the possibility of the reciprocity of roles, in that there is nothing in the Quran that says must be male cannot be female, nothing in Hadith that says that must be female cannot be male then I realized that the rest of it was simply a consequence of juridical construction albeit the majority opinion wouldn't all live with it",
      "And there was no need to adhere to it. I was not violating something that was fundamental to Islam, I was violating something which was fundamental for Muslim practice across the countries and I was completely in fact. So if somebody would say that means that I am stirring up... Oh is your word Fibna? Yeah. If they think that's how they describe it, I also have no problems with that.",
      "And the reason I went with that is because I believe in Allah as the judge and not in everybody's opinion of me as, in fact, the valid estimation of my worth.",
      "location is, I am okay with that. The problem is how do we take such a radical act especially in the wake of the controversial and sensational way in which it was presented to through the media? How do we actually make it apart from the transformative part of community? And that will be the work that I have been involved",
      "for the rest of my life. And that is, if prayer is important then the structure of the prayer is both simultaneously confirmed in its formula and challenged by it's participants. So that is what I am committed to. A lot of reformists are really very non-spiritual",
      "and spiritual people or they really practice rituals at all. I have encountered that, and that is always a sore point for me because I don't see a choice must be made between ritual and reform in the same thing with regard to intellectualism and spirituality or just others.",
      "cross-section between people who basically say, you know, intellectuals can't be Sufis and Sufies can be intellectuals. But they're smart. So I find that is something that I have a lot of personal work to do with it but that work does not include at all surrendering one iota of the sorry false epitome.",
      "There are no phanonic sayings that can be quoted with regard to women's emana. That is not for the paranta, I'm going to say.",
      "that locates the woman's performance of her ritual in any physical spot. None. Now there are references made to locations of women in lines ascribed to hadith, and I have not done any research on those hadiths",
      "The only hadith that came up as being significant in the discourses, which was analyzed actually particularly by Muhammadiyahs in Indonesia. And Muhammadiyas is an organization and one of two very large organizations from Indonesia, the National Islamic Organization or Muhammadiyya, which are not political parties",
      "parties that have been in existence since the early part of the 20th century and they have two different methodologies about Islamic reform which are really fascinating. But Muhammadiyya, in particular because they are sort of a new expatic and a new ship",
      "did an intensive research and they analyzed the two hadith that were most commonly being called forth with regard to women's imamah. One of them was the hadith which has been analyzed by Dr. Maldisi regarding, you know, building a mosque for a woman, which was not about salat but in case it was brought forth in this instance to say that there is proof",
      "and of course, Fatma Nisbi is known for her book dedicated to the weakness of that singlet. Only one person has ever heard it and he didn't even report it for a period of 29-32 years or something. And the other one is about Uluwanaqa",
      "and the definition of Dar by some people is restricted to her physical bloodline, household. And for others it's her community. That community was also assigned by the Prophet that there wasn't a caller of prayer. I don't know how you're going to assign a caller",
      "is just going to be inside your house. So I think that they find the limits in our house and tend to limit it, and when Muhammadiyyah did the analysis of these two hadiths, they confirmed that the greatest sikha, that is great strength of the Hadith itself, that his internal methodology evaluation was on the one that was out in Waraka so that in fact within the Hadits there was more confirmation",
      "the visibility over the Islam than there was a restriction of that. And as such, subsequently actually they come up with a fatwa about the visibility only if they restricted to say the khutbah for Eid or during Karawih. So it's an additional kind of acceptance but as a large organization this is interesting kind of confirmation and procedure",
      "So in order to come to me it's not visible, it's something that is obscure. So I think it's very interesting. I have not heard any work done on women in the closet kind of thing. This is a term used as to say that women should not be men.",
      "I have written exclusively on the, that I have in both my books and I would definitely read it because for the last question I would actually have to give another lecture. But let me just say that even the continuation of the discussions which were part of my two books we've been working on a project as part of USALVA you can look online at www.usalva.org",
      "about Kiwama and the values of the Kiwi project to transform that verse, from its position of priority in the construction of the super-continent status law and to make a construction from because it is our determination",
      "was a question of choice. That Lepin gives both the notion of women and men in a relationship of quality, intimacy, and compassion that the jurist chose to constructs on the basis of hierarchy and gave privilege to men. And that's what analyzing that verse",
      "you know, writing about it. That is an all-involving consideration because it is pivotal when we respond to law in the way which it's constructed to determine what we call a marriage of subjugation. So we are consciously trying to construct a marriage that involves domestic philosophy. Unfortunately I'm not alone in that context but I have a role that was particularly researched and written over and I do invite you to look at that comment."
    ]
  },
  {
    "file": "amina_wadud/Public interview with Amina Wadud and Kecia Ali 2 _lGWfJ-4Gzes&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742908838.opus",
    "text": [
      "Good afternoon and welcome to all of you who come to be part of the Lewis Global Studies Center annual conference, Contemporary Women in Islam. I'm Rebecca Hovey, I'm the Dean for International Study and Director over at the Global Studies",
      "Dr. Aminah Wadud, who is here on campus this week as our Global Scholar in Residence. Dr. Wadu is being interviewed by the prolific and similarly recognized Professor of Religion, Dr. Keisha Ali of Boston University. I want to take this moment to thank all of our sponsors for the conference. We have the Betty Eveyard and Jean Marie Eveyar Global Initiatives Fund,",
      "program in Middle East studies, SAMS Fund, Department of Government, Department Of Religion. And we're here in the back there. Program for the study of women and gender, The Smith College Museum of Art, and the Center For Religious and Spiritual Life. So this really is a campus effort so thank you to all our sponsors. So I've done a very quick study today of both of your life works.",
      "The pairing of these two amazing women scholars in Islam here at Smith College is phenomenal and a rare opportunity for all of us to be witness to the sharing of thoughts, an exchange of still emerging ideas in feminist epistemology and theology. Amina Wadud's early work based on her dissertation, Quran and Woman, Rereading the Sacred Text from a Woman's Perspective has been a critical text in Islamic studies, feminist theology, and critical hermeneutics.",
      "She has inspired a generation of feminist and critical theology scholars whose admiration and recognition of her bold scholarship stands out in their citations. Dr. Boyd-Edd was one of the first female imams to lead mixed gender Friday prayers, acts which have sparked controversy in Muslim communities across the globe. And in her scholarship she has dared to say no to Islamic scripture on gender roles,",
      "makes relevant in terms of the contemporary shift, no means no to yes means yesterdays in the notion of affirmative consent. Dr. Kishy Ali's own work is influenced by Dr. Wadud scholarship and she has served as the co-editor of a celebratory volume, A Jihad for Justice, honoring the life and work of Amina Wadu. Dr Ali's",
      "relations in the Muslim traditions and I learned on her blog even studies of futuristic science fiction. She serves on the board of directors of the American Academy of Religion as well as editorial and advisory boards of several leading journals in religious studies. In their dedications to Ali's co-edited volume honoring Dr. Wadud, the co- editors offer the following statements",
      "a lot about what we're about to hear. For my beloved teacher and friend, Amina, you remind me that I have a heart, a voice, and a body for knowing and living the truth. Lori Silvers. For Amina whose courage, faith, and integrity continues to inspire me, Julianne Hammer. For who has boldly shared with us the fruits both bitter and sweet of her extraordinary journeys. He shall leave.",
      "So we are about to have this brief moment to learn directly from both these women in ways that we hope will share these journeys with all of you here today and this weekend. Thank you, and I'll turn it over to you. Thank You. This is quite a moment.",
      "than 20 years ago. If I'm remembering correctly, it was in the Silk Road Cafe by UNC Chapel Hill and I was there with some colleagues, classmates from graduate school back when I was a doctoral candidate at Duke. You had published Quran and Woman which I had read and reread and annotated",
      "how down-to-earth you were. I mean, she'd written a book right? And I've read the book and she was there in person and I could talk to her about the book. And I don't remember actually the content of the conversation but I do remember basking in your presence at that moment without realizing",
      "and in person, by phone, over email for more than two decades. So first of all thank you. It's been a real enrichment of my life but also my scholarship to have you be part of it. Thank you. Let me start by asking about Qur'an and Woman because",
      "the initial publication of the book. It appeared, of course first in Malaysian edition and grew out of your work with Sisters In Islam and then was republished by Oxford University Press in 1999 so I have both editions. I'm not willing to give up the first one yet. And I'm wondering if you could just say something about the book what brought you",
      "where the book has brought you over these decades. Thank you very much, Bismillah ar-Rahman ar- Rahim I always begin in the name of Allah whose grace I seek in this and all other matters. I think that when you get to be this year I celebrate being 65 so it's a nice round number",
      "and have a different kind of appreciation for the longevity of some of those relationships. And certainly Quran in Women is something that has had a longevity, I think totally unexpected. There's just no way that I could've predicted because I had like zero political intent. I was just a seeker whose love affair with the Quran caused me to immerse myself",
      "sort of an historical intellectual trajectory around that book and at the same time still left me wanting for what does it mean to be a woman as part of the textual communities. And I just kept finding that things were missing, and I really wanted to be able to highlight that in my study. Now as a graduate student trying",
      "trying to complete the PhD, I now advise students to do the exact opposite of what I did. Do not attempt to write your magnum opus. It's just a long research paper and then you can write your Magnum Opus but it turned out that somehow I had captured something that has outlived even my own expectations",
      "Excuse me, but the question was really very innocent. And that is that lived realities in any community are very complex, very nuanced and yet instill given whatever political terrains there are around those communities sometimes the community gets marked with a trajectory or characteristic",
      "of some utility for those outside, either for good or ill. But becoming a Muslim by choice when I was 20, I never felt for a minute that I should be somehow second in my relationship with my creator. And yet I had already traveled enough and experienced living outside of the US",
      "in the U.S., to be aware that some of what happened in community did not reflect the ideals that I felt were necessary in order for me to sustain an intimate relationship with my creator, and I felt that the best way for me figure out what does a law intend for the role of women was to take it straight from the sacred text, and wasn't the first person obviously who had related",
      "but when you look back and find that they are literally all men until the 19th, 20th century, you think to yourself well maybe something's missing in this story. And so I did my dissertation with that in mind and I was actually discouraged from it by my advisors who wanted me to do what is the normal route for the dissertation which is you pick a topic",
      "and you expose what you have learned from them, and then you develop a critique if you have one, and the justify that critique. And then you write a conclusion.\" You know? And I just thought the more of these guys that I read, the more invisible I become. And I cannot use them as a reference point. It just doesn't work for what it is that I'm experiencing with this text. So again, the entire process was total antithetical to what it said I would recommend anybody ever go through.",
      "I got the PhD, you know. And then everybody tells you that you should take your dissertation and turn it into a book but I went for my first job which coincidentally happened to be on the other side of the planet in Malaysia and I remember trying to explain to my mother where it is. My brother had fought in the war in Vietnam so I said, you like Vietnam? Well go down and then go down. You know? And that's like the best that I could do even for myself, you",
      "something which has had even greater longevity, which is a set of relationships with regard to Muslim women's activism. But the currency of the book sometimes still surprises me because in it I actually don't talk about methodology at all. I do however try to apply the method of reading for gender and it's like 104 pages. It's such a small book you know? And it",
      "has been translated a dozen times in different languages and for some reason I think maybe the innocence of the project comes through while simultaneously the profundity of what is being demonstrated in there about the necessity of rethinking any discourse about humans that has been shaped solely on",
      "par for the course now, right? But in the context of having a sacred text that's so pivotal in the community it's intellectual, its spiritual, its political thrusts to have somebody just sort of as innocent as it was not only speak to that but demonstrate the ways in which it's not happening and give examples of ways in",
      "to do it and you know the rest is 25 years worth of history. I want to come back to the question about collectives of women, and women's groups and women actions but um... But it is a different time now right? And I teach Quran in woman, I teach regularly in my classes and a couple of years ago for the first time one of my students said this is really",
      "It's so fabulous that there's all this talk about women. But what about the very strong binary that's running through this text, right? In I think it was 2017 at Boston University when people are thinking about gender they're thinking about it in ways beyond a dichotomy of male and female. And",
      "on these sorts of issues around gender diversity in your new work?\" She said, oh great! Like how do I get that book? So I know that the book isn't ready but I wonder if you might say something about how you move from some of what's in Quran and Woman to a newer set of thinking",
      "of this binary that most of us were working with 25 years ago. Yeah, it's funny because now my definition of Islam includes the location of what I call the hegemonic binary patriarchal neoconservative version of it and that's one we all knew, that was the one that I was writing within",
      "the binary allowed me to do certain things with regard to equality and reciprocity that now when I'm trying to reconfigure and look at you know sort of gender non-conforming realities it's really a challenge. It's a lovely challenge because the reality is, it's very easy to get to a certain point in your work and then all you do is just repeat",
      "the topic of this conference is this, so you write a paper that talks about your work with that topic. So for me I've actually fragmented a stationary box in terms of the binary and I'm not... I am visualizing a number of ways to do it and that includes interrogating the maintenance of that paradigm in so much of Islamic work",
      "and then problematizing it, and find what you describe in your work about the liminal spaces. So what I want to do is I want continually re-script the notion of a fixed point, and instead try to create like a spoke, sort of radiating reality in which there are interactions between certain locations for lack of a better word",
      "for lack of a better word, let's just sort of say the positive and the negative right? Or the plus and zero that they use in the computer digital language. There is this location and the problem with that location number one is that it gets fixed solid in one place, right? And the other one is it becomes invoked in certain power dynamics. So again all of this as she said it's my current research,",
      "admit myself and as a consequence lose out on where I could go with it. But, it has been a challenge that I have embraced for the possibility of returning to that notion of what it means to be human. And the inspiration for the work I'm doing now is a kind of universal understanding and acceptance that you know that human beings were created with karama which is dignity.",
      "to, the plan is to go at all the places where it's problematic and allow those places to speak. To articulate their own presence in reality. And then bounce it off of the rubrics of understanding that we have even when they're binary as a way to be able to open up even the categories. So that's the plan people make prayer because it's not yet formulated I'm still working on",
      "I definitely feel that the binary was both necessary and beneficial to me at the time, to examine the power relations in any settings where there is an interaction. And now I realize that inadvertently then I'm participating in creating a stagnation",
      "actually in its complexity. So we're in process on that one. One of the things that has been so striking to me, in so many of the conversations I've had with you over the decades, has been the way that you move between being absolutely committed to realizing, attempting to realize,",
      "the highest ideals and the transcendent possibilities, and also being really attentive to practical lived realities. The way things are for Muslims especially women or gender non-conforming Muslims. And one of the things that I'm hoping you'll speak a little bit about is your work with Sisters in Islam and with Musawah and other organizations",
      "that are committed to making practical change on the ground. And maybe also to say something about how it is to work having one eye on those very real-life considerations without losing sight of the ideals, and also how do you hold onto those ideals when also trying to do practical things? Yeah I am also, the completion of events in my life",
      "events in my life, you know what we call the blessings was that I came out of graduate school hijabi and there was a general skepticism that a black woman in the veil could represent ideas about Islam in the context of a secular university. So I didn't get a job, that's the bottom line.",
      "Malaysia and the coincidence of it was I had been interviewed by a journalist who had done a tenure at my graduate university and did a three-part series on Muslims in the United States so she had interviewed me for that. And so, she was like my sole contact person in Malaysia other than the University officials who are all men",
      "I'm coming to Malaysia, you know. And they were already meeting a group of women, mostly professional women who were absolutely clear that they had no problem with their identity as Muslims so it wasn't like we need to get rid of Islam. That wasn't even on the table but that they were observing in lived realities such a disparity between",
      "justice and equality. And so they didn't know quite what to do, but they had tried a couple approaches mostly legal before I got there. And when I came, I started meeting with them. And I'm like hooked in to this theological abstraction of perfection and utopia. And they're dealing with all the stuff that has to do",
      "And, you know, the clash between us just opened both of us up to other possibilities. In the end by the time Sisters in Islam was organized it was eight of us women who had stayed stuck with it for a couple years but we began an articulation which actually turned out to be unique and now again is being replicated",
      "the necessity of grappling with the trajectory of Islamic discourses in a critical gender reading as a way to be able to challenge how they get manifest in real lives, either by culture or by policy. And that took me out of the ivy tower of abstraction down into the realities and shaped then for me",
      "then for me an edge in terms of the imperative of being able to grapple with the whole trajectory. But I sometimes had to pull them to think about that theology which they resisted and they sometimes had the pull me to think you know, the live realities on the ground which I resist it. And in the end these are friendships that have also gone for several decades now three, you know three decades",
      "They now know how to speak through theology, which is a kind of interesting thing. There's a meme out there with Zainab Anwar who's currently the director of Musawah movement and it says God cannot be God if God is not just Now anybody who knows anything about the history of Islamic thought would say well that's Mutazila You know but trust me people didn't operate out of thinking about the difference between the Mutazilah and the Ash'aris they didn't you know they didn t think about that",
      "But what has happened now is that theological talkback has become more common parlance. And that's because of the dynamic relationship that has been encoded now in the work that both Sisters in Islam and Musawah does, which is actually a radical theological engagement similar to liberation theology in that again, the context of people's lives takes precedent over text.",
      "called an exegesis of praxis. And the bottom line of that is, can there be justice if Muslim women don't experience justice? So their experiences have come to the fore. And what this did for me despite whatever amount of resistance my sort of abstract metaphysical deconstructionism and reconstructionism might prefer,",
      "those abstract ideas into a reality where I realize that an idea is only so good as your capacity to be able to put it into implementation. Whereas before, I was happy just to float around with the ideas, you know? So it has been a two-way push and pull. Unfortunately for me one of the consequences of...I have now understood",
      "I get all three of them to be on par, except for somebody like Sadio which is my own spirituality and my interest in symbolism, liturgy, and worship. And my intellectual sort of very critical thinking component and my activism but the reality is that when I have to choose between them well first of all I can't make my brain not be included so",
      "activism even over the spirituality because I see way too many quietists among, you know, the new Sufi communities. And I just don't understand ethically how you can arrive at a state of enlightenment that is just you singularly floating above the mountain. I just can't see it if it's not embedded in social justice so if I had to grapple my preference would be to grappel with",
      "with sort of very secular, hard-line Muslims on the ground because they are dealing with real people. And for me, the task of being human on the planet Earth takes priority over even some of our highest ideals in articulating what might be our own intimate relationship with the divine. So I do have to do tradeoffs and I'm aware now",
      "But I'm also aware of how long and how painful it was that I would have to go into situations, and I would Have to let off one thing over the other in order to be able to actually work with community And to affect some change so it's still an ongoing kind of a tender spot So I want to come back to ritual and to spirituality Later but now I want",
      "job market, into the American job market. Because you didn't get a job and you went to Malaysia but you eventually got a job then you came back and you taught at Virginia Commonwealth and you had a long career there and your tenured and promoted and you published more and in Inside the Gender Jihad from 2006 you talk a lot about it and I've recently been revisiting for my own purposes",
      "And you talk about how in the academy that's a very fraught idea, and both within institutions and in professional organizations and in public spaces attempting to operate in a subfield of Muslim women's studies, especially as a Muslim woman scholar, especially",
      "on with that. So can you say something about your return to the U.S., and being at Virginia Commonwealth, and then your academic career during that next portion of your life? Yeah I mean uh... The reality is I took early retirement because um... I arrived at a place where it was clear to me, and it has been confirmed in over ten years that I've been retired,",
      "the production of new knowledge in Islam. If you look at the field, it is predominantly interested in geopolitics and history with a spattering of Sufism which is mostly done from the historical perspective. It's not investigated as an ethical system of life. And Islamic feminism is one of the newest disciplines on the block. At that time when I was talking about Muslim women studies",
      "I highlighted it in that way because, and now it is manifest more coherently in some institutions. Because that was what was already... That momentum had already been building. And yet to build it meant that you had to contend with not just the fragmentation of the disciplines but also",
      "also the incapacity of the existing disciplines to understand the necessities for these other dimensions to be given equal space in the discourse and the research. And it's been better understood now, so women studies programs will also be interested in someone who has a focus on Islam and Muslims. And Islamic Studies, in this trajectory unfortunately Islamic Studies moved the slowest",
      "But Islamic studies has also now understood that they need to engage with gender. It didn't exist and it didn't enough at the time where I arrived at one of those mile markers in life, and I literally submitted my documentation for consideration of promotion to full professor",
      "my resignation. And I think that the Academy was a good home for me because I do like intellectual abstractions and I do, like, the whole idea of the exchange of learning and inquiry and critical thinking but it did not nurture me to assist in",
      "beyond simply a confirmation of categories that already exist. And once I made the decision, and I literally left and I was jobless, I didn't know what would happen but now when I look back on those 10 years, I have actually had the opportunity to do not only so much of what I love, but also to have an impact in these things happening literally around the globe",
      "for me to be in. Besides, it's so much easier to be an anarchist when you're outside the system. You know, when you are in there, you still have to somehow comply with certain things and I was a little bit resistant to that. But I am happy to see that there are certain efforts to bring certain things together now that didn't exist at the time when I left the academy but it is still unfortunately completely uneven. At",
      "the time that I, for example went up for tenure there were actually no other hijabi Muslim women who were tenured and none of them in my field. So if there was a hijab in medical school for example then you didn't come into the humanities or social sciences so just imagine that it's not even that far fetched and its not even far that long ago and the idea that you could actually engage",
      "and wear a hijab was categorically denied in many of the settings that I would go into. And for no other reason, as an anarchist, that meant I would probably wear it longer. So it is not yet there. We are all fortunate by the way, I'm counting on Kishale to be the first Muslim woman president of the American Academy of Religion which she definitely will say now. She's already shaking her head right? But we're not only are we there",
      "there is a cadre of academics with both spirituality and political awareness coming through the academy in all kinds of spaces. By the way, some of them will be here for our conference this weekend so be sure to check them out. I'm looking forward, in fact, to some of my younger colleagues to see how they've progressed in their work over the years. It's becoming more palpable but we are still far behind",
      "with the global manifestations of certain realities that are extremely painful in terms of the progress, of understanding I think really again the beauty of the complexity and the diversity of human beings. And Muslims are no exception we have this diversity even within us and so our capacity to be able to do things and to actually be able",
      "We're pushing, you were pushing to make that happen and there are places where it is happening individually for some academics but it's still not enough. The number of women, for example who are in endowed chairs in the area of Islamic studies is one. And it used to be that there were none. In fact they were all held by white males and then they started having brown males.",
      "And when you have grotesque manifestations like that, it just means that really the entire rubric of learning in the context of U.S. academia is a perpetuation of certain colonialist privileges that actually limits the capacity of the universities to fulfill what is their higher mission. And so my area of study and my concern",
      "But it was enough for me to understand that if I wanted the freedom to be able to continue to develop what I thought was my mandate in being human, but I couldn't do it under the rubric of US academia. And there's not been very much to entice me to think otherwise in the ten years since I retired. Besides occasionally I can go and hang out at Smith for a week and pretend I'm an academic for a little while. It's a pretty good gig here, I think.",
      "gig here I think. So, I want to first emphasize what you pointed out about the way that positions in the Academy are still unequally distributed and note that one of the motivations for me and Laurie Silvers and Juliana Hammer putting together",
      "PDF, you can download it freely from my website or if you searched Jihad for Justice online. You'll find a site for it was precisely that you retired as a full professor from the university and where was the festrift right? You know this German word because they always have a German word when you have a big academic thing and usually there in you know the students and those who have been PhD advisees",
      "sometimes colleagues of an eminent figure who retires. They all write contributions influenced by his or her, and it's usually his contribution to the study. And then an obscure academic press publishes it, and its $350, and 200 libraries buy them, and that's it. The contributors get a copy, and you have to beg a PDF from someone if you ever want to read it or cite it. We didn't want that to happen with this book, right?",
      "And so not only some of the contributions are absolutely academic essays, some of them are academic essays with a little bit of a twist. Mine cites Taylor Swift lyrics, you know, baby just say yes. We're talking about consent. Why not? But I also talk about Imam Shafi'i. So it's legitimate Islamic studies but there are also letters and other genres",
      "of responding because your work has impacted people in so many areas, activists and scholars and folks who are both and community members who may not identify as either. And so what we wanted to do was something that wouldn't fit within those constraints and would be available right? In the same ways that you've really sought to make your ideas accessible outside the academy. Still working on it.",
      "Still working on that. I have YouTube now, you guys. And Twitter. Don't forget Twitter and Facebook. So I want to actually talk about place because you've talked about being in Malaysia and you've not been for the long haul in the academy as the right place. You're peripatetic, right? Every time I get a note from you,",
      "you're someplace else and very often it's Southeast Asia but sometimes it's South Africa, maybe it's south America right? I never really know. It might be Europe. I'm wondering if you can say something about what it's been like for you as a Muslim to be a citizen of the world in those kinds of ways, to study at al-Azhar,",
      "to be an African American woman in all of those spaces and both the belonging and then not belonging, and what that's meant. Yeah I like the belonging or not belonging part of it. I have had to make my peace with not having the feeling of a fixed and stationary community. And it could've been kind of touchy for a little while there but actually",
      "But actually I do have a kind of restlessness, so I don't think that I would've stayed anyway. So why am I trying to pretend that was the goal? And as a consequence of coming to that realization and literally over the last few years, I have really looked at what I do had if I was in South Africa last month, I'll be there again next month. And next year is 25 years since I got an invitation",
      "in the collective prayer that happens in the mosque. And from that 25 years, which is only 24 now but in that period of time I have made actually lifelong friends. I mean it's friends you know like really good friends that you laugh with and at the same time challenge each other.",
      "which will mean that next year it's 30 years, and I have lifelong friends. People that taught me how to hang out at the mall, I never did that as a teenager. I was such a geek. I never like did the mall thing until I was an adult in Malaysia. And when I go back now, I want to do it again! It's so weird! Like, I don't wanna do it here, I hate it! So, I dunno.",
      "rotational space. And in fact, as I said, I'm kind of restless by nature so that if I stay too long even in one house, I have to move the furniture. It's just like somehow I just kinda want things to keep shifting. So I've made my peace with it and again, I wouldn't recommend it. It just has to be something that kinda works for you. And interestingly enough we have a lot of families, second and third immigration families",
      "also been divided across the globe. People who, their parents are maybe still in Southeast Asia but their siblings are in Europe or Australia or Canada and then they have kids so I feel like the globalization of communication is in my corner because",
      "I can send a message. One of my grandsons, I sent him snow pictures and icicle pictures because he's never seen snow. He's always been in California. And so we now live in a space where it is possible to keep the communications at various levels. And I don't feel so estranged but it was hard at certain times because my identity as African American aligns itself with",
      "experiences of people in a very particular place. And I am very rarely accompanied by another African American in the places that I go internationally, so there was actually a time in my life about 15 years ago when I said okay I'm quitting all this international stuff and I'm just going to focus on my own community and Allah said oh yeah well let's see how that goes and it didn't happen you know but I was so serious at the time that I said it had an impact",
      "there and the work that we were doing. So I have tried to have a stationary fixed community, a stationary fix location in terms of communities like the Sufi community. I'm always frustrated as they said with their quietism or just activists. I am always frustrated with their absolute lack of any kind of intimate interaction with the divine and they're just pragmatic you know or academics who can sometimes be up there so high",
      "by the way, you're going to step off the curb here. So I love all of these communities in some ways and yet I'm looking my community would be one that has all of them and I don't see all of happening except for certain individuals so I gravitate towards those individuals and literally take myself to be in their company when I can organize it. It's not something that is recommended but at the same time there's always",
      "you know, for me the good and the bad of a thing. I like to try to look at the underside and put some light into the darkness. The advantage is that now I really do have substantial friends that are literally all over the world. And I think in becoming a Muslim, I intuitively knew as did Africans who were brought here and enslaved",
      "backgrounds, you intuitively know that you are connected to the entire planet. You're not separated from divine truth just because you're separated from your origins right? And I know that the reality of the sacred is manifest everywhere in every religion and even non-religions for me I see that manifestation so I'm no longer so estranged by the mandate",
      "to define a territory as exclusively mine, as a Muslim, as woman, as an African American. And that gives me a great deal more freedom but also it challenges me whenever the ground becomes a little bit destabilized and I still don't forget I live in California we have earthquakes so you know you have to kind of like plant your feet somewhere in order",
      "And it allows me to be 65, but at the same time to continually have interests. Like I'm not doing things just because of the mandate of the thing. I do that too. I have five kids so I spend a lot of time with just cause it's the mandate or the thing you know? So I know how to do that. But actually I have the privilege of being able to operate on the grounds of certain motivations and to go out and experiment",
      "different settings and to let those settings challenge me for the ways in which I have thought about or acted upon with the limits that I engaged from the first, or from the second, or whatever. So it keeps the process very much alive for me, and now encode that into conversations about Islam. And I say, I don't believe in a dead God.",
      "practice a dead religion. So for any place where the only marker that you have is somewhere over there or somewhere back then, you need to get up with the program because we are moving towards the future every second. That destabilized setting of my life and my life's work has in fact influenced my perspective on what is life. Again I wouldn't recommend it, it doesn't,",
      "same time to come to a place where I not only see the beauty of it but also the privilege of it means that for wherever it is problematic, I will grapple with that as one of the aspects of unraveling and revealing the beauty that's within it. So I'm not retired. I like to tell people I'm retired because it's a good thing because you can always say no to people. Oh, I can't do that.",
      "my heart and mind are still kept alive, they're sparked and they're kept interesting by the things that I'm interested in. And by the fact that they are not fixed in one location with one people at one time, not even in one language. And I'm still just this one body you know so it's a nice kind of springboard for longevity or creativity or something",
      "but I'm just saying that I'm not at the place where I'm done. And, um, I think probably I would just fall into a major depression if the only work that I had was the work that i'd done 25 years ago even if I haven't published as much as I really should have or as our dear Dr Ali has done. Um, I still feel that I have work. I still fell that I've something and it doesn't mean people are going to read it because some of them haven't read what I already did",
      "feel defeated, and I think that shifting space reality is one of the factors that has been beneficial to me in that way. So it's so interesting that you use the word destabilizing because I think of you as someone who is really grounded and rooted, I guess not so much in a particular physical location but both",
      "Quran and also in your experience of God, the Creator, and your practice. However I think there have been some moments where others have experienced you as profoundly destabilizing, profoundly challenging. The Claremont Road Mosque was one of them 25 years ago and then there was Jummah in New York right?",
      "And in both of those occasions, you just spoke a little bit about your own motivations. I think the way people reacted to those events and that this series of consequences, conversations controversies that have flowed from them seem to say a lot more about other things that are happening in the world than they do about you and your intentions and your practice.",
      "So you could just speak to that a little bit. Well, yeah, that's kind of hard one because it requires me to understand and affirm a perspective that I totally do not share. And yet, because it is still the majority, I would say that Muslim confessional contacts in the US are predominantly conservative",
      "are not, there is a fixed set answer to every question even the ones they haven't thought to ask. And I don't believe that and I don�t even find myself dependent upon that. I think if you peel back enough layers you will find that there are some things that",
      "to Islam to begin my path of believing in God. I came into Islam already believing in god and having had an affirmed relationship because my father was my favorite parent, he was a very loving and consistent hands-on, very poor black man with a spiritual vision in accordance to his own calling that",
      "He lived that trajectory all his short life. He died in his 40s, and I admired the ethical location of someone whose dedication did not fracture upon the sort of microscope of perspective that a kid will have. You're gonna look at them and you're gonna see whether or not they ever do anything,",
      "was always consistent. And he introduced me to the God of love, so I took the name Wadud because I had been inspired by that before I became Muslim and then I became Buddhist. Buddhism is a non-theist tradition and the value of that for me not only is the practice of meditation which I still maintain but also because",
      "man in the clouds on the throne was one conception of God but not necessarily the sum total. And when you come to a place where you outgrow your own childish attachments to, you know, the ultimate reality it is so much easier for you then to engage in what is theology that is the conversations about the meaning of the divine and I still love",
      "I took a job in religious studies and so I could talk about God all the time, and nobody would say what's wrong with this woman? Not that they didn't say that as well. So it's...I think there are some things that are fundamental and that are stable for me but I shy away from it for fear that an attachment to that thing will disallow me the vision of the reality",
      "So as soon as I find myself fixed into something, I think to myself, uh-oh. What's gonna happen? And then I say to myself you know, as we say tawakkal, I just trust in Allah because I do believe that there is such a strong and palpable presence of that reality",
      "and not embrace it, all that means is I've then become fixed on some other idol. Some other symbol of it in that the symbol needs to go. And I just sort of buckle down and prepare myself for it. I'm actually having one right now which is kind of an interesting thing with regard to something I learned taking this course last month in South Africa.",
      "more intellectual and spiritual exchange into myself with regard to it, that I will make my way through it. And that's been sort of the course of my life. It does not mean that I would not covet a relationship with the predominantly conservative confessional community of Muslims here in the US but I have also decided",
      "to contribute as one human being and one body on this planet has been blessed by a plethora of opportunities that did not allow me that comfort. So I can recognize that would be a comfort, I could even covet it to a certain extent but I don't depend on it anymore. And as a consequence, it allows me to remember to see the beauty where the beauty manifest",
      "up, as I said to the challenges is not in and of themselves insurmountable but in fact as instruments for change and growth and the broadening of perspectives and the increased light. So every place where you know I get pushed up against the wall I'm looking for the magic button in the wall that will cause the panels to slide open and then I will enter into the next room so it's",
      "a feeling backed up against the wall. It's just that I try not to succumb to it except to recognize my discomfort and then to say, the only way that I would be discomforted is because I am not accepting a reality. And so therefore, I want to know what is that reality and I want you able to open to it. And as soon as I require of myself what I learned from my father,",
      "being transparent and meanwhile I sleep with myself, and I get up with myself. So therefore I know all of the shortcomings as soon as I require of myself that kind of dialectic it frees me then from attachment to any one particular thing as a thing becomes manifest except as a utility sometimes you need a boat to get across so you just can't pick the boat up later",
      "it is the shifting boundaries themselves and the lack of a fixed location that has allowed me to entertain even intellectually and academically, let alone politically in terms of my activism on how to be able to move the parameters that people are trying to establish in such a way as to limit the possibilities for other human beings to likewise experience that kind of life. I hope that answers your question because... It's a complicated question.",
      "complicated story. So I said earlier that I wanted to come back to the question of ritual and the question spirituality, and one of the things you were just talking about so powerfully is not getting attached to idols that we make in our own imaginations right? At the same time, one of",
      "again is Salat, right? We pray in a very particular kind of way. In a way that involves a great deal of repetition and you also mentioned meditation and maybe we can talk a little bit more about that but is there something about Salat and the repetition that the embodied nature",
      "meaningful to you as you've had all of these other very different kinds of relationships, certain ideas? Yeah. Well, Salat has not been an experience of a single sort of consistent manifestation in my life. It has had other forms because ideally when I first became Muslim,",
      "this kind of, you know sort of ritualistic recognition of your standing agency bowing deference and prostrating submission. I liked...I loved the embodiment, you now,l of the rituals so I was like a Salat geek, you kno,w I couldn't wait to be at the mosque where I could make two tahiyyatu masjids which are greetings to the mosque and then four before their ritual for and then the ritual for",
      "to go with my love for it. And that's what happens, you know? I similarly did this thing with the fasting, you now. I just loved it! I mean, I was just euphoric in it, and then Allah took that away. Each of the times when I go to the place where my embodied attachment to the thing, to the ritual itself, to its performance,",
      "Each of the times that I find myself attached, I am challenged by that attachment itself. As a consequence, I have distilled it down to certain things and I actually think that the meditation was more beneficial for me. It just happens that I'm part of a Sufi order that is a meditation-focused kind of Sufi",
      "how do you achieve in the rapid pace which is life, the moments where you experience the absolute presence of the divine. And over the years I have understood that you must nurture",
      "of this manifestation. And so there is a benefit in the consistency of the formulas and their repetition to establish a place within yourself that can be a recipient of that manifestation, because in reality",
      "In reality that manifestation is all the time and in all circumstances. There is no uniform for it, there is no particular motion, there are no statements, it is always present but we are consumed by our physical embodiments and gravity and you know all that stuff and you the kids we love and the colors we prefer and we're consumed by the temporary",
      "obscure the necessity for nurturing the capacity for you to embrace the presence of the eternal at every moment. So, for me there is a goal and I've had glimpses of successfully attaining that goal just glimses but because of the power of those glimces",
      "And I cannot get there unless I do certain practices. I need to make a space for it, I need nurture the space that I make for it. I have to honor myself in that space and I go through all these things and its a hit or miss sometimes and sometimes not. One of the things that I've done over the last four years is a 10 day silent meditation retreat where you do ten hours of meditation a day so it's like 100 hours",
      "Until you get to quiet your own self, your own mind for a minimum of five or six days there are certain things about yourself you could never experience. It cannot happen because I meditate daily it cannot happen when I do three days. It only happens when I have seriously stopped everything long enough for it to enter and that's my understanding",
      "That's my understanding of what are ritual and spiritual practices. They are forums in which you allow yourself to return to the potential for the awareness of the presence of the divine reality at all points, and it's extremely important to me, and I also know that is literally not mainstream,",
      "group in accordance to the specifications that came from the group only out of duty and Duty is extremely important again. I have five children there is no question that sometimes it's just duty right but if you nurture The highest potential within the dutiful performance then it becomes singularly the only conduit for your opportunity to have that experience and because that is",
      "And because that is so, by my affirmed experience with it, then I will always gravitate towards not only the performance of certain rituals but also all that leads into the correct performance of those rituals which is, by the way, a political question. But you know, I'm the type of person, I invite people to pray without being covered but I wouldn't do it, right? You know,",
      "without worrying about ritual cleansing, but I wouldn't do it. So I understand the need to simultaneously destabilize prioritization of the outward symbolism above its potential to be the conduit to the sacred encounter, but also understand that without that there are a few people like my father at 15 something happened to him walking through the field and he's long gone now",
      "gone now so there's not a chance for me to talk and understand better what that was. He experienced a calling, and from that moment until the day he died, he stayed on that trajectory. I didn't get a calling like that. All I got was the sum total of an extremely over enthusiastic participation in a variety of religious formulas until I began",
      "yourself to certain formulas, then they become the doorway that leads you know to the divine. So I am very much wedded quiet as it's kept and not wedded to the public performance. It's very difficult for me to understand that people think because I'm the lady imam globally that everywhere I go I want to lead prayer for a bunch of strangers.",
      "in the morning by myself, I like that above all things. But I perform the other part as part of the service to community but it's not the thing that I you know... I mean don't call me for that. That's just not really what i like to do. But i love to share in the scenarios where people respect what they can bring uh to this encounter with the sacred and acknowledge",
      "particular religion or any specific formula of practice, but rather it's potentially embodied in all of them equally I think. So I was going to ask about that tension between solitude which as introverts you and I both need and togetherness and community, but you actually spoke to that so I'm mindful of the time we've been talking for more than an hour",
      "things that I wanted to ask you about in terms of community has to do with the increase, in a number of places worldwide—in Denmark and several places in the US and Canada and elsewhere—of woman-centered non-traditional mosque communities. Some",
      "effort to be trans-friendly, some of which are very concerned also about accessibility physical and otherwise to the mosque space. Many of which center women's ritual leadership either of other women or in gender mixed groups. And I wonder if you could speak to that? Clearly, the fact that you demarcated a kind of outer bound for some people obviously",
      "unfairly I think for many others in the community meant that lots of others could do things that previously would have been perceived as really, really radical but they weren't going that far so now it becomes okay. You're gonna lead men in a private service? Okay! You're going to lead them and your family an obligatory prayer? That's all right. You are going to leave women only but its gonna be Jummah? Okay fine. Right? So it's become both by their being",
      "by there being this kind of controversy, it simultaneously authorized and made seem less radical a range of other things that have happened. But the piece of it that I'm particularly interested in is the communities. You talked about there being mainstream conservative communities which some of us participate in and some of feel estranged from but the fact is there are these other communities growing",
      "Berkeley where you're currently based. Yeah, last week they actually had a woman in Kerala lead a group and it was advertised quite widely and everything and I thought that was Keralas southern part of India. I thought That was quite interesting because there's still mosque in Karela where women can't enter at all, you know? And so I love this combination well, I have to be honest that my location in a Western secular",
      "religious freedom, democracy slash imperialist location. And again my father's religious construction is his trying to service what he considered to be his greatest moral imperative in the context of his own poverty as a black man in America and what he did",
      "establish how this was important. He had eight kids, so we were mostly the congregation and other people just didn't want to listen but his tenacity in being able to maintain it and the freedom of religion that is supposedly offered here meant that I understood something about the civic component of religion in a dynamic that was very different from my experiences living",
      "and particularly in the black community because when the former free people who became slaves migrated after slavery to the north, they established what we used to call storefront churches. And this is religion being made by the people as the people live it. Now for me that's actually the only religion. I've already said that no dead religion,",
      "authority, you know I just none of that stuff works for me. And so I've seen that people make religion the good and the bad and as a consequence in the context of Islam today what would that mean? And that would mean that people would take agency to break out of the mold of a repetition of certain forms of religious authority an institution",
      "of the people that existed. So we take agency to make our own mosques and have people understand it's just like any other sort of non-government organization that you make, you gotta have a couple people and you gotta space and you keep working to increase the number of people or the space or whatever and to infuse this idea of community based construction with the historical recognition",
      "that's what has happened everywhere that Islam is spread. That someone in the community gathered funds to create a Musalla or a mosque, or a Jamia, you know? That was always what was happening and then when you look back and this mosque has been here for 200 years or 300 years or 800 years, you pretend it is an eternal fixture and instead what you find is there was a momentum",
      "there was a momentum to bring this into being and now it becomes part of precedent. So if that momentum to bringing it into being is fluid, belongs to every human being then we can keep doing it today. So one of the things I do when I go places is actually encourage people, if you build it they will come. And as a consequence more people are taking agency to do it",
      "or government run, or religious ministry run establishment of the sacred order. That the sacred can be established by people and in fact that's what has been the overwhelming history of the growth of Islam. And so to reclaim that now I confess I was inspired by living in a liberal secular society and the idea of congregation",
      "the church or the mosque, or the temple establishment. And to allow that reality to become something of our intention, we intentionally go towards it. So what happens is just like Sisters in Islam there were only eight of us. It starts off small and then it increases by the mandate within the community. The mandate within",
      "And so the more opportunities that people have availed themselves in order to be able to make these things possible, the more that possibility is less and less far-fetched. And then you look back 10 years, 20 years, 100 years, and it's going to be taken for granted that that's what's supposed to happen anyway, right? So be the change you want to see in the world. I hate to quote Gandhi whose name is currently under siege but",
      "To make it happen requires you only the dedication to do it in context of others who are willing to work with you. I mean, I literally advise people in terms of some of the logistics on how to do because if you can get just three people, I don't recommend two, literally three people and you keep working at it and you grow and one of those drops off but by that time two other people have come,",
      "a kind of community you do need to have a kind network and then you just keep going at it and every obstacle that comes, you face that particular obstacle. Oh we need funds, we need to our own dedicated space, we build a space. You grapple with those things as they come about rather than assuming I have to walk in, build the new building, have all this stuff established and no, just start small",
      "what is happening in terms of the inclusive mosque initiatives that are going on in the world. That people are willing not to be the majority, they're willing not have the authority that is ascribed to the majority even when the majority is not serving the needs of the whole, the total right? So they can accept a minority status in numbers because serving that minority",
      "It's a congregation. And so I'm really happy to see the ways in which people are grappling with the different constraints that occur with regard to moving forward. The Inclusive Mass Initiative in the UK, for example is explicitly ableist friendly and they make sure that they always have places that are accessible, that they have ASL. When you start thinking about inclusiveness don't just think about gender,",
      "sexuality, also think about class, also thing about ableism. And so the more in which all of these features come together, the more and which we begin to understand realistically how Islam belongs to us, it belongs to all of us, and we make it as we live it. I think we should end there because I cannot think of a more powerful summing up of all of the things that you've been talking about.",
      "about thank you so much please join me in thanking professor",
      "I wanted to ask you, Dr. Horton, first of all thank you for your work because for me personally I ended up in academia because of all your body of work. Concerning Islam and America talking about like the latest sort of mosque movements, inclusive movements can you touch upon race a little bit given that we are such a diverse nation",
      "we have such a big reflection of Islam in so many, you know there's now, Bukhba is being done in Spanish and Texas and Southern California. How can we sort of deal with some of the issues that come up with racism and the divisions amongst the mosques or the diversity in Islam in America? Yeah, we have unfortunately continued to maintain",
      "engage with the very blatant manifestations of racism in the context of Muslim communities in North America. And I'm not really sure why that is, but I do know it's not going to change until we have an honest encounter and one of the problems with the honest encounter is that we are not – the mainstream community is not operating on the grounds",
      "grounds of speaking what is acceptable within the context of certain narrow constraints. So we're not having real dialogue, and it's not going to move forward with real dialogue. Now, the interesting thing is that there is a shift generationally because young people coming up in the Muslim community are less able",
      "ethnic and racial divides that were a comfort zone to a certain extent. I mean, if I go into a room with people, I will naturally gravitate towards other black people in the room. It just, you know, it's a comfort-zone and I understand that or if you speak another language, if you enter into that room and find someone who speaks that language, you will gravitate toward that. That's fine at a certain level. It is not political awareness. It's just comfort.",
      "mosques tend to operate still within that comfort zone is because of the fact that basically, the Muslim communities in North America and Europe and Australia feel that they're under siege. And the siege is very real but unfortunately, the consequence of the siege it reiterates the need for very strict and narrow definitions about who they are and those definitions don't fit the realities that are there.",
      "probably the most ethnically diverse manifestation of Islam or Muslim community in the world. And we have such a piss poor record about how we actually engage in that and reflect the necessity of these kinds of honest dialogues and encounters with regard to it. But again, I'm 65 so younger generation is anywhere from 20-40 you know? In the younger generation there is a much stronger effort",
      "able to challenge those narrow, you know sort of safe and comfortable parameters for the benefit of being able to actually open up the community more. But for me I believe this tendency towards conservatism within our communities is one that believes that and relies upon something behind us as",
      "And it's very difficult to let it go when you're under siege in a very real way, in the context of Islamophobia in these places that I mentioned. So in effect racism is a manifestation of the fragility of Muslim identities because when your identity is secure, the records have shown that issues with regard to gender or issues even with regards to sexuality, with regard race, they melt away because you go towards something much more essential",
      "your shared faith experience. But when you are in some type of fragile situation, you have the erroneous expectation that if I'm just a good little girl or a good boy or immigrant or Muslim or hijabi, white supremacist is going to see me as good and they're going to accept me and allow me to do what I need to do in order to live my life. And I have a word for that but I don't think it's permissible on the mic so... That's not",
      "That's not it. You never can achieve your best self by depending upon the enemy of yourself to ascribe for you what are the parameters of who you are, and so we need to actually grapple I think a little bit more strategically with the realities of diversity that is within the community, not just in terms of big groups of race and gender and that kind of thing but those as well because it is part",
      "to accept this kind of diversity for fear that the diversity itself will manifest it as being outside what is community, because we have to get a lockdown on this community to protect it in order to be able to have it float along this water of white supremacy that's still there. And I just think the tactic is not fruitful. But the power dynamics of living today are so stressful. The big orange balloon in the White House",
      "alone in the White House. I mean, it's like the worst manifestation of things I could not even imagine after all the years of work that we considered ourselves to have done. We're living this is the reality, the capitalist consumerist networks and the industries that come from that they are everywhere but it is not impossible to make the change. And the thing is that you know I think the Muslim community has to stop seeing itself as being under siege",
      "honestly, with what's happening within the intra-Muslim context including with regard to race. Thank you."
    ]
  },
  {
    "file": "amina_wadud/Q_A with Dr_ Amina Wadud_GNtDTiqj9bQ&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742922024.opus",
    "text": [
      "Hello Amina, thank you so much for your time that you're spending with me and the students at Women & Gender Studies 131 class Intersections in Islamic Feminisms and Queer Theory. We are reading your book Quran and Woman and thoroughly appreciating it. And given the difference of time zone we couldn't do it live",
      "couldn't do it live so we're very grateful to have the opportunity to ask you these questions. I am going to begin with a list of our most urgent questions and then if we have time for more, i will share those with you as well. So we have 13 questions in total and I'll share the screen so that",
      "the questions here and I will also unshare the screen and ask you the first question which is what was your initial inspiration to write Quran and Hukm?",
      "and all other matters. Thank you so much for having me, Professor Habib. I really am grateful for this opportunity for your students and with you. Thank You so much. It is almost the month of March and 48 years ago was the first time I was introduced to the Quran. I had been Muslim",
      "Allah was testing me and when I was introduced to it, I fell in love. And it's an interesting thing to reflect back 48 years because I made an entire life career out of this experience. I fell In love and when i fell in Love, I wanted to remove everything that would be an impediment between me and the text",
      "you know, did a master's and PhD still focused on, you know the Quran and my love of the Quran. And negotiating graduate school with certain pitfalls but in the end I was able to do what I wanted to do in examining this text and that was my dissertation which I edited to become this very small book so when people ask me what was your inspiration for doing it? I would say I fell in love with the Quran",
      "with the Quran especially as mercifully I am still in love with the Qur'an. There were specific methodological questions that came up over time but hopefully i'll get to address those and some of the other questions. Yes, I think the next question flows very nicely from that and it is did your relationship with the quran and Islam change through the process of writing Qur'aan?",
      "enough, the editing of the dissertation to become this book happened while I was in my first university appointment as assistant professor to the International Islamic University in Malaysia. And while in Malaysia you know, I mean you wear many hats but one of the things that happened within one month of the time that I arrived there was I began meeting with a group",
      "group of women who have become the organization known as Sisters in Islam. So, Sisters in Islm is more than 30 years old as the book itself is about 30 years and one of the deep and meaningful changes was to experience coming out of the Ivy Tower living in my head all kinds of you know deep sort",
      "and instead being immersed in the context of Muslim culture, and the existence of personal status law. So I have developed a coherent articulation of what I call lived reality as exegetical tool. And that is how do you analyze the Quran based on",
      "based on the reality of the people who experience the Quran, the communities of the Quran. The people who are affected by the laws that sometimes are feigned to be drawn from the Quran especially in the case of personal status laws and also a lot of anti-queer or homophobic types of laws so how do the people",
      "should be analyzed for the purpose of application. We call it context over text, and that was a major shift for me. And now when I work with Boko Haram, it is impossible for me to return to the place where I was as a lowly graduate student, where I just thought about texts in theory and theology and the abstract.",
      "kind of catapulted my life into a place where I felt relevant and you know, as a geek, I don't mind just studying for studying but it was so much more exciting to be held accountable for my thoughts and ideas relative to how we could be meaningful to people in real context. So there has been...I think that's one of the major shifts or developments",
      "developments in terms of my approach and methodology, and also in terms what I consider to be my objective with regard to those approaches and methodologies. That was one of the questions that we were going to return to if we had time. This is what was your objective in the way you interpret the Qur'an in the book? But I want to illustrate, if you don't mind, I want follow this up just to give a very concrete example between the difference being engaged with the text as opposed to context",
      "context or with context as opposed to text. So what would be a concrete example of each one of those? Okay, so in the initial research that I did, one of the ways in which I demonstrated that it's important who is the reader, what is his or her location in terms of you know the body experience was the articulations in the Quran regarding",
      "the delivery of a child Jesus by the mother Mary and her response in the experience of labor yeah late to me they took up the had open to nest in one see it oh whoa it's me would that I had died before this and not just be forgotten but to be so far gone that there is not even a flash of memory which is just such amazing thing when you're in labor because you just think you know well first of all",
      "his belly down for a day and just come back and pick it up tomorrow? No, you cannot. So sometimes you want to be sort of out of your body but that particular experience means you have to be embodied in a certain location which was not the location of the overwhelming predominantly articulators of what the Quran means. So men who did not deliver babies",
      "But men who did not deliver babies were telling everybody what this meant. So for me, having someone who experiences a certain reality become the legitimate and authoritative interlocker with regard to the meaning was missing when I looked back over the history of Quranic interpretation",
      "of women's responses to the text. I said to myself, you know something may be missing so that was sort of a residual motivation. I didn't understand that that was also politically charged as i do now but I also felt that when I read the Quran I felt myself",
      "not feel myself equally in the literature that was being projected. Obviously there's a lot that we share and I did find many wonderful things but there were still things like this, that were very particularized, that i just couldn't adequately understand how it was that men were the primary spokespersons on. And then there was another aspect to the question I had in mind but I've forgotten what was it? Well it was the difference between text",
      "You very concretely demonstrated that it's the positionality of a reader, but I guess the other aspect is that your interpretations can be applied in the world. They make a difference in the word they're not just philosophical you know? And I mean that's true also for the men as interpreters. It's just that at the men, as interpreteurs express themselves as if they were giving universal answers while they will particularly located",
      "not only in their bodies but also in their experiences of privilege. And they were denying, in some cases aggressively, denying that privilege to gender non-binary and to women. One of the things we've had to do in terms of philosophy and ethics is deconstructing the notion that the word man actually represents all human. Unfortunately, the consequence of that is men accept themselves as being",
      "as being the example of what it means to be human. So you have to take very specific gender non-binary and female experiences, and bring them to the front in a radical conversation with the Quran in order to return the Quran to its own stated purpose as being universal. And we have to sort of deconstruct this notion that the man is universal for everybody and everything. So even while, as I said, there are beautiful things",
      "things that you know I received looking at the literature across time there were just places where i just felt like i was invisible or absent in the literature whereas i didn't feel that with regard to the Quran and i wanted to understand well who is right so for me i thought let me go back to the quran and that motivated me to study arabic, to immerse myself",
      "and especially I could say maybe with certain Arabic instructors of the Quran, I would bump up against this notion that somehow they were always and eternally and in every aspect, the authority. So I should defer to them. And I kept thinking, no, I'm actually not coming in here to worship you. I'm coming in to clarify for myself who is this that I have devoted myself in worship to as a Muslim by choice? So yeah, it's just keeping in mind that every text",
      "Every text is going to be interpreted by every reader. But when we make into authority some readers just because they are male, you know maybe they are missing stuff. So let's at least bring in out of the background from the subaltern place female voice so that we can experience what it is like",
      "interaction between these voices, accepting that all of us are human and therefore would be short of the divine in my estimation as a believer. Not everybody believes that but I do so in other words we are aspiring to understand divine revelation but we're all going to fall short however we can all be honest, we can embody our understanding and be honest",
      "gendered woman. And to do that, I also must bring in experiences that I've had in this body as such a way to say that you know, this is my embodied reading and from that alhamdulillah at least there's been some light, there's some indication that this was in fact helpful so you know I'm fortunate in that way. Yeah it's definitely one of the biggest path forging moments in Islamic feminism",
      "Islamic feminist theory was the situating Quran in, in the context of readership. That was that was an extraordinary breakthrough. I want to move us along because we have a lot of questions to get through but this next one actually follows quite, quite nicely. The question being that what's you know having read the Quran as a woman, as you mentioned, you know since 19th century there hasn't really been women centered readings",
      "readings or readings by women until the 19th century. What special gifts of characteristics of women have you found in the Quran? I'm going to sort of jump forward from the days of my research to my current location because right now, I am working cohesively and coherently on what I call the divine feminine",
      "and Jamal or feminine attributes, aspects, um, and descriptions. Um, however our leaning towards the Jalal and the masculine God has led most people not even just Muslims but most people who believe in a single godhead to assume that that godhead is male. And so for me uh the next step was to go",
      "was to go to what I call the Talhidic paradigm. I don't dwell in that so much in this publication, I get into it more in my next publication but the Talhadic paradigm is to at one hand remove the notion of the male God but to remove it in such a way as to bring a kind of cohesion radical integration or connection or unity to the you know the godhead",
      "But I got there myself from the male God. And so, I realized that I skipped a step and now what I'm doing is I am in a way retracing that step and focusing on the divine feminine In order to show that the cohesion of Allah requires both the masculine and the feminine and in no way does that make a law male or female",
      "everything female is not feminine. And so the particularized reading through female experience and the female body is not going to be limited to the female, for one thing but at least there is going to an association that allows a free flow without interrupting",
      "on my Patreon page, returning to the attributes of Rahman and Rahim who have as their root word, the womb. And I was just talking about how this womb-like experience for every human being we all come through that blissful location where you don't have to think about anything. You don't even have to open your eyes because everything is taken care of. And then you are squeezed through the birth canal out into the world. And some babies are like, I don't want this one. I want the other one.",
      "I want the other one. So, I was talking about this because I'm doing a virtual doula thing which is interesting. I've done some in-body doulas but now I'm going to do one virtually and so I was trying to talk to a new mom about the experience of labor you know and what is happening and it reminded me that this womb like... This root word in the womb which is the origins of so many words Rahman and even the attributes of Rahim",
      "and the Prophet's own, you know, rahmatan lil alameen being a mercy for the world. That this womb-like origin is again as I say not limited to females and their female body but it gives us an indication of the female like or feminine nature of Allah",
      "experience sacred and the way we participate in our ethics as human beings, and also the ways in which we struggle for social justice. So that's what's been happening more recently, which was not something that I had in mind when I started working on the Quran or even as I worked on the Tawhidic paradigm. It's just taken on this new dimension",
      "It's really brilliant. It's so beautiful and you know I'm a native Arabic speaker, and I have never made that connection that Rahman, Rahim, Rahma all come from rahm which is the womb it's just extraordinary um but however i still want to go back to the question that You know one of the things I really love about your narration of Maryam, the story of Mary in the Quran",
      "that's a reading that would not have occurred to me. And so I want to go back to the question is what special gifts or characteristics of women, have you found in the Quran because you have a very beautiful way of seeing things in the text that I native speaker. I don't see it like that but it's very convincing. The poetry of your interpretation is very convincing Yeah, I also think that Because we all live in a patriarchal",
      "patriarchal, maybe slightly post-patriarchal world. When we think about certain things in the Quran, we think of them through a patriarchal lens. For example, Bilqis, whose name is not mentioned but we know her to be the Queen of Sheba, when she's discussed in the Qur'an, she is the only person who is not a prophet for whom the accolades of good leadership are expressed",
      "is expressed and yet we run into a culture in the history that says women cannot be leaders. So for me, reading Bill Keyes fully in her location as both queen or head of state and female helps to show that the Quran can defy what we who have lived only in patriarchy have understood",
      "bringing aspects out of those roles that is in fact supposed to be universally applied. So when she is, you know, extolled for her virtues, that virtue ends up in her accepting the one God through her encounter with Suleiman. So in fact, she is a, what you could kind of call",
      "no other, you know, non-profit. I think Khidr might be an exception because he's not a prophet but he's definitely a holy man so he also has his exemplary leadership but it's funny because Muslims just assume that leadership belongs to male persons. So for me reading through female experience as it fulfills roles even when those roles are assigned",
      "you know, it also brings another dimension. As you say, when I'm reading it, I am reading to unravel nuances that might have been overlooked. There's a new publication out, it's called Women and Gender in the Quran, and she writes only on the stories. I can't wait to get my hands on the volume. I'm sorry, I'm so bad with names. I don't remember her first name. It's just a new,",
      "new thing. I literally saw it last month and so learning to read the characters of women in the Quran as full-bodied, you know, full dimensional beings helps to bring out things and of course some of the female characters are not full bodied. Some of them what I call tools for the telling of a story. So the wife",
      "any agency whatsoever, even in the Quranic story. So for me, reading through the female characters of the Quran allows me to reflect on when women are used to represent the universal and that's what is important, that women are human fully and therefore some of the characteristics",
      "implications for the goodness of humanity, just as sometimes there's some bad characters in the female body that have been used in order to indicate what are you know bad characteristics. So to both be in the body and at the same time not be limited it's a dialectic you know I'm always playing around with it even now. Yeah i mean one of them i mean it's so profound that in 140 pages of Quran and woman",
      "and woman. The thesis is very simple, and it is that in the act of creation, in essence, and in eschatological matters there are no distinctions between men and women according to the Quran which I mean I had never noticed that. And that is so far advanced from other",
      "to realize, well actually that can't be argued with. It really is the case. So a lot of things are open to interpretation but it is true that we have created you from a single nafs right? It is true. That taqwa is the thing with which God determines whether a person is good or bad and it is",
      "heaven or get punished in the same way regardless of their gender according to the text so i mean those realizations are so rich they're so um there's so much substance in them and i thank you very much for writing quran in women. I would love to move to the next question just in the interest of time, this one asks have you gotten helpful responses that felt useful",
      "And the inverse of that question is, of course, the unhelpful responses. Yes, let me do the unhelpeful or the negative, the naysayers first only because it's shorter and that is that this book was first published in 1992 from research done and completed in 1988 as you say it's only 104 pages long and yet there has not been any substantive critique",
      "critique me because I'm definitely on the left-leaning radical side. But for this book, if someone had been able to debunk what is in it, it should have been known and trust me, had it been out there, everybody who's against me would have used it. So that's an interesting thing. So I do have naysayers but they, as I said, they object to",
      "As far as helpful, you know sort of reconsiderations. I think the two most helpful aspects was coming to Malaysia 1989 and beginning my activist phase and being challenged and constantly grappling with how to prioritize context over text like it's a constant",
      "It's not fixed, which is good. Which means it remains a challenge but that was not only a challenge that I embraced, it was a challenge and made me stronger and that made my reflections deeper. The second thing that has been useful for me was completing the research on classical Islamic sources and sexual diversity because actually when I completed",
      "research that I did on gender beyond the ongoing need to continue study and rethink, I had come through what I would consider to be almost like, almost really confirmed affirmations of gender equality. And I could point to these in the text. When I was finished looking at sexual diversity, I met a new friend who is also a challenge. And that was how to embrace ambiguity",
      "ambiguity and that in fact it is the ambiguity itself, that is the unsaid things in the Quran which creates the space for us to have a conversation about gender non-binary realities. And I am still in the you know...I'm such a geek! I mean you know i'm almost 70 years old, I still get excited about things. I am",
      "development because for all the time that I was doing the research and I was afforded the opportunity to just focus on the research, almost like being in graduate school again, for all of the time I spent on it, I couldn't come out with set answers for things. And at first it frustrated me. And then I started saying to myself, well what is the lesson in that frustration? What exactly do you do with this?",
      "you know, arrived at a new exegetical articulation. And that is the significance of ambiguity as a tool for guidance. And it just, you know I mean there's lots of things I have not yet done with it because as I said, you now I'm still in process but the very idea, for example that Muslims in this sort of everyday walk of life pretend for some reason they pretended they're all Quranic experts and they say",
      "and they say, there's no homosexuality in the Quran. And I have no idea where they get it because there's nothing that says that. And there's a clear indication, but there's lot of ambiguity and embracing that ambiguity to me seems to be a ladder that we can climb on once again,",
      "to embrace this aspect of our communal location. Our community is in some ways indebted to the experience of revelation, to the prophet upon MVPs and we're still discussing things. And so now we have another thing to think about. Well what happens when things are unsaid in the Quran?",
      "everybody fills in the gaps from where they're already located. So if I, as a queer identified person, I also identify as non-binary, if I embrace that ambiguity then I have so much to work with and it gives me more breadth in the ways in which I can utilize the Quran for moving forward as an instrument of social justice and ethics. That's the second thing that has come to me, which is huge.",
      "It really is. And you've actually anticipated the next two questions, which is how would you approach a queer reading of the Quran? So if you have more to tell us on that, I remember a few years ago, you and I looked into the plural pronoun for God, we. So yeah, I wonder, do you have",
      "Yes, and I also have way less to say than I hope that I will have in the next few years because I'm continually investigating this. But for one thing, one of the reasons why I love the word clear is that the normative and sometimes dominant articulation that there is a clear distinction between a man and a woman, a male and a female,",
      "to be able to resolve the spectrum of diversity between masculine and feminine which are archetypal locations is to embrace the notion of queer. It isn't limited to, I just had a lovely interview with a young career activist from Malaysia, it isn't",
      "of not only our bodies, but also in terms of our relationships that we relate to people either in context of our choices about intimacy. But also in term of our choice is about identity. We related people from so many locations and for me, for example why I identify as non-binary is because I have experienced in this body",
      "body, that my yang side, my masculine, my jelal side has been hyperactive overprotective. And I experienced more pain like I have a chronic pain on my right leg and more tension. And you know major accidents have always been on this side. I have tattoo here which means healing that I recently got because I have scar here from motorbike accident.",
      "So, you know, the bike accident was 12 years ago but I've always wanted to do something with that scar. You know? So my masculine side has not always been in a harmonious balance or Tawhidic relationship with my feminine side and I realized that one of the reasons that is so is because the politics of gender binary has been so oppressive and my identification as a cisgender woman in a female body",
      "one in which I felt that all the answers were there, but actually what it only did is it made the masculine side super vigilant, hyper protective. And now I'm trying to...I'd love to be in Tawhid in my body, but I'm not and the only way for me to heal that is to accept that I am both that spectrum.",
      "of political ways in which this is articulated, but I'm just telling you where I have come to with my own. I look at gender non-binary as a reflection of the need for harmony in one person and when we get that harmony people whose reflections or expressions does not fit the proper female or proper male or whatever act that means do not have",
      "are a proper human being in whatever expression you're able to arrive at. And to free us from making such rigid categories that as a result actually makes for aberration, even in cisgendered male identified and patriarchally happy men, we still are limiting them",
      "through the affirmation of their own feminine side. You know, they say you're inner feminine, you know? So I just think that we have not investigated what it means to be human free of gender binaries and that the gender binary is a prison. And as long as we live within that prison, we are all limited. So it's not just those who politically identify as non-binary. It is all of us really.",
      "of us really and that's why I like linguistically because you know as an Arabic speaking person, you understand that Arabic is a binary language. And that has also limited some ways in which expressions can happen. And I am a native English speaker we have three so I use all of them for Allah he she it right well guess what I'm in Indonesia and they have one",
      "are more likely to make the mistake of mixing the gender, to say things like my husband she's in the kitchen because they have to go through different mental selections to get the right word in English. Because they don't... They just use Dia. Dia is he, she and they. So I'm about to start a class. I decided you know what? All of us are gonna be Dia. We're not even going to go with the English. It's like if you have a Tahitic language why not go for it",
      "language why not go for it you know and there are other languages Farsi and you know so it's not just currently I'm appreciating that but also when I express to people the non-gendered articulation about who or what is a law Indonesians get it faster than Arabs sometimes Arabs never get it you because we are we the language can become a prison rather than a tool and I'm trying",
      "for spiritual guidance, a tool for political guidance, and a tool just humor and beauty. Just let go. Why is everything so binary? So rigid? Everything's halal or haram. I'm definitely done with the binaries personally. And I think it's through this continual study and reflection on the Quran",
      "realities. I've spent, you know, about 20 years working with the queer Muslim communities and I felt like I haven't made a contribution to that other than my support in my heart. And actually my strongest tool again, they're very masculine aspect of myself. My strongest tool has been my mind and I have had the opportunity to apply my mind to it and then to be challenged and then",
      "I'm definitely on a different page with regard to gender binary than when I wrote this book. But I also reflect, and I will preempt the question about the third gender because it leads in very well here for once I remember one of the questions. For political reasons, I accept the third",
      "or non-binary people for the sake of respect in their documents. But at an archetypal level, I don't believe in it. I don' t believe in a third gender. I do not believe that anyone is a reflection of something that is not on the spectrum of the two. And why that's important is because for many of the places where you know I talk about",
      "who have been pushed back when their identity does not conform to this, you know, overarching masculine and overarching feminine projections. I think that the best way to enhance the discourse would be for us to understand that everybody contains all aspects and that your presentation is any place along those spectrums",
      "to best fulfill your khilafah. That is, your agency before Allah on the earth. To fulfill that agency you must be at one with yourself. Again, tawheed. You must be as one with yourselves but you cannot be at 1 with yourself when everybody tells you need to present this way because you were born in a certain cisgender location that maybe doesn't suit you and maybe you're in transition",
      "And maybe you don't really want to do that much transition, but you would like at least to be able to have multiple expressions. Right?",
      "feminine, a feminine top. And my other two brothers in their little macho, you know, patriarchal locations didn't want to do any have anything to do with him and they looked askance at the fact that he had I said, He's always been gender nonconforming. I don't understand why you find that so unusual. So that's what happens is that people become very closed with the expectation that if",
      "masculine or a singular expression of what is feminine, then somehow you're deviant. And that's why it is that for me working with the binary but as a relationship to itself and in each self frees us to express as we wish to express. And when we get the political language or our languages become uniform with regard to who is he and who is she by just linguistic expression",
      "expression, then maybe we will be able to move towards maybe like the creation of an actual third gender. But for me what we're creating is a political space for people who are not on the binary and I understand that but as a theologian and one who reflects on that level of archetypes, I don't technically believe in a third gender, you read this, I do not linguistically believe with third gender but technically I accept it. I guess that's a better expression",
      "expression. So am I to understand that now with your reading of the Quran, it's not only the language that's gendered, it is very clearly born of a culture in which the understanding was there are men and women? Perhaps as you argue in Quran on Women, the Quran itself doesn't prescribe roles for men and roles for women but we know what the culture did and we know that",
      "us, you know the globe. That's what majority of cultures believe that. I might understand that right now in 2021 when you read the Quran uh you apply that the you kind of uh read the quran as a as code for that binary that's in every one so we can actually read the Qur'an transcending gender",
      "binary yeah i love the way this question is now coming forward um because it returns us to thinking specifically about the quran first of all the binary is definitely in the qur'an but what's interesting is that in arabic you don't have a word for male distinct from masculine",
      "So the same thing happens. And when people read it, they think it means that male persons are distinct from female persons. But every reality will show you that we have some distinctions. But overall, actually everything else we have is the same. You know, like most people have two eyes and most people up to years obviously, you know, there different ways in which people have had difficulties in keeping both eyes so but you know like we are more alike than we are not.",
      "or not, so what does that passage mean? And for me the passage is still meaningful but only if you return it to the archetype. And that archetype is rampant in the Quran however it is a mistake to identify that archetypes with persons which with embodied persons as opposed to with spectrums of",
      "of personality. And so working with the archetypes, again because you know I what had what happened with me is the realization that I just have beat up this yang side of my body and just beat it up, you know, and I thought if you are experiencing this in your body there has to be more to it than",
      "an internal lack of balance and harmony that is being expressed there. And as such, it's drawing certain accidents and the like to you. And so I wanted to examine why would that be? And then how do I heal it? And so to both embrace the binary as it exists but not to be locked that that binary is a reflection of a whole person",
      "person that to me is how we do it in fact it is an existence within a single person and so i go with the translations of active and receptive that we need the active to activate whatever allows us to fulfill that or agency",
      "includes text, but it also includes nature experience thoughts intuitions to be able to experience you know in the new age language they start talking about you know you get these downloads. You get these download from the cosmic realm and everything and I love that because I've been experiencing more of them of late simply because I stopped resisting it you know? And sometimes the downloads only manifest",
      "It's like, you know, we just got through the full moon. I'm just tossing and turning. I just can't get a restful sleep because something is happening. I don't know what it is. I mean, sometimes it takes a while to unfold. And then it's like oh wow, you now? So now I am more in acceptance of the aspects of masculine as active and feminine as receptive",
      "express that each of us must balance our activity and our receptivity. We must be receptive or else we're stagnant, we must be active or else another kind of stagnation...we don't grow right? You must go out in do so you know again as I say I'm working with the necessity",
      "but not as identifications of a specific human being. Yeah, I can see what you're saying there. I can yin and yang. I could see negatively charged particles and positively charged particles in South Pole and North Pole. And I can definitely see that. But I can also see the queer critique of why can't feminine be active? Why must feminine be passive? So I can hear that as well.",
      "well but i think that critique is not based on feminine it's based on assuming that feminine means female in a sense it does in the sense yes yeah yeah um there's a question there's",
      "You talk about Zawj, and admittedly that was 30 years ago. And your thinking has evolved so much since then but in Quran you kind of demonstrate that when you're talking about pairs, you're talkin' about yin and yang. So Zawwish, things come in pairs, these complementary pairs. And how would those complimentary nature pairs in nature that are described in the Quran",
      "across same-sex relationships? Are they translatable? Of course you say yes, but how? Okay. So I'm a novice in this area so I'm only going to reflect from anecdotal and a little sort of secondary kind of source reading. But my observation is that in same- sex couples, that is actual people there is still",
      "a sharing of both receptive and active aspects of personality or essences, and that by the coordination of those essences they're able to get things done. That's just a reality. The other thing that I've been reflecting on of late is in the expression of the human being as a multifaceted",
      "expressed or existing aspect of jelal, jamal, yin yang you know masculine feminine that in that multiple ways that actually every part of your masculine expression and being needs to be in coordination with every aspect of both the masculine",
      "And every feminine expression or aspect of your being needs to be in cooperation with both the masculine and feminine of your partner. And what I have observed is that I myself personally, I ended up choosing partners with whom my masculine expressions did not coordinate with their masculine expression. It's just like an interesting observation because they were okay with my feminine expression and they were",
      "aspects but when it came to those masculine expressions we were more often at loggerheads because they kept wanting mine to yield and because I'm cerebral, because I am an abstract thinker and that's actually one of my strong points something I'm no longer trying to deny anymore. I had to you know in some ways if you have to dumb yourself down to make them feel comfortable you know which obviously is not going",
      "As far as the fact that, you know, as a Libra I'm always open for relationships. At this point I could have a relationship with male female trans non-binary I definitely know now that I have the ability to love across those spectrums but the difference is that I will think more about how we pair in the more subtle levels. So for example if I want to take control over",
      "over the dynamics of my physical space, which I tend to do. I want things to be in a certain order. I definitely wouldn't be able to do that as well with a person who also equally wants to take over personal space because they have it. Because unless we had like a huge house, I'm not opposed to that either. In other words, we each get to express ourselves in multiple rooms in the house.",
      "with regard to that and the other person wants the assertive affirming role, it's just going to be clashes. So instead what I want to do is I want pair with someone who just loves to come in and say oh I just love what you did with the place but they don't wanna take an active role in it because I'm always going to organize and reorganize my physical space. I've lived enough places to know that right? So you want to pair especially the more dominant",
      "of subtle things that you can play around with forever and ever, and it's not going to disrupt a whole relationship. But you obviously want to pair your masculine with the other person's masculine in a cooperative and supporting relationship as well as your masculine within their feminine because quite honestly I don't think I meshed with the feminine expressions of my previous partners. I definitely thought they were just too much of a wuss. It was like okay come on",
      "come on, I mean, you know, you've got feminine expression but then had to be that duh, you So I just, I rethought about how to partner. It may not happen. I am almost 70 years old therefore beyond the age of the want of marriage according to the Quran. But I definitely think that when you look at couples whether they are in cisgendered female bodies as a pair, cisgender male bodies as",
      "as a pair, then you are not observing only feminine and only masculine. You are observing how they role play, that's a word that's used so I don't mean it as fake but how they participate in the expressions of their personalities",
      "all masculine and the other one is all feminine, and then you put same sex together and it's two all-feminine with each other. And then to all masculine gender? No! There is a little bit more of a subtlety and there is a lot more participation across the normative dominant hetero expressions. I think that for couples who do well they have understood",
      "understood their strengths and weaknesses as two people participating together. And then you have the polyamorous people for whom, you know, they're just multiple, you now one of my daughters identifies with polyamory. So I asked her does that also include same sex polyamorist expression? She said no, I don't think I'm at that phase. I think it's interesting because polyamore is an aberration to me.",
      "So it's just so interesting to see different expressions of one's sexuality in the process of coupling. And again, I just don't see the categories as completely closed. I just see that same-sex couples still reflect both masculine and feminine. Thank you. I appreciate that. We have a few minutes left. So I was thinking with the remaining questions, if we could try to answer each question",
      "with a quick one minute answer. Do you think that might be doable? It'll be fun. That's a challenge for me, I'll try. It will be fun, it will be cute. Okay, I love it, okay. I think you answered this one but I'm gonna ask it again. What was your objective in the way you interpreted the Quran in the book? My objective was to express what I experienced",
      "I experienced when I fell in love and to remove it from just my personal being in love, to a shared expression of what it means to be in a loving relationship with the Qur'an. That's beautiful. Okay next question that's great. Can you please explain why the interpretation of the Qur-an can never be final? Because Allah is Al Hayth,",
      "If we want to be living reflections of Allah's revelation to the Prophet upon him be peace, then we must also be in a dynamic and continuous relationship. Nothing stays the same in the universe. Every six weeks your skin cells are anew. And so for me change is you know as Octavia Butler would say that's the only constant",
      "a relationship with a sacred text revealed from a living God must also be a living expression. Absolutely. Okay, question number three. What liberation do you feel you have found through textual reanalysis? That I do not worship any human being. I only worship Allah. Even though I'm a people pleaser,",
      "defer to someone else. I have a relationship with Allah, I have the relationship with the Quran, and it was reading of the Quran for myself and its interaction with communities and change that really liberated me from needing to depend on everybody's interpretation as a way to go forward or even be Muslim.",
      "What have been women's reactions to Quran and women? Excuse me. Overall, what I know, I mean, I'm sure there's probably something different but overall women have been really super impressed with the possibility that they could find their voice in the Quran in the ways in which I articulated it overall. I'm not sure if you may say is just that they don't come in my purview as much as the men are up in my face",
      "So overall women, and I've even seen women who are not academic grapple with the sort of academic language of Toran and woman because they're getting these sort of kernels that really express the importance of their reality. So overall it's been really, really good. Amazing. Okay, last question. This is a quote from your book. The student says,",
      "I am curious what you mean by the book focuses on gender as a category of thought, not just subject for discourse. Can you explain what you meant by this? I don't know how short I can make this one because I believe that all facts need to be analyzed with gender as",
      "which gender is a social construct, we remove that aspect by doing a critical analysis of how gender is functioning in those texts. And even in the I want to say like the consequences of those texts, which in the case of Islam pretty much went to law and so rather than to assume that this expression",
      "themselves as being universal, as if they were not embodied in a particular gender. We want to remove that notion altogether and return to everybody is expressing from their locality. Those localities include masculine and feminine. And until we analyze the ways in which those expressions sometimes sort of stymie even the text's potential",
      "to the universal creator allah until we examine that we will um always embed our location and unconsciously pretend that it is universal and without particularities but also you know there's a power dimension and i hope that being a sort of philosopher theologist just it doesn't remove",
      "that gender is a construct and that whose expressions of gender get to be codified in a culture or law, where policy is not neutral. It is heavily latent. And so again interrogating gender as a category of thought to me is one of the ways in which we move out of the abuses of power that comes along with presuming it isn't there.",
      "that was an amazing answer i didn't want to stop you there was just a little microphone rubbing on the clothes but it's not too bad um thank you so much for your so well spending the time with me and my students i know we will appreciate it for months to come if not years to come it's so important to share this information this knowledge and thank you for the light with which",
      "with which you read the scripture, and with which share your readings. Thank you for having me it was such a pleasure I have so much respect for the way that you think that even the way we negotiated the set questions given the context of making answers just made it very enjoyable for me so best of luck to your students and hopefully for years to come other people can witness this and enjoy it thank you again"
    ]
  },
  {
    "file": "amina_wadud/Quran and Social Justice with amina wadud - Part 2_e1VEko1prgI&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742933828.opus",
    "text": [
      "Analyze Islam's sources. Now when you're looking at something in its ideal sense or it's utopic vision like the Quran, it is very easy to understand that the Quran is unconditional about justice. The fact that the",
      "the fact that the Quran is unconditional about justice does not get beyond that historically, the meaning of justice was itself allowed to be a demonic. From the Greek philosophy to the Islamic philosophy. So in the Greek Philosophy it was the citizen, free person and male upon whom the highest ideal of the human",
      "was measured, so a slave or woman or poor person in that case or stranger right they were less and it was ratified in law and it affirmed philosophy etc. The Islamic philosophical tradition which had dynamic exchange with Greek philosophy did the same thing. The Muslim male free well had to be Muslim, had to",
      "especially in multicultural societies throughout Islamic history. And that meant that women, by necessity had to be less. Lots of good work about this, lots of titles I can mention to you most recently gendered morality by Zehra Ayyubi To understand where we are today is to understand that justice is not about giving people due rights in unequal locations It's giving everybody full",
      "equal rights not saying this equal so the problem when we say equals a lot of people think it means same. So one of the ways we depict it for example in Musawa is you've got three kids and they're trying to look over the fence to see the ball game and there are three boxes and so everybody gets a box okay? So everybody has the same but the shortest kid still can't",
      "and so it's just up higher. And then the middle kid who couldn't see before the box can now see. To do equality in the way that we understand it, the substantive equality, the shortest kid needs two boxes, the middle kids need one, and the tall kid actually doesn't need a box because what happens is they have equal access to rights as citizens,",
      "students who are learning and trying to you know convert that learning into productivity in the life. To have equal access is not sameness, and to get over that you know every time you start talking about sometimes when I talk about you know Islam and human rights issues oh you just want to be a man what is that why is that even considered",
      "the only one in society that is understood to have full and equal whites, and you start asking for your full and even white it means you're asked to be a man. That already tells you there's a flaw in the thinking but for so long remember this is not just Muslims, for so longest way of thinking was going on to challenge it generically and then to challenge specifically in the context of Islam we were up against a lot of resistance especially because every time",
      "so too would come that Islamophobic definition of Islam which was supported by extremist definitions of Islam, so oh you represent terrorists. So we really had to fine tune our discourse and we dealt with Islamic philosophy and theology and especially I'm in love with the theology and we went also to Islamic principles",
      "finish with this kind of investigation, it was then possible to construct an idea about women's equality justice and human dignity using Islamic sources because Islamic sources no longer were sources simply that prioritize men and men's location in society but rather than that gave",
      "for us because then we actually facilitated a greater understanding about how to implement this in the context of Muslim majority, the context is also minority because we dismantled the instruments that disallowed us to have agency over how Islam was being used whether against us or for us. We became agents of defining Islam so",
      "Some feminists borrow from that kind of work, but they also borrow from other kinds of work because it doesn't matter. For me I couldn't be a feminist from any of these other terms. But once I understood that Islam itself was the motivation for promotion of the idea of Musawah which comes from the term reciprocity. Once I understood, I mean I'd already had the PhD by the time I started with The Activist",
      "activist but I didn't understand it in application because I didn t think it made a difference. Islam was perfect, I was just like the you know the Islamist, Islam is perfect well Islam is prefect but then I'm there with people who have raised their entire lives as Muslim women and they had not experienced perfect so next thing you know you become empowered to be able to challenge any laws, any policy, any culture, any domestic location that denies",
      "with regard to your well-being as a Muslim and a woman, and that is extremely powerful. But it had to evolve through the sort of competing agendas, programs, history, you know life unfolding. And at this point it now has realigned itself",
      "people understand that whatever Islam is being used by the state to limit women's access to resources, productivity opportunities and the like. That we can then have the members within that nation-state challenge them along the lines of both their citizenship because we live in a nation-states and usually constitutionally equality is guaranteed but people say oh well that has nothing to do with Muslims so it's",
      "no you can't run a nation state with that if equality is part of the nation-state then muslim women also need to be recipients of that so we challenge them along constitutional lines and we challenge",
      "one of our early ones, we're still doing it at Musawa which is celebrating the completion of its 11th year as of last month February. We're officially now into March and the need for a global network that would communicate with each other over how to move forward with regard to the ways in which their own particular nation state articulates Muslim women's rights or the lack thereof",
      "thereof has again been like one of those thrilling things for me because I used to go from place to place, basically talking through the Quran and notions of equality through theology but again we don't have any Muslim personal status law in the United States so I'm not actively engaged. I'm less engaged in my own homeplace than I am in other places but it was really nice",
      "you know how they do, what's your best case scenario and what are your challenges? How do you address those challenges? And next thing you know, you're not alone. But also you find out that you don't have to give up your identity as a Muslim woman in any way shape or form. You don't need to be a certain kind of Muslim woman. There is no one kind of a Muslim women but the idea of human dignity is unconditional. And that is that. I don't know how many minutes that was but four and four."
    ]
  },
  {
    "file": "amina_wadud/Qur_an and Woman_ Amina Wadud__ Contact_ 808982152__1742901232.opus",
    "text": [
      "नुई ਸत ਦੇਵੈ, ਓਧੀ ਹੱਤ ਕਰ ਪਾਂਵे ੰਹਵਿ ਨਾੲ੍ ਇਨ ਆ జੁਖ ਭਾ ਵೇ ੫਼ ਮੜ਼॥"
    ]
  },
  {
    "file": "amina_wadud/Qur_an _ Woman karya Amina Wadud Muhsin - Pendekat_nLeNEDDBHfs&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742924358.opus",
    "text": [
      "Assalamualaikum warahmatullahi wabarakatuh Alhamdulillahi rabbil alamin, assalatu wassalamu ala asrofil amyai wal mursalin wa ala alihi wa sahbihi wa barik wa salim Perkenalkan nama saya Husnul Khotimah dari kelas Magister Pendidikan Agama Islam C. Uwin Maulana Malik Ibrahim",
      "Dalam kesempatan kali ini, saya akan mempresentasikan sebuah buku karya Aminawadud Muhsin yang berjudul Quran and Woman atau Wanita dan Al-Quran. Sebelum saya menjelaskan lebih lanjut, saya ingin membahas terlebih dahulu tentang biografi penulis.",
      "Amina Wadud Muhsin terlahir dengan nama Maria Tesli, lahir di Maryland, negara Amerika Serikat pada tanggal 25 September 1952. Ia merupakan warga Amerika Serika keturunan Afrika-Amerika. Amina menjadi seorang muslimah saat usia 20 tahun. Berkat ketekunan dalam melakukan studi keislaman, ia bisa menjadi seorang pemikir",
      "Pemikir yang bisa diandalkan Dedikasi keilmuannya Terhadap Islam Amina Wadud menguasai Beberapa bahasa seperti Inggris, Arab, Turki Spanyol, Perancis Dan Jerman Penguasaannya terhadap berbagai bahasa dan Keilmuan Ia dijadikan dosen tamu kehormatan Di berbagai kampus sedunia Antara lain Yang pertama sebagai asisten profesor",
      "Yang kedua, sebagai dosen magister studi wanita di Lembaga Penelitian Program Agama Fakultas Ketuhanan Harvard Cambridge. Yang ketiga, sebagai docent di Universitas Islam Internasional. Yang keempat, sebagai asisten profesor di Lemmbaga Pengetahuan dan Peninggalan Islam Wahyu.",
      "sebagai asisten riset pengembangan bahan-bahan pengajaran Bahasa Arab Universitas di Michigan. Karya-karya intelektualnya Amina Wadud Muhsin termasuk tokoh feminis muslim yang cukup produktif, baik berupa buku, artikel yang dimuat dalam beberapa jurnal,",
      "Karya-karyanya diantaranya ada yang berupa buku dan artikel. Yang berupa",
      "Seperti alternatif penafsiran terhadap Al-Quran dan strategi kekuasaan wanita muslim dalam buku tirai Kekuasaan Aktivitas Keilmuan Wanita Muslim, edition Gisela Webb, Sirakus University Press pada tahun 1999. Yang kedua mencari suara wanita dalam Al-Kur'an dalam Oblisbook SCM Press tahun 1998",
      "dan lain-lain. Al-Quran dan Wanita merupakan analisis konsep wanita yang diambil langsung dari Al-Kur'an. Buku ini merupakkan sumber yang ringkas dan mudah difahami. Keunikan daripada buku ini terletak pada analisisnya terhadap pandangan dunia Islam",
      "dan bukan pada sumber-sumber sekunder, seperti tafsir dan literatur lainnya. Mengkaji wanita dalam Al-Quran Penekanannya adalah untuk menarik perhatian pentingnya analisis tentang terang perempuan sebagai entitas manusia dalam Al-'Quran. Tidak hanya menyangkut perembuan muslim atau perepuan sebagai bagian dari kelompok gender,",
      "di buku ini adalah membuat bacaan Al-Quran yang bermakna bagi perempuan yang hidup di era modern saat ini. Isi daripada buku Ini, yang pertama yaitu pendahuluan, yang membahas bagaimana persepsi wanita dapat mempengaruhi tafsir Al- Quran. Yang kedua bab satu berisi pria dan wanita sama",
      "Yang ketiga, pada bab dua akan dibahas tentang pandangan Al-Quran tentang perempuan di dunia ini. Yang keempat, bab tiga berisi tentang kesetaraan ganjaran atau pahala, akhirat dalam Al-Kur'an.",
      "dan peran wanita, dan yang keenam yaitu penutup. Pendahuluan Pada dasarnya pendahulukan menjabarkan latar belakang buku tersebut termasuk metodologi bahasa teks perspektif tentang wanita istilah dan konsep utama Al-Quran",
      "pada bab 1-4. Pada bab 1 berisi tentang pria dan wanita adalah dua kategori manusia yang diberi pertimbangan yang sama atau setara, dan diberkahi dengan potensi yang sama",
      "yaitu untuk membimbing umat manusia menuju pengakuan dan kepercayaan pada kebenaran tertentu. Al-Quran mendorong semua orang beriman, pria dan wanita, untuk mengikuti keyakinan mereka dengan tindakan dan menjanjikan mereka pahala yang besar. Pada bab dua akan dibahas pandangan al-Qur'an tentang wanita di dunia ini.",
      "di dunia ini. Nah, ada dua tahap dalam keberadaan manusia yaitu pertama menekankan kesetaraan dalam penciptaan manusia, yaitulah yang kedua menjelaskan perbedaan antara individu-individu hanya atas dasar takwa, mencerminkan sikap baik dan soleh.",
      "Bab selanjutnya, yaitu bab 3 yang berisi kesetaraan ganjaran atau pahala akhirat dalam Al-Quran. Dalam bab ini membahas pahalah manusia berdasarkan aktivitas atau kegiatan yang dilakukan oleh manusia. Selanjutya, yaih itu bab 4 yang berisih hak dan peran wanita.",
      "Selanjutnya, terakhir yaitu penutup yang berisi tujuan penelitian ini adalah untuk mempertimbangkan beberapa aspek kesat kesejahteraan gender dalam Al-Quran. Nilai pedagogis buku ini terletak pada wanita",
      "menyadari luasnya tugas mereka dalam mendidik diri sendiri dan orang lain dalam Al-Quran sekian presentasi dari saya semoga bermanfaat terima kasih Wassalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/Ramadan Bonus Aflevering met Amina Wadud_Ola2kDUCBxQ&pp=ygURQW1pbmEgV2FkdWQgaXNsYW3SBwkJvQCDtaTen9Q%3D_1742936580.opus",
    "text": [
      "Welkom bij Dipsaus, de podcast voor vrouwen van kleur, door vrouw van kleuren en iedereen die geïnteresseerd is in een ander geluid. En dit is een bonus aflevering! Hallo, Mariam hier and guess who's back? We hebben even een korte seizoenstop gehad, maar we hebben zeker niet stil gezeten. Jullie hebben vast wel het boek Hallo Witte Mensen.",
      "Ook hallo witte mensen gezien van Anoushane Zoume, uitgegeven door onze Ebicee van A.U.P. En verder gaan we ook meteen beginnen met goed nieuws, want seizoen 2 van de Dipsaus podcast gaat op 28 mei weer beginnen. Dus schrijf je in voor die nieuwsbrief, check ons op Instagram, Twitter en Facebook voor het laatste nieuws. En dan zien jullie ook met een nieuwe video. En nu weten jullie ook niet wie daar te gast is. So let's start de bonus aflevering.",
      "so the rest of this episode is going to be in english because this bonus episode is with dr amina wadud she's a black muslim woman colleague and pauline all muslim around the world to reinterpret islam and the quran she lives in the united states and her she specializes on gender and quranic studies",
      "in Islam which has caused a lot of controversy and a lot heartache at Muslim men. So she came and visited us in the Netherlands to lead a prayer and do a lecture on Islam, gender and women. What you're going to listen to is a small group of Muslim women at the Moroccan Women's Organization for Moroccans in the",
      "to Muslim women in the Netherlands and hear about their experiences in a Dutch context. So you're gonna hear a little bit of that dinner, and also you're going to hear a short part of her lecture in Paradiso in Amsterdam. So enjoy!",
      "I don't think it was positive about having a period.",
      "for health reasons. But a woman is not allowed to pray or hold the Quran, for some. But those are not health reasons so shouldn't we revisit these restrictions on women? You know, these restrictions come from back in the days when you didn't have tampons, when you did'nt have pads and cups and there was really a blood flow so women couldn't control their blood in this spaces.",
      "these kind of restrictions and apply them to the modern times we live in now so that's what the conversation here is about uh not only a natural but also unnecessary part in order for us to procreate the way it stands now right so why do we i mean i i do believe i mean not all of this not all these ideas are completely formulated in my head as i said i'm working on some research now about um sexual diversity and human dignity",
      "the idea that to know that there's some representation specific to the female body because she is eating or drinking in Ramadan, you know and then have it be a bad thing or then taboo. We really have to unpack how it becomes a taboo because it is a reality, you",
      "you raise your kids and, you know, no sex outside of marriage. So you almost do not have a conversation. And then they want to get married. And it's supposed to be natural and loving and, You're supposed to turn this thing on and turn it off! That doesn't even fit what is happening really with the body. I think we just need to deconstruct some of that taboo element that goes with it to go ahead and be invited.",
      "you've seen some of those projects that come out. I think the first one that I saw came from India about, you know, the menstrual pad and the blood on the pants, you now? And I mean, the thing is that we keep marking that as if something is wrong with that. And there are true logistics like...I believe that the reason why it was that certain taboos came with regard to the whole menstrual cycle,",
      "of that are a mixture of a number of things but um the possibility that before they had all these modern forms of protection you could literally leak anywhere so the ability to be able to, and I'm old enough to remember because i know that my mom did it. I grew up in an age where we we had products that were sold at",
      "where they would actually take rags. And I remember it being in Egypt in 1982 and Egyptians, like many Muslim cultures, they love to invite you and they love invite you in Ramadan and they'd love for you to come early. And it's funny as a female guest I would be put to bed to take a nap and all the females in the house would be preparing food and only ones napping in the House would be the men. You know? So it was really interesting but I went once when",
      "And I remember a woman actually came and brought me a piece of rag. Like, well you need this, you know? And I just thought it was 1982, you now we have all these fancy forms of protection including protection that keeps you from having a menstrual flow which for some people if you're not having a flow then that means there's no restriction on you praying so I never got through having a period and getting to the place where I could feel like",
      "I was too old, I'm menopausal and it's gone. So I never really got to the place where I could examine within myself how I would feel about it because I didn't ever like the internal protection even from young. I just didn't like tampons. The metaphysics, spirituality, religiosity...I missed being able to embody that experience",
      "because it came as I was older, you know. But there are a lot of things that we need to think about in terms of reclaiming it and then repurifying it, you now? Because that same place from which that blood comes is the place where life comes unless you have a cesarean. And a cesarian is an invasion because the body's not producing according to quote unquote the natural path. So mostly all of us come from there",
      "from there. How does that spot get marked with so much taboo and negative ritual? And I don't mean that, Mona El-Tahawy is a really good friend of mine and her whole book that we need a sexual revolution presumes in my mind the sexual revolution is like the sexual",
      "Sex and sexuality, that it will help us with looking at issues of sexual identities. Because you can't look at non-gender conforming persons unless you have begun to understand something about what is happening in your body when you start thinking about sexuality. Muslim countries have the highest rate of pornography. We are not fixing the problem!",
      "Same with rape. Because people say when you cover up then the man doesn't get seduced or something like that. All those men, they think that's the reason why we should cover up. But it doesn't prevent rape. No. We just need to kind of flood the waves but... It would be interesting to know how it developed in history and if there are records",
      "I know that there are cultures that celebrate when a girl gets her period. Can I let you listen to the spoken word of... You know which one? No, no. I am on Twitter and almost every month when I have my periods I post The Period Poem. Oh, I love that poem! Is it the one where she says when her daughter got her period she gave like a red party?",
      "They used to do that in Morocco. When a girl would get her period, they would dress her up as a bride. Wow! Yeah, but they still do it sometimes. I know here in the...I know a few Moroccan people that I know from certain region when she had her period there was a big party and I was like yes let's go! What do I bring? Do you know which region of it?",
      "You know, I know with my daughter who's...",
      "them to have a relationship with God and not have a relation with everybody's interpretation, or everybody's cultural way of doing it. Because all of these are endless and that is the beauty of it. But if you are working consciously in terms of your relationship with Allah, you are going to challenge yourself and hold yourself accountable for certain things and try to improve on yourself so let that be the standard.",
      "But then you know what you do with your hair or sports netball I mean, I have like it's a lot of work You know So I do know what is involved in terms of it for me and I know what I have to do in order to be able to both satisfy the challenge in terms Of my you know Islamic city and You know the challenge of my particular attempt to try to have dreadlocks but I don't communicate that as like a public Standard you know like everybody has to do it like this",
      "I think when I have these conflicts and when I think oh okay, I am I'm catching myself from the jurors how it's supposed to be and then I always think of what is actually what God has told Well me or us is that he wants to know sir with you sir. You know that that I want ease for you No, no, that was what we talked about and yeah when I when I'm faced with a conflict and I",
      "I am busy and I'm tired, and I can't do something which maybe people can do but me at that moment you know my mental mentally I cannot do it. I think then why do I feel exactly what you said? Then if it's a person that is stopping me or conscience or whatever or my family or that idea then that is standing between me and my connection to my Creator So if I decide for myself well if God wants ease for me",
      "So we're going to continue here talking about male biases within Islam because we're talking here about when you know in Christianity the idea is that God created men in his image but in Islam, you don't really have that.",
      "when you have a rule, a female body has a different rule. So it's the exception. So what does that do to the experience of women in Islam? And by the way if you hear cats those are not cats in your garden or balcony or your cat fighting they are just two Amsterdam cats being really in love and flirting.",
      "God. Now some of the Sufis, especially like Ibn al-Arabi they did kind of put a new meaning to it and all that but if you were to give a bodily form through our images of God, through our image of what is a Muslim we are often more located into the male body and in order to bring the female body then we have",
      "Don't do that. Don't you that don't do because your woman is like either really following it or not and the ways in which we are not is because we are embodied in this female body and Because that has been so silent, or it's been made a utility of male Usage and benefit So I've also been doing things with You know women in the Quran who did not have children and the men",
      "The men wanted to pass their legacy on, like the Sarah Hagar story. That body becomes an instrument of his desire to have a mini-me, a little version of himself. Of course, the ego so he can live on. We need to be able to unpack those stories",
      "The stories are an affirmation of the male body and there is no way in which a female body created by Allah to be just what it is, and do just what he does. That body has to be as we know silenced, hidden you know and so metaphorically, metaphorically we just kind of need to examine the ways in which we have not had that affirmation",
      "You can fast, but you can't make it public that you're not fasting. That's so strange! It's like a paradox. Within Moroccan society there is this huge inside-outside or male-female... So within females it's okay, but that's never the public.",
      "every group is represented. She says the more, the merrier. The importance of pluriformity and that people of color are not all one group.",
      "The white mainstream is allowed to have diversity. But if you're any of the subaltern, then you can only have one identity and that's not true. When Sisters in Islam started we were already networking internationally with women from the Middle East, from the MENA region",
      "What are the first things that we had to say is what's going on here is not true about Southeast Asian Islam, Southeast Asian Muslim women. We need our own and for a long time people just wouldn't buy it you know? And we just didn't wait for permission from them because we start off as a volunteer organization that means however much energy in resources people want to put in that is time and money how do you fundraisers in order you can have other types of events",
      "and then once we've done it, you look back and now we're more than 25 years old. It also led to the formation of Musawa as a global network. So my experience with that has been...it's kind of funny because I said most of my contribution is literally international and sometimes when I'm at home all I do is see my children, do the laundry from last trip and pack up for next trip",
      "I've never had an organizational base in the US. But it's not because they are not, you know, bushing organizations. It's just that once I'm spread so thin internationally, you now, once I go back home, I'm just exhausted, you kno? But what I do in terms of observing is to see that people come together based on the imperatives that they experience but to understand",
      "I understand that you have complete agency to do that because of being in civil societies that are, you know, quasi-democratic. You may have to explain it to people, right? So if you have a Muslim student association on campus and its homophobic why can't you start a Muslim queer organization on that same campus? Because they would say well you already have a muslim student association but that association is the one that's most negative for our being able to explore",
      "and you worry about your job, and you think you should pray five times a day and don't eat pork. That's the whole thing. And if you are out of that box or it doesn't fit in the Dutch idea of being a Muslim then they automatically don't accept you and you have to explain and that's annoying and tiring because there is one way of Islam in The Netherlands",
      "If you say progressive, they use it against you because then you hate your own kind. So it's very difficult to build organizations also with media intervening and politicians intervening which always have people... Everyone has a political agenda. Literally everyone.",
      "In the United States, African Americans who are Muslim form the single largest Muslim ethnic population. And yet we are the least represented.",
      "16 whatever percent right until you get 100% of Muslims, right? So although we are the single largest The fact that we get disenfranchised by the other groups and then by non-muslims with regard to Muslims because Islam is supposed to be foreign. Yeah, so yeah, so you know We just have to keep working at it Until you see first of all again what I said, what were the challenges? What are the needs how do you address those?",
      "And here Dr. Amina is talking about the environment and how we all should be really worried about the state of our planet Earth",
      "And I just thought it would be a good thing for me to share because the places in the north where Muslims are minority, are riddled with a certain level of tacit bigotry that allows not only the citizens but also the governments to continually re-instill these very narrow definitions of Islam which really isn't benefiting anybody. Not even the patriarchal men who claim they're benefitting from it",
      "because not only are we the leaders that we're looking for, we are now at a very precious precipice with regard to the salvation of the planet Earth. I'm going to ignore the guy in the White House with regard climate change because he doesn't know but the reality is the world is changing as such a rapid pace",
      "come to take responsibility for how we treat each other and the planet, none of us are going to survive. I believe that literally. So I think it is time for us to come to terms with how do we negotiate diversity within our own citizenry? And that means first of all that we have to listen to other people. We do have to respect their stories",
      "to struggle with the manifestations of their own realities, whatever context they are in. Which is what I learned from Musawah. Musaww does not go into a country and say this is what you should do. Instead, Musawh goes in and we make consultation about what is happening on the ground. And we equip them again with Islamic interpretive methodology. And then we go back again to their circumstance",
      "and their live reality. So in the context of the live reality of Muslim minorities, right now I think I read a statistic yesterday 80% of the refugees in the world are Muslim as a consequence that means that the population of Muslims is no longer static within any particular national boundary",
      "So much more audio of her. But these were the things that we really wanted to share with you. The last thing you're going to hear is about creating space for the future, but also raising back our parents. And I hope you enjoyed it. And our next episode is on May 28th, but it's going to be in Dutch again. It was nice for all the international people to stop by at the Dipsass podcast. Watch this space because, you know,",
      "sporadically English episodes. Bye bye!",
      "gravitate towards men who will replicate that as a characteristic of your loving them. If you loved me, you wouldn't go 40 kilometers! What? You know... So we're interconnected. For the good and the bad, we are connected to other people. We are also part of creating. Not only in the future but also now because I really believe in raising your parents back thing",
      "Especially with these kind of things. When I walk in the house with my pad or my tampon... I do miss Ebise and Anusha. I'm sitting here alone in my room talking to my phone for this episode. Where is everyone? Hello!"
    ]
  },
  {
    "file": "amina_wadud/Ramadan Live Event with amina wadud_T1o9LLVrzLk&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742924533.opus",
    "text": [
      "I begin as i always begin in the name of allah whose grace i seek in this and all other matters",
      "that I might make. Ramadan Mubarak, Ramadan Kareem. I had this overwhelming sense that I wanted to share something about what happens for yourself personally and what happens in our community at large when one is not able to fast. And just so we kind of know where I'm going",
      "I'm gonna go with this. First, just to talk a little bit about the phenomenon of fasting as we understand it mandated by the Quran and discussed by the jurist. And then talk about exemptions from the obligation to fast as we understood it excuse me, from the Quran",
      "just sort of like a personal story about what has happened in my own transformation with regard to this practice than the place that I came to actually last year and use that to reflect on devotional practices. As I grow older, I become even more and more fascinated by spiritual practices, rituals",
      "rituals, acts of devotion as are all over the Quran and Islamic thought as well as communities and cultures. Because we don't do that. We do not have a public discourse about not fasting. And I think it's a part of the reality,",
      "of fasting, but of the practice of fasting so much so that it is already encoded in the Quran when it says that you know that fasting is written on us. That Allah requires it of us and so the public discourse is always leaning towards not only the able body",
      "but the materially comfortable. So for example, Quran gives certain reasons for fasting one of them is zikr, one of that is taqwa I'll try to stay away from Arabic terms but zikir is the idea of the mentionings of the realities of the names of Allah and reflecting on",
      "reflecting on those. And to me, the consequence of accurate zikr or remembrance is taqwa which is a consciousness and awareness of the continual presence of Allah. And because of that consciousness we then practice self-restraint",
      "not only from things like food and drink as part of the practice, but also we restrain ourselves from negative behaviors and practices because we are aware, we are conscious of Allah's presence. It's often in context of Muslims that the statement goes",
      "so that we develop empathy or compassion, so that know what it is like when you don't have food. And I think that this is probably the reality for the majority of Muslims but I think we also need to understand in some ways that's an ableist kind of statement because poor people fast too,",
      "extensive means and so when we make a statement that say so that we learn how to feel as they feel is as if to say they don't have anything to learn or you know there's no empathy or compassion that they can develop. So I kind of eschewed that kind of thing but as we know fasting is prescribed and I think having practiced it actively as an adult for 50 years",
      "years, I have experienced the full spectrum of possibilities. Uh, I had fasted while I was pregnant. I had passed it while I wasn't nursing. I fasted during my days of menstruation and um, I think probably one of the most radical things that I've ever reflected on was why is that? Um, I don't think women should have to make up the days",
      "days that are missed because according to the jurist you know we can't fast during the act of menstruation and it's interesting that the jurors determined that those days should be made up and yet realistically not that the prayer or the salah that's missing during those days shouldn't be made out so there's some choices that were made and again there may be some reasoning but i always think",
      "and they're making reflections on things for everybody, maybe they need the voice from women. And I think for me, I actually came to understand that because sequentially when you have a number of children, the numbers of days that you are unable to fast out of protection for your child or yourself starts to increase so much",
      "so much. So I tend to think that's just what a bunch of able-bodied men sat in the room and concluded, and I think it could be concluded another way. And that, I think, is probably the most radical of the things that I will say here or the most",
      "compensations and other things to do should we not be able to fast, and these were elaborated by the jurist. But the Quran also says it is better too fast. And I think this embodied aspect of ritual practice or devotional acts,",
      "come to a very, very deep awareness of something that we pretty much tend to take as habitual. You know, we tend to just eat when we can eat and drink when we",
      "So that's a huge part to give over to the very idea of awareness of that habit and bringing that new level of awareness, hopefully to extend to the rest of our practices in our care and concern about the blessings of being able to eat and drink.",
      "So while the Quran says it's better to fast, it also very clearly tells us about those who are accepted. Now categories in the Quran are very sparse and so the elaboration on these categories by way of the jurist and community practice I think is something that I want to give more attention to because the Quran only",
      "the quran only says those who are sick or traveling and i'm going to dispense with the traveling part very quickly because i know i have experienced continuing my fast despite flying over multiple time zones and being in different time zones from where i started a day's fast that's you know that's my my hail and party days i tended",
      "I did have a very romantic attachment to the process of not only fasting, but the impact of the fast on the clarity of mind that I had. And I know some people say, oh, you know, I just become such a brain fog and everything.",
      "that comes from consuming certain things that may not be as good for the workings of one body. And all of a sudden, you get these long periods of time without that and I actually would arrive at very fascinating and very deep and profound thinking. And I kind of fell in love with that part of it",
      "was the idea of you engage in this practice which is required of you and it's not unique to you, and yet you uniquely come to certain types of understanding. But I did practice fast while traveling through time zones, which was not even part of what the jurists considered at the time of the heaviest reflections of jurisprudence or fear,",
      "and it was not something that the prophets told us. So when they say, ala safarin or while you're traveling, it is because of the conditions of travel when we did not have the kinds of conveniences that we have now. Every place where you get gas in the United States for petrol, you can also get something to eat and drink, for example.",
      "the facility in our modern experience of traveling that sort of helps us to see that the Quran's discussion of it and then the jurists are obviously elaborating certain details like how many kilometers you have to go for that to be considered a way to either shorten your prayer or to postpone your fast. These are very few kilometers or miles,",
      "for their work and that is because we have all of these modern communities so travel is one of them but it really means the inconvenience of not knowing when or how you will have access to things that are required for you to sustain your body. So let's look at the illness or the sickness",
      "And I want to tell you a little story about this because I think it really brings it to the front as fast as I can do. And the first time, I actually knew of a person, a young Muslim woman who had type 1 diabetes. You know, I was also very good at myself and Ramadan came along and I don't even know how this discussion came up but in any case that's what we do in Ramadan, we talk about Ramadan.",
      "of condescending way all too bad that you would not be able to fast because it's like, oh those of us who can fast we're the better people. That's kind of a way did you think? And then a gentleman in this context said something to me that really woke me up and that was that her daily practice, the young woman with type one diabetes she had pretty seriously,",
      "to sustain her health through the type 1 diabetes is such that she already experiences all year long certain limitations on when she cannot eat and when she needs to stop eating or how many hours would go in between the meals, and even what kinds of things that she should eat at certain intervals. So",
      "that there was already an eating regimen, that this person experienced every day and did not therefore receive the same kind of benefit from when we remember I said habitual. When we are persons of habitual consumption and you know, we get this one month to think about that. And I loved the compassion with this person, you know raised my level of awareness at that time",
      "And I think that I mentioned it because I want us to understand a little bit about the broad category of the Quran, marida or siq.",
      "could be confined to a wheelchair because they have certain differently abled capacities with their legs. And yet, they might be able to still fast. So in some ways my consideration of things about the differently abed bodies as opposed to my consideration on abled body is again not a closed set or fixed kind of category",
      "It is a recognition that bodies do matter. And understanding how bodies matter, I think is part of the results of the experience of fasting and when you have the competence to be able to fast because some people are not competent when other circumstances we might consider",
      "consider them to be disabled. And some people are not able to fast, but we are not abl e to see what is the reasoning that they are not in too fast and now that I've entered into the age where I have taken advantage of this wheelchair service that they offer at certain airports, I have even more thoughts about you know differently abled bodies",
      "irrespective of their bodies. And I don't think that we collectively as a Muslim community have given enough emphasis to the differently abled in the ways in which we reflect about Islam and Muslim devotional practice, and I think with this past it becomes even more important",
      "some attention. So my experience, the one that led me last year to understand that I wasn't even going to make the attempt to fast this year is because seven years ago when my grandson Bashir was born he",
      "short, he had a long surgery in neonatal intensive care units, heart surgery and bunch of stuff. And this year when he's seven years old, he starts fasting himself. So it just really brought this around full circle for me because he's born in the month of July",
      "the seasons with the longest days when you're living in the Northern hemisphere. And however many ways I wanted to support my daughter, not in terms of her vigilance with our son, I found myself increasingly in a situation where I was trying to make it from like 3 30 in the morning until 8 30 at night or something like that and I wasn't making it",
      "Like I really was just like sitting around, you know, like the brain may be fired up with new ideas. But the rest of my body was just out to lunch. Nice metaphor for fasting month right? And so I finally concluded after one week that I could no longer fast in the duration from pre-dawn to sunset in the northern hemisphere.",
      "I began to read the modern jurisprudence about this. And there's some interesting ideas that I gleaned from that, that I think impacts on how I think about this now. And that is that for some when you have this certain parts of Northern hemisphere where the daylight hours go on for 20 or 22 hours, it's crazy and yet there are Muslims who live there",
      "the dark thread from the light and then the light thread from dark, they literally fast all those hours. And again more power to them. No trying to say that's wrong. What I was looking for at the time is are there reasonings provided within various legal methodologies to understand alternatives?",
      "that was given, was to actually mark the day in such a way that you fulfill the same number of hours of fasting that was happening where the prophet was born. So Allah was telling him Mecca or Medina where he completed his mission. So in other words, to take the actual literal hours of the prophets' fasting experience",
      "experience and then sort of you know graph them on to the madness of a 22-hour day. And I thought that was just an interesting kind of logic, and so eventually I went to think well how would I incorporate that given my day and my time in my place? And I tried different things. I tried to postpone the beginning of the fast",
      "No, I think the first thing I tried was to break the fast sooner than the time of iftar according to the sun in my community. And you lose some because one of the things that's also interesting about fasting is the community aspect of it. That it's a very powerful community enhanced experience and those people",
      "Those people who are single persons, living in minority situations definitely know what I'm talking about. There's a lot that goes on community-wise and what is the level of actual participation for a person who is not part of a large Muslim family does not live near other Muslims? And so the community aspect is very radically altered when you are not",
      "when you are not breaking fast with the community, which some people try to do it every day. And some people actually do it special occasions certain nights of the week according to what we call in US community iftar. So you lose that if you are breaking the fast before sunset. The other option is to start later and I'm a morning person",
      "rituals and you know I will add to those morning rituals of prayer and meditation by reading the Quran. And I felt, after I ate my suhoor or my meal, and I felt like not continuing with that, with an actual fast that is actually happening so long. That was not my favorite time to start making an adjustment.",
      "So those are the two adjustments you start later, you in earlier. And any mom who has introduced a fasting to their children will understand this because one of the ways that people especially moms introduce the fast is but the kids do their regular morning and then fast until the family and community breaks the fast.",
      "reintroduce it so what this is saying again this is the part that i guess i need to re-emphasize is you know these embodied rituals you know how do we experience them how do they experience individually and how do experienced collectively or in community uh and what i came as a perfect solution about five years ago i started coming to this part of the world",
      "all year round the same kind of schedule. It's an amazing thing to experience, especially several years after I have always experienced long summer days, short winter days and I won't be around when it comes back to the summer days. This takes 33 years to go around that cycle and you're just coming out of that so I won t",
      "So it's not going to be a question with regard to if I'm ever in a location where they have those long days. But last year, I experienced what I consider to be one of the spiritually empty or barren Ramadan's and I compare it to the first year of the pandemic",
      "pandemic when you know we were on lockdown and the mosques were closed. And so, we set up a virtual tarawa and I was able to make 29 out of 30 tarawas. The only stops in one evening that agreed to do an interview. So it was my best quote unquote record like your lot man there's nothing you can do think about a log one would say right? So it's just a question of",
      "you know, providing a kind of support and insulation for focusing on that devotional in their practice. But last year I began to feel the same way that I felt seven years ago trying to fast in the Northern hemisphere during the longest parts of the days",
      "present in your body and you're just going through the emotions of not eating or drinking. And also I did not read a single word before time, and I didn't go out to the mosque to make a single thought out loud. This is just me because I got a thing about going out at night it's still a challenge but when I experienced this, I decided, you know, in terms of using the reasoning",
      "accepting the fact that I had bodily cashed out, but I'd come to the end of my capacity to fast. And I made my niyaa to enjoy this year without the cessation of eating and drinking, but to spend more of my energy in returning to the reading of the Quran over the years, I lost my capacity",
      "have the next year. Then it went to a third and so take three years to get through it, you know? So I said okay if you're not going to be doing support in fact literally when they call support from the mosque here, I just get up and start reading my Quran. So Alhamdulillah I have managed to do that and I decided that I would make my focus on something other than the cessation of food and drink.",
      "And that is to reflect on the psychological and spiritual aspects of not fasting. Again, a short story. One year during my holiday days for menstruation I was sitting in a restaurant with a friend who was pregnant also awesome",
      "chatting and eating and drinking um a Muslim brother that we don't know that well you know passes by and you get this sense of I know these two women are Muslim but you know I know there's two women I'm listening what did you just sit in the restaurant eating you know and my friend who seemed a very funny person with me she was like you know it's not like they can look between our legs you know because you know",
      "was pregnant even though again it wasn't in later stages so visible to anybody else and that's when you come to the idea of is nobody's business yet there's no way to get over the amount of guilt and shame that you feel excuse me with regard to that",
      "And the question of how much guilt or shame we might feel for not fasting and how much we are made to feel guilty or shameful for not fast. I haven't gotten an answer to that, but I think it's one of the things that we need to stop. We need to not spend so much time worrying about what somebody else is doing with their fasts and spend more time on our own devotions in our relationships to Allah because if one of",
      "one of the reasons for the fast is zikr or remembrance we are remembering allah and allah knows everything and when allah who knows everything also gives us or provides us with a way to compensate for when we are not able to fast then uh that is part of the mercy",
      "Now the Quran also details what kinds of expiations or things that you do to compensate for women not fasting. Among them is freeing slaves, we're not going to linger on that one, we just have to mention it because sometimes people act like there is no slavery in the Quran but it also says to provide for those um in the community uh",
      "you know, others. And in community context I've seen this practice in very interesting ways because people sometimes just don't like ever gathering at their house and they feed other members of the community and that works for it. And sometimes there is a community iftar that's happening at a mosque and some people have food brought in to make sure they feed everyone even though they might not just be friends or just anybody who's coming to the mosque",
      "But the Quran also offers us, as you know, the capacity for making up those days if the illness is short-term. So I'm not talking about the short term, I'm talking about long term. So when the Quran tells us that Ramadan is a month in which the Quran was revealed,",
      "Ramadan is like the Quran coming from the highest level of heaven to the lower level, you know, coming to the low level from which, you now, the pearls of wisdom, the ayat, the signs are revealed over the course of the reality 23 years for the prophet. And so one of the things that I do recommend, which I'm also trying to keep myself is do set up a way that you can read Quran",
      "You could, you know depending on like how many languages are reading and I don't recommend reading in both English and Arabic. I've done that. I just read the Arabic now but you might be reading only your own language. Set up a schedule where you can do it. Don't beat yourself up if you don't keep it just starting again the next day. And really try to immerse yourself input on only for the course of that month as far",
      "that month as far as your uh you know spiritual ritual readings go as opposed to reading lots of other things about islam or reading lots and things about lots of things that you may have to do for work or you know uh you life supports of other forms of events but really give yourself a chance to kind of like",
      "not experienced reading the whole Quran during the month of Ramadan, this is really a good time. Really go towards it. Don't read the footnotes and don't read two languages or three languages as I said because what you want to do is you want jump into the Quran as Quran and you want experience Quran as for at least for that one month while you have other things to do obviously. Obviously, as I mentioned before",
      "mentioned before the idea that you provide for others special better than this um making available to others something that they can open their paths with at the end of the day um making it available for a collective you know all in one shot or a little bit every day obviously you know when we think about you know the rituals that are espoused",
      "interesting because you know salat and zakah are the things that you know get to be repeated and fasting doesn't get to being repeated so it's really interesting because even though fasting is prescribed for us, it isn't prescribed at the level that maybe other rituals are. So you might want to push yourself to engage in your other ritual practices a lot of Muslim countries calculate their zakah during the month I know i'll be doing my calculations",
      "calculations. And then there is the Tarawih, again, Tarawikh has certain notions of able bodied or either you know like one of their communities I used to join the women who are in chairs they actually were in the first row of the women's section and some of them stand and sit in a chair for the other motions and some",
      "when I started thinking, oh, I'm going to need that chair soon. You know? So but the thing is that the parawih is there as another form of liquor, another form a remembrance and not for reminding me of the continual presence of Allah. And in the month of Ramadan, which I truly do believe has extra blessings, it's something that helps us to increase our connection with the source. And so the last thing that I want to say about",
      "compensation is to become the daddy, become the person who calls upon Allah. Increase your awareness that to Allah belongs the entire expansion of the entireties of all the galaxies and universes belongs to Allah. And what Allah gives no one can take away and when Allah does not provide no one",
      "give to you this is a time when i still want to impress upon you to be present in your own body with respect and love and care and at the same time to remember that allah is always present with you",
      "G.L.A. Forgiveness and blessing, and that is what I wish for us to think about even if you are not able to fast That is, you are still able to receive the blessing and therefore embrace your own reality with regard to it and that reality is a reality that is always able to experience the presence of Allah so.",
      "So that's it for me. I want to thank you all who attended and did not attend because it will be somewhere recorded out there, and then I will share it again. Assalamu alaikum. Blessings to all of you on fasting, all of your support those who are fasting, and all humility."
    ]
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    "text": [
      "So good morning, afternoon, evening everyone wherever you might be in the world at this moment. Welcome to Rayfest our online festival celebrating women of spirit thank you so much for joining us this morning I'm your host Fatima Ashrof and together with Sae Mediah we are the co-creators of Ray of God",
      "Ray seeks to share feminine spiritual wisdom, to help realize God in all ways and to align with justice truth and beauty. The energetic state of the feminine is our guiding principle and holds our intention and we believe that all genders hold the feminine and masculine within themselves. While",
      "and encourage all genders to join us in helping to create safer, inclusive spaces. Ray does not seek to present a voice of expertise we see ourselves as travellers along the way and learning God willing with each step. Our ideas are constantly evolving and we hope you will join us on this journey to deeper consciousness. The aim",
      "is to rise, vocalize and deepen. And our contributors have been speaking to the broad theme of her voice. How to connect to and speak from our own truth? How can we begin to heal our relationship with self other and the divine through this?",
      "this. We are blessed to be welcoming and have been welcoming over the course of this weekend a diverse array of intergenerational, inter-spiritual contributors religious leaders spiritual teachers activists academics creatives and so much more",
      "and Samhain, that midway point between the autumn equinox and the winter solstice. This is a time to honour the saints and we hold in our awareness that there will be many around the world in ceremony and prayer at the same time that this festival is unfolding. The music for the festival including that between sessions",
      "by our friend Leila Bahrainian in honour of our Iranian sisters. In this morning's heart-to-heart conversation we will be asking our contributors to speak the theme and we welcome your questions to be submitted through the chat function to the host feel free to ask whatever questions come to your heart just being mindful that our contributors are also on a journey like each",
      "and deserve our love and respect in being willing to share from their hearts in such an open forum. And before I introduce our guests, I just wanted to um share that before our first panel yesterday we were having a little conversation with Leila Yagiela and with the Reverend Rachel Mann",
      "pole dancing as you do just before a panel conversation on her voice and i won't quite tell you how we led into that but it was quite playful as uh as both uh reverend rachel and leila are and um so maple dancing as as many of you will know is this falls into the it's a european a traditional european sort of folk tradition",
      "of a very tall wooden pole several meters high and from its top there are these ribbons that are flowing down. And what happens is usually on the 1st May or in midsummer, depending where you are, and what the tradition is at that locality, the men and women in pairs would hold onto the ends of these ribands",
      "opposite directions and weave a pattern that would then be formed over the pole. And there are many more intricate and complex ways of dancing on the ground so that a more intricate weave is created on the pole, and of course I said to Rachel that you know oh my gosh I'm stealing this it's the great metaphor for all manner",
      "conversations of yesterday, this morning. I was thinking to myself that each of our women and of course it is we have only women speakers but each of are women is bringing a very distinct flavor and thread of experiences and that God willing over the course of this weekend half of this poll is already weaved and the rest will be weaved",
      "you know, we will kind of reflect back on the wonderful pattern that has been created. And it also reflects conversations that we were having yesterday about diversity and plurality that is contained within both the Trinitarian Godhead but also within the Islamic tradition and the idea of the 99 names that are encapsulated within Allah.",
      "So all of that really just for me this morning and I just wish to share that with you as something for us to kind of look forward to at the end of our time together. And just really conscious and aware, but each individual is bringing something quite distinct and quite beautiful.",
      "with Dr Amina Wathoud who is a world-renowned scholar and activist, with a focus on Islam justice gender and sexuality. After achieving full professor she retired from U.S academia except as visiting researcher to Starr King School for the Ministry California USA but she has recently returned to academia as visiting professor",
      "Georgia Carter, I hope I've said that right, Indonesia. She has written a number of significant scholarly texts including Quran and Woman rereading the sacred text from a woman's perspective, a classic but helped towards the development of epistemology and methodology in Islamic feminism which is the most dynamic aspect of Islamic reform today. It is three decades old and translated over 10 times after completing a three-year research grant",
      "research grant investigating 500 years of islamic classical discourse on sexual diversity and human dignity funded by the arkus foundation amina is organizing an international center for queer islami studies and theology the acronym of which is kissed qist the first of its kind in the world mother of five and nana to six she is best known as",
      "at therayofgod.com and the pleasure to introduce our other ribbon the reverend mary elsa bragg has been a spiritual director for over 20 years and is the current chaplain to the speaker of the house of commons her work is with people from different walks of life traditions religions and experiences",
      "such as monastic orders clergy and the Padre of the Royal Navy. She also lectures on subjects around theology, religion tradition ritual interfaith and spirituality her personal spiritual spirituality includes a continual interest in different traditions alongside a lifelong connection with Senang again I hope i've pronounced that correctly",
      "local to her family in Provence and with the local Christianity and literary tradition of the Lake District. She's also training to be a Jungian analyst, and has authored two books towards Melbrake and Sleeping Letters. So it's my great pleasure to welcome these two wonderful women who have been with us in different ways throughout this journey.",
      "Amina and Marielsa were both with us at our first festival, and continue... Our friends and supporters to Saima and I in different ways actually. So our journey with them continues both through the festival, through the work of Ray because Mariela has offered moon meditations with us and indeed we dreamed up the moon meditations with Marielso at the end of that first festival back in 2020",
      "and it was a real joy to experience those with her, and I know friends will have joined for some of that. And also just in my own personal reveries and discoveries through life, Marielsa has been a companion. And Amina Jan also for many years has been figure or for admiration and respect and also a companion along the way.",
      "that Saima Jan and Amina Jan have been spending some time together to sort of deepening in scholarly understanding and spiritual togetherness. So really such a joy to have you both, and now that my joyful gushing a little bit which I'm trying",
      "And we'll start with Amina. And the same question for both of you. So I really wanted to begin with a consideration of her voice, with a capital H, i.e., The Divine Feminine Voice. How has the divine feminine voice shown herself itself in your life?",
      "Thank you so much and also thank you again for inviting me to return.",
      "forgiveness for the frailty of being human and any errors that I might make. You know, as a student, um, I followed my heart into the study of the Quran because I just had this love affair with the Quran so I just wanted to remove all the barriers between myself and the Quran. And over the course of the master's in PhD,",
      "intentionally maybe tangentially that we have no written record of women's responses to the sacred text although we have volumes and volumes of men's exegesis. And I thought to myself, we might be missing part of the story and that interest in discourse about the discourse of the Quran",
      "of the quran led me into the divine feminine and which i would assert even back then that allah speaks in the feminine voice and i have worked to evolve that because we have this notion",
      "masculine and Jamal, feminine. But of course we've had these cultures that are super entrenched in the masculinity of God and in the male voice and as a result privileging men's ways of knowing, men's way of striving for faith etc. And so altogether female voice has been eclipsed",
      "times intentionally silenced and so trying to listen for the still small voice of the sacred in its feminine ways has indeed been difficult. And I finally came to accept that probably one of the ways that it would be,",
      "and also to be able to hear it clearly is to affirm women's experiences with the sacred so that allah's feminine voice becomes dialogical it is part of our own self unfolding the affirmation excuse me that we are all mirrors of a law we're all mirrors",
      "allow for that dialogical part to open up the space where we capture our own voice and in capturing our own Voice and affirming our own experiences then we understand that we have those experiences at one with Allah and so in a way we kind of make the sound you know of The Voice",
      "of the voice by our own yearnings, by our joys, by labor pains. Just to like again I mean raised in a tradition with this emphasis on maleness male God, male voices, male authority and male privilege. I'm trying to say that I had difficulty hearing the voice",
      "you know, to sort of give it space including in terms of silent listening. And one of the ways that it came true for me is this affirmation of our experiences of at-one-ment and therefore the validation of female experiences. And then that tijali they call it, you know? It's an emanation, it's a ray, you",
      "to the sacred. So in that way, I think I at least came to get a feel for it because you know i feel like I was denied it for so long that I didn't know how to hear the voice and I didn' t know how call out to it except maybe calling up to my own mother. That's kind of how it started. I'm still in the process, I admit.",
      "Thank you, Amina-Chan. Yeah. Mary-Else? The same from you. That was beautiful thank you it's lovely to be here and especially to sort of",
      "of for a moment honor the women who are rising in Iran feeling very much with them um in our meeting here. It's lovely to hear you describe the idea of unveiling Gamina, I think that's a very beautiful image and for some reason that for me has joined with the beautiful feeling of the ocean in our opening meditation",
      "opening meditation because I was just remembering that the Hebrew root of Eve is the breath of life, source of life and the breath. And I think for me there's on my personal journey, there's a continual unveiling of this holistic breath of",
      "in nature, in the body but also on all levels. But I do feel that being in a body and incarnate brings the kind of holistic feminine breath of God into everything that I do if I can through my life allow myself to receive the unveiling of it as",
      "the kind of workshop of life progresses. For me, I think also, I feel like I have...I mean, I was born into a very patriarchal society as many of us were and so I feel that I've had to find the invisible parts and the silence but by",
      "silence, I mean the emptied silence, the muted silence and find it within myself and slowly wake up to how much I'm colluding. And that's an ongoing process and I'm sure will be a lifetime. But I feel that I've slowly allowed to even see my name. It's interesting when we were in the green room",
      "living with my name has been quite a big part of my journey because Marie and Elsa are very, with a hyphen in the middle, are very much the meeting of Mary and Elizabeth both pregnant with Christ and the Baptist in their wombs. And so there's something about pregnancy of the divine",
      "God within them, this sort of gestative part. There's something about the womb of God that has been very central in my lens I would say of questioning or listening, questioning and listening really but i think in the last few months",
      "Well, one of the big things that has affected me and certainly the people I've been working with and the groups I've running, the mystical groups I have been running was obviously the death of Queen Elizabeth in the UK. And that's brought a really extraordinary journey of feminine sovereignty.",
      "and saying, what is your inner sovereign really like? Have you integrated the femininity of your sovereignty? Do you feel that it's all right to have your own inner sovereignty because of course the external sovereign queen king holds that position for all of us. To show that it is within all of use. And so in that the idea of inner sovereignty and it held in a looking at the feminine sovereignty",
      "sovereignty, has brought me into a really interesting and beginning exploration of the concept of the throne as a womb, as a holding space, as God-given container for us to...for creation to even begin and be outpoured onto. And I think",
      "sitting on the throne and I feel that the throne is something that is a sort of bridge between this fullness before creation and this beginning, this gift of creation so that's something that's really affecting me at the moment. Oh thank you, thank you Marielle and of course immediately as you mentioned",
      "this idea of the womb and the throne, or the throne as womb. Well, this really resonates with the Islamic tradition hugely. And yesterday I shared the throne verses from the Quran and actually just the sense of empowerment",
      "some of those lines which, you know... And even though that majesty belongs to God ultimately and I'm just a mere reflection or receptacle depending on how we look at it but there's this sense that the words are something like this in English. That her throne extends over the heavens and the earth and nothing can happen that she is not aware of or that she",
      "of and there is, I feel in myself as though as I recite those words something really just something shifting in me. And I know that was part of the reason why I chose to recite that yesterday was because I was in need of that sense of my own sovereignty as you say and I am grateful for your sharing because it also helps me to connect what sometimes unconsciously we're doing or",
      "not even quite aware of what gifts might come just from the recitation and that journey with recitation, Aminah Jan spoke about this love affair with the Qur'an. And for me also it is an ongoing journey because my journey with the Quran started as a relationship of trepidation. I was worried about what the Quran was telling me I could not do and actually what has ensued and what has followed does really...",
      "nodding heads there because you know I think for many of us growing up in the Islamic tradition and particularly perhaps, you know, in Britain I can resonate. You know, I can speak more of that because that's my experience is this sense of, you knowing up with a religion of do's and don'ts and often because our parents didn't have that knowledge to be able to bring out more of it for us or that they were in the struggles of daily life",
      "life and not being able to bring out that mystical bridal unveiling, you know, that is needed to really get for us to unveil ourselves as well as unveiling the Qur'an. And then really meeting inshallah God willing one day face-to-face but whatever that might be. But Aminatjan I also want to invite you to respond to Marielsa if you wish before i ask",
      "is there anything you'd like to say? Yes, I have two things that I'd like them saying. One is based on what you just said so i'm going to kind of go backwards because my memory's at that age where I may not remember but um...I remember exactly when I started using the pronoun she for the sacred especially in the context",
      "patriarchal male oriented perspectives, you know on the law that I had gleaned and understood and no participate in. I was teaching a class that the full title of it was global classics in spirituality but the student catalog couldn't contain all those words",
      "shortened to Global Classics of Spirit, which I just thought was perfect. But the first semester that I was teaching it, which means that I in that process of trying to be a receptacle to the best way to share the idea that within our human experiences are these amazing expressions and articulations",
      "sacred and of experiences with the sacred. And it was my intention with the course to kind of, you know, sort of duck into as many of these as possible. Um, and at the same time, kind of direct them with some other, you could kinda say more academic or secular kind of ways to help to open up in the reading of it, including the fact that they were supposed to keep a weekly journal",
      "And so they were supposed to respond to everything that they read. And I remember we came to this discussion, which was just it was you know sometimes you have those rare moments where you and your students really are deeply aligned in the unfolding of the teaching experience.",
      "I had been doing it, but I had kind of been doing its. I want to say in an academic way. In other words, I was making an effort just as people have done in their academic writings to change their pronouns you know, and such a way is to stop always assuming that the male number one is generic, but number two, that the mail is the universal model. And so I started to",
      "started to reflect on this, you know, Jamal and Jalal, feminine masculine aspects of Allah with the yin and the yang. And I recognize, and this is what I keep, I've been saying people now for about 20 years that it's just a pronoun. And if it is just a",
      "and therefore it should be just as easy to use the feminine pronoun she because they're just pronouns. And we had, you know, as I said, we reached this nice place with the students and the male students in the class really opened up in our conversation about how transformative it was for them",
      "of having you know the ultimate reality or god being identified as the same pronoun as they carry and that really led me to know that i'm not just doing this because i know i've experienced silencing as a woman and i know that I'm still in search of the divine feminine and I'm",
      "much to get myself in the comfort zone of using she that witnessing students who were able to say even when I am a he because you know no one identified as non-binary in that class um even you know in terms of the heat that there is in fact a disproportionate kind of privileging",
      "So I keep playing with it. And of course, I always get the pushback because the Arabic language is very gendered binary. Everything like every word in Arabic is going to be masculine and feminine except for three of them. You know, like the word who, the word as in the inquiry, who is it? You know man and then quidlam like all you know, all tables, all chairs. But if you say tables and you say chairs these have to have gender markers on it",
      "And so people push back because they say, well, law is never referred to as here in Arabic. Except of course there are also like, you know, the sacred essence which is in fact feminine but they pushed back because Zay actually don't want to relinquish the privilege. Well I live in Indonesia right now and Indonesia has only one from them. There are several languages that are like this",
      "And my friends, you know even like university students, even in the context of classes they will consistently use both pronouns when they're making a sentence about a person because if they're not used to having to choose. So they'll start off by, you now, my mother was cooking breakfast today and then he went into the living room",
      "the living room and you know my father she they will do that all the time. And because I know that it's a question like language learning, and the necessity to choose one or the other when they don't have it in their own language, I began to understand that there is even more significance",
      "to referring to the sacred by using she because what it is saying is that we are in fact at certain level internalizing the male god and comfortable with that but we're not as comfortable with the female or the feminine of God so how are we going to you know like uncover that or listen to that you know voice if you know we're struggling with it and as I say i'm still in the process",
      "process so you know i need to be honest that I'm still working out things but i think in some ways entering into a culture with the language where people will consistently refer you know just mere human beings who don't identify as non-binary that they will consistently go back and forth between the she and he it kind of reminded me that struggling to do this you know in the last two decades and then working at it",
      "students saying what a difference it made for them to you know refer to the sacred um uh using she it's a process it's of unfolding and when we started off you know thinking about voice in some ways um what we hear of god's voice is what we take away",
      "And that kind of gets me to the thing I thought about when Mary Elsa was speaking also about the womb. Probably one of the root forms that is used most frequently in the Quran comes from the word womb, rahim in Arabic, or R-H-M. It is the root form of the opening of every 113",
      "114 chapters of Rahman al-Rahim, most gracious, most merciful. It is also the mandate you know of the Prophet He was not sent except as a mercy to all the worlds and we are supposed to be merciful between each other So this central theme around the womb",
      "that Allah or God is the womb and we are all born through the mercy that extends from you know, that sacred creator. But because we are in bodies, we all have bodies right? There has to be this sort of transmutation very similar to certain ideas that go with how we understand incarnation there has to",
      "between the sacred ultimate, which is both form and formless. And then us when we take on three-dimensional forms. And to me, the vehicle of that transformation is the womb. And in Islamic creation, we have this notion of the divine breath and nafs al rahman again there's that Rahman from the same root word and that that breath has blown into each of us.",
      "us and if you've ever seen a child when it's born and it takes its first breath or i have a grandson when he was born he did not breathe and the midwife was cradling him and she put her mouth over his nose and mouth and you know just gently blew in until he took his first breath so she was the vehicle of the divine breast i mean it was such an amazing thing to see having",
      "and then lots of my grandchildren born, everybody breathed. But then Bashir was born and he didn't breathe. And he as a matter of fact had some problem that couldn't quite capture what it was but he would stop breathing and he would turn blue. And my daughter his mother had to repeat that exercise that the midwife did and breathe into him in the back of the cars they",
      "his first three months you know back and forth to the hospital until he had open heart surgery which is an interesting story in itself because there was nothing wrong with this heart um but that was to alleviate what was happening when the iorta was pressing on you know the uh the windpipe here and it would press so hard when he would cry that it would shut it down so he stopped breathing and he would turn blue",
      "daughter had the wherewithal to simply repeat this breathing into this child as they are on their way to the emergency with it because I mean even when I think about it now, I just found astounding you know. So if i'm so impressed with that in the 3D form of it's the whole idea that we each carry that breath of God who created us through that reality of the womb which is in fact",
      "in fact, God itself. That we're created in God's womb, we're given the breath and then we go out into the world and stand up as men, women and non-binary. So I loved the way that you talk about the womb, that sort of sacred room in the persons of Mary and Elizabeth because in a way it's like a replication of another idea",
      "God being the womb through this central word that goes throughout the Quran and Islamic traditions. I don't know what you think about that, what do you think? Well there's so much there it's so rich what you've been saying. The breath of life is very touched by your story about your grandson and the idea... And there's something also profound in that",
      "I mean, because we do give each other the breath of life. And that's something that builds community and actually if you were more aware that we all share the breath God, I think the world would be quite a different place so there is something...I'm just so touched by that story thank you. But I am also thinking about what you are saying about language.",
      "have masculine and feminine objects. So there's always been a what's masculine, what's feminine for me being brought up but I'd like to add to because of what you're saying, I just totally agree with it if I add that a big part has been at like, I'm sure for you, I know for you has been trying to reclaim the stories of women, because they've been sort of hidden",
      "a thoughtful day on radio 4 and i mentioned once again that mary magdalene had been sort of hidden in plain sight by pope gregory the first dismissing her as a as a sort of redeemed prostitute um which wasn't really necessarily right in the bible at all and now she's seen",
      "been really admiring and being so grateful for women who've been reclaiming the women of the Bible or women's writings at all. And then, the other thing I'd like to add is that... For me, I'm just beginning to reclaim liturgical language in the church and try and find a way that's both masculine and feminine because this unveiling",
      "is really that sort of divine marriage isn't it and the divine marriage, the more you really unveil everything. You have the marriage of the masculine and the feminine and beyond into the plural and then into the fullness of everything so there's a kind of continual unveiling of what's really happening",
      "the idea of Christa, a female Christ. And it really comes from the tradition which started in the 70s of liberation theology in Christianity where not only did we kind of get the very useful focus back on an inclusive teaching including women slaves tax collectors for everyone but also",
      "or a Jewish Christ, or a Spanish Christ, an Ethiopian Christ. We were allowed to see different men on the cross of different cultures and that was really radical and inclusive but now more recently there's been the incredible experience of putting a female Christ",
      "very important because of course the concept of Messiah is really about, in Christian tradition, it's really about God incarnate and it has to be equally amongst all. And so Christ on the cross when seen through certainly a mystical lens is also the redeemed Christ, it is the resurrected Christ which is all of Christos. So there has to male and female but",
      "But, you know I'm part of this project and writing one chapter in this book of many people writing on queer stuff. And it is having a deep impact on me just contemplating the image because it's not just words, it's no just stories and voices and peopled with women but also these symbols, these extraordinary symbols that we have that happen only male.",
      "that it would be even possible, that it wouldn't be blasphemous to put a female on a cross. What do you think of that? It's so funny I'm reading in preparation for my class this week an inter-religious course on hermeneutics and Jerusha Tanner Lamptey,",
      "it today i'm gonna not remember the name of it but um she was talking about what we call like cross-textual analysis and in particular she was using maharista womanist um at the chinese uh i should remember her name because the other professor actually introduced her",
      "with the notion of the Christ and how do you get this reflection of women's realities. I think your project is probably going to be one of the ways that's really... The thing is we have to challenge ourselves in regard to the boundaries that we create almost falsely around us, because I'm always talking about getting God out of a box. Every time I find myself in the corner,",
      "you know with all this creationism, you know this capacity to create from nothing and all that stuff. That somehow I'm in a corner it means I'm going to corner because I don't believe that I can be freed by the one who created me right? So it means that I'm challenging doubts that I face with regard to my relationship with the divine and somehow that I am gonna like overthink the divine or go outside the boundaries of the divine",
      "with the challenge that it presents when you're like, you know, it didn't occur to me. I mean, I didn't mention that my father was a Methodist minister and that's why I was given the name Mary after the mother of Jesus. So when I became Muslim, I took Amina after the Mother of Muhammad upon the two of them be peace. But because my father introduced me to the God of love, I actually had no problem with the male gods",
      "because I was always presented with a loving God. That's why I took my last name, which means Wadid, you know? But I was also very curious about different religions and even in... I mean, I was a Buddhist before I was Muslim. I joined an ashram and learned meditation that I still practice. You know, I identify as an eclectic Muslim so I have all this stuff, you now? But the thing that was interesting for me is whenever I do feel pushed into the corner in terms of my conceptualization",
      "conceptualization, I realized that that's my mind creating a limit to that which is in fact unlimited. And that when I learned to gently burst this new crystal for example right? What I learned the birth it, the end result is that I will be enriched because the thing that I'm resisting is that sort of programming even if it's done in a loving and comforting way how do we expand ourselves except that we get up against those walls",
      "as well, we realize I can't go anywhere if i keep trying to go this way. Maybe I should go you know as they say with the breath, I should do deep into the breath and just let it unfold and trust you know see what happens yeah yeah. I think it's really interesting also you talk about these different religions because of course there have been exchanges across trade routes and in translation schools since the beginning",
      "Christian culture. I mean, I was brought up in a Jewish area of North London so my mother's side I later discovered has got a big Jewish line that gets sort of lost in Poland and Russia. And my biggest teacher was Zev Ben Shimon HaLevi who I've studied with for 30 years and I teach in his school. One of the big things he had was this ladder",
      "me to begin to make sense of things and start to be able to see it in Jewish and Christian mysticism like Cordovero and Teresa Bavala, things like that. But one of the things on this ladder there is just one... There's a central column with all these stages I won't go into but there's one place in it called the Bat-Kol which was the daughter of The Voice",
      "stared at for ages waiting for something to come through looking at and for me that's been the womb place, the veil, the unveiling place. You know sometimes with my friends who are rabbis because I studied a place called Leo Beck for quite a while they on New Year's Day they play the shofar and i always feel",
      "recently for my project on the womb and there's this beautiful text about Tefillin that really talks about the place of womb and the sound of the shofar opening. And I feel that these mystical texts, this sort of mapping that people have done for centuries really helped me listen and get out of this intellectual boxing that I've been born into",
      "a patriarchic, academic proof-ridden view of anything that I'm going to write or participate in. And I feel that allowing other traditions to come in... I'm looking at the Buddhist idea of void at the moment when I'm trying to look at that. It kind of opens my mind to what these words or these terms or these maps or these images are icons. They're there to sort",
      "there to sort of help us step through a gateway then, not a dogmatic thing for us to just take and be a slave to. They're openings aren't they? They're something that's very real and very present. And we have the opportunity to experience it you know I mean but it is a question of trust.",
      "either you will find a platform or you will grow wings, and you'll fly. And I love that image because sometimes I think it's like just so... I'm just so much in need for things to sort of work out in my head. I'm really over cerebral. And at the same time, sometimes I can see that I'm knocking my head against the wall, so I just need to open my heart and trust. How do you do that?",
      "I mean, how do you do that in your own prayer practice? Because do you find... You mentioned before so vividly about prayers and naming of God. But it's, of course, that's all in the liturgy that we use as well. The psalms there is always he and everything that you... How do you to that in our own personal prayer practice and how does that affect you? Yeah, I belong to a Sufi or mystical tradition",
      "tradition that practices meditation and even though I've been with my teacher you know for more than 20 years, we're supposed to meditate twice a day before or after the morning prayer, before or at the sunset prayer. He never like kind of told us what to do so you know i didn't quite really",
      "I was in the Buddhist ashram, they didn't tell me either. So I started going to the Vipassana 10-day silent meditation retreats and they actually teach you what to do. And it was so interesting because they would teach you using your own breath how to",
      "um and i have uh you know old age arthritis and scoliosis so i have this pain in my knee and when i would sit with my knee i was just like always be concentrating on the pain and i'm like oh i hate this thing you know and and eventually i got deeply enough into the practice that i still have chronic pain but i can observe it without you know",
      "even the most excited for me to practice that unattached kind of breathing and observation just observing allows me to see that you know it doesn't rest in my head even though it's like you know i'm overactive right so it is just being with myself but not trying to direct",
      "whatever is out there. And it teaches me to trust because at least for that 20, 40, one hour and when I do the retreats 10 hours, you know, at least those moments that I'm sitting there, I am safe. And so the only thing that will be in between me on this experience with Arahman, with the most sacred,",
      "And that helps me. I embrace the sadness, I embrace to joy and I embrace them equally because they're just a part of the unfolding. That's been really helpful in terms of you know, being raised Pee Kee at PK, I was always in a God conscious environment and I never lost that in all my transformations even as a Buddhist it is a non-Beyance tradition.",
      "my own clear connection, you know? It could be kind of like be out there. Right? So how do I bring it back in here and how do i make it personal and how to take ownership of it and how can I trust myself as the vehicle? This is the vehicle that I was given to be on the planet at this time to seek my purpose and that purpose is how do",
      "those breath exercises, you know. You know they really helped me to come back to center. What about you? Well can I, Marielsa, can I just... I love this beautiful flow and I'm just going to add something into it for you both to take in and be with and respond to as you wish. And I just also want to remind our friends who are,",
      "receiving all of this beauty that they can send questions through to me and if there's a moment we will weave them in but I just wanted to add into your mix, just as consideration of it. And I think it is clear you are showing us actually the ways in which you are helping others in their journeys but I wanted to specifically direct you to, I know you're both engaged in different ways Amna through your students and other ways and Marielsa through your work",
      "as a spiritual director and also your work in leadership, I just wanted to sort of ask you to consider and perhaps share with us also how you're helping others in that journey. And I think it's becoming clear to us as we're listening to you but how are you helping others also in that connecting to their inner essence so that their voice can come through",
      "in being in that journey with their voice. So and then I will just step back and listen, thank you. Would you like me to answer Amina's question first or would you like... Yes please and then weave into this question. Okay yeah, I mean when I was about seven or eight",
      "I was going to church and my current family didn't, my father that generation didn't. So I just literally belligerently went off to church on my own so it comes from somewhere in me which is interesting and i was very influenced by the Cistercian movement which is a silent monastic movement and I've spent lots of retreat there. It's very near my French family in the mountains here",
      "there and there's something about, I think there was something very cathartic for me about being in an enclosed silent. Although I love people, I love talking, I'm also really a massive introvert. And there's some thing about being able to be in an order that really affirms you have vast, vast inner world which has a structure",
      "with God was essential to me and having prayer space five times a day, and one in the night with women's voices. And this discussion, we sing most of our prayers. So that was very profound structure. As we all know when you're with people who are really praying it's you sort of unconsciously learn how to join the space",
      "the space and how to put your heart and your soul on the foot of the altar really with them. But also this teacher, Zevben Shimon Hilleby who I met in the 90s when i was young, was very strict and he taught. He didn't just teach me Jacob's Ladder, I was in class with him once a week, real proper study group",
      "group courses every few weeks summer schools and meditations once a month and I had to meditate every day for years and years and would go to him and give my experiences and then he'd he was a real spiritual director so I wasn't unbelievably lucky to find him um and it was a it's you know it was very intensive training but that doesn't prevent the intensity of life still throwing everything",
      "thing it has at you and making you have to absolutely learn and throw off kilter and have to come back again so there was that's a bit of the answer really um with regards to what i'm doing i mean when i when i started in the church um you know i started a time where women were",
      "female priests they were only female priests, only some agreed and you had to be led by men. So you didn't have a full voice and I was asked to cut my hair short wear a trouser suit and i wasn't allowed to sing the gospel because I didn't' have masculine tones that gave the authority of God's voice",
      "who believed that I was of the dark side because I was a woman or were looking for witchy ideas. So, I had to keep my... Actually, a lot of my studies with Halevi, who studied a line of Cordovero Kabbalah and not Lurianic Kabbala, I'd have to keep all that quite quiet. Even studying mysticism, Christian mysticism I had people that very quiet. And I think coming into that",
      "coming into that and just standing up even in my ordination i was asked to dress like that and I just couldn't. I wasn't as strong as the first line of women who did do that, and I saw a lot of them burn out quite seriously and I didn't have that kind of strength. I also for my own soul journey needed to reclaim and keep hold of my femininity that's just part of my journey very much",
      "very much. So I had to think about what image would help me be able to and I thought of the Suffragettes because that was in their collective so I put my hair in a bun, my great auntie Margaret and I went shopping in Newcastle we got some black material and we made me a long skirt, we found up a black waistcoat in the Oxfam",
      "basically and you could see the fury at the beginning. And I think that's when you pioneer, you do have to understand that change brings out fury, envy, anger all of those things as well as relief freedom joy you know there's all of that that comes",
      "was that I could see even Bishop Chartres at that time and then sort of recognize something that was okay. Suffragettes had been women who'd had a voice, that was sort of acceptable and it worked for me for years there. So that's something of what I've been doing just sort of standing up but you know",
      "women are now allowed to be bishops and you don't officially have to be led by a man, but there's so much work to do. And I do feel that the women who are now in Iran, who were talking or standing up about how you wear your own spiritual clothing and what a collective idea of that is, I do still feel like they're an awful lot of that globally everywhere",
      "a sort of separate culture really. I just feel that's a big part of the same battle that's going on. Yeah, in that preparation for my class this week, the objective of Dr. Jerusha in that book is to encourage Muslimah theologians and Islamic feminist theologian",
      "to engage with, you know especially women feminists and Christian liberation thinkers as a way to transform in the work that they do. And one of the things that I found particularly interesting was listening to, was reading about... Oh, had a senior moment now",
      "I corrected myself and now i can't get myself back on track um you were talking about no, I was thinking about something that you were saying about oh I know it was so the idea of Christ as a leader is a very patriarchal construction of leader",
      "but until I can strip it of so much hegemonic patriarchal binary baggage, I'm very uncomfortable with that. But they were talking about the Christ of service and again PK, preacher's kid my father was a Protestant so I was raised on the Protestant ethic. So I definitely think about service. The Arabic of it is",
      "whoever works is successful you know and I have had a life of service not only because i am the mother of five children and i spent most of the years with them and i'm still you know a single parent but also in terms of community because i started off as an elementary school teacher and then i went got a couple degrees",
      "you know, activist circles and intensive courses and all that kind of stuff. So I think the best way that I can answer, you know the question that you were asking Fatima is thinking about this inspiration of being about Christ as a servant leader and not as a hegemonic sort of Roman leader that was the sort of challenge to Rupert of understanding leadership that they were discussing in their feminist Christian theological works.",
      "I think that the role of service is a role that allows me to demonstrate, like you know, to embody the ethics that I believe in. The ethics of care, how do you care for other people? How do you hold space for other People? How Do you hold Space with the planet Earth or the environment for all creatures great and small? And because we are one human family on at the moment,",
      "planet that we know that is inhabited this one earth there's always something to be done you know i mean there's a belief about you know the blessings for the one who removes the stone from the path of another who walks so images of work especially good works are all over the quran it's all over you know",
      "here. And I think that, I'm trying to retire. I had a birthday last month and I turned 70s. Like this is a big number and I've been Muslim for 50 years so I chose something 50 years ago. I was an adult, I was 20 and I'd been working at it you know? So I'm trynna transform it but actually its really easy to feel for others and the earth",
      "like you know I was just sitting out because I had to mix it with planes. I don't want to remember it in too many detail but you know, I was sitting outside for a bit and a woman was cleaning in this area and she said to me how is it that they would just throw their trash or cups and all that kind of stuff? They would just leave it here and not two meters or two yards there's a trash bin! I just loved that this woman thought to say",
      "and thought to say this, to be like a stranger. And you know I also love that I had enough of the language so I could understand her, you know? I didn't have enough language to respond back because of course as a mother of five children I kind of know why it is they don't make it through the bend but i just thought it was so interesting because there she is she's doing her job probably you know like really minimal salary right but she's serving people who have forgotten",
      "of keeping things clean, we all have a responsibility for that. So there's always work to be done and that's one of the reasons why while I'm trying to make a transition to truly be retired, I'm not really sure how it's gonna be. I think you bring up a really important thing because another thing that's hidden in plain sight really is the voice of the earth isn't it? And where we're only just beginning to realize that we are part of nature, we're not shepherds or",
      "or great sacred custodians, we are actually part of the earth and the earth is really speaking to us very loudly. And it's still being completely dismissed rather like the history of women's voices. It's so difficult to see that. I'm in Provence at the moment where we make most of our living from lavender. This last year all the lavender died because of massive droughts",
      "all of the farmers lost all of their income and there was no scent in the air. The bees lost, the honeys lost, I mean all of this whole ecosystem has gone because the whole area has been built on lavender for generations so it's a really big... And the scent and the colour and the healing and the taste of lavender",
      "lavender is a big part of her voice i would say yeah oh yeah i mean the quran points us to you know the signs uh ayat, signs in ourselves, signs on earth and I think about people who are like carelessly unaware you know like we're at a critical point with regard to our home you know",
      "you know the earth and there are people who are like critically unaware it's just like a sort of you know i don't have to think about it i don' care about it what differences make and yet you know native americans they have this notion that you don't throw something out in the earth that is not biodegradable because you know within seven generations because they think in generations they came from generations of their ancestors",
      "do one of the ways they do that is through the egg you know so we have to like you say you know we're not it's not something that we're just stewards of we are earth that's you know from there that's all we've got that's right you know but there is that careless you know there's that careless unawareness which is you know something i'm concerned with even if I cannot find a solution I like to think solution wise about things I don't like to find despair",
      "know what the solution is. Do you have any thoughts on solutions? Well I think a big awareness of that our bodies are sacred and that the earth is sacred has to, I think it does have to come on all levels but there's a lot to be said for the kind of concept of God,",
      "where we get to be the beloved, we get in a divine marriage and we realise that the earth is you know the marriage feast it's the wedding feast. And we're just there here to be part of that celebration if we can see it in that way. And I think those images people are longing for them and they even think the whole part of the gender movement",
      "movement is about people wanting to come out of very oppressive dogma but they're still hunting for deep spirituality and sort of creativity to it just as you were saying, the patriarchal way of understanding. I had a wonderful talk with a woman called Margaret Barker, I don't know if you've heard of her? She's done an awful lot on theology of the first temple",
      "back in sort of early Judaism and her understanding of early Christianity is that it's really, it was really rebellion trying to bring out, bring back the first temple worship. And she was really talking to me because I was trying to talk to her about my project how to write this thing up on the Krista because I've done as you often do too much research.",
      "patriarchal way where you have your idea and use things to back them up work from beyond the veil and listen to the creativity of the weave and let it come through and write it on a page in that way then the energy of what you say will actually be helpful as well as the words thank you for that advice amazing yes that is amaze",
      "That is amazing advice. And we are, you know in a way I don't want to pause this because there is a flow and there is so much coming through. We always say that there is just never enough time and we are in that position but what I really deep gratitude to both for this flow and for being with it and translating it for us",
      "I want to, we've only got eight minutes left but i just wanted to hear from...I thought what we could do is we could um here there are several questions actually that have mounted because you're stimulating everybody so much. But I'm going to invite two people to share their questions and then in the remaining time that we have I would just ask that you speak to whichever part of it feels right for you and we'll hear once from both of you",
      "from both of you and any other closing remarks, and then we'll God willing bring it to a temporary close. But the course, the flow will continue. And I thought maybe we would take a question from Jill Hammer who is here. I'm just going in order of the questions coming in just to be in fairness and also from Claire Higgins.",
      "If Jill, if you could unmute yourself first and I think Simon is going to help with that. And if you can share your question, if directly after that Claire will unmute you, Claire Higgins, and if you would share your questions then Marielsa and Amina will respond as they feel right. So thank you. Thank you so much it's wonderful to be here and thank you for this amazing conference",
      "My question for the panelists is, are there particular moments times in your life when you felt some larger voice come through? Are there particular moment where there was a sense that something had come through that was bigger than you. I'm curious about this. Thank you.",
      "Okay, my question is, is anything lost in translating the experience of feminine presence into words? And I ask that from a psychological perspective when we're talking and formulating words. It can activate certain parts of the brain, the intellectual brain. So how do you hold on to that more feminine form of expression?",
      "expression. Oh I love both those questions! You get to go first. They're wonderful, Jill I love your work on Sephi et Sera it's just beautiful. So absolutely",
      "continually integrating spiritual experiences. When I was younger, they used to be a bit overbearing sometimes and I've learned that the integration is you have to grow up. Light shows the darkness as well. And the way that Amina talked so beautifully about it changes the boundaries,",
      "just how the world is at all, which having profound companions alongside that is unbelievably important but not always there. And so I think that also has brought out that very devotional side of me where sometimes we go through life where you have a bit of a dark night for soul",
      "probably because you've had such a big experience or because it feels like there's nothing and then you go through the dark night and you get a big expense but I still need to ask that I have help somehow with the divine to integrate it and become more in the image of God,",
      "who I really am, designed to be and be of more service. The more experience I have the more it has to be dedicated that for me that seems to be the dynamic of how it works. There's so much more I could say about we don't have much time I'd love to talk to you about that in more detail. The other thing about the voice which Claire, I wonder if you're the author of that? Anyway um",
      "which I think, it feels to me that what you're talking about is the divine feminine of the poetic. And what I do like for instance, the last two theological projects I've done, which is just a chapter in a compilation of feminist theologians, I've actually done art before I could even think, before I even found words and I ended up putting the art into my chapters because",
      "because I needed to have that wordless place where I would, um... Because it's real what we're thinking about then I would place myself in front of it and be in relationship with it and see what comes through. And actually using charcoal and wax has really been very helpful for me or and reading also sometimes poetry sacred poetry",
      "that allows me to not just have that feel the devotion of someone else but really good sacred poetry has the space between the words, the white space on the page that really helps me absorb. We were talking about the womb earlier on and the womb for me is a place that is gestative and full and always calling you into growth.",
      "into growth so that white space on the page is always it's a kind of like sitting in front of a fire and watching or absorbing the heat. I don't know if that makes sense? Well, um...I'm currently teaching in an Indonesian university and you know I have enough market Indonesian to get me around but not enough to teach a class",
      "and I'm teaching hermeneutics. So, you know, I'm about language and expressions and limitations that go with it especially working between the three languages of English Arabic in Bahasa right now. I definitely think that things do get lost in translation and I was trying to explain it to my students that if you ever... First of all, I don't do translation because I think is a thankless task because I always take a nuance but",
      "But if you are learning, you look in a dictionary and see what the word means that you're learning in another language. There's a whole page or half a page of meaning but when you translate it, you got to pluck one of those items out. So how do you keep it within this sort of epistemological field? That's like, you know, one of the reasons why some words I only use in Arabic because I don't want to lose that, you now. So I think it's a very slippery slope, but I'm fascinated by the need to",
      "transverse the spaces that can be arbitrarily constructed around that including how we think about the language of god because some people you know because arabic is the word of the is a language of the quran they believe that you know that allah speaks arabic and i said no allah's multilingual so tongue-in-cheek i will tell you the example that i gave in my closing lecture when",
      "And I said, if you had the choice between a really good orgasm and a really conversation about one, which one would you take? You don't have to give me an answer. But there are some things that the experience of it really exceeds the languages that you're using in order to express it. There are many universities that use that as an example. I did it right at the Divinity School.",
      "As far as Jill's question, also nice to see you. I was a little in a crazy space like in terms of not being home yesterday so I didn't get to log in when I intended to also see you there. My 50-year high school reunion was supposed to happen when the pandemic began",
      "I couldn't get back to the US, so I sent them a little video scope. And it occurred to me at that time that I literally integrated my high school class like I was brought in from whatever because of intellect but to a school that was all white and a town that was mostly all white. And they were trying to do the liberal thing. So I realized",
      "when you call it, like the poster child of poverty or something like that in this really wealthy town. And I thought, well how do I tell them? I had a 90 second clip. How do I talk to them what happened? You know and I thought about going into a zone that was totally unknown to me with all things unknown to be not anything from my family or anything available for me because I went from Washington DC to this place in Massachusetts. And then I realized that became the shape of my life",
      "that I love going into places that are new to me. I've visited 60 countries, I've lived in six and all of a sudden you realize how traumatic it would be at 14 to do something like this instead turned into the mystery and wonder of life. And it also made me reflect on how many things in my life have exceeded any projection",
      "gratitude about experiences that have come to me, the ones that I've sought and the ones of I didn't see. And so much greater than what I could have thought at that time that you know like Mary also it's an amazing question that we'd love to have a conversation just around that. Thank you for asking both of you. Thank You. Just before we come to an end, can I just add one",
      "just add one quick thing, because I like to thank you Fatima, because i feel that you've sort of embodied the subject by having a strong but very feminine method of bringing us together with real conversation. I know your...you've chosen this theme, but your very method of bring out the subjects between us has really been a good example of a real kind of strong femininity so I'd like to think you for holding the space in that way.",
      "Thank you both so much. Words are not enough really. You've both been a part of my journey personally for the years and I know Simon's too, and i'm sure many people right around the world have been inspired and guided by you both",
      "And there were a lot of questions coming through and I'm sorry we didn't get time for them all but I feel like there was such a flow here. There is, you know... So grateful. Thank you both. Thank to our participants as well for being here, for their questions, for the receptivity.",
      "yeah may it all be soaked up into our physical cells and into our various bodies and may we know the fruits of it within ourselves and may breathe it out as a prayer into the world"
    ]
  },
  {
    "file": "amina_wadud/RAY Reads Once in a Lifetime with amina wadud_nLKXW8i2u0o&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742923690.opus",
    "text": [
      "Welcome, welcome dear friends. Thank you so much for joining us today. In the name of the Divine and in whose womb of compassion and mercy all things emerge. Thank You so much",
      "get there I would just like to begin with our intention. So thank you for joining us for this Ray of God session. Ray seeks to share feminine spiritual wisdom, to help realise God in all ways and to align with justice truth and beauty. The energetic state of the feminine is our guiding principle and holds our intention and we believe that all genders hold the feminine",
      "and women-centered we welcome and encourage all genders to join us to help create safer more inclusive spaces so today i'm absolutely delighted to welcome auntie dr amina wabud to share on her latest book once in a lifetime i'm just going",
      "ideas about Islam, this book captures the passion of a journey into and through Islam by an African American feminist. Wadud covers the fundamental five pillars from progressive perspective culminating in performance pilgrimage every Muslim must make once-in-a-lifetime – the Hajj. Drawn from a series of personal blog posts Amna's account of her journey to Makkah is unlike any other – funny, serious, passionate",
      "Thank you so much for having me.",
      "me to talk to the women that I love and I love the fact that you know we have more of us joining in this conversation. And I said, you know, I again highlighted far too much for a conversation but especially for under an hour conversation so I'm going to jump into...and again this conversation is even if you haven't read the book you'll understand your flow along",
      "and share your thoughts with us as well. So I want to begin with, so there are basically six chapters and of course the largest chapter is the final chapter which is the actual meeting the king, so going to Hajj and I love the headings that you've given each of these pieces as well and I guess first of all I'd like",
      "a series of blog posts but the fact that you pull them together to create a book and to share in this kind of like, you know, this journey. Like I had said to some friends that it feels like we're with you, like i felt like i was with you. It was so personal and intimate and I feel like I've actually experienced all of these journeys with you – the different pillars of Islam",
      "I haven't been and I don't know you know inshallah one day God willing, I may but i've definitely had a really beautiful taste of this. So how did this journey come about? And how how did you pull it all together?",
      "errors that I may make through the frailty of being human. Yeah, I mean everything has a story for me and the story of this was the capacity to make the Hajj through inheritance I got from my sister who died suddenly at the age of 44 and I you know was excited about it and talked with all",
      "my friends and many of them said, oh you're not going to be able to manage it because there's so many gender restrictions. And I thought to myself can't I just one time go someplace and just do my devotionals? So this idea popped in my head as I was preparing to just kind of like do a daily blog",
      "a daily blog starting in Ramadan the year that I made Hajj and going for about 100 days. And um, I announced this somewhere out there on social media that I was gonna do this and Religion Dispatch is an online, you know religious dispatch offered to let me post it on their site so that wasn't even greater motivation to keep it up, you",
      "I started writing the blogs and I talk about whatever would come to my heart on, you know, the day that, you now, I get up each morning. While I was writing it a publisher reached out to me, California publisher, I don't know maybe University of California of the Mini Press, and asked if I would develop into a book. And I'm like oh my god I cannot think about that now. I'm still actually trying to get ready for Hodge.",
      "So I did, I performed the Hajj. I kept writing the blogs, wrote while I was there on my iPad and then when I got back I contacted them and they said could you give me a proposal? And I thought oh my god now I've got these 100 blogs what do I propose?",
      "are very conservative and they make a lot of assumptions, you know, and they reiterate a lot patriarchy. And I thought, well, you want to know what? I think the one thing that is repeated most throughout this is my perspective on, you now, the five pillars of Islam and that was a way to put it together. So I came up very quickly actually with the proposal",
      "And then they asked me to send a chapter. And there I am with, you know, 100 entries about 1000 to 1500 words each and I was completely stymied like this, like nothing that I can, I cannot organize all this material, especially if it's just on the computer, I'd have to print it all out.",
      "me and asked, you know if I had something that I could publish with them. And I said well yeah I have this proposal and it goes with this and actually sent them all the materials and mercifully they helped my scattered brain by organizing it somewhat and then it became more manageable and I was able to go in and look at places where I hadn't written enough in order to make it be about The Five Pillars",
      "fill in the gaps, in order to make it be also an introduction to The Five Pillars. And yeah so you know it's a much easier read than a lot of things that I write intentionally because the discipline of the blog causes me to be not so wordy as you can see even from my answer to the question i'm very wordy and at the same time I just had a high level of motivation",
      "motivation you know after the blog and after doing The Hodge which was motivation for the blogs um I had a higher level of motivation uh to kind of provide a different way to look at the five pillars I mean to include things like the lady Imam for example which is in none of the introductory books so you know I just thought we really need to have an accessible discussion",
      "discussion of the five pillars, but from a progressive perspective. So I'm happy about that. Oh thank you so much and you know I absolutely agree with very few books that I've read for research purposes about the pillars. I don't think I ever actually managed to get through all of them because it just became so dry and I think that I probably stopped really reading",
      "quite a long time ago. So when I read your book, I learned so much. Okay, I was like, oh, I didn't know that's why they do this. And, you know, and I say this for those of you who haven't read the book, it's so accessible that you don't realize that it has all the information, like all the necessities. It is a guidebook. And you know Antje, you said quite a few times there needs to be something that is accessible an online portal to help you when you're deciding to do something like Umrah or Hajj",
      "at our Hajj and I was just like well this is it now, this is also a really personal way of going through it as well. I wanted to read something from the first chapter, I Bear Witness. And again I'm limiting myself on the number of things that I will quote because I can't read all of them but this one particularly stuck out to me. So you're talking about remaining faithful",
      "and this kind of, you know, this siege mentality that a lot of Muslims have. And I just love the way that you framed it.",
      "Sure, we must address anti-Muslim sentiment or Islamophobia. But we do this by aligning with the order of the universe that confirms Islam as a way of life. I remain faithful to that way of Life. It is that orderly universe that makes me Muslim. Meanwhile it increases the sense of love and serenity I receive when practicing Buddhism and Christianity. Today I identify as an eclectic Muslim.",
      "I just love the way that you bring that together. And I, and I love this term eclectic Muslim. Like I call, I've called myself different variations. So this is a good one to remember as well. And so, you know, you've, you're traveled in some perspectives, one could say like a very traditional Muslim kind of trajectory, like you fulfill nobody could question what people do. Let me take that back. People do, but",
      "do but you're going through all these pillars of Islam and your fulfilling them in the most beautiful ways and accessible ways. And you are this eclectic Muslim, and you touch upon some points in your journey, the rubs that you have with others, and yet you manage to maintain this compassionate graceful way of interacting with them. And I guess for so many of us and those who",
      "as we're navigating the world and I just you know wondered if you could give some your experience and through that guidance for the rest of us on how we can maintain this primordial turning to the divine in all our encounters. And be happy being eclectic Muslims. You know it's a challenge, I get rubbed",
      "But, you know, as I was saying to you before we went on, my shake is constantly reminding me about gratitude. So I have to intentionally remind myself when certain things happen and I aspire to not being rubbed, to be able to just say this is just somebody who's not happy with their life",
      "make misery sometimes I have to tell people online stay in your lane brother um so uh this is a this is really uh truly an aspiration of my own because I am actually smitten by the beauty of Islam the opportunity to be a devoted servant of Allah whom none of us can ever praise to the worth",
      "but we get this personal one-on-one relationship and we even get, you know like kind of steps to take. You know in that path of devotion, the five pillars, the daily prayers, even the spectrum of periods from the personal dua to the formal salah. So I think, you now we've been bequeathed with just such a wonderful sort of",
      "guidepost and if we can hold on to it then our life will be filled with the beauty but you know my grip uh will slip sometimes you know i might just let go in frustration even so you know I don't want to make it seem as if it's seamless um but",
      "are filled with that resonance, it is the most fulfilling thing. And one of the things I've experienced working in activist circumstances for which I also have very strong motivation is that often there is a kind of lackluster relationship to the more disciplined or regimented parts",
      "and i really try to infuse an understanding of that worship as a vehicle for us to nurture our own souls um and so it is you know it's something that comes up a lot i mean as i practiced uh as i posted so much about last year last year i was listened by choice",
      "and aware, you know. I didn't come in as a child and then have to sort of like rethink it as a teenager and then confirm by the time my Saturn return or something. I came into it and it worked for me even though I had never had a negative experience. I did have a negative experiences as a Christian and my father was a Methodist minister. I",
      "now is because I was bequeathed something from those experiences that I still maintain now and I want to claim them. And I also want to clean my ancestors, um, and I wanna be able to you know dabble in astrology and replenish my altar at the new moon each year and I'm no longer going to apologize for these sort of",
      "They're called an Arabic vaccine yet. You know, these ways in which I beautify my identity as a Muslim. I'm not going to trade those off because somebody can only see the God-in-the-box kind of notion that is Islam. I am going to celebrate the fact that I have more Irish blood than any other combination",
      "percent African, it's just that it happens to be there's more in the Irish blood than anything else. And I thought to myself oh that's why i like Celtic music so I have a Celtic cross on my altar you know? I'm going to claim everything that gave me this possibility of this experience one-on-one with Allah and I'm no longer going to apologize for that. There is something about when you get rubbed",
      "that you start to sort of steer towards an even more narrow expression of your Islam as sort of a verification. And I just want to flow in, you know, sort of the divine ray because it's available for all of us. So why would we need to worry if, you remember in my case, I remember that my father as a Methodist minister bequeathed to me",
      "with to me the God of love. I chose the name El-Wadud because I've always known only the God",
      "and academically rigorous because that's also a part of my experience and expression of Islam. I'm not just an academic, I am an academic. I do love that language let me not pretend it's just that this was such a nice opportunity for me to simply flow from the heart with regard to things that in fact are meaningful to me so in a way it's yeah I mean I think having",
      "having the challenge continually is a reminder for me to continually also polish the mirror of my heart so the divine, you know can shine its continents upon me. Thank you so much. I know that your words give so much hope to so many of us that are perhaps trying to walk this path of compassionate activism and yet",
      "can so quickly be lose our energy and it's that kind of keeping you know keeping hold of that um that rope of god and knowing that you are surrounded by this love and grace and this you know this this god of love that you talk about is for so many people unfortunately a new concept you know even if they may have grown up in an islamic upbringing with family or community",
      "or community there are so many variations and then coming to it i think for me i can speak you know coming to as an adult it's just completely new it's like oh I was swimming in this all along but why did nobody tell me why didn't nobody say that this is how its meant to be so yeah thank you so much and you know I am still stuck at the beginning because",
      "seen anybody else speak about it in this way I find kind of sometimes they can get too dry and intellectual. And I just want to say, you know so appreciate the way that you've brought Tauheed into a lived living breathing concept that I can almost feel kind of circling through all the atoms of the universe and within myself",
      "when I kind of start to get a little bit too lost it's just like okay, it's fine. It's all and you know and we'll talk later about the Mandelbrot as well right this is all part of the Thohi. I also want to say we've got some amazing people joining us today if you have any questions please do pop into chat or raise your hand at any point you know would love to get your observations or reflections if you've read the book if you haven't obviously if you know Antti Amna's work please do",
      "work please do please do join us um i also wanted to obviously touch upon the lady imam because we have that very early on in the book as well and you talk about the um uh in south africa you know i'm sure everybody here knows about um that history but this part that you haven't on page 38",
      "in Muslim sacred performances and understanding is possible only when the focus is more on content. In other words, Muslim women speak. When their speech is made central to Islamic faith's ritual, other matters can shift for greater equality and dignity.\" And here we are, right? Muslim women speaking. And here this is, you know, Muslim woman speaking on behalf of,",
      "and through the experience of so many others. And there is so much now that's being done, I know you're also part of Musawa which is doing a lot of work in terms of justice and equality and obviously women-centred and women led there too. I wonder if you could speak to how when you wrote these blog posts what the world was like then and the way that the world is now as your book has come out",
      "and how you hopefully see some positive change in what's going on. Wow, there's so much there. So I made Hajj in 2012, so a decade passed before the book was published. And I was already retired in 2012 and trying to figure out what I wanted",
      "The merit of, you know, leaving a well-paid job with all kinds of benefits and all that because of my feeling that academia was not going to be the trajectory that was going to lead me to the path to doorway home which has been proven to be a good estimation. I then had more time to... I'm a workaholic by nature",
      "call it by nature, I had more time to work at what I love. I didn't always get paid for my work even but I didn t love getting paid. I loved certain work and that work was to align my mind body and soul with that notion of Tawhid. Now the thing is that the Tawhidi paradigm came together",
      "in the maybe I want to say three, five years before I made Hajj and has only broadened. And as you said like it's in everything but you almost have to actually experience it in everything to verify that otherwise it does remain just a dry kind of academic thing",
      "And when I understood that it's bigger than us, or as I say on my Twitter handle, either all of us make it or none of us makes it. That we are all one. I then endeavored to put more of my workaholism towards the ways in which I feel like I could be a greater part",
      "or to be a part of the greater oneness rather than you know, you have to do the paycheck or whatever. And the Musawa movement was launched in 29 and it was then that I came out as a feminist before at that time I eschewed the word feminist. And whenever we do our workshops, which just had one a couple months back in the Horn of Africa there's this marvelous",
      "there's this marvelous thing about having you know, this paradigm, this sort of unifying paradigm and presenting it to people who also have not had the experience of thinking about Islam in this way. And along with my colleagues, you know in this collective that we sort of travel around and do these workshops making contributions, you",
      "Islamic law and human rights struggles in gender, there is this amazing thing to see the transformation on the faces of the participants where they also feel even greater empowerment to do the work that they were already doing. But after the workshop as intense as they get",
      "it not just being sort of their stubborn resistance to inequality which is an amazing motivation but they can augment that by saying this is really what Islam potentially can be I don't like to say things like true Islam or the real Islam which people say because sometimes people say and i'm totally in disagreement with them so obviously",
      "to i don't want to partake in that kind of exclusive language um but the thing is that when people have been in the trenches doing this justice work and they've been holding on to whatever rule that they could get when we come back and we re-interrogate Islam from a gender perspective you know the ropes stop he starts to lose its fray it becomes more solid",
      "in the classroom because obviously it's a secular university and I'm just teaching, I'm talking about this phenomena. But when I'm teaching the activists despite the fact that they're so intense that they are like bodily exhausting, when I am teaching there are people who have been looking for a way to stand up against these now interpretations of Islam",
      "their own embodiment as Muslims doing this kind of work but being denied sometimes even their own identity as Muslims because oh you know that feminism, that's just something belongs to the west or that's what someone belongs to white women or something like that. So they get pushed back once again by people with a narrow version of Islam and we come in we just say let's just broaden those horizons a little bit. Let's look at the construction of this and this and",
      "this and all of a sudden you know gives them, you know, handle what we say in the old school that they feel empowered. So the aligning of, you now, the sort of vision and experience that I've had of Islam from a more Sufi point of view with the activism it's kind of a niche for me. It's a place where I like to be.",
      "in even more intimate kinds of settings, because this is a big to do. We have 20-30 participants and so many people who are working but it's just kind of an offering, a way to give an Islam that says no to child marriage or no to FGM. It's just like",
      "you know, no to domestic violence and to give it through the pathway of Islam. Through Islamic sources with this sort of radical inclusive reading. To me that's what I've been born for. You know, it's just like my path was coming all along to get to this place. And being a university professor and retiring as full professor,",
      "you know a way to pay bills, because I am immersed in this perspective that Allah has a purpose for each and every one of us. And finding that purpose means that you live in the beauty of that fulfillment, you live",
      "to sort of check off all the boxes, you know. Is it meaningful? Is it productive? Does it help others? You know does it at the same time challenge and encourage your own soul? Wow! That's just amazing so in some ways the activism shaped my capacity",
      "more fully within this awesome perspective of the universe. Even more sometimes than in Sufi circles, when they tend to be sort of non-socially engaged. It's like, oh, it's just so lovely. I had a lovely weekend and lots of zikr and my soul feels so comforted and everything. And now I have to roll up my sleeves and get some work done because we are the masculine",
      "and the feminine. We are the Jalal and the Jamal, and part of my Jalal makeup is to contribute towards the building of the good as a lived reality. It may start with, and it may kind of linger long in a utopic idea or ideal, which I'm also not going to eschew those, but the thing is can you make it work? And so that kind of helps me as a workaholic",
      "as a workaholic, feel like I am living meaningfully. And then that kind of feeds back to really the sort of vision, the way that I think about things, even the way the Talhidic paradigm unfolded for me. So yeah it's kinda nice to see the unity in the things that you do but again, it's not perfect",
      "perfect you know there is some work there's lots of slip-ups but in some ways i think the reward is it's just so much greater for me now than when the only question at the end of the day was is this going to be on the exam these people are being examined in life you know so they're like oh yeah I need this in this court and I need",
      "department, you know within the government or something. So yeah it's trying to bring it all together, trying to live in the unity of my own being and then trying to exercise from that unity towards my relationship to everything in the universe and especially right here on this planet Earth. Thank you so much and I feel like what you just said is like it's summed up in your definition",
      "of Taqwa. So I'm moving ahead to the Queen comes for a visit because we are less than a month or just about a month away from the queen visiting Ramadan and you say, The Quran tells us one purpose of the fast is taqwa which is an inward moral compass that manifests in outward ethical behavior. And i feel like what you've just described about having this kind of like you know this Sufi",
      "and everything's beautiful but then the outward ethical behavior like they go hand in hand you know and to really be able to do the work, you need that sustenance but then you also have to apply it in the world around us so I just love that. I love this definition of Taqwa you know I do feel like the Muslim Ummah is kind of",
      "realizing that is the point of fasting. Growing up, it was all about the really reductive reasons for like, oh, it's about feeling for others, having empathy for others and one day you might not have food so you're practicing for that. It just really didn't quite make sense. And then as a teenager and then as an adult realizing, actually this, that's not what it says in the Quran. In the Quran it says, this is God consciousness",
      "consciousness this is takwa it's not fear of god but awe of god and all also has loves and veneration um and then then taking you know these practices again to support us to energize us to then do the outward ethical actions as well so i love that part friends please do",
      "I want to raise this. Oh, sorry. Shazray, please do go ahead. I just wanted to thank you because your book Quran and woman, that was a lifeline. I was struggling with all these gender issues and then there was that book. And I wanted to tell you that I work as a development consultant so I did a lot of gender training",
      "one point I included a whole session on gender and Islam which was based on some of the key findings of your book. And that must have been rolled out over the years to anywhere between 3,000-5,000 people. So I just wanted you to know that. That's how far it went and I translated",
      "It went across a whole range of places and classes and people. So I just wanted to thank you. We have been in touch once. I'm so honored by that gift. Thank you. Thank You. I didn't mean to break you off, you're saying we were in touch? I was just saying we went in touch very randomly on Twitter when you were wanting to visit Hazrat Azad Rasool in Delhi",
      "in Delhi. You remember? And I responded and we arranged for you to go there. Oh, thank you. Yeah. Um, uh, I love the learning, you know, I mean that book also put on a woman is 30 years old last year. It was, it was,",
      "did not perceive of an audience. In fact, it was my dissertation that was edited for that little thin book. I mean the dissertation was slimmed down and edited in order to come out with a simple book. So I've been working on these ideas but I didn't yet have the community. And now I can look back on 30 years and you know have someone like you share",
      "the gift of your experiences with it that you shared with others and that just sort of encourages us all to kind of continue with the struggle, believe in the good. It's like the thing about taqwa is sort of embodied ethics. And even for me I try to explain my position as the lady imam",
      "my personal choice is this sort of solitary devotional practice, but I am a part of a community and because I can visualize you know sort of gender non-binary reality so that there is no one who's better because of their gender than another. Because I could visualize that I was content you know I could just about pray anywhere because everywhere",
      "invited to break this gender gridlock, you know I have the same thing. Why would you even do that? And I realized you would do it because sometimes you have to do ethics with your body. You have to put your body where it is that you say you are. I know a lot of women will say to me oh I agree with it but I would never do it. Well unfortunately I don't understand how that works.",
      "when we try to deconstruct the hierarchy of, you know, the patriarchal hegemonic version of Islam where someone has to be an authority and someone has too, you now, be greater than or lead even because I don't think of the Imam as a leader. I just think of them as a functionary that when we really want to do that then we need to do it at every level",
      "that we are in fact you know physically capable of doing um and uh you know to try to you know move away from the idea that the only ones who can do this with these you know sort of you know so-called leaders uh and to try don't understand that every single person only prays for themselves towards their lord and therefore it doesn't matter what line you're on and then it occurs to me oh if",
      "then I could be in that first line. I could at that position of the imam and that's when I accepted the challenge. I'm not saying it was easy because you still feel nervous, it's still unusual, you still fill the burden with responsibility but eventually I did come to see it as a leveling up the playing field so that these five pillars",
      "which are equally the responsibility of each Muslim. Now, again I want to preface because I said something about you know as your body is able if you are a person who cannot stand because of different levels of capacity in your legs or like i'm getting older and my legs are already talking",
      "in the physical form of the able-bodied either. So, the participation is something where you do something. You don't just believe something and that you don't feel something. And so embodied ethics, oh wow what's the most fantastic place to challenge it would be? In the level of worship. To challenge all of that entrenched patriarchy",
      "patriarchy we are raised with it, we operate successfully within it. We perform through it and all of a sudden to say you know what? It's really not about gender. It is about each of us being gifted with the capacity, the khilafah, the ability to represent Allah on the earth. Each",
      "in any of those roles, you know no matter the ways in which they've been pushed back by sort of hegemonic thinking to begin to embody that and then to own it like to really feel like I mean it took me until five years ago to refer to myself as a lady Imam. I'm like yeah, yeah, Yeah, I know I did that let's not always talk about that because there's so much controversy and there's",
      "So I kind of like, you know what the and then I realized I don't understand why you're not just claiming it and naming it. You know? Uh so you know it's something because for me thinking about Islamic worship, the five pillars but thinking about them as a gift to us not as a form of punishment not as",
      "the way that I was taught these rituals, but I have decided to kind of reclaim them and then to make it easy for people to also reclaim them. Like one of the things I did on my Patreon page was to actually invite people to talk about you know the struggles that they may have had for things like keeping up the five daily prayers which by the way i'm going to raise my hand and say that's a struggle for me. How is it that you can kind of like",
      "like reinvigorate it and i sometimes you know start people at a very basic level you know you know if you could just like five times a day you know just stop and take a breath or take three cleansing breaths you know and just sort of say to yourself allah start with that you know i mean so i i haven't even moved to you know standing and bowing and voodoo",
      "wherever you are and wherever you is the place where you meet Allah because Allah is present there so you don't have to be something else, you know. You don't cover your hair, you don' t have to just be present with Allah and to conceive of these devotional practices as instruments for the soul to reach into that",
      "that closeness, that's not how I was taught these rituals. And that at the same time was how they began to unfold for me and I think with this book I had an opportunity to try to express that so that people could kind of reclaim their own agency therefore the truth of themselves with regard to these rituals",
      "reach this in order for it to be you may not reach that, you know. You may walk out the door get hit by a truck at those new TV shows where at the end of the movie somebody crossed the street and then like a truck goes like that oh my god I'm still shocked so yeah I mean lesson alone may that not happen to any of us or anyone but you know the thing is that we're not guaranteed anything except for the present",
      "continuum of Allah's rays, Allah's jilad constantly being made available and not with the judgments that we carry in our head and the shame that we are made to feel because we're not doing it that way. That's not part of what I'm expressing in this book by saying the idea of reclaiming these five pillars. What I'm saying is claiming them in accordance to our own realities",
      "realities you know so you know it's a challenge I mean I don't feel like i've perfected it, I just feel like I aspire towards it and you know like you know I think it's close to something that Imam Al-Ghazali says with regard to forgiveness. As long as you're asking Allah for forgiveness you are forgiven when you forget the ask kind of thing you know",
      "it's an ongoing thing as long as I continue to you know sort of nurture my own soul with regard to this and in the company of wonderful persons like yourselves then I can get a little bit of it and then I will you know try again you know for more and more each time because we're never going to complete the capacity which is a loss so",
      "you're already going to meet Allah, and guess what? When you go further, you'll meet Allah there too. So it's like yeah, to look at it as a bounty not as a punishment, not as limitation that is hard and I think it's worth the effort so yeah, I kind of wanted to bring that and I wanted to",
      "people i'm not just hungry and famished i mean i just have a thing about language that kind of goes to an extreme so you know it's it's a little more accessible i think than my other works well i think you've beautifully captured um what i think is the most compassionate chapter which is about rambutan and it is all about this you know challenging with compassion",
      "and realizing that Allah wants to make it easy for us, but we create these difficulties. And I just think that if anybody struggles to read the whole book before Ramadan, just read that chapter. It has so much beauty and grace and encouragement to do the fast in a way that is appropriate for you. And all the mercies that Allah is continually giving to us",
      "to us. It's never ending and so we can just reach out and get them. We are coming towards the end of our time but Medina had some wonderful questions, she said she is cooking but it's fine, we're all at home doing our thing so feel free Medina if you can unmute yourself to ask your question if it hasn't already been answered. As-salamu alaykum Dr Aminah, it's an honour to be here chatting with you and hearing you expound so beautifully Mashallah",
      "mashallah it's like i am close to just crying at how affirming it is because this feels like it's so intuitively what we feel islam should be for everybody and it's just so frustrating i feel that there's um one of the things i wanted to ask you about i have tons of questions but i'll try and be brief um was i feel i the muslim circles i move in tends to be much more on",
      "what you said earlier about the social activism, when people engage in supism it can just be a kind of like a therapeutic thing. It's very sort of...it's lovely and it's wonderful and warm and cozy and, you know, it's great. I don't think we should get rid of that. But then I find it challenging sometimes to bring those social justice aspects. I'm the annoying one that is like, yeah but what about this? And I feel there's a lot of pushback. You know, every time I've tried to talk about patriarchy, about feminism, people seem to think of the feminism as being the F word",
      "the F word, you know they immediately take a very extreme view of what you think, what they assume you think feminism to be. And yes as you mentioned as well there's lots of different kinds of feminisms and there's problematic aspects of white feminism and so on but I wondered first of all how you kind of gird yourself against that pushback? And how you continue to...I get the sense that you have such a strong grounding in knowledge",
      "But is there, how do you deal with that kind of emotionally and just psychologically? With the pushback you I'm guessing is inevitably. Yeah, I mean, I get it in every which way, like too spiritual for the activists, too active for the spiritualists and that kinda thing. And I just decided that maybe it's my task in life to sort of be on the edge,",
      "this volume I'm reading right now about Muslims in the Margin written by a woman who was analyzing inclusive Muslim spaces. And even when my Sheikh whom I love dearly and he's been my Sheikh for more than 20 years, even when he's giving his regular weekly dars, I'm always listening for is it really that or whatever? So that's what my mind... so I can't help it.",
      "And I have to at least acknowledge that I had the privilege of following my bliss with regards to the study of Islam, such that I am equipped with enough reference points just settled in my head at this point. That I can draw from them as a kind of counter expression to what I'm experiencing and",
      "And as far as the Sufi circles go, I mean, I'm from the US. I'm African-American and when I get invited to be a speaker in those kinds of settings, I am going to bring my whole body with me. I am still going to be black and female in white supremacy America slash now Islamophobia and I am hijabi or at least sometimes hijabi. So I don't apologize for that because",
      "to me by my father, the minister. When at the age of 10 he took me to the March on Washington with the Reverend Dr. Martin Luther King. So I was raised in an idea that aligns God with justice so I'm not buying that you know sitting on the hill contemplating your navel and so sometimes when Sufis get up to speak and they say I don't mean to be political I just thought everything is political!",
      "you even need to say that. But what they're trying to say is I don't want to indulge fully into the politics of the day. It's just that while those politics were going on, I had this profound thought about a law so I have to bring it up kind of, you know, this is how they're doing it. So I think that, you can't fake confidence let's be honest and I think if you speak from your heart",
      "speak from where you're situated then no matter where you are speaking it um you will be like this is what it is so once i was in a retreat for queer muslims in south africa and the young guy got up and he's like oh you old people you know when you're just talking and you just have all these words you know epistemology and hermeneutics and tahiti paradigms and all this kind of stuff i don't know what you're talking about",
      "and where you're located, but also because we are still a minority. And each of us have to bring whatever it is we have to brain. I am an academic. I'm bringing that to this struggle. And that's what I have to give. So I'm gonna give from what I had to give It's not going to be for everybody in exactly the way that I'm putting it out there, but I can only give it to you sincerely from where I am.",
      "So I have come to accept that I will be the oddball out in certain situations and I don't mind anymore. You know, I mean, I'm not just trying to fit in. I'm trying to form community. And this really I learned through the journey as a woman, you know, Lady Imam. I am trying to deconstruct",
      "There has to be just one person. And this person has to know everything and they, you know, have to have a beard and they whatever. Instead I'm trying to say we are each of us imams. And if I truly believe that, that means that I'm going to have to do that in collaboration with people who are not able to stand for the prayer or people who don't know Arabic but I've seen people who recite all of the prayers",
      "all of the prayer in just English, you know? So there, you really have to accept people from where they come from because you want them to accept you from where you come from. So that teaches me that the best thing for me to do in order to arrive at authenticity is to try again and again and",
      "You just have to, you have to start living as they say live in your truth. And then when you do, when you have the speak from that truth, you find it easier because you're not speaking against someone, you're speaking in favor of others. I'm only talking about social justice where people are being complacent. They have all this resources to go on a nice fancy retreat and a nice quiet place and all that kind of stuff. Doesn't everybody have that resource?",
      "source you know so if you don't understand your privilege to be able to have this lovely experience then that means that all of these other people who cannot afford to come usually when I go I don't pay they pay me to come okay so I already know firsthand that experience you know. So, I just think that learning to be yourself and accepting it sometimes you sound like you know well there she is being loudmouthed or you know what she's always kind",
      "I mean, fine because you know what? Eventually they'll get it. You know, eventually they'll Get it so, you know don't apologize for is when I think I Mean I mean I mean we are very grateful that you are speaking out and do Following your bliss and telling us to follow our place Thank you. Thank you so much for joining us. It's been so wonderful",
      "you know many, many quotes I have but we are coming to the end of our time. I do want to honour the time that people have taken for this hour so i just want to say thank you again Aunty Amna um you are you know one of the key reasons why RAID was created the way it was created keep our focus on the feminine thank you so much for always being with us and holding us in your prayers as I know you do and no doubt we will have you back",
      "we kind of keep challenging. So honored to you all, thank you very much for having me and if I don't speak with you before may your Ramadan be blessed with the likes of Ramadan."
    ]
  },
  {
    "file": "amina_wadud/Reflections on Haqq as Rights - Amina Wadud_5crHXf2M4k8&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742906374.opus",
    "text": [
      "It is really an honor for me to join this gathering. I always feel so wonderful to be invited",
      "I'm the only person who doesn't have the title of sheikh. But I do have work that I love regarding relationships of haq in the context of the Muslim world, so for those of you",
      "not Muslim or not yet Muslim, I will let you make any relevant associations to your traditions because I really want to speak on another dimension of Haq. As I said, I did my homework in that I sort",
      "is used in the Quran and we have brought up many of those already but something really came to me as an important contribution to our discussion. And coincidentally it's from a hadith, so I'm going a little bit outside",
      "your Rabb has certain rights over you, using the word Haq as right. And your family or your Ahl has certain right over you and your Nafs or self has certain rites over you so give each the rights that it is due. I have thought about this Hadith in my career working with gender justice",
      "justice and because this is what occurred to me as the thing that I'd most like to share, I want to describe a little bit about this aspect of Haq. In discussing the identity of Muslim women",
      "the world, I have perceived and I have also experienced what I would call an imbalance between the three distributions that are in this hadith. And our tradition did not focus on rights as some abstract thing",
      "of an aspect of the reality of Allah as Haq, as truth, as justice, as right balance. And our law, the Sharia and the fiqh of that Sharia, the sacred order and the understanding",
      "This hadith actually also does a kind of combination between having the rights, alayka al haq that they have rights over you and the ones who receive your fulfillment of that responsibility. Your rab, your ahl and yourself. And for me I visualize this as",
      "visualize this as a kind of triangle with the Lord at the top, because that's where I think Allah belongs. I perceive of Tawhid as an active term and because of TaWHID, the unity, I see that human beings can only be on the line of what I call horizontal reciprocity so it's also",
      "it's also a triangle with Allah at the top as to metaphysical highest point. And that means that persons can only be on the line of horizontal reciprocity with each other and that no one is above another. So I've done a lot of work in discussing the problems would say patriarchy as a form of hierarchy, men above women,",
      "fits into another dimension of that and it's more about the interactions between people living Haqq, and at the same time living in relationship to other people. Certainly easy I think to be truthful and authentic when you're by yourself so the question is what happens when you are in exchange with other people? So here I put Rab at the top",
      "on the line of horizontal reciprocity. And it's interesting that the hadith uses the word, rab, yani inna li rabbika, to your Lord there are certain rights that are due because rab is an inter-relational type of term. It's a term of love and nurturance and compassion, the one who takes care, the ones who helps in your development",
      "Tarbiyah, one of the words for education comes from this root form. And tarbiyyah to me is a kind of loving engagement. It's not a bunch of dry lessons that you must memorize by rote and then regurgitate but rather it is a sense of your own growth and development.",
      "with us. So if that's at the top then how does it respond to these other two terms and again this is my construction of it, an ahl is a term wa li ahlikaa alayka haqqa",
      "It could mean your household, your family. It could be your people as in the kind of people Ahl al-Bayt, the people of the house. Well maybe I shouldn't get into that. I'm spending a lot of time with the Shias so don't want to get distracted into all things about Ahl Al Bayt but we do use Ahl Kitab, the People of the Book But I also think of Ahl as humanity at large",
      "And if that is on one side of this horizontal plane and nefs is on the other side, of course we know nefs' ego but also nefs's self, the soul. It's sort of the quintessential aspect of your own personhood.",
      "and that they often do so to the level of ignoring themselves in the process. And this hadith sets up, to me, a necessary kind of balance, that the best way to serve your Lord is to put in balance the fulfillment of the rights of yourself and the rights",
      "It's a big challenge when you engage in your relationships with others, with your family, with community, with fellow human beings. It's tremendous challenge to remember to put yourself in that formula and yet to me this hadith is reminder",
      "the rights that are due to yourself as part of the fulfillment of fulfilling your rights towards Allah, your Lord, your Rabb. And the reason I think that this came to me is because in our breakout session we were talking about living the Haqq.",
      "that we develop in response to our lives, but also our lives has an impact on our spirituality and the development of that spirituality. And if there is supposed",
      "in order to have an authentic relationship with Allah, then what do we do with such a phenomena as oppression? Often in certain spiritual communities I get the impression that people believe",
      "in absence of other people. It doesn't matter what other people think, I'm going to throw out my prayer rug in the middle of the campus and make Salat out on the field. I used to do this when I was a young Muslim because I was spiritual person and it was time for Salat so of course to be so spiritually transformed it didn't matter where I was, I should be able to pray anywhere",
      "And that really wasn't a balance. I was not giving due to other people's comfort zone or even their ability to be able to walk because I'm praying somewhere and I don't want them to walk in front of me. So, I have spent a lot of time for myself personally in my own spiritual development and in working on issues of social justice",
      "figure actual interactions with people and to attest to or understand what effect it may have when a person is burdened by different forms of oppression, be they race",
      "And Simon Wiesel wrote that book called The Night about the experience of the Holocaust.",
      "through the Holocaust and an important question was basically where is God, you know. And eventually really from Christianity and really from the South American and then the African-American theological articulations they came up with the idea of liberation theology. We don't technically speaking we",
      "but I think that there's a place for it because the basic notion behind liberation theology is that Allah is always on the side of the oppressed. And in the Quran, the word for oppression is zulm. So in a way, there is zulam and there is haq. Zulm means oppression. And every place where the word is used",
      "is used in the Quran and a law is used, Allah does not do zulm. Allah does",
      "their lives were so complicated by providing for their families and, you know, going to work and being able to pay for the mortgage and have a car that works. That the idea of the separation of the trash was just a lot of a burden for them. And I realized that I was exercising a privilege",
      "I think that spiritual people don't realize that for all the beauty of it to be able to just decide that you're going to practice certain things spiritually and you're",
      "doesn't make another person less spiritual, doesn't makes them less desirant of an authentic relationship with Allah. But that the impact of their location as persons oppressed actually can make",
      "just insurmountable. I once asked a Bosnian student if the women in the rape camps in Bosnia could pray since they were not in control of their bodies, they couldn't make wudu and wear scarf. You know, I said do you think they can pray? He said no. And I asked him what kind of Lord do you believe in who cannot accept",
      "because she can't make wudu and put on a scarf. But I think a lot about the woman herself in that camp, and what we do as aspiring Sufis, as people who wish for and put our energy and our time into weekends where we can commune",
      "our spirituality in a place that is an affirmation of the beauty of Allah. What do we do and how do we articulate our journey? And I think more than anything else, I think that we really need to honor the privileges but the first part of the honor",
      "of the honor is to really acknowledge that you have them. People often say, to me as an African American, well I didn't have slaves so why do you want to talk about slavery as an indication of where we are today? I didn' own any slaves but every white person benefits from the practice of black slavery in this country and it doesn't mean",
      "and not have a life. But it means to me that recognizing your own location in the spiritual journey also means giving to others what they are due by recognizing your location, being honest about your privileges, to see them as the gift that they are",
      "assume that the reason why this gift is given to me is because I have done so much work. I'm so sincere and I believe in Allah so much, and I love the Prophet sallallaahu alayhi wa sallam so much. And I resonate with everything Mawlana says that somehow I deserve these sort of spiritual retreats.",
      "but I think that people don't realize that every person is in a relationship with other persons and that sometimes another person's location actually makes it more difficult for them to participate in certain things that we take for granted. The Prophet, sallallaahu alayhi wa sallam,",
      "you know, used to talk about people who in poverty don't have enough food. So they break the fast and they have a piece of bread and they some water. And what is the value of the fast when we choose to fast? That is, we have enough",
      "of that food as a part of a fulfillment of a ritual obligation and also in hopes of being able to receive the rewards of that practice, you know, in this life and the next life. What does our voluntary abstaining from food that is voluntarily fulfilling the fodder, the obligation of fast, what does that, how does that compare with the person who really does not have food?",
      "And so the Prophet was, you know sometimes you can't think if you don't have food. You can't participate in things that are a part of the multiple spiritual exercises that are even a part obligation of the fast in our tradition",
      "And we like to talk about the metaphor of these things. You know, the Sufi is the faqir. The Sufi who is poor and I think that sometimes taking advantage of the terminology that applies literally to people in their lives might deaden us",
      "honor of being able to engage in those practices really is about. That, to choose to abstain from food is an exercise of choice that people who have no food do not exercise and I just felt inclined to bring those ideas forward to us",
      "to us, to think out loud about what it means when you are part of a human race where there is such disparity in the means of people, in one sense of material capability, where there are really poor people and yet",
      "the states that we aspire to are not earmarked, like this is the spiritual experience for rich people or something like that. I don't believe in that. And yet I know if you don't have the means to take the time, that the journey is even more cumbersome. Recently I was at UMRA and it's",
      "and it's really hot in Saudi Arabia right now, like about 110 degrees. And so from our hotel we had about a 20 minute to 25 minute walk to get to the Kaaba for prayers. So you know we would leave the hotel and there would be a river of people that were also walking to the mosque in the hot, hot... And of course, you know, we were there for about a week. Of course,",
      "Normally we would go to the place that had the greatest experience of the AC, you know. So it was like really cool and then we would watch the Kaaba on the second floor. We'd go and we'd watch the kaaba from there and we would down on occasion and then rush back to where it's cool and all that. It was the same thing. It's like exercising the privilege for AC.",
      "because when I made Hajj it was in November two years ago and it was hot but did nothing like it was you know going in June. And it occurred to me that the struggle that I experienced, the necessary struggle to get from my hotel to the Kaaba actually",
      "I did go up to the AC, I exercised privilege. But actually I experienced a kind of... A meeting between the struggle to do certain things in the heat and the experiences of doing those things that it made the achievement of the Toa'af all the more meaningful",
      "until after Isha and, you know, a little bit. So there we were making tawaf at, you because it was cooler. And, you what it's like when people in parts of the world are fasting and working outside when the heat is like that because they're people working while we were exercising our spiritual privilege. They were building",
      "They were building new buildings and tearing down other buildings because people do go on with their full lives, you know, without making an exception. It's just too hot to work now so I'm going to wait. They went on with the work, you now? And my needing to exchange what was a real challenge for me 110 degrees",
      "the sweetness of, you know, towaaf around the Kaaba. My having that challenge actually made the experience so much sweeter for me even than the haj had been and so I realized that sometimes in our lives when we have choices that we can exercise, we don't make it necessary to challenge our comfort zone",
      "And I'm not sure, but I think that sometimes when you go all along in just the comfort zone, that you don't actually reach your fullest capacity in terms of your own spiritual practices. That sometimes you might need to deny yourself all of those privileges so that you really know what it's like not to have them.",
      "them and I mean who wants to do that? I'm just going to go to Mecca because it's really hot right now. You're not gonna do that, you know. The group that I went with from Europe said I don't know why you guys want to go in June but we could go in December or we can go January without the high or something but no they wanted",
      "the mandate on ourselves in order to be at one with what we want to achieve spiritually is to take ourselves outside of the privilege of our own status, to remember that it's not so easy for everybody to",
      "you know, going to go to the mountains. And that if you do take off the week because you can do that, you can afford to do that and you can't afford to go through the mountains, you know? That you don't just sit back and enjoy that advantage without challenging yourself",
      "the world, I think somebody said earlier that you know we look at Haq and we look it from where we stand and we're not looking at it from Allah stands. That we see the world as it is seven billion people all of them in my estimation equally in relationship with Allah and equally in a relationship",
      "make it a part of our spiritual development to step outside the location of privilege and just see what the results are. I mean, I really think that when you do that, you will come to a realization that will allow you to achieve even more of what it is that you have desired to achieve. That if you",
      "cause yourself to enter into the space of discomfort as a part of an exercise that the resulting comfort that you do experience will be even greater. I mean, that's just sort of...",
      "the Quran is pretty clear. The goal is not for you to give away everything that you have so that you'll be at the same class as someone who does not have. That's not the goal. I'm going to give all my wealth and now that I've given away all of it, I'm a truly spiritual person but actually to live in the means that you had with a consciousness of the privilege that it is... And I don't think you do that in abstraction.",
      "practice and to see this relationship your Lord yourself and others, to see your participation in your own spiritual development as not separate from this little bug and I are not having a good relationship. Not apart",
      "struggling to have a relationship with Allah. And I would hate to think that our development of spirituality in the end results in our becoming elitist and not to be thankful, not to grateful for what you have by willingly surrendering what you",
      "you have, I think blinds us to some of the depth of the experience of our own spiritual transformation. And actually that's it for me so if you have any questions or comments...",
      "If I ever give this talk again, I'll include it. So Mullah Nasruddin is at his factory working and all day he's complaining about how tight his shoes are on his feet. And just nonstop, oh my feet, how much it hurts. Finally his friend feels sorry for him and he says here's a couple bucks go get a new pair of shoes.",
      "comes back with a beautiful turban and the same pair of shoes on his feet. And his friend says, what's going on? I gave you money for shoes and now you're back in the same situation. He says, you don't understand all day I wear these shoes and the moment I get home and take them off the experience of relief is so amazing that it makes up for the whole day of suffering. Thank you. Actually",
      "I'll just add something to that. A quick one, it won't take much time. Tolstoy said, I was so upset and desperate not to have shoes until I saw a person without feet. I have a daughter she's special needs and she has a little boy who is two-and-a-half years old",
      "and a half years old, and since the child was born her illness has interfered with her ability to mother him properly. So he's been taken by the state, the Child Protective Services, and we've been battling back and forth. And over the past two years she has also been homeless.",
      "more and at the same time to have limited resources. And what I found has happened is that if someone approaches me now, and they say do you want to give money to the homeless shelter? That I have no sense of non-fulfillment or responsibility because I can't even help my daughter who is you know homeless. Alhamdulillah she's not homeless and she finally receives her social security benefits so she can have our own place and inshallah soon get her son back but",
      "Every time I see homeless people, I think about her. I think of the days that she went without a home and that I couldn't help her. And it pains me to see them but I don't do what people do when they give stuff to people which is have that guilt. It's like oh you're not giving to this person who needs something. It' s like I have someone that's my own blood and I couldn t give enough to her. That just was not enough",
      "was not enough of what I own to also provide for her. I wish that it were, I almost went back to work out of retirement so I could have more money for her but the closeness of the experience of homelessness my own child and my child who has a disability she's bipolar it made no longer an abstraction",
      "see people, I know what it's like when the doors of a shelter is closed and you don't have anywhere to go. And it's a reality now. It's a realty that I can never not see because before if I gave something to somebody, I did it when it was comfortable for me.",
      "do in terms of sharing the advantages that we have in our lives. We do it because we have surplus. Al-Ghazali talked about, in his book The Duties of Brotherhood, the three levels of giving, you know, that you give from your excess. That's one form of giving and it's good because guess what? There are going to be people who are really gonna need it and they're gonna really benefit from it. The other is that you",
      "to what you have, which is sort of what ended up happening with me and my daughter. I mean, I gave sometimes when I didn't have enough to do what I needed to do. But the third one is that you are not giving relative to anything of your own self. You're just giving towards a thing. And I really hope that you think about it in terms of your spiritual development,",
      "deserves the opportunity to be able to enjoy the pleasure of certain kinds of abadah, certain kinds worship. To simply engage in it because that's what they would like to do. But if you don't have the means to pay your rent, you have to get out there and keep working. I'm retired",
      "you know i'll be 60 this year so I'm early retired, but there's some people who don't have such a thing as retirement. You see people 75 years old carrying bricks on their head that person's life, that person spiritual worth is on par with mine before my Lord. So what do we do in the world that's like this?",
      "I mean, I've dedicated my whole life fighting against oppression in every form and I feel like it's a part of my divine duty to never participate in a set of standards that I apply to myself because I'm in some privileged position and not also apply it and make sure that I try to make the world into a place where it is accessible for everybody. Just a different world. I really visualize a world different from the world we're living in right now",
      "And I didn't mean to sound so burdensome, but that's what was on my mind when we talked about Hak. I have an observation. Those of us who work in different communities trying to alleviate suffering... My own experience",
      "My own experience with that is the people I work with are actually mostly from the general community that I serve, which is the Afghan American community. What's interesting to me is those who are suffering a great deal whether it's poverty or depression or substance abuse",
      "whatever. In fact, they're not even slightly interested in the overt message of spirituality but they're really much more benefited and interested in kind of the state that spirituality leaves me in. So I agree with you that, of course, there's this",
      "the sense really of bringing spirituality into the world and making sure that we first of all observe the fundamental, at the level of humanity as you say kind of on this one plane. But it's so funny in a way sometimes to me because I'm thinking that the greatest treasure that I have is actually not something when it's put... When I state it explicitly I see this sort of",
      "I see this sort of almost unbelief sometimes. What? You're interested in that, you know? And on the other hand if I take the maybe we could call it even the talent of intimacy that we learn from spirituality then it...you see what I mean? It's a strange kind of fountain that people go to drink at and they have the obligation",
      "the obligation to share what they gain from that fountain, but it may actually be the vegetables growing down the stream from it that they can share. And it may turn out that a lot of people aren't interested in my find. I find a lot and they don't have to be from class of people who are in difficulty. Most powerful people in the world scoff",
      "So anyway, I just wanted to mention that. And yet they sometimes arrive at certain spiritual states seemingly without effort because they have nothing that they need to give up. So when they encounter the presence, they are already present. The thing is that's interesting to me too",
      "states that are so subjective, it's very hard to share them specifically. But the...very often when those become integrated I find that just like I said that ability to be intimate with someone who really wasn't only interested in the box of food",
      "that is, as I see it one of the ways to repair the inequality. Is to make sure we're sharing our humanity and not just the possessions of our human status or position. Thank you. Thank You Amina"
    ]
  },
  {
    "file": "amina_wadud/Response to Sr_ Amina Wadud_Td4WmYJcwdA&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742944466.opus",
    "text": [
      "بسم الله الرحمن الرحيم قال تعالى وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ اَسْلَمْ وَجْهَهُ لِلَّهِ وَهْوَ مُحْصِنٌ وَاتَّبَعَ مِلّةَ إِبْرَاهِيمَ حَنِيفًا وَاطْتَخَذَ اللَّهُ إِبرَاهٍ خَلِيلًا"
    ]
  },
  {
    "file": "amina_wadud/Sang Pemikir Kontemporer _Amina Wadud__gq-w-nOSuWk&pp=ygURQW1pbmEgV2FkdWQgaXNsYW3SBwkJvQCDtaTen9Q%3D_1742925350.opus",
    "text": [
      "Bismillahirrahmanirrahim Assalamualaikum warahmatullahi wabarakatuh Yang pertama kalinya, marilah kita panjatkan puja beserta puji syukur kita ke hadiah Allah SWT yang telah memberikan kita berbagai macam nikmat sehingga kita dapat beraktifitas pada hari ini Lalu yang kedua kalinya marilah kitahaturkan salawat serta salam kepada junjungan alam Nabi besar kita yakni Nabi Muhammad SAW",
      "Yang telah membawa dunia ini dari alam yang gelap bulita menuju alam terang beneran Sang revolusioner, di dalam Al-Quran disebutkan Minar Zuluma Ti'la Nud Jadi saya akan memperkenalkan diri saya sebelumnya Nama saya Muhammad Syarif Jatullah Jurusan Ilmu Al-Kur'an dan Tafsir Fakultas Islulladin dan Studi Agama Universitas Islam Negeri Mataram",
      "menyelesaikan tugas akhir semester saya yakni tentang salah satu pemikiran tokoh nah, tokoh yang saya angkat disini adalah salah satu tokoh mengundang banyak sekali kontroversi di berbagai kalangan ulama dia adalah seorang wanita yang menjunjung tinggi apa namanya hak-hak daripada gender gitu",
      "Beliau ini berasal dari Bethesda, Amerika Serikat. Ayahnya adalah penganut daripada Kristen Methodist sedangkan ibunya adalah Buddha yang beragama Islam saat itu. Nah nama beliau ini, nama sang pemikir ini adalah Mary Tesli atau biasa kita kenal dengan Amina Wadud. Mungkin nama Amina wadud ini sudah tidak asing lagi di tingkat kita karena sudah sering sekali kita dengar",
      "kita dengar tokoh Aminah Wadud ini dimana Aminnah Waduk ini memiliki pemikiran-pemikiran yang sangat menunjung tinggi apa namanya hak-hak gender itu sehingga menimbulkan kontroversi di berbagai kalangan ulama nah saya mulai disini dari pada biografi Aminna Wadut ini Aminneh Waduq ini lahir pada tanggal 25 September tahun 1952 di Bekesda yang saya sebutkan tadi terus",
      "Apa namanya Belajar itu Mulai sekolah Pada tahun 1970 Dan menyelesaikan Semua sekolahnya pada tahun 1992 Di Al-Azhar Nah Meritasi ini Setelah dia Menyelesaikannya Dia langsung terkenal di tempatnya Dia langsom diangkat sebagai",
      "dosen undangan disana di berbagai daerah juga dia diundang seperti di Malaysia pada saat itu di Indonesia pun dia juga pernah menjadi dosen Undangan sebagai pemateri Amina wadud ini apa sih yang bikin para ulama kontroversi tentang pemikirannya disini saya akan membahas kedua itu tentang pemkiran daripada Amina Wadud latar belakang daripade Amina",
      "Ayat-ayat yang telah terjadi Sejak ayat-AYAT tersebut diturunkan dari Waktu ke waktu Nah sehingga Aminah wadud ini Mengkategorikan atau mengkelompokkan Penafsiran ayat al quran Tentang wanita itu Menjadi beberapa bagian Disini ada tiga bagian Yang dia kelompok kan Yang pertama itu tradisional Dimana tradisinal ini Menurut aminahwadud adalah Tafsir yang memberikan penafsira",
      "penafsiran tertentu sesuai dengan penafsyirannya seperti dalam bidang tasawuf, nahu dan lain sebagainya metode tafsir ini bersifat atomistik yaitu penafsiaran dilakukan dengan mengupas ayat secara berurutan tidak ada upaya untuk menggalinya lebih dalam tentang ayat ini lalu yang kedua itu ada kategori yang kedudukan itu tentang reaktif",
      "apa namanya menurut Aminah Wadud adalah tafsir yang pendekatan Al-Quran lebih inklusif dan progresif. Nah disini ia menggunakan istilah menggambarkan pendekatannya, mengatasi tafsiri tradisional yang cenderung mempertahankan norma-norma patriarki dan menjunjung tinggi interpretasi konferensif terhadap teks suci Islam.",
      "Kategori yang ketiga adalah Holistik",
      "termasuk juga isu-isu perempuan pada saat itu nah disini ia ingin membuat sebuah interpretasi Al-Quran yang didalamnya terkandung pengalaman perembuan dan tanpa apa namanya stereotip yang telah dibuat dalam kebanyakan kerangka independen, tanpa terpengaruh oleh beberapa gaya penafsiran tradisional Amina Wadud ini menggunakan kategori yang ketiga yakni holistik",
      "sehingga Aminah Wadud ini memberikan tawaran kepada kita ketika akan menafsirkan ayat-ayat Al-Quran terutama ayat mengenai gender disini dia mengangkat beberapa dalam konteks apa ayat tersebut diturunkan terus penyelarasannya penyelerasan teks ayat secara bahasa mesti dipilah pilih menjadi komposisi",
      "di komposisi yang sebenarnya seperti bagaimana pengungkapannya terus apa yang dikatakan serta kepada siapa ayat itu dituduhkan lalu yang ketiga itu pemahaman teks ayat mesti dilakukan secara menyeluruh terbuka bukan mengambil maksud potongan-potongan ayat saja gitu, serta menjadikan seluruh ayat Al-Quran itu sebagai pandangan hidup nah seperti itulah pemikiran daripada Aminah Wadud ini",
      "Aminah wadud ini lalu untuk contoh penafsirannya bisa kita lihat dari penafsyirannya yang membuat apa namanya Meri Tesli ini atau Aminahu wadu'ni kontroversi ketika dia menafsihkan surat An Nisa ayat 34 yang berbunyi",
      "Nah disini ayat ini berarti laki-laki atau suami itu pelindung bagi perempuan sebagai istri. Karena Allah SWT telah melebihkan sebagian mereka atas sebagainya yang lainnya, perembuan. Dan karena mereka laki lagi telah memberikan nafkah dari hatanya maka perepuan-perempuannya yang soleh adalah mereka yang taat kepada Allah dan menjaga diri ketika suaminya tidak ada.",
      "telah menjaga mereka perempuan-perempukan yang kamu khawatirkan akan musyus, ila akhir nah apa ini disana dimana Aminawadud ini menafsirkan ayat ini menggunakan pendekatan konteksualisasi historis dimana pada saat itu Aminowadud berfikir bahwasannya untuk laki-laki itu diakui sebagai seorang pemimpin maka dia harus bisa",
      "Dan menafkahi daripada istrinya. Jika seorang lelaki tidak bisa menjaga serta menafkahir istrinnya, maka dia belum patut untuk dijadikan sebagai pemimpin dan tidak wajib bagi kita, bagi kaum wanita itu untuk mentaatinya. Nah disana penampilannya tentang surat An-Nisa ayat 34.",
      "Lalu apa sih juga yang membuat Amina Waduk ini menjadi kontroversi dan booming pada saat itu Karena Amina waduk sangat mengedepankan hak-hak gender ini Sehingga ia lupa peterahnya sebagai perempuan Salah satu contohnya seperti kejadian yang ia lakukan pada tahun 2008",
      "Tahun setelah itu Dimana Aminah Wadud ini Menjadi imam pada sholat jum'at Nah Dia berlandaskan kepada Salah satu ayat Al-Quran Yang apa namanya Yang berarti Manusia disiptakan sebagai khalifah Di muka bumi ini gitu Disana ia mengambil perspektif sehingga Ia memberanikan diri Dan memperbolehkan dirinya Untuk menjadi imam Pada sholats jum'ar",
      "Tetapi karena pemikirannya ini sangat kontroversi Sehingga ia ditolak Di berbagai masjid untuk menjadi imam sholat jum'at Dan dia melakukan sholah jum'ats itu Diri reja Karena tidak diperbolehkan di masjids Jadi mungkin Cuma itu yang bisa saya sampaikan Kurang dan lebihnya saya mohon maaf Wallahu ilmuwabbiq illa akwan tarikh Assalamualaikum warahmatullahi wabarakatuh Saya Muhammad S.A.W Amin"
    ]
  },
  {
    "file": "amina_wadud/Scholar_s Chair - Interview with Dr_ Amina Wadud_wXueLFdbbpw&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742926268.opus",
    "text": [
      "Welcome to the Scholars Chair. Our guest is Dr. Amina Wadud. Dr. Aamna Wadoud is a retired professor of Islamic Studies and visiting research scholar at the Star King School for the Ministry in Berkeley, California. She is the author of a book entitled Quran and Women Rereading the Sacred Text from a Woman's Perspective and another book entitled Inside the Gender Jihad",
      "Jihad, Women's Reform in Islam. Tonight at focus the Quran and Human Equality is the title of our discussion here in this college chair is Dr. Amina Wadud. Thank you for accepting my invitation to do this college here. My first question Dr. Wadu is what",
      "Human creation has many mysteries and we have tried to resolve it in many different ways. One of the most interesting mysteries, to me is the idea that we are created by a single creator who wishes for our good and at the same time puts us here on this planet where there are many challenges",
      "another kind of assistance in the form of revelation. That is, Allah speaks specifically to select servants along the way and the speech is not limited to that servant although Allah also speaks for personal reasons as we know from the Quran. So the Quran is an example of God's speech to humankind, specifically this one was revealed",
      "Muhammad, peace from seventh century Arabia providing what is called guidance. For some people guidance is very literal and very point by point for other people guidance it's sort of like in Eastern traditions when they talk about the way it points us in a direction towards the claiming and the affirmation of our own potential goodness",
      "goodness. In particular, the Quran is about 6 000 plus verses covering many topics making some important mandates but not in the sense of rules more in the principles it also tells stories amazing stories there's even humor and so in a way it remains both a mystery",
      "and assistance in the journey of being human. Excellent, excellent. So tell me about the idea that the Quran speaks to human equality. In your estimate does it do that? Does the Quran say... Well tell us what does the Quran",
      "It's interesting when we look at equality sometimes we only express it from the perspective of sort of the Western development of United Nations and the Declaration of Human Rights that proceeded from that but actually equality is more a state-of-being That involves not only your relationship with your creator, but also more importantly",
      "more importantly, your relationship with others created by the Creator or humankind. So there is a reciprocal understanding of equality and at the same time complexities of human relationships sometimes makes it difficult for us to see how this might be put into operation so I like to point out certain Quranic principles like dignity. The Qur'an says",
      "Adam. All of the descendants of the original person, Adam, we have given karama or dignity.\" So in that sense every human being is born with dignity but because we had lived in systems where people have been oppressed or where people has been sidelined in terms of their achievement of their full human dignity and institutions like slavery",
      "assert again and again what the Quran means by equality, and we have to make sure that it's practical. In other words, we have put into practice. So while I think that the Quran affirms the equality and dignity of every person and how every person is due justice, I am not at all afraid to say that as the Quran was revealed in a specific context there were certain institutions",
      "institutions like slavery that existed, that the Quran spoke about only to confirm dignity in the practice but not in a way to specifically eradicate the practice which with our sentiment today is something that is just not acceptable. So in this way I think that the Qur'an is a living text because we continue to interact with it",
      "in such a way that we meet the challenge of the notion of dignity while at the same time, we're grappling with it with the dynamics on the ground. So in my estimation, Boko Haram is totally anti any form of oppression and sometimes oppressions change, sometimes they shift. And yet and still I think it's categorically against that and therefore I find it liberatory and I find that its affirmation",
      "an indication that it means that all humans are equal to other humans. The interesting thing I find about the Quran is it speaks to us eternally, and I think that it speaks of speak to us universally. I was curious about your idea of what... I wanted to get an answer to the question,",
      "to Muslims today? What Quranic, I missed the key word. What Quran principle or principles that mostly speak to Muslims Today? I think the two main principles in terms of especially human dignity in terms",
      "reality that is implemented in specific context. For us today, justice includes equality and reciprocity but that wasn't always the case sometimes we were operating on sort of the Greco-Roman understanding of equality as everybody has their place and everybody should get what they deserve in that place whereas today we're challenging the idea that there are certain placements",
      "citizenship or that kind of thing. That was the sort of old understanding of justice, the new understanding of Justice is one of reciprocity and so if you align that notion of justice with the concept of paramo or dignity as it's also expels in the Quran again we see that it's a dynamic thing because you cannot determine what is just for another person nor can",
      "unless that person also has a right to speak and to experience and to express through speech what is their experience. So it's dynamic, it is heavily engaged as humans benefit from something like revelation from the divine source. Interesting freedom justice equality huh? Yes. I tell you this that",
      "What does the Quran say specifically about human equality? I guess I'll just stay in that topic. Okay, so Islam is built upon the notion of one God. The term for that in Arabic is Tawheed. But Tawheid comes from the second form of the verb which is emphatic",
      "So I like to use it as a law creates equality and reciprocity. That is, again, it's a dynamic process. And so I've been working on something that I actually call the Tawhidic paradigm because I have taken this emphatic idea about Tawhi meaning that if we believe in one God then we must also believe",
      "reciprocity with all who have been created by God and none of us can be above another. The only one that is above is Allah the Creator because Allah is not like humans, the Quran says, he's not like Shay'an, he is transcendent. He's also intimate and even in that way it is a unique kind",
      "use the inspiration that we get from our belief in the single creator as Muslims, as a motivation for eradicating all forms of injustice and oppression and inequality in our actions, our laws, our policies, our culture, our homes, et cetera. So for me it's not so much that the Quran talks about equality in the way in which again,",
      "Western sort of modern and liberal intellectual and spiritual way of being, but more that fundamentally I cannot be better than another human being. I can do better than myself and doing better than my self means I'm only measuring myself against myself",
      "is usually translated as piety, but it's a kind of consciousness. It is a continual awareness that one God is always present and sees us no matter where we are, and therefore we make all our actions as if they are transparent. And so again, it's an active, dynamic thing. Where equality might sometimes get to be elusive",
      "be elusive you know what exactly does it mean for example working on gender we have determined that the category of substantive equality does not mean that everybody starts to race at the same place and yet at the time everyone has a right to re to arriving at the goal and the goal again is return to our lord so we need",
      "to persons arriving at their goal, achieving their full humanity before God that those impediments are removed. So this means that we take into consideration differently abled bodies different orientations, different genders, different classes, different races and the like and we work with systems. We work to create laws and policies that will eradicate inequalities and that will confirm justice and equality",
      "It's not like, okay well you know Allah gives you equality and then that's bad. No! You have to work with Allah, with the guidance, with yourself, with your communities, with humanity at large on this planet earth to make sure that equality is realized in individual and collective lives. So we have to keep reading it stuff right? Well you know I think it's interesting because",
      "I really value knowledge and also believe that knowledge is ongoing. I believe again according to the Quran, That we would not encompass aught of the knowledge of the Creator, the grand knower except by Allah's will. So I see that we have a responsibility for learning obviously the Prophet said seek knowledge from the cradle to the grave or that seeking knowledge is incumbent upon",
      "incumbent upon every believer, male or female. So we have enough affirmation that learning, knowing, creating new knowledge is an important part of us fulfilling our obligations as human beings. So I kind of think that my geekness is in my favor but I find you know as the mother of five children that sometimes you have to push people.",
      "I am there doing it with you. Tell me, what is hadith? I know it's a source of knowledge for Muslims but what is it exactly? Okay so when Allah chooses specific persons to take the responsibility of this kind of grand revelation remember I said that they are revelations that are personal so for example Mary and the mother of Jesus",
      "she received revelation about her child and even about her labor. Again, the mother of Moses when she was inspired to put her baby into a basket to float down the river, she was a nursing mother and she received Revelation to say number one with the child in the basket, number two we will keep the child safe, and number three we will return the child to you so in the Quranic version",
      "for their own baby. So those are Wahi also, those are revelation but the grand scheme revelation was given to specific persons because they were not left alone with well this message is just for me and nobody else needs to know in fact if other people knew it'll been dangerous for Moses upon him be peace so when the person to whom the Quran was revealed that",
      "it was revealed to him he fulfilled the mandate that goes along with this gift as a receiver and that is not just you keep it to yourself but you also share it with others that if you must deliver the message you must announce it, you must make it known and you must live as an exemplar of this message. So that meant",
      "embody this message in his actions was also recognized not only by his immediate community and companions but historically as another example of guidance and another way for us to seek and understand the truth. So hadith, a hadith in the plural is actually the speech of the prophet hadithah to state, to mention",
      "there was a process in terms of the history of the collection and safeguarding of the Hadith. And it took a good 150 years before it kind of fell into a pattern, but at least there was rigor in trying to ascertain after the fact did this really come from the Prophet? So they marked not only what the statement was so for example",
      "Muslim or Muslimah, seeking of knowledge is a requirement on every Muslim male and female is one of the hadith. That's the content. Well how did we get that one? So we have to go back in time which collectors started doing about 100 years after the Prophet and double checking well who was this person? Was it a reliable person? Did they have a good memory? Did themselves have exemplary behavior so they collected information not only about what the statement was from the prophet",
      "from the Prophet upon every piece, but also how we got it and they compiled all of this into what's known as the science of hadith. So it's rigorous there are you know at least seven major collections of those that are considered to be sound or authoritative um but they also collected ones that were not sound that were weak or that had broken chains of transmission or that was questionable in various ways so",
      "the Prophet was a human being and lived amongst human beings having a very human experience they cover areas that sometimes are not covered in detail in the Quran and as such they become what we call the second divine source of how to be Muslim, how to do Islam. Tell me what is the hadith guidance",
      "in our subject, human equality. I think you've mentioned a couple of them along our conversation already but I would hope that you would even expound upon them. My favorite one is the Hadith of the Prophet that says and I'm going to give a gender inclusive translation",
      "and we'll worry about the rest of it at another time. And it basically says, one of you cannot claim to be a believer. One of you does not believe until he or she loves for an other what they love for themselves. So again, you see its reciprocity in action. If you don't want someone to oppress you,",
      "not put other people's children in slavery or bondage, or oppress other people. It uses again the self that is the one being that we know when we wake up every day and then we are present with is our own being it uses the self as a rubric for determining the necessity for actions with regard to an other",
      "you do for others as you would do yourself. And this is a kind of philosophical location that has been articulated in many faith traditions and many philosophical systems. So, that's actually my favorite Hadith. Alhamdulillah. How does...and I have to get to the gender part of your work, actually.",
      "How does the female experience inform our understanding of the Quran? So we are told by the Qur'an that the creation of male and female is a part of the divine design. I also do a lot of stuff with regard to what's called cosmology, in other words the creation story in the Qurʾān but you know I won't distract from it simply to say",
      "as an affirmation of these two gender and again those two genders are not fixed, those are constructs. But what I learned in the earliest part of my study as a Muslim, I've been a Muslim for almost 50 years, what I learnt was that the voice and experience",
      "that created what we considered to be the foundation or fundamentals of Islam. And this was during the Abbasid period. So where the Prophet affirmed the agency and spiritual equality of women in his mission, and whether Quran does likewise, the history of Islam and Muslims did not keep pace. They fell back into the existing patriarchal structures",
      "it unique to Muslims, but the ways in which it manifests we're still grappling with because it was so early in our intellectual and spiritual development that sometimes the patriarchy is encoded with the transmission of those fundamental principles. Like the Hadith that I mentioned before, it was quite common for the Prophet to speak",
      "You know does not believe until he loves for his brother what he loves himself and I've just universalized it because his wife Umm Salama Said, I don't understand why you know Allah is always referring to men. We're here also and the Quran revealed in Surah 33 there's a statement about believing women and believing men and fasting women and fasting men And you know praying women and praying men and conscientious women",
      "women and conscientious men. In other words, yes we mean all of you who are striving towards Allah so the mandate for the maintaining of the equality between them as both orators and creators of Islam and Islamic traditions fell into the vicissitudes of history and We have recently and when I say recently, I mean literally in the 20th century",
      "of century there has been a stronger push to correct some of the ways in which the imbalance sometimes is taken literally rather than taking metaphorically so my favorite hadith as i said it's spoken of only in male language but it's still my favorite because i realized that the prophet was speaking to his audience in universal terms uh but",
      "said why does the Quran you know refer to men so much she also said, you know we need a day just us women with you because we have questions we want to ask and we don't always want to asked them in front of men especially strange men. So they were given a day. So in other words their efforts at making that inclusion were there but we just didn't maintain them historically so we've been doing catch-up",
      "women's experiences with Islam, with the Quran, and with the Prophet upon them be peace, with Allah are an important part of the articulation of Islam, of the Quran of Allah and of the prophet. And yet the record is not sufficient for us to surmise that. So we've been working at ways in which we assert",
      "to which that text fulfills its own goal, say of guidance or justice. We measure justice to women by women. Somebody outside cannot tell you if something is just. You have to be able to experience it and then articulate it for yourself. So women's voices matter. Women's experiences matter. And it's important for us to enter those into the ways in which we see Islam.",
      "Islam. Fascinating, this would be helpful for men yes? Yes because we are sharing this journey and it is a journey and there were challenges and we need to be able to fight together to achieve the best that we can achieve you don't need to leave anybody behind if you take for example the Quranist discussion about Mary when she was in labor where do you think",
      "that discussion is except for people who labor well, that would be women. So we you know, we just enhance the experience of Islam and our human experience and our capacity to return to Allah in peace and justice. Tell us more about gender equality. More than that I want to know what stimulated you",
      "approach the Quran in hopes of finding and discovering gender equality? Well, my Islam by choice that is you know I came from a Christian background. My father was a Methodist minister and I kept studying world religions",
      "The day that I took my shahada was Thanksgiving Day. And then, I went back to my college campus and started doing more reading. But it took me four or five months before I came across the Qur'an. Now in my estimation, that should have happened a different way. Maybe Allah was testing me to see if I would hang in there. But honestly when I came up with the Qur-an just in English translation one that I do not even use today, I fell in love.",
      "And I'm really fortunate because sometimes people have a different kind of experience and I acknowledge that, and I understand even why that may be. I fell in love with the Qur'an. I felt in love this... Maybe it was my background, you know, cause I loved my father, he was a minister and he was always talking about God but I'd love this idea of God's speech being direct whereas in the compilation of the Gospels, it's not God's",
      "the you know Paul and John and etc I love this direct communication and I also loved as I said the world view that was being expressed and I love you know the humor, the beauty of nature. That's just I mean I just wasn't well so from the moment that I got it I decided I would clear the path between myself and comprehension of this text and in the next semester I began my second",
      "I began my study of Arabic which went on for 10 years including twice living in Arabic speaking countries because again the Qur'an is an Arabic if I want to understand it, I need to know Arabic and specifically I need To know Qur'anic Arabic. So when I came through these various hurdles with regard to the Quran, I did not perceive myself in any way shape or form as being unequal because of my gender. I grew up in the civil rights movement",
      "took me to the March on Washington with the Reverend Dr. Martin Luther King, so I knew the fight for racial equality intimately. I didn't know the fight gender equality. I kind of missed the waves of feminism that happened because I had become Muslim at such an early age. I was immersed in trying to understand this but I did perceive that the worldview as espoused by the Quran which is absolutely gender",
      "under egalitarian, was not the basis of the way Muslims live their lives. And that Muslims were living their lives in accordance to a number of factors and Islam was one of them but there were other factors culture history class. So it came to my mind that I needed to... so the subtitle of my first book is",
      "rereading the sacred text from a woman's perspective. It occurred to me that sometimes people think just because you know a language, know a word, then everybody who knows that language and knows that word understands them exactly the same way they don't. So it occurred to",
      "in the Quran and the presence of God's speech for women as fully as God's Speech for men because that was not our history. So when I started the project, I did not have revolution on my mind. I was still in the throng of the love affair that I was having with the Quran And yet as I encountered more teachers and read more text, I said oh my god they're all men",
      "So we have no record of women's responses to the Quran until the middle part of the 20th century. I thought to myself, we might just be missing something and sure enough we were. Aisha? There are many accounts of Aisha's hadith or sayings of the Prophet.",
      "between the hadith and the quran one is revelation from god and when it speaks in the prophet yes uh and we also in discipline terms we distinguish the field of knowledge to which aisha made a contribution and so she's used in the areas of what they call f or azul which is the legal or juridical traditions and the rules for their understanding",
      "contributions as you say in the area of hadith and hadith collections because she said things that she experienced with the prophet that other people had not, and she also said things experience with a prophet that others had. So she becomes an authoritative source. She did not make comments on the Quran. We don't have even that much of a record of comments made by the Prophet upon them be peace with regard to the Quran we have some. In other words, the Prophet didn't do tafsir",
      "do tafsir which is the field of knowledge that says help us to clarify has enough to clarify the meanings of these and clarification of meaning means how do we put it into application how do We make this worldview present so the prophet lived tafsiri his body and his actions and his speech was tafsira it was clarification but we don't have that many comments",
      "But the field of tafsir began very early, in fact before even hadith sciences because people were always saying even in the lifetime of the Prophet well what does this mean? You know Allah says establish take control of be responsible for prayer. Well what does that mean? So asking",
      "for the record, what does it mean? That's tafsir. It's not hadith, it's not sunnah, it is not sharia or law and it's history although I would say there's a solid historical element to it. So tafsira as a science, the discipline of Quranic interpretation is huge. It is massive. It intricate. It beautiful.",
      "blessed with this field and I love it. And yet, only in the middle part of the previous century that we start to have a record about women. And that was from a woman who was in Egypt named Aisha binti Rahman. This is excellent. So it's a field of study, the impact of which is in my mind unlimited.",
      "my work into activism on the basis of gender and sexuality. So, the Qur'an motivates me for my life and for the work that I do, you know Black Lives Matter anti-oppression work. I'm inspired by the Qurʾān but the field of studying the Qurāṭān and understanding the Qur'tān it's sort of a second tier of the fact that we all read the Qur'Tān most of us learn a little bit of the Qur'dān so",
      "perform our prayers or we have few statements that come from it everybody says mashallah alhamdulillah of course those all come from the quran um but understanding the nuances of how the qur'an makes certain compositions first of all to me it's also an ongoing experience every ramadan i try to read through the qura'n what's happening in the last year since i turned in my 60s i get about halfway through so sometimes the next",
      "I try to read it ritualistically every Ramadan and every time something new appears to me despite the fact that I've spent years on the study of this, and I've written books. So it reveals itself to us in continuation of our experience with it. So my estimation you know understanding Quran is an ongoing process",
      "understand that we you know need uh we need that interpretive interaction um in order for us to be able to grapple with the grand nature of this particular text. You're informing us that this is an evolutionary process it's not something that you are going to get tonight or tomorrow night. My dear sister I want...",
      "developed and we've maintained you know from the time that the Prophet made a point of it himself people memorized the Quran without necessarily being you know mufassir they cannot do interpretation and people memorize it from different language groups they are Urdu speaking their English speaking there you know Indonesian Bahasa speaking they memorize the same Quran but that does not necessarily equate to",
      "interpretation is it's a hermeneutical process. It's about meaning. I have found people who are hafiz and they will give the kubba to be Imam for that very same purpose if you just mentioned because they could recite it but they don't, they can't teach it and they don' know its meaning and I found that very... The meaning to me is the most amazing part",
      "that I could be excited about literally with the translation that today, I cannot stand. I cannot at all what I was first given and yet it was only that translation that inspired me for the lifetime career and trajectory of my soul so you know it's yeah. Tell me something what does Quran say about human purpose? What is your view of the Quran guidance concerning",
      "It is one who stands in the place of Allah, him or herself, in order to fulfill the mandate of a good life on this earth. We're caretakers. People say fulfill the divine purpose or the divine will but often people say to fulfill",
      "those but actually the divine purpose is present in everything in the universe and that is harmony and beauty so the human purpose is to fulfill divine beauty on the earth and that",
      "I would consider that to be the joy of the work. I agree with this. Tell me about the umma, the principles of the ummah. I had just finished a scholar's chair on it before. I actually have two scholars sitting down for an hour discussing this principle and I should have invited you by Zoom. Tell tell me what is the ummah? And what does it mean today",
      "in today's struggle for clarity and So the word ummah as you probably already know comes from the root form that is the same as the word mother I don't know if you've ever used to phrase, you know my brother from another mother or something like that You know Muslim You know with some companions along the way who happen to be male. You know, they're my brother there from another Mother",
      "from another mother kind of thing. So it is the idea that fundamentally all humanity is related and using the image of the Umm, not the Rahm, the womb itself which of course is the root form of the word Ar-Rahman and Ra'im but understanding that at a fundamental level we all descend from the first person Adam upon him be peace",
      "Therefore, in no distant terms we are all related. I like to say all of us make it or none of us makes it. That's the reality and with COVID-19 we've come to understand that a little bit better I think. A lot of people not willing to surrender to this message but the reality is we're all in this together. In the context of the evolution of the use of the term Ummah amongst Muslims",
      "mean the Muslim brotherhood or family hood if you will and eventually it began to stand for the community with a capital T, The Community. I just went over this in an interview that i did with another group um you know about two weeks ago. The problem is that when we conceive of the community",
      "terms some are in and some are out you know yes you know some people understand their identity as Muslims and some people strive for the achievement of that caretaking of the earth because of the divine will to achieve beauty and harmony and justice and equality and dignity",
      "in specific terms, but I'm not one of those people actually. I think that first of all Muslims themselves have spread to every corner of the earth they are in all places as minorities or majorities and they are not the same. The whole idea that say a Nigerian reflection",
      "mercy would manifest in accordance to the culture of Nigeria does not make it less valid than somebody coming from Mecca, Saudi Arabia or other parts of Muslim majority context. So in other words communities reflect the mandate of the responsibility of being human,",
      "the divine decree on the earth, they reflected in a multiplicity of ways. And it's important to allow for that diversity because I think this is one of the biggest challenges of our day. How do we deal with people who are different from us? Do we close them out of our notion of ummah or do we open up our notion",
      "and I'm for the retaining of it as a term that expresses relationship, intimate relationships so that I care about your family. And you know, the experiences that you're having with COVID and I care my family in the experience that we're having COVID but I don't remove your humanity because you decide, oh well, I don' want to wear a mask. I may not agree with you cause I think it makes a difference",
      "say well this is a human being that i don't agree with and i would retain your humanity and disagree with you well for some people when you disagree that means they're out that's sorry you know I'm just going to shoot them they're not wearing the mask boom you know so we have to really work at what it means to be a member of the human community um and at the same time what that primary responsibility it is in being human and that is to live justice equality dignity harmony beauty for ourselves and for others",
      "And I'm sure none of your speakers on OOMA said anything like that. Oh, I am certain of that. It was some overlapping matters with yours got to a specific point. Thank you for that. I wanted to... You know something? I don't want to abuse our first relationship. We're at 40 minutes or 42 minutes and I wanted",
      "this exchange I'm praying Allah and we need more time I know that but I'm prayin to Allah bless us to do that tell me if a student is in your class and he acts or she asks you about a book that might be of some benefits for further learning what book would you recommend",
      "and then I'll tell you a serious part of it. When I was in graduate school, a friend of mine called me up and she says, do you have the best book? And I said, you mean the Quran? And she meant the best catalog book from the company called Best. That's my default. But seriously, we don't read the Quran. We read the commentary and we read the community and we",
      "way if you just take a nice translation of the Quran and just read that for one year as far as like oh I want to know more about Islam, you will solidify a depth with regard to Islam but you can't get from any other source. So for me because I'm a geek and I'm retired professor the book lists are very long but if you ask me for a single book it's got to be the Quran. If I was on an island",
      "And yet, as a commentator myself I do want people to engage in the commentary but learn how to read it without the commentary because when you add your comprehension is sort of infused by the comprehension of the person who's doing the commentary and you may not agree with it. In fact that's one of the first ways that I realized I needed to study gender. I disagreed with my instructor, my professor. So reading Do Cor Entro",
      "Reading the Quran for just the Quran is really an amazing experience. Tell me, why do you get such confidence in a human being's ability to make this translation possible and to have this intimate relationship with God's word and get it right? Yes well I guess the former First Lady Mrs Michelle Obama inspired me",
      "different from what we're seeing out there. Certainly I feel despair, I just recently reading about her feeling you know sort of low-grade depression certainly you know I experienced despair and I think the struggle is real but I really have to keep hope alive because again we all make it or none of us make it so I'm not here for just whatever is my satisfaction because",
      "I lived in six. I know several languages. I have friends like really, really good friends all over the world So yes, I've had a very blessed life But I cannot give up on humanity because I'm a human being and I don't want anybody to give up On me on the moments that I'm failing so I do keep hope alive but you know The word is out. I'm pretty radical and I definitely you know, I'm not really good with bullshit. So, you know",
      "So, I mean when you start with my favorite book the Quran and you ask me about things I'm always in a very hopeful place really.",
      "Tell me, what is this concept that you're putting forward? What is religious tribalism? Well both words are controversial.",
      "controversial. I mean, religion can have many different meanings. It could mean that you're very narrow-minded and you don't recognize the validity of anybody else. Tribalism can be exactly the same thing when you have both of them together you have something that's a real problem. There are three levels of religious tribalism. One I call tolerance. Tolerance means I won't kill you yet. Diversity",
      "understand you but you're here and there's nothing I can do about it. Pluralism, which means we welcome you because we each have so much to offer each other. In America we claim that we are at the level of pluralism but there've been books written on this subject indicating that we think we're one stage ahead of where we are. The major intellectual challenge for Islamic scholars throughout their history",
      "throughout their history has been to develop from the Islamic scriptures and from the ethical teachings of all civilizations a framework of moral guidance to secure compassionate justice. This framework is entitled the Makassib al-Sharia or The Purposes of Islamic Law.",
      "and especially the human being, and further respect for religious freedom.",
      "The essence of the Quran is freedom. I have a choice whether I want to believe there is a creator, whether I wanna worship that creator, or whether I obey that creator. All this is based on my free choice! So I guess when I have freedom, I can make the choice and worship God but when freedom is absent, when I'm forced to do things even when I am forced",
      "الأشياء السببية التي يجب أن أفعلها لا تهمون ، لم يأتوا بمساعدتي الخرائطية. لذا فإن نوع القرآن هو الحرية إذا كانت نوع قرآة القرأن حرية ، فهذه هي المهمة الرئيسية من مستوى عملنا ، أي مستويات ، ما كانت تسميتها الشريعة أو تسموتها المستوية ، ما كنت تسمينه القانون الذي ينظم للعلاقة بين الناس مع بعضهم ، يجد أنه يجلس الحراء في نفس هذا",
      "and justice should be immediately coming out of that freedom because without justice, freedom becomes chaos. The love of God and the neighbor are central roles in Judaism, Christianity, and Islam.",
      "as well as Jews and Christians can be brought out by citing three basic principles emphasized throughout the Quran. The three principles which are pervasive throughout the Qur'an are freedom of religion, which includes equality in human dignity, unity in diversity, universal conditions for salvation",
      "Two is love, which includes one's personal relationship with God, forgiveness and peaceful reconciliation. And three, compassionate justice, which include personal righteousness and normative law. Together these three lead to respect for Jews and Christians and to acceptance of them as fellow peoples of the Book. Is there support in the Holy Quran for the free will of a human being?",
      "of the human being, humanity? I think there is. There's a lot of confusion about this because the Quran correctly says everything is by God's will and so on a simple reading one would say well then I guess there's no human will because God's Will trumps everything but a closer reading of the Quran makes it clear that it is God's Well that he should give human beings the ability to choose. That is his will and that is why in a passage that actually Dr. Crane quotes although",
      "sure I exactly 100% agree with his interpretation, but there is a passage that he quotes it says the prophet basically you know are you going to convince... how are you gonna force them to believe if God has allowed them not to believe. Yes. I think it's a misreading to read this as some might say well God made them to misbelieve. That's not what it says at all. It says God has allow them to choose and if God",
      "whether he can only preach. And if the prophet can only prea, then how can we do anything more than to vocalize our point of view and try to persuade? So what is human freedom in relationship to a state? The problem with a state, Muslims particularly, many Muslims like to talk about an Islamic State. What they mean is an Islamic polity or Islamic society",
      "community, which is united in worship of God and translating the scriptures and natural law and human reason into principles of justice and the practice of justice. The concept of state however in Western thought political thought is quite different it didn't exist anywhere in",
      "Lutherans and the Catholics finally ended their 30 years war in Europe, all over Europe by deciding that there is no higher authority. Each claim they were representing Christianity and there is not higher authority at the transcendent level beyond human will. And therefore they said we are now states and a state by definition",
      "It is also by definition the only source of legitimate coercion. And that would certainly be in contradiction to Islamic idea, that there'd be no compulsion in religion. Yes, well that's why an Islamic state using the Western definition of state is an oxymoron.",
      "following the throne verse. This is the most beautiful verse describing the attributes of God in the second surah, Surah Al-Baqarah in verse 257 it states simply let there be no compulsion in religion this is axiomatic because ultimate and absolute truth does exist and it is",
      "No person or community can know more than a portion of this truth. Certainly no one could claim to possess it, to the exclusion of others because this would be the same as claiming to be God. So this is why religious freedom is very important to me. People should be able to choose who they worship freely. The Prophet Muhammad",
      "the Prophet was specifically ordered to treat all people eagerly regardless of their religion. Shortly after the Throne verse we find Surah 2, Verse 272 which reads,",
      "The circumstance of this revelation was the Prophet's advice to his companion, to give charity only to his followers in Medina who were poor. This revelation came immediately whereupon the Prophet enjoined his followers to disperse charity based on personal need without regard to religion. One of the other names for the Quran is the Conclusive Argument and Allah says about the Quran",
      "about the Quran that in the Quran you find arguments that hit home, it's one of the translations. And there is an ayat I like to read in the Qur'an that says, O mankind indeed we have created you from a male and female and made you peoples and tribes that you may know one another. Indeed the most noble of you on the side of Allah is the one with the most taqwa or God consciousness.",
      "as an ayat that's read in a lot of interfaith discussions, and I think it really kind of goes to the heart of the underlying principle of mutual respect. As Allah sort of very pointedly explains in the Quran that as we get to know each other and evaluate our relationship to those things that we hold dear and guard and preserve or protect with our relationship, to Allah, to God, then we can kinda see the similarities in each other",
      "one another better and to appreciate each other better and more fully knowing that Allah has created this diversity in the first place. Freedom of religion means freedom for all persons to be treated equally in dignity as human beings."
    ]
  },
  {
    "file": "amina_wadud/Siapakah Amina Wadud Imam Wanita Sesat Ini___1742904335.opus",
    "text": [
      "Aminah Wadud ialah seorang sarjana wanita liberal dan feminist yang menumpu pada tafsiran progresif kitab suci Al-Quran. Aminat Waduk dilahirkan pada 25 September 1952 di Bethesda, Maryland Wanita yang membawa ajaran sesat liberal dan pluralist ini juga disokong kuat oleh Sister in Islam apabila menyokong wanita ini menjadi imam solat jumat di Virginia Commonwealth University New York pada 18 Mac 2005 Beliau kemudiannya mengeluhanginya lagi di Oxford England",
      "England pada tahun 2008. Puak Sister in Islam ini menggunakan hadis mengenai wanita menjadi imam dengan tafsiran yang batil Aminah Wadud dilahirkan sebagai Mary Tisley Bapanya merupakan seorang pederist metodist dan ibunya pula berketurunan hamba dari Arab Berber dan Afrika pada kurun ke-8 Masihi Beliau mengucap syahadah pada tahun 1972 sebelum mengetahui asal usul keluarga sebelah ibu beliau"
    ]
  },
  {
    "file": "amina_wadud/Siapakah Amina Wadud_ _shorts__1742902554.opus",
    "text": [
      "Aminah Wadud adalah seorang tukul yang penuh dengan kontroversi dilahirkan pada 25 September 1952 di Maryland. Beliau mengucap syahadat pada tahun 1972. Pada tahun 1988, beliau memperoleh ijazah Dr. Falsafah dalam pengajian Bahasa Arab dan Pengajian Islam dari Universiti Michigan. Semasa pengajikan ijazahl, belia mempelajari bahasa arab peringkat Amerika dan pengajan Quran Tafsir di peringkad Universiti Kahira dan juga kursus dalam bidang falsafah di Universiti Al-Azhar.",
      "Beliau menjadi imam solat jemaah pada 18 Mac 2005 di garaje besar Kuskupan St. John The Divine in New York Tidakkan beliau telah merosakkan tradisi agama Islam yang membenarkan hanya lelaki saja yang boleh mengimami solat Jumaat Aminah Wadud pernah membuat kontroversi pada tahun Ogos 1994 Yang mana beliau memberi hutbah iaitu Islam as Engage Surrender di Cape Town, Afrika Selatan Beliau juga pernah dijemput untuk memberi syarahan sekaligus mengimangi solat jumat di Barcelona pada tahun 2005"
    ]
  },
  {
    "file": "amina_wadud/Sosok Amina Wadud_ Dulu Viral Jadi Imam Salat Juma__1742917226.opus",
    "text": [
      "Amina Wadud dikenal publik dengan sebutan Lady Imam. Amina wadud meraih gelar doktor dari University of Michigan, Amerika Serikat untuk studi Arab dan Islam. Ia telah menulis sebuku tentang Islam namun namanya mulai dikenali luas setelah memimpin Salat Jum'at untuk jamaah laki-laki dan perempuan di New York, Amerika serikat Hal itu langsung menimbulkan pro dan kontra ditengah masyarakat Namun hal itu tak menghentikan nya untuk melakukan hal yang sama pada 2008",
      "2008 di Inggris. Kini Amina telah menetap di Yogyakarta dan mengajar sebagai profesor tamu di beberapa universitas di Indonesia. Beberapa di antaranya adalah UGM dan UWIN Sunan Kalijaga, Yogyaka. Indonesia kini menjadi tempat tinggalnya dan menjadi negara favorit Amina."
    ]
  },
  {
    "file": "amina_wadud/Sosok Amina Wadud_ Wanita Pertama Pimpin Shalat Ju_pF7V0sXvHF4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742906834.opus",
    "text": [
      "សូមនុងពីបារដែលចិតខ្ញើងកាយអា ទឹង",
      "សូមនុងពីបារដែលចិតខ្ញើងកាយអា ទឹង",
      "Terima kasih sudah nonton, jangan lupa like, subscribe dan share ya!"
    ]
  },
  {
    "file": "amina_wadud/Sosok Amina Wadud_ Wanita Pertama yang Jadi Imam S_xH-2sosAhYc&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742903289.opus",
    "text": [
      "Wibah Lut terkenal lebih banyak dari lelaki yang menghadapi orang lain.",
      "Aminah bercerita diskriminasi dan rasisme yang kental saat itu tak lantas hilang setelah ia masuk Islam.",
      "Aminah Wadud meraih gelar dokter dari University of Michigan, Amerika Serikat untuk studi Arab dan Islam. Ia telah menulis sebuah buku tentang Islam namun namanya mulai dikenal luas setelah memimpin salah jumat untuk jamaah laki-laki dan perempuan di New York, Amerika serikat Hal itu langsung menimbulkan pro dan kontra di tengah masyarakat Namun hal itu tak menghentikannya untuk melakukan hal yang sama pada 2008 di Inggris",
      "Buku yang ia tulis berjudul Quran and Woman syarat akan nilai kesetaraan gender, tapi ia menolak diberi label tersebut. Termasuk ketika ia memimpin Salat Jum'at. Kini Amina telah menetap di Yogyakarta dan mengajar sebagai profesor tamu di beberapa universitas di Indonesia. Beberapa di antaranya adalah UGM dan UWIN Sunan Kalijaga Yogyjakarta. Indonesia kini menjadi tempat tinggalnya dan menjadi negara favorit Amina.",
      "Terima kasih sudah nonton, jangan lupa like, subscribe, dan share ya!"
    ]
  },
  {
    "file": "amina_wadud/Summary of Quran and Woman by Amina Wadud_امینہ ود_uE9r_Db75N4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742901587.opus",
    "text": [
      "अस्लाम लेकुम, कि आपके साथ कभी-कभی ऐसा होता है कि किताब पढ़ने का दिल तो बहुत चार है लिकिन शुरू करते हुए घबराहट सी हो रही हैं? तु मैं आया आ रखा हूँ कुंछ समरीज ऐडी किफाइट ने पाठा रूकार और उसकी सम्री आते वे आसाई शेयर करने गए किसी यह पूरी ही धर्म होगा.",
      "डॉक्टर अमीना वदूत साहिबा की किताब से शुरू करने की वाज़ा क्या है?",
      "اسلام کو پڑھا اور پھر اس کے مختلف پہلوں پر خاص طور پر ان کی جو سپیشلائزیشن ہے وہ جنڈر کے ایشو پر ہے خواتین کے حوالے سے اسلامی تعلیمات کیا ہیں اور تفسیری روایت میں انہوں نے ایک ابتدا کی تھی اس کام کے",
      "یہ کتاب ان کا پی اچ ڈی کا تھیسز تھا اور اس میں انہوں نے اس چیز پر خاص توجہ دی ہے کہ تفسیری روایات میں خواتین کا نبتہ نظر ہمیں دیکھنے کو نہیں ملتا تو انہونے اس چيز کی ابتدا کی",
      "بھی ان یہ منسلک رہی ہیں پچھلے تقریباً تیس سال سے جب سے سسٹرز ان اسلام پہلے تھا اور اس کے بعد آج مساوہ زیادہ مشہور ہے تو ان ارگنائزیشنز میں بھی کافی ہم کرتار رہا ہے چلیں کتاب کے ٹاپکس کے بارے میں شروع کرتے ہیں تو کتاپ کے ابتدائی حصے میں ڈاکٹر امینہ ودود صاحبہ",
      "انہوں نے جب وہ اس کتاب تو لکھ رہی تھی وہ 1980 کا زمانہ تھا جب پوسٹ مارژنزم کے بارے میں بحث چل رہी تھی مختصرا یہ کہ جو علوم ہیں ان کی بنیاد کو چیلنج کیا جا رہا تھا کہ یہ علم اس کو ہم علم کس بنیad پر کہہ رہے ہیں جب بہت سارے علوم جو ہیں وہ امپریالزم سے",
      "میرے خیال میں پوسٹ مارٹنزم پر میں کسی اور ویڈیو میں تفصیل سے بات کر سکوں گی اس کے علاوہ جو ایک اور بہت اہم بات انہوں نے کی کہ انسان جو کہ جس کو قرآن مجید میں بتایا گیا ہے جس کا اللہ تعالیٰ نے مخاطب کیا ہے وہ انسάν کون ہے؟ کیا وہ انसان صرف مرد ہے یا اس انسائن کی تعریف میں عورت بھی شامل ہے",
      "کہ اگر جب مفسرین تمام مرد حضرات رہے ہیں اور مفسیرات کی نسبتاً بہت ہی کمی رہی ہے جتنے بھی اہم مفسریوں ہیں وہ مرד حضرت ہیں تو جو نکتہ نظر ہوتا ہے جو ایک انسان کا ایک پرسنل ایکسپیرینس ہوتा ہے اس کا ہماری تفسیح پر ہمary ایک بات کی تشریف پر کیا اثر پڑتا ہے",
      "तफसीर को एक खातून के नुक्ताय नजर से पढ़ा जाए",
      "پر بھی اثر پڑے گا دوسری ایک اہم بات جس کو ڈاکٹر ایمینہ ودود صاحبہ بہت زیادہ اس کے بارے میں بات کرتی ہیں وہ ہے قرآنی تعلیمات کی وحدت کا کہ چونکہ اسلام کا جو پیغام ہے وہ توحید ہے اور اس کا ایک بنیادی پیگام جو اخلاقیات کا ہے وہ ایک ہی ہے تو اسی وجہ سے جو قرانی",
      "ہے اور بقایا جو آیات ہیں وہ اسی میسج کی مختلف منفستیشنز ہیں اس کی مخطلف مثالیں ہیں تو ان کے حوالے سے بھی وہ کہتی ہیں کہ تفسیر کرتے وقت اس وحدت کا بھی خیال رکھا جائے آگے جا کے میں آپ کو اس کی کچھ مثال دوں گی پھر قرآن مجید میں تمام لوگوں کے حالات",
      "مرد حضرات نہیں بلکہ عورتیں بھی ہیں یہ چیز بھی بہت اہم ہے کیونکہ اللہ تعالیٰ نے اس کو صرف مرڈ اور عورة کہ ہی نہیں بھلکے مختلف معاشرے جو دنیا بھر میں جتنے بھی اوقات میں آگے آتے رہیں گے قرآن مجید کے نزول کے بعد ان تمام کے خیالات",
      "جب اس کے جو بنیادی اصول ہیں ان کو سمجھا جائے نہ یہ کہ جو مخصوص اور بہت ہی limited اس کی تشریح ہوتی ہے اس کے اوپر ہم زیادہ فوکس کریں پھر اسی طرح سے کیا اللہ تعالیٰ نے خلیفہ صرف مرد کو بنایا یا عورت پر بھی بطور انسان خلافت کے حوالے سے ایک فرض آئد ہوتا ہے",
      "کو مخاطب کر کے بتائے جاتے ہیں تو کیا وہ صرف ایک ہی فریق کے لئے ہوتے ہیں یا وہ دوسرے کو بھی شامل رکھتے ہیں یہاں پر ڈاکٹر امینہ ودود صاحبہ بتدریج اسلاح کا جو قرآنی اسلاع کا طریقہ ہے جو نبی کریم صلی اللہ علیہ وسلم نے بھی جس طریقت کو اپنایا",
      "अब उस रास्ते की शकल हर मुहाशरे में अलग हो सकती है, लेकिन रáस्थे का तायून कर दिया गया",
      "प्रशानती के साथ इंसाफ और मौशिरे में अच्छे सुलोक का बार-बाद कुरानमजीत मे जिहर किया गया है तो कूरां ने वह लाय है, अमल हमें",
      "انصاف کے اصول کی کہ جیسے قرآن مجید میں بجائے اس کے خاص مثالوں کی طرف توجہ دی جائے جو کہ سمجھانے کے لئے ضرور موجود ہیں لیکن خاص مسالیں وہاں پر صرف مقصود نہیں ہوتی بلکہ آگے آنے والے جتنے مسلمان ہیں جو قرאן مجيد کو پڑھیں گے اور وہ اس نے اس بات کو ڈھوننے گے کہ اس میں میرے لئیے میسج کیا ہے تو وہ میسیج یہ ہے",
      "مختلف وسائل ہیں جیسے مال ہو گیا، طاقت ہو گئی یا جو بھی مختلب وسائر کی صورتیں بن سکتی ہیں تو ان تمام وسائع کی منصفانہ تقسیم کی جائے یہ ایک میسج ہمیں ملتا ہے اسی طرح سے ہم اگر دیکھیں",
      "بتایا گیا ہے جیسے جگہ جگah مختلف جگह پر تقسیم کے حوالے سے چاہے وہ ہمارے پاس میراز کے مسائل آ جائیں، چاھے وہ مال غنیمت کے مسئل آجائیں、 چاхے وہ زکات کے مساؤل آچائیں وسائل کی تقصیم اسی طرح سے مختلف لوگوں کو طاقت میں شورا کا جو اصول ہیں یہ تمام تق سیم",
      "اپنے حالات میں اس کو اپلائی کرنا یہ پھر ہمارا ایک پرسنل اجتحاد ہے تو ڈاکٹر امینہ ودود صاحبہ کے لئے ایک بہت اہم اصول توحید کا اصול ہے کہ قرآن مجید کی تفسیر میں توحيد کے اصوع کو سب سے زیادہ اہملیت ملنی چاہیے",
      "ایک ہے اور وہ ایک عالمگیر پیغام لے کر آیا ہے قرآن یہ پی غام صرف ایک خاص معاشرے کے لئے نہیں ہے تو اس لئیے اس معاشری کے جو حالات ہیں ان کی تطبیق دنیا کے ہر معاشري پر جیسے وہاں پہ تھی ویسی ہی نہیں ہو سکتی",
      "کہ اجتحاد کا جو طریقہ ہے یہ فقہان نے بھی استعمال کیا ہے مفسرین نے بھئی اپنے دور کے حساب سے اس کو اجتهات کیا ہیں سوچا ہیں مختلف مسائل کو تو یہاں پر ہم ان کو باقی مفسیرین کے ساتھ اتفاق کرتے ہوئے پاتے ہیں جو جس چیز پر ان کا فوکس ہے جو ان کو تھوڑا سا منفرد بناتا ہے وہ ان کا توحید پر بہت زیادہ زور دینا ہے",
      "تو توحید پر زور دینے کا مطلب کیا ہوا؟",
      "اور اس کے کانٹیکسٹ میں جو بھی صورت کا کانڈیکسط ہوتا ہے یا اس سے پہلے اور اس سے بعد والی آیات کا کنٹیکز ہوتے ہیں ان سے الگ الگ کرکے بھی مختلف آیت کی یا آیعت کے حصوں کی تشریح یا تفسیر کی جاتی ہے",
      "हम मौजुआती तालोक को जानने में नाकाम रहते हैं, मतलब यह हुया कि हम जो बड़ा मन्जरनामा है, ज़ो भडी पिक्चर कुराने-मजीत की मुकम्मल स्टडि करने के बाद हमारे सामने आति है. अगर हम सिर्फ आयात के स्तिस्थित करेंगे, उसके लिए ज्योग वो लफ्स इस्तेमाल करती है वह कहती",
      "बजायें कि हम उसका जो मेन argument है, जू बरा message है उपर तवच्छों दें",
      "ہماری توجہ ہٹ جاتی ہے اب اسباب نزول کے بارے میں ہم سب جانتے ہیں کہ ایک قرآن مجید کی آیت کن حالات میں کب نازل ہوئی اور اس کے باہرے میں مختلف مفسرین اپنی آراء پیش بھی کرتے",
      "अब डॉक्टर फस्तो रहमान की जो तफसीरे तरिकेकार है उसको डबल मूवमेंट कहते हैं",
      "جو باتیں ہیں وہ ہمیں جیسے علامہ اقبال اور مختلف جو علماء ہیں ان سے پہلے بھی ان کی تفاصیر میں یہ تصور ملتا ہے یہاں پر اب ہم دیکھ سکتے ہیں اس کی ایک مثال کہ ڈاکٹر امینہ ودود صاحبہ جب تفسیر کرتی ہیں تو جیستے وہ کہہ رہی ہیں کہ قرآن مجید میں سنفی فرق کو تسلیم کیا گیا ہے",
      "گئے تو ان کے حالات میں ان کے جسمانی حیث میں جو فرق ہے اس سے قرآن انکار نہیں کرتا لیکن اس کی بنیاد پر ان میں وہ تفریق بھی قائم نہیں کردہ",
      "بلکہ قرآن مجید میں اس بات کو تسلیم کیا گیا ہے کہ لوگوں کے مختلف حالات اور ان کی مختلب صلاحیتوں کی بنیاد پر وہ معاشرے کے مخطلف حصوں کو چلائیں گے اور اس میں ایسی کوئی تفریق کی بات نہیں ہے",
      "एक हमाहंगी हो सके और उस हम्मान कि के लिए हम देखते हैं कि मुख्य अकामात दिजा गए कि ऐसे वह हम हम की पैदा करने की सूर्थें बनाई जा सकती है ताकि बाहमी मदद से एट सेहतमन मौश्रिक को चलाया जय सकी अब उनकी मिसाल जैसे हमें मिलती",
      "کلیر لی اس بات کی بہت زیادہ مضمت کی گئی ہے اور اس پر بہوت زیدہ عذاب کا ذکر کیا گیا ہے جو کہ ان لوگوں پر آئے گا جنہوں نے ان بچوں کے ساتھ وہ زیاتی کی اسی طرح سے اگر کوئی غلاموں کا استحصال کر رہا ہے تو اس کے بارے میں بھی کلیک ایک بتا دیا گیا کہ یہ بہنت غلط ہے اور",
      "کہ بھئی یہ ٹھیک نہیں ہے اور ہم اس سے خلاف جانا چاہتے ہیں وہ یہ بات کرتی ہے کہ قرآنی حکامات کی روح کو سمجھیں اور آپ اپنی خواہش کے مطابق قرٰںِ مجید کی تفسیر کو توڑنے مروڑ دینے کی کوشش نہ کریں تو بنیادی اصول ان کے بیان ہو گئے جو ان کی تفصیر کے ہیں اس کے بعد اب ہم دیکھتے",
      "انسان کی تخلیق کے حوالے سے اُن کا ایک چپٹر ہے اور وہ بتاتی ہیں کہ کس طرح سے جب انسάν کی تختلیگ کا بیان ہوتا ہے تو اللہ تعالیٰ نے انسین کو تختلاک کیا پھر اس کو اس کمال تک پہنچایا جہاں تک اللہ",
      "इसमें इन्सान की सिलफ पर तवजो नहीं दी गई, बलके नफस का लफ से इत्यमाल हुआ है, जो के एंसाणियत का",
      "ذکر ہوتا ہے تو انسانی تخلیق کے دوران اللہ تعالیٰ نے انسάν کا جوڑ بنایا مطلب پہلے ایک انسán کو بنا یا اور پھر اسی انسین کا جود بنائی جو اس کا زوج تھا اب زوج مرد بھی ہوتی ہے عورت بھی",
      "और हम देखते हैं कि कुरान मजीत में जोच की स्तिला पौधों के लिए, जानवरों",
      "کا لفظ استعمال ہوا ہے جگہ جگا قرآن مجید میں اس میں برابری کا ذکر ہے تو اسی طرح سے جب قران میں انسان کی تخلیق کا ذكر ہے تو اُس میں جب جوڑے کا ذیکر کیا گیا ہے وہ بھی ایک براغری کا سبق دیتا ہے نہ کہ یہ جو کہ مختلف لوگ کہتے ہیں کہ پہلے مرد پیدا ہوا اور پھر عورت پیدہ ہوئی جس کی وجہ سے مرز زیادہ اہم ہے اور",
      "کسی ایک انسان کو مخصوص نہیں کیا ہے جیسے اس میں وہ ایک مثال دیتی ہیں کہ رضات اور ایک بچے کی پیدائش میں تو قرآن مجید میں بتایا گیا ہے کہ ہاں بھئی اس کے حوالے سے خواتین کا جو رول ہے اس کو acknowledge کیا گیا لیکن بچوں کی دیکھ وال یا پروڑش جو ہے اس",
      "اسی طرح سے جب ہم تخلیق کے قصے پر دوبارہ غور کرتے ہیں جیسے اس کو قرآن میں روایت کیا گیا ہے تو اس میں بھی یہ نہیں بتایا گیا کہ شیطان نے کسی ایک انسان کو للچایا یا کسي ایک",
      "اور دونوں نے نافرمانی کی اور اس کی انفرادی ذمہداری جب دونو نے قبول کی تو اس کے بعد دوننے ہی توبہ بھی کی",
      "کے ذمہ دار ہیں اپنے عامال کے ذبہ در ہیں اس میں جیسے ہدایت آگئی یا اخلاقی ذمه داریاں آگائیں یہ بھی ہداعط کو حاصل کرنے کی کوشش کرنا ہداعت کے راستے پر چلتے رہنے",
      "بات ہے کسی خاص جنس یا کسي خاص ثقافت کے لئے اخلاقی ذمہ داریاں مختلف نہیں ہیں بلکہ تمام کے تمام لوگوں پر ایک طرح سے ہی آئد ہوتی ہیں پھر یہاں پر قرآن کے تعلیمی طریقے کار میں واقعات کا ذکر ہوتا ہے مثالوں کا ذكر ہوتा ہے جن کی تفسیر کرتے ہوئے بعض اوقات ان کے الفاظ پر بہت زیادہ توجہ دی جاتی",
      "جو دی جاتی ہے ہم دیکھتے ہیں تفاصیر میں یہ ایک بہت ہی عام بات ہے کہ کسی اخلاقی اصول کی تفسیر مجھے جو آیت ہے اس آیٹ سے احکامات کو مستمبت کیا جاتا ہے وہاں سے اس کو ڈیڈکٹ کیا چاہتا ہے تو یہاں پر ڤاکٹر امینہ ودود کا خیال ہے",
      "یہ صرف انسانی سمجھ تک اس الہی جو الہام ہے اس کو سمچھانے کے لئے ہیں یہ مثالیں ہمارے لئیے اس مقصد کو سنجھنے میں آسان ہی کرنے کےلئے کیونکہ قرآن مجید میں اللہ تعالیٰ کا یہ ہم پر احسان ہے کہ صرف ہدایات ہی نہیں دے دی گئیں بلکہ مثالوں کے ذریعے سے واقعات زندگی کے واقعت اور حالات",
      "اس کو کلیر کرنے کی مزید آسان کرنे کی کوشش کی گئی ہے تاکہ وہ مقصد سمجھنے میں ہم سب کے لئے آسائی ہو لیکن اب اس کو کیس طرح سے پھر سے اپنے اصول کی طرف لے کر جایا جائے یہ پھер ایک مفسر کا کام ہے اب یہ شروع ہو گیا ہے چپٹر ٹو ان کی کتاب کا جس میں قرآن مجید میں جن خواتین کا ذکر کیا گیا",
      "نے ایمان کی جو ذمہ داری ہے وہ فرد پرائد کی ہیں مطلب جیسے آپ کس کی فیملی سے تعلق رکھتے ہیں آپ کنبی کی زوجہ بیٹی یا ان کی ماں اس سے فرق نہیں پڑتا کہ قیامت کے دن آپ کے ساتھ کیسا سلوک ہوگا بلکہ سلوق آپ کے",
      "خواتین کے حوالے سے بھی یہ بہت ہی کلیرلی بتا دیا گیا ہے کہ ایک خاتون کو ان کی فیملی کے کسی مرد کے ایمان کی بنیاد پر نہیں بخشا جائے گا جیسے حضرت نوح اور حضرة دودھ کی جو اقوام ہیں ان کی جوں بیویاں ہیں ان کا ذکر ہوتا ہے قرآن مجید میں تو تمام انسان وہ",
      "اپنی روح، اپنا زندگی، اَپنِ سانس، اُپنے صلاحیتوں کے لئے جواب دے ہیں اور اسی وجہ سے لفظ نفس کے اوپر زور دیا جاتا ہے اور اس کے بارے میں عمینہ ودود صاحبہ بحث کرتی ہیں کہ کس طرح سے یہ ایک جو بنیادی چیز ہے نفس ایک فرض کو جو اللہ تعالیٰ نے تخلیق کیا ہے یہ تمام انسانوں میں برابر ہے",
      "اور اسی طرح سے قرآن مجید میں لوگوں میں کوئی تفریق دنیاوی پہلوں سے نہیں کی گئی جیسے آپ کس سنف سے تعلق رکھتے ہیں آپ کے پاس کتنی دولت ہے آپ کون سے علاقے سے ہیں آپ کا مذہب کیا ہے یہ تمام چیزیں ان کی اہمیت اللہ تعالیٰ کے ہاں",
      "کے ہاں نہیں ہے بلکہ اللہ تعالیٰ کے ہوا اہمیت اس کی ہے کہ آپ کے اندر تقوی پریزگاری اللہ کا خوف کتنا ہے اور اس کی بنیاد پر آپ کون سا عمل کرتے ہیں اور اپنی انفرادی ذمہ داری کو کس طرح سے سمجھتے تو اس دوسرے چاپٹر میں چند بنیائی باتیں کرنے کے بعد وہ ہمیں بتاتی ہیں تین کیاریکٹرز کے بارے میں تین خواتین کے باغرے میں جن کا قرآن مجید",
      "ان میں ام موسیٰ شامل ہیں، ملکہ سبا بلکیس اور حضرت مریم علیہ السلام۔ ان تمام خواتین کا ذکر کرنے کا مقصد وہ ایک ایک کر کے ہمیں بتاتی ہے ان کے واقعات سے ہم اخلاقیات کے کون سے ایسے عمومی درست مل سکتے ہیں جن کو ہم اسولوں کی بنیاد پر ہم کیسے اپنی زندگی میں قرآن و جیت کو اپلائے کر سکतے ہیں",
      "سب سے پہلے تو وہ بتاتی ہیں کہ کس طرح سے قرآن مجید میں خواتین کو ان کے جیسے ام موسیٰ یا ام عیسیٱ حضرت مریم کو اور یا پھر ان کے باپ یا ان کی جو حضرة شعیب علیہ السلام کی بیٹیاں ہیں ان کے حوالے سے ان کا ذکر کیا جاتا ہے",
      "مقصد یہ ہے کہ جب آپ ایک خاتون کو ایڈریس کریں تو آپ ان کو عزت سے ایجرس کرے اور چونکہ اس زمانے میں عزیز سے اڈرس کنے کا طریقہ یہ تھا آج کل کے زمینے میں جو عزد سے احترام سے خواتین کو مخاطب کرنے کیا تحصیل ہوتا ہے",
      "سے وہ اپنے تفسیری حصول کو اپلائی کرتی ہیں پھر وہ ہماری توجہ دلاتی ہے حضرت موسیٰ علیہ السلام کی پیدائش کے وقت جب فیرون کا حکم تھا کہ تمام ان کے قبیلے کے لوگ ہیں وہاں پر بچے پیدا ہوتے ہیں ان کو ختل کر دیا جائیں اب ان حالات میں جو کہ بہت مشکل حالت ہیں حضرة موسى علیه السلام",
      "کلیرلی بیان کیا گیا ہے اور انہیں بتایا گیا کہ ہاں آپ اپنے بچے کی دیکھوال کر سکیں گی اور اس کے ساتھ پھر یہاں پہ یہ بھی بتايا گیا تھیک ہے کہ ام موسیٰ نے ایمان کی بنیاد پر وہ عمل کیا اللہ تعالیٱ کے حکم کو مانا لیکن ان کے اندر جو محبت کے جذبات ہیں جو",
      "और उनकी जो अपने बच्चे के लिए बेचैनी है, उंतमाम का भी हमें जिकर मिलता है।",
      "ام موسیٰ پر وحی بھی نازل ہوئی ہے تو کہیں کہیں پر مرد اور عورت میں فرق کرتے ہوئے یہ بتایا جاتا ہے کہ خواتین پر وہی نہیں نازن ہوئي لیکن یہاں پر ہم دیکھتے ہیں کہ خواہدین پراہی نازلا ہوئیا ہے یہاپر بھی جیسے حضرت مریم علیہ السلام کا ذکر ہے تو اس میں جو بات ہے کہ وہ قرآن مجید میں معصوم واحد عورة ہیں",
      "फैमिली के मेंबर्स के हवाले से होता है, जो कुनियत का रिवاج था, मर्दों को भी और उर्तों",
      "جو طرز عمل بتایا گیا ہے وہ ان کے ساتھ ہمدرتی کا ہے انہیں کھانے پینے کا کہا گیا ہیں انہوں نے تسلی دی گئی ہے اور ہم دیکھتے ہیں کہ قرآن مجید نے کس طرح سے ولادت کے اس بہت ہی اہم تجربے کو نمائع کیا ہے تو یہاں پر ہمیں ایک اعتراف ملتا ہے ایک ریکنگشن ملतی ہے خواتین کے کردار کی",
      "ملکہ کے طور پر اور ان کے تخت کو ایک عظیم شان تخت کے طرف",
      "ہم دیکھتے ہیں کہ وہ اپنی خیالات کا اظہار بھی کر رہی ہے وہ ایک رائے بھی رکھتی ہیں لیکن اس کے ساتھ ساتح وہ افراد شورا کا جو ان کا طریقہ کار ہے اس کا بھی احترام کرتی ہے تو پھر ان کی حکمت کے حوالے سے ڈاکٹر صاحبہ ہمیں بتاتی ہے کہ کس طرح سے قرآن مجید میں ملکہ اب الکیز کی",
      "کہ انہوں نے اس غیر معمولی حالات کو انہیں سمجھا اور بجائے اس کے کہ وہ اس پر خاموشی اختیار کرتی ہیں اس خط پر انہونے اس پर ایکشن لیا تحائف پھیجے جو ان کا طریقہ کار تھا اس وقت اور اس دور کے حساب سے",
      "کیا تو ان کی ایک سیاسی فہم اور ساتھ ہی ساتھی ان کی روحانی معاملات میں جو ان کی سمجھ ہے دونوں میں ہم دیکھتے ہیں کہ وہ خود مختار ہے اور بہت ہی مضبوط خاتون کا ایک وہ کرکٹر ہمیں دکھایا جاتا ہے ان کا اگلے چپٹر میں ہम دیکhtے",
      "آگے لے کر چلتی ہیں اور انہوں نے جو مثالیں ہیں وہاں سے آگر بڑھ کے اب وہ کچھ آیات پر توجہ دیتی ہے جیسے فضل اور درجہ ان کانسپٹ کو وہ زیادہ ڈیپلی دیکھ رہی ہیں اس کے مختلف کانٹیکسٹ میں یہ قرآن مجید میں یہ فضلاف یا درجے کا لفظ کہاں کہا پہ کس کس کے لئے استعمال ہوا ہے اس کی وہ پوری تفصیل بیان کرتی",
      "और फिर वहाँ पर हमें ये भी बताती है कि यह जरूरी नहीं है",
      "ایک ذمہ داری سے جوڑی ہوئی ہے آپ اس کو یہ نہیں کہہ سکتے کہ مرد خواتین پر افصل ہیں یہ بات آپ قرآن سے ایسے کلیر لی واضح نہیں کر سکतے جو قران کا مطن ہے یہ عمینا عدود صاحبہ کی رائے ہیں اسی طرح سے ایک اور بہت اہم آیت کی طرف وہ ہماری توجہ دلاتی ہیں",
      "سور نساء کی آیت نمبر چونتیس ہے اور جس آیत میں ہم دیکھتے ہیں کہ جو میاں بیوی کا تعلق ہے اس کے حوالے سے بتایا گیا ہے کہ اگر اس میں کوئی مخالفت کا اس میں کنش آجائے آپس میں بات نہیں بن رہی تو وہاں پر بتايا گیا",
      "تو اس میں وہ بتاتی ہیں کہ یہ جو ترجیح کا ذکر گیا ہے وہ غیر مشروط نہیں ہے اس کے آگے اس کے ساتھ کچھ ریزنز جڑے ہوئے ہیں کہ اگر کوئی یہ ذمہ داریاں پوری کرتا ہے ایک خاتون کے حوالے سے یا ایک انسان دوسرے انسάν کے لیے کوئी ذمه داری پور پورy کر رہا ہے",
      "لیکن اس کو ایک مطلق دوسری سنف کے اوپر جو برتری ہے وہ یہاں سے ثابت نہیں ہوتی اسی طرح سے میراس کا قانون ہے جس میں مرد کا حصہ عورت سے دو حصے مطلب اگر ایک عورत کو اک حصה مل رہا ہے تو مرד کو دو",
      "दिलाती है के देखें यह तर्जी मुतलक नहीं है बलके उसमें",
      "تو یہ بھی وہ بتاتی ہے کہ یہ اصل میں ذمہ داریوں میں ایک توازن پیدا کیا گیا ہے اور ذمه دارے اور انٹائٹلمنٹ کی ایک بیلنس شیٹ بنائی گئی ہے نہ یہ کہ یہ ترجیح مطلق ہے کہ ضرور مرد کو ہی زیادہ دیا جائے اور عورت کو ہी کم دیا چائے بلکہ اس کا ایک تعلق ہے اس معاشرے میں جو رائج انتظام اور نظم تھا اس کے ساتھ",
      "اسی بحث کو آگے لے کر چلتی ہیں وہ کہ کس طرح سے کچھ لوگوں نے اس آیت کا جس کا میں نے پہلے بھی ذکر کیا کہ اس کا انہوں نے یہ مطلب لیا ہے کہ مردوں کو خواتین پر فضیلت حاصل ہے",
      "جیسے جو انفرادی ذمہ داری کا اصول تھا کہ اگر کوئی ایک ذمه داریاں کوئیں ایک آزماعش کوئین ایک جو ریسپانسبلٹی پوری کرنا ہے اس سے جڑی ہوئی فضیلت ہے یہ نہ یہ کہ یہ کوئي متلف قانون ہے اسی طرح سے اگری خباتین نسل انسانی کی بقام میں اپنا کردار ادا کر رہی ہیں تو مردوں پر ان سے متعلق",
      "ایک اور جو کنسپچول ٹرم ہے کہ قانطات کا لفظ استعمال ہوتا ہے",
      "خواتین کے لیے بتایا جاتا ہے کہ قانتات وہ عورتیں ہیں، وہ اچھی عورٹیں ہیں جو شوہروں کی تابداری کرتی ہیں۔",
      "ایک مومن یا مومنا کی ذمہ داری اللہ تعالیٰ کی تابداری ہے نہ کہ ایک دوسرے کی تبداریاں",
      "یا بیوی اور شہر کے رشتے سے مخصوص نہیں ہے اسی طرح سے قرآن مجید میں کہیں بھی سریع الفاظ میں یہ نہیں کہا گیا کہ خواتین شہروں سے تلاق حاصل نہیں کرسکتی عرب میں جو وہ وقت تھا وہاں پر تلاگ کا حق امینہ ودود صاحبہ بتاتی ہیں",
      "तो इसलिए ये नतीजा निकालना कि सराहतन तलाक देने का जो हक है, यह सिर्फ और सिร्व शौहर के पास है औड आरत इच तरह से तलाक",
      "प्रशानति के समय में जो उसकी अलग है?",
      "मेन पॉइंट है वो यह है कि अगर कहीं पे स्तहसाल हो रहा है, कवानीन का तो उनकी इसलाह की गयी है. तब अ वह स्थित साल किसी का, इज तरीके से हो",
      "जो ताद्धुद है, उसको limit किया गया है. उनके लिमिट करने के बाध उपसली उत्सूल बनाए गए हैं कि अगर आपने शाडियें कर ली है तो उ समय इनसाफ कैसे होगा? लेकिन साथ ही यह भी बता दिय ग्या कि",
      "یہ سراحت سے اس کی تائید نہیں کی گئی ان آیات کو ان کے مجموعی کانٹیکسٹ میں سمجھنے کی ضرورت ہے جو قرآن مجید کی مجمل اخلاقیات سے جو چیز واضح ہوتی ہے اسی طرح سے طلاق کے معاملے کو بھی وہ اسیطرہ سے سمچتی ہیں پھر عام طور سے یہ باتیں سننے میں آتی ہے",
      "جو ہے وہ لوگوں کی کفالت کرے یا پھر اگر کوئی عورت اولاد نہیں پیدا کر سکتی تو اس کی وجہ سے مرد شادی کر سیکھتا ہے یا مختلف ایسی وجوہات بیان کی جاتی ہیں کہ ایک عورة کافی نہیں ہے ان کو تو یہ والی دلیلیں ہمیں قرآن مجید میں نہیں ملتی ہیں پھर اس کے بعد وہ اس چیز کی طرف اشارہ کرتی",
      "اشارہ کرتی ہیں کہ بنیادی طور سے شادی کا جو بندھن ہے اس میں حیاء وفاداری اور امانتداری کے مشترکہ ذمہ داری ہے جو مرد پر اور عورت پر دونوں پر آئید ہوتی ہے تو یہ ایک ان کا جواب پیغام ہے وہ یہی ہے کہ قرآن مجید کی جو روح ہے جس کا عالمگیر پی غام ہے",
      "کیا سبق ہم حاصل کرسکتے ہیں ان چیزوں پر زیادہ توجہ دی جائے اور ان مخصوص حالات اور صورتحال میں ان کی اپنیکیشن ہے اس سے اصولوں کو مستمد کیا جائیں اس طرح کی ابروچ ہمیں ڈاکٹر فضل الرحمان کے ہاں بھی ملتی ہے اور بہت سارے لوگ جو کہ قرآن کی تشریح دوبارہ سے کرنے کی تعید کرتے",
      "ان کے ہاں ہمیں یہ سوچ ملتی ہے اور ڈاکٹر صاحبہ بھی ان لوگوں میں سے ایک ہیں ان کی اس کتاب کے حوالے سے میں نے جو چیدہ چیدا باتیں جو اہم پوائنٹس تھے وہ میں نے بیان کر دیئے ہیں اگر آپ لوگون کی کچھ سوالات ہو تو ضرور کومنٹز میں لکھئے میں کوشش کروں گی جتنی میں آپ کی مدد کر سکوں ان کی کتاپ کو سمجھنے میں تو میں موجود رہوں گי",
      "शुरूत रहोंगी थैंक यू सो माच और अगले वीडियो में मिलते हैं"
    ]
  },
  {
    "file": "amina_wadud/_tajalli _tawhidicparadigm _aminawadud__1748553382.opus",
    "text": [
      "I'm simply saying that when we do experience things that are traumatic, we have to reconcile them and we have reconciled not only for our own lives personally but we have the reconciling with regard to our world view. And that world view includes many of us, the divine. So one of the ways in which I have dealt with fragmentation is that each of the fragments are reflections of the tawhid, the reality of unity as an active term",
      "and that bringing them all together is in fact what makes us, us. And us coming to terms with ourselves knowing ourselves is a reflection of how we also are part of the genesis you know part of expression of Allah in time. And having the need to reconcile those fragments is again I think an act of Tawhid so it's another dimension of the Tawhidi paradigm because I've gone beyond just talking about this social justice"
    ]
  },
  {
    "file": "amina_wadud/Tawhidic Paradigm by amina wadud__1742916168.opus",
    "text": [
      "The Tawhidic paradigm is built upon the fundamental understanding of tawhid, which is indispensable with Islam. It expresses not only that Allah is one but also that Allah Is the energy that creates horizontal reciprocity between all beings because only Allah can be above",
      "All of us then come to each other only on a horizontal line of reciprocity if we believe in that sacred divine being as being ultimate, supana, supreme and all-powerful, all seeing, all knowing, all loving. If we believe at that one being, then as a consequence the rest of us can only meet on the line of horizontal reciprocity."
    ]
  },
  {
    "file": "amina_wadud/The meaning of Qur_an for amina wadud _Islam _isla_2MSNvUc8TRA&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742901052.opus",
    "text": [
      "I mean, Allah is merciful actually because literally once I started reading the Quran in English only and today it's by a translator whose work I cannot abide by. He's just too sexist, too racist, too homophobic you know Nevertheless, I fell in love. I fellin' love with the Quran And it was at that time that I truly began to deepen my entry into Islam from the level of heart and mind combination And then I dedicated the rest of my life not only to study the Quran but to the participation",
      "the participation of what we call the production of knowledge in Islam, which I will come back to. Through understanding that text as the central gift that Allah gave through the Prophet upon him peace to direct and guide all of humanity, all of us on the planet. This was such a beautiful gift. And not only was it a beautiful for all of Humanity, It was a gift that Allaah gave to me personally that sparked a love that now 50 years later is still going strong."
    ]
  },
  {
    "file": "amina_wadud/THE NOBLE STRUGGLE OF AMINA WADUD_ElBH0nCQFrc&pp=ygURQW1pbmEgV2FkdWQgaXNsYW3SBwkJvQCDtaTen9Q%3D_1742929807.opus",
    "text": [
      "Well it's early in the morning, early morning baby when I ride, well it's mama. Well it is early in a morning, in the mornin' baby when i ride. Well, it's just early in da morn-in the mormonin', baby when im ride.",
      "Sitä meil lukisterehde, laulat ulaa edem. Saajetä tuosta päällisää.",
      "What she did today, she changed the law in Islam which has never been touched for more than 1400 years. Which is that women always pray behind men. This has been accepted throughout any other country you go to.",
      "China, Russia, Saudi Arabia wherever you want to go. This is what Islam says this is what the law says that women pray behind men.",
      "that for high blood pressure, that for low potassium, that's for arthritis, that is for depression and two of these are for deficiency in iron. Just so people understand that jihad means struggle, including the personal struggle.",
      "My skin is black. My arms are long.",
      "My hair is wooly And my back is strong Strong enough to take the pain Let's bend and flick it again and again",
      "The beginning of Islam in America or American Islam was where? In the African-American community. What was now the largest ethnic group of Americans that are Muslim, African-Americans.",
      "What year was it Malcolm X died? 1963.",
      "crossroads and there are distinctions. The biggest distinction is the definition of authority, and the second one is the deffinition of justice. That's why African Americans came to Islam for justice that they did not experience as citizens of this country but they have no authority according to government in the immigrant Muslims",
      "African Americans form 44% of the Muslims in the United States, so they are the largest ethnic group. The Quran stresses justice and African-Americans recognize that under racist laws in America, they were not living a life of justice. I was also very strongly conscious",
      "of the racial movement, because that was the time just after the 60s with riots and Malcolm X. And I became interested in well where is my destiny? I realized that as an African descent from a slave woman that I had a choice about my body so I changed my dress.",
      "the fullness of me and the Quran, and learning about Islam opened my mind to a higher level of understanding of the relationship between all of the universe and the idea of justice. And indeed you will have the most exalted character! So we know that's true about Muhammad. But the Quran uses the pronoun",
      "again. Not who for him, the Quran doesn't say he will have the best character, the Qur'an says you will have that's what it says. So I mean why oh you and you and me if we do what? If we are believers not just Muslims. That is what it saying, that is what the Quran is telling us. And remember how do we build establish a masjid that is an institution but an institution",
      "that touched the time over periods of long, long years through the life of many people. And you can look back in their history and say, oh I remember so-and-so did such-and such, and so- and so did such and such. And then a hundred years from now our grandchildren could say, Oh I remember when they had that little small place there on Chimborazo. Now they got the whole city of Richmond or the whole eastern part of Virginia or the all eastern seaboard! Or all United States!",
      "We have a very long history since 1934-35 with the Nation of Islam. However, we broke from that and went into the mainstream of Islam when Imam Watheddin Muhammad, the son of Elijah Muhammad took over the leadership. We're all very active in the community.",
      "of addiction that the human being may have based on Quran and Sunnah is how we deal with it.",
      "Dr. Aminat Wadu. Hi, Dr. Wadi. This is Professor Weihaupt from your Stipulism class. I'm calling to let you know that I was in your class today because I had a minor...",
      "has been translated into, I've lost count of the languages but recently it was published in Dutch. So she brings a stature and prestige as well. Not long after the prayer service that she led there was a lot of activity on the internet that included threatening types of language so they felt that there was",
      "And so under the professional advice of security experts, it was felt that would be better if she was not teaching in a publicly accessible identifiable place. This is VCU GW do you have your techie in there? Hi there, do you know a phone line that we can do a conference call because your audio is not coming in well at all and I",
      "that will pick up a lot better as far as the audio goes. Dr. Madud, I'm wondering could you tell us just a little bit about this trip you took recently to Spain and was this trip in connection at all with the establishment of an Islamic gender studies program? They knew the title of my upcoming book inside the gender jihad reform injustice Islam",
      "of a combination of the word jihad taken from its dictionary origins in relationship to gender. So they've decided that now there's a new gender jihad going on in Spain.",
      "When I entered Islam and began to live among Muslims in other countries",
      "participate in events in the United States, the most horrific things were being said and done with regard to women in the name of the religion. And I found this to be incongruent with my notion of God so I purposely decided I'm going to find out what is the position of women",
      "the marginalization, the silence, the abuse then I just could not be Muslim because I could not perform my love for God within those restrictions.",
      "of the injustice on the basis of gender. And when I was confirmed by my study that there were always a variety of opinions among the jurists and that some leaned more heavily towards the divine spirit of a woman's full agency, and some tried to reduce her",
      "complete her agency before Allah as the primary obligation, then I said we need to balance the picture. And the balance in the picture means more gender mainstreaming for women in every area of public and private practice, and for men in every are of public AND private practice so that they wash the dishes",
      "Semi-Allah, we met from your door.",
      "by a woman who's concentrating on God. Now that is very low level of decision regarding the level of etiquette of a man to say that he is such an animal, that although he is supposed to be Allah's highest potential creation, he cannot control his basic animal ego because another woman",
      "This is actually a reason. This reason doesn't exist in the Qur'an, this reason doesn t exist in Sunnah, this reasoning didn't even exist in early fiqh but it became very communally accepted and women also began to be embarrassed for themselves just like oh no I can't stand there because you know I don't know what the men will be. The men should have their minds and their hearts on Allah",
      "a masjid, a place for prayer. You can pray anywhere. You could play behind a woman. You go to Mecca and you can pray next to a woman There's a woman in the line in front of you This is nonsense! This is just something that they have taken from certain types of juratical interpretations that support the patriarchy and misogyny that keeps men in authority and also limits women from their full potential as being servants and agents of Allah I don't accept that",
      "and truly go to my Lord, and say I've done the best I could with the guidance that you have provided.",
      "on a committee. They couldn't agree on praying together, but they managed to all agree to write a letter to the university asking that I be fired. No! Yeah. Yeah. No... Yeah. So if they can get together to pray,",
      "to destroy a woman's perfect life. See, these decisions that they are making are things that the community as a whole is totally unaware of and I think that that's terrible even when it comes down to where we're going to pray or who's going to leave Akutba, there's only a few people who are making decision for the people and that's not the way the prophet wants us to do. That's why he sat down",
      "the women, everybody knew. They want to get you fired they want you to close down your business it's unnerving I'm kidding it's so unnerveing. And there are no women on these consultants? No so you know I've run into all kind of conflicts because there are times when I read the Quran where I know that my obedience is to Allah and follow his instructions",
      "the men have in the community which is the abuse and oppression of women that Allah has ordered us not to, for us to stop this kind of behavior in the past. And it's just changed today into a new way of bringing it about but the same things are still taking place. We have no voice you know? It's like you're alive in the world but you are",
      "be choked at the throat in your home, in a masjid is unforgivable. And that hurts to come from anybody white or black to treat anybody like that whether it's an Islamic or secular political situation we have no voice and that hurts me to this day.",
      "The color of my true love's hair His face so soft and wondrous pale The purest dye",
      "between one human being and another human being except on the basis of horizontal reciprocity. Horizontal reciprocity means that it is possible to exchange positions without disrupting the honor and the dignity of one and another,",
      "This paradigmatic way of looking at the world is one reason why it is difficult for some men to accept reciprocity. Because if there is an exchange, then the man comes to the bottom. So if you want to know my basic philosophy behind the future that I am looking for",
      "for in the context of women and men, the context heterosexuals and non-heterosexuals, in the contexts of rich and poor, powerful and weak is that they acknowledge only as human beings are on a horizontal line of mutual reciprocity. One",
      "than the other because their positions are exchangeable. Allah says in the Quran, we can bring down the mighty to positions of weakness. That's because Allah is Akbar, Allah is on top.",
      "My favorite clang keeps a stimulating conversation in here all the time. And it just so happens that today we're in here solo, we don't have any other people in here to keep it going like we ordinarily would because I try to be peaceful and listen, don't I? Yes you do. Come on back.",
      "We find ourselves in conversations about women and politics, the latest. And what's going on with the world? The world. And as quiet as she says she is, she has very deep insights.",
      "I wear hijab for choice. African women who were brought to this country did not have a choice about how they were going to be dressed. They were stripped naked, including Muslim women and put on the auction blocks",
      "And so, as I said many conscientious people wear something on their heads and wear longer clothes. So I did before I was Muslim. I covered my hair and wore long clothes. It's a very clear symbol an identifier of my perspective which... Thank you for choosing Indigo may I help you?",
      "But I loved being identified with the Muslim woman. But I did not like the fact that people often did not recognize me as African American, so as I got older after 30 years of wearing the hijab including wearing niqab for four years, I began to graduate towards more flexibility. So in more formal settings",
      "And when I cut the grass, I don't wear anything. Or if I go to the gym, I might wear long pants or a t-shirt but I don' put anything on my hair. Oh honey, I was completely helpless and I was carrying the laptop in my bag so going from one of the airports to the other, I wasn't. Oh yeah. I'm very pleased with the way it's going this time. It's going really well.",
      "Come on in, have a seat. Be with me in just a moment. I'm happy with the progress. When the time comes, we'll pull it all back. Same person. Same personal health.",
      "in the rape camps uh in bosnia and croatia what do they do when they are stripped naked to be abused by these serbian soldiers what do you do when it's a lot of time comes they can't get up and make wudu they certainly can't make the full hustle or the bath they cannot cover themselves are you telling me that allah cannot hear their prayer because",
      "undefined about such a conclusion. Allah did not say, I'm sorry you don't have hijab so I cannot accept your prayer. That's not the way Allah would look at a human being because Allah already sees all the way through, not through our clothes only but to our hearts. It says that the best dress is as the dress of God consciousness and",
      "to listen and to respond just as much to her or a woman on the street who walks in prostitution because it's the only way that she can make an income to provide for her family, or a women who doesn't want to pray all the time but still believes in God. That none of these women are any better than any other woman, just says no men are better than a woman. So none of this... All of us are connected",
      "are connected because Allah doesn't make decisions based on 45 inches of material, as I like to try to remind people. You know? That, you know, Allah's decisions are based on the nafs. Is your heart really true to Islam or is it just an idea that you flourishly show off to the people? And all religions have symbols but the symbols only have meaning",
      "The symbols are not the real thing. The real thing can only be between the heart, the actions and obedience to Allah. And Allah accepts only the full picture. If you have a hijab and you actually are hypocrite, Allah recognizes that. If don't have a Hijab and your sincere, Allah recognize equally and there's no problem with Allahs vision. She can see.",
      "My skin is black. My arms are long. My hair is woolly, and my back is strong."
    ]
  },
  {
    "file": "amina_wadud/The Noble Struggle of Amnah Wadud_0XMBahkg-9M&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742948743.opus",
    "text": [
      "A woman being in prayer, you know it's very distracting for a man. Or if there is mixed congregation it's distracting for men because of the type of Salah that we do. It's not just sitting down praying or kneeling praying. We have different postures, you now. When a man is supposed to be concentrating on God",
      "concentrating on God, that he will be distracted by a woman who's concentrating on god. Now that is very low level of decision regarding the level of etiquette of a man to say that he is such an animal that although he is supposed to be Allah's highest potential creation,",
      "This is the reason that a woman is also trying to communicate with Allah. And they tell you this is actually a reason, this reason doesn't exist in the Quran, this reasoning didn't even exist in early fiqh but it became very communally accepted and women also began to be embarrassed for themselves just like oh no I can't stand there because I don't know what the men will be... The men should have their minds and hearts on Allah",
      "And therefore, Allah says, you know, behold earth is a masjid. A place for prayer. You can pray anywhere. You play behind a woman. You go to Mecca and you can pray next to a woman There's a woman in the line in front of you This is nonsense! This is just something that they have taken from certain types of juratical interpretations That support the patriarchy and misogyny that keeps men in authority",
      "as being servants and agents of the law. I don't accept that, I cannot accept that and truly go to my Lord and say, I've done the best I could with the guidance you have provided."
    ]
  },
  {
    "file": "amina_wadud/The Politics of Veil by_ amina wadud__1742931876.opus",
    "text": [
      "So choosing veiling and different levels of veiling in the context of modern society is so politicized that even in places where the culture milieu is veiling, a woman really does not have full choice. So a woman in a quote-unquote Western society who does choose to veil including choosing to cover her face to wear niqab",
      "the culture milieu, she is in the midst of the politics of de-veiling. And the politics that be veiling is about as strong as the politics are failing in the places where you know like if the golf region everybody wears it even though you know nobody wears it but they don't wear out and that's real"
    ]
  },
  {
    "file": "amina_wadud/The story of Mukhannath-amina wadud reading the pa__1742929788.opus",
    "text": [
      "I once saw that a coffin was being carried by three men and a woman. I took the face of the woman, and we walked out to the cemetery, performed the prayers over deceased, and buried him. Then I said to the woman what relation was he to you? The woman replied he was my son. I asked didn't you have some neighbors who could have helped you in this? She answered yes but they despised him again. I ask why? What was he like then? She replied he wasn't abundant and the people despise them for that. Then i felt sorry",
      "That same night I saw an apparition as if a moon-like person came to me wearing white clothes on the night of the full moon and thanked me. Who are you? I asked him. He replied, I am the Mukundus whom you buried today. God took pity on me because the people despised me."
    ]
  },
  {
    "file": "amina_wadud/TUGAS HERMENEUTIKA AMINA WADUD _FEMINISME__tUXcbsYdr14&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742925198.opus",
    "text": [
      "Bismillahirrahmanirrahim. Assalamualaikum warahmatullahi wabarakatuh.",
      "Pertama, kami berterima kasih kepada Allah Ta'ala yang memberi kita kebaikan dan hidayah agar kita bisa bersama-sama di hari ini. Kedua, salam salam kepada Nabi Muhammad SAW yang mengucapkan selamat malam untuk Nuri Islam.",
      "mempresentasikan sebuah makalah yang berjudul Hermenetika Feminisme Baiklah Baik lah disini saya akan menjelaskan mengenai Hermenitka Al-Quran Amina Wadud yang ber judul feminismo Oke langsung saja ke pembahasan Metode tafsir Aminah wadud",
      "Aminah Wadud yaitu sebuah model hermenetika. Dalam melakukan tafsirannya, Aminatwadud menggunakan suatu model yang penafsiran disebut hermenetic. Metode tafsiri hermeneti-hermenetica disebutkan untuk memperoleh kesimpulan makna suatu teks atau ayat. Dalaman lakukan tafshirnya, Amina wadud Mengadakan analisis terhadap ayat-ayat Alquran sebagai berikut Yang pertama di dalam konteksnya, kedua di dalam",
      "Yang ketiga, menyangkut soal bahasa yang sama. Yang keempat, berpegang teguh pada prinsip Al-Quran. Dan yang kelima, di dalam konteks Al-Kur'an sebagai pandangan hidup. Kemudian aplikasi dari metode penafsiran yang ditawarkan Aminah Madud yakni sebagaimana yang kita ketahui selama ini bahwasannya asal usul manusia pertama adalah Nabi Adam",
      "menciptakan Hawa dari tulang rusuk Adam sehingga terkesan bahwasannya wanita merupakan bagian dari laki-laki dalam pembahasan mengenai kesetaraan laki dan wanita Aminah wadud ke akar teologis permasalahannya yakni pada asal usul penciptaan manusia sebagaimana yang dijelaskan dalam Quran seratan Nisa ayat 4",
      "Menjelaskan asal usul manusia dan kesateraan laki-laki dan wanita. Yang pertama, yaitu terdapat di dalam Quran Surah Ar-Rum. Quran Surat ke 30 ayat 21. Kemudian, Quran Surathut. Quran surat 11 ayat 40. Dan yang terakhir, Quran surah Anisa. Quran suarat ke 4 ayat 1. Baiklah, kemudian pembagian harta warisan.",
      "Ketika berbicara tentang pembagian harta warisan, Aminah Wadud mengkritik penafsiran lama yang menganggap bahwa laki-laki dan wanita merupakan satu-satunya rumusan matematis. Menurutnya teori tersebut tidak benar sebab ketika diteliti air ayat tentang boris tok 1 persatu ternyata rumusan 1 banding 2 hanya merupakannya salah satu ragam dari model pembagihan harta baris laki dan wani",
      "Dalam tradisi Arab, pra-Islam hukum yang diberlakukan menyangkut ahli waris mereka. Menetapkan bahwa wanita dan anak-anak tidak berperan dengan diri sendiri. Dengan alasan mereka tidak atau belum berperang guna mempertahankan diri, suku, atau kelompoknya. Kemudian kepemimpinan.",
      "Dalam persoalan kepemimpinan antara laki-laki dan wanita, ayat yang sering dijadikan perdebatan adalah Quran Surah An Nisa Ayat 34. Dalam ayat ini terdapat kata-kata Arrijalu Qawwamu Ma'anan Nisa yang mengindikasikan bahwasannya laki lagi adalah sebagai pemimpin wanita. Kemudian kontekstualisasi tafsir feminis pada masyarakat Islam di Indonesia.",
      "Dalam kesetaraan laki-laki dan wanita, pada sebagian besar masyarakat Islam di Indonesia tidak lagi terlalu mengedepankan perbedaan antara laki dan perempuan.",
      "untuk dapat berperan di tengah masyarakat Kemudian kesimpulannya adalah Kesimpulan dari Hermetika Aminawadut yaitu yang pertama, dapat disimpulkan bahwa dalam melakukan tafsirnya Aminamadut menggunakan suatu model penafsiran yang disebut hermenitik Kemudia yang kedua metode penafsiaran hermenetika dimaksudkan untuk memperoleh kesimpulan makanan satu teks atau ayat Beberapa contoh hasil",
      "yang lebihnya saya mohon maaf dan kepada Allah swt wabillahi taufiq wal hidayah wassalamualaikum warohmatullohi wabarokatuh yuzukumullah khairan kasiran"
    ]
  },
  {
    "file": "amina_wadud/Tugas sosiilogi feminisme pemikiran amina wadud_Va3PvFLC364&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742925765.opus",
    "text": [
      "Nama saya Muhammad Haris Alwi, disini saya akan membelaskan atau memaparkan sedikit materi tentang Venimisme menurut pemikiran atau penafsiran dari Aminah Wadud. Baik langsung saja masuk ke materinya. Bismillahirrahmanirrahim. Assalamualaikum warahmatullahi wabarakatuh.",
      "Aminah Wadud ayah dari Aminat wadud sendiri adalah seorang pendeta metodis sedangkan ibunya diturunkan dari Buddha muslim Arab nah Amina waduk lahir pada tanggal 25 September tahun 1952 di Batas da Marilan Amerika",
      "Amerika Serikat sejak SD sampai sekolah menengah ke atas SLTA. Dia tinggal di Malaysia. Aminah Wadud adalah seorang feminis Indonesia, Islam dan juga merupakan ulama yang fokus pada Al-Quran Tafsir. Pada awalnya Aminat Wadid merupakannya non muslim bukan islam",
      "namun ketika tahun 1972, ketika berumur 18 tahun beliau ini masuk agama Islam kemudian dia kuliah di Universitas Amerika Cairo dilanjutkan dengan studi Al-Quran dan tafsir Universitas Cairo, Mesir jadi sebelum masuk Islam nama asli Aminah Wadud",
      "Adalah Mari Tesli Kemudian ketika masuk Islam Beliau Mengganti namanya dengan Aminah Wadud Setelah itu Aminnah mengambil Kursus Filosofa di Universitas Al-Azhar Dia dikontrak selama 3 tahun Sebagai asisten Profesor Di International Islamic University Malaysia",
      "Bidang Al-Quran studi di Malaysia sejak tahun 1989 Nah bertepatan pada tahun 1992 Dia menyelesaikan disertasinya Yaitu Al-Kuran dan Perempuan Aminah ini telah melakukan berbagai penelitian Dengan menelaah nasnas Al-Quran Yang berhubungan dengan feminisme Dan segala sesuatu",
      "Segala sesuatu yang diusungnya adalah hak perempuan dan memegang tumpuk kemimpinan umat Islam. Kemudian karya-karya dari Amina Wadud, yaitu beliau ini menulis dua buku. Yang pertama dia menulIS buku yang berjudul Quran and Woman.",
      "Buku ini dapat paling terkenal dan paling berhasil pada waktu itu sehingga masuk ke peringkat buku yang terbaik di tahun 1994. Sehingga buku tersebut ditirjamakan ke bahasa lain oleh tokoh-tokoh dari negara lain,",
      "negara lain jadi selain bahasa Indonesia buku ini diterjemahkan ke dalam bahasa Persia terus yang ditulis oleh Nahid Safi dan seorang profesor psikologi pendidikan dan juga diterjamakan ke bahasa Belanda yang ditelusur",
      "dan bahasa Turki yang ditulis oleh Nazif Sisman karya yang kedua yaitu Inside the Gender Jihad yang dikarang pada tahun 2006 dengan berjumlah 286 halaman Amina Wadud termasuk toko feminisme yang sangat produktif meskipun beliau masih menulis dua karya ilmiah",
      "dan Aminah Wadud memiliki banyak kepenulisan seperti artikel, jurnal, dan lain-lainnya melebih dari puluhan karya ilmiahnya tetapi yang dicetak menjadi karya buku yaitu hanya dua nah karya Aminoh Waduh sendiri merupakan bukti kegelisahan intelektualnya",
      "Tidak adilan di masyarakat Maka Ia mencoba melakukan Rekonstruksi Metrologis tentang bagaimana Bagaimana sih menafsirkan Al-Quran agar dapat Menghasilkan sebuah penafsiran yang Sensitif gender Dan keadilan Nah maka Metode dalam penafsyiran tersebut Aminah wadud ini menggunakan Mode",
      "Hermeneutika yang meledak ini adalah salah satu bentuk meledek penafsiran untuk memperoleh kesimpulan. Kesimpulan apa? Kesimpulannya suatu teks atau ayat. Aminah Wadud menggunakan hermeneutica kritisnya berbeda dengan yang lain.",
      "mengakui bahwa beliau ini terinspirasi dan bahkan sangat mengagumkan metode yang pernah ditawarkan oleh Faisalur Rahman yaitu tentang Hermenetika atau Hid yang mana Hermenitika ini tidak pernah terlepas dari 5 aspek nah apa aja 5 aspekt dari Hermenikia tersebut itu",
      "seperti itu yang pertama yaitu dengan konteks apa teks itu ditulis jika kaitannya dengan Al-Quran maka dalam konteks apakah ayat itu diturunkan atau melihat aswabun nuzulnya sedangkan berupa hadis maka lihatlah dulu aswaban nuzulinya kemudian yang kedua",
      "Yaitu komposisi gramatikal. Yaitulah bagaimana teks Al-Quran menuturkan pesan atau menyampaikan pesan yang dinyatakan beserta sintaksis bahasa yang digunakan di tempat lain yang berada dalam Al-Kuran. Nah, selanjutnya yang ketiga.",
      "Yang ketiga yaitu menurut konteks pembahasan tentang topik yang sama dalam Al-Quran. Selanjutnya, yang keempat yaitulah dari sudut prinsip Al-Kuran yang menolaknya. Yang kelima yaituk bagaimana keseluruhan teks atau pandangan dunia seringkali perbedaan pendapat.",
      "Maka bentuk metode hermetika kritis ini diharapkan dapat menghasilkan penafsiran Al-Quran lebih singkat Pluralisme terbuka dan toleran terhadap keragaman yang ada Dari kebenaran karya-karya yang ditulis Aminah Waduh tersebut memiliki penafsyiran Apakah penafskyran terse but?",
      "Mari kita bahas tentang contoh penafsiran yang dilakukan oleh Aminah Wadud Yang dianggap patriarki Untuk penafsyiran yang dibahas kali ini yaitu Bolehnya perempuan menjadi imam sholat yang bermakmum laki-laki Kemudian perembuan juga dibolehkan khutbah",
      "antara laki-laki dan perempuan atau mencampurkan yang biasanya dalam syariat Islam soft perepuan harusnya di belakang dari laki lagi, sedangkan Aminah Wadud ini membahas atau mengajukan untuk laki dan perpupuan itu adalah setara sehingga tidak ada perembuan yang di belakkannya laki",
      "nah pada tanggal 18 Maret 2005 muncullah suatu permasalahan atau kontroversi dari Aminah Wadud karena perdebatan perempuan menjadi imam sholat bagi laki-laki yang dilakukan oleh Aminnah Wadуд sehingga muncul lah perbedaan pendapat",
      "Imam bagi laki-laki. Semisal, di era sekarang yang terjadi seperti di Pondok Al Zaitun setelah kehadiran tersebut dinamakan Jumat Ibu atau Jum'at bersejarah karena Aminawadud menjadi imam sholat Jum't dengan makmum laki",
      "Kemudian Aminah Wadud ini mendoprak lagi Sehingga hal itu terjadi lagi pada tanggal 17 Oktober 2008 Dari ulangnya Aminat Wadid menimbulkan kemarahan besar bagi umat Islam dunia Bahwa perempuan tidak boleh mengimami laki-laki Ia hanya boleh menjadi imam sesama perembuan",
      "Hal itu dikarenakan tubuh perempuan itu adalah aurot Ketika perembuan mengimami laki-laki Maka makmum laki akan melihat tubuh wanita Hal ini tidak patut dalam ibadah Tidak boleh ada sesuatu hal yang merosak",
      "Dalil Berupa dalil Al-Quran Yang di posandaran Seperti contohnya Di surat ayat 13 Yaitu yang berbunyi Bismillahirrahmanirrahim",
      "yang penafirannya sama halnya menegaskan kesatuan asal-usul manusia dengan menunjukkan kesamaan derajat kemanusiaannya manusia yang kedua ada di surah al-baqarah ayat 13 yaitu yang bermaksud adalah laki-laki dan perempuan sebagai kholifah",
      "Jadi tidak membedakan antara laki-laki dan perempuan Itu disebutkan laki lagi dan perem puan Sehingga Aminah wadud menafsirkan ayat tersebut Untuk tidak memedakan antar laki laki dan perpuan untuk menjadi imam Atau pun menjadi hutbah atau baris soft barisannya tidak di belakang perem puan itu",
      "Ada juga yang dibuat candaran hadis yang dirayakan oleh Abu Dawud dari Usman bin Sa'ibah dari Waki bin Jaroh dan Walid bin Abdullah bin Jumai. Ia berkata, Nenekku dan Abdurrahman bin Khalad al-Ansuri menceritakan kepada saya dari Ummu warokoh binti Abdillah bin Nawfal",
      "Al-Asariyah bahwa ketika Nabi Muhammad SAW akan berangkat ke perang badar Ummu Waroko ini berkata saya mengajukan permintaan kepada Nabi Muhamad SAW wahai Rasulullah izinkanlah aku ikut berperang bersamamu, saya akan merawat mereka yang sakit mudah-mudahan Allah menganugerahi aku sebagai orang yang mati syahid Nabi Musa SAW menjawab sebaiknya kamu tinggal",
      "tinggal aja di rumah mudah-mudahan Allah SWT menganugerahi mati Syed Abdurrahman bin Khalaf berkata Umu Warqoh kemudian dipanggil Syedina Syahidah Abdurrahmn berkita Umu warqoh pun membaca Alquran dan meminta izin Rasulullah SAW agar diperkenakan mengambil seorang Mu'adhin",
      "perempuan itu mengasuh seorang laki-laki dan perembuan sebagai pembantu hadis diriwayatkan dari Abu Dawud kemudian dari terjadinya konflik tersebut MUI Masjid Islam Indonesia Hukum Islam ini menanggapi kontroversi terse but yakni dengan cara merujuk",
      "Merujuk pada dalil Al-Quran, hadis Ijma dan dalil fikih Dan MUI juga mengambil pendapat dari para ulama dengan mengambili rujukan dari kitab Seperti halnya yang termaktud dalam kitab Al-Um Imam Shafi'i, Al-Majmuh, Syarah Al-Wahazab, Imam Nawawi dan lain sebagainya",
      "UI menetapkan fatwa bahwa perempuan itu menjadi imam sholat berjamaah yang diantara makmunya terdapat orang laki-laki hukumnya haram dan tidak sah ada pun perembuan yang menjadi imamsalat berjam'ah yang wakunya wanita maka hukumanya mubar jadi dapat kita bedakan antara zaman dahulu dengan zaman sekarang mungkin jaman dulu adalah",
      "Syahwat dari seorang laki-laki itu tidak sebesar yang pada zaman sekarang. Dari mengenai cara berpakaiannya gimana, bahkan orang yang berjalan aja, laki lagi jaman sekarang pasti melihat wanita bagaimana penampilan wanita. Jadi takutnya kalau wanita menjadi imam",
      "itu juga nanti menjadi pandangan bagi laki-laki dan tidak fokus untuk beribadah bahwa perempuan ini tak boleh mengamai laki hanya boleh menjadi imam sesama perepuan saja cukup itu yang bisa saya sampaikan tentang pemikiran Aminawadud dan metode sejarah",
      "syukuran cuma assalamualaikum warahmatullahi wabarakatuh"
    ]
  },
  {
    "file": "amina_wadud/TUGAS UTS HERMENEUTIKA AFI 6A _AMINA WADUD__Ta-Nn_LYvNY&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1748553418.opus",
    "text": [
      "1952 di BTJ Maryland Amerika Serikat dengan nama Mary Taisley ayahnya adalah seorang pendeta metodis ia menemani ayah mengadili March on Washington Dr. Martin Luther King pada 1963 yang merupakan pengalaman bersamanya dengan agama sebagai motivasi untuk keadilan dan kesenaraan Amina ini masuk Islam",
      "pada tahun 1972 saat ia kuliah di Universitas Pennsylvania. Aminah Wadud adalah seorang profesor yang produktif dan telah mengajar di berbagai universitas termasuk Universitas Islam Internasional Malaysia, Universitas Persemakmuran Virginia, dan Universitas Deja Mada. Ia juga menjadi dosen tamu di Harvard Divinity School dan Melbourne University.",
      "Pertama adalah karya-karya Amina Wadud. Karya-Karya Aminah Wadu yang pertama adalah Quran and Woman, Reading the Scared Text from a Woman's Perspective pada tahun 1992 kemudian ada di silatisinya di tahun 1999. Bu ini merupakan analisis kritis tentang penelusuran Allah dan perspektif perempuan.",
      "pendekatan harus ikut untuk menghubungi Al-Quran dan menentang penampilan Pakeal Kisah yang dia sederhana kemudian yang kedua adalah Insayid Dijamber Jihad Women's Reform in Islam pada tahun 2006 buku ini membahas tentang perjuangan perempuan dalam islam dan bagaimana Amin al-Wadud melakukan reinterpretasi Al-quran untuk mencapai kesebaran jadilah kemudiaan yang ketiga adalah Mench in Lifetime",
      "Pemikiran dan kajian Aminah Wadud mengasihi kapus feminis dan gender. Termenitika yang ditawarkan oleh Aminoh Waduk merupakan termenitiko feminis yang menempatkan alat-alat sebagai fondasi dan objek utama. Aminowaduk memklasifikasikan penampilan yang menghasilkan perempuan dalam tiga kategori. Kategori pertama ialah tafsir tradisional.",
      "penampilan yang dimulai dengan pembahasan dari ayat pertama pada surat pertama kemudian berlari pada ayat kedua surat ketiga seterusnya. Kemudian kategori kedua adalah kategoriri aktif, kategoris ini menggambarkan reaksi pemikiran modern terhadap pengalaman yang dialami perempuan baik secara individu ataupun musyarakat dan celakanya hal tersebut dianggap berasal dari Al-Quran mereka para pemikir modern meniadakan analisis",
      "Maka kategori kedua ini oleh Minawadus juga dianggap tidak sesuai dengan macana feminis Islam karena bertolak belakang terhadap Al-Quran yang mana Al-Kuran adalah sumber utama dan ideologi Islam. Kemudian, kategorinya ketiga merupakan kategoria penaksilan yang ditawarkan oleh Amirul Hadith yaitu metode holistik. Metode holistic adalah metode yang mempertimbangkan kembali penaksiran Al-quran",
      "isu-isu sosial, ekonomi politik, moral dan juga mengenai isu perempuan Waduh juga menaruh pengalaman perembuan dalam interpretasi yang dilakukan sebagai contoh dalam surat Anissa ayat 1 yaitu Aminah waduh menitik berakan pada 3 kata kuncinya Min, Nafas, dan Zawj 3 kota kunci ini Aminnah wadhu digaji ulang menggunakan perjanjian manetika",
      "Hasil dari analisisnya adalah bahwa Al-Quran tidak menyebutkan bahwa Allah memulai penciptaan dengan nafis Adam yaitu seorang murid. Selanjutnya adalah Hermenetika Aminawadud. Ada beberapa aspek Hermenitika Aminawadud yaituk Pertama, Aminowadud menggunakan pendekatan Hermenikia yang kritis dan konteksual untuk menafsirkan alat Tuhan.",
      "Ketika menafsirkan teks-teks perempuan Kemudian yang kedua adalah Aminah Wadud Menggunakan heranatik untuk memperjuangkan Kesetaraan gender dalam Islam Yang menentang penafsiran patriarkis Yang diajender dan memperjudukan Harta perembuan dalam Islam Dan berantikan Aminnah Wadid ini telah Mempengaruhi studi Islam kontemporer Dan memperjukankan kesetaraannya Dalam Islam Ia telah menjadi inspirasi bagi banyak Peneliti dan aktivis peremmuan",
      "Dengan menggunakan hermenetika Aminah Wadid telah membuka jalan baru dalam studi Islam dan memperjuangkan kesalahan cenderung Sekian presentasi dari saya, ada kurang lebihnya mohon maaf yang disaksikan Assalamualaikum Wr. Wb"
    ]
  },
  {
    "file": "amina_wadud/UTS _AMINA WADUD_ Analisis Wacana Media_ M_ Nurfad_52OYJsCoBs0&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1748554122.opus",
    "text": [
      "Gender adalah konsep yang merujuk pada peran dan tanggung jawab sosial yang dikonstruksikan masyarakat terhadap laki-laki dan perempuan, berbeda dari jenis kelamin yang bersifat biologis. Gender bersifatan sosial dan dapat berubah sesuai konteks budaya dan waktu dalam banyak masyarikat termasuk yang beragama Islam, perembuan,",
      "Perempuan sering mengalami ketimpangan dalam akses pendidikan, kepemimpinan dan perang sosial Padahal Islam mengajarkan prinsip kestaraan dan keadilan antara laki-laki dan perempuan Oleh karena itu penting untuk kita mengkaji isu tentang gender dalam Islam Agar nilai-nilai keadiran dapat diterapkan secara lebih menyeluruh dalam kehidupan bermasyarakat dan berkapwa",
      "Muhammad Nur Fadillah Mahasiswa Universitas Islam Dr. K.A. Zedputakin Prodi Komunikasi Penyiaran Islam Semesak 6 Akan sedikit Menjelaskan tentang Salah satu aktivis gender islam Yaitu Amina Wadud Amina wadud adalah Seorang tokoh feminis muslim Yang dikenal luas karena kontribusinya Dalam kajian gender Islam Serta keberaniannya",
      "Aminah Wadud salah satunya ialah Quran and Women, Rereading the Secret Text from a Woman's Perspective. Aminnah Waduk memiliki kontribusi yang sangat penting dalam kajian gender. Yang pertama yaitu Tafsir Al-Quran dari perspektif gender. Amina Waduh menekatkan bahwa Tafshir Alquran selama ini didominasi oleh perspekti laki-laki. Ia menafsidkan ulang teks Al-Quran dengan berpertimbangan pengalaman perempuan sebagai bagian dari keadilan Islam.",
      "Islam. Yang kedua, feminisme Islam. Ia dianggap pelopor feminisme islam yang bukan bermaksud menentang Islam tetapi menafsirkan Islam agar lebih adil terhadap perempuan dengan tetap berbijak pada sumber-sumber otoritik Islam yaitu Al-Quran dan Sunnah Pemikiran utama dari Aminah Wadud yaitul Tauhid dan Keadilan Gender",
      "Islam adalah tawhid yaitu keesaan terhadap Tuhan dan dari penelitian ini muncul nilai keadilan karena dianggap bertentangan dengan nilainya dasar-dasar Islam yang kedua hermenetika Alquran Aminah wadud mengembangkan metode penafsiran dengan tiga pendekatan yang pertama tekstual yaitukonteks bahasa alquran yang keduan konteksual",
      "pada saat turunnya ayat yang ketiga intertekstual keterkaitan ayat dengan tema besar keadilan dan taudin cukup sekian profile singkat dari Amina Wadud yaitu tokoh aktivis gender islam kurang lebihnya mohon dibukakan pintu maafkan sebesar-besarnya Wassalamualaikum Wr. Wb"
    ]
  },
  {
    "file": "amina_wadud/Wadud Jumaat_FwJuc4VyXfw&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743318707.opus",
    "text": [
      "هذه الكنيسة وسط منهاتا هي الوحيدة التي قبلت استضافة اول صلاة جمعة تأمها امرأة في الولايات المتحدة منظموا التظاهرة اضطروا الى قبول هذه الكميسه وتغيير موقع الصلاة بسبب تهديدات انتلقوها اذان صلاه الجمعة التاريخية كما يصفها منظمة التظهره من منظامات امريكية ناشئة مثل",
      "ذلك ان تسعين مسلما ومسلمة الذين حضروا هذه الصلاة لا يتحدثون اللغة العربية ثم جاءت اللحظة التي انتظرها الجميع امت الدكتورة اول صلاة جمعة كما ارادت واراد منظم الحدث همت دكترة بالصلاة شهرا ووراها نساء ورجال لم يروا مانعا شرعيا في الصلاات خلف امرأة او الاختلاط اثناء الصلاه",
      "وفي كثرة التقاليد اصطفت المصليات في الصفوف الامانية بذلك عبرت المصلين عن كسرهن لما يقولن انها قيود فرضها المتطرفون والمتعصبون على النساء في المساجد حيث هدمت حقوقهن الروحية برأيهن في الخارج الثمانية ملايين مسلم الذين يعشون في الولايات المتحدة غضوا الطرف عن تلك الصلاة لكن اقل من عشر منهم",
      "اخيرا انا اتساءل لما تحترم كل الديانات لما يحترن خصوصية كل الثقافات لمن هذا العبث والتطور الواضح الان على الاسلام باقي مسلمي امريكا وهم بالملائين فغادوا عن هذه الصلاة واعتبروها بدعة حرام في الاسلم اما الصاهرة على هذه التظاهرة فيقولنا الان انهن حققنا اليوم انتصارا تاريخيا وهن مستعدات الان لاقتصاح حسب قولهن باقى امركا بلدة بلده ومدينة مدينه",
      "نصر حسيني الجزيرة من مانهاتن نيويورك"
    ]
  },
  {
    "file": "amina_wadud/Wanita dalam Al quran Amina Wadud Muhsin_uN9EssWC5rs&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742944676.opus",
    "text": [
      "Dan ini merupakan bunga yang sudah sangat lama. Yang di dalam buku ini yaitu yang berjudul dengan Wanita di Dalam Al-Quran. Nah, Wanita Di Dalam Wal-Qur'an. Jadi, Dalam Wanita Didalam Wal-Kur'ani ini yai itu merupakn terjemahan dari... Yai itu yang diterjemahkan... Nggak lho guys, saya lupa nih.",
      "Ammar Haryono. Nah, dalam buku ini yaitu lebih menekankan kepada mengenai hermenetik, yaitulah pandangan Aminawadus mengenain wanita di dalam Al-Quran. Nah disini ada daftar isinya. Daftar Isi Yaitu Di bagian pertama Bagaimana persepsi mengenali wanita berpengaruh pada penafsiran Al-quran",
      "Al-Quran, nah disini ada sebuah model hermenetik kemudian ada penciptaan manusia di dalam Al-Kur'an lalu ada lagi pandangan Al-Mu'min mengenai wanita kemudien ada persamaan dan jarang hari akhir di dalam akhirat, kemudain ada hak dan peranan wanita, nah ini merupakan sub-sub besarnya, dan disini sudah banyak sekali mengenali karangan-karangan dari Amina Wadid yang sangat populer",
      "Oke, untuk buku Aminawadur dicukupkan sekian Dan nanti saya akan memberikan perkenalan baru mengenai Buku-buku yang sangat populer Oke, thanks"
    ]
  },
  {
    "file": "amina_wadud/Wanita dan Al-Qur_an - Amina Wadud _ Rosi Nuresa_BJB0CsrFwhw&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742927981.opus",
    "text": [
      "Assalamu'alaikum warahmatullahi wabarakatuh. Di sini saya akan menjelaskan tentang wanita dalam Al-Quran menurut Aminah Wadud. Sebelum saya memasuki pembahasan lebih lanjut, di sini saya ingin menjilaskan biografi dari Aminnah Wadid. Aminna Wadidd ini lahir pada tanggal 25 September 1952. Dia berasal dari Maryland.",
      "Reliant Amerika Serikat. Beliau adalah salah satu aktivis yang bergerak dalam bidang kesetaraan gender. Kemudian ia menargetkan bukunya yang berjudul Quran and Moment. Dalam buku tersebut muncul karena konteks histori yang dimiliki sangat erat kaitannya dengan pengalaman perempuan Afrika Amerika",
      "Afrika Amerika dalam upaya memperjuangkan keadilan gender. Karya buku tersebut juga muncul karena kegelisahan sendiri dari Aminah Wadud mengenai ketidakadilan jender dalam masyarakat. Salah satu penyebab utamanya adalah pengaruh ideologi doktrin penafsiran Al-Quran yang dianggap memiliki bias patriarki. Kemudian",
      "Kemudian selanjutnya tentang pendahuluan. Pendahuluhan di sini terdapat latar belakang. Latar belokan munculnya buku tersebut karena beliau ingin menekankan pada bagaimana kita dapat memahami penaksiran kedudukan perempuan dalam Al-Quran.",
      "Kemudian tujuan penulisan buku tersebut yaitu untuk melakukan interpretasi Al-Quran mempunyai substansi dalam kehidupan perempuan di era sekarang. Maksud dari interpretasi disini, menurut Aminah Wadud ini sebagai proses pengkajian ulang terhadap teks atau ayat Al-Kuran dan sesuai dengan konteksnya.",
      "Kemudian metode penafsiran menurut Aminah Wadid ini menggunakan metode tradisional atau tafsir Al-Quran bil-Qur'an, yaitu menafsirkan Al-Kur'AN berdasarkan Al-Quran itu sendiri. Aminnah Wadidi ini menjelaskan secara khusus tentang metode tersebut,",
      "Sama dalam Al-Quran. Kemudian ketiga, memiliki bahasa yang sama dan struktur sintaksis dapat digunakan pada keseluruhan Al-Quran. Yang keempat yaitu sikap berpegang teguh pada prinsip-prinsip Al-quran. Dan yang kelima menurut konteks Al-QURAN sebagai pandangan hidup. Kemmudian bahasa dan priortek disini dapat memperluas penafsiran",
      "dan kesimpulan dari musafir jika setiap individu musafit ini memiliki hubungan dengan teks kemudian mengatakan bahwa jika ada satu interpretasi akan membatasi makna dari ayat tersebut Al-Quran menurut Amin al-Wadid ini bersifat fleksibel dalam mengakomodasi suatu kultur yang berbeda karena",
      "Al-Quran ini menjelaskan bahwa memiliki sifat yang universal pada setiap umat yang beriman kepadanya. Kemudian yang selanjutnya yaitu penciptaan manusia. Penciptahan manusia ini dibagi menjadi tiga pembahasan, yang pertama yaitul tentang penciptaan ibu bapak pertama. Menurut Aminawadid ini,",
      "berlandaskan dalam Al-Quran surat al-Aqraf ayat 27 yang artinya bahwa wahai anak cucu Adam janganlah sampai kamu tertipu oleh setan sebagaimana halnya setan telah mengeluarkan ibu bapakmu dari suda. Dalam ayat Al-Quran tersebut Aminawadud ini",
      "ayat tersebut itu menjelaskan asal mula atau penciptaan manusia pertama. Kemudian penciptaan manusia terdapat dalam surat SWOT ayat 71 dan 72. Dalam arti dari ayat ini, ayat yang terse but menjelas bahwasannya manusia itu tercipta dari tanah.",
      "dari tanah. Kemudian setelah terbentuk manusia, kemudian Allah meniupkan ruh pada setiap calon jamin atau jamin tersebut. Kemdian asal-usul umat manusia ini",
      "Aminawadud ini dibagi menjadi empat dasar yang pertama yaitu ayah atau ayat min atau dapat diartikan dari nafs atau diri, zauj atau istri atau pasangan. Dalam asal-usul umat manusia ini Aminowadud berdasarkan dalam Quran Surat Anisa Ayat 1 dan Quran Surah Harun Ayat 21",
      "21 dalam Quran surat anis ayat 1 ini menjelaskan dari kata min, nafsin dan zau jahar. Menurut Amina Wadid ini penjelasan min ini berasal dari memiliki arti dari dalam menunjukkan sesuatu dari suatu lainnya atau dapat diartikan sebagaimana sama macam",
      "sama macam atau jenisnya. Contohnya itu terdapat dalam tafsir Al-Zamfashari, dua ayat di atas ini dapat diartikan bahwa manusia dijadakan dari jenisi yang sama atau dari nafs atau dari diri yang sama",
      "arti dari dan min ini bisa diartikan menjadi min mu'anas atau min untuk perempuan, atau min mudhakar, atau menuntut lagi-lagi. Kemudian nafsin. Nafsin ini memiliki arti diri dan jamaat dari nafsini adalah anfus yang memilki arti",
      "tersebut menunjukkan ciptaan lain selain manusia secara teknis kata nafs dalam Al-Quran menunjukan bahwa seluruh umat manusia memiliki asal usul yang sama penjelasan dari segi tata bahasa, nafs dapat diadikan dalam bentuk mu'annas atau untuk perempuan sedangkan secara konseptual",
      "Nafs ini mengandung makna netral atau beda dalam bentuk pria atau wanita dan dapat juga diartikan dalam bentukan mudakara. Kemudian untuk Zawj, Zawch ini memiliki arti, dalam arhuan ini arti Zawc ini digunakan untuk menentukan jodoh pasangan istri atau kelompok.",
      "tahap kedua penciptaan manusia kemudian dalam Quran surat arum ayat 21 menjelaskan tentang ayah atau arti dari ayah disini jama' dari ayat yang memiliki arti tanda contohnya gini, jika kita",
      "Kemudian kita dapat melihat pohon tersebut sebagai hanya dalam bentuk pohon saja. Tetapi sebenarnya pohon itu memiliki arti atau pemahaman yang sesungguhnya, yaitu pohon merupakan suatu ayat atau pertanda yang menjerminkan akan kebesaran Allah. Kemudians selanjutnya tentang pandangan Al-Quran mengenai wanita. Yang pertama, keutamaan wanita dalam Al-Kur'an",
      "wanita dalam Al-Quran menurut Aminah Wadud ini melakukan batasan antara kedudukan dan peran semua wanita baik disebutkan dalam Al-'Quran secara eksplisit maupun secara implisit. Contoh ayat dalam Al\"-Quran ini menyebutkan bahwa wanita untuk melakukan penerapan dalam berperilaku atau untuk menerapkan sikap yang baik kemudian selain itu juga ada",
      "Dan itu juga ada rujukan penerbangan karakter pada wanita dalam Al-Quran menggunakan keistimewaan yang paling atau yang penting adalah memiliki rasa hormat kepada kaum wanita. Contohnya, Arnawan ini berdandaskan dalam Quran Surah At-Tari ayat 12 yang mungkin arti",
      "ingatlah Mariam binti Imron yang memelihara kehormatannya maka kami tiupkan ke dalam rahimnya sebagian dari ruh ciptaan kami dan dia membenarkan kalimat ropnya dan kitabnya, dan dia adalah termasuk orang-orang yang taat. Dalam ayat tersebut ini menjelaskan bahwa keutamaan wanita dalam akurat ini kita itu harus menghormati seorang wanita apalagi",
      "Ibu kita. Kemudian yang selanjutnya, wanita sebagai individu. Menurut Aminah Wadud ini menyebutkan bahwa perbedaan antara wanita dalam kedudukannya sebagai seorang individu dengan wanita dan anggota masyarakat semua tergantung dengan ketakwaannya kepada Allah. Kemmudian dalam Al-Quran memperlakukan antara",
      "cara yang sama. Quran juga menyebutkan individu dengan kata nafs atau diri kemudian di muka bumi individu telah diberikan tanggung jawab yang sesuai dengan kapasitasnya contohnya dalam Quran surat al-baqarah ayat 286 yang artinya bahwa Allah tidak membebani seseorang, melainkan sesuait dengan kesangkupannya ia mendapat pahala dari",
      "yang diusahakannya dan ia mendapat ciksa dari kejahatan yang dikerjakannya. Dalam ayat di atas dapat diambil kesimpulan bahwa tidak ada perbedaan antara wanita dan pria terhadap kapasitas yang diberikan oleh Allah untuk nafs atau diri mereka masing-masing. Yang perlu kita pahami, bahwa perbedahan antara",
      "atau ketakwaannya kepada Allah. Kemudian yang selanjutnya tentang perbedaan antara individu. Al-Quran telah menyebutkan bahwa perbedaannya antara manusia adalah terletak pada ketakuaannya, yang Aminawadud menjadi landasannya pada Quran Surat Al-Hujurat Ayat 13. Di sini menjelaskan bahwasanya",
      "bahwasannya sesungguhnya orang yang paling mulia diantara kamu disini Allah ialah orang yang takwa di antara kamu maksudnya disini, Allah ini menciptakan kita laki-laki dan perempuan untuk kita itu berbangsa dan berkelompok saling mengenal antara satu sama lain kemudian menjadi pasangan",
      "perbedaan antara laki-laki dan perempuan di sini ditekankan oleh Allah mereka ini hanya",
      "bahwa tokoh wanita dalam Al-Quran disebutkan ada empat tokoh yaitu yang pertama Ibu Nabi Musa, yang kedua Maryam dan Bilqis, yang terakhir Ratu Saibah. Tapi di sini saya hanya menjelaskan tentang Ibu",
      "Apabila ia dan apabila kamu terhadapnya, maka jatuhkanlah ia ke sungai Nil. Kemudian yang selanjutnya itu hak dan peran wanita. Di sini ada lima pembahasan. Yang pertama yaitu darajah. Darajah di sini memiliki arti tingkatan atau beringkat. Allah telah menjelaskan dalam Quran tentang",
      "tentang derajat setiap manusia ini memiliki perbedaan derajatan yang berdasarkan pengetahuan yang ia miliki. Seperti dalam Quran Surat Al-Mujadilah ayat 11, artinya bahwa nisjaya Allah akan meninggikan orang-orang yang beriman diantaramu dan orang-orang yang diberi ilmu pengetahuannya beberapa derajati. Di sini maksudnya adalah manusia",
      "manusia diberi derajat yang lebih tinggi oleh Allah di atas makhluk hidup yang lainnya. Perbedaan itu berdasarkan bahwa manusia ini diberikan kelebihan oleh Allah yaitu akal pikiran, yang dapat digunakan untuk menimba atau mencari ilmu pengetahuan sehingga dengan begitu manusia",
      "manusia yang lainnya. Kemudian, selanjutnya adalah fadola. Fadola ini memiliki arti kata keutamaan. Kata ini berbeda dengan darajah. Menurut Aminah Wadud ini, dua kata tersebut tidak memilki arti yang mutlak. Terdapat contoh dalam Al-Quran menyatakan bahwa sebagian rasul diberi kelebihan atau mujizat dari manusia",
      "Tetapi Al-Quran juga mengatakan bahwa tidak ada perbedaan antara mereka seperti yang sudah dijelaskan dalam Quran Surah Al-Baqarah ayat 285. Yang artinya bahwa semuanya beriman kepada Allah, malaikat-malaikatnya, kitab-kitabnya dan rasul-rasulnya. Mereka mengatakannya kami tidak membeda-bedakan antara seseorang pun dengan yang lain dari rasulnya",
      "akan kami dengar dan kami taat. Fadola ini tidak dapat diperoleh dengan melakukan suatu amalan tertentu, tetapi hanya bisa diberikan oleh Allah kepada orang-orang yang digandakinya. Kemudian Nusyus. Nusysus disini memiliki arti ketidak harmonisan dalam rumah tangga.",
      "dalam pengertian lain nusyus ini dapat ditujukan pada istri yang tidak taat kepada suami menurut Aminah Wadud Mufassir mengotip dalam Quran Surat An-Nisa ayat 34 namun dalam ayat ini biasanya ditaftirkan sebagai jika ada istri",
      "suami dapat melakukan kekerasan pada istrinya menurut Aminah wadid ini mengatakan dalam Quran surat Anisa ayat 34 telah memberikan tiga tahapan dalam menyelesaikan kasus musyius itu yang pertama itu dapat diselesaikkan antara suami-istri atau melibatkan orang lain",
      "Kemudian dapat berpisah di sini, maksudnya adalah dapat melakukan pisah ranjang. Kemudia yang ketiga yaitu dapat mengubah mereka. Namun, anggota mobil ini tidak sebenarnya menyetujui langkah-langkah atau tahapan-tahapan dalam penyelesaian tersebut. Ia hanya menyetuju langkah pertama dan ia tidak menyetuzui langlah terakhir.",
      "tentang poligami eh poligama ini Amin awad ini di dalam Quran surat an-nisa ayat 3 yang menjelaskan bahwasanya Eh jika kamu tidak dapat berlaku adil maka semakah",
      "wanita saja dan kebanyakan orang-orang itu menyalah artikan tentang ayat ini karena mereka hanya melihat konteks boleh menikahi lebih dari satu istri tapi mereka tidak melihat taksiran ayat atau",
      "jika seseorang tidak mampu menikahi atau tidak boleh menikah lebih dari satu orang istri, jika mereka tidak dapat berlaku adil terhadapnya. Dan para Mufassir juga menegaskan bahwasannya berlalu monogami adalah suatu hal yang diajarkan oleh Nabi",
      "atau cerita Nabi hanya menikahi Siti Khadijah saja. Setelah Siti khadijah meninggal, baru Nabi menikah itu pun Nabi mengikahi para jendela. Sekian dari saya. Assalamualaikum warahmatullahi wabarakatuh."
    ]
  },
  {
    "file": "amina_wadud/What is the purpose of humanity_ by_ amina wadud__1742903386.opus",
    "text": [
      "So, the Quran says Indeed I will create on the earth an agent a moral agent It's a particular kind of agent this khalifa because it is one who stands in the place of Allah him or herself In order to fulfill the mandate of a good life on this Earth. We're caretakers we aspire to people say",
      "fulfill the divine purpose or the divine will, but often people say to fulfill the Divine Will is just like the do's and don'ts. The yes and noes, the halal and haram. But actually the divine Purpose is present in everything in the universe and that is harmony and beauty. So the human purpose is to fulfill divine beauty on earth. And that is a huge pass!"
    ]
  },
  {
    "file": "amina_wadud/Why Amina Wadud Led a Mixed-Gender Muslim Prayer_E_flQbtI1U4&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742944618.opus",
    "text": [
      "So Amina, Amina spent many years in academia and then suddenly she took the leap from academia and her theological work and decided to lead a Friday prayer service for both men and women. And what brought you to that point? Come on up here so everybody can see you.",
      "I begin as always in the name of God, whose grace I seek in this and all other matters.",
      "for having me. Chautauqua's been an interesting experience, and I am going to make a recommendation that there be a little less pork served in the cafeterias. But other than that everything has been good. I had clam chowder yesterday and they were bacon bits in it so... It was a little bit of a challenge. Actually,",
      "I'm still a very serious academic. And it's very easy to be an academic when you are doing paradigm shifting because all you do is splitting the hairs of certain thoughts, but as an African American descended of civil rights and black rights movement people, the possibility of me just to do that was pretty much taken away from me in 1989",
      "Malaysia, and I was working with a women's organization which is one of the most well-known Muslim women's organizations in the world now called Sisters In Islam. And then I realized that no theory is any good if you cannot put it into practice. So it was then really that I became an activist, and the rest of the events in my life follow suit.",
      "I was on a two-week lecture tour and I was invited by some of the very progressive men, they were brothers to give the Friday sermon in a mosque in Cape Town. The Claremont Main Road Mosque And I had never even imagined this. And the reason is pretty simple Muslims are obligated to pray five times a day every day You can do it anywhere that's clean",
      "And although it is a very formal ritual with bodily movements, standing, bowing, standing and prostrating with your nose down on the ground. You don't have to wait for anybody to intercede between you and God. It's a very direct personal relationship with God.",
      "changed any way, shape or form by where you are performing it. So as a woman I never felt anything except for that direct relationship with God but when I was given this invitation it caused me great pause because I thought this is important, this is necessary, this something that needs to happen but then I didn't know maybe this was my own ego talking so between 1994 and 2005 actually I went back",
      "and did more soul search. I had to make sure that I was doing this for the reasons that I think are important, and those reasons have to do with even though wherever a person stands in prayer before God in Islam, they stand directly before God, we send certain messages to our community by the way in which most mosques in the world",
      "the ultimate line, that is the first line after the person leading the prayer and women the back most line or some cases in the basement, some cases at the attic and some cases women are not allowed at all. How to be able to express to the community that although God is present everywhere, community is trying to sideline women and put those two together,",
      "our performance of this ritual into the same conversation. I worked on a theology, as I said and eventually accepted an invitation to both lead the Friday sermon which I had done in South Africa but also to stand to lead the prayer. And there is very little precedent for it but there is no textual restriction that is women are not prohibited by the sacred texts",
      "the sacred text, or Quran, or even by the prophet's statements. Nor are men specified by the Quran or by the Prophet that it must be a man. Yet, the way the law was encoded 300 years after the Prophet restricted women from this position by a majority rule and that rule has been what has been in practice. And that practice continued up until the 20th century.",
      "small pockets of people began to look at the alternative, including this group in South Africa. And realizing that there was no explicit theological restriction we began to address the social and political restriction with regard to it and to challenge it by our practice. But until that time it was done in very small circles. It was not publicized because again if you pray five times a day having someone to lead the prayer is not a form of leadership",
      "this rigorous physical form of liturgy. But by 2005, we were ready to make a public statement and in making the public statement I did put myself and my family at risk and for that reason and for my faith as well, I decided not to make it a moment of personal capital so that I went on all the talk shows",
      "media requests, they literally came in at a rate of 40 a day and I did none because if you are a believer in the context of your faith and your faith has some traditions that reflect not the essence of your face, the spirit of justice, the Spirit of love of God, the Spirits service to humankind and all creation but instead that reflects the patriarchy that happens to be part of our pasts",
      "If you are a believer in that regard, then it is not about what you can get from it. It is also about the service that you can perform. So I did it as an act of service and I am still being called upon to perform this same service but usually it's done in a manner that's a little bit more discreet. Thanks."
    ]
  },
  {
    "file": "amina_wadud/Why amina wadud use _SHE_ as a pronoun for Allah__Oe1cRt7pDkk&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1742907570.opus",
    "text": [
      "So I started to reflect on this, you know Jamal and Jalal, feminine masculine aspects of a law at the end of the day. And I recognize that it's just a pronoun. And if it is just a pronouns then the masculine pronoun he is not literal. And therefore it should be just as easy to use the feminine pronoun she because they're just pronouns",
      "pronouns. There is even more significance when we learn to overcome what has been our resistance to referring to the sacred by using she, because what it is saying is that we are in fact at a certain level internalizing the male God and comfortable with that but we're not as comfortable with the female or the feminine of God so how are",
      "you know, boys if we're struggling with it."
    ]
  },
  {
    "file": "amina_wadud/Women Imams - Amina Wadud_jJo8y-AxZHY&pp=ygURQW1pbmEgV2FkdWQgaXNsYW0%3D_1743317741.opus",
    "text": [
      "Good evening, Lali Mohammed here from Deviant Productions where we join you at the 519 Community Center for the",
      "and our bridge to people who are not Muslim or not queer, who want to join in with our celebration. Well we're really excited to have you! You're known throughout the world to be the first woman to lead prayer. What does that mean for you? Well technically I'm not the first but there was a conscious effort to make public our understanding about the theological possibility of women as Imams",
      "it was the first announced Juma that a woman was leading the prayer for and it's been a part of my long-term work on gender justice in Islam. And since there is nothing in the Quran that specifies that it has to be a man, nothing that prohibits it from being a woman, nothing the Prophet has said that says it has",
      "Instead is a sort of series of interpretations that have been given 100% by men who have decided to close off the possibility from women. I'm talking about expanding possibilities as a feminist and as an ally to the LGBT community, what other things are you trying to expand? Well one of the things that I am trying to advocate at multiple levels is an understanding",
      "and diversity have become catchwords in some national agendas, but they always seem to say that we're plural because we're going to include one or two others. But to get radical pluralism, something that I really came to understand from Audre Lorde who is a black feminist lesbian writer, one of the things I came to understanding from her caused me to insert the word radical when I talk about pluralism because pluralism is not just",
      "but pluralism is actually learning to embrace the other. And for me, this is again something that I've developed in terms of a basic theology of oneness based on tawhid or the oneness of God and that no person can be in relationship with any other person except of equality and reciprocity. Where did we go wrong then? Those interpretations aren't there right now. Is it patriarchy? Is it homophobia? Is misogyny? Like where do we go",
      "to occur or to flourish. You know, I have a sort of running theory about patriarchy and that is that patriarchy was necessary to get us out of the caves but now that we're out of",
      "for reasons of gender and sometimes it extends to other things, class and race. Do you think there are tactics or strategies to resist this? Or do we need more vocal scholars who take a feminist point of view? What do you think we need? Actually I have found that we need multiple strategies. For example, I do theology, I'm really interested in notions of God",
      "but I work with people who do law, both Islamic Law and Constitutional Law because sometimes you need explicit legal reforms. So you have to have somebody who can not only advocate but who can develop those reforms to such an extent that they can create that kind of change But you'd need people who are activists that is people on the ground we're working to be able to make certain changes And who may not think about the theory that goes behind it? so I'm really into what I call the multi-pronged approach in order that's the one thing about which I am",
      "I am not conditional is justice. That in the traditional development of Islamic Sharia, the maqasid, the objective of Sharia is supposed to be justice and what we found is that if that justice is not lived today in our community with all the diversity of our community then we have to challenge any policy, any practice, any private arrangement that allows for injustice to go on because",
      "So it's a very interesting thing to realize that my method is only one method that contributes to the holistic transformation of our community. You mentioned the fantastic and always progressive for her times, Miss Audre Lauren but where else do you get your inspiration from? From your ideas of justice? Well, you know what? My father who was a Methodist minister took me to the March on Washington with Martin Luther King when I was like 10-11 years old",
      "So I've always been raised with the relationship between faith and freedom, the relationship",
      "God would want me to act and that is for justice equality and dignity. When did you convert in what was the process like for you? I converted actually on Thanksgiving Day in 1972 probably before you were born. Just by a couple years. Yeah, and I had been a seeker. I was very much inspired by my father a man of ethics and faith but in college",
      "in Arabic speaking countries and dedicated myself to the process of being able to understand it which led to working on the first book that I wrote, Quran and Woman rereading the sacred text from a woman's perspective. What is the premise of your first book? The premise of my first book is women and men are equally part of the Muslim Ummah or community were equally present at the time of the revelation of the Quran but for some reason",
      "with regard to the sacred text is completely silent. And I know they had thoughts, but we don't have a record of it, but that it is integral to our understanding of divine revelation that we include the perspectives of both women and men in our understanding on the texts. So in other words, it was what you call self-evident. It is evident that women have a perspective and it's evident that that perspective helps us to understand the divine revelation. In more nuanced ways than we were missing earlier right?",
      "In certain nuanced ways. I mean when the Quran talks about Mary's experience in labor Men have never been in labor So why are they thinking that they're the ones going to give the interpretation of that experience exclusively? You see we understand more because the Quran also pays attention to women in a way That is beautiful and yet instilled the community sometimes shied away from being clear about how significant was the woman's experience To helping us to understand the text",
      "What is your favorite thing about Islam and the Quran?",
      "equality. And when I began to work on this again just as a theologian, that is as a way of envisioning the universe in my relationship with the Creator and therefore my relationship others, when I begin to work it, as I said I didn't do law so I didn t know how would this impact the law? And I was actually asked about this well you know how do you get that into fikr? You know how did you make that into jurisprudence? And i thought you guys do the law can't you do the Law let me just do the theology it all feels so right! But over",
      "Five years or so I've been working with people who are in fact versed with the law and the understanding is that if the maqasid, that we talked about earlier, if the goal of the Sharia is justice then that justice must be experienced by the people who were supposed to be recipients of it. And in particular in terms of dealing with gender, if we are not experiencing justice and equality then we have to change any law or policy that prevents us from being able",
      "able to do it and this has led to an interesting movement in the context of Muslim women activists across the globe. Alhamdulillah! And there you have it, leading Dr Amina Wadud in Toronto sharing her thoughts and passions and favorite things about Islam gender and LGBT Muslims. In solidarity, this is Lali Muhammad from Deviant Productions"
    ]
  }
]