Thursday, March 7, 2024

Embracing Gender and Feminist Approaches to Theology and Spirituality: A Transformative Ramadan

 

Embracing Gender and Feminist Approaches to Theology and Spirituality: A Transformative Ramadan

Adis Duderija

 

The close chronological proximity  of the start of Ramadan with International Women’s Day in 2024 presents a unique opportunity to explore the intersection of gender and spirituality within the context of Islam. By shifting the focus of Ramadan towards gender and embracing feminist approaches to theology and spirituality, we can foster a more inclusive and empowering experience for all Muslims. In this essay I wish to highlight  that dedicating Ramadan to gender issues and women’s perspectives will contribute to a transformative and progressive understanding of Islamic spirituality.

 

Recognizing Gender Inequality in Muslim Contexts:

 

Before delving into the potential of a gender-focused Ramadan, it is crucial to acknowledge the existing gender inequalities and challenges faced by women within many Muslim communities. These disparities often arise from cultural interpretations, patriarchal norms, and limited access to education and resources. By addressing these issues head-on, we can work towards a more just and egalitarian society.

 

Feminist Approaches to Theology and Spirituality:

 

Feminist theology, including Islamic feminist theology,  and spirituality challenge patriarchal interpretations of religious texts and traditions, seeking to promote gender equality, justice, and inclusivity. These approaches emphasize the inherent worth and dignity of all individuals, regardless of gender. By incorporating feminist perspectives into Ramadan, we can reclaim the essence of Islam as a faith that values and empowers women.

 

Reimagining Ramadan:

 

To make Ramadan a focus for gender and feminist approaches to theology and spirituality, several key elements can be considered:

 

1. Inclusive Sermons and Religious Teachings:

   Imams and religious scholars can deliver sermons and teachings that address gender issues, challenge harmful stereotypes, and promote gender equality and justice. These messages should highlight the contributions of women throughout Islamic history and emphasize their roles as leaders, scholars, and spiritual guides.

 

2. Women’s Voices and Leadership:

   Empowering women’s voices and leadership within religious spaces is vital. Mosques can provide platforms for women to lead prayers, deliver sermons, and actively participate in decision-making processes. This inclusivity will not only enhance women’s spiritual experiences but also promote gender equality within the community.

 

3. Educational Programs:

   Organizing educational programs during Ramadan that focus on gender issues and feminist theology can provide opportunities for dialogue, learning, and reflection. These programs can explore topics such as women’s rights in Islam, gender equality in religious texts, and the role of women in shaping Islamic societies. By fostering knowledge and understanding, we can challenge patriarchal interpretations and promote a more inclusive faith.

 

4. Engaging (young) Men and Boys :

   Gender equality is a collective responsibility that requires the engagement and support of  (young) men and boys. Ramadan can be an opportune time to organize discussions, workshops, and awareness campaigns that encourage ( young)  men and  to reflect on their roles in dismantling gender stereotypes and promoting gender justice. By involving them  in these conversations, we can foster a more inclusive and equitable community.

 

5. Embracing Rituals through a Gender Lens:

   Ramadan’s rituals, such as fasting, prayer, and acts of charity, can be reimagined through a gender lens. Sermons and discussions can explore the spiritual significance of these practices for women and highlight their unique experiences. Additionally, acts of charity can be directed towards supporting initiatives that empower women, such as educational scholarships, vocational training, and healthcare programs.

 

Benefits and Transformative Potential:

 

Dedicating Ramadan to gender and feminist approaches to theology and spirituality offers several benefits and transformative possibilities:

 

1. Empowering Women:

   By centering gender issues, women will feel seen, heard, and validated within their religious practice. The inclusion and recognition of their contributions will empower women to take leadership roles, pursue religious scholarship, and actively participate in shaping the future of Islam.

 

2. Challenging Patriarchal Norms:

   By challenging patriarchal interpretations and engaging in critical discussions, we can dismantle harmful gender stereotypes and promote a more inclusive and equitable understanding of Islam. This will contribute to the broader movement for gender justice within Muslim communities.

 

3. Promoting Dialogue and Understanding:

   A gender-focused Ramadan encourages open and constructive conversations about gender equality, feminism, and the role of women in Islam. Such dialogue fosters understanding, empathy, and unity within the community, promoting a culture of inclusivity and respect.

 

4. Inspiring Future Generations:

   By embracing gender and feminist approaches, Ramadan becomes a catalyst for inspiring the next generation of Muslims to advocate for gender equality and justice. This transformative experience will shape their understanding of Islam and encourage them to challenge societal norms that perpetuate gender disparities.

 

 

By dedicating Ramadan to gender and feminist approaches to theology and spirituality, we have an opportunity to create a truly transformative and inclusive experience for all Muslims. Embracing these perspectives challenges patriarchal norms, empowers women, promotes dialogue and understanding, and inspires future generations. Let us seize this moment to reimagine Ramadan as a time of profound spiritual growth, where gender equality and justice are celebrated, and the divine potential within all individuals is recognized and honoured.

Sunday, January 21, 2024

Acknowledging Competing Visions of the Prophetic Legacy: An Opportunity for Principled Pluralism

 



Adis Duderija

As an academic who has been publishing on  hadith literature and the debates surrounding the sunna of the Prophet  of Islam since 2007 I have come to appreciate the complex and multifaceted nature of competing and often  irreconcilable visions of what constitutes  his legacy. The diversity within Islamic intellectual traditions itself testifies to this inherent complexity. Rather than being a cause for distress or denial, this reality presents an opportunity for us to embrace principled pluralism. By recognizing and respecting the existence of multiple competing visions of the prophetic example and teachings, we can foster inclusive discussions and move away from claims of a singular 'true' Islam. This essay expands on the main points by exploring the implications of principled pluralism in interpreting the prophetic legacy and its potential for a progressive and compassionate approach to Islam.

 

The Plurality of  Understandings:

Within Islamic intellectual traditions, we find a range of interpretations and applications of the Prophet's teachings. These diverse interpretations have given rise to differing perspectives on social conservatism, radical change, traditionalism, and modernism. Rather than asserting a single authoritative narrative, we should recognize that Islam, like all faiths, encompasses a plurality of valid understandings and applications. This understanding empowers communities to discern principles of justice and compassion, prioritizing them over cultural accretions in their own contexts. It allows for a dynamic engagement with the prophetic legacy, enabling Muslims to adapt and respond to the evolving needs of society.

 

Assessing the Influence of Context:

An awareness of our interpretive role is crucial in assessing how various conceptualisations  of the prophetic sunna reflect universal ethics or more temporal or sectarian influences. By critically examining the historical and cultural contexts in which interpretations have emerged, we can engage in inclusive discussions rather than resorting to accusations or polemics. This approach encourages a spirit of inquisitiveness and fosters an environment where diverse conclusions can coexist. While disagreements may persist, the emphasis on respectful dialogue and integrity in interpretation enriches society and promotes a deeper understanding of the faith.

 

Embracing the Diversity of Faiths:

Recognizing the diversity within Islam, as well as within all faiths, is liberating rather than confusing. It shifts the responsibility for determining principles from imposition to individual and communal conscience. This principled pluralism aligns with an Islamo-realistic approach as adopted in  progressive Muslim thought  that neither promotes radical relativism nor static dogmatism. Instead, it embraces dynamism and gives primacy to beauty, mercy and the common good. By acknowledging the multiplicity of interpretations, we create space for a faithful progression that aligns with Islam's timeless call for justice in the face of changing conditions.

 

The Quest for Faithful Progress:

In a world characterized by rapid social, cultural, and technological changes, a diversity of thought, rather than uniformity, better enables the quest for faithful progress. Principled pluralism as ,for example found in progressive Muslim thought, allows for the continuous exploration and application of Islam's moral principles while adapting to evolving societal needs. It encourages Muslims to engage in critical reflection, drawing from their diverse understandings of the prophetic legacy. This approach fosters a dynamic and compassionate interpretation of Islam that resonates with the challenges of the contemporary world.

 

Competing visions of the prophetic legacy present an opportunity for principled pluralism. Recognizing the diversity of interpretations within Islamic intellectual traditions allows for inclusive discussions and a departure from claims of a singular 'true' Islam. By assessing the influence of context, embracing diversity, and prioritizing principles of beauty, justice and compassion, Muslims can engage in a dynamic and progressive interpretation of the faith. This principled pluralism enables a faithful progression that responds to the evolving needs of society while staying true to the timeless call for mercy and common good.

Friday, January 19, 2024

The Necessity of Beauty, Mystery, and Truth in Human Life

 

The Necessity of Beauty, Mystery, and Truth in Human Life

 

Adis Duderija (with help of Chat GTP)

 

A day spent without the sight or sound of beauty, the contemplation of mystery, or the search of truth is a poverty-stricken day; and a succession of such days is fatal to human life." - Lewis Mumford

 

In his thought-provoking quote, the renowned philosopher and writer Lewis Mumford emphasizes the profound importance of beauty, mystery, and truth in our daily lives. As per the above quote, according to Mumford, a day devoid of these essential elements is a "poverty-stricken day" that can ultimately prove fatal to the human spirit. This brief essay explores the significance of beauty, the contemplation of mystery, and the pursuit of truth in human existence and posits that their absence leads to a diminished life experience.

 

The Power of Beauty

 

Beauty, in its various forms, as pointed out elegantly by ,among others,  Patricia Adams Farmer,  has the remarkable ability to enrich our lives and elevate our spirits. It can be found in nature's awe-inspiring landscapes, captivating works of art, mesmerizing melodies, or even in the kindness and compassion of our fellow human beings. The sight of beauty awakens our senses, evokes emotions, and nourishes our souls. Whether it is a radiant sunset, a poignant poem, or a tender gesture of love, beauty has the capacity to transcend the mundane and connect us with something greater than ourselves. It provides solace in times of despair, inspiration in moments of stagnation, and a profound sense of belonging in a chaotic world. Without the experience of beauty, our existence becomes grey and monotonous, devoid of the joy and wonder that make life worth living.

 

The Contemplation of Mystery

 

Mystery ,as a philosophical concept, serves as a gateway to the unknown and invites us to explore the depths of our curiosity and imagination. It encompasses the enigmatic aspects of life that defy explanation and resist categorization. The contemplation of mystery compels us to question, to seek meaning, and to embrace uncertainty. It challenges our preconceived notions and expands the horizons of our understanding. The mysteries of the universe, the complexities of human consciousness, and the enigmas of existence all beckon us to embark on a journey of discovery. By engaging with mystery, we cultivate a sense of humility, recognizing that there are limits to our knowledge and that the world is far more intricate than we can fathom. Without the contemplation of mystery, our lives become shallow and superficial, trapped within the confines of the known and deprived of the transformative power of intellectual and spiritual exploration.

 

The Search for Truth

 

The pursuit of truth lies at the core of the human quest for meaning and understanding. Truth represents an unyielding beacon that guides us towards clarity and authenticity. It encourages us to confront difficult questions, challenge prevailing beliefs, and embrace rationality and evidence. The search for truth necessitates an open mind, intellectual honesty, and a willingness to confront uncomfortable truths. It is through the pursuit of truth that we uncover knowledge, unravel falsehoods, and make progress in various domains of human endeavor. Truth is not always easily attainable, and the path towards it may be fraught with obstacles, but the journey itself is transformative. Without the search for truth, our lives become stagnant and susceptible to ignorance, misinformation, and deception. We risk becoming prisoners of our own biases and prejudices, detached from reality and disconnected from the fundamental principles that underpin a just and enlightened society.

 

 

Lewis Mumford's quote underscores the profound significance of beauty, mystery, and truth in our lives. A day spent without encountering these elements leaves us impoverished, robbing us of the richness and depth that they bring. Beauty awakens our senses, mystery ignites our curiosity, and truth guides our understanding. The absence of these vital components leads to a diminished existence, stifling the human spirit and hindering our growth as individuals and as a society. To cultivate a life of meaning and fulfillment, we must actively seek out and embrace beauty, delve into the contemplation of mystery, and engage in the relentless pursuit of truth. By doing so, we open ourselves to a world of wonder, expand our horizons, and foster a deeper connection with ourselves, others, and the universe at large. Let us, therefore, strive to infuse our lives with the sight and sound of beauty, the contemplation of mystery, and the search for truth, for it is in their embrace that the fullness of human life truly unfolds.


Sunday, January 14, 2024

The Lingering Costs of Violence



The Lingering Costs of Violence
Adis Duderija


Armed conflicts   can ,at times,  be  justified as necessary means to resolve immediate conflicts and threats, but it is important  to recognize that their impacts ripple well beyond the formal cessation of hostilities, undermining future peace in subtle yet profound ways. While violence may defeat enemies in the present, it sows the seeds of radicalization, social disintegration, and deep polarization that gestate over time into renewed instability. By examining three “second-order effects” - the radicalizing impact on political factions, erosion of social cohesion, and closing of the policy space - we can better understand how war perpetuates itself by weakening societal structures crucial for durable peace.  

Nonviolence, though riskier initially, may disrupt this generational embedding of conflict and rejectionism by obstructing violence from corrupting community ties and the political sphere. 

One pernicious second-order effect is the tendency of war to empower radical elements while sidelining moderates who advocate compromise and diplomacy. As fighting persists without resolution, wavering segments of communities lose faith in the possibility of nonviolent solutions and see militancy as the only “realism” left. Gradually, extremists come to dominate discourse by framing alternatives as cowardice or betrayal rather than thoughtful attempts to reconcile all sides. Branding moderates this way allows radicals to consolidate support from those despairing of change through lawful participation. This dynamic transforms fringe movements into entrenched forces commanding devoted followings that persist far beyond initial triggers through multi-generational indoctrination of the disaffected young.   

Socially isolated youth traumatized by loss and hopelessness during conflict’s longevity find radical groups offer purpose, empowerment and clear answers amid turmoil that disrupted their coming-of-age. Not yet settled into permanent roles and still grappling with identity, these volatile ages develop formative political worldviews during upheavals that violence exacerbates. For them, uncompromising militant ideologies supplant fractured communities as sources of belonging and guidance. Thus does war intergenerationally perpetuate radicalism by redirecting socialization of successive youth cohorts toward radicalization and away from modes of community and cooperation necessary for stable societies. It transforms a cohort now too into a generational wellspring for rejectionist doctrines.

At a deeper structural level, conflict devastates the very social fabric on which communities depend by destroying personal bonds of trust between neighbors who were once interdependent. Lingering fears and fractured relations born of sudden estrangement poison reconciliation even long  after direct fighting ends. 

This fragmentation of what Robert Putnam terms “social capital” - the dense weave of rapport and reciprocal goodwill vital for cooperation - occurs at a microscopic scale between individuals as well as macroscopic levels. At both, the wreckage of intra-communal networks weakens the relational infrastructure crucial to reconstituting stable, cooperative relations when animosity ebbs. Conflict polarized populations grow too estranged psychologically and politically to rebuild on bases of shared citizenship through inclusive programs. Societal trauma lingers psychologically through experiences that corrode willingness to compromise. 

Similarly, as strategic calculations polarize amid fighting, participants find less space for cooperative solutions addressing roots of marginalization fueling violence in the first place. Moderation loses platforms while militancy dominates fragmented political spaces. This closing of cooperative avenues for preventive approaches precludes mutually satisfactory postwar transitions emphasizing inclusion and joint problem-solving. Societies polarized internally as well as externally vis-à-vis international actors become too divided - psychologically traumatized as well as politically polarized - to reconstitute on foundations of shared prosperity and citizenship when violence displaces diplomacy. Postwar assistance models promoting peace through cooperation find barren ground. 

While force resolves near-term battles, its impacts gestate over time through a generational radicalizing of successive cohorts, corrosion of social cohesion, and preclusion of reconciliation-centered politics. By embedding conflict psychologically within populations as well as structurally across political systems, war breeds future conflict itself through second-order deformations of the very social fabric that makes peace possible. A holistic, preventive model prioritizing societal resilience through cooperative diplomacy merits support over temporary victories that generate deeply detrimental consequences impeding stability once guns fall silent. Thus while force conquers present foes, nonviolence may obstruct destructive radicalization, social fissuring and closed policy spaces from taking root, preempting wars by preventing their generational perpetuation through corrosive second-order effects.

Monday, January 1, 2024

Unveiling the Problems with Classical Theism

 

 Unveiling the Problems with Classical Theism

Adis Duderija

 

Throughout history, classical theism(I use the word here in the sense of approaches to concept of  God as espoused by Aristotle, Augustine and Ghazali to new some famous examples)  has shaped religious traditions, defining the ideal believer through concepts of obedience, liturgical piety, and devotion. However, an urgent need exists to reassess these traditional paradigms and redefine religious authenticity in ways that prioritize multiperspectivity, creativity, and appreciation for original and contextualized thought. This short piece  outlines  the problematic aspects of classical theism, shedding light on its reinforcement of patriarchal structures, the presence of eschatological thinking, the notion of eternal damnation, and the enforcement of rigid beliefs.

 

I. The Patriarchal Foundations of Classical Theism:

Feminist theology has played a pivotal role in exposing the inherent problems within classical theism over the past five decades. By perpetuating a patriarchal understanding of God, this theological framework reinforces hierarchical ontologies that permeate all facets of society. The resulting male privilege manifests in the structure and governance of civilizations, perpetuating gender inequalities and hindering progress toward gender equity.

 

II. Eschatological Thinking and Its Implications:

Classical theism, particularly in Christian and Islamic variations, often embraces eschatological thinking, rooted in their respective scriptures. This emphasis on apocalyptic visions has led to the emergence of puritanical sects that ardently pursue the fulfillment of these prophecies. Throughout history, such extremist groups, including recent examples like ISIS, have fervently sought to bring about the apocalypse or have based their ideologies on these eschatological narratives. This apocalyptic mindset can disrupt social and political stability, potentially leading to violence and conflicts.

 

III. The Damaging Effects of the Notion of Eternal Damnation:

One of the most troubling aspects of classical theism lies in its promotion of the idea of eternal hell and damnation. Orthodox institutions have wielded this concept to exert control and manipulate their followers. By instilling fear and enforcing strict adherence to dogma, the notion of eternal damnation stifles intellectual inquiry and suppresses alternative interpretations. This absolutist control not only hampers individual growth but also undermines the potential for religious pluralism and dialogue.

 

IV. Repression and Violence in the Face of Apostasy:

Classical theism has a long history of enforcing "correct" belief and doctrine, often through violent means. Dissenters, particularly free thinkers and women who challenge orthodoxy, have been targeted and persecuted. The fear of apostasy threatens the social order envisioned by religious institutions, leading to egregious acts of violence and oppression. This suppression of divergent beliefs restricts intellectual diversity and inhibits societal progress.

 

Conclusion:

In conclusion, the problems inherent in classical theism necessitate a critical examination and a call for reform. By redefining religious authenticity through a lens of multiperspectivity, creativity, and contextualized thought, we can forge a more inclusive and tolerant religious landscape. It is crucial to address the patriarchal foundations of classical theism, the potentially destabilizing effects of eschatological thinking, the damaging notion of eternal damnation, and the violence associated with the enforcement of rigid beliefs. By undertaking these reforms, we can foster a more compassionate, intellectually vibrant, and harmonious society.

Friday, December 22, 2023

Interfaith Solidarity Jihad

 

The excerpt below is taken from a recently published academic chapter  -https://link.springer.com/chapter/10.1007/978-981-99-3862-9_13



Introduction: Jihad as an Obstacle to Interfaith Understanding and Practice

 

 

Probably one of the most contentious ideas, with a long and controversial historical pedigree, is the doctrine of jihad. It is considered a major threat to international order by the global north and a civilizational threat to western-liberal democracies (Cook, 2005; Egerton, 2011; Kepel, 2009;Li, 2020; Polk, 2018; Turner, 2014). Moreover, the term jihad has been used as one of the constellations of concepts that are emblematic of the threat (some) Muslims residing in the West are considered to pose to the liberal-democratic order of western societies (Egerton, 2011; Kepel, 2017; Tibi, 2014). As noted by Afsaruddin (2022), the term jihad, especially since the 9/11 terrorist attacks, has become ubiquitous in non-academic mass media and popular discourses, as representing the image of the Muslim ‘other’. Since 9/11, the term jihad has been primarily employed to personify forces of civilizational and religious division, violence, and conflict. As such it would be fair to state that the term jihad quintessentially has functioned as a discourse that poses a major obstacle to inter-cultural and interfaith understanding and practice.

 

While not denying the many historical, civilizational, and doctrinal difficulties that the idea of jihad poses, this chapter provides a reconceptualization of jihad that can be employed for advancing interfaith understanding and practice, as embodied in our autobiographical accounts. The first section examines the central arguments and justifications for the classical military doctrines of jihad in the laws of war (siyar), including theories of jihad that are compatible with international humanitarian law. This is important since the concept of jihad is being primarily debated in this sense. In the second section, we outline alternative reframing of the concept of jihad in contemporary literature on Islam in a non-military context. In the third section, the concept of ‘nonviolent interfaith solidarity jihad’ is introduced. Finally, we provide autobiographical accounts of our own engagement in nonviolent interfaith solidarity jihad.

 

Military Concepts of Jihad

According to Al-Dawoody’s (2011) comprehensive discussion of classical Islamic jurisprudence and modern Islam, the term jihad is a general term for war. Etymo-logically, however, its meaning is much broader as it connotes “striving to achieve a laudable goal, either by doing something good or by abstaining from doing something bad” (Al-Dawoody, 2011, p. 76). Jihad is, therefore, “a broad concept that refers to acts related to both oneself and others” (Al-Dawoody, 2011, p. 76). Al-Dawoody (2011) provides various definitions of military jihad among major classical Islamic schools of thought (Hanafis, Malikis, Shafi’is, and Hanbalis) formulated around a millennium ago as follows:

 

According to the Hanaf¯ıjurists, jih¯ad means exerting one’s utmost effort in fighting in the path of God either by taking part in battle or by supporting the army financially or by the tongue. For the M¯alik¯ıs, jih¯ad means exerting one’s utmost effort in fighting against a non-Muslim enemy with whom Muslims have no peace agreement in order to raise the word of God, that is, to convey or spread the message of Islam. The Sh¯afi’¯ıs define jih¯ad as fighting in the path of God, while the Hanbal¯ıs simply define it as fighting against unbelievers (p. 76).

 

These approaches to the doctrine of militaryjihad were premised upon a particular understanding of the nature of international relations. It was assumed that the default state of affairs between politically sovereign entities was premised on war, unless there were explicit agreements stating otherwise. Moreover, the near complete confla-tion of political and religious identities as a marker of the period in which the classical doctrine of jihad was formulated also greatly affected the way in which classical Muslim jurists defined the doctrine of jihad (Al-Dawoody, 2011, pp. 78–102).

In addition to formulating a concept of a defensive war ( jih¯adal-daf’) as a personal duty of every capable person, all mainstream Sunni schools of thought also subscribe/ d to the idea of jih¯ad al-talab (offensive or pre-emptive war initiated by Muslims in non-Muslim territories) as a collective duty of Muslims (Al-Dawoody, 2011, p. 76). Jackson (2002) terms this type of jihad as “pro-active jihad” or “aggressive jihad” and, furthermore, argues that it “according to the majority, constituted a communal requirement to be carried out at least once every year” (p. 15).

 

There are two main viewpoints used by classical Sunni jurists to justify engaging in war with a non-Muslim entity (casus beli). A majority view is shared primarily by Hanafis and Malikis who consider only acts of aggression against Muslims as the operative cause. By contrast, Shafi’is and some Hanbalis ground it based on unbelief (kufr). Al-Dawoody (2011, p. 81) argues that the eponymous founder of one mainstream Shafi’i Sunni schools of thought, Al-Shafi’ (d. 204 AH), formulated the view that “a permanent state of war exists until non-Muslims accept Islam or submit to Muslim rule.” Therefore, the two mainstream Sunni classical positions regarding the legal justifications for recourse to war both have doctrines pertaining to “aggressive jihad” (Jackson, 2002, p. 15) or the term we prefer, namely ‘expansionist jihad.’ This type of jihad, as evidenced from the definitions and justifications provided, is always directed in relation to the non-Muslim other and was embedded in a broader Machiavellian political theology (Al-Dawoody, 2011, pp. 71–106). While the classical approaches to military expansionist jihad still strongly resonate with a plethora of jihadist groups, modern Muslim scholars, such as Abu Zahra (d. 1974), have rejected the doctrine of expansionistjihad rooted in the unbelief of the non-Muslim other. They have developed an Islamic international law which, in many ways, reflects international humanitarian law. Abu Zahra held that, in both times of peace and war, Islamic teachings, including jihad, are to operate within the confines of the following principles: safeguarding of human dignity; premised on the idea that all humans are one nation; any efforts that facilitate human cooperation, forbearance, freedom, including personal or group freedom, freedom of religion, and freedom of self-determination; efforts that encourage virtue either in time of peace or, specifically, during the conduct of war; efforts that are just, based on reciprocity, in accordance with pacta sunt servanda principle, advance forming of friendships and preventing tyranny (Al-Dawoody, 2011; cf. Afsaruddin, 2022). In this conceptual-ization by Abu Zahra, the jihad doctrine would be considered only valid if it abides by the above-outlined values. Needless to say, some of the classical formulations of military jihad doctrine in classical Islamic jurisprudence and political theology, unlike the one espoused by Abu Zahra, leave little to no room for an interfaith-based solidarity jihad.

In addition to providing definitions of jihad in the context of warfare, a useful way of understanding the nature of ‘military jihad’ in classical Islam is to divide it in reference at whom it is directed, namely non-Muslims and “heterodox” Muslims (Al-Dawoody, 2011, pp. 71–107). In this latter sense, there is a less well-known type of ‘military jihad’ in classical Islam that is aimed at Muslims. Al-Dawoody (2011, p. 77) terms this as “domestic jihad” which includes four types: fighting against bughah (rebels, secessionists); fighting against muharibun (bandits, highway robbers, pirates); fighting against ahl al-riddah (apostates); and religious fanatics/ extremists. This domesticjihad is very much reflective of the nature of early Islam and the various political and sectarian schisms among Muslims that left an indelible mark on Islamic intellectual history in general and Islamic jurisprudence and theology. This concept of ‘domestic militant jihad’ is important because it problematizes the idea that military jihad is always oriented toward the non-Muslim other which would prevent any viability of the concept of ‘interfaith solidarity jihad’ that we advocate.

 

Non-military Concepts of Jihad

Afsaruddin (2022) identifies and discusses a wide range of non-military alterna-tive forms of the meaning of jihad that punctuate the Islamic intellectual tradition, including the idea of jihad as spiritual, moral, activist, or intellectual-based struggle. In this section we provide a brief overview of additional usages of alternative, non-military meanings ofjihad in recent academic literature before discussing the concept of ‘nonviolent interfaith solidarity jihad.’

There is the idea of ‘sexual jihad’ (Rinehart, 2019) in the context of understanding some of the motivations that saw the flocking of some Muslim women around the world to the so-called Islamic State as their sacred duty to support ‘militaryjihad’ and the establishment and expansion of the Caliphate. However, scholars such as Wadud (2006) and Shirazi (2009) use the concepts ‘gender jihad’ and ‘velvet jihad’to convey the idea of the struggle for gender-just interpretations of the Islamic tradition that provide an alternative to traditionalist and fundamentalist approaches to gender issues in Islam. The idea of ‘e-jihad’ discussed by Brunt (2003) points to the everyday efforts and struggle of Muslims in cyberspace to ‘fight’ for their cause however this is conceptualized. There is also literature on nonviolent, civilian-based, social justice-orientated jihad that describes efforts by ordinary Muslim citizens in places like the Middle East, Indonesia, and West Africa to bring about greater democratic transformations in their respective societies and for the purposes of peacemaking (Afsaruddin, 2022; Stephan, 2009).

 

The Concept of Nonviolent Interfaith Solidarity Jihad

The tragic events of 9/11 and subsequent developments triggered a widespread loss of life, multiple humanitarian crises, the significant flow of Muslim refugees and migrants into the West, the rise of Islamic extremism, increasing racism and xeno-phobia, and the rise of right-wing extremism. As a result, questions are being raised pertaining to the role of interfaith dialogue and solidarity in dealing effectively with these issues. This is evidenced in the exponential growth of academic liter-ature regarding the role of faith/religion in multiculturalism/politics/peacemaking/ international relations. There are also significant interfaith initiatives at local, national, and global levels that have been bringing together religious leaders, polit-ical leaders, policymakers, and academics (Patt, 2021). These interfaith dialogues and solidarity efforts are grounded in the belief that religion can be used as a source for achieving the common good and are conceptualized here as ‘nonviolent inter-faith solidarity jihad.’ We conceptualize ‘nonviolent interfaith solidarity jihad’as encompassing two foci: (1) academic efforts to bring about a greater understanding of different faiths for the purposes of providing better understanding and harmony between the adherents of various religious traditions; and (2) activist endeavors to bring faith communities together to explore the practical possibilities of peaceful faith-based interfaith-shaped social justice-orientated activities to serve the common good. In what follows, we discuss examples of this ‘nonviolent interfaith solidarity jihad’ in the context of post-9/11 Australia from autobiographical perspectives.

 

Adis Duderija’s Nonviolent Interfaith Solidarity Jihad—An Autobiographical Account

 

My involvement in interfaith dialogue in Australia goes back to my undergraduate days during the 1990s. At the age of eighteen, I settled in Perth, Western Australia, as a Bosnian refugee, with my parents and older brother. Over time, I became active in the Muslim Student Association at the University of Western Australia and various interfaith initiatives at the local level. My involvement in interfaith activities inten-sified after 9/11. While engaging in my postgraduate studies in contemporary Islam with an emphasis on interfaith and gender-related issues, I co-founded a local inter-faith group called Abrahamic Alliance (AA) in 2005. I co-led this for five years until the completion of my Doctor of Philosophy.

During that time, with my Christian, Muslim, and Jewish colleagues, we engaged in a variety of interfaith solidarity-based jihad activities, including organizing regular monthly meetings that attracted groups of twenty to thirty people, to larger and more official gatherings that attracted 150–200 people including religious leaders and clerics. In the spirit of nonviolent interfaith solidarity jihad, the main aim of these initiatives was to bring Jews, Christians, and Muslims to meet face to face and eventually develop sufficient levels of trust that would enable the participants to discuss a variety of sensitive topics of both religious and political/activist nature.

My own interfaith solidarity jihad has been underpinned by the theory of progres-sive Islam that I have been developing in an academic setting for about fifteen years. This has resulted in many publications, most notably two sole authored monographs on the subject (Duderija, 2011, 2017). The main pillars of progressive Islam can be summarized as follows:

1.     creative, critical, and innovative thought based on epistemological openness and methodological fluidity;

2.     rationalist and contextualist approaches to Islamic theology and ethics;

3.     a human rights-based approach to Islamic tradition;

4.     contemporary approaches to gender justice;

5.     affirmation of religious pluralism;

6.     Islamic liberation theology; and

7.     Islamic process theology.

 

These pillars of progressive Islam align closely with the philosophy, vision, and mission of the Network for Spiritual Progressives (NSP) described below.

I left Australia in 2011 due to professional and personal reasons and upon my return, in 2017, with my co-author of this chapter, Dave Andrews, we co-founded an Australian chapter of the Network of Spiritual Progressive or NSP-Australia (The Network of Spiritual Progressives, 2022a). The mission, visions, and principles of NSP-Australia were adopted to our own local context. The NSP’s philosophy is succinctly described as follows:

 

Most people yearn for a world of love and real human connection and to live meaningful lives that transcend material well-being, that tie us to the ongoing unfolding of spirit and consciousness, and that connect us with the inherent interdependence and love that permeates and inspires all being. To achieve this world, we need a multifaceted revolution—political, moral, cultural and spiritual—that awakens us to the dignity and value of all peoples, regard-less of race, creed, gender, religion, class, where they’ve come from or what they’ve done, and helps us connect with the beauty and awe of the universe. This revolution must be grounded in love for all people, for life, and for the planet. (The Network of Spiritual Progressives, 2022b)

NSP’s vision is described in the following manner:

 

Our well-being depends on the well-being of everyone else on the planet and the well-being of the Earth. We seek a world in which all of life is shaped by peace, justice, environmental stewardship, love, care for one another, care for the earth, generosity, compassion, respect for diversity and differences, and celebration of the miraculous universe in which we live. (The Network of Spiritual Progressives, 2022c)

Its mission statement says:

 

To build a social change movement—guided by and infused with spiritual and ethical values—to transform our society to one that prioritizes and promotes the well-being of the people and the planet, as well as love, justice, peace, and compassion over money, power and profit. (The Network of Spiritual Progressives, 2022d).

NSP’s intellectual outlet is the magazine, Tikkun Olam, edited by Rabbi Micheal Lerner, to which I have had the pleasure of contributing on two occasions (Duderija, 2018a, 2018b, 2018c). Although the magazine is ‘Jewish’ in its core, it has a strong interfaith orientation and most of its contributors and editorial board members are not Jewish. The magazine is published by Duke University Press and has already reached thirty-five volumes and over 100 individual issues. The aim and nature of the magazine is described on its website as follows:

 

Tikkun is the voice of all who seek to replace the materialism, extreme individualism and selfishness of Western societies by creating the psychological, spiritual and intellectual foun-dations for the Caring Society: Caring for Each Other and Caring for the Earth. Tikkun offers a lively and easy-to-read critique of politics, mass culture, many of the debates in academia, and the still-deepening environmental crisis. And it is the preeminent North American maga-zine providing analytical articles on Israel and Palestine, latest issues in Jewish, Christian, Muslim and Buddhist religious theory and practice, and the intersection of religion and poli-tics in Western societies, as well as the inheritor of the hopefulness and commitment to an end to racism, sexism, homophobia, Islamophobia, xenophobia and anti-Semitism. We seek inner healing and radical nonviolent transformation of our globalized capitalist society. We are the magazine of liberal and progressive Jews, but also of every religion or none (atheists welcomed)—a universalism of the Judaism we affirm leads us to embrace all humanity—and that is reflected in the wide diversity of our readers and authors. (Tikkun, 2011)

Given the above, we consider the philosophy, vision, and mission of the NSP and Tikkun as exemplars par excellence of nonviolent interfaith solidarity jihad. These tenants of progressive Islam as I theorize (Duderija, 2018a, 2018b, 2018c) are also in harmony with the fundamental premises of process-relational, open-relational theology that I will discuss next.

Since 2019, my interfaith solidarity jihad has been increasingly influenced by processes—relational and open theism-based theologies associated with the schol-arship of scholar-activists including John Cobb Jr, David Ray Griffin, Jay McDaniel, Patricia Adams Farmer, Bruce Epperly, Thomas Jay Oord, and Andrew M. Davis (Center for Open & Relational Theology, 2022; Center for Process Studies, 2020b).1 On its main website the Centre for Process Thought (CPS) lists religion and interfaith dialogue as one of its areas of focus and describes its approach as follows:

 

Process thought has had a significant impact in the area of theology, religion, and spirituality. From the work of theologians like John Cobb and Marjorie Suchocki, and the emergence of Process Theology (as well as Open-Relational Theology), the process worldview has inspired new formulations of the nature of God—including special attention to notions of power, love, and God’s relation to the world. As an organization committed to the promotion of the common good, CPS also has a long history as a leader in interreligious dialogue; understood as a practice toward mutual transformation and peace. (Centre for Process Studies, 2020a)

This description is consistent with our definition of nonviolent interfaith solidarity jihad with its focus on interfaith-based commitment to solidarity, peacemaking and the common good.



Tuesday, December 19, 2023

Summary of R. Farmer's book Beyond the Impasse: the Promise of a Process Hermeneutic


 The below is the summary of some of the main arguments in the book

Theory of perception  

The theory of perception in process thought posits that perception is inherently perspectival, suggesting that our experience of the world is mediated through subjective participation and personal valuation. However, it contends that there exists a possibility of apprehending the world in its objective state, independent of subjective perspectives and evaluations (p. 90). 

  

Epistemologically, this theory asserts that knowledge originates from experiential engagement rather than abstract ideation (p. 91). It underscores the primacy of direct encounters and interactions with the world as the foundation of understanding, prioritizing experiential immediacy over conceptual constructs. 

  

Perception is characterized as possessing imaginative and creative dimensions, implying that it entails acts of interpretation (p. 93). It posits that our perceptual engagement with the world involves active processes of meaning-making, highlighting the role of imaginative faculties and creative cognition. Thus, perception is conceptualized as an interpretive endeavor. 

  

The nature of language is such that it perpetually eludes complete semantic disclosure. Language is inherently indeterminate and laden with subjective valuational undertones (p. 95). It posits that linguistic expression, by its inherent nature, falls short of capturing the entirety of meaning and the richness of signification it seeks to convey. Moreover, the act of naming and abstraction is suffused with affective tonalities, imbued with subjective valuational orientations, and exhibits an element of creative agency (p. 95). Language is construed as an expressive act that encompasses individual agency, emotional investment, and creative expression. 

  

Language, within this framework, signifies a plurisignificant medium, harboring multiple layers of meaning and accommodating diverse interpretative possibilities (p. 95). It suggests that linguistic signification is not fixed or univocal but rather open to manifold interpretations. 

  

In the context of conveying profound truths, this theory posits the indispensability of employing poetic or mythical language. It contends that the depth and complexity of profound insights necessitate linguistic modes that are steeped in evocative imagery and symbolical representation (p. 98). Such language is believed to encapsulate the intricacies of certain experiences or concepts that elude literal or straightforward verbal expression. 

  

Regarding religious language, it is conceived as inherently value-laden and subjective, explicitly premised on a particular ontological vision and underpinned by a commitment to understanding (p. 98). Religious statements are not construed as objective descriptions of natural or transcendent realities but rather as articulations of individual beliefs and experiences. 

  

Moreover, all language, including religious language, is deemed analogical rather than literal, implying that religious statements should not be regarded as literal representations of reality but rather as symbolic and metaphorical expressions. They are intended to evoke affective responses and engender experiential engagement rather than serving as rigid dogmas (p. 98). 

  

This stance stands in contrast to descriptive and metonymic perspectives of language, which assume that religious language functions as an objective depiction of the natural and transcendent realms, predicated upon a subject-object dichotomy (p. 98). The theory rejects the reduction of religious language to mere representational or descriptive functions, emphasizing its subjective and symbolic nature. 

 

Nature of texts in process hermeneutics 

 

The texts encountered in the context of process hermeneutics can be described as either proposals or collections of propositions (p. 103). It is important to recognize that texts are inherently incomplete and imprecise representations of the author's original vision. Additionally, texts inevitably elicit propositions that were not initially considered by the author. The propositions entertained by one reader will never align completely with those perceived by another reader. 

 
 

Texts possess an evolutionary nature (p. 103-104), wherein novel meanings can arise as a result of the progressive development of the world (p. 104). As per the process hermeneutical model, the meaning of a text remains open-ended and evolves alongside the creative advancement of the world (p. 105). 

 
 

To grasp a text comprehensively, it is necessary to interpret it within the broader framework of process metaphysics, which itself is an ongoing and unfolding process. This approach is commonly referred to as metaphysical criticism of the text (p. 105-106). 

 

Process hermeneutics and Validity in Interpretation 

 

Process hermeneutics and the evaluation of validity in interpretation and theological norms encompass several essential components. Firstly, it affirms the value of exploring novel meanings in interpretation, rather than categorically dismissing them in favor of presumed original meanings (p. 109). 

 
 

The criteria for assessing validity in interpretation within this framework consist of three concepts rooted in Whiteheadian philosophy. The first concept pertains to the historic route of living occasions, which bears resemblance to Gadamer's notion of effective history. It entails the recognition of a temporal continuum between the interpreter and the text, steeped in the continuity of customs and traditions. Effective history denotes the enduring impact of a text across generations, as it is continuously reinterpreted in light of new events, and conversely, new events are understood in relation to the text. In the context of process hermeneutics, the interpreter, as a participant in the historic route, shares an internal connection with the text and its associated interpretive tradition. Consequently, religious texts and their associated religious practices do not possess an immutable essence inherent to the historic route itself, but rather exhibit a causal continuity that permits change rather than perpetual repetition. Eternal repetition signifies a decline stemming from the waning intensity of emotions and enthusiasm. The past is thus regarded as a source of inspiration for novel and creative responses, rather than an entity to be safeguarded. Pertaining to the question of validity in interpretation and theological norms, the task lies in discerning when a novel expression genuinely aligns with the historic route and when it deviates from it. Cobbs suggests that a novel interpretation is considered valid when it fosters the emergence of new forms that invigorate the content of the historic route while integrating potential contributions from external sources. However, change becomes a betrayal when it impedes or obstructs the progress of the historic route (p. 110-114). 

 
 

The second concept encompasses God's work of creative transformation. In process thought, God is perceived as both the foundation of order and the impetus behind novelty. Order and novelty serve as instruments for God's overarching objective of cultivating heightened levels of harmonious sentiments within the cosmos. The role of the process interpreter is to strive for this creative transformation by employing theological norms that connect old interpretations with new ones, shedding fresh insight on established interpretations, and exploring the possibilities of reconciling seemingly incompatible propositions. It is crucial to note that creative transformation must operate within the parameters established by the historical routes (p. 114-117). 

 
 

The third concept revolves around the community of interpretation. Process thought places significant emphasis on both the historical religious tradition and the influence exerted by the interpretive community on individual interpreters. Within this framework, the interpreter's belongingness to a specific community, be it a scholarly guild or a particular faith group, substantially shapes their interpretation of the text. The validity of their interpretation finds affirmation within the community, and it can either contribute to the future growth of the community of interpretation or hasten its decline, as previously explained (p. 118). 

 
 

In summation, a valid interpretation in the realm of process hermeneutics is characterized by creative transformation within the interpreter's community. This approach recognizes the significance of history, community, and the ongoing interpretive process in comprehending and engaging with religious texts. It allows individuals to establish a connection with the past, interpret texts in the present, and envision a future that aligns with their interpretive community. 

Nature of Authority  

The essence of authority in process hermeneutics lies in the understanding that all human experiences are subjective in nature. It argues for the validity of authority as a dynamic and open-minded process, rather than a rigid and absolute concept. Authority is deemed sufficient rather than absolute, aligning with the persuasive nature of process metaphysics. Furthermore, in light of the continuous creative advancement of the world, all sources of authority require constant reinterpretation and adaptation to accommodate changing circumstances.(p.126-127) 

 

The concept of inspiration and revelation in process hermeneutics involves understanding them as interconnected elements within a continuous flow. Process thought acknowledges that no single moment can fully encapsulate the entirety of God's nature, as the divine reality surpasses our complete comprehension. 

  

Revelation is seen as an ongoing unfolding of divine love throughout history. As the process of creation evolves, our understanding of the sacred also develops. Inspired individuals across different eras bear fragments of insight into Love's guidance for their respective times. This perspective encourages approaching scripture with an open and seeking spirit, valuing anything within it that aligns with love and contributes to the cultivation of our conscience. With careful examination and patience, scripture's mysteries may continue to reveal deeper insights to future seekers, as our perception of eternity and time expands. 

  

From a process viewpoint, the Bible is regarded as a collection of diverse encounters across various eras, capturing the moments when Love's light broke through the lives of the scribes. However, it is important to approach the Bible as an interpreted text rather than a definitive statement of doctrine, recognizing that no single book alone contains the entirety of God's counsel. The Bible is seen as part of a broader unfolding revelation, continuously adapting to new eras' emerging awareness. While its teachings retain their relevance wherever they inspire compassion, deeper truths can also emerge through the voices of future prophets. 

  

Sacred texts serve as reflections of moments when revelation particularly manifested itself through prophets, poets, and visionaries. They offer glimpses of Love's presence in past eras, providing guidance that requires discernment, as eternal truths are conveyed through finite and time-bound words. Prophets act as conduits for revelation, channeling the stirring "God-consciousness" within and around them to challenge complacency and inspire societal growth of the spirit. Their message endures wherever Love uplifts hearts and minds, fostering a renewed commitment to peace. Process theology views prophecy as a human opening to the transcendent flow of revelation, particularly in times of social or spiritual unrest when established structures no longer satisfy, prompting the prophetic soul to advocate for new understanding and compassion. 

  

Inspiration occurs when individuals experience glimpses of the divine, allowing transcendent insights to radiate through ordinary words. However, true depth of inspiration is unlocked through interpretation across generations, as shifting perspectives unveil previously hidden facets of Love's calling. Inspiration is not limited to certain individuals but flows through all of humanity, especially when our love, justice, and creativity reach extraordinary levels. 

  

In this perspective, inspiration, revelation, and prophecy are intricately interconnected, each representing a facet of Divine ongoing work within, through, and beyond humanity across different eras. Sacred texts capture inspired moments, serving as catalysts for further revelation, while prophecy serves to awaken new insights. Inspiration strengthens our continuous grasp of the divine.