Religions/Adyan Is an Annual and Bi-Lingual (English and Arabic)
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Religions/Adyan is an annual and bi-lingual (English and Arabic) publication in interfaith studies published by the Doha International Center for Interfaith Dialogue with an emphasis on interreligious dialogue and the relations between Islam and other faiths. In a world of religious misunderstandings, violence, and hijacking of religious faiths by political ideologies, Religions/Adyan intends to provide a welcome space of encounter and reflection upon the commonalities and shared goals of the great religions of the world. The title of the journal suggests religious diversity while suggesting the need to explore this diversity in order to develop keys to both a deepening of one’s own faith and a meaningful opening to other creeds. The Qur’ân suggests a commonality of faith and a striving for the Truth within the context of religious diversity: “To each among you have we prescribed a law and an open way. If God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute.” (The Table Spread 5:48, version of Yusuf Ali) As a refereed international publication published the Doha International Center for Interfaith Dialogue, Religions/Adyan finds its inspiration in the universal message of monotheism broadly understood, while engaging the various religious faiths that share common principles and values within this broadly defined context. Religions/Adyan encourages comparative studies and interreligious exchanges in a spirit of dialogue and mutual enrichment. Its aim is to promote understanding between religious faithful of various traditions by exploring and studying the rich field of their theological and spiritual common grounds, their mutual and constructive relationships, past, present and potentially future, a better understanding of the causes of their conflicts, and the current challenges of their encounter with atheism, agnosticism and secular societies. In addition, Religions/Adyan wishes to highlight and revive the universal horizon of Islam by fostering studies in the relationships between Islam and other religions and civilizations in history, the arts, and religious studies. This is also a way to revitalize intellectual discourse in Islam, within the context of an interactive and cross-fertilizing engagement with other faiths. The essays published in Religions/Adyan exclusively engage the intellectual responsibility of their authors, and do not necessarily reflect the views of the DICID. They are published as part of an ongoing dialogue on religions, and should not be construed as the expression of the positions of any sponsoring organization. 1 Photo courtesy of Kai-Henrik Barth 2 Contents Editorial 5 by Patrick Laude Interview with Her Highness Sheikha Moza bint Nasser 7 Foreword 11 by Renaud Fabbri Feminine Wisdom and the World-Soul 14 by Florence Quentin Faire de la place en soi pour l’autre: L’ouverture au féminin, une néces- sité pour les religions du monde 21 by Eric Vinson The Celestial Virgin 35 by Franklin Merrell-Wolff Feminism, Muslim Theology and Religious Pluralism 37 Interview with Jerusha T. Lamptey and Nayla Tabbara The Eternal Feminine in Sufism: Readings of Ibn ‘Arabī and Emir Abd el-Kader 56 by Eric Geoffroy Women Mystics in Medieval Islam: Practice and Transmission 64 by Jean-Jacques Thibon Arab Women in 2015: Hope Amidst Chaos 77 Photo courtesy of Kai-Henrik Barth courtesy Photo by Mohammad Naciri Antigone, Irony, and the Nation State: the Case of Lal Masjid (Red Mosque) and the Role of Militant Feminism in Pakistan 84 by Shaireen Rasheed Mary, Mother of Mylapore: Symbolic Engagement as an Interreligious Transaction 97 by Francis X. Clooney, S.J. The Indian Paradox 110 by Shumona Sinha 3 Saint and Sinner: Women in Christianity 117 by Peter C. Phan Sophia, Androgyny and the Feminine in Franz von Baader’s Christian Theosophy 130 by J. Glenn Friesen The Indescribable Sophia and the Semiotics of Gender: A Brief Excur- sion 146 by Elizabeth Zelensky Mary Nyangweso Wangila, Female Circumcision: The Interplay of Reli- gion, Culture, and Gender in Kenya 156 by Akintunde E. Akinade (Book Review) The Frailest Thing in the World; On Faith, Suffering and Cinema in Our Time 158 by Elizabeth Zelensky (Movie Review) Biography 167 4 Editorial The themes and issues per- Bible and the Quran unambiguously taining to women and matters of gender have probably never received theology, in all three monotheistic as much attention as they have in the faiths,refer todid “Him.” not fail And to take still, account classical of last decades. The contemporary con- the fact that there is no perfection cerns for equality and freedom are in creation the principle and seed of obviously not foreign to this keen which is not to be found eminently interest. There is a sense, quasi- in God. If the feminine or femininity inherent to the modern ethos, that must be considered as perfections women and feminine contributions — and how would not they be so?, have been all-too often ignored, that one must admit that they are to be their voices have been oppressed found in God. The metaphysical real- ity of God must therefore include the of social and cultural activities. The feminine, even though it is obviously religiousor confined domain, within especially restrictive in itsareas in- so in a way that cannot be fully fath- stitutional dimensions — in which omed in human terms, nor be taken leadership has been for the most down to the level of purely human part a masculine affair, has been par- concerns. ticularly scrutinized in this respect. It has been the locus of passionate The second issue relates debates on the role of women and to the modern, and post-modern, the feminine. In this regard, two question of identity. In this regard, questions have often emerged. The it appears that religions tend to af- or that of the masculine and femi- identity in difference, and difference ninefirst isas thatattributes of the or“gender” dimensions of God, of infirm identity. both identity There andis clearly difference, both or a the Ultimate. The second question universal dimension and a differen- has pertained to the role of women tialist bent in the discourse of reli- in religious universes. The two ques- gions, as also interestingly, but dif- tions have often been connected as ferently, in most feminist discourses. Should universality, and the equality theology. between women and men that it im- testified by most trends in feminist plies, be incompatible with identity A monotheist belief, or reli- and difference? On the one hand, it would seem that there is no iden- tity that does not entail difference, thegious Creator heritage, of heaven leads andone earth.to affirm The and no difference that does not im- that God is “masculine” since He is 5 ply a relative superiority: one being ed —nor limited— to some feminine is superior from a certain point of view, another from a different point outwardly a priest or a preacher. of view. This means also, and most Finally,“values” othersor symbols, have but argued, she was espe not- importantly, that no human superi- cially among feminists hailing from ority is absolute, and must remain the Abrahamic world, that one must therefore open to its complement or take care of distinguishing the nor- its corrective. For instance, there is mativity that has emerged from historical crystallizations from the in some way and no man who is not scriptural sources and their intrinsic no woman who is not “masculine” principles. what is symbolized by the Chinese yin-yang“feminine”. in some ways. This is Be that as it may, religions are keen to point to a transcend- The connection of the two ence of all differences, whether they - are thought to be natural or socially vine and the identity and status of constructed. In monotheistic reli- womenquestions is farof thefrom “gender” being one-dimen of the Di- sional and unidirectional, however. equality of all human beings before Some have demonstrated, for exam- God.gions, In they Chinese, do so Indianby affirming and other the ple, that a recognition of the femi- wisdom traditions they tend to open the highest Way to all humans inde- not necessarily translate, far from pendently from gender differences, that,nine intodimension a socio-cultural of the Divine promotion does or from other differences that may of women. It is actually sometimes differentiate them from one another. the contrary that holds true, as ap- No human difference, whether of pears for example in some religious sex, race or gender can be absolu- sectors of South Asia. Others have tized since there is nothing relative suggested that one must distinguish that can limit or bind the Absolute. between the metaphysical dimen- There is much evidence to suggest sion, the spiritual realm and the that the great religions teach that socio-cultural realities. In this per- while one is born a woman or a man spective, what can be highlighted is one is re-born beyond the limitations the complexity and, oftentimes, re- and boundaries that those identities versed analogy between inner val- involve or imply. ues and outer phenomena, spiritual ranks and social hierarchies. For in- Patrick Laude, Editor-in-Chief stance, Mary illustrates an inner su- pereminence that cannot be unrelat- 6 Interview with Her Highness Sheikha Moza bint Nasser Adyan: Let’s start Your Highness with attempts pregnant with endeavours your being an inspiring Arab woman, leading to a resurgence and appar- both in your leadership roles and ently to several libertarian move- your entrepreneurial projects.