Women's Liberty in Religious Discourse

Vol. 9, No. 1, June 2021 page 11—22 https://jurnal.ugm.ac.id/poetika https://doi.org/10.22146/poetika.v9i1.61327

WOMEN’S LIBERTY IN RELIGIOUS DISCOURSE (NAWĀL AL-SA’DĀWĪ’S FANTASY IN ZĪNAH)

Yulia Nasrul Latifi UIN Sunan Kalijaga Yogyakarta-Indonesia Email: [email protected]

ABSTRACT

Zīnah. This study focuses on the The objective of this research is to reveal Nawāl al-Sa’dāwī’s fantasy and to find out why she builds a fantasy inconsistenciesof women’s autonomy of the shackling in religious Symbolic. discourse Fantasy as depicted is also in an her estuary latest of novel, meaning that confirms the existence ofconcept a divided of fantasy and dialectical in Žižek’s subject theory that of continuessubjectivity, to movewhich in sees search fantasy of self-fulfillment. as a screen covering The research the lacks method and

is hermeneutic, namely by interpreting the actions and fantasies of al-Sa’dāwī’ as a subject. The analysis shows that al-Sa’dāwī’s fantasyZīnah is her realization of a transcendental humanist religious discourse which gives women full autonomy, internally and externally. Zīnah, the main character in the novel, is a symbol of this autonomy. Internally, has been set free from the patriarchal shackles of religious discourses. Externally, Zīnah is able to change the structure and create a new humanist, transcendental, and progressive structure in religious discourse to liberate human beings. Zīnah is al-Sa’dāwī’s fantasy to cover up the lacks of Keywords:The Symbolic, liberty, the estuary woman, of meaning, religion, andZīnah, confirmation Nawāl al-Sa’dāwī, of her existence fantasy as a divided and dialectical subject.

ABSTRAK

ZīnahTujuan penelitian ini adalah untuk mengungkapkan fantasi Nawāl al-Sa’dāwī dan mengapa Nawāl al-Sa’dāwī membangun fantasi otonomi perempuan dalam wacana agama yang tergambar dalam novel terakhirnya, muara. Penelitianmakna yang ini mengukuhkanmemfokuskan eksistensipada Fantasi subjek yang yang ada terbelahdalam teori dan subjektivitas berdialektik Žižek. yang terusFantasi bergerak adalah layar yang menutupi kekurangan dan inkonsistensi dalam the symbolic yang membelenggu. Fantasi juga

untuk mencari pemenuhan diri. Metode penelitian adalah hermeneutik dengan cara menafsirkan tindakan dan fantasi Nawāl al-Sa’dāwī sebagai subjek. Hasil analisisnya, fantasi Nawāl al-Sa’dāwī adalah terwujudnya wacana agama humanis transendental yang memberikan otonomi penuh perempuan, internal dan eksternal. Tokoh Zīnah adalah simbolisasi otonomi tersebut. Secara internal, Zīnah telah terbebas dari belenggu patriarki wacana agama. Secara eksternal, Zīnah mampu mengubah struktur dan membuat struktur baru eksistensinyayang humanis, sebagai transendental, subjek yang dan terbelahprogresif dan dalam berdialektika. wacana agama untuk membebaskan manusia. Zīnah adalah fantasi Nawāl al-Sa’dāwī untuk menutupi kekurangan the symbolic, muara makna, dan pengukuhan Keywords: kemerdekaan, perempuan, agama, Zīnah, Nawāl al-Sa’dāwī, fantasi Poetika, Vol. 9, No. 1, June 2021

INTRODUCTION The hegemony of masculine Islamic discourse religions always carries the main mission of upholding continues to roll. There are various studies on contextualhuman autonomy, idea related both men to a and number women. of historical-Therefore, the idea of gender-biased verses in scriptures is a discrimination against Muslim women in different particular factors, not a universal idea in religions countries, including studies on the oppressive (Al-Sa’dāwī, 1974, 1980; Al-Sa’dāwī & Newson-Horst, hegemonyorthodoxy of of Arabic Islamic and law Islamic-Iranian (Issaka-Toure, works 2016; of 2008; Al-Sa’dāwī & Rauf Izzat, 2000). The autonomy Mattingly, 2019; Salaymeh, 2019), the patriarchal of humanized women was also practiced during the time of Prophet Muhammad. (Al-Sa’dāwī, 2003: 53– literature (Dadīsy, 2017; El-Miniawi, 2021), the 73; Latifi, 2019). Zīnah (official supremacy masculinity in modern Islamic politic EnglishAmong title Zeina Al-Sa’dāwī’s works which presents (Muhibbu-Din, 2019), and discrimination against the fantasy of women’s autonomy is Zīnah is Al- diasporic-Muslim women in Canada (Marcotte, 2010; , translation by Amira Nowaira, ofSulaiman the masculinity et al., 2018). of religious discourse has Saqi Books, 2011). Written in 2009, finallySeeking been arising. for women’s These include liberation, criticisms criticisms of the theSa’dāwī’s masculinity final novel. of religious It tells the discourse. story of theThe radical novel tellsupheaval two majorand resistance lines about of female the lives characters of its two against main masculinity of religious discourse in Hinduism, Buddhism, Confucianism, Judaism, Christianity and female characters, mother and child -Badūr and Islam (Sharma, 2006). Such as liberation from the Zīnah-, which are filled with upheaval, resistance and masculinity of Moroccan Islamic theology (Boumlik struggle. Badūr is a literary criticism professor of high & Gray, 2018), the movement and struggle for Islamic standing and popularity. Still, she suffers from being feminism (Hesová, 2019), the feminism movement positioned as an object of domestic violence due to a of Malaysian muslims (Mir-Hosseini, 2019), gender sincepatriarchal infanthood interpretation due to her of illegitimatereligion. Zīnah, status on as the a struggle in Indonesian novels from patriarchal other hand, gets separated from her mother (Badur) Quranic interpretations (Muzakka & Suyanto, 2020), the struggle of female Iranian theologians of the 19th bringingchild born changes out of wedlock. to her country. However, Zīnah grows to and 20th centuries (Rahbari, 2020), and the gender- become a talented and extraordinary girl capable of Islamic criticism of Middle Eastern literature (Hearty, 2015). in creatingThe purpose a fully autonomous of this research women is to in reveal religious the In her effort to liberate women, Nawāl al- thoughts of Nawāl al-Sa’dāwī in relation to her fantasy Sa’dāwī came up with a different, unique strategy. In their effort to liberate women, most Muslim feminists discourse. This fantasy is important to study because herwould fantasy describe describes women the as conditions a group that of fully still sovereign struggles it describes her freedom as a subject that is capable toward gender equality. However, al-Sa’dāwī, through of breaking through the patriarchal order of religious discourse that has eliminated women’s autonomy for autonomy.women humanized human being, fully present, and autonomousthousands of womenyears. The in religiousresearch’s discourse twofold questionand why independent in her actions and decisions with high is: How did Nawāl al-Sa’dāwī’s fantasy create that gave birth to this fantasy of freedom as it voices theory of fantasy in subjectivity using hermeneutics It is important to study Al-Sa’dāwī’s thoughts, did she create this fantasy? This study employs the the optimism and high confidence of a subject. Al- as a qualitative research method. Sa’dāwī’s fantasy can not be separated from her According to Žižek, the subject exists and hasconvictions existed thatin the women’s matriarchal autonomy structure is a historicalsince the andis capable The Symbolic. of existence. The subject The threecontinues phases to move of the in beginningand theological of human fact. Historically, history which women’s later autonomyformed a searchsubject’s of self-fulfillmentsubjectivity are by The destroying Real, The The Imaginary, Symbolic matriarchal culture (before patriarchy and class lacks which confines him. To cover up The Symbolic systems emerged). Theologically, the substance of all inadequacy and tyranny, the subject then builds

12 Latifi. - Women’s Liberty in Religious Discourse (Nawāl al-Sa’dāwī’s Fantasy in Zīnah)

fantasies as well as becomes an estuary of meaning

(Endraswara, 2013: 179–180). The hermeneutic style and interpretation (Žižek, 2008b). chosen here is the emic one, which is the presentation lacks worsenedFantasy by is anthe importantBig Other to conceptthe level of in tyranny. Žižek’s of interpretation based on data. theory, for it becomes a screen covering the Symbolic Nawāl al-Sa’dāwī is a controversial novelist is a “transcendent scheme” which does not notice the who was born in Kafr Thahla -Egypt- in 1931. According to Žižek, among the veils of fantasies there Her works of fiction and of nonfiction are mainly transcendence: a fantasy is our desire and it teaches concerned on social, political, and historical themes, drive in hallucinations similar to Kant’s schematics of breakas well down as the the theme sacred of women’sboundaries liberation and were themes often of fantasy is as a mediator between res cogitans and (Al-Tamīmī, 2005). Her writings are courageous, they resus how extensa to desire. In Descartes’s philosophy, the role labeled as propagandist, apostate, and infidel. Due , between formal symbolic structures and to the sharpness of her words, she lost her job as the the positivity of objects we find in reality. Fantasy becamedirector-general a fugitive of and the wentEgyptian into ministry exile before of health’s being provides a scheme that fills the empty spaces opened education department. Her works were censored, she by the formal symbolic structures (Žižek, 2008a: 7). Lacan mentions “traversing the fantasy”; the subject manyput in internationaljail. Al-Sa’dāwī awards is a guest in literatureprofessor andat various other suspends the fantasy frame of unwritten laws that universities in Europe and America and has received make the subject free to choose (Žižek, 2008a: 39). In the relationship between fantasy,jouissance, drive, and fields (Royer, 2001). desire, drive emerges when it receives a spider web FINDINGS AND DISCUSSION of laws or prohibitions that must resist i.e. physical or intellectual pleasure. Fantasy is the narrative of this primordial loss since it enters this The FantasyThe novel of Transcendental-Humanist Zīnah tells the story of resistance Religious process of denial and since the emergence of the Discourse and the Autonomy of Women’s Subjectivity forsymbolic the inherent laws. Fantasy deadlock very much limits and separates of religious discourse. The two main characters in the the drive from desire, fantasy provides a rationality against patriarchy, included in which is the masculinity of the drive (Žižek, 2008a: 43). novel, Badūr, and Zīnah, symbolize the struggle to Žižek mentions the truth of desire, and the uphold women’s autonomy. Their stories represent theknowledge knowledge of fantasy. of drive The that drive cannot or desire be oppositionsubjectified is a historical, unbroken, and uniting chain. Badūr is a similar to that of truth/knowledge. In psychoanalysis, mother who has dreams and ideals of liberty for herself, formula that regulates his access to jouissance her daughter, and all women as well as humankind. assumes the. subject’s “fundamental fantasy”, a special On the other hand, Zīnah is a manifestation of her (Žižek, mother’s dream: a representation of an autonomous 2008a: 53) female figure in religious discourse. With strength, that liberatesIn the context women of and this gives research, them the autonomy fantasy courage, and hard work, Badūr manages to go through developed by Al-Sa’dāwī as a subject is a fantasy difficult life struggles. Likewise, Zīnah, with her masculinity of religious discourse that confines integrity as a humanized subject like a man who is in religious discourse. In Žižek’s perspective, the self-sovereignty.endowed with reason, thoughts, feelings, motivation, desire, will, and freedom, possesses autonomy and women is the Symbolic, and the space of liberation subject builds his fantasies he will fight back and infor her women divided-self whom bythe fighting subject against longs forthe is Symbolic. the Real. In Žižek’s theory of subjectivity, before the As a subject, Al-Sa’dāwī continues to seek fulfillment ofdeconstruct The Symbolic. the patriarchal This can be religious seen in discourse.the actions For of The hermeneutics is recognized as one of the theŽižek, main literary characters. works In are Zīnah the author’s radicalization various methods of analysis that can provide flexibility The female figures deconstruct the masculinity to literary critics or researchers in interpreting the , Badūr put up a fight. text they observe, both ethically (from outside) and emically (from within and idiographically) of religious discourse. The figures of Badūr, Sāfi,

13 Poetika, Vol. 9, No. 1, June 2021

and Badriyah fought back and deconstructed the

ا َلله ُ ي َ ُرْمِز ِإل َى الْعَدْلِ الْج َمَ َال وَ الْح ُ َ ّب وَ الْح ُرِ ّ َي ّة َ، لَا ف َ َرْق ب َيْنَ وَل َدٍ وَ بِنْتٍ َأوْ patriarchy of religious discourse in their own ways. .مُسْلِمٍ وَ ّقِبْطِي َأوْ غَنِيّ وَ ف َقِيْرٍ ٍ ٍ Badūr criticizes, rejects, and resists the shackles of patriarchal theology; that a woman was created from the rib of a man, that it is in woman’s natural disposition to be sinners and filthy, and that God is (Al-Sa’dāwī, 2010: 240) freedom. There is no difference between boys male (Al-Sa’dāwī, 2010: 163–165, 184–185, 242). Allah symbolizes justice, beauty, love and Sāfi deconstructs the shackles of religious laws by showing her courage to marry repeatedly, choose her and girls, Muslims and Coptic Christians, the thehusbands, shackles and of divorcethe discourse her patriarchal of religious husbands eschatology (Al- rich and the poor. Sa’dāwī, 2010: 100–101). Badriah is firm in fighting in his Psychoanalysis and Religion that religion can Al-Sa’dāwī adopts Erich Fromm’s thought (heaven and hell) which is masculinely constructed religions (al-adyān al-insāniyyah) (Al-Sa’dāwī, 2010: 177). basedbe distinguished on the love into(al-ḥubb) two kinds. between First, human humanistic beings According to Žižek, in the inconsistencies of , namely religions the Other that appear in the Symbolic, therejouissance are three. levels. First, there is a lack in the Other, an inconsistency oneand anotherGod and and this encourage “love” helps the humans betterment to use of their of symbolic rules as it is penetrated by the reason and innate powers to bring happiness(al-adyān to Second, the fantasy formula presents a screen that al-istibdādiyyah) fantasyhides inconsistencies. is as the absolute Third, signification. the effect of Fantasy signification bases (al-khawf)community. of Second, God. It authoritarian has the characteristic religions of being as domination by fantasy. For Lacan, the function of able to block reason, namely manifesting religions basedof the onfour the basic fear our experience of the world as something consistent and meaningful (Žižek, 2008b: 137–138). thereforeprinciples mustabove. submit It puts to forward God Almighty the concept since theythat transcendentalAs a subject feminism that performs as her fantasy. subjectification, Ever since humans are full of sins, weakness, and mistakes, and Al-Sa’dāwī builds a religion-based humanist- world that does not differentiate between human do not have any positive potentials or strengths (Al- she was a child, she had fantasized about another Sa’dāwī, 1974: 310–311). do notNawāl fall into al-Sa’dāwī external forcesunderlines outside the of characteristic themselves. beings based on their gender, religion, nationality, of Erich Fromm’s humanistic religion that humans position, and wealth (Al-Sa’dāwī & Rauf Izzat, 2000: 12). For Al-Sa’dāwī, in the current era of science, the This means, Allah resides in human and it is human’s important role of religion lies in its spiritual nature responsibility to maintain the justice, truth, wisdom, to achieve happiness. Human happiness does not honesty, freedom, and love within so that the essence humanlie in the soul physical lies in the aspect human alone, ability but to asuse affirmed his intellect by of these qualities can be realized into perfect happiness topsychologists, achieve honesty the true (al-ṣidq) happiness and health(al-‘adālah) of the and mental bliss. For this reason, the realization of the freedom (al-ḥurriyyah) (al-ḥubb) for one four basic principles of humanity above is the only , justice , way for humans to get closer to Allah, the attainment , and love of a comprehensive self-essence. This is the core of a another (Al-Sa’dāwī, 1974: 307-308). Therefore, in hishumanistic caliphatic religion (Al-Sa’dāwī, 1974: 311). the essence of religious teachings, many religions In Islam, human dignity is emphasized by affirm that God is love. Allah’s love means that humans (God’s representative) responsibility should honor human connections on the principles on earth; namely, he must give mercy to the rest of of truth, honesty, justice, freedom, and equality (Al- the world (Q.S. Al-Baqarah (2): 30-31; Al-Anbiyā’ Sa’dāwī, 1974: 310). (21): 107). In Christianity, the highest human form in the novelThe basic Zīnah principles of universal religious is confirmed by its existence as a pro-creation with values and ethics as believed by Al-Sa’dāwī are put God and helping all beings. In Judaism, humans are as quoted below. created to complete creation itself (Sharma, 2006). For Al-Sa’dāwī, the autonomy of women’s

14 Latifi. - Women’s Liberty in Religious Discourse (Nawāl al-Sa’dāwī’s Fantasy in Zīnah)

subjectivity in humanist-transcendental feminism َسي َكُوْنُ ل َن َا طِفْل َةٌ ن ُسَمِّيْه َا زِيْنَةَ ُالدّنْيَا، َأوْ ٌطِفْل ن ُسَمِّيْهِ زَ َيْن الْعَال َمِيْنَ، ي ُغَيِّرُ liberation and transcendence containing real- aims to uphold humanism characterized by the ُالدّنْي َا وَالْآخِرَةَ وَ ي َنْتَهِي ُ ّالظلْمُ وَالْفَقُر ُ وَ الْمَر َ ُض transcendental actions of humanity. Theocentric humanism is its ontology, liberation is its epistemologyBeing as a as an act of human liberation, while transcendence (Al-Sa’dāwī, 2010: 278). is the axiological base of its values. God’s We will have a child, if our child is a girl, we reflection of the values of justice, freedom, beauty, will name her Zīnah al-Dunyā (world jewelry), honesty, and monotheism is the estuary of values in if he is a boy we will name him Zain al-’Ālamīn Thethe figh Character for women’s Zīnah; humanity. Nawāl al-Sa’dāwī’s (jewelry of the universe), who will change the Fantasy of Humanist-Transcendental world and the hereafter, remove darkness, Feminism Symbol poverty, and disease. Badūr’s hopes and dreams do come true. The beatings and hardships of life on the streets turn In the humanist-transcendental feminism paradigm, andZīnah the into care a strong of a girl.female The egalitarian,music teacher democratic, whose internalthe figure and of external.Zīnah as anThe ideal Internal woman autonomy is described refers by to and inclusive values she learns from her environment, Nawāl al-Sa’dāwī as having two kinds of autonomy, perspective on religion was humanistic, made her the autonomya woman who refers has to beena woman set free who from is then the able patriarchal to create star and famous artist in her country. Zīnah is strong, structure of religious discourse, whereas external intelligent, brave, mature, and balanced enough to be able to escort Egypt toward the gate of total revolution a new structure, capable of fighting for women’s liberty (Al-Sa’dāwī, 2010: 270). and humanity from various oppressive systems and The figure of Zīnah, beautiful and humanized, ideologies, be it economic, political, social, or cultural. is sovereign, and gifted with perfect sensibility and Before Badūr is forcibly married to the highly taste, has extraordinary musical talent and great patriarchal Al-Khartiti, she has an affair with her lover courage, and gathers thousands of admirers from all Nasīm, who shares the same idealism; he is humanist, over the country. In fact, she has the ability to bring visionary, and religiously progressive. Zīnah is the this.about a revolution in Egypt and direct its change in a fruit of Badūr’s illicit love with Nasīm on a night fascinating fashion. The following quotation illustrates during the peak of the Egyptian revolution. However, ٍ زِيْن َة ُ ب ِن ُْت زِيْن َاتٍ ، ف َن َّان َة ٌ مِنْ ن َوْع غ َيْرِع َ ٍّادِي، ت َبْدُوْ ع َب ْقَ َرِي ّت ُه َا ف ِيْ َأب ْسَطِ حَر َك َةٍ before the two were formally married, Nasīm died as a patriot on the battlefield. The construction of religion ِ prohibits illegitimate children from being allowed to . َحي َوِ َي ّةٍ ر ُ ُوْحه َا ت َرْف َ ُع ر ُ َوْحن َا ِ إل َى َ ّالسم َاء، َألْ ح َانُه َا ت َفْت َ ُح ف ِيْ ع ُقُوْل ِن َا َأجْز َاء ً م ُظْل ِم َة ً live, which is why Badūr hides her pregnancy and جَم َال ُه َا، ذَكَاؤُهَا، َصوْتُه َا، ِإيْقَاعُهَا، َأغ َانِيْه َا، حَدِيْثُه َا، كُ ُ ّل ذَ َلِك ّالسِحْ ر ُ الَ ّذِيْ the birth of her child. After the baby is born, Badūr leaves it on the street to keep it alive. Despite the long لا َ ت ُعْر َ ُف اسْم ُهُ ب َعْدُ. رُبَّم َا لَِأَ ّنه َا َط َبِيْعِيّةٌ ت َ ُمْلِك ِإعْج َازَ َ ّالطبِيْعَةِ، لَِأَ ّنه َا تَتَ َح َرّكُ suffering and sacrifice of parting with her baby, as well as the shackles of patriarchy in a marriage that she ِ مِنْ ر َ َشاق َةٍ مِنْ ا ِت ِّسَاقٍ م َ َع حَر َك َةِ ا ْ َلأرْضِ َح َوْل َ ّالش ِمْس، م َع ث َوْر َاتِ ال ْع َب ِي ْدِ has to endure, Badūr maintains her ideals, hoping that Zīnah will be able to realize her dreams in the future; ِ ِ ِ ف ِي َالتّارِيْ خ، ل َِأَ ّنه َا جَائ َتْ مِنْ ق َاع اْلمَدِيْن َةِ وَ َصعِدَتْ ِإل َى ق َُبّةِ َ ّالسمَاء، ل َِأَ ّنه َا namely of bringing change to Egypt toward a dignified religious life with high respect for human values. ، َحوَّل َتْ َأصْعَ َب مَْأ َساةٍ ِإل َى َانْتِصارٍ مُفْعَمٍ بِالْبَهْجَةِ وَ َالثّرَاءِ a reformOn based the babyon towards in Badūr’s a humanist-transcendental womb, Badūr and religion.Nasīm’s put This their notion great that hopes can befor seen an Egypt in the that following adopts

(Al-Sa’dāwī, 2010:. 271–272) quotation. Zīnah the daughter of Zīnāt is an artist from an unusual class. Her genius appeared in the

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simplest movement. Her spiritual dynamism (Al-Sa’dāwī, 2010:190). lifted our souls to the sky. Her melody opened our brains from various dark parts. Her beauty, SheFrom danced her childhood with girls on and the boys. streets, They music knew hadnot her intelligence, her voice, her dance, her songs, flowed through her body with verses of poetry. forher shewords, moved were with all magic dexterity whose in names consistency we do the feeling of being confined within four walls, withnot know. the movement Perhaps because of the ofearth her naturalaround fate, the they knew not of hell in the afterlife nor the Gardenof being of under Eden. the rules of father and mother;

sun, along with the various slave rebellions in thehistory,for worst of she sufferings came from into belowglorious and victories. rose to The author’s words above describe Zīnah’s the dome of heavens, for she was able to turn liberty and freedom that grow and develop on the streets, in an environment free from the shackles of According to Žižek, among the veils of fantasy patriarchal interpretations of religious discourse, is the “scheme of transcendence”, namely the way which can be found school’s formal education as non- fantasy does not recognize the drive in hallucinations, formal education in families, both of which generally which is similar to Kant’s scheme of transcendence: inherit patriarchal values. Zīnah is able to grow as a humanized female subject. She has a wholesome isa fantasyas a mediator is our between passion res and cogitans it teaches and resus extensahow to mediatingdesire. The between role of formalfantasy symbolic in Descartes’ structures philosophy and the sensibility, and soul, as well as a strong physique. She , possesses love, honesty, sincerity, idealism, struggle, scheme that fills in the blanks initiated by the formal courage, a spirit of optimism, and determination. positivity of the objects we find in reality. It provides a In the relationship between fantasy, drive, byand which desire, jouissance the drive willmust emerge be rejected. when theFantasy urge getswill subjectificationsymbolic structure in the (Žižek, form 2008a: of fantasy 7). is a scheme of entangled in a spider-web of laws or prohibition What Nawāl al-Sa’dāwī did in her process of subject to hide lacks as symbolic inconsistencies. Al- become the narration of this primordial loss once transcendence. It occupies a blank cue that allows the it enters the process of rejection to the emergence transcendent subject is the estuary of meanings aimed of law. In this state, fantasy very muchdeadlock limits of and the Sa’dāwī’s creation of Zīnah such a perfect, wholesome, separates drive from desire. In other words, fantasy that she yearn. It turns the dynamic movement of the provides a rationality for the inherent by Al-Sa’dāwī’s subjectivity, the sparks of the Real fantasydrive (Žižek, that 2008a:describes 43). the rejection of the drive of law thatZīnah’s shackles internal the jouissance autonomy. Fantasy is Al-Sa’dāwī’s becomes a subject into a boost toward a change in Egypt. mediator that regulates between drive and desire. The Character Zīnah; Fantasy of the Internal byAutonomy a religious of Humanist-Transcendental woman as a subject that has Feminism been set Internal autonomy is the autonomy possessed worldWith thisof meaning fantasy that of Zīnah’scan serve internal as a cover autonomy, for the inconsistenciesAl-Sa’dāwī thus of builds the rules a world of the of symbolic significance, as the a free from the shackles of patriarchal and oppressive Other. discourses of theology, law, and religious eschatology. The internal autonomy of Zīnah is seen in the following In her fantasy, the strength of Zīnah’s character, ِ .quotation who has become a wholesome and humanized subject مُنْذُ ُطفُوْل َتِهَا فِي َ ّالشارِع كَانَتِ الْمُوْسِيْقَى ت َسْرِيْ فِيْ َجسَدِهَا مَ َع َأبْيَاتِ which reflects her internal autonomy, can be seen in .the following quotation ّالشِعْرِ، ي َرق ُ ُص مَعَهَا اْ َلأطْ فَ ُال اْلب َن َ ُات وَ اْ َلأوْلَادُ، ل َمْ ي َعْرِف ُوْا الْاِنْ حِب َ َاس كَان َتْ ت َضْ حَ ُك بِكُ ِّل ق َُوّتِه َا ع َل َى َ ّالضحْكِ ، مِثْل َم َا ت ُغَنِّيْ بِكُ ِّل ق َُوّتِه َا ع َل َى الْغِن َاءِ، ُ وَرَاء َ الْج ُدْرَانِ اْ َلأرْ ب َع َةِ، َت َحْت ُسل ْطَةِ اْلَأبِ وَ اْلأ ِمّ، ل َمْ ي َعْرِف ُوْا ن َارَ اْلآخِرَةِ مِثْل َمَا ت َ ُعْزِف بِكُ ِّل قَُوّتِهَا عَل َى الْعَزْفِ ، مِثْل َمَا ت ُنْشِدُ ّالشِعْرَ بِكُ ِل قَُوّتِهَا عَل َى وَ لَا َج َنّةَ ع َدْنٍ ٍ ِإنْشَادِ ّالشِعْرِ، ت َفْعَ ُل كُ َ ّل َش ئ ٍيْ� بِكُ ِّل كِي َالِه َا، بِكُ ِّل مَا فِيْه َا مِنْ َجسَدٍ وَ رُوْح

16 Latifi. - Women’s Liberty in Religious Discourse (Nawāl al-Sa’dāwī’s Fantasy in Zīnah)

وَ عَ ٍقْل، ي َ ّرِنُ َصوْتُه َا ف ِي ا� َلْكوْنِ لَا ي ُشْبِه ُ َأ َّي َصوْتٍ ، ل َمْ ي َسْمَعْ َأحَدٌ َضحْكَةً fantasy. When everything is non-existent, and reality is also nothing, because everything is just a mirror َمِثْل َض َحْكتِهَا، َضحْكَةَ اْمرَأةٍ اِمْت َل َئ َتْ ن َفْسُهَا، لَمْ ت َعُدْ مَمْل ُوْكَةً لَِأحَدٍ، اِمْرَأةٌ reflection that never explains and brings out its own َ َ .whatexistence, transcends and the thisreality non-existence of our universe is the only symptom contains َأفْل َشَتْ مِنْ ق َ َبْضةِ الْقَ َضاءِ وَ الْقَدَرِ، مِنْ ق َ َبْضةِ َ ّالسمَاءِ وَ َالْأرْضِ، مِنْ Itendless is this markerssymptom and signs, then Lacan asserts that ق َب َْضةِ َالز ّمَانِ وَ ال ْمَكَانِ. ت َ ُ ّرِن َضح َْكت ُه َا غَرِيْب َة ً غ َيْر َ مَْأل ُوْف َةٍ، مِث َْل حِلْمِ َ ّالسعا َدَةِ that replaces nothingness. For this .reason, fantasy becomes an estuary of meaning غ َيْرِ الْمَفْهُوْمَةِ، َمِثْل حِلْمِ الْح ُ ِّ ب الْمُسْت َ ِحِيْل The Character Zīnah; Fantasy of External Autonomy of Humanist Transcendental Feminism Once described as having internal autonomy, (Al-Sa’dāwī, 2010: 226) Zīnah is then described as having external autonomy. She (Zīnah) laughed with the power of her As an expression of her external autonomy, Zīnah is laughter, as when she sang with all her singing progressively able to criticize religious phenomena power, as when she played music with all her this.that are constructed passively and destructively. musical power, as when she recited poems These verses, created and chanted, by Zīnah describe with all the power of her poetic chants. She كِفَاي َة ُ دِيْنٍ ع َ َاوِزِيْن ت َمْوِينْ ,acted in all things with all of her strength otherwith all sound that wereand no in oneher body,had ever soul, heard and mind. such كِفِايِة ُ ُطقُوْسٍ ع َاوِزِينْ غُم ُوْسْ Her voice echoed in the universe, unlike any control herself and not be controlled by others. كِفَاي َة ُ صِي َ ٍام وَ َصل َا ع َاوِزِينْ مِي ِّه ْوَ هَوَا laughter, the laugh of a woman who was ableqadha to and qadar كِفَاي َة ُ كَن َايِيْس وَ مَسَاجِدْ ع َاوِزِيْنْ مَدَارِسْ A woman who was free from the grips of , the grip of heaven and earth, the grasp of time and space. The strange echo of her laughter was beyond description, like a dream (Al-Sa’dāwī, 2010: 306) of incomprehensible happiness, like a dream of impossible love. dangerIt is enough, a religion that is short of provisions It is enough, a ritual ceremonies that lacks of It is also related in the novel that Zīnah does and air not have academic credentials, does not wear high It is enough, fast and prayer that lacks water heels, and does not reverently wear hijab on her face. of schools Zīnah has no interest in applying beauty powder, or It is enough, churches and mosques which lack any other make-up, or wearing a bracelet or anklet, as reflection of Al-Sa’dāwī’s criticism on capitalist feminism (Gökarıksel & McLarney, 2010). Zīnah never Zīnah sings those words in front of thousands puts any color on her lips or eyelids. Even more, Zīnah humanistof spectators and and revolutionary fans who criticize substance. religious The does not consider herself beautiful, strong, or talented, establishedconstructions religious that do discourse not represent has not the initiated religion’s a thinksthe way that the thethousands autonomy of people has always who greatlybeen inherent admire her do. For Zīnah, her autonomy is natural because she humanist, visionary, and progressive socio-cultural symptomin herself as a human being (Al-Sa’dāwī, 2010:symptom 232).. order that encourages progress toward a high and SymptomLacan highlights that there is a universal dignified human civilization. . Anything can be a path of the Nawāl al-Sa’dāwī would not stop criticizing the is Lacan’s final answer to the eternal state, government, and religious discourse that had ofphilosophical nothing is indeed question, the “Whysymptom is there something that been constructed in a patriarchal and domineering replacesThis nothing?” symptom This something which is instead fashion. She purports thet the essense of religion (Žižek, 2008b: 77). emphasizes women’s autonomy and encourages the has a form, one of which is emergence of a humanist and progressive order of

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values. The patriarchal discourse attached to and To me, my mother is higher than the heavens placed upon religion is due to thousands of years of ي َسْقُ ُط ُ ّالظل ُمُ، َتحْي َا الْح ُرّ َِي ّة ُ patriarchal culture spawned by economic and political factors (Al-Sa’dāwī, 1974, 1980; Al-Sa’dāwī & Rauf بِل َادِيْ بِل َادِيْ ، ل َ ِك ُحبِّيْ وَ ف ُؤَادِيْ Izzat, 2000). Before the emergence of the patriarchal culture, namely in pre-historic times, women had ن ََوّرْتِ يَا ق ُ َطْن النّ ِِيْل، يَا حَل َاوَة ُع َل َ َيْك يَا جَ ُمِيْل .high positions in society and were fully humanized The gods were symbolically female, because those ،ا َلْقُ ُمْح ا َ َلل ّيْل َة َ ل َيْلة َ عِيْدِهِ who founded and built pre-historic civilizations were women, which translated into a matriarchal culture يا رب تبارك وتزيد .(Engels, 2011; Reed, 2011) To Nawāl Al-Sa’dāwī, women’s humanity is inherently transcendent. This quality is used as the theological assumption and the metaphysical basis that (Al-Sa’dāwī, 2010: 307) provide guidance for Zīnah’s actions, which construct Let darkness fall, and freedom live autonomyand create contains a new structure transcendental as an expression awareness inof twoher my heart external autonomy. Women’s autonomy as a human My country, my country, for you my love and ways. First, all actions of existence must ultimately Shine, O cottons of Nile, O sweet, O beautiful acknowledge and comprehend their transcendental Wheat night, feast night existence. The physical, namely the strength and OThe God, lines bless “I and came add from the earth and will vigor of human being, will eventually dissolve into the metaphysical: earth to earth. Second, the estuary of anythingThe physical, two transcendental including humans, ideas is above an emanation become return to the earth” and “O God, bless and add”, of the metaphysical God. are descriptions of a metaphysical understanding that imply the transcendence of Zīnah’s humanity, the basis for or the spirit of Zīnah’s actions of external mentionpresented that by theAl-Sa’dāwī first man in was a distinctively fashioned by theological God from autonomy, which constantly move to change the manner. The Torah, the Bible, and Al-Qur’an, clearly verses.existing structure and to create a new one, to liberate body is dead. The earth as the final form of man is mankind. This idea is seen in the following quoted soil; and man returns to the earth when his physical .God” as the highest entity is a symbol of infinity“ َأنَا ُجِئْت َمِن اْلَ َأرْضِ وَ ِإل َى اْلَأرْضِ َأعُوْدُ a symbol of human limitations, while the concept of َأنَا ل َمْ َأهْب َطْ َمِن الْفَ َضاءِ َأوِ ُالنّ ُج ِوْم These two realizations have become symbols of Al-Sa’dāwī’s trancendental-humanism, which ل َ ُسْت ا ِبْن َةَ اْلآلِه َةِ وَ لا َ َ ّالشي َاطِيْنِ is different from the secular and anthropocentric Western humanism paradigm that sees humans as َأنَا زِيْن َة ُ وَ ُأمِّيْ هِيَ زِيْن َ ُات the only entity, the center, and parameter of truth, ِ isand an the assertion beginning that and the end magnificence of reality. Zīnah of women also says, as ُأمِّيْ َأعَُ ّز عِنْدِيْ ًمِن َ ّالسمَاء “To me, my mother is higher than the heavens”. This

human beings cannot be tainted by a patriarchal (Al-Sa’dāwī,I came 2010: from 309) the earth and will return to the earth creatures.interpretation of religion. In Zīnah’s belief, God is I did not descend from the sky or the stars The Most Exalted, and therefore He exalts all of His in her efforts to seek the various factors that hinder Zīnah’s transcendental view makes her critical I am neither a daughter of God nor a devil’s progress. Among these factors is the emergence of a I am Zīnah and my mother Zīnāt dichotomous perspective in religion in understanding

18 Latifi. - Women’s Liberty in Religious Discourse (Nawāl al-Sa’dāwī’s Fantasy in Zīnah)

and perceiving reality. The concept of God is contrasted cooperation from the men as well. The organization with Satan; thus we have, virtue versus sin, heaven founded by Al-Sa’dāwī, the Arab Women’s Solidarity versus hell, sky versus earth, the world versus the Association (AWSA), also expresses such unity, proven afterlife. Inevitably, men and women are positioned in religiousby the inclusion belief of that male is members marked (Al-Tamīmī, by internal 2005). and an oppressively and hierarchically binary opposition. To Al-Sa’dāwī, the figure of Zīnah, with her Zīnah deconstructs this dichotomous view in in that humanist-transcendental characteristic. Al- toreligion bring asher well country (Al-Sa’dāwī, toward 2010: a more 211). dignified At the ordersame external autonomies, is the ideal future of feminism time, she continuously struggles to bring change, Sa’dāwī’s fantasy is her belief that it is in the character of values. There is a verse composed and sung by humanityZīnah, that and new transcendentality. history will be created This andcan itbe will seen turn in Zīnah on a theater stage. With which she criticizes Egypt into a new civilization based on religiosity, dichotomous views of herself. Zīnah asserts that both the revered and despised versions of herself the following quote. ت َدُ ُ ّب زِ يْن َة ُ ب ِن ُْت زِ يْن َاتٍ ب ِقَدَم ِه َا ف َ َوْق ال ْم َس ْر َ ِح، ت َرْف ُ ُص وَ ت ُغ َن ّيْ وَ ت ُن ْشِدُ ّالشِعْر َ، ِ ,ofare lovers indeed endowed one of duality. with humanist-transcendental Zīnah is the fruit of pure sincere, and mutually complementary love of a pair ت َم ْش ِيْ ف َ َوْق ا ْلخ َ ّ ِ ط ال ْفَاصِ ِل ب َي ْنَ َ ّالسم َاءِ وَ ا ْ َلأرْضِ ، ت َم ْش ِىْ ع َل َي ْه ِ ب ِقَدَم َيْه َا ل ِت ُ َكس ِّر َ consciousness. However, due to the fall and the الْح ُدُودَ، لِت َفْت َ َح لِن َفْسِهَا َطرِيْقًا ل َمْ ي َ ِمْش فِيْهِ َأحَدٌ مِنْ ق َ ُبْل inherent conditional transgression, Zīnah’s father has to die before he can marry Badūr –Zīnah’s biological shiningmother-. figure Nevertheless, that illuminates in a conducive, the world. egalitarian For thisand democratic environment, Zīnah finally grows into a (Al-Sa’dāwī, 2010: 191–192) so will return to the earth. She is the child of both the SheZīnah walked the daughter on the dividing of Zīnāt linestomped between her heavenfoot on reason, Zīnah affirms that as she came from the earth, the stage. She danced, sang and recited poetry. is also a child of glory and honor who not only regards humanityearth and thehighly streets. but also She fightsis a shining for it. fruit of sin, she and earth. Zīnah walked on that line on both on.feet to break down the boundaries, to make way for herself that no one had previously walked The general philosophical concept explains the mediationexistence of through three worlds language. (triangle It is asworld), if there namely: is no language-subject, subject to object relations, and Al-Sa’dāwī expressed in an interview that she had the power to change the position of Middle Eastern objective world, because all that exists is a game women in new ways (Amireh, 2000; Graham-Brown, between subject and language, which is only the 1981). To her, feminism is a new civilization, a new imaginary-illusory effect of signifier’s play. In science, where women make a revolution in biological, fact, Lacan’s view of the whole reality is nihilist psychological, and religious interpretations. Through that language, subject, object and the Big Other as Thisher fantasy, is because she shecreated believes the character that religion Zīnah essentially with the aresymbolic only symptoms rules also do not exist. For Lacan, when setspower women to open free. a newIf so historyfar religions for the have land eliminated of Egypt. everything is non-existent and does not exist, there . It appears that Lacan is anti post- thestructural. symptom The basis of post-structuralism is the women’s freedom, it is due to their misguided deconstruction of any substantial identity. Meanwhile, construction which are based on various political and means emphasizing the importance of economic interests (Al-Sa’dāwī & Rauf Izzat, 2000: the accompanying tone to the substance of enjoyment, 66). which Theis the absence structured of dichotomy Real kernel in (Žižek, religion 2008b: also When placed in Žižek’s theory, it will be clear means77–78). the absence of dichotomoy between men that the fantasy of Al-Sa’dāwī’sChe vuoi subjectivity is the desire screen of the Other (Žižek, 2008b: 132). Fantasy also appears as an answer to , the irresistible and women. The liberation of women from national, enigma of desire in the Other, to the lacks that exist colonial, global, sexual, and legal oppressions requires in the Other. However, at the same time, fantasy itself

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a frame that enables us to have a drive for something provides coordination for our drives, which constructs from the spirit and character of the revolutionary liberalization of religions. A Semitic religion, Islam (Žižek, 2008b: 132). Ages.carries Universalism the universal is reflectedand cosmopolitan in Islamic teachingsvalues of Zīnah views that a revolutionary movement or thatcivilization have concerns which have regarding been actualized the main in elements the Middle of a war for independence can accelerate the process of humanity and teachings that have concerns regarding women’s liberation in the East and West according to the main elements of humanity and teachings that are isthe built intensity on the and foundation conditions of humanist-transcendentalof each, which differ from one another. The fire of revolution that Zīnah ignites it the ruling oikumene of the world. The wisdom of Islamicopen to oikumene progress toward civilization. Toynbee calls feminism; a woman who has been liberated must struggle to set other women, the people, and the entire is what is called the cosmopolitanism nation free from the shackles of economic, political, humanistof Islamic civilizationtranscendental (Wahid, feminism 2007: 3–4).that allows for social, and cultural oppressions. Zīnah creates and Nawāl al-Sa’dāwī has established a fantasy of chants the following patriotic-nationalistic poetry in based on a liberating trancendental humanism. This a humanist-trancendental prophetic ideal. Islam and humanity to establish a new civilization َتحْي َا زِيْن َة ُ ُبِنْت زِيْن َاتٍ يَا ي َ ُعِيْش، يَا ي َ ُعِيْش، َتحْي َا زِيْن َة ُ ُبِنْت زِيْن َاتٍ ، يَا humanism is oriented toward an ethical prophetic goal, namely the perfection of monotheism as an ي َ ُعِيْش، يَا ي َ ُعِيْش، َتحْي َا الْح ُرّ َِي ّة ُ، َتحْي َا الْح ُرّ َِي ّة ُ، َيحْي َا اْلح ُ ُ ّب، َيحْي َا الْح ُ ُ ّب، َتحْي َا expression of human servitude in its endless process .trancendental order of life الْمُوْسِيْقَي، َتحْي َا الْمُوْسِيْقَي، َيحْي َا الْج َمَ ُال وَ الْعَ ُدْل وَ الْفَضِ يْل َة ُ، َيحْي َا الْح ُ ُ ّب to achieve the perfection of being and a humanist- symptoms وَ الْفَ ُ ّن وَ الْج َمَ ُال وَ اْلعَ ُدْل وَالْفَضِ يْل َة ُ، َتحْي َا زِيْن َة ُُبِنْت زِيْن َاتٍ Using Norbert Wiener’s metaphor which doexplains the shackles that come backare the from?” return From of the the repressed future. Symptoms(Žižek, 2008b: 57), Lacan answers the question “Where (Al-Sa’dāwī, 2010: 310)

Live Zīnah, the daughter of Zīnāt, O life, O life, are meaningless traces, whose meaning is live Zīnah the daughter of Zīnāt, O life, O life, not found, or extracted from the hidden depths of the live freedom, live freedom, live love, live love, past, but retroactively constructed (Žižek,symptoms 2008b: 58). can live music, live music, live beauty, justice and From here, fantasies that dream about the future goodness, live love, art, beauty, justice and returnget a chance is obtained for interpretation from the future. because This future cannot goodness, live Zīnah the daughter of Zīnāt. be understood as the return from bondage, and the established above is a journey from symptom to sinthomeThe fantasy that Al-Sa’dāwī’s subjectivity has be explored except by digging for traces of the past. symptom For this reason, the fantasy that is established by the (Žižek, 2008b: 77). The radical status of the andsubjectivity the formulated of Nawāl future. al-Sa’dāwī is always based on the ontology as sinthome is the only positive dialectical relationship between the past, the present, essence and support forsymptom the subject’s being, the only important thing that provides consistency to the CONCLUSION namelysubject. Insymptom other words, is the subject’s way or path to “avoid madness”, to “choose something, she continued to seek self-fulfillment dialectically by formation that replaces nothing” Nawāl al-Sa’dāwī was a divided subject, therefore (Žižek, 2008b: 81). As a substitute of imaginary identification, the subject has a drive that is supported destructing and destroying the Symbolic, namely the by fantasy; the function of the fantasy is to fulfill the herpatriarchal struggle discourse to free women of religion as human that beingshas shackled and to opening contained in the Other because it contains women for thousands of years. Her movement is lacks, to hide the inconsistency of the Other (Žižek, 2008b: 138). fantasyapproach as thea screen Real thatthat hides the subject the lacks longs in the for. Symbolic As part The character Zīnah is a reflection of the rise of her subjectification process, Al-Sa’dāwī establishes of developing countries which cannot be separated

20 Latifi. - Women’s Liberty in Religious Discourse (Nawāl al-Sa’dāwī’s Fantasy in Zīnah)

and the estuary of meanings that reinforce the Social Change in North Africa of a transcendental humanist religious discourse (1st ed., pp. 119– subject’s existence. Her fantasy is the manifestation 142). CambridgeAzmah University al Jins Press. fī al https://doi.Riwāyah al org/10.1017/9781108303415.007 for the full autonomy of women which is reflected in ‘Arabiyyah bi Nūn al Niswah that provides a foundation and movement direction Dadīsy, al K. (2017). . Bayrūt: Muassasah in that she has been set free from the shackles of al Rihāb al Hadīts. the character Zīnah. Zīnah has an internal autonomy El-Miniawi,of Fate. N. Journal A. (2021). of Educational The Voice andof a SocialWoman: Research A Life 11Journey. An Islamic Feminist Reading of The Book patriarchal religious interpretations, and an external , autonomy that is capable of changing and creating (1), 218. https://doi.org/10.36941/jesr-2021-Metodologi Kritik Sastra. new structures in religious discourse. With their Yogyakarta:0020 Penerbit Ombak. internal and external autonomy, women can find full Endraswara, S. Asal-usul (2013). Keluarga, Kepemilikan Pribadi autonomy, high dignity, and can set humanity free dan Negara from oppressive systems and ideologies. Engels,Kalyanamitra. F. (2011). ACKNOWLEDGEMENT (J. Isak, Ed.; Vidi, Trans.). Jakarta:

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