Feminist Approach to the Study of Islam

There are almost always some doubts or questions, even some debates when we talk about feminism, especially when it relates to Islam. The following modified or related terminologies may come up such as Islamic feminism or Muslim feminist or feminist approach to the study of Islam. Regardless various understanding of the above terminologies, feminist approach seeks a critical transformation of existing theoretical perspective through the introduction of gender as primary category of analysis.
The term ‘critical transformation’ indicates the two distinct but related aspects of the feminist approach (discussed lightly here). The critical dimension confronts religion with its historical perpetuation of unjust, exclusionary practices that have legitimated male superiority in every social domain.
The transformative aspect subsequently reappropriates the central symbols, text and rituals of religious traditions so as to incorporate and affirm the neglected experiences of gender.
We understand that the origin of a recognizable form of organized Anglo-American religious feminism emerged in the 19th Century and was dominated by two major issues: the debate over equal access to the ministry and biblical criticism.
During the past thirty years the recovery of ‘women’s experience’ in all its distinctive historical and contemporary forms, all its material, concrete, daily reality, has functioned as the essential interpretive horizon of the feminist approach. As a basic source of content and primary critical principle, ‘women’s experience’ has transformed both the subject of religious enquiry and the method of research. Indeed, in Religion and Gender (1995), Ursula King has described the feminist approach to the study of religion as a paradigm shift because of its profound challenge to existing theoretical perspectives. Not only have feminists explore new religious phenomena relating to women, they have challenged academic assumptions of value-neutrality re-examining old materials and concepts in terms of gender and power relations. Women experience fuels the critical principle of the feminist approach, testing the authenticity of any religious symbol or frameworks through its ability to promote the full humanity of women.
As for Islamic feminism may be understood as “united in the conviction that both feminism and the religion of Islam are profoundly significant for the lives of women in particular and for contemporary life in general.” Muslim women in various national settings contribute to familiarize women related issues to their societies such as the intellectual and spiritual leadership of women, polygamy, abortion, divorce, domestic violence, family planning, and sexual rights.
Islamic feminism affirms that true Islam contains important elements of liberation and calls for the recovery of the elements - a degradation of Islamic tradition and distortion of the Sacred Text has taken place - as a framework for social emancipation. It is important to develop an awareness of feminism (kesadaran feminis) among Muslim communities. Dr Ahyar Yusuf from Universitas Indonesia says that the awareness of the existence of oppression against women that makes the term patriarchy as one of the great problems that also discussed by Islamic feminism. According to Budhy Munawar Rachman, patriarchy appears as the root of the birth of the tendency of misogyny (kebencian terhadap perempuan), on which the interpretation of religious teachings performed by scholars who have male biased interest.
According to Nighat, patriarchy is very much closely related to ’the power of father’," Etymologically speaking, patriarchy relates to social system where the father possesses / masters the whole member of the family, the wealth and economic sources. He is the one who decides important decisions for the family. Culturally and socially (also religiously) patriarchy appears as a belief or ideology that the position of men is higher than women.
Muslim feminists realize that various laws, including family law, religious practices including intellectual and political leadership of women are decided based on patriarchal assumption. Even this system alienates women in their own houses, it makes them very much independent psychologically and economically. In many cases they permit women to be active in public sphere while saying “but do not forget your domestic role to take good care of the family.” In addition to the double burden of women, the actual problems are there too i.e. violence against women, sexual harassment, wage discrimination, and their reproductive health. This is already making women subordinated in their domestic world. In this context the discourse of Islamic feminism has a very significant point. Even according to Budhy, feminism could be a study agenda on a form of a new equality that represents the discourse on justice and egalitarianism. The study of feminism could construct an alternative paradigm in the middle of the strong wave of conservatism which is willing to bring women to domestic field using pragmatic legitimacy, religiosity, knowledge and ideology.”
A Muslim feminist is one who adopts a worldview in which Islam can be contextualized and reinterpreted in order to promote concepts of equity and equality between men and women; and for whom freedom of choice plays an important part in expression of faith.
A fine distinction is thus drawn between the Qur’an and the concepts of Sunnah and Shari’a which is considered by Muslims to be divinely inspired and suitable for all times, cultures and contexts, and the human fallible interpretation of these sources which can be revisited and revised as society needs. In the words of one writer, the morality of the Qur’an always superscedes the morality of its interpreters.
In short, the following points may be considered to be highly relevant for Muslim feminists.

1. As the written word of God, the Qur’an is eternal, infinite, mystical and is understood in its eternal and infinite scope by the Prophet only. All other mortals understand it according to their human gifts. The religious experience, i.e. the experience of the Word of God, therefore, is by definition a personal experience, whereas obeying the religious law [as interpreted by human beings], ie. the content of fiqh, is obedience to man made law.

2. The interpretation of Shari’a, the content of fiqh, the rules by which Muslims have been governed throughout the centuries, is historically determined and situated in time and place because it has had to be understandable to each age and community’s specific situation.

3. The original Word of God is infinite in depth and scope and hence, applicable to innumerable circumstances and evolving conditions. Because most human societies have been organized hierarchically and very patriarchal, the interpretation of Shari’a, just like other religiously inspired laws, reflects this social reality. Consequently the Qur’an and the other scriptures as well have been interpreted by the ulama to reflect the historical reality of their respective societies.

4. Specific verses in the Qur’an attest that God enjoins the Prophet not to force human beings in religious matters. Where the Qur’an clearly states that some social policy must be followed, the statement is, by implication, always bound to the requirements of time and space.

5. The moral impulse of the Word, its eternal thrust, is toward equality for all. Because the Qur’an values the human person as God’s creation, it also values the individual person’s right to live in equality with other persons under God. Thus, all instances of inequality are time and space dependent.

6. These points produce a moral imperative for gender equality within Islamic ethical compass. It is, therefore, morally incumbent on the political systems to promote gender equality.

7. These positions can be substantiated by reference to the Qur’an and sunna (actions and sayings of the Prophet Muhammad ), provided that one moves outside the traditional epistemology of the Shari’a. They also are directly supported by the Islamic Gnostic tradition.


UIN Jakarta Case (PSW case)
Pusat Studi Wanita of UIN Jakarta has realized that the dissemination of gender awareness / perspective is needed to all students. In addition to run gender mainstreaming in campus, not only the lecturers have to be trained but also the students. Then the steps were planned to prepare an alteration approach by using feminist approach to the study of Islam (an academic perspective). Certainly this alternative made available to Muslim women scholars at UIN Jakarta within the limits of their respective national and institutional frameworks. The case study describes very short here just to show how Muslim feminists struggle to integrate gender perspective in the curriculum of Islamic Studies for first semester students of various departments.
The activities have resulted a book entitled “To Establish Academic Culture through Gender Perspective.” Prior to this effort, the PSW has conducted monthly discussions on each curriculum of the subjects and discussed how and where the exact place to integrate such perspective.
The contents of the book are as follow:
1. Building an Academic Culture With Gender Perspective, written by Dra Hj. Tati Hartimah, MA
2. Gender Perspective In General Basic Islamic Courses written by Dr. Hj. Sri Mulyati, MA
3. Finding Theological Bases of Gender Equality Through Knowledge of Kalam composed by Dr. Hj. Sri Mulyati, MA
4. Education with Empowerment Approach written by Dra. Djunaidatul Munawaroh, M.Ag
5. Building Human Qur’anic Paradigm composed by Kusmana, MA
6. Searching Gender Issues In Hadis and Ulumul Hadis Curriculum, written by Drs. Bustamin, MA
7. Gender in the Eye of Islamic Mysticism, written by Syahrul A’dam, M.Ag
8. Leaving Fanaticism in the Study of Fiqh, written by Wiwi Ma’shum, S.Ag
9. The Unquestioning Gender Identity in Fiqh Muamalah, written by Euis Amalia, M.Ag
10. The Role of Women in History, composed by Dra. Ery Rossatria, MA

In addition, the Faculty of Theology and Philosophy of UIN Jakarta has set up a curriculum for the department of comparative study of religion, entitled Relasi Gender dalam Agama-Agama, in which the eight semester students of this department should take the course as a credit.

Concluding remarks
It is possible that feminist approach to the study of Islam can play an important role in promoting gender awareness to Muslim society in general and academic community in particular, however we should not give up in theoretical framework and the existence of awareness only without the proof implemented by those who are presently in the key position of University to perform such perspective in practice.
*AMAN Workshop, November 2006
Theme of workshop: Islamic Feminism an Alternative to Religious Conservatism and Western Feminism