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Hermeneutics of Feminism is a method of interpreting the Quran that refers to the idea of justice and gender equality. [1] The way this method works, uses methodological steps and principles of modern hermeneutics theory.[2] Hermeneutics of Feminism for the interpretation of the Quran is an alternative method for interpretation of the Quran, especially for interpreting gender verses. Islamic feminist intelektual have proven it by interpreting the Quran based on feminists and producing feminist interpretations, namely interpretations that are gender-justice. [3]

Hermeneutics of Feminism is new. The use of hermeneutics for the interpretation of the Quran is still debated. Some refused and others supported. Contemporary Islamic scholars, encouraged by the awareness of the present reality and to meet scientific standards support the use of hermeneutics as a method of interpreting the Quran.[4]

Hermeneutics of Feminism has a moral character by putting gender equality and justice as the main foundation of Islamic morality. Hermeneutics of feminism is critical, deconstructive and emancipatory. It is critical deconstrutive on products of interpretation and perceptions related to women.[5] Critical and deconstructive attitudes give rise to emancipatory issues.

The History of Hermeneutics Feminism

Hermeneutics of Feminism emerged in the late 20th century, when Islamic renewal movements emerged throughout the Muslim world. At the end of the 20th century, gender equality and justice became quite a lively issue. When the idea of gender equality and justice is brought into the Quranic interpretation, the patriarchal culture inherent in classical interpretation produces a gender-biased interpretation.[6] Islamic feminist intellectuals are suing gender biases in the interpretation of the Quran. They study the Quran and interpret Quranic verses from a feminist perspective. Criticism of gender bias in the view of classical interpretations gave birth to the Hermeneutic Feminism method for the interpretation of the Quran.

Islamic feminist figures who introduce feminist-based hermeneutics of the Qur'an can be categorized into two generations.[7] The first generation is Riffat Hassan, Azizah Al-Hibri and Amina Wadud. The second generation is, Asma Barlas, Sadiyya Shaikh and Kecia Ali.[8] The first generation has contributed to the rise of feminist-based Qur'anic interpretations. This generation works as "Trailblazers", because in producing their work they are under tremendous pressure, experiencing male domination. Their work is nuanced against the patriarchal system with a hard and many personal experiences that show that they are oppressed. This generation is focused on their respective works, there is no quotation quoting and discussing the themes they discuss and there is no mutual support for the views expressed. [9]

The second generation emerged in 1990, triggered by an increase in the movement of women in the fight for women's human rights internationally, such as the World Women's Conference in Beijing in 1995 which gave birth to a commitment to build people through gender equality and the CEDAW (Convention on the elimination of all forms of discrimination against women) which gave birth to a commitment to eliminate discrimination against second generation thought is more moderate against the patriarchal system and they are mutually supportive and interrelated.[10]

Hermeneutics Feminism in the minds of the figures

Islamic feminist figures who developed their thoughts on the Quranic interpretation methodology, including Aminah Wadud, Musdah Mulia, Aysha A. Hidayatullah and Kecia Ali. Amina Wadud, through her Qur'an and Women, Rereading the Sacred Text from a Woman's Perspective, developed her thoughts on the methodology of Quranic interpretation. Wadud referred to contemporary Islamic thought, Fazlur Rahman, to dismantle the gender biases that colored the Quranic interpretation tradition so far.[11] He dissected certain verses and keywords in the Quran that limited the role of women both individually and socially. When finding several aspects of gender equality and justice in the Quran, Wadud reinterpreted gender verses in the Quran from a women's perspective without the stereotype created by the male interpretation framework.[12] Wadud initiated feminist-based hermeneutics, a method of interpreting the Quran that refers to the idea of gender equality and justice and rejects the patriarchal system.[13] Wadud criticized the classical interpretation, both the method, perspective and contents. Then it offers a holistic interpretation of the Quran that considers all methods of interpretation of various social, political, cultural, moral and religious, life issues and women and solves problems comprehensively.[14] Wadud shows the theoretical and methodological links between the interpretation of the Quran and the things that gave rise to it (who and how).[15] Some of the focus of concentration, namely what the Quran says, how the Quran says it, what is said against the Quran and who says. Coupled with the current understanding, namely what has not been said. [16]With feminist-based hermeneutics, Wadud reinterprets gender verses in the Quran and produces gender-just interpretations. Gender justice interpretation is not only in the text, but is practiced in social life. Amina Wadud's famous breakthrough was when Wadud became a priest and preacher on Friday prayers on March 18, 2005 at an Anglican church, at Synod House, Manhattan, New York. [17]This Friday prayer was attended by approximately one hundred male and female worshipers.[18] In Wadud's view, leadership in worship has been used as a support for political leadership, so that support must be broken down.

Aysha A. Hidayatullah Islamic feminist figure who developed his thoughts on the methodology of interpretation through his work Feminist Edges of the Qur'an (2014). This Assistant Professor of the University of San Francisco presents a comprehensive analysis of contemporary feminist interpretations of the Quran. She combines feminist-based interpretation of the Quran from feminist figures and provides an important introduction to the field of feminist-based interpretation of the Quran. Aysha conducted an in-depth investigation and radical criticism of feminist-based Quranic interpretation methods and approaches.

Aysha put forward three feminist-based Quranic interpretation methods namely [19]: the method of historical contextualization, intratextuality and the paradigm of monotheism. The historical contextualization method is to interpret the Quran by paying attention to the context of time and the background of the verse or revelation (asbab al-nuzul).[20] With this method distinguished particular and universal verses. The particular verses are applied to define the situation and condition of 7th Century Arab society and universal verses for all humans. Historical contextual methods place the role of history in giving birth to gender biases and biological essentialism in classical interpretations.

The intratextual reading method treats the Quran holistically, which is to track how linguistic forms are used throughout the Quranic text and compare one verse with another on the same theme. How to read the Quran with the intratextual method, which is not reading the verses one by one,[21] but reading the verses in the same theme as a whole by referring to the Quranic principle of justice for all humans. Monotheism paradigm is related to the main concept of Islam, namely monotheism. Monotheism paradigm means the oneness of Allah and Allah cannot be divided and compared. In the monotheism paradigm that distinguishes gender (sexism) can be considered idolatrous, because all humans are caliphs on earth.[22] If a woman is said to have an imperfect capacity, then this is clearly a mistake in understanding God's intention about humans as caliphs on earth.[23] If women are seen as imperfect, women cannot fulfill their role as guardians of God.[24] Thus the monotheism paradigm is the basis of gender equality and justice.

The Islamic feminist figure from Indonesia who developed his thoughts on the interpretation methodology is Musdah Mulia through his work Indahnya Islam Menyuarakan kesetaraan dan Kedilan gender (2014). The Professor UIN Syarif Hidayatulah Jakarta is known as a persistent and consistent champion of gender equality and justice. In Indonesia,[25] with regard to gender in religious life, the challenges are severe and the sensitivity is high. Musdah sued gender bias in interpretation of the Quran and brought in the idea of gender equality and justice in interpretation.[26] Musdah has long been aware that women are confined in theological prisons, due to gender biases in the interpretation of the Quran. Departing from the belief that human males and females are both khalifah fil ardh[27], Musdah interpreted the feminist-based Quran and produced feminist interpretations, including interpreting polygamy verses and reinterpreting the concept of nushuz in the Quranic verses.[28] According to Musdah, polygamy denies women's humanity. The interpretation of the concept of nushuz is that the Quran commands only obey Allah and respect for husbands.[29]

Kecia Ali, Professor of the Department of Religion at Boston University has written various books on gender in Islam that focus on Islamic law about women. Through his work Sexsual Ethics & Islam: Reflections on the Feminist Qur'an, Hadith and Yurisprudence (2012), Kecia Ali discusses sexual violence against women and shows a collision between morals and law. [30] He is of the view that the verses of the Quran are interpreted by demeaning women, so it needs feminist reflection on the Quran and Hadith.[31] Kecia Ali conducted a feminist reflection on the Quran and hadith and Islamic law, especially regarding marriage and sex and the problem of slavery in Islam. In the matter of marriage, Kecia Ali discussed dowry, divorce and misogyny toward women. According to Kecia Ali, a progressive approach to the Quranic text cannot be limited to the selective presentation of egalitarian verses in isolation from the context of the vast holy book.[32] Such an approach would be futile, because the argument for gender equality is built by interpreting verses that are selective.[33] He offers a method of jurisprudence, because legal experts will relate to the source of the text in a social context. The established law has the objective of interpretive action. According to Kecia Ali, understanding of the Quranic text must change every time according to social change.[34]

  • Aminah Wadud her work Qur’an and Women, Rereading the Sacred Text from a Woman’s Perspective dan Inside The Gender Jihad, Woman’s Reform in Islam. .This Islamic feminist figure and gender fighter from the United States developed his thoughts on the methodology of Quranic interpretation, he referred to contemporary Islamic thought, such as Fazlur Rahman. Wadud dismantled the gender bias that colors the Quranic interpretation tradition so far. He dissected certain verses and keywords in the Quran that limited the role of women both individually and socially. When finding several aspects of gender equality and justice in the Quran, Wadud reinterpreted gender verses in the Quran from a women's perspective without the stereotype created by the male interpretation framework. Wadud initiated feminist-based hermeneutics, a method of interpreting the Quran that refers to the idea of gender equality and justice and rejects the patriarchal system. Wadud criticizes classical interpretations, both methods, perspective and contents. Then offer a holistic interpretation of the Quran that considers all methods of interpretation of the various problems of social, political, cultural, moral and religious life and women and solve problems comprehensively. Wadud shows the theoretical and methodological links between the interpretation of the Quran and the things that gave rise to it (who and how). Some of the focus of concentration, namely what the Quran says, how the Quran says it, what is said against the Quran and who says it. Coupled with the current understanding, namely what has not been said. With feminist-based hermeneutics, Wadud reinterprets gender verses in the Quran and produces gender-just interpretations. Gender justice interpretation is not only in the text, but practiced in social life. Amina Wadud's very famous breakthrough was when Wadud became a priest and preacher on Friday prayers on March 18, 2005 at an Anglican church, at Synod House, Manhattan, New York. This Friday prayer was attended by approximately one hundred male and female worshipers. In Wadud's view, leadership in worship has been used as a support for political leadership, so that support must be broken down.
  • Aysha A. Hidayatullah, her work Feminist Edges of the Qur’an(2014). This Assistant Professor of the University of San Francisco presents a comprehensive analysis of contemporary feminist interpretations of the Quran. She combines feminist-based interpretation of the Quran from feminist figures and provides an important introduction to the field of feminist-based interpretation of the Quran. Aysha conducted an in-depth investigation and radical criticism of feminist-based Quranic interpretation methods and approaches. Aysha suggested three feminist-based Quranic interpretation methods, namely: the method of historical contextualization, intratextuality and the monotheistic paradigm. The historical contextualization method is to interpret the Quran by paying attention to the context of time and the background of the verse or revelation (asbab al-nuzul). With this method distinguished particular and universal verses. The particular verses are applied to define the situation and condition of 7th Century Arab society and universal verses for all humans. Historical contextual methods place the role of history in giving birth to gender biases and biological essentialism in classical interpretations. The intratextual reading method treats the Quran holistically, which is to track how linguistic forms are used throughout the Quranic text and compare one verse with another on the same theme. How to read the Quran with the intratextual method, which is not reading the verses one by one, but reading the verses in the same theme as a whole by referring to the Quranic principle of justice for all humans. Monotheism paradigm is related to the main concept of Islam, namely monotheism. Monotheism paradigm means the oneness of Allah and Allah cannot be divided and compared. In the monotheism paradigm that distinguishes gender (sexism) can be considered idolatrous, because all humans are caliphs on earth. If a woman is said to have an imperfect capacity, then this is clearly a mistake in understanding God's intention about humans as caliphs on earth. If women are seen as imperfect, women cannot fulfill their role as guardians of God. Thus the monotheism paradigm is the basis of gender equality and justice.
  • Siti Musdah Mulia , her work Kemuliaan Perempuan dalam Islam (2014). The Professor UIN Syarif Hidayatulah Jakarta is known as a persistent and consistent champion of gender equality and justice. He moves from ideas to action. In Indonesia, with regard to gender in religious life, the challenges are severe and the sensitivity is high. Musdah sued gender bias in interpretation of the Quran and brought in the idea of gender equality and justice in interpretation. Musdah has long been aware that women are confined in theological prisons, due to gender biases in the interpretation of the Quran. Departing from the belief that human beings, men and women are the same khalifah fil ardh, Musdah interpreted the Quran based on feminists and produced feminist interpretations, including interpreting polygamy verses and reinterpreting the concept of nushuz in the Quranic verse. According to Musdah, polygamy denies women's humanity. The interpretation of the concept of nushuz is that the Quran commands only obey Allah and respect for husbands.
  • Asma Barlas, her work Believing woman in Islam: Unreading Patriarchal Interpretation of the Quran (2002. Barlas came from Pakistan and became the first woman in Pakistan during Ziaul Haq who worked for foreign service (1976). In looking at how Islam talks about women, Barlas uses two important arguments: historical arguments and hermeneutic arguments. What is meant by historical argument is the expression of the textual and sexual political character that develops among Islamic societies, especially the process that has produced interpretations in Islam that have a patriarchal tendency. While the hermeneutic argument is intended to find what he calls the epistemology of egalitarianism and antipatriarchi in the Quran. Barlas explains the character of the policemic text of the Quran and opens up various possibilities of meaning, as a criticism of a reductionist interpretation pattern in a patriarchal framework. Asma Barlas gave rise to a new epistemology by applying the principles of feminist-based hermeneutics in the interpretation of Quranic verses.
  • Kecia Ali, her work Sexsual Etics & Islam: Feminist Reflectionson Qur’an, Hadith and Yurisprudence (2012). The Professor of the Department of Religion at Boston University has written various books on gender in Islam focusing on Islamic law about women. Kecia Ali discusses sexual violence against women and shows a collision between morals and law. He is of the view that the verses of the Quran are interpreted by demeaning women, so it needs feminist reflection on the Quran and Hadith. Kecia Ali conducted a feminist reflection on the Quran and hadith and Islamic law, especially regarding marriage and sex and the problem of slavery in Islam. In the matter of marriage, Kecia Ali discussed dowry, divorce and misogyny toward women. According to Kecia Ali, a progressive approach to the Quranic text cannot be limited to the selective presentation of egalitarian verses in isolation from the context of the vast holy book. Such an approach would be futile, because the argument for gender equality is built by interpreting verses that are selective. This is where the jurisprudence method can be offered. Because legal experts will relate to the source of the text in a social context. The established law has the objective of interpretive action. According to Kecia Ali, understanding of the Quranic text must change every time according to social change.
  • Mardety, her work HERMENEUTIKA FEMINISME REFORMASI GENDER DALAM ISLAM (2018). Hermeneutics Feminism offered by Mardety is Quranic hermeneutics. Contemporary Islamic figures, such as Hasan Hanafi, Fazlur Rahman, Muhammad Arkoun, had introduced the Quranic hermeneutics, and offered various hermeneutics that favor social justice, but there is no hermeneutic method that favors gender justice. Then, feminist-based hermeneutics of the Quran emerged and sided with gender justice. Hermeneutics Feminism is compiled by formulating the thoughts of Islamic feminist figures who conduct studies on feminist-based hermeneutics of the Quran. Hermeneutics Feminism is the result of dissertation research that has been tested and in accordance with scientific principles. Departing from gender bias in the interpretation of the Quran which makes women theological prisoners, then to free women need to reinterpret verses of the Quran. Gender bias in the interpretation of the Quran is caused by methodological problems, for this reason Hermeneutics Feminism is offered to interpretation of the Quran.

The Hermenutics Model of Feminism Gender bias in the interpretation of the Quran is caused by methodological problems. [35] The classical interpretation method contains inequality of meaning and describes unfair gender relations. [36] This is where Hermeneutics Feminism as an alternative method of interpretation of the Quran can be offered. [37]


Hermeneutics Feminism is composed by formulating the thoughts of Islamic feminist figures regarding the methodology of Quranic interpretation. [38] The formulation of the Hermeneutic modle of Feminism can be explained in 5 schemes viz [39] 

:

First, based on the experiences / views of women. The experience / views of women in the interpretation of the Quran is one important thing. If the Quran is interpreted based on men's experience, then men's perceptions influence the position of interpretation of women.

Second, framed the theory of feminism. The theories of feminism which are centered on the idea of equality and gender justice become a framework for building hermeneutics of feminism. If critical hermeneutics is framed by critical theory, then Hermeneutics of Feminism is framed by feminism theory.

Third uses the historical contextualization method. Historical contextualization method, namely paying attention to the context of time and the background of the verse or revelation (asbab al-nuzul). This method aims to differentiate particular verses, namely verses to define the situation and condition of 7th Century Arab society and universal verses, namely verses for all humans.

Fourth, use the intratextuality method. The application of the intratextuality method, is intended to develop a framework based on systematic thinking to correlate several verses that discuss the same theme so that it appears to be related in accordance with the verses of the Quran, rather than applying a single meaning to one verse.

Fifth, the monotheistic paradigm. To get a fair interpretation of women, we must return to the core teachings of the Quran, monotheism as a paradigm of interpretation of the Quran. The concept of monotheism recognizes the unity of God, His uniqueness and indivisibility. Tauhid is a key method in hermeneutic of feminism for the interpretation of the Quran and is a doctrine of God's incomparable unity. With the monotheism paradigm will be seen clearly, the difference in the Quran with its interpretation




References

  1. ^ Mardinsyah, Mardety (2018). Hermeneutika Feminisme Reformasi Gender dalam Islam (First ed.). Jakarta.: bitread. p. 3. ISBN 978-602-0721-72-9.
  2. ^ Mardinsyah, Mardety (2018). Hermeneutika Feminisme Reformasi Gender dalam Islam (First ed.). Jakarta.: bitread. p. 3. ISBN 978-602-0721-72-9.
  3. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). p. 301. ISBN 978-0199359578.
  4. ^ Irsyadunas, Irsyadunas (2014). Hermeneutika Feminisme dalam pemikiran tokoh Islam kontemporer (First ed.). Yogyakarta.: Bantul Kaukaba Dipantara. p. 3.
  5. ^ Mardinsyah, Mardety (2018). Hermeneutika Feminisme Reformasi Gender dalam Islam (First ed.). Jakarta.: bitread. p. 108. ISBN 978-602-0721-72-9.
  6. ^ Mardinsyah, Mardety (2018). Hermeneutika Feminisme Reformasi Gender dalam Islam (First ed.). Jakarta.: bitread. p. 3. ISBN 978-602-0721-72-9.
  7. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  8. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  9. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  10. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  11. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  12. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  13. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  14. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  15. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  16. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  17. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). pp. 65–100. ISBN 978-0199359578.
  18. ^ https://www.nytimes.com/2005/03/19/nyregion/woman-leads-muslim-prayer-service-in-new-york.htmlnytimes dotcom march 19, 2005
  19. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). p. 501. ISBN 978-0199359578.
  20. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). p. 501. ISBN 978-0199359578.
  21. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). p. 501. ISBN 978-0199359578.
  22. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). p. 501. ISBN 978-0199359578.
  23. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). p. 501. ISBN 978-0199359578.
  24. ^ Hidayatullah, Aysha A. (2014). Feminist Edges of The Qur’an (First ed.). p. 501. ISBN 978-0199359578.
  25. ^ Mulia, Musdah (2014). Kemuliaan Perempuan dalam Islam (First ed.). Jakarta.: PT. Elex Media Komputindo . ISBN 978-602-02-5326-8.{{cite book}}: CS1 maint: date and year (link)
  26. ^ Mulia, Musdah (2014). Kemuliaan Perempuan dalam Islam (First ed.). Jakarta.: PT. Elex Media Komputindo . ISBN 978-602-02-5326-8.
  27. ^ Mulia, Musdah (2014). Kemuliaan Perempuan dalam Islam (First ed.). Jakarta.: PT. Elex Media Komputindo . ISBN 978-602-02-5326-8.
  28. ^ Mulia, Musdah (2014). Kemuliaan Perempuan dalam Islam (First ed.). Jakarta.: PT. Elex Media Komputindo . ISBN 978-602-02-5326-8.
  29. ^ Mulia, Musdah (2014). Kemuliaan Perempuan dalam Islam (First ed.). Jakarta.: PT. Elex Media Komputindo . ISBN 978-602-02-5326-8.
  30. ^ Ali, Kecia (2006). Sexual Ethics And Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence (First ed.). Boston.: Oneworld Publications. ISBN 978-1851684564. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  31. ^ Ali, Kecia (2006). Sexual Ethics And Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence (First ed.). Boston.: Oneworld Publications. ISBN 978-1851684564. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  32. ^ Ali, Kecia (2006). Sexual Ethics And Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence (First ed.). Boston.: Oneworld Publications. ISBN 978-1851684564. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  33. ^ Ali, Kecia (2006). Sexual Ethics And Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence (First ed.). Boston.: Oneworld Publications. ISBN 978-1851684564. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  34. ^ Ali, Kecia (2006). Sexual Ethics And Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence (First ed.). Boston.: Oneworld Publications. ISBN 978-1851684564. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  35. ^ WAdud, Amina (1999). Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective Paperback (Reprint edition ed.). Inggris.: Oxford University Press. ISBN 978-0195128369. {{cite book}}: |edition= has extra text (help)CS1 maint: date and year (link)
  36. ^ WAdud, Amina (1999). Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective Paperback (Reprint edition ed.). Inggris.: Oxford University Press. ISBN 978-0195128369. {{cite book}}: |edition= has extra text (help)
  37. ^ WAdud, Amina (1999). Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective Paperback (Reprint edition ed.). Inggris.: Oxford University Press. ISBN 978-0195128369. {{cite book}}: |edition= has extra text (help)
  38. ^ Mardinsyah, Mardety (2018). Hermeneutika Feminisme Reformasi Gender dalam Islam (First ed.). Jakarta.: bitread. p. 8. ISBN 978-602-0721-72-9.
  39. ^ Mardinsyah, Mardety (2018). Hermeneutika Feminisme Reformasi Gender dalam Islam (First ed.). Jakarta.: bitread. pp. 94–106. ISBN 978-602-0721-72-9.
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