Islamic Feminism: Needed Now More Than Ever

September 16, 2022 marked a day of mass protest and civil unrest after the death of Mahsa Amini, a woman who was in custody of Iran’s “morality police” due to her “inappropriate attire”. The attire in question or lack of, was the hijab, a garment worn by some muslim women to cover the hair which Mahsa had allegedly not been wearing properly. Her death inspired mass protest not only in Iran but around the world where women had been cutting their hair and burning their hijabs. Moreover, debates surrounding the hijab are not new in the muslim world, as women had been fighting against oppressive rules placed onto them in the name of religion for decades. For instance, Saudi Arabia women require the permission of a male guardian to marry and the hijab remains a required garment for women. Nonetheless, it's worth noting that this dress code had been modified from the demand to wear an abaya to a more relaxed dress code that required women to dress modestly while also wearing a hijab. While this change may seem minute to some in the West this can be the result of female activists who have long championed for the decreased oppression of muslim women. Which is a step towards increased body autonomy, a goal which is highlighted in Islamic feminism; this would not have been made possible without the endless fight of Saudi Arabian women. Pakistan, is another country that also rules under sharia law and came under fire after Malala had been shot in the head by the Taliban on her way home from school. In 2015, a woman was stoned to death by the Taliban after being accused of having extramarital affairs. A crime only punishable through long prison terms, though the Taliban and religious courts have been known to be more lenient towards men who commit the crime. Further, the protests demanding justice are not simply the result of an unwillingness to wear hijab but rather this event symbolised the ongoing demand for political and social change in the muslim world to honour an egalitarian society.

Western imperialist narratives have historically generalised Islam and have disempowered Muslim women through narratives that portray them as victims in need of saving. For this reason, it's time we move away from western perspectives on women's rights in Islam and instead centre muslim voices in their fight for equality in their respective regions, because this fight does not only exist in the Middle East but around the world. It's worth noting that this fight for equality is also experienced in western countries who increasingly subject muslim women to Islamophobia in spite of their attire. Through ideals that remain present in the West there is a major misconception that the hijab oppresses women under Islam as well as the notion that women who wear hijab are not doing it willingly. It is because of these misconceptions that muslim women are once again erased. In the same way the personhood and agency of a muslim woman is erased when she is forced to wear a hijab; this is also erased when a woman is assumed to be oppressed because they are wearing it in the West.

Islamic feminism is an ideology that came about in the nineteenth century in Iran and was introduced by Tahirih Qurrat al- ‘Ayn an Iranian women and activist who actively spoke against gender inequality. While her efforts led to her execution in 1852, her impact was profound on both men and women and led to the spread of Islamic feminism in the Middle East. The central idea of this was that under various interpretations of the Quran made by men women are presented with a unique problem; where they are positioned as second-class citizens and expected to adhere to patriarchal ideals.This idea became widespread in the 1990s and used reformist arguments to break down repressive practices, where the notion of male authority in marriage and family was challenged. Moreover, Islamic feminist seek to review past interpretations of the religious texts with the hopes of rethinking these interpretations to bring about legal reform and social change. They champion an idea of feminism which uses Islam as a form of legitimacy and targets deep rooted patriarchy.

Since this, Iranian women have historically engaged in Islamic feminism and have been unafraid to place their lives at risk to ensure this idea was fulfilled. Long before Mahsa Amini’s death Iranian women have been fighting for women’s rights and autonomy. For instance, after Ayatollah Khomeini’s 1979 announcement of the compulsory hijab, Iranian women immediately took to the streets to protest in a similar manner to the tireless protests happening right now. Since Islamic feminism, muslim women have maintained its central purpose through mobilisation and active engagement in the issues faced by women in Islamic countries. For instance, a women-led movement in Indonesia formed the world’s first congress of women, Kongres Ulama Perempuan Indonesia (KUPI). A group of academics and activists who fight for increased interpretation of Islam by women and issue clarifications and interpretations of the religion; many members work in Islamic boarding schools and are preachers. In 2018 a group of anonymous Saudi Arabian muslims launched an internet radio station called the Nsawya FM (“Feminism FM”) where they push for Saudi’s women’s rights. While at times it can be tough for muslim women in certain countries to voice their opinions due to censorship and/or rigid laws, the women of Saudi Arabia have shown that it is possible to get their voices out there, and it is up to us to highlight these initiatives and drive them forward! Likewise, up until 2018, Saudi Arabia was the only country where women were not allowed to drive, that was until the Women2Drive campaign was launched on social media leading to the ban being lifted in June 2018. Lastly, how could we forget about Malala Yousafzai, a Pakistani activist who stood up to Palestine and continues to fight for women’s access to education. Contrary to the Western perspectives who maintain the moral duty to save muslim women from their “oppressive” religions, muslim women have long demonstrated a pattern of resistance and fight against the forces who seek to oppress them. Needless to say, Muslim Women do not need to be saved from their religion by the West, instead an Islamic feminist approach needs to be used where they are being listened to, centred, and protected in their fight for justice.

Written by Ahlam Yassien

Edited by Zoey Styres

Citations

1. Al Jazeera. (2022, October 7). Iranian coroner denies Mahsa Amini died from blows to body. News | Al Jazeera. Retrieved December 30, 2022, from https://www.aljazeera.com/news/2022/10/7/iranian-coroner-denies-mahsa-amini-died-from-blows-to-body

2. Ayla Göl Visiting Senior Fellow. (2022, November 25). Islamophobia is preventing the empowerment of Muslim women repressed by political agendas. The Conversation. Retrieved December 30, 2022, from https://theconversation.com/islamophobia-is-preventing-the-empowerment-of-muslim-women-repressed-by-political-agendas-101082

3. Comstock, L. (2022). Women and the Qur'an: Feminist Interpretive Authority? Women and the Qur'an: Feminist Interpretive Authority? | The Pardee Atlas Journal of Global Affairs. Retrieved December 30, 2022, from https://sites.bu.edu/pardeeatlas/back2school/women-and-the-quran-feminist-interpretive-authority/

4. Exploring Islamic feminism. Wilson Center. (n.d.). Retrieved December 30, 2022, from https://www.wilsoncenter.org/event/exploring-islamic-feminism

5. Ghafoori, A. Q., & Bezhan, F. (2015, November 3). Disturbing footage emerges of 'Taliban' stoning in Afghanistan. RadioFreeEurope/RadioLiberty. Retrieved December 30, 2022, from https://www.rferl.org/a/afghanistan-taliban-stoning-woman-adultery/27341045.html

6. Gunia, A. (2022, December 9). A women-led movement in Indonesia says interpreting Islam isn't just for men. Time. Retrieved December 30, 2022, from https://time.com/6239993/muslim-women-indonesia-leadership-ulama/

7. Mir-Hosseini, Z. (2022, March 25). Why do we need 'islamic feminism'? Al Raida Journal. Retrieved December 30, 2022, from http://www.alraidajournal.com/index.php/ALRJ/article/view/1813

8. Talei, R. A., Bazoobandi, S., & Khorrami, N. (2022). Hijab in Iran: From religious to political symbol. Carnegie Endowment for International Peace. Retrieved December 30, 2022, from https://carnegieendowment.org/sada/88152

9. The war on Muslim women's bodies: A critique of western feminism. Georgetown Law. (n.d.). Retrieved December 30, 2022, from https://www.law.georgetown.edu/immigration-law-journal/blog/the-war-on-muslim-womens-bodies-a-critique-of-western-feminism/