Islam never opposes to equal women’s rights: Sedigheh Vasmaghi
By Milena Rampoldi,
ProMosaik e.V.
ProMosaik e.V.
An important interview with Sedigheh Vasmaghi about women in
Islam.
Islam.
Dr. Sedigheh Vasmaghi is a lawyer, poet and author from Iran. She is
known
known
for her participation in the Iranian reform movement and was forced to
flee due to threats and persecution.
Sedigheh Vasmaghi earned her PhD at the Tehran University and is one of
few women who taught the subject of Islamic law in Iran. She is an established
poet and published her first poetry collection Praying for Rain in 1989. Since
then she has published five collections of poetry in addition to several
academic books. She has also translated classical Arabic poetry to Farsi.
few women who taught the subject of Islamic law in Iran. She is an established
poet and published her first poetry collection Praying for Rain in 1989. Since
then she has published five collections of poetry in addition to several
academic books. She has also translated classical Arabic poetry to Farsi.
Sedigheh Vasmaghis writing and political views led to ever increasing
censorship, intimidation and threats. After the 2009 presidential election in
Iran, she participated in the protest movement by publishing letters, poems and
articles. Eventually she was forced to leave the country. Dr. Vasmaghi arrived
in Uppsala in 2012.
censorship, intimidation and threats. After the 2009 presidential election in
Iran, she participated in the protest movement by publishing letters, poems and
articles. Eventually she was forced to leave the country. Dr. Vasmaghi arrived
in Uppsala in 2012.
We asked her questions about the difference between true Islam which
supports women’s rights and the interpretation of many who use Islam to oppress
women. Muslim societies justify women’s oppression by Islam, and they are
wrong. Explaining this, is one of the most important challenges of Islamic
feminism these days. We urgently need reforms in the name of Islam which
strongly opposed to women’s discrimination. I would like to thank Sedigheh for
her time.
supports women’s rights and the interpretation of many who use Islam to oppress
women. Muslim societies justify women’s oppression by Islam, and they are
wrong. Explaining this, is one of the most important challenges of Islamic
feminism these days. We urgently need reforms in the name of Islam which
strongly opposed to women’s discrimination. I would like to thank Sedigheh for
her time.
Milena Rampoldi: How
difficult was it for you as woman to teach Islamic law? Which are the most
important prejudices towards women in Muslim societies?
difficult was it for you as woman to teach Islamic law? Which are the most
important prejudices towards women in Muslim societies?
Sedigheh Vasmaghi: I was
the first woman in Iran who has received PhD in Islamic Laws. When I received
it, I was a teacher at the University of Tehran, at faculty of theology, as the
sole woman in the department of Islamic laws. Now I was entitled to teach
specialized courses, but it was not easy to do that. There was a wrong
tradition in the faculty of theology based on which women were only allowed to
teach general courses, only for the girls not the boys, but male teachers could
teach both girls and boys, specialized and general courses. According to this
wrong and unjust tradition, a female teacher was banned from teaching
specialized courses as well as teaching in high levels. It is the most unjust
discrimination against women in an academic space. I could not tolerate it, so
I had to fight against it. My male colleagues agreed with me, but they didn’t
want to participate in fighting against a wrong tradition because it was not
their problem. Even a few female teachers in other departments were not willing
to help me. Perhaps they thought this attempt would not have any result or they
didn’t want to pay any probable price for it. Anyway, at the beginning I was
alone in this fight, but determined students supported me, and it was very
helpful, in particular male students. I could teach specialized courses for
both girls and boys. But without the support of my students I could not
succeed. Although I could teach as I wanted but I could not change the unjust
and discriminatory tradition against women because it requires a huge effort by
many sides, not only by the women’s but also by the men’s part. I remember that
one day when I went to my class as usual, I surprisingly saw that the head of
the faculty, a cleric, teaching instead of me. He tried a lot not to let me teach
in that highly specialized course, but in a process of fighting with the support
of students and some media he was defeated.
the first woman in Iran who has received PhD in Islamic Laws. When I received
it, I was a teacher at the University of Tehran, at faculty of theology, as the
sole woman in the department of Islamic laws. Now I was entitled to teach
specialized courses, but it was not easy to do that. There was a wrong
tradition in the faculty of theology based on which women were only allowed to
teach general courses, only for the girls not the boys, but male teachers could
teach both girls and boys, specialized and general courses. According to this
wrong and unjust tradition, a female teacher was banned from teaching
specialized courses as well as teaching in high levels. It is the most unjust
discrimination against women in an academic space. I could not tolerate it, so
I had to fight against it. My male colleagues agreed with me, but they didn’t
want to participate in fighting against a wrong tradition because it was not
their problem. Even a few female teachers in other departments were not willing
to help me. Perhaps they thought this attempt would not have any result or they
didn’t want to pay any probable price for it. Anyway, at the beginning I was
alone in this fight, but determined students supported me, and it was very
helpful, in particular male students. I could teach specialized courses for
both girls and boys. But without the support of my students I could not
succeed. Although I could teach as I wanted but I could not change the unjust
and discriminatory tradition against women because it requires a huge effort by
many sides, not only by the women’s but also by the men’s part. I remember that
one day when I went to my class as usual, I surprisingly saw that the head of
the faculty, a cleric, teaching instead of me. He tried a lot not to let me teach
in that highly specialized course, but in a process of fighting with the support
of students and some media he was defeated.
Unfortunately, many kinds
of prejudice and discrimination against women in Muslim society have been
justified by Islam, and by attributing them to our religion. It has been the
easiest way for men to impose their will on women by misusing religion. If
beliefs are attributed to Islam, even if they are wrong, it is difficult to oppose
to them. On the other hand, it has been easy to convince many Muslim women to
accept them. There are many discriminations and prejudices that have been
legalized in Muslim societies. One of the worst of them, is the application of
death penalty against women in the name of Islam, the so called honour killing.
In some Muslim communities killing women due to suspicions is not only
considered legal, but even admirable from a cultural point of view. However,
it is a big crime against women. My studies show that Islam has never suggested
such an injustice against women. The Quran which is the main source of Islam rejects
it frankly. Islamic tradition also rejects it, but this ignorant prejudice has
been justified by Islamic jurisprudence in a wrong way by which such a murder is
not considered forbidden. Unfortunately, also Iranian criminal law doesn’t
reject such a killing, while Islamic evidence states that Halal and Haram
(permissible and forbidden) acts are equal for men and women. In fact, gender
is not considered in original Islamic rulings. According to the rational rule, what
is considered as a crime for a woman is also considered as a crime for a man. This
rule is accepted by Islam, but it is not implemented exactly. That’s why the
domain of crimes for women is more extended in Muslim societies than the men’s
domain.
of prejudice and discrimination against women in Muslim society have been
justified by Islam, and by attributing them to our religion. It has been the
easiest way for men to impose their will on women by misusing religion. If
beliefs are attributed to Islam, even if they are wrong, it is difficult to oppose
to them. On the other hand, it has been easy to convince many Muslim women to
accept them. There are many discriminations and prejudices that have been
legalized in Muslim societies. One of the worst of them, is the application of
death penalty against women in the name of Islam, the so called honour killing.
In some Muslim communities killing women due to suspicions is not only
considered legal, but even admirable from a cultural point of view. However,
it is a big crime against women. My studies show that Islam has never suggested
such an injustice against women. The Quran which is the main source of Islam rejects
it frankly. Islamic tradition also rejects it, but this ignorant prejudice has
been justified by Islamic jurisprudence in a wrong way by which such a murder is
not considered forbidden. Unfortunately, also Iranian criminal law doesn’t
reject such a killing, while Islamic evidence states that Halal and Haram
(permissible and forbidden) acts are equal for men and women. In fact, gender
is not considered in original Islamic rulings. According to the rational rule, what
is considered as a crime for a woman is also considered as a crime for a man. This
rule is accepted by Islam, but it is not implemented exactly. That’s why the
domain of crimes for women is more extended in Muslim societies than the men’s
domain.
MR: What does
feminism in Islam mean to you?
feminism in Islam mean to you?
SV: Feminism is a
movement focussing on the elimination of discriminations against women and on
the struggle for equal female fundamental rights. If you asked me if Islam supports the mentioned objectives of
feminism, I would answer that I don’t see any contradiction between the teachings
of Islam and the mentioned objectives of feminism. 14 centuries ago Islam took
important steps to improve women’s rights, in a time where there was no
movement for equality of women’s rights. Islam’s reforms in benefit of women
were not supported by men, and women did not had enough intellectual and
practical power to push the reforms toward. Islamic reforms took place
proportionally with the capacities in that said society. There is no evidence
showing that Islam is against equality between men and women. Discriminations
are not founded by Islam, but by the people. It is the duty of people
themselves to eliminate discriminations. Legislation is not the duty of Islam.
Traditional Islamic jurisprudence doesn’t support equality, but at this point I
would like to differentiate between Islam and jurisprudence. Whatever
jurisprudence claims is not an Islamic claim. Since traditional Islamic jurisprudence
has no strong reasons to oppose to discriminations against women.
movement focussing on the elimination of discriminations against women and on
the struggle for equal female fundamental rights. If you asked me if Islam supports the mentioned objectives of
feminism, I would answer that I don’t see any contradiction between the teachings
of Islam and the mentioned objectives of feminism. 14 centuries ago Islam took
important steps to improve women’s rights, in a time where there was no
movement for equality of women’s rights. Islam’s reforms in benefit of women
were not supported by men, and women did not had enough intellectual and
practical power to push the reforms toward. Islamic reforms took place
proportionally with the capacities in that said society. There is no evidence
showing that Islam is against equality between men and women. Discriminations
are not founded by Islam, but by the people. It is the duty of people
themselves to eliminate discriminations. Legislation is not the duty of Islam.
Traditional Islamic jurisprudence doesn’t support equality, but at this point I
would like to differentiate between Islam and jurisprudence. Whatever
jurisprudence claims is not an Islamic claim. Since traditional Islamic jurisprudence
has no strong reasons to oppose to discriminations against women.
MR: Which are the
most important matters you handle in your book “Women, Jurisprudence, Islam”?
most important matters you handle in your book “Women, Jurisprudence, Islam”?
SV: In this book I
wanted to focus on three fundamental points of discussion:
wanted to focus on three fundamental points of discussion:
-Differentiation between
Islam and jurisprudential rulings presented by Islamic Juris consults
attributed to Islam over the history of Islam. I believe that the overwhelming
majority of these rulings are not rooted in Islam, but coming from tradition.
Islam and jurisprudential rulings presented by Islamic Juris consults
attributed to Islam over the history of Islam. I believe that the overwhelming
majority of these rulings are not rooted in Islam, but coming from tradition.
-Disputing the
discriminatory laws against women attributed to the sharia of Islam. I have rejected reasons presented by
Islamic Juris consults who have tried to prove that these laws are Islamic
laws, and that therefore they must be implemented. They have theorized
discriminations against women based on disputed reasons I discuss in my book.
They were able to impose these rulings on Muslim societies and Muslim culture
not because of their strong reasons, but because nobody, in particular no woman,
put their opinions under question disputing them.
discriminatory laws against women attributed to the sharia of Islam. I have rejected reasons presented by
Islamic Juris consults who have tried to prove that these laws are Islamic
laws, and that therefore they must be implemented. They have theorized
discriminations against women based on disputed reasons I discuss in my book.
They were able to impose these rulings on Muslim societies and Muslim culture
not because of their strong reasons, but because nobody, in particular no woman,
put their opinions under question disputing them.
-I come to the conclusion
that all laws, including family, social, civil and criminal laws are excluded
from Shariah. Legislation is assigned to people and every society looks at its
requirements, conditions and demands in legislating laws, and does not follow
Islam, but attributes their traditional solutions to Islam, even if they do not
come from Islam.
that all laws, including family, social, civil and criminal laws are excluded
from Shariah. Legislation is assigned to people and every society looks at its
requirements, conditions and demands in legislating laws, and does not follow
Islam, but attributes their traditional solutions to Islam, even if they do not
come from Islam.
I strongly believe that
the Muslim world needs an urgent reform of the shariah. This means that the
domain of the shariah has to be restricted to moral teachings and acts of worships,
excluding civil and criminal laws from shariah, in particular in Iran.
the Muslim world needs an urgent reform of the shariah. This means that the
domain of the shariah has to be restricted to moral teachings and acts of worships,
excluding civil and criminal laws from shariah, in particular in Iran.
In the introduction
to my book it says:
to my book it says:
MR: What does
poetry mean to you? Which importance has it in your life?
poetry mean to you? Which importance has it in your life?
SV: Since I met poetry,
poetry and I have been living together. To me poetry is the air for breathing, and
it is the strongest and shortest language for protesting. Poetry is my friend.
It gives me peace in the hard moments of life. Poetry has always been important
to me as a strong mean to express myself. Several times, I was under prosecution
and threat due to my poems. This shows the important role of poetry in my life.
poetry and I have been living together. To me poetry is the air for breathing, and
it is the strongest and shortest language for protesting. Poetry is my friend.
It gives me peace in the hard moments of life. Poetry has always been important
to me as a strong mean to express myself. Several times, I was under prosecution
and threat due to my poems. This shows the important role of poetry in my life.
MR: Which reforms
are needed in Iran today to give to Muslim women their rights?
are needed in Iran today to give to Muslim women their rights?
SV: There are some
short-term and some long-term reforms needed in favour of women’s rights in
Iran. By Short-term reforms, I mean reforms of law, such as social and family
laws. To give you some examples: the hijab is compulsory for women in Iran. The
compulsory hijab is a wrong, unjust and immoral rule, which has had a bad
impacts on women’s lives. The state intervention in a private issue such as
clothing leads to many limitations and difficulties for women, and it has
damaged women’s social and psychological
security; because this rule gives the specific police to take immoral and unjustified
measures and actions against those women who don’t exactly comply with this
rule. Due to this rule, in the field of sport women has no real chance. Another
example of a discriminatory law is that a woman needs her husband’s permission
to get her passport. Many men could misuse this wrong law to put women under
pressure. According to Iranian family law under the (so-called) Shariah, a mother
even after the death of her husband has no legal position over her children. Her
rights over her children are not recognized, and the legal responsibility for
them is transferred to the paternal grandfather. I think that such rules are
not compatible with women’s situation today. Women have no political power. A
woman is not entitled to be a president or to attend some important political
institutions. Improvement of women’s rights requires such laws to be reformed.
short-term and some long-term reforms needed in favour of women’s rights in
Iran. By Short-term reforms, I mean reforms of law, such as social and family
laws. To give you some examples: the hijab is compulsory for women in Iran. The
compulsory hijab is a wrong, unjust and immoral rule, which has had a bad
impacts on women’s lives. The state intervention in a private issue such as
clothing leads to many limitations and difficulties for women, and it has
damaged women’s social and psychological
security; because this rule gives the specific police to take immoral and unjustified
measures and actions against those women who don’t exactly comply with this
rule. Due to this rule, in the field of sport women has no real chance. Another
example of a discriminatory law is that a woman needs her husband’s permission
to get her passport. Many men could misuse this wrong law to put women under
pressure. According to Iranian family law under the (so-called) Shariah, a mother
even after the death of her husband has no legal position over her children. Her
rights over her children are not recognized, and the legal responsibility for
them is transferred to the paternal grandfather. I think that such rules are
not compatible with women’s situation today. Women have no political power. A
woman is not entitled to be a president or to attend some important political
institutions. Improvement of women’s rights requires such laws to be reformed.
In a long-term process
of reform, the reform of constitutional law is needed. Another urgent need
concerns cultural reforms. I think that all wrong traditions and perspectives
in Muslim societies must be reformed. And this is the case in Iran.
of reform, the reform of constitutional law is needed. Another urgent need
concerns cultural reforms. I think that all wrong traditions and perspectives
in Muslim societies must be reformed. And this is the case in Iran.
To make both short-term
and long-term reforms, women need civil and political power. They are working consciously
to achieve their rights.
and long-term reforms, women need civil and political power. They are working consciously
to achieve their rights.
MR: Why is an
Islamic opposition to the state Islam so important for Iran and the Muslim
world?
Islamic opposition to the state Islam so important for Iran and the Muslim
world?
SV: An Islamic state
uses Islam as a mean to take any action. Legislations, limitations, policies,
suppressions and everything are attributed to Islam. The opposition to
legislations and policies is considered as opposition to Islam, and therefore
it is punished. Most of people have not enough knowledge about Islam. And this gives
the Islamic state the opportunity to let prevail superstitions in the name of
Islam to supress human rights and freedom. If you could talk to people by making
them aware that superstitions are not Islamic teachings, then taking steps
toward changes would be much easier. In fact, as long as people in the Muslim
world believe that whatever is claimed by Muslim clerics and Muslim
jurisprudence is part of the Islamic shariah, the process of changing will be
very difficult. When you talk to people about their religious beliefs to reject
or correct them, you must have enough reasons, you must use proper means and
language to convince them. To give you an example in the field of women’s
rights: For many centuries, Islamic jurisprudence has claimed that these discriminatory
laws come from the Islamic shariah. Everyday thousands of students in thousands
of Islamic schools learn that these laws are a part of holy shariah. Therefore
it is so difficult to oppose to these rules and teachings. However, if you
achieve something in this field, it will be important to the whole Muslim
world. Muslim communities are linked and impact and influence each other. Islamic
shariah rules are very similar in the different Muslim law schools and sects.
Also in the field of women’s rights there is no basic difference between them.
uses Islam as a mean to take any action. Legislations, limitations, policies,
suppressions and everything are attributed to Islam. The opposition to
legislations and policies is considered as opposition to Islam, and therefore
it is punished. Most of people have not enough knowledge about Islam. And this gives
the Islamic state the opportunity to let prevail superstitions in the name of
Islam to supress human rights and freedom. If you could talk to people by making
them aware that superstitions are not Islamic teachings, then taking steps
toward changes would be much easier. In fact, as long as people in the Muslim
world believe that whatever is claimed by Muslim clerics and Muslim
jurisprudence is part of the Islamic shariah, the process of changing will be
very difficult. When you talk to people about their religious beliefs to reject
or correct them, you must have enough reasons, you must use proper means and
language to convince them. To give you an example in the field of women’s
rights: For many centuries, Islamic jurisprudence has claimed that these discriminatory
laws come from the Islamic shariah. Everyday thousands of students in thousands
of Islamic schools learn that these laws are a part of holy shariah. Therefore
it is so difficult to oppose to these rules and teachings. However, if you
achieve something in this field, it will be important to the whole Muslim
world. Muslim communities are linked and impact and influence each other. Islamic
shariah rules are very similar in the different Muslim law schools and sects.
Also in the field of women’s rights there is no basic difference between them.
At this point, I would
like to mention that the basis of every Islamic State (based on all Islamic
sects) is the performance of Islamic Law. The majority of the shariah rules
focus on family and criminal law. However, an Islamic state considering its
interests may steps down from performing some of the so-called Islamic criminal
laws such as stoning, lashing or amputation, but experience shows that the Islamic
state doesn’t step down from family laws. The focus on family law within the
shariah is about controlling women and recognizing traditional discriminatory
rights of men on them. It means that the main focus for an Islamic state is on
keeping the traditional position of women, by opposing to any reforms in favour
of women. In fact, an Islamic state doesn’t see any meaning for the shariah
when women’s rights are equal to men’s rights. It shows how difficult and
important it is to fight for women’s rights in Muslim societies, in particular
showing that Islam never opposes to equal women’s rights.
like to mention that the basis of every Islamic State (based on all Islamic
sects) is the performance of Islamic Law. The majority of the shariah rules
focus on family and criminal law. However, an Islamic state considering its
interests may steps down from performing some of the so-called Islamic criminal
laws such as stoning, lashing or amputation, but experience shows that the Islamic
state doesn’t step down from family laws. The focus on family law within the
shariah is about controlling women and recognizing traditional discriminatory
rights of men on them. It means that the main focus for an Islamic state is on
keeping the traditional position of women, by opposing to any reforms in favour
of women. In fact, an Islamic state doesn’t see any meaning for the shariah
when women’s rights are equal to men’s rights. It shows how difficult and
important it is to fight for women’s rights in Muslim societies, in particular
showing that Islam never opposes to equal women’s rights.
