The use of the term
Islamic feminism is understood to be being emerged in Iran among the
women writing in the Teheran women's journal Zanan that Shahla
Sherkat founded in 1992. Islamic feminism can be defined as "a
feminist discourse and practice articulated within an Islamic
paradigm." This understanding of the term excludes those
feminists who happens to be born in Muslims families but formulate
their arguments out the framework of Islam. It also does not include
feminist who might use certain instances or events from Islamic works
to present their argument but does not articulate themselves within
Islamic paradigm. Margot Badran (2002)
presents the position of Islamic feminism in the following words:
The
basic argument of Islamic feminism is that the Qur'an affirms the
principle of equality of all human beings but that the practice of
equality of women and men (and other categories of people) has been
impeded or subverted by patriarchal ideas (ideology) and practices.
This is reitarated in
the words of Fatemah Fakhraie, founder of Muslimah Media Watch, where
she states “I see the justification [for feminism] in my faith. In
the Qur’an it says that we’re all equal in the eyes of God. It
means that the dignity of every person is important.”
When
one takes up a position from an Islamic perspective, it's imperative
to concede to certain belief without which one could not refer
to his/her position as 'islamic'. These
are, among others, belief in a perfect
book (Qur'an) which is perfect and
belief in a person who led the perfect
life (Prophet Muhammad). Qura'an
itself asserts this status of Muhammad.
Verily
in the messenger of Allah ye have a good example for him who looketh
unto Allah and the Last Day, and remembereth Allah much. (Al-Ahzab,
21)
Therefore
it is no surprise that Islamic laws and
rules refers to these elements to legitimize themselves. If a
particular aspect is adequately proved to be in conflict with the
Qur'an or with the teachings and practices of Islamic prophet
Muhammad (Sunnah) that could be declared as un-Islamic and banned
from practice. The project of Islamic feminism aims at establishing
that equality of women and men in no contradiction with Qur'an
atleast. It does not explicitly aim at advancing the cause of Islam
Per Se but that of the women within Islamic framework.
The
position that can be adequately
extracted from the above quoted
statement from Margot
Badran and Fatemah Fakhraie
would be,
for Islamic feminists
validity of feminism emerges out of their
belief in Qur’an, which is assumed to be constant factor and
immutable word of the god. This leads to a
situation in which those
aspects which are explicitly expressed by Qur’an cannot be denied
or disowned even
if it come in conflict with ideals to
which other strands of feminism would pledge loyalty.
Two of such ideals would be the denial
inherent authority of men over women and legal equality of men and
women. In its oft quoted verses Qur'an denies both of these claims.
Qur'an
says:
Men
are in charge of women by [right of] what Allah has given one over
the other and what they spend [for maintenance] from their wealth. So
righteous women are devoutly obedient, guarding in [the husband's]
absence what Allah would have them guard. But those [wives] from whom
you fear arrogance - [first] advise them; [then if they persist],
forsake them in bed; and [finally], strike them. But if they obey you
[once more], seek no means against them. Indeed, Allah is ever
Exalted and Grand. (An-Nisa, 34)
So
the logical conclusion would be that at some level or under certain
condition women can be beaten by their husband, if they perform
certain activities which are considered by the Quranic injunction as
wrong. Thus explicitly going against the tenets of feminism accepted
by feminist around the world that a woman’s body is not accessible
to a man just by virtue of being husband for any activity that he
view as appropriate. While those women who believe in Qur’an have
to accept the contrasting held by Qur'an as it is the word of god.
In
the first sentence from An-Nisa 34 quoted above Qur'an explicitly
declares the authority of men over women. To add to this in
Al-Baqara, Quran states;
And
let two men from among you bear witness to all such documents
[contracts of loans without interest]. But if two men be not
available, there should be one man and two women to bear witness so
that if one of the women forgets (anything), the other may remind
her. (Al-Baqara 282)
This
verse posses a greater challenge as even legal equality between men
and women is challenged and declared as wrong by divine almighty
Allah through Qur'an, making even the acceptance of nominal legal
equality problematic for Islamists as this would contradict the
Al-Baqara (282).
Equality
is accepted only in the realm of spirituality, the arena in which the
individual commune with the god. At this level both men and women
will be judged by the god based on there
adherence to the Qur’an and righteous life that they led based
on it. Conception
of men and women revealed by Allah
through Qur'an, as elucidated above, is highly gendered.
While
arriving at such conclusions it is imperative to provide due
attention to the proposal for reinterpretation of Qur'an in a manner
which could make it more egalitarian. Even this endeavour runs into
difficulties as it is faced with explicit verses such as An-Nisa 34
and Al-Baqara 282. If one tries to place it in the historical context
in which Qur'an emerged it would undeniably refute the divine nature
of Qur'an as being word of Allah. Thus essentially pulling Islam
apart.
An
attempt to save Islam from the onslaught of western ideals using
relativist argument does not hold good as Islam in itself is an
ideology which has a universal message and presents a truth claim
before the world. This truth claim is universal not particular, thus
any statement in Qur'an is aim at all of human beings irrespetcive of
whether you are European, Arab, Persian or any other ethic group.
Quran is revealed to humans so that they act according to it. The
assumption is any righteous person with right knowledge will became a
Muslim and follow Qur'an. It is Qur'an which provides the right
knowledge. So any righteous women with right knowledge will
undeniable accept the above mentioned verses. Thus from the point of
view of Islam, a woman who does not accept these are those who not
righteous but possess right knowledge, who are righteous but does not
possess right knowledge and those who are neither rightness nor do
they possess right knowledge. Last two groups should be made aware of
Qur'an embodiment of right knowledge and those who still does not
follow Islamic injunction will obviously suffer after their death (!)
Samira
shackle in her article 'Can you
be a Muslim and a feminist?' rightly points out
the that
the view such as “Islam and feminism
cannot co-exist”, would be
handing a victory to conservative faction within
Islam. This
might be true. It is definitively
possible that those who argues for irreconcilability
between Islam
and feminism would harm the budding women’s
movements in countries which follow Islamic
laws. As these arguments could be used
by the conservative Islamic groups to suppress such movements. This
is not a matter of principle but that of the strategy.
Women who are in situation in which Islam is taken as a constant in
their life have to engage with the conservative factions to ensure
that they get certain
rights within
the framework. It might also be
true that 'Islamic feminist' has taken up issues related to class and
other. Unfortunately this cannot be taken as an
adequate reason
to ignore the irreconcilability
of feminism and Islam.
