This book seems to be a great work. A search in some Persian e-bookshops led to no result. I strongly wish if I could have a copy of it.

Now, with regards to this Islamic Feminism, I have to add two points:

1st. Laws are under change in favor of women: some of them explicitly, and others implicitly. For example, some powerful clerics (including Hashemi Rafsanjani, the former president) are trying to balance the ‘blood money’ between men and women, and since a similar change was approved few years ago (in the case of non-Muslims vs. Muslims blood money), it’s likely to happen again, this time in favor of women. This is an example of explicit change. Another example: as you very well know, in traditional interpretations of Islam, divorce right is dedicated to men; right now, officials usually add some ‘additional terms’ to the marriage contract, which enables the wife to request divorce on behalf of her husband, even if he is not willing to do so, albeit in certain cases; this is a practical equivalent for ‘equal divorce right’ I think. I know that the situation is not yet much balanced. However, it is improving.

2nd. so, it gives rise to another question: if this movement is going to apply all the international norms to Iranian women, which characteristics make it an Islamic one? In other words, what distinguishes this movement from, say, western feminism? Let me give an example. Few years ago, I met a distinguished surgeon (a woman indeed I mean), who had lived in (as I remember) Australia for a while. His husband was a supportive, enlightened man. This surgeon used to wear Hijab. When I asked why, she replied: “I swear by the man-woman equality. That is why I wear Hijab, for if I fail to do so, I will be using my feminine attractions which consequently disturb the balance I hope to maintain.” Here I’m not to judge the position of this surgeon, though I hope it may clarify the case a bit more. I have to add, however, that Islamic Feminism is not mature yet, thus it’s likely to experience rapid shifts in the years to come.

This work tries to explain a phenomenon that many people deny its very existence. Well done, Omid.

We should respect women for the good they do, and there is plenty of that. But we should not create false and unrealistic standards by which to judge them, just to see them fail, and then to relish taking out our frustrations on them. It’s time to treat women fairly, and to appreciate the goodness that they can bring to all our lives. There is no way that Islam, or any religion for that matter, can be against that.

I would also agree that the Western model is not the only model, and that infact, there are aspects of Western feminism which are not healthy or productive. For example, to the extent that promiscuity is a by-product of feminism, then to that extent feminism has failed. Or to the extent that the children are neglected because women pursue their careers, then to that extent feminism has failed. Or to the extent that homemakers are looked down upon by feminists, then to that extent, feminism has failed.

What is good about Western feminism is that women have been empowered, and are free to pursue careers as they wish, and to make choices about their lives as they see fit, and in that empowerment they have been able to add new dimensions to many aspects of Western society. If they make good choices, then they are able to contribute positively, while not losing sight of what is important for their families and for themselves.

Muslim societies don’t have to follow the Western model, but they can certainly come to terms with the notion that women are being mistreated and discriminated against, and that this factor alone accounts for many of the problems in these societies. When the moderating influence of women is stifled, then the extremist influence of some men is necessarily allowed to hold sway. The balance between the feminine and the masculine is natural, and is essential in creating the needed balance of civil society.