Interviewing Religion – A Chat With Roshan Iqbal

Welcome to Part Nine of the project “Interviewing Religion,” where I interview scholars of Middle Eastern religions about their research, discuss how their work connects to broader public issues, and ask for suggestions for further reading. [You can read the other interviews here!] A huge thank you to the American Academy of Religion (AAR) and the Luce Foundation, who supported my work with one of their Advancing Public Scholarship Grants. I couldn’t have launched this project without their assistance.

For my ninth interview, I’m excited to introduce Dr. Roshan Iqbal. Iqbal is an associate professor of Religious Studies at Agnes Scott College. Her research and teaching cover Islamic law, modern Muslim intellectuals, and gender and sexuality. She recently published a fascinating book Marital and Sexual Ethics in Islamic Law: Rethinking Temporary Marriage, and also writes on gender justice and Muslim feminist thought. I am a big fan of her research and thinking, and am excited to include her in these interviews.

I recently spoke to Iqbal, who graciously answered a few questions about her research and provided a wealth of suggestions for other excellent scholars, books, and films. I really encourage you to get a copy of her book and check out the great resources she mentions here.

1) How did you first get interested in studying gender and sexuality in Islam?

Iqbal: Trying to answer your question made me ponder the challenge of responding to a query that feels seamless with one’s identity and does not have a distinct starting or ending point. I would say, from the first moment I became conscious of ‘a’ or ‘my’ self, I understood myself to be thinking about gender and gender-justice as it relates to my faith. Even if then, as a young person, I was not aware of the academic category of gender.

Fast forward to education and degrees, I was able to pursue my PhD in Islamic Studies through a combination of luck, the support of family and friends, my sincere motivation to be part of something meaningful, and, most importantly, by the grace of God. This training provided me with the necessary tools to confidently engage in the conversation on continuity and change through a Muslim feminist lens.

2) You’ve been asked to present your work at a local community center. How would you describe your research on marital and sexual ethics in Islam?

Iqbal: I should start by mentioning that as a practicing Muslim female scholar, I often feel self-conscious and uneasy in non-academic environments. This discomfort stems from the lack awareness among people in these spaces of how gender and sexuality in Islam serve as a passive site of contestation for Euro-centric cultural superiority. To put another way, the general audience expects me to say, ‘Islam needs work on gender-justice’. Yes, Islam does need work on gender-justice; of course!!! But so do most all religions and secular systems. The need for gender-justice is pervasive. It takes real talent to claim that women have achieved equality in contemporary America. After all, after thirty years of feminist activism all economic, political, social, and cultural institutions are still dominated by men.

Once I point out this common presumption, I try to generally explain that working on Islamic law as a Muslim feminist means that I am limited by the Qur’an – which is considered God’s direct speech by Muslims. Consequently, in my work I strive to engage in gender justice oriented (re)readings while also trying to stay continuous with the tradition, for to not do so would be a type of epistemological violence.

3) Tell me about your recent projects and publications. Which works are your favorites and why?

Iqbal: I can’t help but express my enthusiasm about my recent book (shameless self-promotion alert!). In Marital and Sexual Ethics in Islamic Law: Rethinking Temporary Marriage, I ask two questions. The initial inquiry concerns whether the use of ayah 4.24 as a proof text for the permissibility of mutʿa, temporary marriage, is justified according to the rules and regulations of Qur’anic hermeneutics. To answer this question, I examine nineteen Qur’an commentaries, the chronological span of which extends from the first extant commentary to the present day in three languages – Arabic, Persian, and Urdu.

My book is the only work in English that includes a plurality of voices from minor schools – Ibadi, Ashari, Zaidi, and Ismaili, largely neglected by Western scholars – alongside major schools, and draws from all available sub-genres of tafsir. As Western academia’s first comprehensive work concerning the intellectual history of mutʿa marriage, the book illustrates the power of sectarian influences on how scholars have interpreted ayah 4:24, while also clearly documenting the ambiguity and polysemy present in the ayah.

This in-depth exploration of the intellectual history of tafsir of ayah 4.24 leads to my second question: if the verse doesn’t provide a clear answer regarding the permissibility of mutʿa, how else can we address this question? And, related to this are additional questions: how can we do so while constructing our arguments from within the Islamic legal tradition and centering marital and sexual ethics?

Here is the focal point of my intervention: as a tentative mujtihada, I argue it is necessary to reinterpret the permissibility of mutʿa proposing four interlinking frameworks: 1) Muslim feminist interventions; 2) ethico-legal ethnographic study; 3) moral philosophy; and 4) the science of sexuality. These interventions play a significant role in the critical dialogue at the intersection of Islamic law and ethico-moral inquiries, viewed through the lens of Muslim feminism. My interventions not only focus on al-sunan al-karamiyya, the norms of dignity, and recenter the discourse on Islamic law around ethics and morality, but also offer a substantial multidisciplinary approach, which is often absent from many such discussions.

Aside from my book, my other publications are in the field of Qur’an and Gender. I also have some interest in interfaith dialogue and wrote the Afterword to Neighbors: Christians and Muslims Building Community, by Deanna Ferree Womack. Finally, I am the co-host of a podcast, Maydan: History Speaks (see, for instance, this episode about the Qur’an, gender, and feminism).

4) Your neighbor wants to know more about your field. What books, websites, videos, or other resources would you recommend to them? (why?)

Iqbal: For those who aren’t looking for an in-depth academic exploration of Islam but instead want to gain a better understanding of and show respect for their Muslim neighbors and friends, I’d like to offer a different approach. I suggest delving into the world of documentaries and films that vividly bring the essence of “lived” Islam into their awareness. Through documentaries and films, the reader can immerse themselves in the rich tapestry of Islamic culture and the diverse stories of individuals who follow this faith. It’s a wonderful way to foster empathy, respect, and a deeper appreciation for the people who may be your neighbors, coworkers, or friends.

Any attempt at understating Islam and/or Muslims should start with an understanding of the creation of ‘the other’ that is Muslim. For this, I would start with the documentary Edward Said On Orientalism. Orientalism, as defined by Said, is the ideology that promotes the “West-and- non-West” dichotomy. This narrative serves the purpose that is to dominate and subordinate both politically and intellectually the non-West. Watching this documentary will contribute to a well-rounded understanding, rooted in theory and history, of the intricacies involved in shaping and perpetuating knowledge, whether it’s found in academic literature, films, novels, or newspaper articles.

Having the context of Orientalism in mind, I would suggest watching the three-part BBC mini-series The Life of Muhammad. What is truly remarkable about this series is that it provides a comprehensive overview of the Prophet’s life and also brings together prominent scholars from both Western and non-Western backgrounds. They delve into the significance of the Prophet’s (PBUH) life and address some of the more contentious aspects with a balance of academic rigor and respect. So, in the space of two or so hours, this series allows you to quickly grasp the history and core tenets of Islam, all while gaining insights from authoritative voices in academia about the profound significance of the Prophet’s (PBUH) life.

Another topic that’s particularly close to my heart is the awe-inspiring and unparalleled beauty of Islamic art and architecture. To begin this journey, I recommend listening to a lecture by my dear friend, Oludamini Ogunnaike, where he delves into the fundamental theology of Islamic art. In under 25 minutes, he skillfully addresses the essence of Islam and the profound role of beauty within the faith.

In addition to that lecture, I suggest complementing your understanding with the documentary Paradise Found. In this documentary, the author embarks on a journey across the Muslim world, engaging with and showcasing various artistic and architectural achievements of Muslims. I believe this combination of resources will help shed light on an aspect of Muslim knowledge production that often remains overlooked in the Western consciousness. Furthermore, this documentary offers the added advantage of highlighting the global nature of Islam by taking viewers to diverse Muslim countries.

Lastly, I am a great fan of Iranian cinema. Foreign film enthusiasts will readily confirm that Iranian films set the gold standard for what cinematic art can accomplish. In contrast to many other studios, Iranian directors operate under constraints, refraining from explicit sexual content and action packed violence, often working with limited budgets. However, this very limitation compels them to rely on the substance of their storytelling, resulting in films that truly exemplify cinematic excellence.

To kick things off, I’d suggest beginning your cinematic exploration with three outstanding Iranian films. First, Children of Heaven (1997) is exemplary in depicting the value and profound nature of familial love in Islam. It is refreshing to see familial love on screen especially since our culture seems to obsess over romantic love. Second, The Color of Paradise (1999), whose central character is a little boy who is blind, artfully prompts us to ponder a profound question: who is truly blind – those with eyes that cannot see or those with hearts that cannot perceive? It encourages us to contemplate the significance of this distinction. And third, Baran (2001) is a love story that surpasses all love stories, making Romeo and Juliet pale in comparison. I’m not exaggerating. Additionally, it visually conveys the concept of self-annihilation central to Sufism. Collectively, these three films provide insight into the tenets of Islam as they manifest in the day-to-day lived experiences of Muslims.

5) How does your research connect to broader public issues? What overlap do you see between the topics you study and contemporary issues around the world today?

Iqbal: The most intriguing intersection of my work relevant to contemporary concerns pertains to questions of sexual ethics. For example, my book delves extensively into the concept of ‘consent’ in the context of sexual intercourse.

To start with, it is important to underscore that in many cases, some individuals cannot give consent. Therefore, it is too simplistic to only refer to consent when dealing with questions related to sexual intercourse and morality. Other factors might play important roles, and other deliberations must be considered. Basically, we need to move beyond the legal idea of consent as—a “yes” or “no”—and look at the moral question of if and when consent is possible.

For example, moral philosophy tells us it is more important to ascertain when “yes” actually means “yes” than when “no” means “no” because harm is not done when a “no” is said, and harm can be done when a “yes” is said. We have indication from the Qurʾan 24: 32 acknowledging that not everyone can give consent: “Marry off the (free) singles among you, as well as the righteous of your bondmen and bondwomen. If they are poor, God will enrich them out of His bounty. For God is All-Bountiful, All-Knowing.” Therefore, we need to think of consent as a moral question and not just a legal one.

Feminists further the discussion of consent by adding that our thinking needs to incorporate at least two other factors: coercion, both direct and indirect, and competence. Why? First, because consensual (but unwanted) sex often harms a woman’s autonomy in more subtle ways than rape, assault, or harassment. Second, sex can be misleading because some of the physical actions of sex appear to convey trust, affection, care, and sensitivity alongside enjoyment and pleasure, and this is morally consequential. Moving on to thinking about competence: Are young women who might not be aware of the physiological effect of sexual intercourse on their physical and spiritual being able to give consent? This, alongside moral and feminist interventions, can be our entry point in thinking about consent and developing a morally strong standard for it.

Consent, particularly in the context of sexual intercourse, is a significant and widely discussed contemporary public concern, with numerous scholars from various disciplines and traditions addressing it. I’m pleased to contribute my perspective as one among many voices in this ongoing dialogue.

6) What other scholars/writers do you think are doing the most interesting work on religion in the Middle East?

Iqbal: I would like to take this moment to lift Muslim feminist scholarly voices. First, let me mention that the term “Muslim feminist” is much debated. Some Muslim feminists are reluctant to present themselves as such because of the negative connotations that the term bears since feminism is associated with colonialism. This is because colonialists appropriated the term and the agenda of ‘feminism’ to justify their control of land and resources. Others, however, defend their adherence to the broader cat­egory of feminism, but work within a religious framework and qualify their efforts with the descriptive adjective “Muslim” scholar.

I would recommend reading and supporting the work of Amina Wadud, Ziba Mir-Hosseini, Kecia Ali, Hadia Mubarak, Celene Ibrahim, Ayesha Hidayatullah, Ayesha Chaudhry, Fatima Seedat, Aisha Geissinger, Hina Azam, Zahra Ayubi, Saadia Yaqoob, Laury Silvers, Abla Hasan, Amira Abou-Taleb, Mahjabeen Dhala, Halla Attallah, Mulki Al-Sharmani, Omaima Abou Bakr, Yasmin Amin, Nevin Reda El Tahry, and Shuruq Naguib among many others.

There are many books to choose from, but my favorite at the moment is Celene Ibrahim’s Women and Gender in the Qur’an. Her work’s primary contribution lies in consolidating all Qur’anic references about women in one place. It also offers a detailed analysis of these references, with some aligning with the classical tradition and others offering new and brilliant insights. This is important because our knowledge of the Qur’an cannot be complete without an understanding of the role and function of female characters in its text.

Surprisingly, no tafsīr in history had undertaken a comprehensive analysis of female figures in the Qur’an before Women and Gender in the Qur’an. This underscores the unique and urgently needed nature of this work. Ibrahim not only uncovers the diversity of female figures, their attitudes, and personalities in the Qur’an, but, more importantly, she demonstrates that there is no singular set of characteristics defining a woman. There are no stereotypical roles that a proper Muslim woman must adhere to, highlighting the diverse ways of being a Muslim woman as portrayed in the Qur’an.

7) How can people find out more about you and follow your work?

Iqbal: I do not have a social media presence or maintain a profile of my work online, but people can visit my faculty website or contact me by email.

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Thanks so much to Dr. Roshan Iqbal for speaking with me and sharing these details about her studies of Islamic law, gender and sexuality in Islam, and Muslim feminist thought. I urge you to check out her book and the many amazing authors, films, and resources she referenced here. For a complete list of the books, websites, and articles listed in this interview, you can also visit Interviewing Religion’s Books and Resources page.

And look for more interviews like this to come soon! You can subscribe to my blog here to get new posts directly by email.