Ayatollah Musavi Bojnourdi, a high ranking Muslim jurisprudent and former member of the Supreme Judicial Council of Iran (1980-1987), argues here that stoning is an invalid, non-Quranic tradition. He claims that in 1981, Ayatollah Khomeini had issued an official circular by which he prohibited judges from issuing stoning sentences.
Paragraph 10, part 8 states that while the European Parliament welcomed the announcement by the Head of the Judiciary in 2008 of the suspension of stoning as a means of execution, it is still concerned that stoning remains under the Penal Code and calls on the Members of the Majlis (parliament) to commit themselves to the complete abolition of stoning.
Ayatollah Mohammad Hassan Marashi Shushtari, a prominent Shia criminal jurisprudent and the former deputy of judicial affairs of the Head of the Judiciary in Iran, supports the traditional doctrine of ‘Non-Applicability of Hodud’, including stoning and other corporal punishment, in our time. [Persian]
Aslan argues that while stoning is undoubtedly a grave human rights issue, the only means of affecting permanent change in Islamic adultery laws is through a vigorous Islamic dialogue over the proper interpretation and application of these laws in the shariah. A close analysis of the complexities and contradictions of these laws, combined with a proper reform methodology of the shariah, necessarily demands an end to the stoning practice. Aslan argues that there is no consensus over a precise definition of zina.
Britain has called on Iran to launch an immediate investigation into the death of Haleh Sahabi, the daughter of a veteran Iranian dissident who died during scuffles with security forces at her father's funeral on Wednesday. Sahabi was leading the procession at the ceremony by holding a picture of her father, Ezatollah Sahab. She died from a heart attack after reportedly being attacked by an agent and falling down.
This report speaks to the Iranian governments failure to prevent discrimination and human rights abuses against its Kurdish citizens, especially women. The report says that Kurdish women face a double challenge to have their rights recognised – as members of a marginalised ethnic minority, and as women in a predominantly patriarchal society. Strict social codes are used to justify denial of their human rights.
Amnesty International uses a primarily human rights based framework to detail theissue of stoning in Iran as well as the Stop Stoning Forever Campaign. Amnesty International calls on the Iranian government to abolish immediately and totally executions by stoning and to impose a moratorium on the death penalty pending the repeal or amendment of the Penal Code. All existing sentences of execution by stoning should be commuted.
This article was written shortly after the stoning of Jafar Kiani in the summer of 2007. Abbagholizadeh gives a very useful analysis on the history of the development of stoning in Iran after the 1979 Revolution and the changing opinions on stoning from religious experts and politicians during that time. Abbasgholizdeh argues that there has never been a consensus amongst government officials or religious leaders concerning stoning.
This (15 page) paper examines three Muslim contexts (Iran, Afghanistan, and Alergia) to show how ‘the woman question’ figured predominantly in Islamist discourses and legal frames, and how these discourses and laws led not only to social and sexual control over women but also to physical violence and death. Moghadam situates the sources of such violence in the legacy of “heroic masculinity”, the unveiling of women in the context of changes in the gender regime and cultural practices, economic and political difficulties, and international factors.