Ayatollah Zohreh Sefati

Ayatollah Zohreh Sefati stands as a remarkable Mujtahida, making significant contributions to religious scholarship and cultural reforms. Her journey reflects a commitment to education, jurisprudence, and the empowerment of women in the theological realm.

Early Life and Education: Born in Abadan, Iran, in 1948, Ayatollah Zohreh Sefati was raised in a devoutly religious family. Her educational journey began with high school-level subjects studied at home, followed by enrollment in a theology school in 1966. Preliminary lessons in jurisprudence, literature, and Islamic sciences in Abadan laid the foundation for her deeper studies.

In 1970, Sefati ventured to Qom Theology School, where she became a student of renowned scholars such as Ayatollah Shahidi, Ayatollah Haqqi, Ayatollah Ali Meshkini, and Ayatollah Mohammad Hassan Ahmadi Faqih, who later became her husband. Sefati’s dedication and scholarly pursuits led her to achieve the highest jurisprudence degree, Ijtihad, a rare accomplishment for women. This distinction was endorsed by esteemed Ayatollahs, including Ali Yari Gharavi-Tabrizi, Safi Gulpaygani, Fazel Lankarani, and Mohammad Hassan Ahmadi Faqih.

Educational Leadership: Ayatollah Zohreh Sefati co-founded a theology school in Qom, later known as Maktab-e Tawhid, specifically dedicated to women. This initiative underscored her commitment to the education and empowerment of women in the theological and jurisprudential spheres.

Cultural and Jurisprudential Advocacy: As a member of the Women’s Socio-Cultural Council and a representative to the Supreme Council of Cultural Reforms, Ayatollah Zohreh Sefati has played a pivotal role in advocating for cultural and societal transformations. Her presence in these influential councils underscores the importance of diverse perspectives in shaping cultural policies.

Views on Mujtahid and Source of Emulation: Ayatollah Sefati, alongside some male jurists like Yousef Saanei, holds the belief that a female Mujtahid can become a source of emulation (a marja), challenging traditional norms. This perspective advocates for both men and women to perform taqlid (emulation) of a woman Mujtahid. It’s worth noting that while Sefati and like-minded scholars support this view, the majority of Shiite Mujtahids maintain that women cannot become marjas.

Ayatollah Zohreh Sefati’s life and work exemplify a commitment to education, gender empowerment, and the reform of cultural and jurisprudential norms. Her legacy as a Mujtahida and advocate for women’s roles in religious scholarship continues to inspire and shape discussions within the Islamic scholarly community.