Life: Love or Law

Life: Love or Law

The Boundaries of Women’s Obedience to Their Husbands: Women’s Dress Code, Sports, and Criteria for Choosing a Spouse

(May Allah sanctify his pure soul)

Ayatollah Muhammad-Reza Nekounam

Main Title: Life: Love or Law: Defining the Boundaries of a Woman’s Obedience to Her Husband… / Muhammad-Reza Nekounam.

Publisher Details: Islamshahr: Sobhe Farda Publishing, 2022.

Physical Specifications: 170 pages.

ISBN: 978-600-6435-43-5

Cataloging Information: FIPA

Other Title: Defining the Boundaries of Women’s Obedience to Their Husbands.

Subject: Women – Legal Status and Rights (Islamic Jurisprudence)

Subject: Women in Sports – Religious Aspects – Islam

Dewey Classification: 36/297

National Bibliographic Number: 2927364

Publisher: Sobhe Farda

Edition: 2nd, Published in 2022

Print Run: 5,000 copies

Price: Price not specified (in Rial)

Distribution Center: Qom, Boulevard Amin, Alley 24, First Left Branch, No. 76

Contact Information: Tel: 025-32-90-15-78

Website: www.nekounam.ir

ISBN: 978-600-6435-43-5

Copyright: Reserved for the author.

Preface

The legal boundaries of a wife’s obedience to her husband differ from what “love” demands. In this book, we aim to define the legal limits of a wife’s obedience to her husband and also reflect on the alchemy of love, demonstrating its impact on marital life. We aim to provide answers to some misconceptions about Islamic rulings regarding women’s rights and dispel any allegations of discrimination against them.

Causes of the Backwardness of Iranian Women

A few years ago, a woman from Ukraine, who had studied general medicine and was also a physical education instructor, came to Iran. She knew how to drive and had driven all the way from Ukraine to Iran with an escort. She was also a strong boxer. She had studied and researched religious matters. Her material resources and innate talents had contributed to her development. However, she had doubts about religious rulings and, seeing the backwardness of Muslim women in some areas, she started questioning the correctness of religious education, the validity of Islamic teachings, and the truth of Islam. I explained to her that the backwardness of some women in Islamic societies was not due to their faith or Islam itself but because of misinterpretations, corrupt traditions, and socio-political issues unrelated to religious education. I gave her the example of Iran, which was ruled by tyrants for 2,500 years, and how these rulers had cultivated a culture that affected women’s status.

I said to her: “If you went to Baku, just two hours away from Ukraine, you’d see women working as maids to support themselves. But in Iran, women are highly respected.”

At that time, the Soviet Union still had power. I told her, “You are part of a global superpower with all these resources, yet in Baku, your women are valued no more than a few coins. But here in Iran, even a woman with no beauty is treated like a queen in her home, and her husband serves her lovingly and proudly.”

The Dignity of Iranian Women

In Iran, a woman might not be beautiful by conventional standards, but in her home, she is the queen, and her husband serves her with love. This level of respect is not seen in Baku, where women are often relegated to working as maids. Iranian women are deeply cherished because, based on their religious upbringing, men respect them and love them deeply. In contrast, men in Baku might have access to any woman, but their wives are not as revered or adored.

Introduction to the Book’s Content

This book addresses several issues that may raise doubts about Islamic rulings regarding women’s rights, which are designed to nurture, guide, and develop individuals and society. Some of the topics discussed include the necessity of hijab, Iranian women’s dress codes, and their comparison with Islamic dress codes. The book also explores other themes, such as women’s social roles, polygamy, personal care (like wearing perfume and makeup), marriage proposals, and selecting a spouse. Additionally, it offers a new approach to women’s sports and their participation in stadium events.

Chapter on the Legal Boundaries of a Husband’s Permission for His Wife and a Love-Based Life

Islamic rulings clearly define the boundaries of a husband and wife’s relationship. Before discussing the law, it is important to first explore the concept of love. God begins His only revealed book with the phrase Bismillah al-Rahman al-Rahim, which speaks of love and the way in which it can be received.

The Difference Between Legal Obligation and Love’s Pull

Legal life can often feel like a life of subjugation, whereas a life based on love is full of respect, sweetness, and mutual acceptance between spouses. In a loving relationship, both partners become one spirit in two bodies. They see no difference between themselves and their belongings, but the law sets boundaries, creating distance between them and treating each one as distinct. Love, however, brings them closer together.

The Management of the Husband and the Necessity of Husband’s Permission

Islamic law requires a wife to seek her husband’s permission before leaving the home. This is not just a simple request but a duty to seek her husband’s consent before acting. On the other hand, a woman has her own personal affairs and private boundaries, which her husband should not interfere with. However, there are situations where the husband’s permission may conflict with these personal boundaries, such as when a wife wishes to engage in external activities.

Concluding Thoughts

This book also touches upon the loving and moral considerations that should guide the relationship between spouses. It argues that while the law may dictate certain boundaries, true love between a husband and wife transcends these boundaries, promoting mutual respect, understanding, and shared responsibility in both personal and family matters.

Secrecy and Concealment in the Context of Tyranny and Oppression

Secrecy and concealment thrive in environments of tyranny and oppression. People turn to secrecy when they are afraid of others. From a psychological perspective, many women who exhibit irritability or corruption do so because of the oppressive behavior of men.

For example, a child who has been given money by their mother to buy eggs, but loses the money on the way, will resort to hiding from her if she fears her. In this situation, the child should feel safe enough to turn to her mother, even if something goes wrong. The mother must behave in such a way that the child feels no fear in approaching her when a mistake occurs.

Indeed, wherever men are oppressive, secrecy also arises. However, there are women who, due to mental illness or weakness of character, make concealment from their husbands a central part of their lives. If a woman feels secure and loved, she will resort to secrecy less often.

A woman must understand that if she hides something from her husband, and he finds out, he will generalize the issue, thinking she might have other secrets as well. In other words, when a woman engages in secrecy, it is the man who becomes passive, losing his trust in her.

The Dominance of Emotions over Reason

Another aspect that men must pay attention to in their relationships with their wives is the dominance of a woman’s emotions over her reason in most situations. This means that her emotions often override her rational thinking. For example, when a woman’s love for her husband is intense, she may resort to secrecy, even without any coercion from him. This issue is discussed in detail in our twenty-volume work on women, to which we refer the reader.

The Identity of Women

It is important for fair-minded women to understand their existential and created nature; they should not surpass their rightful place in the creation and see themselves in a position where they have not been placed by the Creator. The religious framework of governance grants men the responsibility of guardianship, leadership, and family management, which aligns with the natural order and is consistent with truths found in creation. A woman can recognize her rightful position in creation by acknowledging this.

While both men and women are human beings, there is a difference in their positions, and it is not correct to see them as identical in rank. It is for this reason that a woman loves a man and sees herself as needing him. If a woman does not feel this need, she remains stagnant in her place and cannot progress to higher levels, becoming like stagnant water that, without the ability to retain its purity, becomes corrupted.

The Role of Law as the Groundwork for Love

If a woman is healthy and has grown in a fresh environment, she cannot live without a man, and life without a man leads to despondency. In other words, just as Islam bases life on love and affection, a woman requires love in her life and needs a man whom she loves. She must allow him to participate in all aspects of her life, seeing no boundaries or secrecy between them. If this emotional need is not met, then it is the law and rationality that dictate that a woman should marry, and the marriage should become the substitute for love, providing her with respect, rights, and unique relationships. Marriage is a space where the husband cannot cross certain boundaries, just as the wife has a private space where the husband cannot intervene.

This legal framework enables the couple to nurture a relationship based on mutual respect and affection. It requires patience, as love may not immediately blossom; rather, the marriage should evolve into a space where both partners mature emotionally, ready for deeper love and connection.

Humanity is the Core, not Gender

According to Ayatollah Nokhounam, as presented in his valuable work Women: The Eternal Victim of History, women are “domestic-social” beings, whereas men are “social-domestic” beings. According to this view, the woman’s primary role is in the home as a wife and mother, while the man is more involved in social affairs. However, this does not mean that women should be confined to the house, as women, by virtue of their humanity, are equal members of society and share responsibilities with men. Therefore, some social responsibilities are also within a woman’s remit.

Based on this theory, a woman’s participation in social, economic, and cultural matters should never negatively impact her role in the family. For this reason, Ayatollah Nokhounam suggests that women’s working hours should be shorter than men’s, to avoid affecting their responsibilities within the household. In an interview conducted near the Women’s Day celebrations, he criticizes the gender-based perspectives that limit women’s roles and advocates for a human-centred view of women.

Humanism over Genderism

The ongoing misperception of gender roles in society, where women are often seen as secondary to men, must be corrected. The role of women in society should be based on their humanity, not their gender. The intellectual and emotional development of women must be nurtured, and equal opportunities must be provided. Women’s roles in the household should not prevent their contributions to society, but the responsibilities of family life should be respected in determining their work hours.

The failure to address these issues correctly leads to misconceptions that might drive younger generations away from their religious and cultural roots, as they seek alternative worldviews. This needs to change, as only by embracing humanism over genderism can we create a society where both men and women fulfill their rightful potential.

Self-Belief Requirements

Every human being, whether male or female, faces numerous limitations upon entering the realm of the corporeal world, and the laws governing nature place them within a specific framework. The Holy Quran, in this regard, emphasizes that women are human beings like men, and their superiority over men is solely based on good deeds and sound thought. The Quran states: “Whoever works righteousness, whether male or female, and is a believer, We will surely give them a good life, and We will surely reward them according to the best of what they used to do” (Quran, 16:97).

A woman’s presence in society should be in harmony with her creation. Sometimes, the emphasis on self-belief for women to participate in society becomes so intense that it leads to nothing but fatigue for them. In our book “Woman: The Eternal Oppressed”, we have explained that the character of a woman is such that she is first inclined toward being home-centric and then social, just as a man is society-oriented and then home-centric. If either a man or a woman abandons their respective primary role—home management for the woman and societal engagement for the man—they may suffer from psychological issues because they are involved in work that is not in alignment with their inherent nature. In other words, a woman’s primary and full-time work should be within the home, while any external work should be part-time, so that she can balance it without neglecting her duties at home. Likewise, a man should dedicate his full-time work to society, and his part-time responsibilities, such as household chores and assisting his wife, should remain within the home.

The primary and full-time role of a woman should be managing the household, nurturing her relationship with her husband, raising children, and taking care of daily life. If she has extra time, she can pursue a part-time occupation outside the home, provided that it does not drain her and interfere with her domestic responsibilities. Even women working in government offices or factories should not be employed for six hours a day. Instead, they should work in shifts, allowing others to take over part of the work. This way, more women can engage in social work, while also ensuring that the family unit remains healthy, and the woman can fulfill her role as a mother or wife without fatigue. A woman who works full-time in an external job may not be able to maintain her home life and could fail to express her nurturing role in marriage, potentially turning the home into a place of stress and emotional strain.

It is important to consider the age and physical condition of the woman when determining work hours. A young woman with additional energy may be able to handle a more demanding schedule than a middle-aged woman or one with multiple children. Pregnant women or those in the nursing phase should also be treated with care. Women’s participation in society should not come at the cost of their well-being but should be naturally integrated into their lives in a way that allows them to enjoy their lives fully.

We have classified certain professions as particularly suited for women, considering them obligatory for women to learn. For example, jobs such as sales of women’s lingerie, midwifery, and obstetrics are considered specifically for women. Other professions are divided into obligatory, recommended, disliked, and prohibited categories. Professions for women are not limited to secretarial work or typing, with half of the actual salary. We need female doctors, nurses, teachers, and professors to address the unique needs of women. Through the definition and structuring of these roles, a new Islamic society can be established.

Women should develop the self-belief to be self-sufficient in fulfilling their female-specific needs, without relying on men for support. However, as mentioned earlier, these roles should be part-time to avoid interfering with their primary responsibility of managing the home.

A woman should cultivate the self-belief to defend herself and not submit in the face of assault or violation. She should be able to seek medical help without needing her husband’s presence. Women should not see themselves as powerless. Thankfully, women in the Islamic Revolution have achieved significant success in fields such as science and advocacy. We have women who have reached the level of Ijtihad, women with multiple specializations and doctoral degrees, women who have invented and innovated, and women who have been exemplary mothers, bearing the grief of losing multiple young martyrs for the sake of God with unwavering faith. Yet, despite these achievements, women are still oppressed, as they are not in their rightful place, where the spirit of knowledge and perfection should be cultivated. Women continue to be victims of the ideologies supported by politicians and Western economic cartels, which have led them to the slaughter of moral degradation, turning their once warm and loving spirits into cold, alienated bodies. Women remain oppressed.

In some cases, if a woman’s husband is imprisoned on charges of a crime, she may not even be allowed to speak with him on the phone. The man in prison receives hot meals, while the woman waits, cold and anxious, at home. Although this was common in the past, I am not aware of the practices in modern jails. A man may have committed a crime, but it is the woman who suffers. Women should have the self-belief to demand their rights so that when a man is arrested, the police first inform his family, rather than allowing his wife and children to bear the true punishment and suffering of his imprisonment.

I repeat the verse I began with: “This is the way of Allah with those who have passed before you, and you will never find any change in the way of Allah” (Quran, 33:62).

God has established laws that cannot be altered, and if we fail to live according to these divine laws—which form the foundation of His teachings—our lives will be misaligned, and we will always face difficulties. One of these laws is that a woman is inherently home-oriented and then social, and if she does not believe this and seeks her self-belief primarily in society, only to return home exhausted and under emotional strain, she will lead an imbalanced life. Neither she nor her husband will be satisfied with each other, and such a woman will not have healthy children, nor will they be free from psychological harm.

However, it is also wrong for a woman to always consider herself powerless, weak, or a victim. A woman is neither weak nor a truck driver. She should neither be illiterate nor seek roles such as judges, ministers, or heads of police departments or butcher shops. Of course, a woman can be a university professor, doctor, nurse, teacher, and so on. But if a woman becomes a truck driver, a police chief, a butcher, or manages a slaughterhouse or dairy farm, what happens then? How does she improve her life in the Hereafter? Entering such professions or accepting them contradicts the divine laws, which offer the most modern and scientific approach to human life.

The Men-Hating Problem

The world of imperialism, in order to use women as tools for their colonial interests, first stripped women of their self-belief and instilled in them a false form of self-belief through anti-male sentiments. Examples of male-hating portrayals in movies under the guise of self-belief are widespread. The influence of this culture is so profound that even some educated women have been affected by it. A woman on television, invited for International Women’s Day, instead of seeing men as fathers, brothers, or sons, used language that reflected conflict with men. She rejected patriarchy, but without realizing it, promoted matriarchy, emphasizing the superiority of women without mutual respect between men and women.

This approach, which portrays women in roles they were not created for, contradicts our religious values. The self-belief promoted in these portrayals is a false one, attempting to place women in positions outside their natural and divine roles. What they are doing is putting a mask on women, not showing their true faces and personalities.

We seek to model our lives on figures like Fatimah Zahra and Zaynab, and the exemplary women mentioned in the Quran. Women should elevate their faith, knowledge, managerial skills, love for their spouses and children, their prudence in managing life, their piety, and their independence—not seek self-belief in male-hating, as the West promotes. Women should not be in conflict with men, just as men should not be in conflict with men, and women should not be at odds with other women.

Self-belief does not mean adopting anti-male attitudes or destructive behaviors. Both men and women are human beings, and there is no fundamental difference between them in terms of their humanity. However, each human, whether male or female, has distinct characteristics that cannot be overlooked. Just as men cannot choose every profession or act in an immoral manner, women also have unique qualities and responsibilities that they must respect.

The Difference Between Shariah and Social Customs

Question 1: You mentioned that our society has improved culturally; however, we often see that Fatimah Zahra and Zaynab are presented as examples of women who stayed at home and wore hijab, with no mention of their social contributions. Is this the correct approach?

Answer: It is important to distinguish between two aspects: First, we have religious laws that define a woman’s social relationships, distinguishing between what is permissible and what is not, and providing guidelines for women to follow. On the other hand, there is the way men sometimes treat women with excessive zeal and paternalism. The idea that women should remain at home to avoid sin is not correct; a woman could stay at home and still sin, just as she can remain righteous even if she participates in society. Protection and security for a woman are not determined by her location, but by her actions and adherence to moral principles. The early Islamic society shows that women, including Fatimah Zahra, had significant social roles, and Fatimah, with a single sermon, was able to dismantle the foundations of oppression.

The Anti-Religious Policy of the Nakedness of Women

Why has the phenomenon of unveiled women emerged in some societies?

“Clothing” – as opposed to “nakedness” – is one of the most fundamental religious teachings, and all religions have recommended it. In Islam, it holds a significance comparable to prayer; so much so that if a woman does not observe it, it is as if not only has she abandoned her entire faith, but she also becomes an anti-religious entity. A woman is only regarded as a harmless and respected citizen if she maintains modesty and covers herself. Any form of imprudent, bold, or indecent dress will exclude her from being a modest, virtuous citizen.

The imperialist world, which has always viewed religion as an obstacle to fulfilling its satanic and materialistic desires, has invested in the policy of exposing women and promoting this practice as part of its strategy for the removal of religion. This is why nakedness has become one of the most significant tools for overthrowing religions and faith-based communities. During the era of the Pahlavi regime, Reza Shah implemented the policy of unveiling. In the aftermath of the revolution and the end of the imposed war, when the atmosphere was prepared for the activities of modernists, they deliberately promoted licentiousness and nakedness. The underlying philosophy is that the covering of women is the symbol of their religiosity, and their nakedness and indecency represent a banner in the struggle against religion. A woman who is uncovered has lost her modesty, religiosity, and piety and has abandoned her shield of protection and her status.

In the world of imperialism, women have always been one of the most effective tools for colonisation, and by promoting slogans of freedom and encouraging them to participate in society in an immodest and exposed manner, they deal a severe blow to the social fabric of religion and its collective spirit. The instances of improper veiling – or to use the correct term, the nakedness some women, especially in the capital, exhibit – whether consciously or unconsciously, lead to the undermining of spirituality and morality within society. If we view this as a continuation of Reza Shah’s unveiling policy, we must consider it a targeted assault on the spirituality, morality, and religion of Iranian society. Nowadays, some women wear skirts without stockings or with stockings that are barely visible. Sleeves are rolled up, and trousers are worn high, reaching the knee. The headscarf only covers the top of the head, while the front and back of the hair, styled in various fashionable ways, are deliberately visible. Some styles are inspired by satellite TV channels, aiming to design a model that exposes women while minimizing conflicts with opposition forces and preventing excessive sensitivities. However, the unveiling policy has always failed in Islamic Iran due to the inherent modesty of Iranian women. Today, if religious scholars are able to rationally justify and revisit the religious texts, distinguishing what is truly part of the religion from the non-religious and the unsubstantiated, and if these religious tenets are presented as descriptive, not imperative, then, despite the challenges posed by a youthful society, we can still protect this spiritually inclined society, which holds religious ideals, from atheism, anti-religiosity, and nakedness. God willing.

Clothing as a Reflection of the Woman’s Content

The history of the emergence of unveiled women, or more accurately nakedness, and its occurrence in the Islamic world: please explain.

Improper veiling, unveiling, and nakedness are historical phenomena that existed before and alongside Islam and will continue to exist. The aim behind them has always been the destruction of women’s modesty. I recall in my childhood that there was a prominent, modern cinema in Tehran called “Central Cinema,” which showed the film Adam and Eve, where Eve was depicted without any covering. Westerners sought to define women in such a way, without modesty. Islam fought against such practices by deeming modest attire necessary for women, and it confronted the modesty challenges faced by women in that period. Throughout history, some women have maintained their chastity and modesty, while others, unfortunately, have lost their modesty and resorted to immodesty and nakedness. Ethical, civilised, and religious peoples have always honoured modesty and covering, whereas some primitive or non-religious tribes have not adhered to such principles. Hindus have a form of modesty and a particular type of nakedness, and Arabs have been known for their use of veils and head coverings, but they too have women who are uncovered and immodest. What is significant is that proper covering has always been a symbol of a woman’s character, and a woman who adheres to the conventional and appropriate covering of society is regarded as ethical, modest, and respectable. In contrast, a woman who does not observe proper covering is seen as immodest and dissolute, lacking dignity and respect.

Today, the Western world employs a coordinated agenda to ridicule morality and undermine religious principles by using nakedness and explicit sexuality. Women are depicted with their bodies completely exposed, an act that stands in direct opposition to the teachings of Abrahamic religions, including Islam. Even primitive societies in the past did not display such a condition of nakedness or public sexuality. Even the animal world does not exhibit such behavior; instead, there is a form of modesty in their sexual relations. The so-called modern Western politicians and their allies have stripped all semblances of modesty from women, offering them as objects for commercial exploitation within their secular and capitalist ideology.

Visible Sexuality and the Desire for Nakedness

The depiction of explicit sexual scenes in the media has contributed to the acceptance of partial nakedness by women, making it easier for such concepts to be normalized. Western media has reduced the identity of women to their physical bodies and their ability to satisfy men’s sexual desires, stripping them of their spiritual and sacred essence. They manipulate the cognitive system of women, which is highly sensitive and attuned to emotions, to lead them into moral degradation and depravity, ultimately guiding them towards the pursuit of political and material goals. This strategy has proven successful because it engages with the psychological dynamics of both women and men. In response, we must employ a comprehensive approach that considers the psychological and sociological dimensions, involving philosophers, sociologists, and religious scholars in think tanks to develop a scholarly and global cultural response. The approach must not be merely physical or reactionary. While religious and political figures are not indifferent to this issue, it is crucial that their proposals be scientifically grounded.

The Sacredness and Purity of the Woman

What has led to the failure of anti-religious unveiling movements in Iran and other countries?

The main reason behind this failure is that women, if they remain true to their innate purity and are not subject to brainwashing by media propaganda, value their own sacredness and purity. Women inherently possess more modesty than men. When this inner sanctity is combined with moral and social purity, women develop an identity that prevents them from desiring immorality and nakedness, encouraging them instead to adopt a modest and dignified form of dress. Even women who are not religious or devout typically care more about modesty and covering than men do. If this inner inclination is paired with positive role models provided by religious and social leaders, particularly in the Shiite tradition, where women such as Fatimah and Zaynab are exemplary figures, they would, even under compulsion, regard unveiling as shameful and would not abandon their religious principles, preserving their sanctity through modest dress. Many women from the era of Reza Shah’s unveiling continue to inspire and remind us of this. The people resisted vehemently to ensure their wives, daughters, and mothers did not fall victim to this shame.

Today, although some women have unfortunately fallen prey to Western media’s promotion of immorality, globally, even non-Muslim societies are moving toward adopting modesty, and this trend is evident if you consider the broader picture rather than focusing on the details. The reason is that the human instinct, especially in women, is to seek modesty. Women are inherently moral beings who value covering, and even non-religious women often prefer to dress modestly. However, we cannot rely solely on this reverse logic. We must adopt a planned and targeted strategy to counter imperialism and its intellectual and philosophical assault on women’s dignity, while addressing the additional suffering it inflicts upon them.

Philosophy of Covering

What is the philosophy of hijab, or more accurately, modest covering?

Here, we discuss two aspects of the philosophy of hijab, one individual and the other societal. First, a woman is a respected being, and in order to preserve her respect in society, she requires modesty. She desires respect and to be honoured, not to be objectified by society or individuals. For this reason, she adopts covering to preserve her dignity and respect. The justification for covering is rooted in the need to maintain a woman’s dignity. A woman who embraces nakedness loses her respect and descends to the status of animals. Indeed, it is covering that creates boundaries for women, making them honoured, valuable, and esteemed. Through the protection of covering, a woman preserves her humanity, upholding her dignity and human worth.

Moreover, covering not only maintains the individual’s health, but also contributes to the societal well-being. If a woman does not maintain a reasonable and conventional form of covering, it causes various social disturbances. Nakedness leads to the deterioration of the family unit, with men becoming unfaithful to their wives and seeking to satisfy their needs with exposed women rather than cherishing their wives. Many children grow up in an unstable and anxious environment.

A woman who exposes herself also risks internal turmoil, as she succumbs to vices and moral degradation, leading to inner unrest that prevents her from grasping the truth. This internal distress disfigures her appearance and character. The beauty of modesty is therefore not only external but originates from within. A woman who covers herself reflects beauty and serenity that attracts admiration not only for her external appearance but also for her inner purity and tranquility.

A Muslim woman, provided she adheres to the prescribed modest dress, is respected. Islamic law and the Muslim community hold her in high regard, considering it their duty to defend her dignity and sanctity. Through her chastity, a woman ascends from the level of animals to the realm of humanity, and Islamic law grants no permission to anyone to infringe upon her with their gaze or subject her to harm. Guarding one’s gaze is a civic duty.

However, this does not mean that we must refrain from looking at women altogether or close our eyes when speaking to them, which would be a form of disrespect towards women in society. Rather, the point is that our gaze should not be lecherous, sharp, or invasive, and we should not look at a woman out of curiosity or to see what might be visible on her face. Someone who refuses to make eye contact while speaking to others is displaying a behavioural flaw. Eyes should not be lascivious or inappropriate, but should remain respectful during communication. Similarly, one should not focus their gaze on the carpet, sky, or any other object when talking to a woman, as both extremes are inappropriate. The goal is a healthy, respectful gaze, not excessive or negligent.

It is also important that women maintain a respectful gaze. Some women wear a veil and stare at every man beneath it, which is also prohibited. Others wear sunglasses or tinted glasses to conceal their intrusive gaze. It must be remembered that: “He knows the treachery of the eyes and what the breasts conceal.” [Quran, Surah Ghafir, 40:19]

Boundaries of Modesty
What are the boundaries of modesty?

In the book “Women: The Ever-Victimized of History”, we discuss the boundaries of modesty in detail. Firstly, it should be noted that there is no need for a woman and her husband to maintain any form of covering when they are together. Moving beyond this relationship, there are three types of covering that need to be considered: The first is modesty in front of one’s mahrams, such as father, brother, sister, mother, and children. In their presence, a woman must cover from the navel to the knee, which corresponds to the parts of the body that are revealed between husband and wife. For example, when someone’s mahram passes away and they wish to wash them, like when a mother wishes to bathe her young child or when a child is washing their mother or sister, it is not problematic for the body, apart from the area between the navel and the knee, to be exposed during the washing process.

Our society is somewhat strict about covering in the presence of mahrams, which sometimes leads to psychological harm for children and teenagers, especially as they grow older. For example, children rarely see the bare feet or chest of their parents at home, which can cause a sensitivity to such body parts as they mature. It would be better if such restrictions were less rigid in the home environment, as long as the rules of modesty are maintained in public. Parents should not behave with their children as if they were strangers.

The second level of covering concerns extended family and acquaintances, such as a woman’s brother-in-law, or the daughters of an aunt or uncle, all of whom are considered non-mahrams. Unfortunately, society often allows more freedom in how women interact with such family members, which is not appropriate. The way we behave with strangers should not be the same as with close relatives. While covering in front of them is essential, it is more about the nature of the covering than about excessive restrictions on behaviour.

The third level is modesty in the public sphere, in front of non-related individuals and the general public. In this instance, a woman must cover all of her body, except for her hands up to the wrist and the face. It is not necessary for a woman to wear a full veil, and I clearly state that wearing a veil is counterproductive. The freedom that God has granted to women is taken away by such attire. God created women with a straight stature and placed their eyes and mouth in their face so they could see clearly and speak comfortably with others. Had He intended to cover these, He would have placed them elsewhere. Wearing a veil in our current society, particularly in its youth culture, is counterproductive, as it not only frightens the young away from Islam but also provokes unnecessary attention to the woman’s concealed body parts. Shi’a women must adhere to the principle “Be a beauty for us, not a shame against us.”

Designing Modesty Models
To conclude this discussion, I would like to highlight two important points: Firstly, the social relations between men and women in an Islamic society should be reasonable and conventional. It is the responsibility of religious and social leaders to provide Muslim women with a variety of modest dress models that align with religious guidelines, but are compatible with the diverse tastes of society. Each model should appeal to various groups, ranging from teenagers and youth to middle-aged individuals.

The Western world has devised numerous models to promote nudity. One of the companies involved in garment design in an European country has created nearly 19,000 models exclusively for Eastern countries. We, too, should establish institutions that design clothing according to Islamic principles and produce models that appeal to different countries, encouraging them to adopt modest clothing through logical persuasion and suitable, attractive designs. We need to design clothing for every season, for work environments, for policewomen, for housewives, for female drivers, and for various other contexts. It should not be the case that we only encourage women to wear the chador without considering specific situations.

Clothing for women should have a calming effect, be comfortable, light, stylish, and competitive with international designs, while still adhering to Islamic principles. The patterns used in women’s clothing must be designed with due consideration of the appropriate psychological context and based on understanding the nature of the wearer’s environment. A woman’s clothing when breastfeeding her child, for instance, should differ from her nightwear. Likewise, clothing for a woman in a sports setting must differ from that worn in a work environment, just as the uniform of a doctor or nurse should be designed with its specific function in mind.

Currently, we have not created suitable modest clothing models for the various roles women play in society, and as a result, women have little choice but to choose from non-Islamic or even anti-Islamic clothing. This is a very significant, large-scale, and purposeful task that the Islamic system should address.

Our clothing designs should be so compelling that they stand out globally, with Iran being recognised as the face of modesty, beauty, and respect. Women from other cultures should be drawn to the Islamic models of Iran, appreciating their aesthetic appeal.

In weddings, for example, there is a lack of guidance on appropriate attire. Women attend wedding halls wearing extravagant, over-the-top dresses, as they wish to show off to others. In the mobile phone market, one can see thousands of models and designs, yet the Muslim world lacks the ability to create suitable designs for its women. We have continuously been consumers, not creators.

The design process for modest clothing should integrate multiple disciplines, including psychology, sociology, ethnicity, graphic design, tailoring, and textile engineering. Just as the Western world uses its media to promote immorality, we must counteract this by presenting diverse, innovative, modest designs that align with our values.

The Dignity of the Muslim Woman
The second and final point I want to emphasize is that we should not reduce the concept of a woman in Islam to merely her dress and veil. When one speaks of a woman in Islam, it should not be solely about her covering. A woman in Islam is a dignified being, capable of spiritual ascension and achieving great heights of moral and intellectual maturity. Only the fourth level of spiritual journey—guiding others—is not designated for women, primarily to prevent overwhelming responsibilities. Leadership of the community requires a display of authority that is not suited to the inherent beauty of a woman’s nature, which is more inclined toward gentleness and compassion.

We should not confine the Muslim woman, who is seen in Islam as the divine embodiment of love, beauty, and the miniature art of God in the earthly realm, to a rough, outdated form of veil or some other non-religious covering. The spirit of woman is intricate, and understanding it requires specialized knowledge. A woman has various roles in society, and within the home, her role is different. A woman’s presence in public and her engagement in education or intellectual pursuits all manifest in different ways.

Our society of women is caught between the traditional and the modern. Some women follow secular ideologies, seeking to display themselves as much as possible, and reducing their worth to their physicality. Others follow traditional paths, seeking to live in the ways of women from earlier generations. Yet there are also progressive women who have managed to find a middle ground, synthesizing tradition and modernity in a way that maintains religious integrity, which we should call religious civilisation, not modernity.

In conclusion, the Muslim woman’s identity in Islam is multi-dimensional, and it should not be reduced to the mere concept of modest dress. We explore all these dimensions in our book “Women: The Ever-Victimized of History”, which spans twenty volumes, four of which have already been published.

Professional Sport, Human Perfection, and Gender Issues

Professional sport showcases the superior creation of human beings in terms of thought, technique, and artistry, highlighting the perfection of humanity. Some movements, even those unique to certain animals, show that humans have surpassed them by refining these actions and adding many more elements. Professional sport is significant not only because it demonstrates these characteristics but also because it serves as a path to perfection and a vessel for the manifestation of human abilities. As such, we cannot exclude any part of society from engaging with it. We cannot, with a mere label, deny this blessing to women.

The Issue of Physical Inactivity

Apart from the aforementioned points, another issue in contemporary times is physical inactivity and having disproportionate body shapes. Bodies are often either too thin, too obese, or, in general, disproportionate. The reason for this is that we neglect the importance of physical fitness. The high consumption of food combined with the body’s low energy expenditure due to neglecting exercise has not only led to disproportionate bodies but also brought about osteoporosis, general weakness, the spread of diseases, premature aging, and early death.

If we consider prayer, we can see that this form of worship largely involves movement and exercise and, in that sense, provides a form of physical activity. However, many Muslims still do not incorporate exercise into their lives and remain indifferent to it.

When we talk about exercise, we must place it alongside acts of worship and express the most positive statements about it. Furthermore, these statements should be conveyed in the most effective manner.

Solving Gender Issues through Sports

Is it sufficient to eliminate sports or prevent women from engaging in vigorous sports to solve the gender problem? Is the issue resolved if women do not attend sports venues? Clearly, the answer is no. There has already been a great deal of neglect in various sports, and this neglect has led to the recent disappointing Olympic outcomes for us. Our country has a rich historical heritage, yet our share of 900 Olympic medals amounts to just one or two at most. We had our own distinctive sports styles, but we now have no significant presence in either these or other sports.

The Need to Open Up Sports

We should not limit sports; rather, we should focus on solving the problems within our society. However, deficiencies, pollution, and vices show that we have done little to address issues related to gender and sexuality. We have been preoccupied with secondary matters. Gender should not provoke so much sensitivity or allergic reactions. There are some in society who, upon hearing the word “Z…” or “bee,” immediately think of women. These individuals need to be treated, rather than women being hidden away for their sake. We must bring balance to people, not strip others of their rights.

Therefore, to create a balanced society, we must engage in all areas—material, spiritual, artistic, and sports—and lead in all aspects.

For this, we need legislation to ensure that the framework and objectives of our work are clear. Many forms of adornment do not pose problems, as there are individuals for whom even hiding women under a veil does not prevent them from being aroused.

What should be done about this? Should we tell women not to leave their homes? Or should we treat those affected? In my opinion, we should help these individuals recover and improve.

The Origin of Misunderstandings

We should not hold a negative image of women. A woman is not an instigator of temptation. She is the goddess of love and holiness. From women, God has created prophets. We need to remove the barriers, not increase the restrictions placed on women.

A hungry person eats moldy bread, and a thirsty person drinks from the sewer. Therefore, we must address this hunger and thirst. We need to eliminate the deficiencies in various aspects, whether they are spiritual, sexual, or material. We have everything, but we do not know how to use it properly.

Thus, those who confuse chastity with secrecy and equate self-respect with hiding are eliminating the essential conditions and not addressing the obstacles.

This view that women are temptresses has led to so many misunderstandings about women. The notion that a woman is a temptress is not only incorrect but also an insult to them.

The second type of knowledge that every person needs is knowledge of the status of the infallible figures, especially Lady Fatimah. We are in the days of Fatimah’s martyrdom, and we have named our book “Woman: The Everlasting Victim of History” in honour of this great lady. In writing it, we were guided by the belief that we are drawing a model of life based on her example for women. In fact, this book presents the biography and lifestyle of Lady Fatimah Zahra (peace be upon her).

At the beginning of this discussion, I recited the verse of purification (Ayah-e-Tathir). Lady Zahra is one of the People of the Cloak (Ahl al-Kisa), meaning she is one of the five who are the very essence of creation. The rest of the world has been created from the light of these esteemed figures. For example, according to the narrations, all the angels were created from the light of Imam Hasan (peace be upon him), who is the son of Lady Zahra. The martyrs of the world are connected to the light of Imam Hussain (peace be upon him), who is the grandson of Lady Zahra, and the sustainer of the universe is Imam Ali (peace be upon him), who is her husband. The Prophet Muhammad (peace be upon him), the father of Zahra, is the only one who is the “Awwal” (first) in all of existence. Therefore, these five noble figures are often referred to as the first five (Khamsa-e-Oula).

The second creation of the universe is connected to the “Tis’a-e-Thaniyyah”, which refers to the nine infallible Imams who are the descendants of Imam Hussain and, by extension, the children of Lady Zahra. Narrations also mention that Lady Zahra is a Hooriyyah Insiyyah (a heavenly woman), meaning she is human but created from the light of paradise.

To understand the high status of Lady Zahra, we refer to the respect and love the Prophet Muhammad (peace be upon him) had for her. Not only in Shia traditions but also in Sunni sources, there are mentions of Aisha objecting to the way the Prophet would honour Lady Zahra. One day, Aisha complained to the Prophet, saying, “You kiss Fatimah so much. A father doesn’t kiss his daughter that much!” The Prophet responded, “You don’t know that Fatimah is the light of paradise, and when I kiss her, I am inhaling the fragrance of paradise.” Aisha responded, “When you kiss her, you place her tongue in your mouth and suck on it, as though you are sucking honey.” The Prophet replied, “You do not know who Fatimah is. Fatimah is Umm Abiha (the mother of her father).”

The expression Umm Abiha is unique and carries deep meaning. How can a daughter both be the daughter of her father and the mother of her father? Lady Zahra was not only the mother of the Prophet but also the mother of the Prophet’s mother, Lady Amina, and the mother of Lady Khadijah, the Prophet’s wife. They were all born from the light of Lady Zahra. According to the Quranic verse “Indeed, We have given you the Kawthar” (Quran 108), both sides of the family, from the Hashemites and others, are included. This is why Lady Zahra is regarded as being beyond time, and her qualities transcend time.

In Sunni books, it is written that when Lady Zahra was born, the Prophet Muhammad (peace be upon him) said, “No one should touch her body until the women of paradise come and take her from Lady Khadijah.”

When Lady Zahra was born, she immediately bowed down in prostration and praised and glorified God. Unlike other children who need cleaning after birth, she was pure and clean from the moment of her birth, which is why she is referred to as Tayyibah, meaning someone who is inherently pure. Furthermore, she did not experience the physical processes typical of other women. She communicated with her mother in the womb, informing her mother of the messages the Prophet was delivering to the people.

This shows that daughters enjoy conversing and spending time with their mothers, and mothers should not ignore these needs. They should dedicate time to talk and play with their daughters. Even Lady Khadijah communicated with Lady Zahra while she was still in the womb, but it was Lady Zahra who taught her mother, as Lady Khadijah herself was created by the light of her daughter.

Aisha, out of jealousy, failed to understand the high station of Lady Zahra. She criticized the Prophet for kissing her tongue, likely because of her own envy and feelings of inadequacy. Aisha had hoped to bear a child who would lead the Muslim community, but she was barren and saw the affection the Prophet had for his grandchildren, Imam Hasan and Imam Hussain.

The Prophet’s emotional connection with Lady Zahra was deep, and it was said that the Prophet would bid farewell to her before leaving Medina. Similarly, upon returning to Medina, the first person he would visit was Lady Zahra. This caused much resentment and jealousy in Aisha, leading to many hardships for Lady Zahra. The Prophet’s visits to Lady Zahra were infrequent, as Aisha would not honour her and often mistreated her. Imam Ali, Imam Hasan, and Imam Hussain were all present in the mosque, but little attention was given to them at the Prophet’s home, where the family was not respected as they should have been.

During the martyrdom of Lady Zahra, we offer our condolences to Imam al-Mahdi (may God hasten his reappearance). When the Prophet’s condition was critical and he was in his final moments, Lady Zahra, filled with grief, was called by the Prophet. He said, “My daughter, come closer.” The Prophet then whispered something in her ear, and upon hearing it, Lady Zahra smiled. When asked why she smiled, she replied, “Because my father told me that the first person to join him in the afterlife would be me.”

Lady Zahra lost her father, and with his martyrdom, all the dignity and respect that existed in the Muslim community began to fade. This marked the beginning of the suffering of Imam Ali and Lady Zahra, and the way was paved for Aisha and her conspiratorial actions, leading to the coup at Saqifah.

Have you ever considered that when the Prophet was on his deathbed, none of his wives or the first caliph or second caliph were present? The Prophet requested that either Imam Ali or Lady Zahra be called to him. While Lady Zahra knew that her father had been ill for some time and would soon depart from this world, she was unable to go to him until the Prophet called her to his side in his final moments. This scene is heart-wrenching.

Similarly, when Lady Zahra’s ribs were broken and she fell to the ground, Imam Ali was not at home. They dragged him to the mosque, and in her last moments, Lady Zahra found herself alone, with no father or husband to support her. Her children rushed to the mosque to inform Imam Ali that their mother was passing away. Imam Ali, upon seeing her body on the ground, felt ashamed and said, “Fatimah, after your father, I was unable to protect your honour among these people.” He then looked at his children, Imam Hasan, Imam Hussain, Zaynab, and Umm Kulthum, and saw that they were about to lose their own spirits. He told them, “Say goodbye to your mother.” The children bid farewell, and Lady Zahra spoke to them, saying, “Ali, my hardships were many, but take care of my children.”

The Prophet Muhammad (peace be upon him) said: “Indeed, God becomes angry with the anger of Fatimah, and He is pleased with her pleasure.” Muslims, by violating the rights of the Ahl al-Bayt (the family of the Prophet), have incurred God’s anger. Until they repent, they will not find peace or happiness. The misfortunes and wars that befall them are a consequence of their actions, and they must bear the consequences of their deeds.

Kindness and God’s Wisdom in Life’s Ups and Downs

Sometimes, one may consider something a blessing or good fortune for oneself or for others, when in reality it may not be so. It is essential for a person not to expect certain changes in life to happen, as those very changes could lead to their downfall. During the time of the Holy Defence (Iran-Iraq War), when cities were under attack, we were on the second floor of our house. I believed that nothing would harm me, but I told the children not to move from one column to another when the air-raid siren went off. I explained that even the smallest movement could put them in danger, as God might have already willed something to happen. For instance, God might ask: “Did I tell you to go under that column?” and the missile might hit the very spot where they were heading. Sometimes what appears to be a harm can actually be a blessing, and what seems to be a blessing may result in harm. A person must recognize God as the ultimate cause, and whatever happens, if it is God’s will, it should be accepted with gratitude, even if it seems like a loss.

Sometimes a person may have weak faith, and to ease their suffering in the afterlife, God allows a troublesome woman to dominate them and cause worldly suffering. This is similar to someone who suffers from insomnia, whose distress is caused by a seemingly negative factor. A good woman can make a believer forget his duties, leading him to neglect spiritual concerns. The flaws in a woman may sometimes be a divine kindness, intended to guide a believer. On the Day of Judgment, such a woman might claim that even though she caused harm to the believer, her actions led to his guidance. Thus, when a wife does wrong, a husband should still appreciate her, as she may have played a role in his spiritual growth. God sometimes tests His servants by bringing difficulties they may not like, but such tests serve to see how much the person accepts and trusts Him.

Maryam: An Exceptional Woman

The Qur’an mentions the story of Maryam (Mary), the mother of Isa (Jesus), in several verses. In Surah Al-Imran, God says: “When the wife of Imran said, ‘My Lord, I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.’ And when she gave birth to her, she said, ‘My Lord, I have given birth to a female,’ and God was most knowing of what she had given birth to. The male is not like the female.” (Qur’an 3:35–36).

In the context of these verses, when Imran’s wife was pregnant, she made a vow to dedicate her child to serve the Temple. However, upon giving birth, she found the child to be female and expressed her concern that a girl could not serve in this capacity. God reassured her, saying that this female child would be special. The phrase “The male is not like the female” implies that no male can be like this specific female, namely Maryam herself. This highlights her special status, not a diminishment of women in general. The unique aspect of Maryam’s life is that she became the mother of a child without a father, which is something no male could experience.

The Role of Women: Piety, Faith, and Sincerity

With the advent of the Islamic Revolution, a shift occurred in many movements, leading to the foundation of a new and practical approach to women’s roles in society. This movement gave women in Islamic society both dynamism and significance. Historically, women have faced many challenges, with their roles often being unclear, and the laws governing their lives insufficiently detailed or not well-thought-out. The task now is to redefine the role of women in a way that aligns with Islamic values while addressing the complexities of contemporary life.

For women to make a significant contribution to society, three foundational principles must guide their efforts: piety, faith, and sincere belief. As stated in the Qur’an: “O you who have believed, fear Allah and speak words of appropriate justice.” (Qur’an 33:70). This verse calls believers to act with both piety and integrity, urging them to engage with society actively and positively.

Piety is not just an internal state but must be demonstrated through actions. Faith, when it is genuinely held, leads to a commitment to speaking and acting in ways that benefit society. Women must have a firm, honest, and informed belief, one that is grounded in deep understanding rather than mere imitation or superficial notions. Only with this approach can they meaningfully engage in social dialogue.

The Islamic Revolution and Its Continued Struggle

Our revolution is still in its growth phase, and while it has made great strides, it has not yet reached full maturity. It inherited the legacy of thousands of years of despotism and colonialism, which continue to influence contemporary thought. The challenge for the modern Islamic society is to combat the residual effects of these oppressive systems and forge a path that aligns with Islamic principles, especially in the face of challenges related to women’s issues. There remains much work to be done to counter the influences of the global imperial powers, especially in addressing misconceptions about women’s rights and roles.

The women’s community, particularly scholars within it, must develop well-researched responses to the criticisms and questions raised by modern, often Westernized, perspectives on gender equality. These debates are not just theoretical but require concrete, practical solutions that can address the concerns of contemporary Muslim women. It is essential for female scholars to engage deeply with the social, legal, and moral issues that affect women today, using their knowledge and expertise to provide sound Islamic answers to these challenges.

Polygyny in Islam

Question 4: Why does Islam permit polygyny (having multiple wives)?

In philosophy, we distinguish between the possibility and the occurrence of a matter. Islam considers polygyny as possible and permissible; however, in practice, only a small percentage of Muslim men choose to have multiple wives. This is not as prevalent as critics of religious laws often portray. This matter has been exaggerated in the media. One of the conditions for polygyny is the establishment of justice between the wives, which rarely happens, and this condition itself makes it difficult for many men to act upon this. Since the religion that permits polygyny also stipulates this condition, many men are prevented from pursuing such an action. The issue of possibility is contingent; it is not presented as a necessary or absolute condition, so criticisms based on necessity cannot be applied to it. Fortunately, our society is chaste, and individuals who seek polygyny are generally those who do not have a strong character of love. Women, on the other hand, can decide whether they accept or reject the idea of another wife entering the household, based on mutual affection. If the second wife, based on affection, does not agree, the situation of polygyny is nullified. Another condition for polygyny is the consent of the previous wife, and if she is dissatisfied, the issue becomes one of injustice, which requires a more detailed discussion in a separate session.

Covering in Prayer

Question 5: What is the required level of covering for women during prayer?

The covering required for women during prayer is not different from the covering required in the presence of non-mahram individuals. It is not necessary for a woman to cover herself with a chador (a full-body cloak), as long as she wears clothes that cover her entire body except for her face and hands up to the wrists. It is also required that she covers her feet during prayer with socks or similar garments.

Use of Perfume and Sprays

Question 6: Is it permissible for women to use perfume and sprays?

Women, due to their natural constitution, possess a beauty that is highly attractive to men. For instance, the bare lower legs of a man do not generate the same level of attraction, but a woman’s uncovered lower leg can be highly stimulating for men. The use of perfume also has a similar effect, making women extremely attractive to men. For this reason, it is impermissible for women to wear perfume outside the home, as it may attract the attention of non-mahram men, which can lead to temptation and is considered a form of corruption (fitna). Women may, however, use perfume inside the home.

Women should refrain from using perfume in public as it can attract the attention of non-mahram men, leading to temptation, which is deemed corrupt. However, she may use mild or subtle perfumes in the home. Women must adopt a dignified and modest manner when going outside.

Makeup for Unmarried Women

Question 7: Can unmarried girls wear makeup?

A woman may be single into her thirties or older, may not wish to marry due to her career or educational pursuits, or may simply choose not to marry. Does this mean she should neglect personal hygiene and live as though in a jungle? Islam does not prohibit unmarried women from wearing makeup or grooming their faces. However, if the makeup is excessive or provocative, it is not allowed. Makeup and facial grooming should be done in a modest manner and should not be designed to provoke or tempt others.

Social Norms and Cultural Conventions

Question 8: Some of the issues you address, such as proposals for women or their makeup, are considered inappropriate by societal norms. What is your response to this?

Social norms require cultural development. As religious educators, you must provide the necessary training. Our society was once tainted by oppressive governance, where permissiveness was promoted. These regimes were authoritarian, meaning that people were expected to follow what they dictated. Religious thinkers had no position in such governments, and any attempts to challenge them were met with opposition. After the Islamic Revolution, many women’s issues have yet to heal from these societal wounds, and some of the policies have been naïve. You must design diverse models for women’s presence in society and their dress, but these models should not be extravagant. They must preserve women’s modesty and piety. Women in our mosques and in the shrine of Imam Reza (peace be upon him) wear white chadors, and some women in a particular city in Iran are known for wearing white chadors. The colour of the chador can vary, but it should not be flashy. Some black chadors are ostentatious, while some light-coloured ones are dignified. What Islam desires for women is modesty and piety, and in your design, this must be the focus. A colour that screams “look at me” is ostentatious. Sleeves that open and close with buttons from top to bottom are not modest. Some girls and women in Tehran rarely wear stockings. Some of their trousers reveal their lower legs. Their headscarves only cover the middle of their heads, while their hair is visible from the front and back. These women are not truly faithful Muslims. Women and girls who are growing up with such influences need to be educated in the correct practices of religion.

Faith and Modesty

Question 9: Many of these women, whom you classify as poorly veiled, may have better faith than women who observe proper hijab. What is your opinion on this?

There are many things that are commonly accepted or assumed in society without proper backing. For example, during the Shah’s regime, it was said that some people who drank alcohol were better than those who regularly attended the mosque. Similarly, there are cases where women who do not observe the hijab are assumed to have better faith. Although a very small percentage of such women may indeed have a higher level of faith than some of those who observe hijab, the majority of women who expose parts of their body or hair face social issues. Many women who do not maintain modesty, or who reveal parts of their bodies or hair, often face difficulties in life, and a significant percentage of runaway girls come from this group. You should examine the real statistics from the police and judiciary before making claims. How can someone who neglects one of the most fundamental religious duties — maintaining their modesty — claim to have a pure heart and a sincere relationship with God, who has made modesty obligatory? It’s not about being rude or judgmental but rather understanding that women who are not modest will likely face more challenges, including social issues.

The Problem of Populism in Women’s Studies

Introduction: This discussion took place on 19/1/1381 with a group of university professors who had conducted research in the field of women’s studies.

One of the guests (a religious scholar and electronics engineer) mentioned: “I read your book, Women: The Ever-Mistreated Throughout History. I really appreciated the discussion on covering. I’ve had concerns about sources in my own research because in Islamic studies, we don’t have an automation system. In the field of research, there’s no large-scale planning. For example, I’m mentioning China, which is at a high technical level and doesn’t need knowledge from other countries. The ground for the growth of Shiism in China is very ready. We need seminarians who speak Chinese, understand the region’s psychology and sociology, and can invite the people there to Islam. This would give us significant political power.”

“We don’t have an equivalent to an ‘auto system’ in Islamic research, so I think we need an ISO standard system for religious research. We must have the sources and methods clearly outlined, so that a researcher knows how to handle a topic scientifically.”

The Role of Scientific Work and Research in Shaping the Future of Our Society

We must not allow our children — the very university students who are the intellectual minds of our nation — to develop a desire to live abroad due to a lack of academic and research-based achievements. As Ibn Sina said:

In the world, there is none like me, a disbeliever; thus, in the entire world, there was no Muslim like me.

If I, a thinking mind, am not a Muslim, the Muslim identity of others, who are like the foot soldiers, holds little value. It is hoped that your institution will be able to bring substantial scientific content to your research, which could solve some of the societal issues and present the lofty Shi’a thoughts to non-Muslims, so that they may become acquainted with the models of Shi’a life.

If we are unable to strengthen and nurture the cultural and scientific dimensions of the revolution, its emotional aspect will fade. It is the scientific and intellectual aspects that can keep the emotional aspect alive. Today, both our country and the world are in desperate need of knowledge. Everyone has become a thinker and reader, and no one accepts claims without evidence. One of the seminarians, who spoke Spanish, had translated the Sahifa Sajjadiyya into Spanish and sent it to a Christian priest for editing. The priest became captivated by the book, but he raised an objection, to which the seminarian could not respond. The priest said: “In every prayer, your Imam sends blessings upon his family and ancestors, and the repetition of blessings is abundant.” We have addressed such objections in our book Sahifa-ye Ishq, which explains the Dua Makarim al-Akhlaq, clarifying that no blessing in the Sahifa is repetitive. There are more than one hundred different blessings mentioned in the Sahifa. These kinds of objections should be answered through academic and research-based work. We have many intellectual tasks that require someone to complete them. We need to give scientific and intellectual work more value and support. We have nearly eight hundred research books that remain unfinished. If Shiism could lead a scientific jihad in this country, it could bring down all existing civilizations because it possesses the principle: Ali is with the truth, and the truth is with Ali. This means that the Shi’a culture is an automatic axis, and if it moves, it will carry everything along with it. Imam Ali is aligned with the whole universe, and if his culture spreads, everything will naturally revolve around it.

The Necessity for a Leap in Human Sciences

In conclusion, I would like to state the following: It is true that our country faces scientific challenges, and the shadow of those who proclaim “we cannot” is heavy upon us. However, in many fields of experimental sciences, our country has made a leap — not just a normal growth — advancing from ranks of one hundred or fifty to the top ten, five, or two. Unfortunately, we have seen a decline in religious research and the social and human sciences. This is because our intellectuals are drawn towards experimental sciences, while human sciences are not regarded as official knowledge. Although this issue is related to the content of textbooks, which provide information rather than science, if we fail to make a breakthrough in the field of human sciences, our religion will face a crisis of Renaissance in the future and, inevitably, will be criticized. We must rethink the human sciences seriously and not remain stuck in the past, integrating our religious devotion with a religion-oriented civilization. If human and religious sciences do not develop alongside experimental sciences, it will be like a couple where the husband advances in education and growth, while the wife remains uneducated. In the end, a psychological conflict arises as the wife feels that the husband’s progress is a barrier to her reaching him. Our country is advancing rapidly in experimental sciences, and if we do not make a breakthrough in human sciences as well, we will fall behind and become isolated. Our religious foundations require documentation and evidence, with fresh arguments, not outdated responses that the young, educated generation will not accept. Today, young people come with knowledge, and their sense of devotion is very low. To promote religion, we must present its foundations scientifically and systematically. Our country’s population is young, and if there is physical confrontation with the youth, they will rebel. Therefore, we must not provoke our youth through physical or exclusionary measures, and we should not engage in conflicts. We should not fear intellectual differences, but what is important is consensus on the core principles. Here, you need light, and there can be no dispute about that. However, the colour of the lamp does not matter, and everyone can choose according to their preferences or their academic foundations. We urgently need specialists and intellectuals in religious studies who are capable of theorizing and researching. Many religious issues require collective academic work.

Of course, all religious laws are based on sound principles, and nothing is merely devotional, except for a few acts of worship that are beyond the grasp of reason. For example, the four praises in the third and fourth units of prayer must be said once or three times, and repeating it twice is not sufficient. Perhaps not saying it more than twice is to avoid polytheism.

Women’s Employment and Presence in Society

Regarding the employment of women and their presence in society, we have discussed this in detail in the book Women. There, it is stated that our society is sick in its interactions with women and is overly sensitive. The society is deficient in fulfilling its desires and many individuals are psychologically burdened. Our number of women is not small, but the way sexual desires are fulfilled is unscientific. Especially in our young society, where due to education and employment, many obstacles exist, and they must endure between ten and fifteen years of celibacy from adolescence to marriage, feeling like someone starving who is even willing to eat moldy bread. Before giving women employment in society, we must correct these sensitivities by addressing the issue of sexual fulfillment.

Some jobs are also specifically for women, such as teaching girls and women, addressing their health issues, and selling women’s clothing. Men’s involvement in some of these jobs, like selling women’s underwear, is problematic. Women’s employment should be part-time to prevent harm to their roles at home, as a woman is primarily a homebody before being a member of society, just as a man is primarily a member of society before being a homebody. In any case, securing women’s safety in society is achieved by improving the relationships between men and women and addressing the psychological issues caused by the lack of sexual fulfillment.

Women’s employment requires preventive laws to ensure their safety. Designing these laws cannot be done by the parliament alone, nor can the Expediency Council manage it. Intellectual theorizing in this area requires the establishment of an independent think tank that can utilize the ideas of experts. Such a think tank must not only focus on women’s issues but also on macro management of all sectors of society. Naturally, such thinking does not exist in the parliament or the Expediency Council, as they are largely composed of retired politicians rather than researchers.

Balanced Engineering of Women’s Social Presence

Our society has always been prone to extremes in relation to women, and we have lacked balanced engineering for women’s presence in society. For example, during the time of Abu Muslim Khorasani, an army was mobilized to bring his wife, and then the horse on which she was riding was cut in half to prevent anyone else from riding it, and its saddle was set on fire. In the era of the Shah’s oppression, women in miniskirts attended military academies, causing great scandal. Where were those extremes, and where are these kinds of excesses today! We have encountered cases where a guest saw the hostess’s trousers hanging on the washing line, and the host divorced his wife for this reason. The segregation happening today is merely a continuation of past extremes. The fundamental task is to eliminate society’s thirst and sensitivity through legal means, so that women can safely participate in society and meet their social needs.

The Hidden Madness Induced by Surgical Procedures

Now, a pious woman who has never encountered a strange man is taken to the operating room, where, while part of her body is exposed, she finds several men around her. Due to the psychological pressure of having strange men near her exposed body, particularly during a cesarean section, she develops a hidden madness and becomes irritable with her husband and children at home.

Women should also consider appropriateness when choosing careers. For example, driving a truck should not be an option for them. Intellectuals must design laws for women’s social presence in a detailed manner, considering all the scientific and psychological aspects, and after testing, these laws should be implemented. Unfortunately, some of our officials only focus on external matters like nuclear energy and ignore the cultural and social problems facing our young society. If this trend continues, even if we have nuclear energy in the future, the nation will have lost its roots and its youth will become hollow, causing the entire nation to collapse.

This country is our home, and our revolution aims to make it Islamic. Over two hundred thousand martyrs have given their lives for this goal, and no excuse remains for negligence, laziness, or delay. Each martyr is a document on the Day of Judgment that will confront us, especially those who can contribute to the revolution with their intellect but fail to do so or obstruct the spread of ideas that could further the revolution in its religious aims. May the peace and blessings of Allah be upon Muhammad and his family.