Women and Life

Women and Life

Bibliographic Information

Main Entry: Nikoonam, Mohammadreza (b. 1327)
Contractual Title: The Ever-Martyred Woman of History: Selections
Title and Author: Women and Life / Author: Mohammadreza Nikoonam
Publishing Information: Islamshahr: Sobhe Farda Publications, 2012
Physical Description: 144 pages
ISBN: 978-600-6435-63-3
Cataloguing Status: FIPA
Note: This book is a selection from the book “The Ever-Martyred Woman of History,” written by the same author.
Subjects: Women
Subjects: Women in Islam
Added Entry: Nikoonam, Mohammadreza, (b. 1327) – The Ever-Martyred Woman of History
Library of Congress Classification: HQ1208 / N8Z9017 2012
Dewey Decimal Classification: 305/4
National Bibliographic Number: 2945286

Preface

The present text is a brief selection from the book The Ever-Martyred Woman of History. This book analyses and reviews both traditional and modern views on women and their place in society, offering practical solutions for understanding women and their flourishing, vibrant, and empowered roles both at home and in society. It critiques the lashes of injustice that have been inflicted upon this fragile entity, beautifully crafted like porcelain. The book aims to address the subject of women from all aspects of religious teachings, including jurisprudence, ethics, philosophy, mysticism, psychology, and sociology. This comprehensive approach helps to avoid both traditional jurisprudential narrowness and the pitfalls of modernity, as well as syncretism in the discourse. The present text serves as a summary of the author’s perspectives in the book, condensing broad scholarly discussions with the aim of presenting a clear and healthy model of a joyful and peaceful life that aligns with religious teachings and can guide all spouses, especially young couples, toward mutual understanding and success.

Praise be to God.

Part One: An Overview of Topics from The Ever-Martyred Woman of History

Chapter One: Introduction to the Book The Ever-Martyred Woman of History

Book Overview

The Ever-Martyred Woman of History is a four-volume collection that seeks to analyse both traditional and modern perspectives on the role of women in society and their character. The book’s comprehensive discussion ensures that it is free from the limitations of rigidity, reactionary traditionalism, and the harms of modernity and contemporary regression. Its breadth allows it to serve as a vivid model and a successful example of an energetic and peaceful life that is perfectly aligned with religious teachings in the present age.

In fact, this book can address the problem of the lack of coherent, balanced, and reasonable theorising on social and familial issues related to women, an issue that Islamic society suffers from. The four volumes expound on the theoretical foundations of the author’s views on the topic and serve as an introduction to a broader set of research, spanning nearly twenty volumes. The author discusses the views of researchers on women and cites the reasoning of prominent philosophers, psychologists, and jurists, both Eastern and Western, particularly contemporary thinkers. Each is evaluated and critiqued. This book is in the initial stages of preparation for printing.

Structure of the Book

The Ever-Martyred Woman of History is a research-based, social, and critical book that challenges the past and present state of our society while providing a correct depiction of the Islamic community and the Muslim woman’s role within it. The book is divided into twelve parts, with the order of the sections taking into account social realities and supported by a scientific-philosophical foundation that sees society as its basis. This foundation has been thoroughly discussed in the advanced philosophy lectures of the author.

The twelve parts of the book cover the following themes:

• Part One: This section begins with the relationship between men and women in society, discussing covering and the issues of sex and nudity, arguing in favour of modesty and challenging nudity from non-religious perspectives. It concludes by distinguishing between covering and hijab, treating only modesty and chastity as obligatory.
• Part Two: This part addresses the importance of harmony in society and the role of marriage as a vital foundation for social structures. It discusses the necessity of marriage beyond simple physical interaction, framing it as a source of security, comfort, and harmony, and stresses the deep connection of love as a component of marriage and family.
• Part Three: This section elaborates on the practical aspects of marriage, covering the stages of courtship, engagement, and the actual marriage ceremony, emphasizing that courtship is not a one-sided process and can be initiated by either the man or the woman.
• Part Four: This chapter addresses the controversial issue of polygamy, explaining that acquiring religious permission for multiple marriages is not a simple matter. It explores women’s jealousy, their natural disposition, and their relationship with polygamy.
• Part Five: This part deals with the concept of temporary marriage (Mut‘a), addressing misconceptions and criticisms surrounding it, and asserts that temporary marriage is not harmful to women. It critiques illicit sexual relationships outside of marriage, questioning royal harem practices, and discusses the challenges of implementing temporary marriage in contemporary society.
• Part Six: This section discusses Islamic perspectives on sexual matters, including how to properly educate society on sexuality, the importance of sexual fulfillment in marital life, and the significance of the wedding night and sexual intimacy as expressions of love and affection. It also addresses the permissibility of beauty, adornment, and the use of perfumes by women.
• Part Seven: This chapter discusses the importance of regulating sexual matters and critiques views that advocate for sexual freedom and relations outside of marriage.
• Part Eight: This part critiques patriarchal religious structures, addressing the harmful influence of pre-Islamic views on gender roles and presenting Islam’s view on gender equality. It examines the difference between men and women, the role of women in the household and society, and stresses the importance of justice, equality, and mutual respect in marital relations.
• Part Nine: This section tackles the creation of women, dispelling myths about their natural deficiencies and demonstrating that creation has not wronged women. It discusses the ideal design of creation, the equality of men and women in sexual relations, and the importance of women’s natural roles in marriage, childbirth, and family life.
• Part Ten: This part addresses the oppression of women in society and the support Islam provides to women, examining issues such as the exploitation of women, their role in the workforce, and their right to inheritance and property.
• Part Eleven: This section explores the intellectual and emotional aspects of women, evaluating the idea that women are intellectually inferior and addressing the issue of women in worship and decision-making, arguing for women’s rational capacity and participation in community affairs.
• Part Twelve: The final section discusses women’s roles in leadership, governance, and religious authority, drawing on examples from history, such as Queen of Sheba, to argue for women’s capability in positions of power and decision-making.

Chapter Two: Excerpts from the book “Woman; The Perpetual Victim of History”

Women and Islamic Covering

Islam places significant importance on the covering of women to preserve the chastity of both society and individuals. Hijab is an obligatory divine duty and religious command; however, some aspects and instances of it, according to both reason and religious law, are essentially considered a matter of permissibility.

In general, the covering that ensures the chastity of a woman is one that provides protection and freedom of action easily. Islam does not prescribe a specific design for this purpose but instead achieves its goal in a general manner through the customs of the time. Therefore, neither the chador, the manteau, nor any other design is inherently religious or prescribed, but each culture and society has chosen a design according to its tribal and cultural traditions, which may not be free from extremes. This is because the commonly used chador is not an easy or convenient covering. The traditional chador engages both hands of the woman, preventing her from performing most activities and trapping her in place. Furthermore, the chador, by its very design, does not offer sufficient protection for the woman’s hair or head. It easily slips off because of the natural properties of the fabric, which, due to its smooth and slippery nature, combined with the spherical shape of the head, makes it difficult to maintain. If we wanted to intentionally promote improper hijab, we would not have a better design than the current traditional chador. Additionally, the chador, by itself, does not provide full coverage because it remains open at both sides and thus cannot fully guarantee modesty.

The Chador and New Designs

A covering that easily ensures the chastity and modesty of a woman could be a chador with a fixed and durable design, one that does not require the use of her hands. This could involve a chador whose front is sewn or fastened from under the neck and whose sleeves are designed in a manner that ensures it stays in place without the need for the woman’s hands. In this case, the chador would not hinder the woman’s ability to use her hands for personal and social activities, and she would not need any additional covering. Such a design could be made available without requiring other non-essential coverings, thus making it practical for the woman.

Accurate expertise could lead to the development of a functional version of such a design across various regions and nations, respecting different traditions and customs, with diverse colours that are modest and dignified. This would encourage women to stay away from improper hijab and modestly cover themselves, achieving the desired effect with ease.

Quantity and Quality of Coverage

Following the discussion on covering and hijab, we can say: “The chador, in its current form, is not a perfect design, but rather a kind of incomplete and culturally specific covering.” Therefore, efforts should be made to create a more suitable and rational design for modesty, with specific diversity.

Two key aspects must be considered in covering: one is the type of clothing and the other is dignity and modesty. It must be stated clearly that nothing more than these two elements exists in the covering, and anything beyond these is merely a matter of differing personal tastes. Thus, any design of covering, regardless of pattern, shape, or colour, provided it is free from vulgarity and lightness, is sufficient for a woman.

The quantity of covering refers to the modesty of the entire body of a woman, excluding her hands and face, and the quality of that covering relates to dignity and natural appropriateness. It can be of any colour, as desired. To meet these two standards, various patterns and designs could be proposed, some of which are discussed below:

• Chador
  If the traditional chador can provide complete coverage without requiring the woman’s hands to hold it, it is highly preferable. To achieve this, the chadors should be sewn or fastened at the front, either with a zipper or buttons, or with bindings around the neck, head, and wrists. There is no need to retain its current form; it can be slightly more compact and made from lighter materials that allow more freedom, while still offering complete modesty. This kind of chador can be worn in society without the need for additional clothing beneath it, though the woman can freely wear whatever clothing she prefers. This design would ensure that the chador does not shift due to wind or other factors, and the clothing underneath would remain concealed. Thus, many issues related to improper hijab could be avoided.
• Manteau
  The second design involves wearing a full-length manteau. However, it should not be tight to the body so as to reveal its shape. This manteau can be fastened with buttons, zippers, or other means and can be designed in any colour or pattern, provided it does not cling to the body or display inappropriate colours.
• Workwear Style Clothing
  The third design allows for women to wear work-style clothing, which is free-flowing, loose, and fastened at the front, in a range of colours. This may either involve separate head and neck coverings or a one-piece garment, similar to work uniforms.
• Suit and Skirt
  The fourth design is the use of a suit and skirt or a suit and trousers, provided it does not closely resemble men’s attire.

In terms of covering, only two factors are essential: modesty and dignity. Any design that fulfills these requirements, without resembling men’s clothing or being excessively thin, is permissible. However, if a design is neutral and suitable for both men and women, it can be used by both genders without issue. This applies not just to clothing, but also to shoes, hats, socks, and underwear, provided they maintain modesty, dignity, and do not resemble the opposite gender’s clothing.

In conclusion, what Islam requires from women in this regard is a covering that maintains modesty and dignity, while also allowing freedom of action in all healthy areas of life. Islam does not prescribe a specific covering or design, and even the Qur’an only sets out general guidelines, not precise details, reflecting the realities of the time. Therefore, the Qur’an does not have specific preferences for any particular design but only aims to convey a general principle regarding modesty, without sensitivity to the specific forms it may take.

Youth and Marriage

How can young girls and boys who are unable to marry remain healthy in their middle or even early years of life? While they may practice self-restraint and maintain their health, psychological issues may arise as a result. Although these issues are not comparable to the problems caused by immorality, they are still significant. Therefore, rather than subjecting them to harsh restrictions and punishment, the issues surrounding young people’s marriage should be addressed in a rational and principled manner so that there is no need for coercive, violent, or unhealthy measures.

Indeed, how can parents who themselves are eager for marital union and easily break their fast, command their children to fast and refrain from breaking their fast for years?

A young person in today’s world, who must focus on education while maintaining their chastity and health, may endure more than ten years of their youth without a spouse and with self-discipline. This period exposes them to significant hardships, misfortunes, and even mental illnesses. Now, can they abandon their studies to preserve their chastity, or must they forsake their chastity to continue their education? For if they try to maintain both their studies and chastity, feelings of longing and deprivation will make their lives miserable. Thus, neither option seems possible or correct.

The Islamic system should have, after many years, anticipated a fundamental solution for this matter. However, alas! Western countries, in their misguided view, believe they have solved this problem through abandoning chastity and promoting promiscuity. What plan should Muslims adopt to preserve chastity while allowing the enjoyment of youth? A plan in which both chastity and education are preserved simultaneously. Indeed, such a reasonable, appropriate, and feasible plan exists—a plan that strikes a balance between the period of adolescence and education, and marriage, which will be presented if necessary.

We value both chastity and knowledge equally and are unwilling to sacrifice one for the other. However, we must have a scientifically and practically acceptable justification for the imbalance between the youthful productive years and the period of puberty.

Community Vitality

Today, our society is gripped by contraction and abnormal violence, which can be observed through the dominant colors in society—from red carpets to black clothing.

If a knowledgeable and experienced psychologist enters homes, markets, art studios, and other spaces where colors are prominent, they will easily notice this and observe that many paintings feature red and black backgrounds. These colors are indicators of people’s tendency towards contraction, violence, and materialism. It would be beneficial to use lighter colors such as white, green, cream, and blue in society and homes to help prevent certain anger or frustration.

While there are narrations that consider red a disliked color, they make a special exception for the bride, finding this color permissible and beautiful in her case, as her situation is exceptional. However, we do not interpret the use of entirely red clothing for a bride in the same way, as the meaning of “red” and the type of fabric used may vary across geographic and cultural contexts, and it is not necessary for something to be universally desirable at all times and places.

Women: Homebound or Social?

Both men and women should jointly make the wheels of life turn. In a shared life, both are responsible for household chores. Thus, it is not the case that women are exempt from these duties and merely remain in the harem, nor is it the case that men do no work and only issue commands. For this reason, there are many narrations that encourage men to assist their wives with household tasks, and similarly, women are urged to contribute to supporting their husbands.

Women and Employment

Does Islam grant women a social position where they can have careers and businesses, or are they meant to remain exclusively in the home? Even if Islam permits women to work outside the home, does it impose limitations on their work? Does religion have any attention or understanding regarding women’s employment in society, or does it only view them as suitable for domestic tasks?

Does Islam look positively upon women working in society, or does it limit them to domestic roles, seeing their growth opportunities solely within the home? Can women, like men, actively participate in all social aspects and engage in community work, or must their roles remain confined to the home, focusing their abilities on family matters?

To answer these fundamental and broad questions—especially for the Islamic society—several introductory points are needed to clarify the positions of both men and women in the home, society, and their respective roles regarding specific or general issues, as well as Islam’s perspective on these matters.

A) Social Classes

Generally, human society can be divided into six categories:

A. Children, young people, and the elderly;

B. Farmers, workers, and all executors of tasks;

C. Defenders of the community and protectors of borders;

D. Merchants, traders, and suppliers of goods and services;

E. Scholars, intellectuals, and researchers;

F. Women.

In each class, the broad meaning of the term is intended.

Women exist across all levels of society and, although they can play a crucial role in their specific social domains, because they do not endure as much physical labor as men, they should reduce their social work time in proportion to their household responsibilities. While women are involved with all classes of society, they do not need to move forward in every way as the other classes do. Nevertheless, in addition to fulfilling their own tasks, they should encourage other classes.

The first to fourth groups are comprised of practical powers, and the fifth group represents the intellectual and theoretical capacities of society. Therefore, in any progressive society, the intellectual class should naturally and spontaneously be effective across all levels, with all other groups following the guidance of this intellectual class. If a society is unhealthy and lacks an intellectually vibrant social life—particularly in the fields of knowledge, science, and technology—its scholars will become idle, and that society will not be free or open. The people will also be deprived of comfort, tranquility, and happiness.

B) Women: Homebound or Social?

At this point, the question arises: is a woman inherently homebound or is she inherently social?

The answer is that one of the core principles, which must be given special attention, is that just as men and women complement each other in general, so too do they complement each other in their roles in the home and society. Shared responsibilities between the home and society should not be limited by gender; rather, men and women must work together both in the home and in society. Each must focus on their specific tasks, with women managing household duties, and men attending to their respective roles outside.

Much of the household work and some social tasks fall within the woman’s domain, while a significant portion of social work and some domestic responsibilities belong to men. Women should pursue their specific and shared roles as men do.

In conclusion, it can be said that women are both homebound and social, while men are socially engaged yet homebound. Women, while capable of contributing to the community, need not engage in every form of work that men do. They should focus on areas related to women, such as women’s healthcare, education, and related tasks. If a woman chooses to work outside the home for a valid reason, it should not be problematic as long as she fulfills her responsibilities toward her family and maintains her dignity.

Thus, the woman is a “homebound-social” being, while the man is a “social-homebound” being, and each should focus on their appropriate spheres within the home and society to maintain balance in family and societal life.

C) Division of Labor

In the division of labor and social roles, fairness and proportionality should be maintained for both men and women. The tasks, their necessity, and their results must be considered, ensuring that individuals are matched with suitable tasks to prevent imbalance and inefficiency.

Certain tasks are specific to women, and others to men. For example, childbirth and certain household chores are duties of women, while heavy tasks such as construction and repair fall under men’s responsibilities. Men and women both share responsibilities within the home, but this should be balanced in a way that neither is overburdened.

The key is to ensure that social tasks assigned to women do not cause fatigue or health deterioration, and that men are not left idle or incapable of managing household duties. Each individual must understand and perform their specific responsibilities within both the home and society.

In summary, while some tasks are inherently tied to gender, both men and women have crucial roles to play in both private and public spheres. It is important to divide labor fairly to ensure the well-being and prosperity of both individuals and society.

A Critical Analysis of Claims Regarding Women’s Employment in Islam

Another objection raised in this discourse is that Islam originally did not recognise such a role for women, and by no means considered women as socially active or professionally engaged. If we do not go as far as to say that religion was utterly oblivious to the idea of women’s employment, it can at least be asserted that it showed indifference to women’s participation in work outside the home, and did not foresee a professional role for women in the public sphere.

To address this doubt, two points must first be considered:

First, Islam emerged in an early, undeveloped historical context within a society that, compared to the contemporary world, must be regarded as primitive. The world of that time cannot be easily compared with today’s global landscape. Even the Arab region of that era, due to its unique geographical and environmental conditions, differed significantly from other regions of the time.

Second, Islam, in articulating its laws and teachings, took into account all conceivable circumstances, as well as the social conditions and practical applicability of its regulations.

Considering these two premises, it becomes clear that Islamic rulings concerning women were revealed at a time when women suffered from some of the worst domestic and social conditions imaginable. They were subject to extensive restrictions, both within the household and in broader society. Had the contemporary conditions concerning women existed at the time of Islam’s inception, the religion would naturally have articulated its position on women’s employment in much clearer terms. This is because actual and external conditions play a major role in shaping the articulation and expression of truths. Similarly, the practicality and potential realisation of an issue have a central role in determining the necessity and form of its expression.

In a context where a society’s decayed attitudes did not permit even the smallest degree of public engagement by women, it would not have been rational to issue statements that extended beyond the then-acceptable boundaries regarding women’s public roles. Nevertheless, we still possess ample evidence from Islamic sources supporting women’s involvement in various domains, which will be discussed.

The key conclusion from this introduction is that, even if Islam had not legislated any rulings regarding women’s employment in society, this would not in any way damage Islam’s intellectual credibility or religious orientation with respect to women’s participation in the workforce. This is because the socio-historical context of that time deprived women of such opportunities. The norm for most women was to remain confined to the home, either engaged in exhausting domestic duties or, for some, relegated to a harem-like existence.

Nonetheless, the lofty perspective of Islam is profoundly transcendent. Despite all the aforementioned obstacles of that era, Islam presented general discussions regarding women’s employment in society, detached from the political limitations of the time. These religious foundations will be briefly outlined later. Islam exhibits deep sensitivity toward both domestic and societal roles of women. It addressed what was expressible at the time and, in doing so, established criteria and frameworks applicable to future employment contexts.

The essential and explicit teachings of Islam concerning permissible and impermissible types of work for women in that era are readily adaptable and extendable to our current context. This is one of the remarkable features of the divinely revealed religion of Islam. Notably, the book “Woman: The Perpetual Victim of History” offers valuable insights into the criteria for what constitutes appropriate or inappropriate, lawful or unlawful employment for women—both shared and exclusive roles—that were relevant then and remain applicable now.

Grooming and Adornment of Women and Girls

Another important topic, based on the sayings of the Prophet Muhammad (peace be upon him), concerns the grooming and adornment of women, which is not exclusive to married women, but extends to girls as well. Cleanliness, hygiene, and beauty apply equally to women and girls.

The Prophet’s teachings stand in contrast to prevalent cultural norms in some Muslim societies today, where girls are expected to forgo personal grooming until marriage, resulting in a loss of vitality and freshness. Why must a girl remain unadorned and natural until a suitor proposes and only then be taken to the bathhouse or beauty parlour?

Why do outdated customs insist that girls should not live like women—prohibited from entering mosques, attending gatherings, or participating in joyful occasions simply because they are girls? While reasonable distinctions between the roles of women and girls may exist, these differences should not translate into deprivation of worthy experiences and activities.

If one argues that grooming and adornment of girls leads to societal corruption and conflicts with modesty and Islamic values, the response is that modesty does not contradict hygiene or grooming. Does adornment strip married women of their chastity? Of course not. A believing woman should maintain her appearance in harmony with modesty. This principle applies equally to both married women and girls.

All Muslims—men included—should balance personal grooming with moral integrity and social decorum.

It may be further objected: while women adorn themselves for their husbands, for whom are girls adorning themselves? The answer is: in addition to preserving personal dignity, such grooming enhances vitality and attractiveness, fostering interest from potential suitors and encouraging timely marriage. It also dispels the disinterest and emotional lethargy that are increasingly common among young men and women in many contemporary societies.

Adornments and freshness are not exclusively for the gaze of men. When women observe fresh and well-groomed girls, they are more likely to pursue marriage prospects for their sons, increasing the likelihood of timely matrimonial arrangements. Thus, grooming and adornment are not solely for a current spouse, but play a broader role in societal refinement and in encouraging marriage.

It is evident that a girl presenting herself with beauty before other women carries no legal prohibition; on the contrary, in many respects, it is praiseworthy and encouraged. Numerous narrations not only permit this but also detail its appropriate execution. Of course, one must ensure that fostering attraction between young men and women does not lead to emotional manipulation, moral negligence, or transgression of religious boundaries. Every society must strive to foster virtues and eliminate vices, maintaining a balance and avoiding extremes.

The Publisher’s Justification for the Book’s Release

The publisher presents the rationale for publishing the book as follows:

“Although numerous books with varying perspectives on women have been authored, the existing literature is, to some extent, flawed. This is largely due to the fact that the necessary time, or a comprehensive understanding of the subject of woman, was unavailable to the authors. At times, even some scholarly and religious figures, due to negligence, oversimplification of the complex discussions surrounding women, or personal and sectarian preferences, have introduced problematic views that conflict with reason and the foundational principles of religion.”

The publisher continues:

“This book, which outlines the author’s core theoretical positions on the subject, has been published with the aim of offering a sound and comprehensive understanding of the reality of women, as well as responding to the prevailing ambiguities and misconceptions about women’s status in Islam. Future volumes addressing secondary issues on this subject will be published in due course.”

The esteemed author, in the introduction, explains:

“The subject of this book is a critical and analytical exploration of discussions on women, approached through the lenses of reason, experience, justice, and fairness—without male chauvinism or deceptive flattery of women.”

The book is structured into twelve chapters, which are outlined as follows:

1. Sex and Freedom – The author examines and critiques the arguments of proponents of sexual liberalism, and then explains the necessity of modest dress and its positive impacts on individual and social life.
2. Marriage and Conjugal Life – This chapter elucidates the essence and rational necessity of marriage.
3. Shared Life – Here, the practice of courtship in the country is critiqued, with a challenge posed to the norm that only men should initiate proposals.
4. Polygamy – Beginning the second volume, the author discusses the topic of multiple wives, presenting it as a natural and suitable institution conducive to the psychological and spiritual growth of both men and women.
5. Temporary Marriage (Mutʿa) – This chapter responds to criticisms of temporary marriage.
6. & 7. Sexual Ethics in Islam – These chapters address Islamic frameworks for managing sexual issues, rejecting unregulated methods of sexual gratification.
7. Management of Home and Society: ‘Religious Patriarchy’ – This section defines the boundaries of male leadership and outlines his roles and responsibilities in the family and in society.
8. The Alleged Injustice of Nature Towards Women – The author refutes the claim that nature has oppressed women.
9. Women’s Social Participation – Women are characterised as beings who must have both domestic and social presence.
10. The Emotional and Rational Nature of Women – This chapter presents emotionality as an innate and valuable trait of women.
11. Women and Senior Roles in Society – The final chapter argues against assigning women high-level societal responsibilities.

Structural Reflections

A closer examination reveals that the book’s organisation and sequencing are somewhat problematic. Although the publisher states that:

“The legal attributes and qualities of women in this book are explained on the basis of truth, reality, and rational argument,”

and the author claims that:

“The arrangement of the chapters reflects contemporary social realities and offers a map of our current society,”

such coherence is not evident in the text.

For example, assigning the first chapter to “Sex and Freedom” appears premature, as this subject pertains to the phase of women’s social engagement. Before that, the book should have first addressed women’s intrinsic qualities, abilities, and responsibilities. Subsequently, her domestic presence could have been discussed, and only then should social engagement and related matters, such as sexual ethics, have been introduced.

Chapters 2 to 7, mostly dealing with family matters, also exhibit inconsistency. Notably, chapters 6 and 7 diverge significantly in tone and content from the rest. The remaining chapters lean more towards a legal and descriptive account of women’s characteristics and rights, whereas chapters 6 and 7 do not directly address these themes, despite containing useful discussions. These would have been better positioned in a separate section.

Chapters 9 and 11, which address the natural and psychological aspects of women’s character, should have been placed at the beginning. Chapters 7, 10, and 12, focused on social issues, should have appeared last. Thus, a more appropriate structure would have been:

1. Creation of Woman (Natural Deficiencies)
2. Woman: Intellect and Emotion
3. Marriage
4. Shared Life
5. Polygamy
6. Temporary Marriage
7. Religious Patriarchy
8. Sex and Freedom
9. Woman in Society
10. Women and Senior Public Roles

Moreover, it would have been appropriate to treat chapters 11 and 12 separately from this thematic structure.

Reflections on Content

Given that the book was authored by a respected scholar from the Qom seminary, it aims to present Islam’s view on the essential and legal status of women. Despite the author’s commendable effort, a number of critical observations must be made. The most significant among them are as follows:

1. Lack of Strong Argumentation – In many instances, the author’s reasoning lacks sufficient rigour and is not firmly grounded in authoritative rational or textual (Islamic) evidence. Furthermore, the work fails to draw upon established views of prominent Muslim and non-Muslim psychologists and jurists, which could have substantiated the arguments—especially given the wealth of available evidence from both scriptural sources and academic discourse.
2. Unsubstantiated Critiques of Opposing Views – The author critiques various views throughout the book, but often does so vaguely and without citing specific sources. If these ideas had been attributed to known figures—whether Western or Eastern—and then evaluated, it would have enhanced the credibility and interest of the discussions. Readers are more engaged when they know a well-known scholar or thinker is being critiqued, rather than feeling the arguments target anonymous or straw-man figures.
3. Controversial Rulings on Facial Covering (Niqab) – The author not only deems it unnecessary for women to cover their faces, but cites hadiths that criticise the niqab and extends this criticism to all forms of face-coverings, such as the burqa. He asserts that, at the very least, covering the face is not preferable, and considers the exposure of the face to be part of Islamic law—necessary, he argues, to test men’s restraint.

However, several points require clarification:

• a) While it is generally accepted that covering the face is not obligatory outside of prayer or pilgrimage, there is no solid basis for deeming it blameworthy or discouraged. Even if one does not consider it preferable, its permissibility is undisputed. Thus, extending disapproval to all forms of face coverings is unfounded—especially those that neither beautify nor degrade the wearer.
• b) The criticism of the niqab, as quoted by the author, refers to a specific style used provocatively by some women (e.g., dancers who used it to accentuate their eyes). This is clearly different from modest face coverings that serve no such purpose.
• c) The ruling that prohibits face covering during pilgrimage or encourages uncovering during prayer is specific to those contexts. It cannot be generalised to all other settings. In ihram, the rationale is to expose the face to sunlight and remove worldly attachments. In prayer, the woman is usually in private and not at risk of inappropriate attention. Thus, the specific rulings for ihram and prayer cannot be extended beyond those circumstances.
• d) The hadith often cited by the author—“For indeed, unveiling is from Islam” (fa-inna al-isfār min al-islām)—is not found in any recognised Shia or Sunni hadith sources. It appears in a non-canonical Sunni text, and even there, its authenticity is questionable. Moreover, it is unclear whether the statement actually endorses unveiling as a virtue.
• Analysis and Critique of the Article “Women: Perpetual Victims of History”
• The interpretation suggesting that individuals in the Hereafter flee from their relatives due to fear of retribution lacks substantiation and contradicts the apparent meaning of the Qur’an. It is indisputable that every oppressor on the Day of Judgement will seek to distance themselves from the oppressed to avoid their pleas for justice. This principle is universal, encompassing both men and women. Thus, if a woman has wronged her husband, she too will attempt to escape from him on that day. However, the Qur’anic verse in question does not base this fleeing on oppression or fear of the oppressed’s claims. If such were the criterion, it would apply universally—meaning an individual would flee from their brother, mother, father, children, and tribe due to past injustices. Yet, the verse is unequivocal, stating that on that day, all individuals will flee from their relatives, regardless of whether they have wronged them. The overwhelming fear and anxiety of that day will compel everyone to focus solely on their own salvation, leading them to avoid others to prevent being burdened by their pleas. In such circumstances, no one, even if they are typically the protector of their family, will be concerned with rescuing others. The Qur’an mentions men in this context not because they are more prone to oppression, but because they are traditionally seen as the protectors of the family. The verse emphasizes that even they, despite this expectation, will act otherwise, thereby implying that others, including women, will do the same.
• Every sinner, whether male or female, would readily sacrifice all their relatives to save themselves on that day. The Qur’an highlights men’s actions in this regard to underscore that if even those expected to protect their families act in such a manner, others are even more likely to do so.
• These observations represent significant reflections by the author concerning the content of the book. While there are minor critiques, they are omitted here. Ultimately, we reiterate that the evaluations provided do not diminish the author’s efforts or the value of their work. It is hoped that this and future works will contribute meaningfully to the elucidation and justification of Islamic teachings and laws, and that the author is rewarded by God.

Haste in Reflection

In its Bahman 1384 (January–February 2006) issue, Payam-e-Zan magazine published an article titled “Woman: the Perpetual Victim of History, and Several Reflections.” In this article, while briefly introducing the book “Woman: the Perpetual Victim of History,” several criticisms were levelled against it. The present text seeks to examine, critique, and respond to that article across a number of thematic points. It is worth noting that this rejoinder was later published in subsequent issues of the same magazine.

1. The article begins by briefly introducing the book, yet without providing a comprehensive evaluation—especially regarding the book’s scope and innovations. It merely cites the publisher’s remarks on the necessity of publishing such a work, before moving on to structural critique as a prelude to further objections. In contrast, the spirit of scholarly critique requires that one first assess the work’s place among existing literature in the field, then evaluate the need for its publication, and only thereafter proceed to a critique of its structure and content.
2. The book “Woman: the Perpetual Victim of History” is a four-volume collection aiming to analyse the tension between traditional and modern perspectives on women in society. It seeks to facilitate a path forward by offering practical and theoretical frameworks for the dignified, dynamic, and flourishing presence of women both in domestic and public spheres. The extent of the author’s success should be evaluated by scholars and readers familiar with the work’s teachings.

The article in question, which places strong emphasis on the views of Muslim and non-Muslim psychologists and jurists, appears to regard individuals as more important than ideas or knowledge itself. It fails to appreciate the significance of the author behind the present book—an individual whose views on human nature and the existential hierarchy of the soul are authoritative and well regarded. The author is recognised in the Shi’a seminary as a jurist, philosopher, mystic, and teacher of advanced Islamic sciences such as fiqh, usul, irfan, and philosophy. With decades of experience teaching seminal texts—including Tamheed al-Qawa’id, Manazil al-Sa’ireen, commentaries on Fusus al-Hikam, Misbah al-Uns, and Asfar al-Arba‘a—the author has a comprehensive command of Islamic jurisprudence, ethics, philosophy, mysticism, psychology, and sociology.

This breadth of knowledge has protected the book from reductive or one-dimensional analysis. Unfortunately, the article occasionally falls into such traps—especially in its discussion of the rationale behind certain religious rulings.

The comprehensiveness of the author’s vision shields the book from the pitfalls of both rigid traditionalism and uncritical modernism. These two tendencies—reactionary conservatism and superficial innovation—are precisely what the book seeks to transcend. This is particularly evident in the article’s critique of the author’s stance on the niqab and purdah, where a lack of deeper understanding of jurisprudential principles and social implications becomes apparent.

The book aspires to present a clear and effective model of a fulfilling, spiritually enriched, and harmonious life for modern women, in full alignment with Islamic teachings. Whether this aspiration is realised is for the discerning reader to determine.

1. The article’s first point of critique concerns the structure and arrangement of the book’s chapters. The author of the article writes: “The organisation of the book is not particularly commendable or appropriate, even though the author has stated that the sequence of topics is based on social realities.”

It is important to note, however, that the structural framework of this work is grounded in a philosophical foundation. It appears that the critic has overlooked or failed to appreciate this philosophical basis and the rational architecture underlying it. As the author himself notes, the arrangement of the book’s chapters corresponds to external, empirical realities, rather than to abstract or purely theoretical constructs.

To elaborate: the individual cannot be understood apart from society; the priority lies with the collective, not with the individual. What we encounter in the external world are complex composites, not isolated, simple entities. Hence, our analysis of any topic must begin from a sociological and composite perspective. In rational contemplation, we must first consider the societal context before analysing the essence and nature of the individual. The detailed arguments for this philosophical stance are elaborated in the author’s advanced philosophical lectures.

The first and most immediate issue surrounding the topic of woman concerns her appearance in society—namely, whether she is veiled or unveiled. Following this comes acquaintance with the opposite sex, courtship, marriage, issues of polygamy and temporary marriage (mut‘ah), the regulation of sexual matters, approaches to intimacy, and discussions of male authority (patriarchy). Only after developing a comprehensive and collective understanding of these social dynamics can we begin to examine woman’s ontological and existential structure, her emotional and intellectual characteristics, and related matters.

The critic views the sixth and seventh chapters—concerned with Islam’s regulation of sexual matters—as incongruous with the book’s broader themes. This suggests either a failure to recognise the historical injustices that have been inflicted upon women in precisely these areas, or a superficial and narrowly scoped engagement with global issues affecting women. A more thorough reading of these sections would reveal their relevance and necessity.

1. One of the main substantive criticisms is that “in many instances, the author’s arguments lack rigorous rational and textual (scriptural) foundations.”

This critique is overly generalised. A proper scholarly review requires precision and fairness. For each claim, supporting evidence and reasoned argumentation must be provided—an expectation that the article in question does not fulfil.

The critic also argues that the book fails to cite strong and credible opinions from Muslim and non-Muslim psychologists and jurists. However, it must be noted that this four-volume work is only an introductory outline for a much larger, approximately twenty-volume research project. In the subsequent volumes—many of which are already in preparation—the author extensively cites and critiques viewpoints from the Qur’an, hadith literature, reasoned philosophical arguments, as well as the works of both Western and Islamic psychologists and legal scholars. In the current volume, which outlines only the principal theoretical framework, such elaboration would be impractical. Furthermore, the emphasis on the individual rather than their ideas is more characteristic of intellectually undeveloped cultures. In scholarly discourse, the focus should be on the content and validity of an argument, not the prestige or identity of its proponent.

1. As for the issue of facial covering (niqab, purdah), the article contends that the general principle of modest dress (hijab) should logically support the recommendation (or even obligation) to cover the face. However, such a claim must be substantiated by explicit textual evidence from the Qur’an and Sunnah. The presumption that the principle of modesty automatically necessitates facial covering is insufficient to establish a ruling of istihbab (recommendation), let alone wujub (obligation).

Claims asserting the necessity of covering the face and presenting it as religiously or morally superior belong to a school of thought that views woman as a hidden, segregated being—rather than as a morally upright, intellectually capable individual who can, with dignity, participate in society. If one is to claim the preference or requirement for facial covering, one must provide clear and authoritative textual proof. Otherwise, such views must be regarded as culturally-motivated expressions of misplaced zeal, with potentially harmful social consequences.

As is evident in the book’s discussion, the term niqab in Arab culture refers broadly to any form of facial covering. Had the article engaged with the text more carefully and without haste, this point would have been recognised.

1. The article criticises the extent of a woman’s obedience to her husband and questions the generalisation of nushūz (disobedience), relying solely on the views of jurists. It asserts: “Except in the matter of conjugal relations, a man has no right to physical discipline, and the verse regarding nushūz pertains exclusively to conjugal matters.”

However, it must be emphasised that this too is a jurisprudential ruling and, as such, must be accompanied by appropriate legal reasoning. The evidences cited by jurists on this issue deserve careful consideration and cannot be dismissed without engagement.

1. In the tenth section of the critique, objection is raised to the general rule requiring a woman to obtain her husband’s permission to work outside the home, if such a condition is not stipulated in the marriage contract. In response, the editor-in-chief of the publication reminds the critic that this view represents the firm and widely accepted position of most jurists. It is noted that if the critic does not find this jurisprudential view persuasive, that is a matter of personal assessment, and not a valid critique of the book itself. It should also be highlighted that the view in question is the result of a systematic method of jurisprudential derivation and reflects the author’s own ijtihādī (independent legal reasoning) position, rather than a mere transmission of existing views.
2. The rationale given by the critic for the waiting period (‘iddah) following a revocable divorce—that it serves to prevent lineage confusion—is based on istihsān (subjective preference). It is evident, however, that the primary reason for the legislation of ‘iddah is not merely to prevent the mixing of lineages. Rather, it serves a broader psychological and emotional function, namely to provide an opportunity for the husband to be drawn back to his wife, aided by her adornment and affectionate gestures. This supports the explanation offered by the author, which highlights the woman’s deep emotional attachment to past experiences—both joyful and painful—and her inability to quickly detach from them. Time is needed for her to prepare herself emotionally and psychologically for the possibility of welcoming another man into her personal and emotional sphere. It must be noted that both the author’s reasoning and the critic’s represent ḥikmah (wisdom) behind the ruling, not its ‘illah (direct legal cause), a distinction that is well established in Islamic legal theory.
3. The thirteenth critique, which objects to the author’s claim that the requirement for a woman to consummate a new marriage (ḥalīl) after three divorces serves to address her sexual needs, is not valid. The criterion cited by the critic does not contradict the one presented by the author. The author’s point does not constitute a complete causal explanation (‘illah tāmmah) for the ruling, but rather one of its underlying wisdoms (ḥikam). Therefore, rejecting this interpretation on the grounds presented is not logically justified.
4. In the fourteenth section, the article attributes to the book the claim that women are categorically prohibited from assuming high-level responsibilities. However, this is an incomplete and inaccurate representation. The book maintains that responsibilities should be assigned in accordance with individuals’ personalities, emotional dispositions, and existential structures. It affirms that high-level leadership and technical positions in fields such as women’s healthcare, surgery, and social administration—areas particularly suited to women—do indeed constitute significant societal responsibilities. The book does not restrict “high-level responsibilities” to positions such as ministerial office or head of state.

In this same section, the article expresses an expectation that the hoopoe bird (hudhud), referenced in the Qur’an, should possess such intellectual maturity as to arbitrate on a matter over which humans have long differed—namely, the permissibility of women holding major positions of authority. However, the hudhud’s concern is not the political status of the Queen of Sheba, but rather her act of shirk (polytheism). The issue of her kingship is thus subordinate to the greater theological matter, which dominates the narrative.

1. In the sixteenth section, the article overlooks the interpretive innovation and systematic hermeneutic method employed in the book. It relies instead on a subjective assumption—that on the Day of Judgement, the terror will be so intense that each person will flee from others simply to avoid being asked for help. This, the critic claims, is the basis for people’s flight from their kin. However, not only is this rationale unsubstantiated, it also contradicts the apparent meaning of the Qur’anic verse, which explicitly states that it is the man who flees.

Finally, appreciation and thanks are extended to all those involved in the production and publication of the article “Reflections on Woman: The Eternal Victim of History,” particularly the esteemed editor-in-chief and the critic. Sincere prayers are offered for their continued success and prosperity.

7 February 2006