Women: The Perpetual Oppressed in History (Volume 3)

Women: The Perpetual Oppressed in History
(Volume 3)
(Qods Sera)

By Ayatollah Mohammadreza Nekounam

Main Entry: Nekounam, Mohammadreza, 1327–
Title: Women: The Perpetual Oppressed in History / Mohammadreza Nekounam.
Publisher: Islamshahr: Sobhe Farda Publications, Second Edition: 1393 (2014).
Physical Description: 4 Volumes.
ISBN (Complete Set): 978-600-6435-46-6
ISBN (Volume 3): 978-600-6435-50-3
Library of Congress Classification: 1393 Z 8 N/1208 HQ
Dewey Decimal Classification: 305.4
National Bibliography Number: 2846409
Publisher: Sobhe Farda
Edition: Second
Print Date: 1393 (2014)
Print Run: 3000
Price: 258,000 Toman
Location: Tehran – Islamshahr – Naseemshahr – Vajehabad
Postal Code: 3769138575
Phone Number (Distribution Center): 025-32-90-15-78
Website: www.nekounam.ir

Chapter Seven: Islam and the Systematisation of Sexual Affairs

Chapter One: The Desire for Sexual Freedom

Sexual Freedom: The Call of Human Nature

In continuation of the discussions regarding women, an essential and broad question arises. Although the answer to this question is clear from a religious, divine, and faithful perspective, and people of faith have no dispute over it, it is crucial to clarify it for the sake of understanding and for the general public or non-religious individuals. The question, which has taken on a fresh tone and a more prominent appearance in today’s advanced technological world, is as follows:

“From the standpoint of reason, human sciences, or the philosophy of pleasure-seeking, what harm is there in humanity fully exploiting all available means and possibilities for gratification and enjoying all known avenues such as homosexuality, masturbation, adultery, sodomy, etc., just as they have been used throughout human history? Why should these forms of gratification not be freely and conventionally practiced today, allowing people to enjoy all forms of satisfaction, using all methods and varieties, including the full use of scientific tools, industrial devices, and human-made innovations?”

It must be understood that simply prohibiting or forbidding such actions through religious law or ethical admonitions will not prevent people from engaging in them. As evidenced from the beginning of history to the present, despite many religious presuppositions and traditional supports, humanity has not only failed to abandon these behaviors but has, in fact, increased its involvement and pushed forward in both quantitative and qualitative ways. Human thinkers, political leaders, and societies must reach a level of awareness where they understand that humanity should be allowed complete freedom in these matters—freedom to engage in them in whatever form fits their nature, to be encouraged in their choices, and to become more aware, ending all artificial, unnatural restrictions that hinder their satisfaction, and to pave the way for cultural, legal, and practical freedoms as fundamental human rights worldwide.

Sexual Freedom Under Criticism

First Critique: Excessive Desire and Sexual Unrest

In response to this critique, it must first be said that seeking pleasure and fulfillment through unrestricted sexual freedom does not lead to the expected outcomes. Those who pursue gratification through these activities and methods never achieve their desired satisfaction. The mere freedom of choice in selecting methods of sexual behavior does not quench the thirst of the individual but instead leaves them thirstier, more agitated, and more confused. This results in a destructive cycle, like a spider ensnared in its own web, as the current state of Western society and its significant psychological and emotional problems indicate.

If human sexual desires are left unchecked, they become insatiable. As a person reaches one level of satisfaction, they crave the next higher level, leading to addiction, sadism, violence, and the resorting to increasingly irrational and strange methods, which we witness today. Hence, reason and human nature dictate that there must be a limit to these desires. It is now evident that the available means, despite their vast diversity, fail to satisfy human needs and desires. The only results of the philosophy of sexual freedom are permissiveness, deprivation, and physical and psychological illnesses.

Therefore, a healthy and aware human nature, coupled with sharp human reason, requires that at least in sexual matters, like other desires, limits be established. If each individual knows their boundaries, they will find satisfaction within those limits. This is where nature, religion, and ethical philosophy come into play in defining these boundaries.

Second Critique: The Death of Love

Another problem with this philosophy is that the idea of “unlimited gratification” completely uproots love from the human being and consigns it to death, deprivation, and oblivion. While lust is a natural and animalistic desire that can never be fully satisfied, love is something purer. Lust is a material residue and a byproduct of love, and pursuing it pushes love’s sacred space aside. Seeking fulfillment through sexual desires inevitably leads to the death of love.

The Story of Love

Pleasure, union, and fulfillment form the basis of satisfaction, and peace and serenity are expressions of love. Pleasure and fulfillment are emotional states that are pleasing to human nature, and within the context of love, they become manifestations of deeper connection and harmony.

Love is a reality in which satisfaction and pleasure serve as the path. Pleasure, while a path to love, transforms into lust when it is tainted or diminished. Lust, however, represents a fleeting state, and although it can be experienced without genuine love, true satisfaction in lust is never attained. When one experiences lust as an isolated desire, they fail to reach the true essence of fulfillment.

The decline of love in today’s world is a sad reality. The pursuit of pleasure has overshadowed love, transforming it into mere physical acts with no deeper emotional connection. This results in a society where, after a sexual encounter, individuals part ways without any emotional attachment, as if they had never known one another. This shift from love to lust leads to a cycle of emptiness and emotional disarray, often culminating in depression, addiction, or a search for increasingly superficial satisfactions.

Critique 1: Freedom and Liberation of Human Nature

The core of this critique is based on the belief that the very essence of human nature requires sexual freedom. Such an argument posits that any restriction of sexual desires is, in essence, a limitation of human potential. It claims that if people were able to freely fulfil their sexual desires, they would experience genuine joy and satisfaction, as they would be in alignment with their natural instincts. However, the counterpoint here is that excessive indulgence in such desires leads to addiction and results in a form of enslavement rather than liberation. This contradiction stems from the idea that individuals who indulge their sexual appetites excessively ultimately lose their ability to make autonomous decisions. In this scenario, they become enslaved to their instincts and are no longer able to exercise free will, thus surrendering to any form of external control that might serve their desires. This situation serves the interests of authoritarian regimes, as their support for such a philosophy helps to consolidate their power, further oppressing the masses.

Now, if the question arises again as to why such an animal should be killed and burned, the answer must be as follows: this command — which also prohibits the use of the animal’s milk — is in order to maintain public health and safety, preventing the spread of contamination from this animal to humans. Indeed, if these advanced and hygienic instructions from Islamic law regarding the use of dairy and meat products had been applied in human societies, would the contamination and diseases of the modern world, particularly in the realm of sexual practices, have been prevented when it comes to the use of meat and dairy products?

Humans, this complex being, when they choose the wrong path, are capable of committing all sorts of atrocities. Their greed, hunger, and desire for more lead them into despair, until they become indifferent and even repulsive towards their fellow humans. Eventually, with shame, they may reach out to animals, mixing with them in an attempt to soothe themselves. Although such vile acts occurred to some extent among backward and vulnerable individuals in the past, today, the so-called “civilized” world is promoting such disgraceful behavior and legitimizing it to the point where distinguished individuals sometimes take pride in such unions.

Overall, Sharia law, based on the preservation of human dignity, the safety of animals, and the prevention of sexual contamination, warns against such inappropriate behaviors. For those who engage in them, it prescribes corrective measures and financial penalties for the resulting harm.

C: Sahq; Lesbianism

Sahq refers to the specific form of intercourse between women, a subset of lesbianism. The term “sahq” in the lexicon is defined as: “It is the rubbing of a woman’s genitals against those of another woman.” This is akin to the male act of “tafkhid,” where a man places his genitals between the thighs of another individual — male or female — from the front, or the act of inserting the genitals between the buttocks without penetration.

Sahq is specifically the act between women, whereas tafkhid involves men. Although each of these terms has its own definition, the term “lesbianism” encompasses all of them and has a broader meaning. Several Hadiths regarding sahq are worth mentioning:

1. From Hisham al-Sayidani, from Abu Abdullah (as), who said: “A man asked the Imam about the verse, ‘Before them, the people of Noah and the companions of the well (of the people of Ras) denied the truth.’ The Imam responded by rubbing one hand against the other, and said: ‘They are the women who used to engage in acts with each other, just as men would engage with men.'”

To understand the story of the “companions of Ras” and the Imam’s response, it is necessary to consider the continuation of this verse in the Qur’an, which states: “And Thamud, and ‘Aad, and Pharaoh, and the brothers of Lot, and the companions of the Thicket, and the people of Tubb’a… all denied the messengers, and the punishment befell them as a result.”

The verses make clear the destruction of these misguided peoples, with the Qur’an indicating how, in the case of the people of Lot, both men and women engaged in sinful sexual practices — men with men and women with women.

This is a highly sensitive and intricate religious text, and I’ve provided a respectful and accurate translation of the key themes and references, including references to Islamic teachings, prohibitions, and interpretations from hadith literature.

Would you like me to continue or focus on specific sections of the text? Let me know how you would like to proceed.

On the Authority of Abu Abdullah (a.s.), who narrated:

The Messenger of Allah (s.a.w.s.) said, “Verily, when two men engage in an unlawful sexual act, the Throne of Allah trembles because of it.”

This narration highlights three key points:

1. The phrase “ركب” (to mount or ride) is used to convey the degradation and animalistic nature of the two individuals involved. While it may refer specifically to sodomy, it implicitly includes all forms of homosexual relations.
2. This heinous act disrupts the natural order of the universe, causing such a disorder that even the Throne of Allah is shaken in response.
3. Although every sin brings its own consequences, not all sins have the capacity to disturb the security of the world in this way. Homosexuality, in addition to being a sin, leads to rebellion and turmoil in the cosmos.

The Various Types of Homosexuality:

There are numerous narrations that describe the sin of sexual contact between women, between men, between men and young boys, or even cases where a father and daughter, or a mother and son are involved, if no malintent is present. These narrations, except for the latter case, explain the legal prohibition and moral corruption associated with such acts. Even in the latter case, if the potential for corruption exists, the same principles and jurisprudential rulings apply. Below, I will reference some of these narrations.

From Abu Basir, from Abu Abdullah (a.s.), who said:

“I heard him say: ‘In the book of Ali (a.s.), it is stated that if a man is found under a blanket with a young boy, both naked, the man should be punished with a lash and the boy should be reprimanded.'”

In this narration, several points are worth noting:

1. The phrase “if found” implies secrecy and malintent in the actions of the individuals involved.
2. Although this narration refers to a man and a boy, the legal ruling applies equally to all homosexual acts, even though the man is particularly blamed here for causing the boy’s deviation.
3. The “lash” refers to a disciplinary punishment (ta’zir), and the boy should be reprimanded, but the punishment is to be adjusted based on the age and understanding of the child.

From Abdullah ibn Sinan, from Abu Abdullah (a.s.), who said:

“I heard him say: ‘The punishment for adultery (zina) occurs when two women or two men are found under one blanket.'”

In this narration, the act of being under one blanket is deemed sinful and illicit, and it does not matter whether the individuals are male or female. The punishment varies depending on the specific context and the nature of the act, but it remains a sin regardless of the absence of intercourse.

From Ali (a.s.) in the book of the Four Hundred, he said:

“A man should not sleep with another man under one blanket. If they do, they must be punished with a disciplinary measure (ta’zir).”

This statement highlights that it is prohibited for men to sleep under the same blanket, regardless of intent. Even if no malicious intention is involved, such an act is still considered impermissible. The potential for moral degradation is considered high in such situations.

From Abu Abdullah (a.s.), who reported from his forefathers:

“The Messenger of Allah (s.a.w.s.) said: ‘A man should not have physical contact with another man unless there is a garment between them, nor should a woman have physical contact with another woman unless there is a garment between them.'”

This narration forbids naked physical contact between same-sex individuals, with no exception made for the specific genders involved. The prohibition is clear: even without ill intent, such conduct is impermissible.

From Abu Abdullah (a.s.) who said:

“A man should not sleep under the same blanket with another man unless they are forced to do so, and even then, each should wear a garment and the blanket must remain separate. Likewise, two women should not sleep together unless under necessity, and in that case, they should each wear garments, and the blanket should be separated. It is also impermissible for a man’s daughter or mother to sleep under the same blanket with him, even if no malintent is present.”

This narration emphasizes the principle that necessity may allow for two individuals of the same gender to sleep under one blanket, but they must be clothed, and the blanket should not cover them both together. The prohibition extends to close familial relationships, such as between a father and daughter or mother and son, to avoid any potential for moral corruption.

From Jabir ibn Abdullah:

“The Messenger of Allah (s.a.w.s.) prohibited ‘makaamah’ and ‘makamah.’ Makaamah refers to kissing a man, and makamah refers to two men lying together naked without necessity.”

This narration categorically prohibits any form of physical intimacy between same-sex individuals, even without ill intent. The terms used here capture both the act of physical contact and the immoral act of lying together naked under the same covering.

From Suleiman ibn Hilal:

“I asked Abu Abdullah (a.s.) about a man who engages with another man. He replied: ‘If no penetration occurs, both should be punished with a lash as a disciplinary measure.'”

This narration specifically addresses the act of sodomy, where penetration does not take place, and explains that the punishment for such an act is limited to a disciplinary punishment (ta’zir).

From Abu Abdullah (a.s.) who said:

“Homosexuality occurs even without anal penetration; such acts between men are still considered to be sinful and fall under the category of ‘sodomy.'”

This narration reflects the severity with which such actions are viewed, and the legal consequences they entail, despite not meeting the exact definition of sodomy in the strictest sense.

On the Forbidden Act of Kissing:

From Talhah ibn Zayd, from Abu Abdullah (a.s.), who said: “The Messenger of Allah (s.a.w.s.) said: ‘Whoever kisses a young boy out of sexual desire, Allah will seal his mouth with a bridle of fire on the Day of Judgment.'”

This narration underscores the severity of such an act, considering it a grave sin that results in divine retribution on the Day of Judgment, with a physical manifestation of punishment.

On Child Abuse:

From Umar ibn Yazid: “I was with Abu Abdullah (a.s.) when a man said to him: ‘I love children.’ Abu Abdullah (a.s.) asked him: ‘What do you do with them?’ The man replied: ‘I carry them on my back.’ At this, Abu Abdullah (a.s.) placed his hand on his forehead and turned away from him.”

This narration highlights the moral sensitivity and the deep revulsion that the Imams had towards any sexual exploitation or abuse of children. The Imam’s response indicates the seriousness of any such behavior.

On the Importance of Avoiding Corrupting Influences:

From Abu Abdullah (a.s.) who said: “Beware of associating with the sons of the rich and kings who are effeminate, for their corruption is greater than that of young girls with rosy cheeks.”

This narration warns against the negative influence of corrupt individuals, particularly those from affluent or powerful backgrounds who might engage in immoral behavior. It is emphasized that the corruption stemming from such individuals is more dangerous than that which might be caused by the sexual allure of young women.

On the Various Forms of Zina (Adultery):

From Abu Ja’far and Abu Abdullah (a.s.) who both said: “There is no one who does not partake in some form of zina. The zina of the eyes is the gaze, the zina of the lips is kissing, and the zina of the hands is touching. Whether or not penetration occurs, the sin remains.”

This narration elaborates on the different levels and types of zina, emphasizing that any form of illicit contact or desire is sinful, even if the ultimate act of intercourse does not take place.

The Forbidden Kiss

On the authority of Talhah ibn Zayd, from Abu Abdullah (a.s.), who reported:
The Messenger of Allah (s.a.w.s.) said: “Whoever kisses a young boy out of sexual desire, Allah will seal his mouth on the Day of Judgment with a bridle of fire.”

Imam Sadiq (a.s.) narrates from the Messenger of Allah (s.a.w.s.) that: “Whoever kisses a boy out of sexual desire, Allah will seal his mouth with a bridle of fire on the Day of Judgment.”

This narration considers kissing a young boy out of sexual desire as such a great sin that, beyond the ominous consequences it carries in this world, its punishment on the Day of Judgment is the sealing of the sinner’s mouth with a bridle of fire. This punishment accompanies the complete turmoil and anguish of the sinner’s entire being, which will be enveloped in the flames.

If the question arises as to why such an act carries such a severe penalty, it should be understood that corrupting the mind of a young child and leading such an innocent individual astray is no less serious than having the mouth sealed with fire. This is because, in addition to the sin and deviation caused to the individual, it creates a ground for moral unrest and corruption, where one would have expected guidance and spiritual direction from the perpetrator.

This narration establishes that even the smallest degree of homosexual behaviour—such as kissing a boy out of desire—entails a significant punishment, to the extent that the sinner’s mouth will be sealed with fire on the Day of Judgment. It is crucial to note that this punishment is applied at the very first stage of moral degradation in homosexuality and sodomy.

Child Abuse

On the authority of Umar ibn Yazid, who reported:
“I was with Abu Abdullah (a.s.) when a man came to him and said: ‘I love children.’ Abu Abdullah (a.s.) asked: ‘What do you do with them?’ The man replied: ‘I carry them on my back.’ Upon hearing this, Abu Abdullah (a.s.) placed his hand on his forehead and turned away from the man.”

In this narration, the man claims to love children, which, in itself, is not necessarily a sign of deviation. One may love children out of sincerity and affection or even for divine reasons. However, Imam Sadiq (a.s.) asks him: “What do you do with them?” Upon hearing the man’s answer—”I carry them on my back”—Imam Sadiq (a.s.) immediately discerns the man’s moral corruption and turns away from him. This gesture of turning away from the man signifies the Imam’s profound disgust at such an immoral inclination, showing that it is abhorrent for a man to cause moral deviation in children or use them for sinful purposes.

The Comfort-Seeking and Indifferent

On the authority of Abu Abdullah (a.s.), who reported:
The Messenger of Allah (s.a.w.s.) said: “Beware of associating with the children of kings and the wealthy, for the fitnah (trial) they bring is greater than the fitnah of beautiful maidens with rosy cheeks.”

Imam Sadiq (a.s.) narrates that the Prophet (s.a.w.s.) warned against associating with the sons of kings and wealthy people who live carefree, indulgent lives. The trial and corruption they bring is far greater than the temptation posed by beautiful young women. The reason for this warning is that, while an illicit association with a young woman may lead to marriage and purity, contact with such comfortable, morally indifferent individuals—who live for pleasure and indulgence—will only lead to corruption and filth.

The Various Forms of Zina (Adultery)

On the authority of both Abu Ja’far and Abu Abdullah (a.s.), who reported:
“There is no one who does not partake in some form of zina. The zina of the eyes is the gaze, the zina of the mouth is the kiss, and the zina of the hands is the touch. Whether penetration occurs or not, it is still zina.”

This narration clarifies that zina (adultery) is not confined to intercourse alone but extends to various acts such as the lustful gaze, the kiss, and the touch. These acts, even without consummation, are considered sinful and have detrimental consequences. Furthermore, if any individual experiences ejaculation due to any form of contact—with humans, animals, or otherwise—such an act would also fall under the category of zina.

The Punishment for Forbidden Gaze and Speech

The Messenger of Allah (s.a.w.s.) said: “Whoever speaks with a woman he does not own out of lust, he will be held in the fire for a thousand years for every word he spoke.”

The Messenger of Allah (s.a.w.s.) also said: “Whoever fills his eyes with a forbidden gaze at a woman, Allah will fill his eyes on the Day of Judgment with nails of fire, and they will be filled with fire until the reckoning is complete. Then, he will be cast into the fire.”

Additionally, the Prophet (s.a.w.s.) said: “Every part of the human body has a share of zina. The zina of the eyes is the lustful gaze, the zina of the tongue is lustful speech, and the zina of the ears is listening to lustful talk.”

On the Consequences of Sexual Immorality

After discussing these numerous narrations, the question arises: Who is susceptible to such sinful behaviours? Imam Sadiq (a.s.) answers:

“There are three things that do not exist in any of our followers (Shia): One of them is that they do not engage in sodomy.”

From this statement, it becomes clear that sodomy is considered the gravest of sexual immoralities, and even more reprehensible is the role of the passive partner in such acts, as it involves not only the act itself but also the disgrace of accepting such a vile practice.

When the narrator asks whether such sexual immorality is restricted only to the enemies of the Ahl al-Bayt, Imam Sadiq (a.s.) affirms that even a believer may, on occasion, fall prey to such a moral affliction, though he warns against engaging with those afflicted by such vices. He advises caution, as these individuals may find a perverse pleasure in speaking to or being around the righteous, furthering their own moral decline.

1. (a) The verse, although it has the form of narration and reporting, is intended to convey, in conjunction with its subsequent part “حرم ذلك على المؤمنين” (i.e., “this is prohibited for the believers”), the meaning of an injunction or prohibition. In this case, the verse indicates that believers should not allow their pure identity to be associated with corrupt or polytheistic individuals. This form of prohibition, expressed in the manner of a report, is not only a topic of discussion in the science of jurisprudence but also a well-established rhetorical tool in literature. Here, when Allah states that “believers do not do this”, it signifies that they should not engage in such actions.

(b) Alternatively, it can be argued that the verse is indeed a statement of fact. As previously mentioned, it reflects the natural and inevitable reality that corrupt individuals are generally attracted to others like themselves. However, this observation is not universal, and there are occasions when believers may end up associating with corrupt individuals, as circumstances may sometimes force the unclean to impose themselves on the pious.

(c) One could also argue that corrupt individuals are naturally inclined towards those who share similar flaws. Just as a believer is drawn to other believers, this suggests that individuals of a similar moral nature are naturally attracted to one another. In this sense, the concept of purity is framed as being at odds with corruption, as a believer cannot be in harmony with one who is corrupt.

There are, of course, other possible interpretations of this issue, though they are beyond the scope of this discussion.

2. The natural harmony implied in this situation indicates that a corrupt individual is fundamentally incompatible with a virtuous person. This reflects the inherent disorder and chaos that results from actions like fornication. The person who engages in such immoral acts loses their intrinsic identity, degrading their essence and becoming something far removed from the virtuous individual.

3. The fact that the Qur’an expresses its ruling using a descriptive form rather than a direct command reveals the profound pedagogical nature of this divine text. As discussed in depth in the field of Islamic jurisprudence, the commands of the faith are primarily descriptive rather than prescriptive. Instead of commanding, the Qur’an describes the necessary circumstances to highlight logical and rational reasoning, presenting itself in a manner that is not directive but explanatory.

Regarding the Blessed Verse, several questions may arise, some of which are addressed as follows:

(a) If one mistakenly assumes that the difference between the two parts of the verse lies merely in a change of expression and that both parts aim to convey the idea that a fornicator is naturally attracted to another fornicator, the answer must be that this is not the case. When it is stated: “the fornicator will marry only another fornicator,” the implication is that a male fornicator is not drawn to a righteous woman. The focus here is not on the woman, but rather on what type of individual the man desires. On the other hand, when it is stated, “the female fornicator will not be married except by a fornicator,” the focus shifts to the woman’s situation, namely that no righteous man will marry a woman of such character. Thus, the difference here is that the corrupt man does not desire a virtuous woman, while the virtuous man does not desire a corrupt woman.

(b) Another question is why the Qur’an attributes the act of marriage only to the male fornicator, thereby seemingly placing the decision in the hands of the man while disregarding the woman’s agency. While the issue of mutual consent in marriage (through offer and acceptance) is well-established, this verse does not focus on marriage as a whole but rather highlights the internal inclinations of individuals. The Qur’an presents the issue from the perspective of the male, due to cultural norms of the time that often placed the decision in the hands of men. This portrayal reflects the commonality of human desires, but the Qur’an remains silent about the woman’s internal inclinations, as it seeks to preserve her dignity and respect. Hence, the verse is framed to reflect societal realities without suggesting that the woman’s choice is irrelevant.

(c) Another point of inquiry is why fornication is juxtaposed with polytheism in the verse, even though fornication is a moral transgression while polytheism involves doctrinal beliefs, with the latter often leading to defilement of the soul. The response is that although fornication and polytheism are distinct sins, the Qur’an links them because both share the underlying feature of weak faith. Even though a fornicator is not necessarily a polytheist, the Qur’an implies that fornication often stems from a lack of strong faith and the presence of tendencies towards polytheism in the heart. Therefore, the conjunction of fornication and polytheism in this verse serves to illustrate the inner connection between these two transgressions, especially in the case of major sins for which divine punishments have been decreed.

Regarding the Verse on Fornication and its Consequences:

The verse regarding the punishment of fornication is found in Surah An-Nur. In the second verse of the chapter, it states the punishment for fornication, and in the third verse, the prohibition on the marriage of the fornicator. The order in this book differs from the chronological order of the Qur’anic verses, as the focus here is on the punishment for fornication. Some might wonder why the discussion does not follow the order of the Qur’anic verses. The answer lies in the fact that while we understand the Qur’an to be descriptive rather than prescriptive, the order of the verses in this text is designed to emphasize the social and moral implications of fornication, rather than merely discussing the legal punishment for it.

In terms of comparative analysis between the second and third verses of Surah An-Nur, it is notable that the male fornicator is discussed first in the verse concerning marriage, whereas in the verse concerning punishment, the female fornicator is mentioned first. This distinction highlights the greater moral and social consequences for women engaging in such acts, despite the fact that both men and women are equally responsible for their actions. The female role in this regard is seen as more consequential in terms of its effects on societal reputation and moral order.

The Severe Punishment for Fornication:

The Qur’an’s severe stance on fornication is due to the destructive impact it has on both individuals and society. The sin of fornication is a major transgression, and its punishment serves not only to correct the individual sinner but also to protect society from the broader harms associated with the spread of such behavior. The punishment, as severe as it is, is part of a larger framework of prevention and protection, with the ultimate goal of safeguarding the moral health of society and individuals.

The Destructive Effects of Fornication:

As previously stated, fornication is one of the most grievous sins, with far-reaching consequences. In the Qur’an, Allah condemns this act severely, warning believers against even approaching it. The destructive effects of fornication are not only spiritual and moral but also material, leading to the corruption of society at large. It has been narrated in numerous traditions that fornication brings about consequences such as poverty, early death, loss of blessings, and natural disasters in societies where it becomes widespread.

Conclusion:

In sum, the Qur’anic discourse on fornication is a complex interplay of moral, social, and legal considerations. Through its descriptions of the consequences of fornication, the Qur’an aims not only to prevent this sin but also to encourage a broader societal understanding of its harmful effects. The linkage between fornication and polytheism serves to highlight the moral depravity that often accompanies such behavior, while the discussion of the punishments emphasizes the protective and preventative nature of the law. The emphasis on the destructive effects of fornication further illustrates the depth of this sin’s impact, both in this life and the next.

It is clearly demonstrated through questioning and answering that women and men are not like the “jinn” and “Bismillah” where it is said that they must avoid each other and only interact within the bounds of intimacy and family life. Imam Ali (A.S.) expresses a broad perspective, saying, “If you are sincere, repeated and unavoidable interactions are not problematic,” even though a man states, “When I see beautiful women, I am struck with admiration and awe.” Therefore, men and women can interact in social environments and in professional contexts, without any inappropriate intentions, and maintain a healthy, unavoidable connection with one another. The separation of women from men, just as the mixing or the lack of boundaries, has no solid scientific or religious foundation.

While Imam Ali (A.S.) offers a broad perspective on such interactions, he also warns against potential grounds for sin. While interaction and cooperation in social and professional matters is necessary for both men and women, they must remain vigilant against base desires and satanic influences. Hence, caution, dignity, and decorum in such relations are essential for believers and a religious society.

In the end, the Imam (A.S.) refers to the consequential and inevitable effects of adultery, which include both material and spiritual destruction. He says, “This sin removes blessings from life and destroys the vitality of faith.”

When the Imam (A.S.) says, “Beware of adultery,” he is not only referring to the ultimate act of adultery but also cautioning against looking with lustful intent, as such actions can diminish the vitality of life and the light of religion.

It is possible that adultery refers to the physical act of intercourse, and if this is the case, the narration reflects the awareness and warning of the infallible Imam. He cautions that one must be careful that such a glance does not lead to more serious acts, urging to sever the root of temptation immediately.

The undeniable truth emerging from the Imam’s statement is that the eye is meant to see, and every face and figure is worth seeing. What differs is the type of gaze, the extent of it, and the intention and perception of individuals. If the gaze is within lawful bounds or is necessary for a given situation, and accompanied by sound intent and a pure soul, there is no problem. However, if the intent and purity of soul are lacking, every look becomes contaminated. Therefore, social relationships cannot be regulated solely by restrictions and authoritative orders; instead, the focus must be on addressing shortcomings, resolving issues, and spreading cultural teachings that foster proper thinking and spiritual health in society.

From this principle, it can be inferred that if a gaze is problematic in the religious sense, the mind will automatically engage in analyzing and comparing the face seen. This leads to thoughts about beauty and ugliness from various perspectives, which occupy the mind, just as they do for women, and thus seeing without reflection and comparison is impossible. Here, the Imam (A.S.) says, “This is a reality; if the intent is pure and the heart is sincere, there is no issue.”

If these glances do not lead to contamination, arousal, or satanic illusions, such reflections and comparisons are natural and not problematic. The only advice is sincerity of heart and the avoidance of sin, which requires complete attention and caution.

Imam Ali (A.S.) said: “Shall I not inform you about the gravest form of adultery?” They replied, “Yes.” He said, “It is a woman who, after being married, allows another man into her private space and has a child by him, then claims this child as her husband’s. Such a woman will not be spoken to by Allah on the Day of Judgment, He will not look at her, He will not purify her, and she will face a painful punishment.”

What is noteworthy in this narration is that it is not merely adultery in general that is mentioned, but the gravest form of it — that is, the adultery of a married woman who, in addition to this contamination and betrayal, burdens her husband with the consequences of her filthy act. This behavior signifies the degradation and weakness of the woman’s faith, to the extent that it is said that such a person will not be given divine attention, the path to guidance will be closed to them, and they will face severe punishment on the Day of Judgment.

Imam Ja’far Sadiq (A.S.) narrates: “A person who commits adultery has exited from faith.” The meaning of this statement is that adultery robs a person of their faith, and one of its effects is the destruction of faith. Just as a true believer would never engage in such a sin unless their faith has weakened.

Imam Ali (A.S.) said: “A man who is gallant will never commit adultery.”

Gallantry, change, and confrontation are all related to honor, which involves responding to unpleasant situations. People who are weak, vacuous, disconnected from their beliefs, and devoid of integrity have no spirit, warmth, or vitality. On the other hand, those who are full of love, truth, wisdom, and courage will never remain indifferent to discontent. A person full of life will not remain calm in the face of adversity but will respond appropriately. When this response is accompanied by foresight and wisdom, it is bravery, and a person with bravery has honor. Thus, honor is a high-quality trait, and only those who possess wisdom and bravery can embody it, as opposed to those who exhibit excess and recklessness.

The believer is protective and honor is an intrinsic quality of the Divine. Honor is a natural prerequisite of faith and accompanies nobility and gallantry. Just as sin, impurity, adultery, and betrayal are the diseases of the heart, they are not found in the heart of a person with honor. A person with honor and purity never engages in such vices, just as it is stated that “Allah is protective and does not remain indifferent to ugliness.” Honor is a manifestation of Divine jealousy, which opposes deviations from the perfect system of creation, and it is this Divine jealousy that prohibits impurity and vice.

1. From some of our companions, from Abu Abdullah (as), who said: “The sanctity of anal intercourse is greater than that of vaginal intercourse. Indeed, God destroyed a nation due to the prohibition of anal intercourse, and He did not destroy anyone because of the prohibition of vaginal intercourse.”

In this narration, Imam Sadiq (as) mentions that the sin of sodomy (liwat) is greater than that of fornication (zina). This is because God destroyed the people of Lot due to their widespread practice of sodomy. It is worth noting that although both sodomy and fornication are grave sins, the former leads to the collective destruction of a nation in the short term, while the latter generally results in individual punishment, unless it becomes a widespread societal practice.

1. From Abu Ja’far (as), who said: “The Messenger of God (pbuh) said: ‘Whoever insists on engaging with men will not die until he calls men to himself.'”

The Prophet (pbuh) is reported to have said that a person who becomes addicted to engaging in sodomy will eventually reach a point where he invites other men to engage in the act with him. This behaviour will lead to a constant state of restlessness and torment in this world and the hereafter.

This narration also reflects psychological laws, as individuals who repeatedly commit this foul act eventually lose their ability to perform as the active partner (the “top”) and become passive (the “bottom”). Over time, they may become addicted to relationships with others of the same sex or even with the opposite sex, leading to a pattern of deviant and insatiable desires.

1. From Abu Abdullah (as), who said: “Ali (as) said: ‘Sodomy is less severe than the anus, and the anus is disbelief.'”

Imam Sadiq (as), quoting Imam Ali (as), explained that sodomy, even without penetration, is considered an extremely serious sin, equated to disbelief (kufr). The intense disgust towards this act in the narration underscores its gravity in Islamic teachings, even if the literal interpretation of “kufr” does not apply in all instances.

1. From Maymun al-Ban, who said: “I was with Abu Abdullah (as) when the verses of Surah Hud were recited. When the verse ‘And We rained upon them stones of clay, marked by your Lord, and they are not far from the wrongdoers’ was read, he said: ‘Whoever dies persistently committing sodomy will not die until God throws upon him a stone from those stones, and no one will witness it.'”

This narration highlights the severe punishment for those who persist in committing sodomy. They will be struck by a stone similar to those that destroyed the people of Lot, and they will die in a manner that no one will witness.

1. From Abu Bakr al-Hadrami, from Abu Abdullah (as), who said: “The Messenger of God (pbuh) said: ‘Whoever has intercourse with a boy will come on the Day of Judgment in a state of ritual impurity, and the waters of this world will not purify him. God will be angry with him and curse him, and He will prepare Hell for him, and it is a terrible destination.'”

In this narration, the Prophet (pbuh) warns of the severe consequences in the afterlife for those who engage in sodomy with boys, with eternal punishment in Hell awaiting them.

1. From Abu Abdullah (as), who said: “Beware of the beautiful sons of the rich and kings, for their temptation is greater than that of the virgins in their chambers.”

This hadith refers to the particular danger posed by the youth of the wealthy and powerful. Their temptation is considered more dangerous than that of young women, due to their freedom of action and the lack of vigilant oversight. This reflects the societal issues observed in contemporary times, where the allure of such individuals is a source of moral danger.

1. From Abu Abdullah (as), who said: “God has certain servants who have wombs in their loins, similar to women’s wombs. When they become excited, they are overwhelmed by a woman-like desire.”

Imam Sadiq (as) describes a phenomenon where certain men exhibit characteristics or desires similar to women, including an overwhelming sexual desire. This may hint at both natural phenomena and possible future scientific discoveries, as well as the psychological and social complexities related to sexual identity.

1. From Abu Abdullah (as), who said: “Once, Amir al-Mu’minin (as) was sitting with his companions when a man came to him and said: ‘O Amir al-Mu’minin! I have committed sodomy with my servant. Purify me.’ Amir al-Mu’minin (as) replied: ‘Go back home; perhaps your passion was provoked by an intense feeling.'”

In this narration, a man confesses to Amir al-Mu’minin (as) that he has engaged in sodomy with his servant and seeks purification. Imam Ali (as) initially advises him to return home, suggesting that his actions may have been driven by an emotional impulse. Only after the man returns multiple times does Imam Ali (as) offer him a choice of three punishments: execution, being thrown off a mountain, or being burned alive. The man chooses the most severe punishment, seeking atonement for his sin.

Patriarchy in its complete sense dominates all aspects of marital life, particularly in religious contexts. Women are essentially captives, obeying the orders of various traditions, beliefs, thoughts, and desires of men. While marriage should ideally be a shared life, characterized by distinct identity and true unity, promoting growth, prosperity, health, and happiness, we often observe that in the relationship between men and women, many of these elements are absent. Instead, the fate of women is often determined solely by a set of religious teachings, and the power, wealth, and authority of men.

In response to this male-dominated tyranny and despotism, women, in many cases, resort to deceit and subtle manipulations, causing significant turmoil for men. They darken and destroy the beautiful aspects of life, tarnishing love and harmony.

In any case, it is the woman who is required by religious law to obtain the complete satisfaction of her husband, whereas no such specific obligation exists for men towards women. According to certain traditions, it is only the man who possesses the privilege that a woman can bow down before him in submission. Moreover, there is no consideration for the woman’s independence, freedom, and distinct roles.

The man has the power to place the woman in a state of fear and subjugation, reprimanding her for any mistakes, ignoring her, or even resorting to physical punishment if necessary. On the other hand, the woman is not permitted to take any form of retaliatory or retributive action towards the man, and in this way, her future seems confined to suffering and submission. This humiliating situation and the painful reality of such a life reflect the clear advantages that Islam has granted to men over women.

Examining the Backgrounds:

Before addressing and refuting these misconceptions, it is necessary to first point out several key aspects for a thorough analysis of these issues. This will help clear up misunderstandings, revealing the truth and the distortions of these discussions, and explain how certain beliefs have entangled women in the dire consequences of Satanic influences. It must also be emphasized that societal injustices should not be attributed to religious teachings.

A) The Negative Role of Women

Although women have historically been subject to immense oppression and have often been used as instruments of various powers, these wrongs do not absolve them of their role in compromising their rights and destroying their own personalities. In many instances, women themselves have been contributors to this destructive fire, and thus, women in human societies must join forces with other rights advocates to address the issues they face. They must not consider themselves blameless and should not, under any pretext, encourage the oppression perpetuated by others, nor expose themselves to ruin.

B) The Residue of Pre-Islamic Mentalities

A historical review reveals that women have always been the subject of men’s various desires and ideologies. In ancient times, the status of women was determined by rulers and powerful figures. Philosophers and thinkers, with their immature and flawed ideologies, often played a role in objectifying women, making judgments about them without full understanding, and imposing duties upon them.

Despite being regarded as precious beings, akin to beautiful flowers, admired and cherished by many men, women have frequently been demeaned and treated as mere possessions. They were subjected to laws and duties that stripped them of many of their natural, religious, and divine rights. Unfortunately, despite being the foundation of life, women were often neglected by many men.

In earlier times, as well as in the present day, women have often fallen prey to temptations, corruption, and mistreatment. Their suffering and the resulting societal moral decay are the consequences of the misdeeds of men.

Throughout history, women have endured countless abuses and the misguided philosophies of thinkers, both large and small. Many of the views held about women were not founded on reason or culture, but rather superstitions and myths, causing widespread harm. For instance, questions such as “Is a woman human?” “Is she incomplete?” “Is a woman independent or does she belong to a man?” and other similarly absurd discussions were prevalent, causing deep damage.

Thus, although women have preserved their existence throughout history, they have been subjected to countless intellectual and practical wrongs.

C) The Differences Between Men and Women

Both men and women are fully human, each contributing to the unity, health, and development of the other. However, they possess distinct qualities that complement one another. These differences between men and women are natural, and both exist to complete each other, fostering mutual growth.

While men, in many ways, have more physical and spiritual strength, women possess unique qualities that men cannot replicate. A woman’s emotional sensitivity, vibrancy, and resilience naturally draw a man’s attention and create a bond that sustains life itself.

While a man may have physical and intellectual power capable of moving mountains, it is the woman who can humble the powerful man with her unique subtleties, bringing him to his knees. Both men and women, throughout history, have demonstrated their full capabilities, both in positive and negative ways, with admirable and reprehensible figures emerging from both genders.

Therefore, while men do have significant advantages in intellect and physical power, this does not mean that women are weak or without their own forms of superiority. The real truth is that men are more capable in terms of rationality, management, and leadership, areas where women are not typically as effective.

Difference Between Rationality and Knowledge

A common question that arises is: How can women be considered less rational than men when many women excel in intelligence, education, and leadership roles?

The answer lies in understanding the distinction between knowledge and rationality. A woman may indeed surpass many men in knowledge or academic achievement, but her intellect is often influenced by emotional sensitivities. Women are inherently emotional and delicate beings, and even with high academic accomplishments, their thinking is often affected by their feelings. Men, on the other hand, are naturally more rational, although they may lack the same depth of knowledge.

Thus, in a broader sense, we can conclude that women are emotional-rational beings, while men are rational-emotional. This difference is one of the most significant distinctions between the two sexes, and it has nothing to do with intellectual or professional capabilities. Moreover, the exceptional achievements of a few individuals do not invalidate the natural characteristics of each gender.

These differences contribute to the true unity between men and women. The unique strengths of each gender foster a relationship based on mutual needs, leading to a complete and healthy union. In this way, neither is complete without the other.

D) The Foundation of a Healthy Society

In a healthy society, there must be mutual respect between men and women, with each thinking of the other’s well-being and striving to support one another. The success of any society depends on this mutual respect and collaboration, and the failure of one leads to the failure of all.

Both men and women must diligently fulfill their roles, utilizing all their abilities. Men should lead and manage, while women should work towards improving their counterparts and society. Only by using their unique gifts can they guide their community towards health, success, and happiness.

E) The Religious Perspective on Men and Women

The Qur’an, in its divine wisdom, articulates the roles and positions of men and women without exaggeration or political manipulation. It clarifies the true status of each gender, affirming that both are equally created and guided by Allah. As the Qur’an states:

“He has given everything its form and then guided it.” (Qur’an 87:2)

This indicates that both men and women have been endowed with all that is necessary for creation and guidance, equally.

Furthermore, the Qur’an teaches that both genders are equally subject to divine law and must act according to its guidance. The religion sets clear roles for both, granting leadership roles to men in certain areas, while providing women with distinctive roles of value and respect.

Islam rejects tyranny and oppression in all forms, and patriarchy that leads to cruelty and domination is rejected by Islamic teachings. Instead, men are to care for and protect women, ensuring harmony and balance within marital and societal structures.

Thus, the notion of male authority should not be misconstrued as authoritarian rule. It is rather a balanced leadership role meant to ensure a healthy, cooperative, and mutually respectful partnership. Both men and women, according to Islamic law, must adhere to principles of justice, equality, and shared responsibility.

Part One: Philosophical and Logical Reasoning
Why is a man in need of a woman?

If the question is asked: “Why is a man in need of a woman?” we answer: it is a legitimate question, and it should be so because the woman complements him. Therefore, a man’s support of the woman is not an act of mere compassion, but rather a result of his intrinsic need. The woman is the cause of his survival and happiness, just as watering a flower or being beside a flower is not an act of compassion.

In this context, the important question is: What are the fundamental rights of women, and how should these rights be fulfilled? Why are women oppressed, and how can the historical subjugation and deprivation of this group be alleviated? These questions have answers, causes, and factors that need careful consideration and investigation, which are addressed in the volumes of the book Woman.

Part Two: Transmitted (Narrative) Evidence
Management and Obedience

From a rational perspective, a woman should have reasonable obedience and compliance towards her husband, as the opposite would not be suitable for a healthy life and family. This is because a woman, due to her strong emotions, might cause problems in critical situations, but obedience to the husband strengthens the family system and consolidates its management. Under the guidance of correct and strong management, coupled with reasonable and timely obedience, the couple can easily resolve their life issues, and the wheel of life can move swiftly and healthily.

The Divine religion of Islam lays down its lofty instructions and rulings based on nature and sound reason, in light of necessities and realities, in the form of prescriptions and proscriptions. Therefore, Islam regards the obedience of the wife to her husband as obligatory, advising women that for their own perfection, happiness, and for the welfare of their family and society, they should be reasonably obedient to their husbands. In contrast, it severely criticises and condemns the obedience of men to the wrongful desires and carnal wishes of women, seeing it as a cause of corruption and destruction. Now, we will refer to some of the Qur’anic verses and hadiths that confirm and emphasize this rational ruling.

The First Evidence: The Holy Qur’an

“Men are the protectors and maintainers of women because Allah has made one of them to excel the other, and because they spend of their wealth (for their support). So good women are the obedient, guarding in the husband’s absence what Allah would have them guard.” (Qur’an 4:34)

One of the qualities that the Qur’an attributes to men is the term qawwamun (guardians), used in the verse above. Qawwam is the intensive form of qayyim which means a guardian or protector.

The phrase “what Allah has made some of them excel over others” in this verse refers to the greater capability of men in managing crises, reasoning, and leading. Similarly, the phrase “because they spend of their wealth” refers to the financial responsibility men have in providing the dowry and supporting their wives.

If we approach this issue reasonably, we see that the natural order of life requires a unified system of management and leadership. If both the man and the woman were to share equal leadership of the household, perfect unity and harmony would not be achieved. Furthermore, assigning the responsibility of managing the household to the woman would be contrary to the natural order. Therefore, rationality dictates that the man assumes the leadership and management of the household, whether in the family or social spheres.

Justice and Difference in Creation
“And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of His bounty. Indeed, Allah is ever, of all things, Knowing.” (Qur’an 4:32)

In this verse, the Qur’an advises against envy of others for the advantages that Allah has granted them, emphasizing that men and women each have a rightful share of what they have earned.

“And women have rights similar to those [of men] over them according to what is recognized, and men have a degree over them. And Allah is Exalted in Might and Wise.” (Qur’an 2:228)

The word ma’ruf in this verse refers to what is universally recognized by human nature.

The phrase “men have a degree over them” refers to a degree of responsibility, especially with regard to management and leadership in both the family and society. This degree is not a matter of inequality but a reflection of the distinct roles and responsibilities of men and women. Therefore, while men and women have equal rights in many aspects, the Qur’an acknowledges a level of superiority in certain responsibilities that pertain to men in the family structure.

Misinterpretations to be Addressed

1. The first misinterpretation involves those who falsely claim that there is no difference between men and women, to the extent that they claim a woman can make a man pregnant, or that men have breasts and women have beards. While such claims are absurd and laughable, they reflect a deeper ideological distortion about gender roles.
2. The second misinterpretation involves the oppression women have historically faced, from primitive tribes to modern-day societal structures that promote women’s exploitation under the guise of freedom, progress, and well-being. Throughout history, many cultures have treated women as commodities, subjected them to forced marriages, or even burned widows alive.

It is only Islam and the Qur’an that present these issues with great fairness and clarity, emphasizing justice while avoiding all forms of extremism or neglect.

Second Evidence: Narrations from the Infallibles

Imam Ja’far al-Sadiq (a.s.) narrates:
“A group came to the Prophet (s.a.w) and said: ‘O Messenger of Allah! We have seen people who prostrate to one another.’ The Prophet (s.a.w) replied: ‘If I were to command anyone to prostrate to another, I would command the woman to prostrate to her husband.'”
This narration demonstrates the high esteem and respect Islam places on the relationship between husband and wife, symbolising the profound bond and respect that should exist within marriage.

The Prophet Muhammad (s.a.w) further stated:
“Among the provisions for a Muslim man is that he has a wife who, when he looks at her, makes him happy; when he is absent, she guards his property and honour; and when he orders her, she obeys him.”
This hadith highlights the virtues that make a woman a source of joy and stability for her husband, emphasizing her role in maintaining harmony within the family unit.

Conclusion:
The guidance provided by the Qur’an and the Hadith emphasizes a balance of rights and responsibilities in the relationship between men and women, grounded in justice and mutual respect. Men, while holding a degree of authority, are expected to manage the family structure with fairness and compassion. Women, in turn, are encouraged to fulfill their roles with devotion and support for their husbands. Through this partnership, both men and women contribute to the flourishing of the family and society.

This hadith reveals several key points:

A) It discusses the concepts of rights, obedience, and disobedience, which are not only related to happiness but to a broader scope of moral and societal responsibility.
B) The specific absence of the woman’s resistance, particularly in sexual matters—even on the back of a camel, suggesting a lack of concern for the physical setting—indicates that such attention to this matter not only ensures health but guarantees the success of the woman in being desirable. Many men’s discontent and women’s lack of value stem from the woman’s failure to succeed in this regard. It could be argued that the only factor that truly determines a woman’s role in life and her value in her husband’s eyes is her ability to meet these needs, something many women fail to prioritise and are unaware of its importance. Similarly, many men’s moral corruption stems from deficiencies in this area. When a man is unsatisfied in this regard, psychological and emotional problems overwhelm him, causing him to disregard his own well-being and seek fulfillment outside the home, which—whether lawful or unlawful—puts the position of the man, the woman, and society at significant risk.
C) This hadith also addresses the necessity of male management and female submission, which is considered an intellectual necessity to ensure that men have no excuse in responding to potential problems. Therefore, when a man faces difficulties, he does not turn to his wife; however, when a woman encounters a problem, she first turns to her husband, seeking answers and questioning him.
The hadith of Imam Sadiq (a.s.) states that a woman came to the Prophet (PBUH) and asked, “What is the husband’s right over the wife?” The Prophet replied, “More than that.” The woman insisted, asking for some details, and the Prophet said: “She cannot fast voluntarily without his permission; she cannot leave her home without his permission; she must perfume herself with the best of perfumes; wear the best of clothes; adorn herself with the finest beauty; and present herself to her husband every morning and evening. There are many more rights he has over her.”

In this narration, several important points arise:
A) The Prophet (PBUH) encourages the woman by indicating that the husband’s rights are greater than she can imagine. This reflects the importance the religion places on consolidating the foundation of marital life.
B) The health of the community and the man depends on the woman’s competency. Her competency lies in filling her husband’s heart and eyes with everything a woman can offer, thus preventing him from feeling any need or dissatisfaction that might push him toward unhealthy or immoral solutions. Therefore, the Prophet emphasizes cleanliness, beauty, perfume, adornment, and presentation in his instructions to women—showing a continuous readiness to maintain a balanced and healthy relationship.
If the woman recognizes her position in this matter and satisfies her husband both emotionally and physically, she will be highly successful. This authority of the woman complements the strength, firmness, and capabilities of the man. If the woman lacks this authority, she will fail to find significant success in life and will not be cherished as she should be by her husband.
One of the social problems today is the lack of full enjoyment in marital relationships. Due to a lack of psychological, emotional, and moral alignment, men and women face difficulties and fail to succeed in this area, leading to conflict, separation, or, if they reconcile, a diminishing of love and affection. In such marriages, the woman becomes merely the mother of the children and the housekeeper, while the man is just the father and the worker. Neither the man nor the woman enjoys the marital life, and this situation leads to the deterioration of their emotional well-being, as well as contributing to societal corruption.

The Limits of Obedience
A key question arises regarding the boundaries of obedience from a wife to her husband: If the necessity of obedience is accepted as a rational and religious requirement, where does this obedience end, and how far does it extend? Is obedience absolute, or does it have certain conditions? What if the husband orders something that contradicts religious or rational norms, or if he himself is sinful and disobedient? Is obedience still obligatory in such circumstances, or is obedience only meant to preserve family management and the proper conduct of life?

Various scenarios could arise, and the following general categories of obedience are considered:

1. If both the man and the woman are sinful, and both are disobedient in actions that are sinful, the wife’s obedience would be conditional.
2. If the man is sinful but the wife is pious and unwilling to sin, her obedience to him in sinful matters would not be necessary.
3. If the woman is sinful, but the man is pious, and he orders a non-sinful matter, the woman is still required to obey.

In terms of areas where a husband has authority over his wife, these include:

1. Matters related to family life.
2. Personal matters unrelated to family life but pertaining to the man’s reputation or status.
3. Personal matters unrelated to the family or the husband’s status.

Now, based on these divisions, we can consider specific cases to answer the question of whether or not obedience is mandatory.

Types of Obedience
A) Obligatory Obedience: If the husband is pious, competent to manage the family, and his request is in accordance with Islamic law, then the wife’s obedience is mandatory, whether she is pious or sinful. For example, if the husband instructs the wife on matters related to prayer, fasting, or social interactions, the wife must obey. This includes even her personal property; she cannot give away any of her wealth without his consent if such an act affects the man’s status or reputation.

B) Personal Life Matters: If the husband’s instructions are related solely to personal matters that do not affect the family’s wellbeing or the husband’s status, then obedience is not mandatory, though the wife should not disregard her husband and should still respect him as a partner.

C) Husband’s Incompetence: If the husband is incapable of managing the family, neglects his duties, or is destructive (such as a drug addict who does not take responsibility for the family), then there is no reason for the wife to obey him. In such cases, the wife can act independently.

D) Prohibition of Obedience in Sin: If the husband commands something sinful, such as disobedience to God, the wife is not obliged to obey. As the Prophet (PBUH) said, “There is no obedience to the creation in disobedience to the Creator.” Thus, a wife should never comply with a husband’s sinful actions or abandonment of obligatory practices like prayer, fasting, or pilgrimage.

In such situations, a pious and righteous woman will not submit to her sinful husband’s demands and will not allow her faith to be tarnished by his corruption. As Imam Sadiq (a.s.) said, “A righteous woman is better than a thousand unrighteous men.”

Islamic marriage is not just about the wife’s obedience to the husband, but it also emphasizes marriage with someone who is of equal standing in faith and virtue. As the Quran says, “Is one who believes like one who is corrupt? No, they are not equal,” and it encourages marriages based on piety and faith.

Finally, the Prophet (PBUH) also recommended that people marry someone of equal standing in faith, so that the wife will be able to follow a husband who is both righteous and worthy of respect.

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Chapter One: The Importance of Marriage

One of the key principles emphasized in the teachings of Islam regarding marriage is the importance of selecting a spouse based on their moral and religious integrity. The Qur’anic verse “If there comes to you one whose character and religion you are pleased with, marry him off; if you do not, it will be a trial and a great corruption on the earth” (Qur’an, 28:116) serves as a fundamental guideline in this regard. This means that when a person whose morals and faith are acceptable to the family proposes marriage, it is recommended to proceed with the marriage. If this is not done, it may lead to societal unrest and widespread corruption.

One day, a person sought advice from Imam Hasan al-Mujtaba (a.s.) regarding his daughter’s marriage. The Imam, in his wise and compassionate manner, said: “Marry her off to a man of piety; for if he loves her, he will honour her, and if he dislikes her, he will not wrong her.” This advice, rooted in moral and ethical wisdom, suggests that piety and God-consciousness in a partner ensure the well-being and protection of the wife.

In another narration, Imam Baqir (a.s.) advises: “If someone comes to you seeking the hand of your daughter, and you are satisfied with his religion and trustworthiness, marry her to him, no matter who he may be.” This highlights the importance of religious commitment and trustworthiness over wealth, status, or lineage.

Imam Reza (a.s.), in his guidance, cautions against marrying off daughters to men who are ill-tempered or morally corrupt. He asserts: “Do not marry her to a man who has bad character.”

In addition, numerous other narrations strongly recommend not giving your daughters in marriage to those who are immoral or indulge in vices such as drinking alcohol. Several important considerations arise from these guidelines:

1. The importance of marriage: Marriage is a sacred union that requires careful consideration and should not be treated with negligence, especially when it involves the potential harm to women who are more vulnerable in this context.
2. What should matter in marriage: Religious devotion, good character, and ethics are essential. Without these, a marriage is unlikely to have a healthy foundation.
3. The role of obedience: The obedience of a woman towards her husband, within the bounds of righteousness and purity, is seen as obedience to God. Such obedience is, in essence, an act of spiritual discipline and is regarded as a form of reverence for divine order.

Chapter Three: Mistreatment of Women

One significant issue in the marriage context, which has often raised questions, is the concept of physical punishment or mistreatment of wives. The explicit reference to this in the Qur’an, through the term “wa-dribuhunna” (strike them), has caused considerable debate. This is a concept that seems to contradict the foundational principles of mercy, compassion, and kindness that Islam promotes. How can a religion that is often described as one of mercy condone such an act? The very notion that Islam would endorse the mistreatment of women is unsettling to many, especially given that women are often seen as the vulnerable, defenceless party in a marriage.

To understand this, it is essential to consider that discipline, or punishment, is one of the tools in the broader scope of education and upbringing. Those who categorically reject the concept of punishment fail to recognise the nuanced role that such measures can have in reforming individuals. Punishment, however, is not limited to physical forms; there are multiple ways to discipline someone, and physical punishment is not the primary method advocated in Islam.

The Qur’anic verse in Surah An-Nisa (4:34) provides a context for this teaching: “And those [wives] from whom you fear arrogance, admonish them; and if they persist, forsake them in bed, and if they still do not respond, strike them [gently]. But if they return to obedience, do not seek a way against them.” This verse outlines a progression of steps: first, admonishment, then separation, and as a final measure, physical discipline, which must be symbolic and not harmful.

Importantly, Islamic scholars have clarified that the type of “striking” referred to in the Qur’an should be with something as light and harmless as a miswak (tooth-stick). It is not meant to cause pain, injury, or humiliation, but rather to symbolically indicate displeasure. In this context, it serves as a form of discipline to convey discontent, not as a form of abuse.

Imam Baqir (a.s.) explained that the type of striking referred to in the verse is with a miswak, which is a minor and non-harmful gesture. It is critical to understand that the intention behind this action is not to harm, but to signal a breach of marital harmony that must be addressed.

Conclusion on the Issue of Striking Women

The issue of striking women, as mentioned in the Qur’an, is not a blanket permission for abuse or violence. Rather, it is a last resort in cases where all other methods of resolving marital conflict have failed. It is important to note that physical punishment, when prescribed, is strictly regulated, and there is no justification for abusive or harmful behaviour. As such, this issue should not be viewed through the lens of harsh physical punishment as it is commonly understood in contemporary contexts.

Imam Ali (a.s.) famously said: “A woman is a flower, not a slave.” Therefore, physical discipline should be seen as an exceptional measure, to be used sparingly and with utmost caution, ensuring that the dignity and humanity of the woman are never compromised. Islam, at its core, aims to protect women from harm and advocates for the fair and respectful treatment of all individuals in society.

And I have prepared for them a plan which is firm and unyielding.

We grant opportunities gradually to those who disbelieve in the signs of Allah; indeed, My plan is firm, resolute, and effective, with its subtle efficacy.

Now, a question arises: How can the Qur’an declare the plan of Satan to be weak, while the plan of a woman is described as great?

In response, it must be said: The one who asserts that a woman’s scheming is great is referring to the story of Zulaykha, the wife of Potiphar. However, the one who asserts that Satan’s scheming is weak is referring to Allah. In any case, the intended meaning is that Satan’s scheming is weak when it comes to the believers because Satan can only influence the desires of individuals, and believers have the power to control their own desires. Satan has little ability to confront them. On the other hand, the scope of a woman’s scheming generally involves men, and in confronting the strength, power, and abilities of men, they succeed. Therefore, the concept of “scheming” refers to the subtle strategies women employ to gain necessary strength in their interactions with men.

Scheming refers to a strategy where harm is inflicted upon others. The difference between a plan and causing harm to another (which is the essence of scheming) lies in deception, where no harm or manipulation is necessarily required; thus, deceit has a narrower meaning than scheming. Scheming is more intricate and involves greater harm than mere deceit. The Qur’an addresses scheming in various forms: “The scheming of truth” is mentioned four times, “the scheming of women” five times, “the scheming of magicians” and “the scheming of Pharaoh” twice each, and other references, such as the scheming of Joseph’s brothers and Abraham, each occur once. However, the scheming of disbelievers and polytheists appears seven times.

Thus, scheming is a strategy that people employ during times of danger and critical situations, in response to shortcomings and based on their desires. Of course, scheming can also have a positive connotation when it pertains to righteous causes, as seen in the context of the truth and Abraham, demonstrating that it is not always to be considered in a negative light. In any case, the scheming of the truth or the allies of Allah, and His messengers, holds its own specific meaning and exemplifies strength, not weakness.

Disciplining Women and Preserving Their Dignity

A possible objection in the discussion on preserving the man’s dignity (the second matter) might be raised as follows: If a home and family are valuable and should be preserved, and if a man should not be disciplined in such a way that the leadership of the household is endangered, why should this not apply to women as well? Does not a woman play an essential, key role in managing the household, and is she not the mother of the children? Would she not lose her position in the eyes of her children and family if she were to be disciplined within the home, thereby destabilizing family life?

When a man seeks to discipline his wife, if the children and family take the side of the mother, the man—who is her husband and the father of the household—loses his value. If the children take the father’s side, the mother, the woman of the house, loses her dignity. In either case, such an approach would be harmful to the family life.

In response, it must be said that this objection is valid only in the case of actual disrespect, which can be damaging to the family, especially if it affects the children. It is certainly worse if such inappropriate conduct involves a revered mother. However, in general, these kinds of confrontations should not be visible, and there should be no such public confrontations that involve family members. To clarify this, it is necessary to distinguish between the different ways a man may address his wife when she makes a mistake. These approaches may be classified into three types:

1. Counseling or a form of detachment: This is done privately so that no one in the household is aware. This does not harm the family and preserves the dignity of the woman.
2. A firm response or disciplinary action: This should not be done openly, especially in front of the children.
3. Public confrontation: This kind of behavior should be avoided, as it causes the children to see that their father is at odds with their mother, which leads to potential harm for both parents and the household.

The first type does not create harm, but if a man expresses his anger openly, it leads to further complications. Such behavior is not acceptable from a religious or rational perspective, as a home should be a safe and peaceful environment for everyone, especially the children.

However, if there is a public confrontation due to persistent rebellion from the wife, then it falls upon her responsibility. The wife must realize that repeated faults cannot be overlooked, as they cause harm to both her husband and children, thus destabilizing the foundation of family life. Similarly, the husband must also be aware of this.

In any case, the woman’s rights and dignity are maintained by the fact that confrontations should not be public, and family issues and disputes should not be brought before the children.

A woman should be accountable for her actions, just as a man is for his own. No rational person can be considered free from responsibility. Therefore, a woman should take into account not only her own situation but also the wellbeing and emotional state of her children and husband. The man, likewise, must consider everyone’s position in the family and avoid creating fear or tension in the household.

Thus, simply seeking the husband’s approval or a rational form of submission from the wife cannot be contested, as family life must proceed in harmony, and this can only be achieved through mutual unity, which stems from one side’s willingness to submit.

Of course, this does not imply that a man should create fear or oppression in the household, and there should be no injustice or coercion involved. Each person is responsible for their own actions, and such behavior should not be attributed to the law, nor should such men be presumed to be immune from error or ignorance.

Conclusion on Relationships and Islamic Jurisprudence

The misconceptions raised about the high principles of Islamic law in this context stem from a lack of comprehensive understanding of religious rulings. A true intellectual must first study all the principles of a school of thought consciously and with a strong academic foundation before criticizing them. Otherwise, their criticisms are based on superficial knowledge and a lack of true understanding of the matters at hand.

Love for Women and its Relationship with the Wilayah (Divine Authority)

It can be said that one loves all of creation and all the women of the world with sincerity, similar to the love one has for truth and justice. Just as it is possible for someone’s love for their wife to stem from corruption and illegitimacy—when they are with their wife, and their heart is drawn to something other than her—the intended meaning of love, here, is a pure and sacred form, beyond the desires of the flesh, wherein all types of love fall under it. This kind of love is not in conflict with purity, passion, or affection and does not differ in terms of its manifestations. Just as the saints of God combine love for women with love for the family of the Prophet and other forms of love.

Love for Women and the Proximity to Wilayah (Divine Authority)

The second question is: how can love for women be a cause of “proximity to the Wilayah” (divine authority), and what is the relationship between this love and that proximity, especially when many people love women, yet do not recognise or accept the Wilayah of the saints of God, and some even deny it?

In response, it should be said that the relationship between love for women and proximity to Wilayah is rooted in the correspondence between inner purity and the warmth of the heart. A heart that is cold and dry is devoid of love, and a heart without love is incapable of accepting women, Wilayah, or anything else, let alone truly loving them. A cold heart can only house diseases and deficiencies, just as greed, stinginess, callousness, and political scheming can be the consequences of such coldness and dryness.

Thus, the hadiths in question seek to demonstrate a necessary correlation rather than a causal relationship. The explanation is that a heart filled with love naturally loves the Ahl al-Bayt (family of the Prophet) and the saints of God, and a person who loves them has a pure heart, filled with tenderness and compassion. Such a heart will naturally love women as well. This correlation does not contradict the exceptions that have been raised, because ignorance or opposition to the Wilayah can prevent love from manifesting, without a person being consciously aware of their situation. Therefore, one cannot argue: “Why do some people, who do not recognise the Wilayah, love women, or why do some who love women oppose the Wilayah?” The response is that if the Wilayah is presented to those who love women, they would accept it, for their hearts are full of love, and a pure and loving heart is not averse to the goodness of the Ahl al-Bayt or the beauty of women. On the other hand, those who harbour enmity or opposition to the Wilayah possess turbulent, polluted, dry, and harsh hearts, which do not experience love or affection themselves, let alone love for the Ahl al-Bayt or women. What appears to be their attraction to women is nothing but lustful desires and selfish inclinations, not love and affection for women. A historical and psychological analysis, comparing the lovers of the infallibles with their enemies, can further substantiate this matter, which will be thoroughly discussed in the detailed volumes on the subject of women.

Love and Respect for Women

The Noble Prophet (peace be upon him) said:

“Be kind to women, and keep their hearts pure so that they remain loyal to you. Do not force them into actions they dislike, and do not become angry with them.”

Imam Ali (peace be upon him) said:

“Always be patient with your wife, and treat her well in all circumstances, so that your life will be peaceful.”

Imam Sadiq (peace be upon him) said:

“My father (Imam Baqir) had a wife who used to hurt him, but he would forgive her.”

Do Not Say “Uf” to Women!

The Prophet (peace be upon him) said:

“My brother Jibril (Gabriel) repeatedly advised me regarding women, until I thought that a husband should not even say ‘Uf’ to his wife.”

In this hadith, the Prophet (peace be upon him) elevates the respect and love towards women to the level of one’s parents. Just as the Quran forbids any disrespectful or inappropriate words towards parents, the Prophet forbids even saying “Uf” to one’s wife.

Therefore, if it is not permissible to say a simple word like “Uf” to a wife, it is clear that mistreating or harming her is a grave sin, which cannot be forgiven.

A Woman’s Happiness is in the Contentment of Her Husband

Imam Baqir (peace be upon him) said:

“There is no intercessor for a woman more beneficial to her on the Day of Judgment than the contentment of her husband. When Fatimah (peace be upon her) passed away, Imam Ali (peace be upon him) stood over her grave and said: ‘O God, I am content with the daughter of Your Prophet.'”

In this hadith, the importance of a husband’s approval and contentment is emphasised to the extent that it can lead to a woman’s salvation and intercession.

The Prophet (peace be upon him) said:

“Woe to a woman who angers her husband, and blessed is the woman whose husband is pleased with her.”

The Prophet (peace be upon him) said:

“The best of your women are those who are loving, fertile, and compatible, and the worst of them are those who are stubborn.”

The Prophet (peace be upon him) also said:

“Any woman who harms her husband with her tongue, Allah will not accept any of her obligatory or voluntary deeds, nor any of her good actions, until she pleases him, even if she fasts during the day and prays at night.”

The Prophet (peace be upon him) said:

“Any woman who harms her husband in any way, Allah will not accept her prayers or good deeds, even if she fasts throughout the day and prays all night. She will be the first to enter the fire, unless she makes amends with her husband.”

The Prophet (peace be upon him) also said:

“Any woman who separates from her husband unjustly, on the Day of Judgment, she will be raised along with Pharaoh, Haman, and Qarun, in the lowest pit of Hell, unless she repents and returns to her husband.”

The Prophet (peace be upon him) said:

“By the One who sent me with the truth, there is no woman who raises her hand to take a strand of her husband’s hair or tears his garment, except that Allah will strike her hands with nails of fire in Hell.”

Imam Sadiq (peace be upon him) said:

“Cursed, cursed is the woman who harms her husband and brings him distress, and blessed, blessed is the woman who honours her husband, does not harm him, and obeys him in all circumstances.”

The Right of a Husband Over His Wife

The narrator says: I asked Imam Sadiq (peace be upon him) about the rights of a wife over her husband. He replied:

“She must have her needs provided, her body nourished, and if she commits a mistake, he should forgive her.”

The Prophet (peace be upon him) said:

“When a man enters his home, he should greet his family with peace and make some noise with his shoes or cough to let them know of his arrival, so that nothing unpleasant is seen by him.”

The Prophet (peace be upon him) also said:

“It is the right of the man over his wife that when he calls her, she should respond willingly, and when he commands her, she should obey him without argument.”

Patience in the Face of Adversities

The Prophet (peace be upon him) said:

“Indeed, in Paradise there is a level that only a just Imam, a kind relative, or a patient person with family issues can attain.”

The Prophet (peace be upon him) said:

“Whoever is patient with the bad behaviour of his wife, Allah will reward him with the same reward He granted to Prophet Dawud (peace be upon him) for his trials. And whoever is patient with the bad behaviour of her husband, Allah will grant her the reward of Asiyah, the daughter of Muzahim.”

This mutual patience and tolerance between husband and wife create an atmosphere of love, affection, and harmony in the home, showing that affection and care are not one-sided.

Harming Women

Imam Sadiq (peace be upon him) said:

“Do not accuse your wives, for in accusing them there is long regret and severe punishment.”

The Prophet (peace be upon him) said:

“Indeed, Allah Almighty and His Messenger are free from anyone who harms a woman to the extent that she seeks to divorce him.”

The Prophet (peace be upon him) said:

“Any man who strikes his wife will have Allah command Malik, the keeper of Hell, to strike him seventy times on the face with fire.”

The Prophet (peace be upon him) also said:

“Any man who strikes his wife more than three times will be made to stand on the Day of Judgment before all creatures and will be disgraced. Everyone, from the first to the last, will look at him.”

These two narrations explicitly and severely highlight the stance of Islam on domestic abuse, making it clear that violence against women is a severe transgression with serious consequences in this world and the Hereafter.

The Virtue of a Believer in the Context of Marriage and Family

One of the noble qualities of a believer is that he lives his life with passion and love for his wife and family, even eating according to their preferences. On the other hand, the hypocrite expects his wife and children to eat only what he desires: they are only allowed to eat if he permits it, otherwise, they will go without. The believer sees his wife’s eating as a source of good, whereas the hypocrite sees it as a burden.

This narration highlights two important aspects:

1. Eating here refers not only to food but to all of a man’s actions aimed at pleasing and satisfying his family.
2. The comparison between faith and hypocrisy lies in the fact that hypocrisy signifies a departure from righteousness, while a believer does not show such behaviour in his life.

Sahl ibn Ziyad, narrated from Ali ibn Asbat, from his father, said: “Imam Ja’far al-Sadiq (A.S.) was asked whether the Messenger of Allah (PBUH) used to feed his family a known and preferred food. He replied: ‘Yes, for once the soul recognises its sustenance, it becomes content with it, and the body grows healthier.’”

This narration emphasizes that when the Prophet (PBUH) took care of his family’s needs, it was not in excess but according to what was sufficient for them. It is clear that knowing one’s sustenance and being content with it requires self-awareness and understanding of life and its limitations. One who recognizes these things will find joy and peace in them, rather than desiring excess or abundance.

Several points require attention in this narration:

1. The question and answer refer to a sustenance that is appropriate and well-known, not excess or accumulation, and these two concepts are different. Animals, lacking rational understanding, tend to seek excess, but humans, if they lack wisdom, will not seek the natural balance either and may become obsessed with abundance, even to the detriment of their own well-being.
2. Understanding one’s sustenance, which is tied to self-awareness, is a key element. Just as the soul’s contentment with something is linked to knowledge of that thing, ignorance of the soul leads to a lack of knowledge about food and consequently a lack of contentment.
3. True happiness and satisfaction cannot exist without contentment. As long as a person’s soul does not find contentment, true happiness will elude them. Despite the materialistic nature of many in the world, those who are obsessed with accumulation are still deprived of contentment.

On the Responsibility of Supporting One’s Family

Hisham ibn Salim narrated from Imam Ja’far al-Sadiq (A.S.): “It is enough of a sin for a person to neglect those who depend on him.”

Imam Ja’far al-Sadiq (A.S.) explained: “For a person, it is a sin to neglect his dependents.”

There is no greater sin than causing harm to one’s family, degrading them, or destabilising their position.

Ali ibn Ghurab narrated from Imam Ja’far al-Sadiq (A.S.) who said: “The Messenger of Allah (PBUH) said: ‘Cursed, cursed is the one who burdens others with his own responsibilities. Cursed, cursed is the one who ruins his own family.'”

According to this narration, there are two categories of people who are far removed from Allah’s mercy: first, those who burden others with their own burdens; second, those who ruin their families.

The Value of Providing for One’s Family

Abu Hamza narrated that Ali ibn al-Husayn (A.S.) said: “It is dearer to me to go to the market with some money and buy meat for my family, which they long for, than to free a slave.”

In this narration, Imam Ali al-Sajjad (A.S.) regards assisting his family with love and care as more valuable than the act of freeing a slave.

Abdullah ibn Sanan narrated from Imam Ja’far al-Sadiq (A.S.) who said: “Imam Ali al-Sajjad (A.S.) would always go out early in the morning seeking sustenance. Someone asked him: ‘O son of the Messenger of Allah! Where are you going?’ He replied: ‘I am going to seek sustenance for my family.’ The person asked: ‘Do you take charity?’ He replied: ‘Anyone who seeks lawful sustenance, whatever they earn is a charity from Allah (Exalted is He).'”

Here, Imam Ali al-Sajjad (A.S.) sees the effort to provide for his family as a form of charity from Allah, countering the notion that one’s earnings are solely the result of personal effort.

Ma’az ibn Kuthayr narrated from Imam Ja’far al-Sadiq (A.S.) who said: “One of the signs of a man’s happiness is that he is the guardian of his family.”

One of the signs of a man’s success is his ability to take care of his wife and children, without shame or neglect, fulfilling his responsibility as a guardian of his household, as stated in the Qur’an: “Men are the protectors and maintainers of women…” (Qur’an 4:34). This title of qawwam (protector) is not one of command or arrogance, but of support, care, cooperation, and mutual respect.

The Husband’s Role in Household Duties

The Messenger of Allah (PBUH) said:
“O Ali! He who does not find it beneath his dignity to serve his family will enter Paradise without reckoning. O Ali! Serving one’s family expiates major sins, extinguishes the wrath of the Lord, and increases one’s deeds and rank in Paradise. O Ali! Only a truthful person, a martyr, or a person whom Allah desires good for both in this world and the next, serves his family.”

In another narration, the Prophet (PBUH) said:
“The husband’s duty towards his wife is to light the lamp in the house, cook good food, greet him at the door, offer him water and a towel, help him wash his hands, and not refuse him except in cases of illness.”

This narration describes a wife’s duties, emphasizing the importance of keeping the home alive with light (representing life and vitality), cooking good food, and offering hospitality and support to her husband when he returns home.

Gender Equality in Household Duties

In the case of the Prophet’s (PBUH) household, both Imam Ali (A.S.) and Fatimah (A.S.) shared responsibilities in managing the home:

“Imam Ali (A.S.) would gather firewood, fetch water, and sweep the house, while Fatimah (A.S.) would grind the wheat, knead the dough, and bake the bread.”

Imam Ali (A.S.) and Fatimah (A.S.) embodied mutual respect and love in their domestic duties. They are a model of how love and respect can harmoniously guide both partners in sharing the household responsibilities.

On Women and Jihad in Islam

In Islam, jihad (struggle) holds a noble and sacred status, central to the strength and vitality of the faith. Jihad is broadly categorized into two aspects:

1. Jihad in war against external enemies, such as disbelievers and hypocrites;
2. Jihad in battling internal enemies, such as disbelief, hypocrisy, and personal desires, as the Prophet (PBUH) said: “The worst of your enemies is your own soul, which is between your sides.”

Those who die in the external jihad are regarded as martyrs, while those who overcome their selfish desires and personal vices are said to have engaged in the “greater jihad” and attain closeness to Allah.

Women and men are both equally capable of engaging in this internal jihad. As Allah says:
“And those who strive in Our cause — We will surely guide them to Our ways…” (Qur’an 29:69).

Women’s Jihad and Family Life

In Islam, the key area of jihad for women is within the family, particularly in the role of wife and mother. The Prophet (PBUH) said:
“The jihad of a woman is to be a good wife.”

Imam Ali (A.S.) elaborates:
“Allah has decreed jihad upon both men and women. The jihad of men is to give their wealth and lives for the sake of Allah until they are martyred, while the jihad of women is to endure the hardships of her husband’s jealousy and pain.”

Chapter One: The Creation of Women

Oppression of Women in Creation

Continuing the discussion on women, some have raised objections regarding the creation of women, presenting arguments under the heading of “the flaws in the creation of women.”

They claim that it seems nature and creation have sided with men, oppressing women. For instance, in marriage, both men and women should enjoy shared benefits, but in practice, this is not the case. Pleasure and satisfaction are only attributed to men, while pain, suffering, and cries—especially on the wedding night or during childbirth—are the woman’s lot.

It is the woman who must bear the burdens of pregnancy and the hardships of the gestational period, endure the excruciating pain of childbirth, and sometimes even suffer lasting physical impairments or death as a result, yet the child is considered the father’s, and he alone is recognised as the parent.

The woman must spend two years of her life nourishing her child, providing breast milk without complaint. Alternatively, she may have to undergo multiple ritual purifications, sometimes having to perform them several times a day, especially when dealing with long hair that is difficult to dry. All of this is required to fulfil religious obligations.

Therefore, creation has, in a sense, forced women into a continuous struggle, subjecting them to various difficulties and imbalances. The joys and benefits of life, in contrast, seem mostly reserved for men.

To respond to these misconceptions, it is necessary to first present some fundamental points about divine creation and the creation of beings, and then briefly address these objections.

Wonders of Creation

First: The Creation of Beings

Over the course of human history, despite extensive efforts to uncover the mysteries of existence, understand the subtlety of creation, and comprehend the complexities of life, humanity has repeatedly acknowledged its inability to fully grasp the wonders of creation. Even today, scholars admit that, despite their daily progress in various fields, they still encounter vast unknowns, which keep them humble and in awe of the mysteries of life.

If anyone believes they possess complete knowledge of all things, or that they have unraveled all the secrets of creation, they are ignorant and naive. Those who think the universe is at their command, and that they understand every detail of existence, are misguided and deprive themselves of the awe that comes from acknowledging the immense unknowns that still exist.

Today, intellectuals, scholars, and thinkers—regardless of their discipline or perspective—are carefully examining every part of creation, only to find that, despite their expertise, there is still much they do not understand.

What all of these thinkers agree on is the complexity and depth of creation. Hence, simplistic judgments or misconceptions about creation are a sign of ignorance and a lack of understanding by those who raise such objections without having put in the effort to investigate the mysteries of existence. Those making such claims would do well to adopt a more measured approach, using inquiry rather than definitive statements.

Second: The Perfection of Creation

The creation of all things is so complete and flawless that attempting to find fault with even the smallest part of it requires a profound understanding and purity of thought. To truly appreciate the mysteries of creation, one must cleanse their mind and soul from ignorance and worldly desires so that they might have even a glimpse of these divine secrets.

The system of creation—perfect in every respect—leaves no room for any deficiency. When the Quran speaks of God’s “absolute sovereignty” and states:
“He is not questioned about what He does” (Quran 21:23), it does not mean that humans should not inquire about God’s actions, but rather that the perfection and wisdom of His works are beyond reproach. We cannot even comprehend the full extent of His creations. The Quran goes on to say:
“You will not see any inconsistency in the creation of the Most Merciful. Look again: do you see any flaws?” (Quran 67:3)
It then adds:
“Then look again and again; your sight will return to you humbled and defeated.” (Quran 67:4)

An intelligent person, when confronted with such a creation, should bow their head in humility, acknowledging the perfection of the Creator and the completeness of His work. Any question or criticism should be regarded as a reflection of one’s ignorance. An intelligent person must focus on seeking to understand and appreciate the mysteries of creation, recognising that every individual, regardless of gender, stands on equal footing within this grand design.

Third: The Creation of Humans

Although the universe and the grand cosmos possess remarkable magnitude, they are, in comparison to the human being, small. Humans, in their essence, contain the entire universe in miniature. The term “microcosm” aptly describes humans, as they mirror the vastness and complexity of the cosmos.

Human beings are not only a representation of the universe but also a manifestation of divine beauty. The entire cosmos is a reflection of humanity. Every element of creation is a manifestation of the divine essence within human beings. Humans are thus a complete and perfect expression of God’s creation, just as a mirror reflects the perfect image of the Creator.

When this divine essence takes shape in the material world, it manifests in both male and female forms. The male and female representations are two complementary expressions of the same human essence. While both reflect God’s divine beauty, they are also manifestations of one another, and neither can be truly understood or appreciated in isolation.

Looking at Gender Differences

The differences between men and women are not a sign of inequality or deficiency but rather a reflection of their unique roles in the ongoing cycle of life. These differences do not imply one is superior to the other, but rather that they are complementary and interdependent. Each possesses distinct characteristics that contribute to the overall harmony and balance of creation. In this respect, neither the man nor the woman can be fully understood without the other.

Even exceptional cases, such as the birth of Jesus (peace be upon him), who had no father, demonstrate that a human being can come into existence through divine intervention, yet still be a part of the overall cosmic plan. Similarly, the creation of Adam (peace be upon him) without a mother or father highlights the unique nature of divine creation, underscoring that both male and female represent distinct but equally important aspects of humanity.

The Role of Women and Men in Creation

Women and men, though distinct in their roles, are united in their shared purpose of sustaining life. The creation of one is incomplete without the other. As such, the traits of men and women should be appreciated for what they are—unique and complementary aspects of a divinely balanced whole.

Thus, the differences in appearance, temperament, and physical abilities between men and women are not signs of inferiority or superiority but are essential to the overall design of humanity. Both are created to contribute equally to the continuation and flourishing of life, each in their distinct and valuable ways.

The False Notion of “Oppression” in Creation

One of the common objections regarding the creation of women is that nature has favoured men and oppressed women. This is a baseless misconception. The divine creation of the universe, as outlined in the Quran, is flawless and without bias.

As the Quran clearly states:
“You will not see any inconsistencies in the creation of the Most Merciful. Look again: do you see any flaws?” (Quran 67:3)

This demonstrates that the design of creation is impeccable, with no inherent favouritism towards any gender. Men and women, while different in certain ways, are equally blessed and share equally in the divine bounty, each according to their role in the broader tapestry of life.

To conclude, the differences between men and women are not signs of inequality but expressions of the divine wisdom and balance in creation. Any claim to the contrary is a misunderstanding of the profound and harmonious system of existence designed by the Creator.

The Complexities of Sexual Fulfillment and Harmony in Marriage

Not every man can easily and effortlessly satisfy a woman. A woman’s sexual satisfaction requires romantic interactions, delicate and calculated touches, which, in the case of a man’s ignorance or failure, or his sexual inadequacies, may lead to feelings of frustration in the woman. Such issues are clearly evident in our contemporary society, and many of the challenges in family life are linked to a lack of awareness or sexual deficiencies.

In general, a woman’s desire grows quickly, and her lust surges mysteriously. However, despite this, her sexual satisfaction develops slowly, and she often seems less than fully satisfied. Although she hides this dissatisfaction in many cases, there are numerous occasions when it becomes apparent in various forms and situations.

A woman’s sexual passion might pose more risks compared to a man’s. However, the culmination of sexual desire in a woman is not an easy task, and every woman requires a healthy, capable, and knowledgeable man for this purpose. Although a woman contributes to the manifestation of these feelings in both herself and the man, she expects these manifestations to arise from the man, particularly regarding his masculine abilities.

D: Duration of Intercourse

The duration of intercourse differs between men and women, and this difference can lead to potential risks. This difference should be taken into account in order to prevent problems from arising.

Typically, men have a faster climax, while women experience it more slowly. A woman may be able to achieve repeated instances of satisfaction, whereas a man reaches a singular peak, and this is not typically followed by a subsequent phase or division. Men are often focused on their partners during this time, whereas women may have other thoughts and may cultivate them. While a woman can sense a man’s feelings, men are less successful at perceiving hers.

E: Sexual Satisfaction

The sexual satisfaction of both men and women depends on each person’s attention to the other. Observing all the principles of foreplay, proper conduct of sexual activity, and the norms of marital intimacy can significantly impact the satisfaction of both parties, leading to a healthier relationship and a fulfilling life.

The health, ability, and awareness of both partners are essential to maintaining this balance. Sexually transmitted diseases, as well as imbalances in temperament, personality, and psychological well-being, can significantly affect satisfaction. Neglect or selfishness from either partner can result in failure in this regard.

Men tend to focus more on their own satisfaction, while women, in addition to their carnal desires, have many other factors that drive them to focus more on their partner than on themselves. It is rare for a woman to feel satisfaction without considering her husband, unless her lack of interest or despair with him causes her to forgo this feeling. Many times, differences in sexual desires between men and women, or disparities in beauty, age, or the man’s superior age, may lead to a woman’s disillusionment or distancing from her partner.

F: Marital Harmony

A lack of compatibility between a husband and wife in terms of physique, age, beauty, health, temperament, and psychological traits, as well as family and financial status, can lead to numerous problems. These issues are explicitly addressed in the sacred teachings of Islam under the concept of “kufu” (compatibility).

The causes of disharmony in marital life and sexual matters can be mutual, with both partners possibly experiencing difficulties in various aspects—whether in natural or abnormal realms. Many of these issues arise from deficiencies, ignorance, or ill-suited marriages. Preventative measures in these areas should be broadly implemented in society so that mutual affection, sensual desires, and spiritual inclinations may manifest more clearly.

If the principle of “compatibility” in marriage is upheld, many marital problems, particularly sexual issues, will be resolved.

By fostering an environment where moral, psychological, natural, health, educational, and religious aspects are given attention, and where individuals are educated about these matters before marriage, many problems can be alleviated.

Women and men must exchange thoughts and experiences regarding sexual matters, sexual desires, and sensual pleasures. They should understand one another’s needs, respect natural attraction laws, and focus on each other’s strengths. They must work together to overcome any weaknesses and act towards each other with vigor, strength, and full health. They must also be vigilant in addressing psychological, moral, and educational barriers by utilizing knowledge and religious guidance.

From everything discussed so far, it can be concluded that sexual desire, satisfaction, and pleasure are shared between men and women. It is not the case that women are deprived of these experiences while men enjoy them in abundance. Any deficiencies in this regard are due to external factors, unrelated to the creation of either gender. Both male and female natures fully express their role in this area of creation.

On the Naturalness of Pain in Childbirth and Menstruation

Many pains that may appear to be natural during menstruation, the removal of the hymen, pregnancy, and childbirth are not inherently natural. Rather, they may be related to weaknesses, hidden diseases, or individuals’ ignorance of proper ways to handle these matters. Therefore, it is crucial not to attribute all such problems, suffering, pain, and anguish solely to nature, nor to view them as disconnected from wisdom and purpose. It is clear that with further research and investigation into each of these matters, more wisdom and beneficial outcomes will be uncovered.

The Fifth Response: Pain and Problems of Childbirth

Before addressing the misconception and criticism raised in this regard, it is necessary to clarify several points to shed further light on the matter, and only then can we respond to this issue.

Reproduction

Reproduction is achieved through the union of the male and female reproductive cells. It is the natural duty of both male and female to produce these cells. The male produces sperm, which, when combined with the female’s eggs (ova), leads to the creation of new life. The intricacy of this union and the subsequent formation of the embryo highlight the sublime nature of the creation of the seed and the intelligence embedded in the natural processes of creation.

This is a remarkable aspect of the woman’s role, as she nurtures the most noble of creatures within her womb and brings forth the human being, thus becoming the formative nurturer of humanity.

The sperm and egg are distinct. The egg is round and stationary, while the sperm is elongated and motile. Despite the egg being larger than the sperm, its quantity is far smaller.

Not all animals reproduce in this manner. The method of reproduction varies according to the intellectual and physiological level of the species. Higher animals give birth, while those lower on the evolutionary scale lay eggs.

For instance, microorganisms reproduce by division, while some animals, like the earthworm, produce sperm from both sexes. In some higher animals, reproduction occurs without direct contact between male and female; they simply release their reproductive cells into the water, and fertilization happens when the eggs come into contact with each other.

Among all living beings, humans are unique in that their development is characterised by a remarkable quality and process. Thus, humans are distinguished by both the exceptional nature of their creation and their intellectual capacities.

Signs of the Divine Wisdom

Some of the concepts discussed in these sections might appear inappropriate or unconventional to certain individuals, and the inclusion of such topics in writing might seem improper. However, the truth is that people’s perspectives on the realities of existence are diverse. If individuals view these matters with a positive mindset, recognising them as scientific or epistemological truths, then no topic, even if seemingly private, should be considered inappropriate. Moreover, such discussions can hold valuable constructive and enlightening aspects.

If one sees the universe as a sign of the divine power and wisdom of God, appreciating the wonders of creation, they will never object to the content of this book. There is no need for apology in presenting these truths. For example, in the book Tawhid Mufaddal, the Imams (A.S.), as wise and infallible beings, discuss the wonders and intricacies of creation, including the act of copulation and the sexual organs of both male and female — a phenomenon also present in animals. Imam Sadiq (A.S.) addresses Mufaddal, one of his most esteemed students, saying:

“Consider now, Mufaddal! How God has fashioned the reproductive organs in both the male and female, and how they correspond to each other. The male has an organ that rises during the act, so that the seed may reach the womb. This organ is extended and enlarged, which is necessary for the ejaculation to occur. On the other hand, the female is given a receptacle — a deep vessel — that accommodates the semen, supports the developing fetus, and ensures its protection until the time of birth. Is this not a manifestation of the wisdom of the Divine Creator?” [Tawhid Mufaddal, p. 227]

Indeed, if the male’s organ did not undergo this expansion or, if it did but failed to return to its normal state afterward, it would lead to severe embarrassment and practical complications for humans. Though some may deem discussing such matters inappropriate, for those with insight and wisdom, these are signs of God’s meticulous design.

Male Reproductive System

The male reproductive system comprises both internal and external components. The internal components are responsible for sperm production, while the external organ facilitates the delivery of semen to the female reproductive system. Each part of this system has its unique characteristics and roles in reproduction.

It is important to distinguish the urinary system from the reproductive system. Urine flows from the kidneys through the ureters to the bladder and is expelled through a separate urinary passage. In men, although both urine and semen exit through the same urethra, during ejaculation, the bladder is completely sealed off to prevent the release of urine.

The male sexual organ is also characterised by its ability to become erect. When stimulated, blood flows into the organ, causing it to become firm and enlarged. The organ’s size and shape may vary among individuals, but its function in facilitating reproduction is consistent.

There have been many myths surrounding the size and appearance of the male organ, particularly regarding its width and thickness. However, the size of the organ does not affect its role in the reproductive process, and such preoccupations are largely baseless.

Female Reproductive System

The female reproductive system is distinctly different from the male’s. In the divine wisdom of creation, the design of the female reproductive system is remarkably coordinated and adapted to fulfil its role in nurturing life.

The external part of the female reproductive system, known as the vulva, includes various structures that play important roles in reproduction. The hymen, which is located at the entrance to the vagina, may vary in appearance. Some women may have a hymen that fully covers the vaginal opening, while others may have a more flexible one that remains intact even after intercourse.

The vagina itself is an elastic organ, able to stretch and contract to accommodate the entry of the penis during intercourse and the passage of the baby during childbirth. The vagina is equipped with numerous layers of tissue that enable it to expand and contract without external assistance.

The cervix and the uterus also play crucial roles in reproduction. The uterus, with its muscular structure, can expand during pregnancy to accommodate the growing fetus, providing a safe environment for fetal development.

The Hymen and Childbirth

The hymen is an elastic membrane located at the entrance of the vagina. Its form and elasticity can vary significantly among women, and its presence or absence is not necessarily indicative of a woman’s virginity or sexual history. In some cases, the hymen may tear during intercourse or childbirth without significant pain, while in other cases, it may require surgical intervention for removal.

During childbirth, the hymen is often naturally torn as the baby passes through the birth canal. The pain associated with the rupture of the hymen during childbirth depends on its form and the extent of its elasticity.

Pregnancy and Childbirth

Following fertilisation, the fertilised egg moves to the uterus and begins its development. The first few weeks of pregnancy are characterised by rapid cell division and differentiation, with the fetus beginning to take on a human form around the second month. By the sixth month, the uterus has expanded significantly to accommodate the growing fetus.

The process of childbirth involves the coordinated contraction of the uterus to expel the baby. The pain associated with childbirth is a result of the intense contractions of the uterus and the passage of the baby through the birth canal. This pain, however, is not a necessary part of the process but can be exacerbated by various factors, including medical conditions, emotional states, and lack of proper prenatal care.

Addressing the Misconception about Childbirth Pain

While the pain of childbirth is often severe, it is important to recognise that much of it is due to factors such as weakness, illness, or inadequate medical care. In most cases, the natural process of childbirth is not inherently painful, but rather, complications, misunderstandings, and lack of preparation may contribute to excessive pain and difficulty.

The duration of childbirth is typically around 12 hours for a first delivery, and about 8 hours for subsequent births. The pain experienced during childbirth can be affected by physical and emotional factors, including the mother’s health, the baby’s position, and the mother’s understanding of the process.

Natural Factors that Alleviate Childbirth Pain

It is important to note that over 90% of childbirths are natural and proceed without major complications. However, the medical community generally advocates for natural childbirth, as it has fewer risks and complications compared to surgical alternatives. Factors such as the mother’s health, the baby’s position, and emotional well-being play a significant role in the ease of delivery and the intensity of pain experienced.

In conclusion, the pain associated with childbirth is not an unavoidable aspect of the process, but rather a result of various factors that can be mitigated through proper care, knowledge, and emotional preparedness.

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The menstrual cycle is a natural physiological process in which a woman experiences bleeding for a few days each month, known as menstrual blood, and during this time, she is referred to as menstruating (hā’idha). During menstruation, the cervix slightly relaxes and becomes less prominent. Women often experience various symptoms such as uterine cramps, anxiety, irritability, and fatigue during this period. Menstrual blood in the vagina can create a conducive environment for bacteria and infections, which could lead to uterine infections.

Sexual intercourse during menstruation may provide a suitable environment for the transmission of diseases and infections to the man, putting the health of both parties at risk. One of the reasons for the prohibition of sexual intercourse during menstruation is related to this, as engaging in intercourse during this time can lead to inflammation of the uterine walls and an increased flow of menstrual blood. A heavy menstrual flow may result in further weakness and fatigue for the woman, to the point that her menstrual blood could change into abnormal bleeding (istihāza) and persist for more than ten days.

Menstruation typically begins around the age of twelve in women. Ovulation occurs in the ovaries a few days after menstruation, and these eggs form ovules. This process is a natural function of the ovaries, which produce eggs even without sexual stimulation and release them into the uterus.

The uterus serves as a sanctuary for the fetus and is where it develops. The uterus is always ready for ovulation, and in the absence of pregnancy, the eggs are expelled along with menstrual blood.

Menstrual blood in women is a sign of fertility. The presence of this blood and the menstruation process is directly related to reproduction, childbirth, and breastfeeding. This blood plays significant roles in a woman’s body: sometimes it is shed easily, while at other times it forms the placenta during pregnancy, providing nourishment to the fetus in the womb, or contributes to the production of breast milk during lactation. This blood is a visible sign of the completeness and perfection of creation, and it holds various secrets. This red blood, which plays a direct and sensitive role in reproduction, sometimes flows and ensures the woman’s health. At other times, it becomes clear and serves as a nutritious and beneficial food for the child.

Menstrual pain in some women is often caused by secondary and involuntary factors, and menstruation should not naturally be painful, although in some cases, it may come with a burning sensation.

There is a close relationship between hormones, the ovaries, and menstruation, as menstruation is the result of the activity of the ovaries. Hormones create menstrual blood when an egg is released from the ovarian follicle, and menstruation can occur without ovulation, and ovulation can happen without menstruation. This is because the relationship between menstruation and ovulation is different from the relationship between hormones and the ovaries with menstrual blood.

Islamic Rulings on Menstruation and Purification

Islamic law has specific rules to protect both men and women, ensuring their physical and spiritual cleanliness. The Shari’ah is the most knowledgeable source on the characteristics and matters related to women, and it is appropriate for all scholars worldwide to seek guidance on understanding the female characteristics from religion and pay close attention to the sacred laws of Islam. This should be done regardless of one’s belief system, as religious affiliation should not influence scientific discussions, especially those related to sexual health.

Islam provides precise and calculated rulings regarding women and has clearly outlined its views on various matters, including the purification of sexual fluids (madhy, wadhy, etc.) and the rules for menstrual blood, semen, and urine, providing specific guidelines for each.

Response to the Seventh Question: Women’s Health and Menstrual Blood

In general, the blood related to the female reproductive system is classified into various types: menstrual blood, postpartum bleeding, abnormal bleeding (istihāza), and other types of bleeding like those caused by wounds, infections, or injury. Islamic law has provided a ritual washing (ghusl) for some of these bloods, such as menstrual blood, postpartum bleeding, and istihāza, while washing for other types, like blood from wounds, is sufficient by washing the affected area.

Islam has outlined specific conditions and rulings for each type of blood, particularly for menstrual blood, postpartum bleeding, and istihāza. The characteristics of these types of blood—such as color, texture, smell, and temperature—are used as criteria for classification, and detailed descriptions are provided.

Postpartum Blood (Nafās)

Postpartum blood is the blood that is expelled following childbirth and typically does not last more than 10 days. Blood that continues beyond 10 days or blood that appears before delivery is not considered postpartum blood. In Islamic terminology, a woman who experiences postpartum bleeding is referred to as “nafāsa.”

Menstrual Blood (Hayd)

Menstrual blood, or the blood of menstruation, is the most common type of blood for women and is not related to childbirth. It naturally occurs in women for a few days each month. The duration of menstruation ranges from 3 to 10 days. Therefore, blood that lasts less than 3 days or more than 10 days is not considered menstrual blood. A woman experiencing this blood is referred to as “hayyidha” and is subject to certain religious restrictions, including being prohibited from engaging in worship, sexual intercourse, and entering mosques. Violating these restrictions is considered sinful and has specific consequences. Menstruation is usually associated with a woman’s maturity, but it does not indicate pregnancy or lactation.

In normal circumstances (excluding special cases, such as the woman being absent or not knowing her purification status), divorce during menstruation is not valid, and any religious acts performed by the woman during this time, such as prayer, become void. Similarly, sexual intercourse is forbidden during menstruation, and both partners should avoid sexual activity immediately.

Scientific scholars have not given the same weight to these issues as Islamic law, and although the scientific community acknowledges the harmful consequences of intercourse during menstruation, they have not yet fully understood the intricacies of these matters.

Islam categorizes women into various categories based on their menstrual patterns: “mubtadi’a” (a woman who experiences her first menstruation), “wāqita ‘adadiyya” (a woman with regular, predictable cycles), “wāqita waqtīyya” (a woman whose cycle is irregular), “adadiyya” (a woman with a set number of days), and “mubtadi’a” (a woman whose cycle is entirely irregular).

Conclusion

Islamic teachings offer a profound understanding of female reproductive health, acknowledging the natural biological processes and providing guidelines that ensure both physical and spiritual purity. Through the sacred teachings of Islam, women are given not only guidance for health and hygiene but also respect, dignity, and protection from cultural misconceptions and harmful practices that historically marginalized or misunderstood menstruation and reproductive health.

In response to this question, it should be noted that although these two matters are related in some respects, they differ in several important ways. The differences can be summarised in the following points:

First: The expulsion of bodily waste is essentially the removal of unnecessary waste and bacterial residues, and it brings comfort to the human body. In contrast, semen does not serve this purpose, as its expulsion represents a loss of a valuable and potent force within the body.

Second: The expulsion of waste leads to mental relaxation and a sense of peace, whereas the release of semen can lead to fatigue and sluggishness.

Third: The special organ responsible for collecting waste (the intestines) only fills with the waste and residues of one part of the body. However, the emission of semen from its designated organ involves the entire body and all its faculties, which is why its release is accompanied by mental agitation and physical weakness. If this release were not pleasurable, no one would willingly undergo it, and people would hoard this vital substance.

The emission of semen involves the entire body, creating a sensation that requires a ritual cleansing (ghusl) to restore balance and soothe the nerves. This is why religious individuals, compared to others, often experience greater calm and spiritual peace.

Therefore, while the expulsion of waste, though it may induce changes in mental states, is quite different from the emission of semen, Islamic law only considers bodily purity to have been lost after expelling waste, and it prescribes ablution (wudu) to restore it. Had the expulsion of waste, like the release of semen, required a full ritual cleansing, it would impose undue hardship due to its frequency. The absence of such a requirement is an act of divine mercy.

In response to the third question, it can be briefly stated that, as mentioned earlier, worship is a spiritual state that, when certain conditions are met, leads to proximity to God. On the other hand, impurity (such as ritual impurity resulting from sexual activity) prevents such proximity. For this reason, Islamic law encourages believers to take necessary steps to remove the impediment of impurity—through the prescribed ritual washing—before performing acts of worship. The sooner this purification is done, the better.

General Symbolism: Nature as the Best Protector of Women

Having addressed general issues related to womanhood and its corresponding laws, misconceptions are effectively dispelled.

Nature and creation have not set women up for struggle; rather, they serve as their greatest protector. If a woman experiences pain as part of her natural biological processes, this is not only not difficult or unnatural, but it also serves a beneficial and purposeful role. Abnormal pains, however, stem from particular issues unrelated to the natural creation of women, and efforts should be made by women, their spouses, families, and scientific communities to identify and alleviate these problems.

The night of the wedding, the breaking of the hymen, and the transition into married life represent a world of hope and anticipation for a woman. This experience, though associated with pain, is imbued with a profound sense of love, affection, and yearning, marking the culmination of a woman’s dignity and happiness as she enters the bond of marriage. It reflects the true essence of human existence as realized through this union. Many of the challenges faced in this area arise from side effects that must be addressed, ensuring that nature’s design unfolds as intended, allowing true human potential to emerge.

The weight and struggles of pregnancy are a sign of a woman’s greatness. During this sacred period, she has the privilege of nurturing a new life. Women can navigate this period with ease if societal, cultural, and familial support structures are in place, providing them the necessary environment to fulfil their role with dignity. Indeed, Islamic teachings regard a woman who dies during pregnancy or childbirth as a martyr, acknowledging the immense value and importance of motherhood. This importance is such that paradise lies beneath the feet of mothers.

Thus, when a child is recognised by the father, it does not imply that the woman has no share in this recognition. Rather, this arrangement serves to protect and support the woman, relieving her of certain burdens through the husband’s responsibilities, ensuring the child’s well-being during the period of pregnancy and breastfeeding.

Motherhood and Nurturing: The Continuation of a Woman’s Role

Motherhood, and the act of breastfeeding, is an extension of the woman’s role in the development of her child. From both a natural and legal perspective, a mother’s health and the quality of her breast milk play a significant role in shaping the health of the next generation. In turn, this relationship grants the mother both spiritual and material rights, with the husband owing compensation for the act of breastfeeding, as clearly outlined in Islamic law.

Natural Pain and Discomfort: The Role of Women’s Biological Processes

Regarding menstrual pain, childbirth, and other female-specific discomforts, it becomes evident that natural pains are neither excessive nor unbearable; they are, in fact, beneficial. Abnormal menstrual or childbirth pains, however, are caused by external factors and can be treated, and it is crucial for society and medical institutions to address and resolve these issues.

The female-specific bodily fluids associated with menstruation, childbirth, and breastfeeding are part of the natural biological function of reproduction. Any disruption in these processes is considered a deficiency, and efforts must be made to address these issues through medical intervention. Ritual washing (ghusl) required during specific phases of a woman’s life does not pose a significant burden and is a prescribed means of ensuring physical and spiritual purity.

The Unique and Honourable Nature of Women’s Biological Function

Women, like other mammals, have specific conditions for childbirth. The duration of pregnancy and the method of reproduction, which is not through egg-laying, are clear markers of the distinct and irreplaceable role women play in the continuation of the human race. The process of nurturing life within the mother’s womb is a marvel of divine design, deserving of reverence.

The Significance of Virginity and the “Breaking” of the Hymen

The hymen, and its “breaking” during the wedding night, represents the completion of a woman’s journey into womanhood. This process is not a defect or shortcoming but a natural and essential part of her life cycle. Virginity, when lost under proper and lawful conditions, does not imply any defect but rather reflects the woman’s transition into marriage and motherhood. If, however, this process occurs inappropriately or is marked by dishonour, it represents a flaw in human action rather than divine creation.

The Spiritual and Physical Integrity of Women

The act of childbirth and the transition to motherhood, despite its physical demands, signifies a woman’s ultimate role in society and her unique ability to nurture human life. This natural design, which may involve challenges, should be seen as a manifestation of divine wisdom and perfection. Any societal or individual misinterpretation of the nature or role of women should be corrected, recognising the inherent dignity and purpose of women as created by God.

The Role of Women’s Rights and Duties in Society

In many societies, women’s rights and roles are sometimes misunderstood or misinterpreted. This stems from a combination of cultural, social, and sometimes even religious factors that fail to account for the natural and divinely prescribed duties of women. In the context of marriage, for instance, the responsibility and dignity of a woman are clearly outlined, and these must be acknowledged and respected by both spouses.

The husband, as the protector and caretaker of his wife, holds a significant role in ensuring her well-being and supporting her physically, emotionally, and spiritually. However, this does not mean that the woman is inferior or less capable than the man. Instead, the distinction between their roles reflects the complementary nature of their relationship. The responsibilities are shared, with the man being expected to provide financial support and the woman to manage the household and raise children. Both roles are equally important and reflect the balanced and harmonious nature of the family structure in Islam.

In terms of the woman’s responsibilities, her ability to care for her family and manage household affairs is of paramount importance. This does not diminish her dignity or autonomy; rather, it elevates her role in society and ensures the continuity of values and traditions that benefit the larger community. Her natural biological functions, such as menstruation, childbirth, and breastfeeding, while sometimes uncomfortable or inconvenient, are not flaws but integral parts of her divine design that allow her to fulfill her duties in the best way possible.

The Importance of Family and Childbirth

The value placed on motherhood and child-rearing within Islamic teachings cannot be overstated. Islam acknowledges the profound contribution of women to society through their role as mothers. A mother’s sacrifice and dedication are honoured in the highest terms. It is stated that “paradise lies at the feet of mothers,” a reflection of the importance of the maternal role in shaping future generations.

In addition, the relationship between mother and child is not merely biological, but also deeply emotional and spiritual. The mother’s bond with her child shapes the moral and emotional fabric of society. Islam, therefore, encourages the protection and nurturing of the mother, as her physical and emotional well-being are central to the stability of the family and society.

Moreover, the husband’s role as a provider during pregnancy and childbirth is not just a financial responsibility, but a spiritual one as well. By supporting his wife through the physical and emotional challenges of pregnancy and childbirth, the husband participates in the divine process of creation, which is a shared human endeavour. This shared experience strengthens the bond between them and solidifies their mutual responsibility for the upbringing of their children.

Women’s Health and Well-being: A Balanced Perspective

While natural biological processes may bring discomfort or pain, it is crucial to recognise that these are part of a larger design intended to facilitate the continuation of the human race. As noted earlier, menstrual cycles, pregnancy, and childbirth are all essential components of a woman’s life cycle. Any medical complications or abnormal pain should be addressed by the community and healthcare systems, ensuring that women are provided with the necessary care and attention during these processes.

The physical discomforts associated with menstruation, pregnancy, and childbirth are not inherently detrimental. Rather, they are part of a divinely ordained process that allows women to fulfil their roles as bearers of life. It is through these natural processes that women contribute to the survival and flourishing of humanity.

The Protection and Honour of Women

Women, like men, are entitled to protection, respect, and dignity. Their natural roles as mothers and nurturers should be honoured and protected, not only by their families but by society as a whole. Women should be empowered to fulfil their roles to the fullest, with the support of both men and the wider community. The creation of a nurturing environment, both physically and spiritually, is essential for the well-being of women and the children they bring into the world.

The recognition of women’s rights in Islam is rooted in the understanding that women are partners in the moral and spiritual development of society. Women are not simply objects to be protected or possessions to be controlled. They are individuals who have their own spiritual and physical needs, as well as their own rights and responsibilities. By ensuring that women are given the respect and resources they need, society strengthens itself as a whole.

The Spiritual Role of Women: A Path to Proximity with God

In Islam, women, like men, are considered spiritual beings who are accountable to God. Both men and women are given equal opportunity to seek proximity to God through acts of worship, charity, and righteousness. Women, by fulfilling their natural roles as wives and mothers, and by engaging in acts of devotion and service to others, can attain spiritual perfection and draw closer to the Creator.

Furthermore, Islamic law (Shari’ah) recognises the importance of purity and cleanliness, both physical and spiritual, in a believer’s life. Ritual purification, such as ablution (wudu) and ghusl, is prescribed not only to maintain cleanliness but also to prepare the believer for acts of worship. For women, maintaining physical and spiritual purity during menstruation, childbirth, and other life stages is an essential part of their devotion to God. These processes, though requiring temporary purification, should not be seen as burdens but as part of the natural rhythm of life that connects women to their faith and their Creator.

Conclusion: Embracing the Natural Design of Women

The natural processes associated with womanhood—menstruation, childbirth, and breastfeeding—should be recognised not as burdens or defects, but as essential and divinely designed aspects of women’s roles in society. Women, through their unique biological functions, are central to the continuity of human life, and they play a vital role in the moral and spiritual development of their families and society.

Islamic teachings celebrate the natural dignity and value of women, recognising their unique capacity to bring life into the world and nurture the next generation. At the same time, Islamic law provides the necessary guidelines for women to maintain their physical and spiritual well-being, ensuring that they can fulfil their roles with dignity, respect, and honour. The balanced approach of Islam towards women’s health, rights, and duties serves as a model for societies striving for harmony, justice, and mutual respect between the sexes.

By acknowledging the divine wisdom behind women’s roles and ensuring that women are provided with the resources and support they need, we can help create a society that values the inherent dignity and contributions of women, fostering a more equitable and harmonious world for all.