A New Exploration into Women's Social Presence (Book) - Revision history

Sarfipour: /* Critique of Opposing Arguments */

2026-05-11T13:13:35Z

Critique of Opposing Arguments

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	=== The Verse of Ornament (‘‘Ḥilyah’’) and Tabarruj ===		=== The Verse of Ornament (‘‘Ḥilyah’’) and Tabarruj ===
	Another verse that, in the author's opinion, attracted the attention of the opponents is (Qurʾan 43:18) "What! One who is brought up amid ornaments and is inconspicuous in contests (do you take her as the daughter of God)?" Opponents interpret this verse to mean that women are naturally inclined towards adornment and lack the capacity for strong argumentation and reasoning. In The ~~Verse of Display (‘‘Tabarruj’’)~~ (Qurʾan 33:33), women are commanded to stay at home and not to go out in public as they did at the age of ignorance. The social presence of women is contrary to the clear prohibition in the verse and Gender Intermixing with Non-Maḥrams. He believes that ~~The Verse of Display~~ (~~‘‘Tabarruj’’~~) cannot be relied on because of its brevity in identifying the pronouns and the relevant conjunctive nouns used in the verse. Furthermore, in his criticism of ~~The Verse of Display~~ (~~‘‘Tabarruj’’~~), he thinks that the verdict is particularly confined to the wives of Prophet Muhammad (s), and because of different readings, it could mean that they should observe dignity and solemnity instead of staying at home. Finally, none of the above verses proves that women should not participate in administrative and Guardianship (‘‘Wilāyah’’) affairs.		Another verse that, in the author's opinion, attracted the attention of the opponents is (Qurʾan 43:18) "What! One who is brought up amid ornaments and is inconspicuous in contests (do you take her as the daughter of God)?" Opponents interpret this verse to mean that women are naturally inclined towards adornment and lack the capacity for strong argumentation and reasoning. In The (Qurʾan 33:33), women are commanded to stay at home and not to go out in public as they did at the age of ignorance. The social presence of women is contrary to the clear prohibition in the verse and Gender Intermixing with Non-Maḥrams. He believes that (Quran 33:33) cannot be relied on because of its brevity in identifying the pronouns and the relevant conjunctive nouns used in the verse. Furthermore, in his criticism of (Quran 33:33), he thinks that the verdict is particularly confined to the wives of Prophet Muhammad (s), and because of different readings, it could mean that they should observe dignity and solemnity instead of staying at home. Finally, none of the above verses proves that women should not participate in administrative and Guardianship (‘‘Wilāyah’’) affairs.

	=== Opponents’ Narrational Arguments ===		=== Opponents’ Narrational Arguments ===

Sarfipour at 13:00, 11 May 2026

2026-05-11T13:00:10Z

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	=== Historical quotes from Prophets (pbuh) and the Governance of Imam al-Mahdi (May God hasten his glad advent) ===		=== Historical quotes from Prophets (pbuh) and the Governance of Imam al-Mahdi (May God hasten his glad advent) ===
	One of the reasons cited by the author is ~~the~~ The Rule of the Queen of Sheba (Bilqīs), a woman whose story is narrated in the Holy Quran, and Allah Almighty did not condemn her, but Tacit Approval and was pleased with her Guardianship (‘‘Wilāyah’’). He also reports twenty-seven narratives about women who were guardians, agents or advisors and Prophet Muhammad (s) consulted with them in matters of jihad, economics, knowledge and the fight against oppression, and these narratives show that the Prophet (PBUH) consented to the participation and presence of women. Some narratives on Mahadism also state that 50 of the main companions of Mahdi (May God hasten his glad advent) will be women. Alternatively, during the presence of Mahdi, wisdom will reach such a level that women will judge based on the Book and Sunnah of God.		One of the reasons cited by the author is The Rule of the Queen of Sheba (Bilqīs), a woman whose story is narrated in the Holy Quran, and Allah Almighty did not condemn her, but Tacit Approval and was pleased with her Guardianship (‘‘Wilāyah’’). He also reports twenty-seven narratives about women who were guardians, agents or advisors and Prophet Muhammad (s) consulted with them in matters of jihad, economics, knowledge and the fight against oppression, and these narratives show that the Prophet (PBUH) consented to the participation and presence of women. Some narratives on Mahadism also state that 50 of the main companions of Mahdi (May God hasten his glad advent) will be women. Alternatively, during the presence of Mahdi, wisdom will reach such a level that women will judge based on the Book and Sunnah of God.

	=== Rational Arguments for Participation ===		=== Rational Arguments for Participation ===
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	=== The Verse of Ornament (‘‘Ḥilyah’’) and Tabarruj ===		=== The Verse of Ornament (‘‘Ḥilyah’’) and Tabarruj ===
	Another verse that, in the author's opinion, attracted the attention of the opponents is ~~The Verse of Ornament (‘‘Ḥilyah’’)~~ (Qurʾan 43:18) "What! One who is brought up amid ornaments and is inconspicuous in contests (do you take her as the daughter of God)?" Opponents interpret this verse to mean that women are naturally inclined towards adornment and lack the capacity for strong argumentation and reasoning. In The Verse of Display (‘‘Tabarruj’’) (Qurʾan 33:33), women are commanded to stay at home and not to go out in public as they did at the age of ignorance. The social presence of women is contrary to the clear prohibition in the verse and Gender Intermixing with Non-Maḥrams. He believes that The Verse of Display (‘‘Tabarruj’’) cannot be relied on because of its brevity in identifying the pronouns and the relevant conjunctive nouns used in the verse. Furthermore, in his criticism of The Verse of Display (‘‘Tabarruj’’), he thinks that the verdict is particularly confined to the wives of Prophet Muhammad (s), and because of different readings, it could mean that they should observe dignity and solemnity instead of staying at home. Finally, none of the above verses proves that women should not participate in administrative and Guardianship (‘‘Wilāyah’’) affairs.		Another verse that, in the author's opinion, attracted the attention of the opponents is (Qurʾan 43:18) "What! One who is brought up amid ornaments and is inconspicuous in contests (do you take her as the daughter of God)?" Opponents interpret this verse to mean that women are naturally inclined towards adornment and lack the capacity for strong argumentation and reasoning. In The Verse of Display (‘‘Tabarruj’’) (Qurʾan 33:33), women are commanded to stay at home and not to go out in public as they did at the age of ignorance. The social presence of women is contrary to the clear prohibition in the verse and Gender Intermixing with Non-Maḥrams. He believes that The Verse of Display (‘‘Tabarruj’’) cannot be relied on because of its brevity in identifying the pronouns and the relevant conjunctive nouns used in the verse. Furthermore, in his criticism of The Verse of Display (‘‘Tabarruj’’), he thinks that the verdict is particularly confined to the wives of Prophet Muhammad (s), and because of different readings, it could mean that they should observe dignity and solemnity instead of staying at home. Finally, none of the above verses proves that women should not participate in administrative and Guardianship (‘‘Wilāyah’’) affairs.

	=== Opponents’ Narrational Arguments ===		=== Opponents’ Narrational Arguments ===

Sarfipour: /* Introduction */

2026-05-11T12:57:13Z

Introduction

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	=== The Verse of Rank (‘‘Darajah’’) ===		=== The Verse of Rank (‘‘Darajah’’) ===
	Another verse mentioned in the book is the [[Verse 228 of Surah al-Baqarah\|Qurʾan 2:228]], which points to the mutual rights of spouses over each other and the superior degree of the rights of men over their wives. If this verse refers to the Guardianship (‘‘Wilāyah’’) of men over women within the family or outside, there may be a reason to oppose women's participation; However, the author argues that even under this assumption, the word “degree” (‘‘darajah’’) is an ~~indefinite noun~~ in an affirmative context, which does not imply Absolute superiority in all aspects. In addition, since the verse is about divorce, possible superiority of men in relation to the right to divorce is reinforced.		Another verse mentioned in the book is the [[Verse 228 of Surah al-Baqarah\|Qurʾan 2:228]], which points to the mutual rights of spouses over each other and the superior degree of the rights of men over their wives. If this verse refers to the Guardianship (‘‘Wilāyah’’) of men over women within the family or outside, there may be a reason to oppose women's participation; However, the author argues that even under this assumption, the word “degree” (‘‘darajah’’) is an Indefinite Noun in an affirmative context, which does not imply Absolute superiority in all aspects. In addition, since the verse is about divorce, possible superiority of men in relation to the right to divorce is reinforced.

	=== The Verse of Ornament (‘‘Ḥilyah’’) and Tabarruj ===		=== The Verse of Ornament (‘‘Ḥilyah’’) and Tabarruj ===

Sarfipour: /* Introduction */

2026-05-11T12:40:26Z

Introduction

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	=== The Verse of Qiwāmah (Guardianship) ===		=== The Verse of Qiwāmah (Guardianship) ===
	The author identifies '''Qur’an 4:34''' (The Verse of Qiwāmah) as the primary scriptural basis for opposition. Opponents argue this verse establishes men’s authority and superiority over women due to their financial support. This verse can be relied on only if it refers to the dominance of men over women in the home and society, not to the obligations of men towards their wives. Using the opinions of the commentators, the author explains that this verse was revealed in relation to marital discord and the payment of maintenance money and considers that the verse expresses the dominance of men over their wives. He believes that even by ~~analogy of priority~~, it cannot be inferred that men have Guardianship (‘‘Wilāyah’’) over women in society. Even if the verse were generalized to imply male Guardianship (‘‘Wilāyah’’) in society, it would not necessitate prohibition, as ‘‘Qiwāmah’’ implies caretaking rather than Absolute domination, and even if it did, it would not prevent women from participating in such matters.		The author identifies '''Qur’an 4:34''' (The Verse of Qiwāmah) as the primary scriptural basis for opposition. Opponents argue this verse establishes men’s authority and superiority over women due to their financial support. This verse can be relied on only if it refers to the dominance of men over women in the home and society, not to the obligations of men towards their wives. Using the opinions of the commentators, the author explains that this verse was revealed in relation to marital discord and the payment of maintenance money and considers that the verse expresses the dominance of men over their wives. He believes that even by A Fortiori Argument, it cannot be inferred that men have Guardianship (‘‘Wilāyah’’) over women in society. Even if the verse were generalized to imply male Guardianship (‘‘Wilāyah’’) in society, it would not necessitate prohibition, as ‘‘Qiwāmah’’ implies caretaking rather than Absolute domination, and even if it did, it would not prevent women from participating in such matters.

	=== The Verse of Rank (‘‘Darajah’’) ===		=== The Verse of Rank (‘‘Darajah’’) ===

Sarfipour: /* Introduction */

2026-05-11T12:39:45Z

Introduction

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	==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====		==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====
	The increasing presence of women, their Gender Intermixing with Non-Maḥrams and some other moral deviations are also the reasons that the author cites as the beginning of the presence of women in positions of power. Opponents argue that since women’s social presence is a preliminary to prohibited acts, it is also prohibited (based on the rule that “the The Preliminary to a Prohibited Act act is haram”). The author rejects this, noting firstly the jurisprudential dispute over whether a preliminary act is inherently forbidden. But he rejects this reasoning and says: First, there is controversy over the view that Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) is haram itself. Second, evil consequences enumerated by opponents are only because of increasing presence of women, even as clients; while no wise man would forbid it. Other arguments provided by the author are based on Reliance on the Certainty (‘‘Qadr al-Mutayaqqan’’) and his reliance on the Principle (‘‘Aṣl’’) that women cannot judge and he believes that Masculinity (‘‘Dhukūrah’’) is neither a certain nor a Principle (‘‘Aṣl’’).		The increasing presence of women, their Gender Intermixing with Non-Maḥrams and some other moral deviations are also the reasons that the author cites as the beginning of the presence of women in positions of power. Opponents argue that since women’s social presence is a preliminary to prohibited acts, it is also prohibited (based on the rule that “the The Preliminary to a Prohibited Act act is haram”). The author rejects this, noting firstly the jurisprudential dispute over whether a preliminary act is inherently forbidden. But he rejects this reasoning and says: First, there is controversy over the view that Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) is haram itself. Second, evil consequences enumerated by opponents are only because of increasing presence of women, even as clients; while no wise man would forbid it. Other arguments provided by the author are based on Reliance on the The Minimum Certainty (‘‘Qadr al-Mutayaqqan’’) and his reliance on the Principle (‘‘Aṣl’’) that women cannot judge and he believes that Masculinity (‘‘Dhukūrah’’) is neither a certain nor a Principle (‘‘Aṣl’’).
	[[fa:کاوشی نو در مسئله حضور اجتماعی زنان (کتاب)]]		[[fa:کاوشی نو در مسئله حضور اجتماعی زنان (کتاب)]]
	[[category:Books by Astan Quds Razavi Publishing Foundation]]		[[category:Books by Astan Quds Razavi Publishing Foundation]]
	[[category:Books by Seyyed Mahdi Narimani]]		[[category:Books by Seyyed Mahdi Narimani]]
	[[Category:Bibliography Articles]]		[[Category:Bibliography Articles]]

Sarfipour: /* Introduction */

2026-05-11T12:10:25Z

Introduction

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	==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====		==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====
	The increasing presence of women, their Gender Intermixing with Non-Maḥrams and some other moral deviations are also the reasons that the author cites as the beginning of the presence of women in positions of power. Opponents argue that since women’s social presence is a preliminary to prohibited acts, it is also prohibited (based on the rule that “the ~~preliminary of~~ a ~~haram~~ act is haram”). The author rejects this, noting firstly the jurisprudential dispute over whether a preliminary act is inherently forbidden. But he rejects this reasoning and says: First, there is controversy over the view that Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) is haram itself. Second, evil consequences enumerated by opponents are only because of increasing presence of women, even as clients; while no wise man would forbid it. Other arguments provided by the author are based on Reliance on the Certainty (‘‘Qadr al-Mutayaqqan’’) and his reliance on the Principle (‘‘Aṣl’’) that women cannot judge and he believes that Masculinity (‘‘Dhukūrah’’) is neither a certain nor a Principle (‘‘Aṣl’’).		The increasing presence of women, their Gender Intermixing with Non-Maḥrams and some other moral deviations are also the reasons that the author cites as the beginning of the presence of women in positions of power. Opponents argue that since women’s social presence is a preliminary to prohibited acts, it is also prohibited (based on the rule that “the The Preliminary to a Prohibited Act act is haram”). The author rejects this, noting firstly the jurisprudential dispute over whether a preliminary act is inherently forbidden. But he rejects this reasoning and says: First, there is controversy over the view that Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) is haram itself. Second, evil consequences enumerated by opponents are only because of increasing presence of women, even as clients; while no wise man would forbid it. Other arguments provided by the author are based on Reliance on the Certainty (‘‘Qadr al-Mutayaqqan’’) and his reliance on the Principle (‘‘Aṣl’’) that women cannot judge and he believes that Masculinity (‘‘Dhukūrah’’) is neither a certain nor a Principle (‘‘Aṣl’’).
	[[fa:کاوشی نو در مسئله حضور اجتماعی زنان (کتاب)]]		[[fa:کاوشی نو در مسئله حضور اجتماعی زنان (کتاب)]]
	[[category:Books by Astan Quds Razavi Publishing Foundation]]		[[category:Books by Astan Quds Razavi Publishing Foundation]]
	[[category:Books by Seyyed Mahdi Narimani]]		[[category:Books by Seyyed Mahdi Narimani]]
	[[Category:Bibliography Articles]]		[[Category:Bibliography Articles]]

Sarfipour at 12:03, 11 May 2026

2026-05-11T12:03:46Z

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	=== Important Non-textual arguments (‘‘Adillah Lubbiyyah’’) of the opponents of women’s participation, such as The The Normative Consciousness of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus and The Conduct of the Rational ===		=== Important Non-textual arguments (‘‘Adillah Lubbiyyah’’) of the opponents of women’s participation, such as The The Normative Consciousness of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus and The Conduct of the Rational ===
	Opponents of women’s participation in society have relied on Non-textual arguments (‘‘Adillah Lubbiyyah’’) such as The The Normative Consciousness of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus, The Conduct of the Rational and Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’). “Understanding” (‘‘Irtikāz’’) here refers to the mindset ingrained in devout Muslims, assuming that the Lawgiver prefers women to remain at home and focus on domestic duties. Of course, this the understanding is mentioned in narratives, but The author refutes this by citing historical examples that contradict such an understanding (‘‘Irtikāz’’), most notably the commercial activities of [[Khadija bint Khuwaylid\|Hazrat Khadijah]]. Regarding consensus (‘‘ijmāʿ’’), he argues there is no definitive Juridical Consensus on the condition of Masculinity (‘‘Dhukūrah’’); any existing consensus is likely ~~“document~~-~~based”~~ (‘‘madrakī’’) rather than independent proof. Still, Reputation in Narration (‘‘Shuhrah Riwāʾiyyah’’) and Practice (‘‘Shuhrah ʿAmaliyyah’’) are not achieved based on a few weak hadiths. Nor can Reputation in Fatwa (‘‘Shuhrah Fatwāʾiyyah’’) be found because it has not been disputed in the past.		Opponents of women’s participation in society have relied on Non-textual arguments (‘‘Adillah Lubbiyyah’’) such as The The Normative Consciousness of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus, The Conduct of the Rational and Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’). “Understanding” (‘‘Irtikāz’’) here refers to the mindset ingrained in devout Muslims, assuming that the Lawgiver prefers women to remain at home and focus on domestic duties. Of course, this the understanding is mentioned in narratives, but The author refutes this by citing historical examples that contradict such an understanding (‘‘Irtikāz’’), most notably the commercial activities of [[Khadija bint Khuwaylid\|Hazrat Khadijah]]. Regarding consensus (‘‘ijmāʿ’’), he argues there is no definitive Juridical Consensus on the condition of Masculinity (‘‘Dhukūrah’’); any existing consensus is likely “Evidence-Based Consensus” (‘‘madrakī’’) rather than independent proof. Still, Reputation in Narration (‘‘Shuhrah Riwāʾiyyah’’) and Practice (‘‘Shuhrah ʿAmaliyyah’’) are not achieved based on a few weak hadiths. Nor can Reputation in Fatwa (‘‘Shuhrah Fatwāʾiyyah’’) be found because it has not been disputed in the past.

	==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====		==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====

Sarfipour: /* Critique of Opposing Arguments */

2026-05-11T10:38:33Z

Critique of Opposing Arguments

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	Proponents’ arguments in this regard can be found in narratives reported by Shiites and narratives reported by Sunnis. These include opposition to women's participation in good deeds, no permission to judge, prohibition of women going out, prohibition to consult with them, less enjoyment of the blessing of reason, Prophet Muhammad’s hatred of entrusting women with Assuming responsibility for affairs, and that a state ruled by women cannot achieve prosperity. The author dismisses these narrations, noting that some contradict explicit Qur’anic texts, while others are weak in their chain of transmission (‘‘sanad’’), some are confined to the time when they were issued, some are objected by the Companions, and some that provide guidance. Among other reasons is that none of the above verses clearly forbids holding administrative positions by women.		Proponents’ arguments in this regard can be found in narratives reported by Shiites and narratives reported by Sunnis. These include opposition to women's participation in good deeds, no permission to judge, prohibition of women going out, prohibition to consult with them, less enjoyment of the blessing of reason, Prophet Muhammad’s hatred of entrusting women with Assuming responsibility for affairs, and that a state ruled by women cannot achieve prosperity. The author dismisses these narrations, noting that some contradict explicit Qur’anic texts, while others are weak in their chain of transmission (‘‘sanad’’), some are confined to the time when they were issued, some are objected by the Companions, and some that provide guidance. Among other reasons is that none of the above verses clearly forbids holding administrative positions by women.

	=== Important Non-textual arguments (‘‘Adillah Lubbiyyah’’) of the opponents of women’s participation, such as The ~~Understanding~~ of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus and The Conduct of the Rational ===		=== Important Non-textual arguments (‘‘Adillah Lubbiyyah’’) of the opponents of women’s participation, such as The The Normative Consciousness of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus and The Conduct of the Rational ===
	Opponents of women’s participation in society have relied on Non-textual arguments (‘‘Adillah Lubbiyyah’’) such as The ~~Understanding~~ of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus, The Conduct of the Rational and Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’). “Understanding” (‘‘Irtikāz’’) here refers to the mindset ingrained in devout Muslims, assuming that the Lawgiver prefers women to remain at home and focus on domestic duties. Of course, this the understanding is mentioned in narratives, but The author refutes this by citing historical examples that contradict such an understanding (‘‘Irtikāz’’), most notably the commercial activities of [[Khadija bint Khuwaylid\|Hazrat Khadijah]]. Regarding consensus (‘‘ijmāʿ’’), he argues there is no definitive Juridical Consensus on the condition of Masculinity (‘‘Dhukūrah’’); any existing consensus is likely “document-based” (‘‘madrakī’’) rather than independent proof. Still, Reputation in Narration (‘‘Shuhrah Riwāʾiyyah’’) and Practice (‘‘Shuhrah ʿAmaliyyah’’) are not achieved based on a few weak hadiths. Nor can Reputation in Fatwa (‘‘Shuhrah Fatwāʾiyyah’’) be found because it has not been disputed in the past.		Opponents of women’s participation in society have relied on Non-textual arguments (‘‘Adillah Lubbiyyah’’) such as The The Normative Consciousness of the Devout (‘‘Irtikāz al-Mutasharriʿah’’), Juridical Consensus, The Conduct of the Rational and Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’). “Understanding” (‘‘Irtikāz’’) here refers to the mindset ingrained in devout Muslims, assuming that the Lawgiver prefers women to remain at home and focus on domestic duties. Of course, this the understanding is mentioned in narratives, but The author refutes this by citing historical examples that contradict such an understanding (‘‘Irtikāz’’), most notably the commercial activities of [[Khadija bint Khuwaylid\|Hazrat Khadijah]]. Regarding consensus (‘‘ijmāʿ’’), he argues there is no definitive Juridical Consensus on the condition of Masculinity (‘‘Dhukūrah’’); any existing consensus is likely “document-based” (‘‘madrakī’’) rather than independent proof. Still, Reputation in Narration (‘‘Shuhrah Riwāʾiyyah’’) and Practice (‘‘Shuhrah ʿAmaliyyah’’) are not achieved based on a few weak hadiths. Nor can Reputation in Fatwa (‘‘Shuhrah Fatwāʾiyyah’’) be found because it has not been disputed in the past.

	==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====		==== Prohibited Preliminary (‘‘Muqaddimah al-Ḥarām’’) and other reasons ====

Sarfipour: /* Arguments for Permissibility */

2026-05-11T10:26:16Z

Arguments for Permissibility

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	=== Historical quotes from Prophets (pbuh) and the Governance of Imam al-Mahdi (May God hasten his glad advent) ===		=== Historical quotes from Prophets (pbuh) and the Governance of Imam al-Mahdi (May God hasten his glad advent) ===
	One of the reasons cited by the author is the The Rule of the Queen of Sheba (Bilqīs), a woman whose story is narrated in the Holy Quran, and Allah Almighty did not condemn her, but ~~praised her with silence~~ and was pleased with her Guardianship (‘‘Wilāyah’’). He also reports twenty-seven narratives about women who were guardians, agents or advisors and Prophet Muhammad (s) consulted with them in matters of jihad, economics, knowledge and the fight against oppression, and these narratives show that the Prophet (PBUH) consented to the participation and presence of women. Some narratives on Mahadism also state that 50 of the main companions of Mahdi (May God hasten his glad advent) will be women. Alternatively, during the presence of Mahdi, wisdom will reach such a level that women will judge based on the Book and Sunnah of God.		One of the reasons cited by the author is the The Rule of the Queen of Sheba (Bilqīs), a woman whose story is narrated in the Holy Quran, and Allah Almighty did not condemn her, but Tacit Approval and was pleased with her Guardianship (‘‘Wilāyah’’). He also reports twenty-seven narratives about women who were guardians, agents or advisors and Prophet Muhammad (s) consulted with them in matters of jihad, economics, knowledge and the fight against oppression, and these narratives show that the Prophet (PBUH) consented to the participation and presence of women. Some narratives on Mahadism also state that 50 of the main companions of Mahdi (May God hasten his glad advent) will be women. Alternatively, during the presence of Mahdi, wisdom will reach such a level that women will judge based on the Book and Sunnah of God.

	=== Rational Arguments for Participation ===		=== Rational Arguments for Participation ===

Sarfipour: /* Arguments for Permissibility */

2026-05-11T09:48:38Z

Arguments for Permissibility

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	=== Rational Arguments for Participation ===		=== Rational Arguments for Participation ===
	The author states two logical reasons why women are allowed to hold judicial and administrative positions: 1. Gender does not matter in rational proofs for Wilayat; what matters is only the need to implement the divine decrees and observe the limits set by God in the period of Occultation (‘‘Ghaybah’’). This would require an expert Faqih and it can be fulfilled by both men and women. 2. The Principle (‘‘Aṣl’’) of participation in administrative and social affairs is one of the fundamental principles to establish a state. There must be clear reasons for excluding people from such participation. No such justification exists.		The author states two logical reasons why women are allowed to hold judicial and administrative positions: 1. Gender does not matter in rational proofs for Wilayat; what matters is only the need to implement the divine decrees and observe the limits set by God in the period of The Major Occultation (‘‘Ghaybah’’). This would require an expert Faqih and it can be fulfilled by both men and women. 2. The Principle (‘‘Aṣl’’) of participation in administrative and social affairs is one of the fundamental principles to establish a state. There must be clear reasons for excluding people from such participation. No such justification exists.