A New Exploration into Women's Social Presence (Book) (in persian: کاوشی نو در مسئله حضور اجتماعی زنان)
Author: Reza Shams
- abstract
A New Exploration into Women's Social Presence is a book in Persian by Seyyed Mahdi Narimani which addresses the issue of gender conditioning in taking governance, administrative and judicial responsibilities. The author seeks to challenge the unspoken agreement of Muslim scholars over the issue that women should not attend in society. He believes that their presence is allowed only if Sharia is pleased with it and praises such women. The author tries to prove his position by criticizing the arguments of those who oppose the social presence of women and articulating the reasoning of supporters. Thus, a large part of the book is devoted to arguments, criticisms of opponents, providing evidence of the views of Muslim jurists, and historical quotations in support of his views. The book also allows women to take charge of social affairs by relying on numerous commonalities and generalities available on rulings issued in this regard. Women’s social presence is a challenge that Islamic modernists seek to prove and adapt it to new social contexts.
A short introduction
Seyyed Mahdi Narimani Zamani's “A New Exploration into Women's Social Presence” is published by Astan Quds Razavi Publishing Foundation. The author believes that religion not only does not oppose women's presence in social and political positions, but also agrees with and even endorses such women. The book is written based on analytical reasoning. The author responds to the reasons provided by opponents of the presence of women and uses narrative and rational arguments and some historical stories to prove the presence of women in the social positions. The book also discusses on women’s involvement in social affairs by relying on numerous commonalities and/ or generalities available on rulings issued in this regard
Organization of the book
The book is divided into two chapters, each of which contains three sections. At the beginning of the first chapter, the author addresses the concepts needed for the course of the discussion. These include such concepts as principle, rights, powers, taking charge of and holding administrative positions, guardianship, justice and duty. (pp. 21-34) Then it continues by stating the fact that holding such administrative, judicial and governmental responsibilities is a divine trust which is really difficult to bear, and they should reasonably be delivered to people who deserve it (pp. 34-39). Finally, the chapter ends with stating physical differences between men and women and concluding that they can equally move forward to attain perfection. The author eventually discusses on four issues considering the Islamic view of gender: 1. Equality in gender identity which results in equality in perfection; 2. Differences between men and women may lead to a healthy family system; 3. There are provisions in Islam that are gender-based, such as holding the office of a judge by women which is controversial among Muslim jurists; 4. Women enjoy a special and high position in Islam (pp. 21-80).
The second chapter of the book, called “examining the jurisprudential ruling”, deals with arguments provided by supporters and opponents and some points are made about women's presence in society. In the first part, the author provides and reviews the arguments of the opponents, and in the second part he approves the social presence of women by providing the arguments of its supporters. (pp. 81-252) In the third part, given that women may have social participation, the author reminds them of the following tips: 1. Women should avoid mingling with men; 2. Women should seek contributions that are compatible with human dignity and the spirit of femininity; 3. Women are the foundation for home and the family; 4. Men are primarily responsible to work and provide the expenses of the family. (pp. 252-261)
Permission for Women's social participation
The author provides several reasons to prove the permission for women's participation in social and political activities. ===The obligation to enjoin good and forbid One of the Islamic obligations is public oversight to improve society. According to the verse “المومنون و المومنات بعضهم اولیاء بعض یامرون بالمعروف و ینهون عن المنکر" , the word “اولیاء” refers to “یامرون” which means dominance and guardianship. Therefore, all Muslim men and women can order their religious brothers and sisters to do what is a good political act and forbid them to do what is an evil political act. Moreover, the common practice of the wise has always been to entrust the affairs to the most competent people and that gender has no bearing on people's competence.
In this section, the author mentions six narrations to prove the need for a ruler and guardian for society which applies to all and no mention is made of the need for a male ruler. He also notes that there are hadiths that refer to the obligation to stand up for justice and act in accordance with the revelations, without making any reference to the gender of those who speak the truth and approve the right behavior according to revelation. He also cites a narrative in which Prophet Muhammad (PBUH) states, 'Whoever does not attend to the affairs of the Muslims morning and evening, is not one of them', and from this narrative he concludes that women are allowed to hold social and political positions. He continues to list several other reasons as evidence that women are allowed to participate in politics and hold social positions. It is explained that if women learn knowledge but do not act accordingly, then the need to learn knowledge will be meaningless.
Historical quotes from Prophets (pbuh) and the ruling of Imam Zaman (May God hasten his glad advent)
One of the reasons cited by the author is the kingdom of Bilqis, 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. He also reports twenty-seven narratives about women who were guardians, agents or advisors and Prophet Muhammad (PBUH) 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 Hazrat Mahdi (May God hasten his glad advent) will be women. Alternatively, during the presence of Hazrat Mahdi, wisdom will reach such a level that women will judge based on the Book and Sunnah of God.
Rational proofs of proponents of women's 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. This would require an expert Faqih and it can be fulfilled by both men and women. 2. The principle 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.
Criticism of the arguments of the opponents of women's participation
The author continues to mention the requests for judicial opinion (istifta) of Marja’s on the gender requirements for serving as the head of the executive and legislative or judicial branches, leader, Marja’ and judge. Some Muslim jurists, such as Seyyed Muhammad Sadiq Rouhani, consider that all these positions are confined to men. Others, such as Seyyed Musa Shubeyri Zanjani and Husein Mazaheri, believe that only the positions of judgment and marja'iyyat (religious authority of Muslim Shiites) are confined to men and gender of the heads of branches must be decided by law.
Verse of “Qawwamiyat”
According to the author, the most important reason for opposition to women’s participation is the verse 34 of Surah an-Nisa, which refers to the power and superiority of men over women by spending their wealth for them. 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 over women in society. Even if this verse is generalized to mean men's guardianship over women, it is still not a reason for prohibition. This is because guardianship does not imply domination, and even if it did, it would not prevent women from participating in such matters.
The verse of degree
Another verse mentioned in the book is the verse 228 of Surah al-Baqarah, 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 of men over women within the family or outside, there may be a reason to oppose women's participation; but in the author's opinion, even with this assumption, the word “درجه” (degree) in the verse is indefinite in a positive context and does not imply the superiority of man 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 Helyah and Tabarruj
Another verse that, in the author's opinion, attracted the attention of the opponents is the verse of Helyah (al-Zukhruf: 18) "What! One who is brought up amid ornaments and is inconspicuous in contests (do you take her as the daughter of God)?" This verse indicates that the female gender is a delicate creature, inclined to adornment and weak in argument and reasoning. In the verse of Tabarruj (Surah al-Ahzab: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 mingling with non-mahrams. He believes that the verse of 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 Tabarruj, he thinks that the verdict is particularly confined to the wives of Prophet Muhammad (PBUH), 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 affairs.
Proponents’ arguments based on narratives
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 taking charge of affairs, and that a state ruled by women cannot achieve prosperity. The author rejects all these narratives, as some of them contradict the clear text of the Quran, some are weak in terms of document, 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-verbal arguments of the opponents of women’s participation, such as understanding of the committed believers, ijma’ (consensus) and common sense
Opponents of women’s participation in society have relied on non-verbal arguments such as understanding of the committed believers, consensus, common sense and haram preliminary. By the understanding, we mean that it is clearly established in the minds of the followers of Sharia that the preference of the holy legislator is for women to wear hijab and stay at home doing household chores. Of course, this the understanding is mentioned in narratives, but the author believes that there are many examples that contradict the concept of the understanding, such as Hazrat Khadijah's conversion to Islam and her business activities. To reject the reasons of consensus and fame, he says that there is no definite consensus over the provision of masculinity, and if there is, it is a perceived consensus. Still, narrative and practical fame are not achieved based on a few weak hadiths. Nor can fatwa fame be found because it has not been disputed in the past.
Haram preliminary and other reasons
The increasing presence of women, their mingling with non-mahrams 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. And according to the rules of reason, haram preliminary is haram itself. But he rejects this reasoning and says: First, there is controversy over the view that haram preliminary 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 relying on the certain and his reliance on the principle that women cannot judge and he believes that masculinity is neither a certain nor a principle.