The Muslim women’s employment

By: Ayatullah Ibrahim Amini

• Why do you emphasize medical fields so much for women’s employment?
Reply: My stress on medical professions and their dependencies for women is due to the facts that such fields are always needed by everyone and in order to diagnose an illness an examination is necessary, which usually entails observing and touching the body of the patient. Islam has prohibited both men and women from viewing or touching the body of non-mahram persons because this is a preliminary for deviation. Thus, we should strive to bring about the prerequisites for preventing deviation so that we may easily carry out divine commandments and maintain the interests of religion.
A while back, a distressed final year medical student came to me and said, ‘I wish to change my field.’ I asked why and he replied, ‘Because after graduation if I want to not take female patients it would be problematic and if I do accept them, I would have to examine them which would entail a haram act. So it seems that it would be better for me to just change my field now and save myself from this problem.’ Women also have this problem. Those that are religious and wish to observe their Islamic duties cannot see a male doctor save in necessity. As long as there is a female doctor in town who can perform examinations, woman cannot canonically consult a male doctor. Also, under such conditions, male practitioners of medicine do not have the right to examine women. Therefore, I feel that there is an extreme need for women to be more active and become independent in this regard.
Islamic laws engender circumstances in which individuals and society do not deviate from and are not stunted on the path of development, advancement, and the lofty purposes of the human race. Regardless, the nature of men and women is such that they feel attracted to one another. When the seeds of inclination and tendency are sown in a person due to undisciplined association and contact, they may deviate which would be deplorable. If they do not alleviate themselves or are religious and do not desire to perform a sin, they will slowly become mentally or spiritually ill. In addition, the situation may also cause other complications; for instance, the person may lose the affection and love they previously felt for their spouse, which may cause family problems. This is why Islam emphasizes this issue.
Another benefit of women’s independence in this matter is that they may freely prove their worth and virtue in their own regard. Moreover, women who seek medical advice in independent medical centers that belong to women are more at ease, because they look on it as their own and take pride in it and are peaceful there; for example, a patient laying on a bed in such a center is at peace because she knows that no male doctor or nurse will frequently come up to her to examine her or take her readings. Also, men will not be worried or anxious because of their wives’ or daughters’ presence in such environments. This is better and lovelier for the whole community. If these things happen, we can even be an example for other countries and prove the excellence of women.

• Must we accept the separation of men and women that is implemented in some facilities? Does not this separation make men and women more sensitive toward each other? Some say that the sensitivity that women and men have toward each other in Islamic societies is not so intense in Western cultures and this is because of the attitude and restrictions that must be religiously observed. Do you confirm the more intense attraction between men and women in Eastern and Islamic communities and do you believe that this is its cause?
Reply: Women and men are naturally attracted to one another. If this attraction is unrestrained, it usually brings about illegitimate relations, and moral and social corruption. However, in Western cultures, due to complete unrestraint in the relations among men and women, they do not regard these corruptions as corruption. They have become addicted to the immoral by-products of uninhibitedness in morality, spirituality, and the society. It has become normal to them. Sometimes when a person has never seen health and well-being, they become accustomed to their deformity and contortion. However, another related fact is that geographically, sexual arousal is less severe in humid environments as opposed to torrid climates.
This separation is not bias, it is independence and independence does not entail bias. There was bias in the past and we intend to prevent it. If women become self-reliant it is to their own advantage and they can prove their excellence and freely progress. Besides, I do not mean that women must not go to men’s hospitals or vice versa. There is no problem with women being self-sufficient; they can have hospitals, medical universities, and such for themselves and be independent. And if a woman wishes to visit a male doctor and her illness does not require contact or observation of the body, what is the problem?! There is no problem. By separation I do not mean that men and women should not even see each other; rather, it is to prevent interactions that are religiously prohibited.

• What is your opinion about other fields of study?
Reply: Women have the aptitude for all types of knowledge and if they are inclined to choose any field of study, there is no prohibition or proscription. There is no doubt about this and women can study in any field they wish. However, regarding the fact that education is usually for employment, I do not deem some fields suitable for women. I do not say that some fields are prohibited (haram), just that I do not deem them suitable because women will have problems when they wish to go to work. There are some fields of work that are not appropriate for women, such as heavy mechanical fields, mining, seamanship, and so on. First, beauty, exquisiteness, and elegance are great merits of women and the more they are able to retain these characteristics, the more they are successful in life. If a woman wishes to have influence in the heart of her husband she must endeavor to maintain her beauty. Regardless of how much income certain experts have, vigor and cheerfulness have great influence in the family. Hence, Islam emphasizes for women to adorn themselves and apply beauty products for their husbands, wear lovely clothes, and maintain their beauty. We even have a Hadith that states: A woman is a beautiful and fragrant flower [riyhan], not a champion.
Also, various Hadith state that women must not be committed to tasks beyond their endurance.
Thus, women must place sufficient importance on preserving their beauty. There is no problem with women working in the society, though it is good for them to find work that will not harm their beauty. Consider a woman who is an engineer whose work is in the desert where she has to endure the sun and sweat. Or a woman who works in crude oil extraction or similar jobs with all the hardships such jobs have. Her beauty cannot endure. Even though such jobs have good incomes, she may not keep her attraction for her husband. Therefore, I do not consider professions with such conditions in the interest of women and the institution of family.
We regard preserving the family a truly fundamental issue and a societal necessity. The institution of family and rearing children is the foremost role of men and women. Having children is a fact of life and it is a need that both women and men have. Women must have foresight and think ahead about whether their intended field of study is compatible with the cohesion of their family. It should not be a job that shatters the family or makes them unsuccessful in training their children.
It is an undeniable truth that children do not need their fathers as much as their mothers. Fathers mostly provide their living expenses, but it is the affections of a mother, and her patience, forbearance, and method of training that is very important for a child. This is not a shortcoming but a perfection that women have an emotional makeup that can sustain children.
There is a saying in Persian that in ashes (poverty) a mother can manage her children such that a father cannot, even in richness and comfort. Women must choose a field in which they may also tend to their children. If she chooses a line of work in which she must be on a ship for six months of the year or travel for days at a time, naturally, her children will have problems. Therefore, they should choose a job that will not harm their beauty, the solidarity of their family, and training of their children.
In general, I believe that some fields are quite suited to women, like educational and training fields, in which women are usually more proficient than men, such as education, psychology, sociology, mathematics, IT, and other fields that are suited to the nature and situation of women.
I must also state that sometimes if women do not work, the household cannot be managed (their work is necessary for the family’s livelihood). Among nomads or in rural, farming, and animal husbandry communities women work as much as or sometimes even more than men. They also do household tasks and jobs like carpet-weaving. Naturally, help in providing such income is not a problem; in fact it should be considered one of the merits of women.
However, I advise men not to expect women to perform tasks that interfere with the cheerful home atmosphere and the training of their children unless absolutely necessary; because according to Islam, a woman is like a riyhan, a fragrant and delicate flower, and as such they must be cherished and not forced to do taxing jobs. I council men that it is in their own interests to refrain from asking their wives to perform heavy work. However, if women wish to work and are able at the same time to observe religious regulations, there is no problem with them working.
It would be befitting for the government and related organizations to promote a culture in which heavy jobs are not given to women. I see that sometimes very arduous jobs are given to women, in some places of Iran, such as in some northern regions. It can be seen that men are mostly unoccupied while women perform difficult occupations, such as farming, and when they come home, again men do nothing while the women do household duties. Truly women endure many hardships. Women’s hardships should become fewer and men should take care of and accommodate the women.

• Is there any ban, reproof, or criticism regarding the education of women in Islam?
Reply: Essentially, the ability to acquire knowledge is an aptitude that has been given to all humans—whether man or women. In truth, this aptitude gives them license to seek knowledge.
Hence, learning is one of the natural and human rights of women. In addition, Islam confirms this right and there are many Quranic verses and Hadith that emphasize the necessity to learn and women and men are no different in this regard. I shall enumerate several verses: “Say, ‘Are those who know and those who know not alike?’”16
The verse leaves the answer to our inner selves, our human nature and instincts; it is an evident and indubitable fact that a knowledgeable person is not equal to a person without knowledge. Here it is clear men and women are no different. Just as a male scientist cannot be compared to an ignorant man, women are the same.
Or this verse: “Allah exalts those of you who believe and those who have been given knowledge to great ranks.”17
In this verse Almighty God regards those who believe—both women and men—to have high ranks and those with knowledge are even higher. Again men and women are the same in this.
Many verses of the Quran advise people to think, contemplate, and acquire knowledge. Such as: “Have they not traveled upon the earth so as to have hearts to understand with…?”18
Here, the Quran enjoins travel so that our minds open in order that we may better think and understand. Or for example this noble verse: “And He places uncleanness (sin and unbelief) upon those who think not.”19
These verses indicate that knowledge and the quest for it is a great virtue for a person and women and men are similar in this respect. Elsewhere, God Almighty declares: “And He has made submissive to you that which is in the heavens and that which is in the earth, all these are from Him.”20
All creations are compliant to humans and ultimately humans must subjugate them. There is no distinction between men and women.
From these verses I conclude that Islam regards learning and acquiring knowledge a great virtue in humans due to their humanity. Islam greatly underscores that we must not be ignorant people—on the contrary we must be intellectuals and scholars. We also have many Hadith in this regard. Because learning is a natural and human right, Islam accepts it, emphasizes it, and condemns the contrary.
Therefore, we understand that Islam intends that women also seek knowledge. In opposition to these strong arguments, if one resorts to some narrations with weak credentials [sanad] and denotations [dilalat] it is an inappropriate and useless act. I believe that such weak narrations cannot stand up to the previous strong and secure reasoning.
There do exist around six or seven narrations on similar matters, which do not prohibit women from learning per se, but do seem to prohibit writing; they say not to teach women writing and penmanship. There is no prohibition regarding learning.
Women can seek knowledge, but regarding script there are a few narrations that are either weak or are only attributed to one Infallible (‘a) and do not have strong denotations or credentials. For example, the most clear of them is a Hadith in which the Prophet of Allah (S) declared: Do not quarter women in upper stories [ghurfah] and do not teach them writing. Teach them spining and Surah Nur.21
I have investigated the credentials of this Hadith and even though it is clearer than some other similar Hadith, it does have weak credentials. In addition, it says do not accommodate women in upper stories! Has such a thing ever been practiced or has any religious authority ever decreed that women must not live in upper stories?! Then writing has been mentioned. If two things are to be banned in one statement, they should be cohesive and similar; residing in upper stories and writing?!
Maybe if they had detrimental consequences they would be disapproved [makruh] due to their harm and if there is no harm in them, they cannot even be considered disapproved. Also, the following statement is in an imperative mood; does anyone consider learning to spin yarn and mastering Surah Nur to be obligatory in order that we may, based on this dictum, consider the previous injunctions to imply prohibition or haram?!
Anyway, with such narrations, which are indeed few and weak, one cannot stand against our previous strong and solid arguments; especially regarding the fact that writing is one of the definite necessities and preliminaries to studying.
I believe that there is no problem in this matter and some people unreasonably adhere to the forms of these narrations and seek to bar women from studying. In addition, this was never the custom of women from the time of the Prophet (S) until now. In the age of the Prophet (S) there were many erudite women who sought knowledge; such as noble Zahra’ (‘a), and two of the Prophet’s (S) wives ‘Ayishah and Hafsah. Various narrations indicate that in addition to knowing how to read, Hafsah also knew how to write and would narrate Hadith just like many other women who were narrators of Hadith. Therefore, these Hadith cannot inhibit the decree to learn. Hence, I do not deem it necessary to scrutinize each and every one of these Hadith and to inspect their context, meaning, and credentials.

• What is your opinion about Hadith regarding deficiency of reason and weakness of faith in women?
Reply: In books of Hadith there are instances where the faculties of intellect and reason of women are considered weak. First, the numbers of such Hadith are few, maybe around ten. Second, they are both debatable in denotation and credentials. A Hadith that is in a book is not reason enough to follow that Hadith. In the science of Hadith, Hadith are divided into several types. For instance, a ‘correct’ or ‘sound’ [sahih] Hadith is a Hadith whose chain of narrators up to an Infallible consists of only righteous persons. A ‘trustworthy’ [muwaththaq] Hadith is a Hadith whose narrators are not righteous but are trustworthy and a ‘weak’ [dha‘if] Hadith is one that at least one of its narrators is neither righteous nor trustworthy.
Sometimes a Hadith is Marfu‘, which means that it is attributed to an Infallible (‘a) but its chain of narrators is vague and is thus set aside. Also, a Hadith may have no credentials at all; meaning that its chain of narrators is completely unknown. Among these, only ‘correct’ Hadith are considered authoritative. Some people consider ‘trustworthy’ Hadith to be authoritative also. However, other narrations are not proof. Now the problem is that we must go through and inspect these ten or twelve Hadith to see if there are ‘correct’ and ‘sound’ Hadith that can be considered authoritative among them or not.
On the other hand, sometimes we are sure that a Hadith is from the Prophet (S) or an Imam (‘a); for example, we were witnesses ourselves or have definitive evidence that this Hadith has surely been stated by an Infallible (‘a). Such Hadith are surely authoritative and substantive. However, sometimes a Hadith is not definite, and such are divided into mutawatir and non-mutawatir Hadith. A mutawatir Hadith is one that has so many parallel narrators from the Prophet (S) or Imams (‘a) that it would normally be impossible for them all to collectively conspire to lie and forge the Hadith; for instance, a Hadith might be narrated by fifty or one hundred persons who directly heard it from the Prophet (S) or an Imam (‘a).
If a Hadith has so many narrators, anyone would accept that there is no possibility for it to be a lie; especially when the narrators are from different cities and professions. Not many conspiracy theorists could come up with the probability that all of the narrators could come together and forge such a Hadith. Such a Hadith is considered ‘mutawatir’ and, because it brings about conviction, it is considered authoritative.
Sometimes the utterance of a Hadith is not mutawatir, however, the narrators of the Hadith report the same thing using different words from the Prophet (S) or the Imams (‘a) in a mutawatir manner. If such narrations are so numerous that they could not have been forged, they are also considered mutawatir. In addition, there is another type of Hadith that is called a ‘singular report’ [khabar-e wahid]. This does not necessarily mean that there exists only one report of the Hadith; rather, that there are so few reports that they do not cause conviction and certitude as to its veracity; in this case, it is still considered a ‘singular report’. Even so, it must be noted that most of our Hadith are singular reports.
Another method for investigating Hadith is through their content; for example, we can realize from the utterance whether the Hadith is correct or not. The late Ayatullah Burujirdi, God’s absolution upon him, would say: Sometimes we see a Hadith of which the text clearly shows that it is from an Infallible (‘a) and sometimes we see a statement that, even though its credentials seem to be correct and reliable, obviously does not correspond to the dignity and status of the Prophet (S) or one of the Imams (‘a) because they were the most eloquent of people. It is also such in various supplications [du‘a]; for instance, the Supplication of Kumayl, the Supplication of Abuhamzah, or the Khamsah ‘Ashar Supplication–other than an Infallible (‘a) who could form such eloquent phrases?!
Of course, this ability of discernment22 can only be gained by a person who persists sufficiently in studying Hadith and becomes an expert in the field in accordance with their sense of the science of Hadith and their knowledge of other religious disciplines; not through their own personal taste and partiality. In any event, almost all of our religious authorities consider ‘singular reports’ to be valid and authoritative; of course only those that are correct (sound), not those that are weak, obscure, and the like.
Another important point is that we cannot consider all correct reports as proof. Only a report that relays a decree or duty, gives commands or prohibits, proclaims an action as obligatory [wajib], recommended [mustahabb], prohibited [haram], or disapproved [makruh], and in short, assigns a duty to people can be considered proof. Obviously, we have duties that are revealed to us by the Prophet (S) and Infallible Imams (‘a). We must make every attempt to know what our duties are and when there is no way to reach certainty in this regard, the probability we gather from such narrations is sufficient and is proof enough for determining our religious responsibilities.
However, a Hadith whose accuracy is not certain and that Hadith is about belief and doctrine cannot be considered proof and credible unless one can become certain of its correctness because, regarding beliefs, we must reach conviction and certitude for it to be acceptable. Therefore, even though the Hadith may be correct, it is not certain and cannot be followed as a Hadith that reports a truth. Suppose according to a Hadith, an Infallible Imam (‘a) has instructed others to eat such and such fruit because it has a positive effect on the body. Such narrations, even if they are correct, do not cause certitude and are not jurisprudential; they are simply reports of various issues.
Accordingly, some of our Hadith are such. Hadith regarding women that state they are deficient in intellect or faith are of this sort. They are not proofs that bring about a duty or commitment; their issuance by the Infallibles is not certain or mutawatir; there are no sure indications of their accuracy; thus, they do not entail compliance. Hence, we cannot say that they are authoritative and must be put into effect. We cannot absolutely refute them, but we cannot accept them or attribute them to the Legislator [shari‘] i.e. God either. Because such Hadith regarding women are not mutawatir or cannot be credited to an Infallible (‘a) with certainty, we cannot state that Islam believes that women are deficient in intellect or faith. Based on a probability and likelihood regarding this important matter, no one can put such a thing into effect.
In places where we are not certain, we must investigate and research the matter. Thus, we should test women to see whether it is really true whether they are inferior in faith or intellect or not. These narrations can be considered as conjecture and we cannot impute these thoughts to Islam. Were women such as Fatimah (‘a), Khadijah (‘a), Zainab (‘a), Sakinah (‘a), Maryam (‘a), and Asiyah (‘a) who were great and some of whom the Quran has greatly exalted truly so?! Can we say that women throughout history who had greater minds than men and had great influence were weak in faith or lacking in reason?! No, we cannot say this. Therefore, the generality of this statement is impaired. If we wish to make a correct evaluation, we must say that among women there are those of weak minds and weak faith, just as among men.
Another aspect to this discussion is the question regarding the interpretation of ‘reason’ or ‘intellect’ that is spoken of in these Hadith? We have an ‘immanent intellect’ [‘aql-e dhati] that humans possess, but other animals do not, which is the point of excellence of humans over other animals. This intellect is the incorporeal soul of the human being and it provides humanity with the ability to think in abstracts, generalities, and the like. This immanent intellect is characteristic to all humans, both male and female.
Another type of intellect is ‘acquired intellect’ [‘aql-e iktisabi] which is also called the ‘social intellect’ [‘aql-e ijtima‘i]. It is the intellect that a person gains from social interaction. Everyone has an initial intellect that evolves and is perfected throughout their lives. The more a person acquires knowledge or gains experience, their intellect grows and becomes more complete. Acquired intellect is something that all human beings, women and men alike, can cultivate within themselves and perfect.
All humans are more or less equal in immanent intellect; men and women are no different in this; they are both human and sapient. We have previously cited various Quranic verses in this regard. Both can also have acquired intellect. If we keep a man in a closed and restricted environment he will not mature intellectually; however, if we give him responsibilities in the society, his mind will grow. If a man does not acquire knowledge his intellect shall be lacking and if he studies and learns, his mind will mature. Women are the same. If women are not active in the society and live in a restricted environment, it is evident that their minds will not become complete. On the other hand, if they play an active role in the society, their minds will become more complete.
Thus, we can state the case in this manner: Assuming the narration is correct, if for example the Prophet (S) identified women as deficient in mind and religion, he was referring to the women of that time; meaning that those women, due to their deprivation and lack of activity in the society were like that at that particular time. None of these narrations stated that women must stay like this; rather, Hadith encourage people to further their knowledge and faith. Women can become higher than men and experience shows that women who have roles in the society have more mature minds.
Naturally, this does not mean that any type of presence in the society develops intellects. There are many women in various societies that have much freedom and presence in the community; nevertheless, their minds do not develop. Minds develop comparatively in both women and men through social responsibility, acquisition of knowledge, etc.
Of course, there is no doubt that women have stronger sentiments and emotions; however, having stronger emotions is not a point of weakness. They are emotional, but emotions are not in opposition to reason and thought. A person may be emotional and also be very thoughtful. If you keep a woman at home and she only trains her children, her emotions will become stronger, and her intellect might not develop very much. However, if this same woman were to become a scientist or scholar, she will become strong in both fortes. Then she could be said to excel over men.
Regarding the fact of whether there is a physical difference between women and men, in short we must say: Women have no flaw in their genesis. The differences are not such that we can say women are ‘defective in mind’. This is something that is said of someone who essentially is not sane. It also cannot be said that women are weaker in intellect than men because experience has shown that wherever women have performed jobs, they have performed them as well as men.
Regardless, intellect itself, which is the incorporeal transcendent soul of humans, is equal in women and men. The characteristics of intellect which are understanding, reasoning, deduction, and such are possessed by both males and females. We cannot say that one gender is dispossessed of one; doubtless, women may be stronger in some abilities and men weak in the same, and vice versa. Even so, these differences are not reason for being considered flawed. One gender may be stronger in one aspect and the other gender stronger in another. Each gender is also the same among itself. For instance, sometimes a man may have a strong memory and other men may be stronger in intelligence, art, humanities, etc. The same is true of women. We cannot consider diversity in capacities and abilities to be flaws.

• In Islamic texts and references, it seems that women are considered ignoble, second-rate, and subordinate creatures and in genesis and in familial and social life, men appear to be noble and superior. As examples, there are differences between women and men in inheritance, blood money [diyah], etc; women must obey men under some circumstances; as a condition for marriage, a virgin woman must have her father’s or paternal forefather’s permission; a wife may not exit her home without her husband’s permission, and similar issues. Is this understanding correct?
Reply: There are various issues in the above question, each of which requires a discrete discussion and each must be clarified in its own place. There are some issues that cannot be attributed to Islam at all and we cannot judge Islam based on them; for example, there is a narration that claims: “ÇáãÑÃÉõ ÔÑø ˜áøåÇ” (‘The whole being of women is evil’). Such narrations have no credibility for numerous reasons. There are issues regarding women such as the fact that women need their husband’s permission to exit the house. This needs to be discussed. What does it mean? Under what conditions? Is it conditional or absolute? Inheritance, marriage, and such issues each require a separate and lengthy discussion.
There are narrations regarding the imperfection of intellect; or the verse ÇáÑøöÌÇáõ ÞóæøÇãõæäó Úóáóی ÇáäøöÓÇÁö...23 which announces that men are the protectors and supervisors of women. It would not be right to add all these up and come to a conclusion without a comprehensive and in depth review of Islamic teachings and decrees.
Islam does not consider women subservient and second-rate creations and some people’s conjectures in this regard are incorrect. They have ascribed things to Islam that have no proof or they have incorrectly understood various Islamic documents and references. They have judged Islam according to fallacious perceptions. In order to resolve these doubts and misgivings we must explain religious issues all-inclusively, purely, and completely in order to reveal all of Islam’s rightfulness and beauty.
It is wrong to say that Islam is patriarchal. Islam has prorated duties and Islam prefers tasks that have been given to women. For example, training children is a woman’s characteristic and men can never reach a women’s level in this respect. In the society also some jobs are more suited to women and others to men. We cannot deny this suitability, as it is due to the discrete genesis of men and women. However, this does not mean that women must be underlings and men must have the last word. If women utilize well their abilities and the rights and privileges that Islam has given them, they have a fine situation and much dignity both in the society and within their families.

• Some Hadith prohibit men from consulting with women. Are such narrations correct?
Reply: We do have Hadith that prohibit consulting with women and some even say that if you are in doubt, consult with a woman and do the opposite.
Such a Hadith has been attributed to Amir al-Mu’minin (‘a): I warn you of consulting with women, except those whose complete intellect you have experienced. Surely their opinions make a person timid and weaken their resolve.24
Regarding such Hadith, of which we have maybe ten or twelve, I must point out several issues:
First, as I have previously stated, all Hadith are not credible. Only sahih (correct or sound), muwaththaq (trustworthy), or hasan (good) Hadith are considered credible. Ḍa‘if (weak), mursal, marfu‘, majhul, maj‘ul and such Hadith are not authoritative proof. Some Hadith are dha‘if and as such are not credible even though some such Hadith may be right. Therefore, we cannot consider them certain due to their numerousness.
Second, among uncertain narrations, we only give credit to those that give us instructions not those that notify us of a fact. For instance as it says: Do not consult with women because it will make you weak. The tone of these Hadith is not instructive such that they entail a religious decree or duty; rather, they are recommendatory.
Another issue is that some of these Hadith are absolute and others conditional; for example, it excludes: «ÇáøÇ ãóä ÌõÑøÈóÊ È˜ãÇá ÚÞáò» meaning: Do not consult, save with a person whose complete intellect has been proven. If we wish to form a rational conclusion from these Hadith, we must say: At first do not accept the consultation of women, because their opinion is typically weak and makes one timid, except those whose competences have been proven. Thus, it is clear that one may consult with and act upon the opinions of wise women.
There are also similar narrations regarding men. There are narrations that recommend consulting with wise persons and not to consult with injudicious individuals. Thus, the same has been said of men. Ultimately, we can say that if a person wishes to consult with another, whether male or female, they should first get to know the person, whether he or she is benevolent, wise, and righteous and there is no difference between men and women in this respect.
The Prophet (S) and Imams (‘a) themselves consulted with women on occasion. Such as regarding the Peace of Hudaibiyyah when the Prophet (S) signed the peace treaty with the polytheists, he and his followers had already put on their pilgrim’s garb in order to make pilgrimage at Mecca and circumambulate the Ka‘bah. However, according to the treaty, it was agreed that the Muslims would not do the Hajj that year. The Prophet (S) instructed his followers to become muhill (to take off their pilgrim’s garb and withdraw from state of the pilgrimage).
This was very hard for his followers because when a person becomes muhrim (enters the state of pilgrimage) they should only become muhill after they have circumambulated the Ka‘bah. Withdrawing from the state of pilgrimage was not acceptable to them. Thus, even though the Prophet (S) himself clearly instructed them to become muhill, they did not obey him. The Prophet (S) returned to his tent.
Umm Salmah, his wife, declared, ‘O Prophet of Allah! Why are you disturbed?’ He replied, ‘I gave this instruction and the people did not obey.’ Umm Salmah suggested, ‘O Prophet of Allah! Sacrifice a sheep, and transgress by becoming muhill and do not pay attention to what the people do. Thus, the Prophet (S) did this in their presence and everyone followed his lead.
There were also many instances where Ali (‘a) consulted with Fatimah (‘a). Regardless of such Hadith, the Imams (‘a) would consult with women. However, due to the conditions of the time, because women were less active in the society and had less social experience it was advised that people not consult with women, because they were not complete in their social knowledge and understanding; however, these Hadith were not said for the purpose of keeping women from entering the society. The presence of women in the society leads to development of their minds and better judgment.
Another point here is that if we maintain that exceptions contain important meaning, when a narration instructs against consultation with women other than those with proven complete intellects, we can deduce that taking counsel from women with verified wisdom is not only not prohibited, but it is even recommended in Hadith.
Nevertheless, Islam does stress and endorses consultation and it is helpful for a person to consult with anyone who is competent and worthy. In addition, various Hadith advise consultation with women and children regarding their own affairs, because they know more about their own issues. Basically, if we wish to discuss narrations regarding deficiency of intellect and similar issues, we must individually scrutinize each Hadith on this issue.

• In various Hadith there are sayings regarding the undesirability of the presence of women at Friday Prayer, collective prayers, funeral processions, and the like. Is the presence of women in such activities absolutely prohibited or were these Hadith due to the circumstances of the time?
Reply: Such Hadith reject the necessity for women to perform actions that are sometimes difficult and arduous for them; for example, in a Hadith that Jabir ibn Ju‘fi cites from Imam Baqir (‘a) it is said: Adhan, Iqamah, Friday Prayer, collective prayer, visiting the sick, escorting funeral processions, saying Talbiyah loudly in Ihram, running between Safa and Marwah, touching and kissing the Black Stone [hajar ul-aswad] (in the Ka‘bah), and entering the Ka‘bah are not obligatory for women.25
Most of the narrations use similar wordings. My understanding of the matter is that because of various complications and preoccupations that women have, such as fostering and training children, Islam sympathizes with them; thus, Islam has released them of various obligations, but has not prohibited those actions. In this way, Islam has shown consideration for women. Consideration is not restriction. It does not say: do not; rather, you do not have to. If you can and it is suitable, you are able.
Of course, some Hadith are not like this. They might say, for example, a woman’s prayer is superior at home. By considering all such Hadith, it seems that they intend to appease women so that they do not feel that they are sustaining loss if they cannot present themselves for collective prayer because it is greatly encouraged. If they had told women not to present themselves for collective prayer, women would surely become upset because they felt obliged to pray collectively.
These narrations wish to console women in that, if they have a problem or reason for not attending collective prayer, they can pray at home and God will bestow upon them the same reward and excellence. My opinion regarding all such Hadith is the same. Of course, I do not consider it unlikely that such Hadith were stated due to prevailing conditions and problems for the presence of women in such affairs.
The credentials of narrations that state that it is better for women to pray inside their homes must be investigated for their correctness and credibility. If their credentials are correct, that it is said to be better for women to pray inside their homes can be considered to be intended for times when women cannot attend collective prayer so that they are not upset because of the excellence and rewards they have lost.
In consequence, the presence of women in cultural and political centers such as mosques and various other assemblies, and their participation in social activities are desirable and advisable, and there is no problem with these things. In fact, they are responsible in these affairs as members of the society and must fulfill their roles. Women must perform these activities, such as participating in communal demonstrations and performing behind the lines support tasks, while observing the terms and conditions of such work.

• What is your opinion regarding social, political, and economic activities of women and their employment in current conditions?
Reply: Regarding social, political, and economic activities of women I should first say that like men, women can be active in all social, political, and economic arenas and there is no religious prohibition in any of these areas. There are however two points of controversy. One is the field of judgeship: some religious jurisprudents regard it permissible for women to be a judge, and others do not. Also there is disagreement as to whether women can hold high government offices such as the presidency. However, they are completely free and without restrictions in all other fields. Of course, keeping their characteristics in mind, women must choose a compatible and suitable job.
One of the characteristics of women that I previously mentioned is their elegance, beauty, and delicateness; these are some of their merits. Not only are these not deficiencies, they are perfections. Preserving these merits is to their own advantage, and to the advantage of their families and ultimately, the society. Accordingly, performing heavy jobs that are not compatible with these characteristics is not recommended, including coarse jobs such as trucking, desert jobs, road and building construction, long and taxing overnight jobs, and jobs in polluted environments that harm the beauty and delicateness of women such as ironworks, mine working, equipment mechanics, etc. Also, laborious agricultural occupations that put health at risk and blemish skin by long hours in the sun are also of this type. It cannot be said that such lines of work are prohibited for women; nevertheless, they are not in their interests.
Another quality in women is their emotionalism and this again is not a weakness but perfection. It can be a source of many beneficial effects. Of course, some men are also sentimental; be that as it may, women are more so. When choosing a line of employment, it is better that women refrain from professions that are not compatible with their emotionalism. A military commander must give the order to attack, kill, and destroy. Naturally, some people will get killed. There will be wails and screams. Hence, an emotional person might be influenced; their emotions will clash with their duties and will harm the well-being of the country. Also, professions that require execution of disciplinary punishment and sentences such as dealing lashes are not compatible with the delicate nature of women. They may violate their duties or suffer the loss or detriment of their emotions and mentalities.
Naturally, there are exceptions. Some women may not be like this, but most are. The Hadith regarding judgeship of women and jurisprudents that regard this profession unsuitable for women effectuate from this truth. It is natural that this profession is not suitable for women because, as a rule, one side will lose. A person who loses sometimes grieves, pleads, weeps, makes threats, sends people to beg their case or intimidate the judge, or exhibits a meek or oppressed attitude. Characteristically, due to their compassion, sympathy, and kindness women take pity and might be influenced. Even though there may be exceptions, the law must encompass the majority of circumstances.
Another attribute of women is that they are more and better prepared for training and edifying children. Of course, men also are fit for this and do have this duty; however, the tenderness and affection of women helps them to be more worthy for this task. Even though training children is a common duty of a father and mother, the important role of women in this affair cannot be overlooked. If there is no husband, a mother can still train her children but the opposite is extremely difficult.
Women must never forget this basic power and merit that they are prepared and able to train children. They must endeavor to choose a job that is not in conflict with this human responsibility and great service. There may be no work more important and influential for the welfare and happiness of the entire society than the profession of training human beings. A pivotal issue that women must anticipate is the perseverance and preservation of the institution of family. The responsibility to uphold the family is for both men and women. Men must choose jobs that do not harm their families. Women also must be careful that their occupation does not clash with the perpetuation of the family.
Another issue is that it is not expedient for women to work in jobs that entail excessive contact and relations among males and females because in addition to causing mental pressure and work delays, immoderate mixture and relations of the sexes may bring about corruption and damage the delicate fabric of the families just as we witness in the West. In my opinion, these aspects necessitate that women observe restrictions in their work. Again, I underscore the fact that it must not be concluded from this discussion that some occupations are forbidden or haram for women; rather, heeding these issues prevents problems for women, their families, and their society while they can still work and have an influential presence in the community.
On the other hand, some jobs are completely suitable and even advisable for women. These include professions in teaching which do not incorporate any of the above hazards. Women can occupy jobs in all tiers of education and training, from the most elementary and rudimentary levels to the highest and if possible in completely independent and self-governed environs. These are the best of jobs which are compatible with their nature and elegance. As I have previously stated, some lines of occupation are necessities for women. Women must endeavor to be self-sufficient in all affairs regarding health and treatment, including education, administration, and implementation. There is no problem with them providing services for men also, but it would be very good if they were independent of men in this area.
Other fields of work that are suitable for women include scientific, literary, cultural, and artistic activities. Work such as scientific research in various fields, writing, painting, sewing, and carpet weaving are all quite appropriate for women. They are also compatible with housework and rearing children. Some people might think that carpet weaving is not an appropriate job—but what is wrong with it? It is a delicate and beautiful undertaking in which a person creates gorgeous works of art with their hands and also helps their own livelihood and their country. Nowadays, women can also do many interesting and useful tasks with a computer in scientific and artistic fields. Regardless, I suggest that women not stay unemployed. I would like to see all women work at their own leisure; however, they must observe the necessary criteria.

• What is your opinion regarding the profession of household management?
Reply: A policy of the previous regime was to annihilate household management as a profession and promote it as a type of unemployment and this lowered its status. Of course, this has changed to some extent after the Revolution. Even so, housewives are not considered as part of the workforce and are not influential in economic growth and development in official statistics and their output is not considered to be part of the gross national product! All in all, we might say that the role of housewives is disregarded in human and social development.
Housewifery is essential for the survival of families. It is not merely the performance of household services—it is a much more significant matter. Maintaining and managing this establishment, which also includes human aspects such as taking care of one’s husband and children which we could call wifecraft and mothercraft respectively, are primary and chief requirements of all societies. It is surely not frivolous or futile but exceedingly valuable and precious. If the internal affairs of a household are not managed well, the family is greatly harmed.
Normally, women take the responsibility of housewifery upon themselves. From a financial point of view, the cost of this occupation is considerable so that if neither the man nor the woman of the house takes it upon themselves to work at home, the management of the household will become crippled and someone else must be found to manage the home. In this case, a large salary must be paid for fulltime management of the household—and even so no hired household staff will make the same efforts as the lady of the house.
The matter of taking care of children is also entirely different. If a couple chooses to send their children to a childcare center in order that they care for them like a mother, the couple must pay a large portion of their salary for this. Therefore, housewifery has economic value and both men and women must keep this in mind. This is why I believe housewifery is a very important and respectable profession and men must appreciate the value of a housewife. Husbands must realize that due to the work of their wives, they are exempt from great expense and it would be good and worthy for husbands who are wealthy enough to give their wives the money that they save them.
In Iran it has been legislated that if a man and woman choose to divorce, half of the wealth the man has gained after marriage belongs to the woman. If we judge righteously, it is evident that this is mostly fair. Women must be optimistic and hopeful regarding their lives; they must know that they are truly partners of their husbands in life. Some women decide to work outside their homes because they fear that if their husbands choose to divorce them they will have to leave his house empty handed. Hence, we must respect women and truly appreciate the value of their work. I advise women to give top priority to the home and household management and, as long as there is no necessity, I recommend that they refrain from choosing occupations that harm the household management.
In general, housewifery can help the society in two other ways. First, the endeavors of a mother at home and her struggle to correctly train her children helps the children grow well in a family full of love and affection. A child that is saturated with proper love and is nurtured with proper training usually does not go after corruption and does not become tainted and can be useful to the society. Truly, housewives manage the future of the society. All the services men do for the society is a result of the endeavors of women. Imam Khomeini (q)26 also stated, ‘Men ascend to heaven from the laps of women’. This means that if men do something important and attain great ranks it is due to the services and training of their mother and this is no laughing matter.
Second, in addition to the fact that the work of women at home is, in itself, beneficial and necessary, it influences the quality of other people’s work. If the husband and other members of the household live in a warm and congenial environment, they can be more successful in the society—in scientific research, political work, economic endeavors, and everything in general. Thus, housewives are full partners in the activities and successes of their husbands.
If it were not for the support, sympathy, and hard work of women, Mr. President, Mr. Minister, or even Mr. Scientist who work outside would not be very successful. In truth, their wives have as much part in their success as they do; both regarding the social value of the activities and their outcomes. It is very delightful and beautiful for ministers to be able to consult their spouses at home on various issues, to gain morale and help from them and to depend on them.
Therefore, even if a housewife does not get out much but is able to have a good effect from her home, she is truly influential in the economics and politics of the society. She must not belittle her existence or think that success and service can only be achieved in jobs outside the home.
When ‘Allamah Tabataba’i’s (q) wife passed away, he wept much. One day I told him in private, ‘We must learn patience and forbearance from you. Why are you so agitated?’ He replied, ‘The truth is that my distress for my wife concerns my feelings and devotion for her. This woman gave me such help and support that I can never forget her.’ After a while he told me of his difficulties regarding the time he lived in Najaf until he got to where he said, ‘In order to write my exegesis, sometimes I would concentrate and work for eight hours straight. Sometimes I would have to contemplate an issue for four hours.
On the one hand, I was tired and on the other hand if someone wanted to come to me and talk my train of thought would be broken. Then I would have to deliberate all over again. My wife understood this. She would always leave the samovar on and when I would go into my room to work in the morning, she would not disturb me. She would manage the house and do the housework.
At the outset of each hour she would bring me a cup of tea and without saying anything she would put it before me and leave. She would do this as long as I was in my workroom. If she had not helped me in this manner I would not have been able to perform my scientific research as I have. She was a partner in my work and that is why I am upset. Because how can I forget her kindnesses?’ The lamented ‘Allamah said this and started to weep.
The great thinker ‘Allamah Tabataba’i considers his great exegesis, Tafsir-e Al-Mizan, indebted to the sacrifices and devotion of his wife who would correctly and wisely manage the household. If this woman was a discordant person how could ‘Allamah Tabataba’i have performed his work?! Doubtless this woman is a partner in all the accomplishments of the ‘Allamah; both in worldly aspects and otherworldly rewards. In a meeting where I was talking about the excellences of the ‘Allamah I mentioned this story and said that we must also respect and be grateful to the ‘Allamah’s wife. May God bless both of them!
Managing the household is not an easy task. It is an art; an art that not all women have. Unfortunately, in our society the value of the profession of household management is not appreciated. This important job must be seen as an independent discipline and requires special research and training.
For example, there must be a class called household management in high school and boys and girls must study this as part of the curriculum. Many women wish to be good housewives but do not know how. I completely endorse that classes be established in high school and even university in which youths, both young women and men, can become experts and authorities on the subject. I have also said this before: it would be good if every man and woman attended a course regarding home management, ‘spousecraft’, and other necessary issues before marriage in order to lessen conflicts and so that they utilize their facilities and capacities in the best possible manner.
Women must observe precepts when choosing an occupation inside or outside the home and they should also be aware of the dignity of every position. For example, even at home it is not in the interests of women for them to do heavy or dirty jobs. The occupational laws of the country must adhere to these points and amenities must be prepared in the interests of women and families.
Some women are inclined to heavy-duty professions and disciplines and if we tell them that these are not in their interests they consider it to be a personal insult. This might be an extreme reaction to past restrictions, which makes them deem it of great value to take on jobs that are more suited to men.
However, the restrictions that we have in mind for women are not for the reason of belittling them or considering them weak or flawed beings. Our reason is that some professions are more suited to the special genesis of women. If a woman is prepared to endure hardships and become, for example, a mechanic of heavy machinery, well, that is her own choice and it is not haram. However, there are better jobs for her to do and they are more advantageous to her and the society.
The truth is women were very restricted in the past and they were prohibited from jobs that were suited to them. This caused an opposite reaction and now some women say that men think that they cannot. So they say: We will do these jobs to show men that we can indeed. In order to resolve this problem, first we must realize the true value of the jobs women do; for example, we must conduct extensive cultural promotion regarding the importance of housewifery. We must encourage, praise, and honor the profession of household management.
Second, as I have mentioned, men must realize the worth of women and consider them full partners in their income and provide them with their fair share so that women sense their true importance and feel secure and so they do not consider jobs suited to them restrictive or undignified.
Regarding the effect of unsuited occupations on the souls of women I must say: It is hard for a woman to preserve her female characteristics, delicateness, and spiritual elegance in strenuous and punishing conditions and coarse jobs and effectively put distance between impersonal work demands and the softness and calm that she must apply at home and in training her children. For this reason, it is better for men to perform jobs that entail such hardships, because they have more endurance in these areas. When each person takes up a part of an undertaking which is more suitable for their mentality and abilities, great works can be completed with the participation of both genders. Everyone has a part in managing the society; however, women in one way and men in another.
If complete facilities are provided for women in areas that are suited to them and they are encouraged to become self-sufficient in these areas, it would be far better for their identity than seeking jobs that are not in their interests. Even though we will not ban these professions, it is not necessary for us to encourage them. If we express gratitude for the positive advances of women, they will think about these things themselves. For example, women can have positive roles in political arenas such as the parliament. They can perform cultural work and have influence although in my opinion there are some cultural jobs that are not in the interests of women.

• In what sort of artistic areas can women become active?
Reply: In general, women have the capability and ability for artistic work; however, every job is different. Some jobs are alright; such as painting, sewing, writing, etc. On the other hand, some jobs may sometimes be problematic for women. For instance, acting and the presence of women in some roles and stages and coming before millions of people can put the stability of their family life in jeopardy. I have seen time and again that the shared lives of such individuals has ended in divorce.
Sometimes actresses call me and talk of such problems. Here, I must advise women that even if their husbands agree with their artistic endeavors, they must completely perceive their husbands’ feelings and when they choose to present themselves on stage, they must accept jobs that do not cause sensitivity. If their husbands are not satisfied, their common life shall be shattered. Their children will become motherless or fatherless. Regardless, great care must be taken in artistic and cultural work so that the talents of women are utilized but no moral, social, or familial problems arise.
These days, the inclination for artistic activities, especially acting, has risen among youth and young women in particular. Acting is one of the professions and fields that receives much attention and has many supporters. On the other hand, due to the points of moral vulnerability in these fields, which sometimes influence the workplace, naturally, religious persons look upon such fields with doubt and seek them out much less. This results in fewer religious individuals in artistic and cultural areas. This is a prevalent problem and under such conditions we cannot be successful in the cultural encounter with foreign countries.
We need films, cinema and television. We must defend the positive aspects of our culture. Many values have been weakened in the West. Modesty is a human value. We must do something to preserve our values while also providing for our needs and requirements. Adhering to religious precepts is very instrumental. For example, if it is necessary for a young woman to play a part in a movie, adherence to religious precepts results in less sensitivity. If moral issues and Hijab are observed, laughter and allurements that are out of place are avoided and matters of mahram and non-mahram are completely observed, it is evident that such acting will not result in calamities and negative effects in families and the society. If moral limits are honored it is both to the advantage of the actors and the society.
Performers must not think that viewers will get only what the actors intend. Viewers perceive more generally. Polite, reasonable, and honorable behavior between male and female actors teaches women and men who are watching the scene to act the same. On the other hand, an undignified and immodest performance between actors also sets a negative example for the society. Thus, we who wish to promote our culture and influence others must realize that film-making and acting are very delicate matters—much more delicate than we think. Sometimes artists pay less attention to such matters and desire more that their work be interesting or entertaining for viewers; whereas, if they conform to these issues, they can greatly help improve the morality of the society.
Naturally, negative roles are sometimes necessary in movies and observance of ethical and religious criteria ties the hands of the artists in fulfilling their roles as desired. Sometimes actors show demeanors that are not typical of the personality of their role; for example, they act tactlessly and perform rude and loathsome gestures in a Chadur and act dignified and pleasant in inappropriate clothing. Nevertheless, it seems that this issue requires special care and original methods and approaches must be formulated.
In this regard, I advise that positive aspects are shown as much as possible because whether we like it or not the negative aspects are influential. Even when the film-maker intends to criticize the negative points by presenting them, some viewers take pattern after these same negative points. The training background of some people is such that, for example, when they see actors swear, curse, and use foul language, they learn, imitate, and take pattern after them even if one’s intention is to criticize this behavior. If a positive character and a negative one is introduced, some people incline toward the good protagonist and set that one as their role model and others, according to their temperament, lean toward the antagonist—the one that was intended to be condemned. Hence, I advise that negative aspects be used as little as possible and only where necessary.

• What is your opinion regarding political activeness of women?
Reply: The presence of women in political arenas can have a decisive role in the society. If women congregate they can be very influential in various orientations. In the demonstrations at the time Islamic Revolution and also arenas after the Revolution such as war and elections, women proved that they are very influential in some areas. When we see the votes of the elected, we see that women had great unity and presence in order to bring about such results and this is very important. Women can have a fateful role in choosing the president and can cause the election of a president other than the one men might have chosen.
This is no small matter. There is no problem with women having more presence than men in the parliament. Their presence on the seats of the parliament has been satisfactory until now. The important thing is: How active are they? If women can bring representatives that truly have authority and influence, and are indeed active it would be very good because all members of the parliament are not so active. Only a minority are truly active, so if women can increase the active members by sending in active and thoughtful women, this can greatly help them defend their rights even though nowadays many men do defend the rights of women, even more than women themselves.
Another issue is the organization of women. Having organization is very good because people work better when organized, especially when they spread their organization throughout the country—they can both select better representatives and better demand their desires from their representatives. This can be very influential and cause men to think higher of them. I believe the organization of women must be thoroughly thought out. First, it should not be like a union or be gender-biased in that they only think about themselves and about defending their own rights because if it is like this it will only restrict them.
Second, in addition to supporting the true interests of women, they should have a hand in the main affairs of the country. Women must know who to choose and they must keep in mind all economic, cultural, and religious issues of the country. If women do not restrict themselves to only women, and work for the whole society, they will have more influence and this organization will cause them to gain power and lead to men counting on them more.

• Can women also hold positions of judgeship or government rule?
Reply: The two issues of judgeship, government rule (women being at the head of the government), and such are religious jurisprudential issues that have been analyzed and explored in books on religious jurisprudence [fiqh]. Jurisprudents have varying opinions regarding these matters. Some declare them permissible, others haram, others makruh. This is a matter of controversy. First we must note that these issues are matters of taqlid (following a religious jurisprudent or faqih).
Our tradition is one of taqlid and religious jurisprudence. In taqlid-related issues we must refer to the religious jurisprudent that each of us has accepted and ultimately they shall give the decisive opinion. Therefore, when it is stated in a speech or magazine that something is permissible or not permissible, some become confused. In effect, all disciplines have experts and the experts of these issues are religious jurisprudents.
The second issue is that my recommendation to religious jurisprudents is that they should see that times have changed and many things are different from the past. Fundamental changes have been made. Iran is not separate from other countries. Women are not apart from other societies. We can no longer govern women like in the past. The people of our society have become acquainted with the conditions and thoughts of other people of the world and their expectations have risen.
We expect the great faqihs to examine women’s issues with a wide-ranging and liberal view and to clarify our responsibilities regarding these matters based on solid and substantial jurisprudential sources of reference so that there is no need for the opining of non-authoritative and possibly unrighteous persons.
Of course, other scholars can, if they are well-versed in religious jurisprudence and heed such issues, discuss these subjects. Such discussions can be useful for religious jurisprudents and might influence their religious opinions. However, the ultimate decision belongs to religious jurisprudents and the bounds of the tradition of religious jurisprudence must not be broken in jurisprudential issues.
1. - In Islam, those who go to jihad are considered victors whether they live or die because if they live, it is because they have defeated the enemy and if they ‘die’, they attain the rank of martyr [shahid], which is one of the highest ranks one may attain in Islam. According to the Quran, the shahid is not dead, but lives on even though we cannot perceive them. [trans.]
2. - Surah Isra’ 17:70.
3. - Surah Tin 95:4.
4. - Surah Hijr 15:30.
5. - Surah Baqarah 2:31.
6. - Ibid 2:34.
7. - Surah Baqarah 2:35.
8. - Allamah is a title imparted upon only those with extensive knowledge in many diverse fields. [trans.]
9. - Surah Hujurat 49:13.
10. - Surah Hujurat 49:13.
11. - Surah Nahl 16:97.
12. - Ibid 16:97.
13. - Surah Al ‘Imran 3:195.
14. - Ibid 3:42.
15. - Surah Tahrim 66:11.
16. - Surah Zumar 39:9.
17. - Surah Mujadilah 58:11.
18. - Surah Hajj 22:46.
19. - Surah Yunus 10:100.
20. - Surah Jathiyah 45:13.
21. - Usul-e Kafi, vol. 5, p. 516.
22. - The ability to understand a true Hadith due to its divine eloquence (ed.).
23. - Surah Nisa’ 4:34.
24. - Bihar al-Anwar, vol. 100, p. 250.
25. - Bihar al-Anwar, vol. 103, p. 254.
26. - This is short for quddisa sirruhu, which means may his grave be sanctified. [trans.]