Alhassanain(p) Network for Heritage and Islamic Thought

Question 28: Role of Women in the government of Imam al-Mahdi

Question: What role will women play in the government of Imam al-Mahdi (ع)?

Brief Answer

Detailed Answer

Islam incited a revolutionary change in the status of women within the family and in society, in a historically unprecedented manner. In the pre-Islamic period, women throughout the world were viewed solely as a means of satisfying the sexual needs of men and as spineless labourers whose job was to bear children and breastfeed them. They had virtually no human rights to speak of. In the Arabian Peninsula, women were passed hand to hand as inheritance. In exceptional cases, newborn girls were buried alive beneath the sand.

Islam however, views women as the counterpart of men in terms of their humanity. It places the responsibility of the bridal gift (al-mahr) and the provision of her basic necessities on the shoulders of the man. It views the woman as man’s partner in life to such an extent that not only is she no longer inherited by men, but rather she herself inherits from men! Like a man, it is possible for her to participate in society in the areas of religion, culture, governance and economics, on condition that she preserves her humanity and chastity.

The quintessential examples from early Islamic history of women who played pivotal roles in the family and society are Khadijah (ع) and Fatimah al-Zahra` (ع), the wife and daughter of Muhammad (ص), and Zaynab b. ‘Ali (ع), the daughter of Imam ‘Ali b. Abi Talib (ع).

The reappearance of Imam al-Mahdi (ع), like the original appearance of Islam itself, will instigate revolutionary changes in the world. In particular, his movement will challenge the modern “Age of Ignorance” that has witnessed a revival in the pre-Islamic values associated with women.

As for the particular governmental roles that will be offered to qualified women at that time, little can be said with certainty because our knowledge of the particularities of that time is limited to the Qur`an and sunnah, and little has reached us concerning this issue.

The woman of today has witnessed a regression to a modern “Age of Ignorance.” By way of deceiving platitudes such as “the equality of men and women,” “freedom,” “women’s suffrage,” and “human rights,” the political and economic leaders of the world have turned women into cheap labourers and playthings in the hands of men, thereby stripping them of their very humanity. A woman’s chastity, no matter what position she holds, is vulnerable to such exploitation.

In the wake of this regression, the nuclear family, which is the very backbone of society, is crumbling. It is for these reasons that the world is

once again in dire need of a movement like the revolution of the Prophet Muhammad (ص) to restore humanity to all people-but especially women, and to show mankind the way to true perfection.

The Shi’a-from the time of the Prophet himself-have taken the promised appearance of the Mahdi (ع) to heart, and have been in a constant state of anticipation. His shall be a revolution to overturn the world. In particular, the regression in the status of women will be reversed.

In the pre-Islamic “Age of Ignorance,” women were not considered human. It followed that they were offered no rights, and in some cases, their very existence was considered such a source of embarrassment, that newborn girls were buried alive. The Prophet Muhammad (ص) injected new life into that society. He granted women rights and responsibilities that corresponded to the rights and responsibilities of men. The same women, who before the rise of Islam, were property in the hands of man to be gifted at his will and to be bequeathed to his sons, were themselves granted the right to hold property and to inherit property from men.

Islam raised the station of women to such an extent that the Prophet Muhammad (ص) accepted their pledges of allegiance. They were allowed to accompany the Muslim armies to the battlefield as teachers and nurses and moral support for the troops. The Muslim woman could be a teacher and defender of the law, and by fulfilling these roles could rise above the station of the angels. From one perspective the importance of her role exceeds man’s role, for she “creates” other human beings and rears them. In the words of Ayatullah Khumayni, “It is because of the upbringing of the mother that a man ascends to his perfection.”

However, with the passing of time, the status of women in both non-Islamic and Islamic societies has once again sunk to pre-Islamic levels.

Imam al-Mahdi’s (ع) revolution will overturn the world order and unify the entire world under the banner of true Islam. The status of women will be no exception from this new order, for women will be returned to their rightful station.

Our knowledge of what is to occur in the age following this revolution is limited to what we can glean from the ahadith concerning what is known as “Mahdawiyyah” (the study of the Mahdi) and historical documentation of the formative years of Islam. In some ways the Islamic Revolution in Iran and its aftershocks throughout the world as well as the pivotal role played by women during and after that revolution, may serve as weak indicators of what the role of women might be during the rule of the Mahdi (ع).

The following ahadith concern the role of women after the Mahdi’s (ع) revolution: Ja’far al-Ju’afi narrates from Imam Muhammad b. ‘Ali al-Baqir (ع): “The Mahdi will rise up … along with 313 men and fifty women without any previous arrangement among themselves, like separate clouds

clustering in the sky, one after another. This is the meaning of the verse where Allah says, ‘Wherever you may be, Allah will gather you together. Allah is capable of all things.’1 They will pledge their allegiance to the Mahdi between the Black Stone (of the Ka’bah) and the Station of Ibrahim, and the Mahdi will rise up with them from Mecca.”2

‘Abd Allah bin Bukayr narrates from Humran bin A’yan who narrates from Imam Muhammad b. ‘Ali al-Baqir (ع): “In the Age of the Mahdi, knowledge will be so pervasive that even a woman in her house will judge according to the Book of Allah and the sunnah of the Prophet.”3

The vast majority of narrations concerning the Mahdi mention theological arguments to establish his Imamate, teleological phenomena that will occur before his appearance, and the new order that will take form during his rule.

With respect to many of the details and the division of labour between men and women, the narrations are silent.

Ayatullah Khumayni said, “Islam wants men and women to attain perfection. Islam saved women from the Age of Ignorance. Islam has not served men as much as it has served women. You do not realize what woman was and what she has become.” He also said, “Not only does Shi’ism not sideline women in societal matters, it places them in their rightful position as human beings. We approve of the technological advancements of the West. However, we reject the corruption of the West.” In another statement he says, “Women hold a pivotal role in societal structure. Islam has lifted women to the extent that they can break free from being a mere commodity and assume their position as human beings. Accordingly, they can assume responsibilities within an Islamic government.”

Notes

1. Surat al-Baqarah (2), Verse 148:

 أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللٌّهُ جَمِيعًا إِنَّ اللٌّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

2. Bihar al-Anwar, vol. 52, pg. 223:

    َ يَجِي‏ءُ وَ اللَّهِ ثَلاَثُ مِائَةٍ وَ بِضْعَةَ عَشَرَ رَجُلًا فِيهِمْ خَمْسُونَ امْرَأَةً يَجْتَمِعُونَ بِمَكَّةَ عَلَى غَيْرِ مِيعَادٍ قَزَعاً كَقَزَعِ الْخَرِيفِ يَتْبَعُ بَعْضُهُمْ بَعْضاً وَ هِيَ الْآيَةُ الَّتِي قَالَ اللَّهُ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ فَيَقُولُ رَجُلٌ مِنْ آلِ مُحَمَّدٍ ص وَ هِيَ الْقَرْيَةُ الظَّالِمَةُ أَهْلُهَا ثُمَّ يَخْرُجُ مِنْ مَكَّةَ هُوَ وَ مَنْ مَعَهُ الثَّلاَثُمِائَةٍ وَ بِضْعَةَ عَشَرَ يُبَايِعُونَهُ بَيْنَ الرُّكْنِ وَ الْمَقَام‏

3. Bihar al-Anwar, vol. 52 pg. 352:

كَأَنَّنِي بِدِينِكُمْ هَذَا لاَ يَزَالُ مُوَلِّياً يَفْحَصُ بِدَمِهِ ثُمَّ لاَ يَرُدُّهُ عَلَيْكُمْ إِلاَّ رَجُلٌ مِنَّا أَهْلَ الْبَيْتِ فَيُعْطِيكُمْ فِي السَّنَةِ عَطَاءَيْنِ وَ يَرْزُقُكُمْ فِي الشَّهْرِ رِزْقَيْنِ وَ تُؤْتَوْنَ الْحِكْمَةَ فِي زَمَانِهِ حَتَّى إِنَّ الْمَرْأَةَ لَتَقْضِي فِي بَيْتِهَا بِكِتَابِ اللَّهِ تَعَالَى وَ سُنَّةِ رَسُولِ اللَّهِ ص

Question 29: The reason for Imam al-Zaman’s prolonmgued age

Question: Why wasn’t Imam al-Zaman’s birth postponed to the era of his re-emergence (zuhur)?

The answer to this question is on one hand dependent on clarifying the underlying logic of occultation and the concept of intidhar-awaiting the reemergence of the final Imam. On the other hand, it is also dependent on addressing the question of whether there are advantages to the presence of Imam al-Mahdi (ع) while in occultation. But before delving into the logic and benefits of intidhar, we must point out that the [real underlying] cause of occultation is one of the Divine secrets to which we have no access.1 Nevertheless, with recourse to hadith and reason we can decipher some aspects of the occultation. These aspects can be presented in two groups:

1. those that relate to Imam Mahdi (ع), and

2. those that pertain to other issues.

The first group are as follows:

a. It has been recorded in the hadith corpus that the Imam went into occultation so that he would not be burdened by anyone’s allegiance.2

b. In some cases, the reason provided for the occultation is safety from the danger of murder.

c. It has been destined that the Imam should transform the world, carry out an all-encompassing reformation, uprooting all civilizations that are founded on power, wealth, and deception, after which he would build a new civilization based on Divine values. Such would not be possible without an abundant amount of knowledge and experience. This is achievable only through witnessing the ups and downs of bygone civilizations. This in turn necessitates a prolonged life, hence his occultation.

The second group are as follows:

a. Putting the servant of Allah (awj) to test is among the issues mentioned regarding the logic of occultation. Imam Musa ibn Ja’far al-Kadhim (ع) says, “When the fifth son of the progeny of the Seventh Imam goes into occultation, be aware of your faith. Be cautious that no one should convince you to abandon your faith. O my son, the occultation of the Possessor of Authority (sahib al-amr) is inevitable and consequently some believers will abandon their faith. Allah will test His servants by means of the occultation.”3

b. The expectation for the faraj (literally “relief”, namely the reemergence of the Twelfth Imam) is a factor conducive to self-building. This anticipation is meaningful only in the context of the occultation. Without the occultation, expectation would be meaningless.

Awaiting the rule of Truth is in essence composed of two elements, one negative and one positive: being discontent with the status quo and the hope and desire for a better situation.

If these two elements penetrate into the inner of the human spirit, they bring about two results: the abandonment of any type of cooperation and

compromise with the agents of oppression and corruption on the one hand, and the physical and spiritual preparation for the formation of the unifying and universal government on the other hand.

These two elements propel the human being into motion, awareness, and awakening. It is for this reason that awaiting the Relief has been considered a form of worship4 and those who await the Relief have been described analogously as those gathered in Imam al-Mahdi’s tent, unified under his banner.

Looking forward to a revolution in which sinners and oppressors are not involved stimulates the believer to embark on self-building such that he would not be of those groups.

Juxtaposing this reality with the ahadith that explain that in his occultation Imam al-Zaman (ع) constantly supervises the state of his followers (reviewing their performance on a weekly basis)5 , it becomes apparent that belief in a living Imam wields a much stronger influence on the spiritual training of the believers than belief in an Imam born in some future time and who would be responsible for forming the universal and unifying government.

c. In addition to stimulating personal self-building, awaiting the reemergence of the Imam is also a potent factor in generating social cooperation, for the program that the believers are anticipating is not a personal one, and thus the faithful believer also endeavours to reform the state of others.

d. The faithful believers do not loose hope in the face of the proliferation of corruption, for they view the goal ahead of them and so avoid being implicated in the corruption that surrounds them. Although remaining hopeful and avoiding corruption is also possible if Imam al-Zaman (ع) were to be born in the designated time of the age of his reemergence, nevertheless it is obvious that believing in a living Imam broadens and perpetuates these two elements (i.e., remaining hopeful and avoiding corruption).

Brief Answer

The answer to this question can be clarified by expounding the underlying philosophy of the occultation and the waiting for his reemergence, as well as by becoming aware of the advantages and blessings that benefit us from his existence even as he is in occultation. On the one hand it is said that among the reasons for his occultation is that he not be burdened by anyone’s allegiance, or that he is secure from any attempt to murder him. On the other hand there are other reasons that necessitate his being alive, i.e., there are benefits and advantages because of his mere existence.

The Imam, who is to build a new civilization on the ruins of bygone materialist civilizations, must be equipped with the appropriate knowledge and experience. This is can only be achieved by means of witnessing the ups and downs of many civilizations and in the due course of the passage of time.

Moreover, the occultation of Imam al-Zaman (ع) is a trial for and a means of testing the servants of Allah (awj). Hence, the reasons which call for believers being tested can also support the existence of a living yet hidden Imam, who in this case becomes a vessel for the arealization of this Divine norm.

Closely associated with the term occultation is the term intidhar, “awaiting”the reemergence of the Twelfth Imam. This awaiting is very effective both in personal self-building and also in social cooperation. Although these two effects can also be achieved without believing in a living yet hidden Imam, the presence of such a belief strengthens these two effects exponentially.

The Blessings of Imam al-Zaman’s (ع) Existence in the Period of Occultation

In the corpus of Shi’a hadith, Imam al-Zaman’s (ع) life in the period of occultation has been likened to the sun hidden behind clouds. The following are a number of benefits that emanate from the proverbial sun of his existence:

1. The presence of the leader in the battlefield is a heart warming support for the soldiers’ morale. In the same vein, the presence of Imam al-Zaman gives hope to the believers.

2. The supervision of a living Imam who oversees the conduct of his followers leaves a peculiar instructive impression on the believers, which is conducive to their spiritual self-building.

3. All the Infallible Imams (ع), the Divine Deputies, (of whom the last one is Imam al-Zaman (ع)) in every age and time, are treasurers of Divine grace and knowledge. They are the vaults for Divine secrets and the guardians of the proofs of the luminous religion that is Islam, whether they are visible or hidden. They are responsible for the safekeeping of Islam from the shortsighted attempts of some to add unnecessary items or divest it of some of its elements, so as to preserve the timeless Islamic concepts in their original form and to bring the Final Religion-which was finalized and completed with the termination of Revelation-into the body of society. This great Divine task is realized in our age through the existence of Imam al-Zaman (ع).

4. There are those who are capable of ascending the clouds, directly enjoying the rays of the sun of Imam al-Mahdi’s (ع) existence, thereby gradually purifying themselves in light of this relationship, which would in turn lead to the spiritual improvement of the masses.

5. We believe that Imam al-Zaman (ع) has Divine authority over the inner beings and the actions of people (al-wilayat al-takwiniyyah). That is, guidance-felicity and wretchedness-is under his command. It is his

obligation to guide people to the Destination, which requires that he be alive.

6. The Universal Man (al-Insan al-Kamil) is the goal of creation; if some day the Universal Man would be absent from the earth, it would collapse. And there is no one else who can claim to be the Universal Man but the Imam.

7. In order to link the two realms of Essential Unity and Outer Multiplicity, there needs to be a being that has a foot in both realms, i.e., a being that is the combination of Truth and the creation. This being would serve as the vessel for the Divine effusion. This being is no other than the Universal Man-the Divine Proof-who must be present in all ages.

Detailed Answer

The Blessings of the Presence of Imam al-Mahdi ( ع) during the Period of Occultation

1. Inspiriting Hope

The belief in a living Imam who might reappear at any time is similar to the presence of the leader of an army in the battlefield, which is heart warming and animates the troops with the hope of victory.

2. Stimulating Spiritual Improvement and Self-building

As was mentioned earlier, awareness of the Imam’s (ع) monitoring the performance of his followers on a weekly basis can have a beneficial influence on the believers. For, the Qur`anic verses (Such as:

“And say, “Go on working: Allah will see your conduct, and His Apostle and the faithful [as well].” 6

and the numerous ahadith7 narrated regarding the presentation of the performance of the virtuous and the debauched and sinners on a daily basis, or every Monday, or Thursday-depending on the narration-to the dignified Prophet of Islam (ص) and the infallible Imams (ع) clearly demonstrate the necessity of examination of one’s conduct and of self-vigilance. The faithful see themselves in the presence of the honourable Imam and so do not dare to make any mistake lest they should upset his holiness. They struggle ever more vigorously in the way of progress and self-preparation in an attempt to draw ever closer to him.

3. Safeguarding the Divine Religion

The Commander of the Faithful, Imam ‘Ali b. Abi Talib (ع), elucidates in an illuminating saying the necessity of the presence of Divine leaders in all eons and times: “Yes, the earth is never empty of one who stands up with Divine Proof. He might be apparent or hidden. But he must be present lest the Divine signs should perish and be forgotten.”8

With the passing of time and the incorporation of personal tastes and thoughts into the original religious tenets, various trends have developed

that are inclined toward programs that might appear attractive to the masses but are deviations from the authentic religion, setting the stage for the exploitation of celestial concepts by corrupt opportunists, resulting in the alteration of a part of the religious tenets. This is very harmful.

This Pure Water which has descended from the Heaven of Revelation gradually looses its purity by being channelled through the minds of various people. The shortsighted alterations of fallible individuals might become so tightly intertwined in the original body of religion that they render any attempt to rediscover the original doctrines very difficult.

Considering this reality, should not there be someone to preserve the imperishable doctrines of Islam in their original form for the benefit of future generations? Should future generations be expecting the arrival of a new Celestial Revelation?

Without doubt the answer is negative. The gate of revelation has been locked by the Seal of the Prophets. Then how should the original religion be preserved? How should this religion be kept unsullied from the impurities of human alterations and superstitions for the benefit of future generations? Is there any other option but that the line of infallible leaders must continue, whether apparent and visible or hidden and unnoticed?

4. Training a Task Force

Imam al-Zaman’s (ع) occultation benefits the world like the sun hidden behind clouds.9 The sun blocked by clouds is still beneficial for existents. One of the blessings of Imam al-Zaman’s (ع) presence during the period of occultation is that the elite of the faithful can ascend beyond the clouds, benefiting directly from the rays of the sun of his existence, building themselves through this association and in turn training the larger community of the faithful.

5. Spiritual Influence: Existential Training by Means of Existential Guardianship (al-wilayat al-takwiniyyah)

Imam al-Zaman (ع) is a peerless personage whose penetrating rays of existence influence the hearts of all those ready to receive them, regardless of where they are. It is by this means that the Infallible Imam works to improve the souls of people, although they themselves might not be fully aware of it. The Imam (ع) has authority in an inward fashion on the performance of people.

He is aware of all hidden matters related to the crux and truth of the issue of guidance vis-à-vis the souls and performance of people. The good and bad conduct of humans are unveiled before him. It is he who monitors the paths to felicity and wretchedness. Thus, the station of Imamate is concomitant with the Divine authority of guidance. This guidance is not limited to showing the path, which is the duty of all Divine prophets and even believers. Rather, his is the duty to shepherd the servants of God toward the Destined Goal.10

6. Purpose of Creation

The world of creation is like a garden. The human beings who are on their way to perfection are its fruitful trees, the deviants its wild and useless weeds. The purpose of watering this garden would be to quench the fruitful trees, not the weeds:

“Indeed my righteous servants shall inherit the earth.” 11

And if some day all the trees of this garden die and the righteous believers become extinct, there would be no reason to continue watering the garden and the Divine effusion would cease to be. The Infallible Imam (ع) is the Universal Man who is the crown of the party of the righteous and thus the main purpose of creation. It is for this reason that God addresses him so: “If not for you, I would not have created the Spheres [i.e., the universe],”12 or in another instance it, “If the earth is left without an Imam, it would collapse,”13 and also, “It is due to the blessing of his existence that all else is nourished, and it is for his existence that the earth and the heaven remain in place.”14

7. Being the Intermediary in Effusion

In the disciple of gnosis it is explained that the Truth in Its essential manifestations is absolute unity, while in the realm of multiplicity and Divine activity It manifests Itself through particular individuations. However, the former lacks any hue of multiplicity, while the latter lacks any trace of real unity.

Thus, there needs to be a third form of manifestation which could combine the Station of Union with the Station of Separation, serving as the isthmus between the realm of Divine Lordship and the realm of Vassaldom, forming the fusion of Truth and creation; in a word: linking the world of nature and the world of Unity. The Universal Man-the Infallible Imam being the clearest instance-is this link and as such is the intermediary in effusion to the realm of utter multiplicity. Hence he is the manifestation of the lordship of the Truth.

On the basis of this exposition, it becomes clear that the following tradition describing the role of the Infallible Imams is not an overstatement: “It is due to them that Allah nourishes His servants; it is due to them that rain descends from the heaven, and it is due to them that the blessings of the earth surface [to benefit the creatures].”15 And it is in allusion to this reality that Imam Muhammad ibne ‘Ali al-Baqir (ع) says, “We are the Beautiful Divine Names.”16

In conclusion, the materialization of the matrix of creation, the effusion of Divine blessings to other-than-Allah, the guidance and training and spiritual perfection of human beings, etc., are all contingent on the existence of a living Imam.

Notes

1. Bihar al-Anwar, vol. 52 pg. 91:

إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً لاَ بُدَّ مِنْهَا يَرْتَابُ فِيهَا كُلُّ مُبْطِلٍ فَقُلْتُ لَهُ وَ لِمَ جُعِلْتُ فِدَاكَ قَالَ لِأَمْرٍ لَمْ يُؤْذَنْ لَنَا فِي كَشْفِهِ لَكُم

2. Bihar al-Anwar, vol. 51, pg. 152

عَنْ الرِّضَا عَلَيْهِ السَّلاَمُ أَنَّهُ قَالَ : كَأَنِّيْ بِالشِّيْعَةِ عِنْدَ فَقْدِهِمُ الثَّالِثَ مِنْ وُلْدِيْ يَطْلُبُونَ الْمَرْعى فَلاَ يَجِدُوْنَهُ قُلْتُ لَهُ : وَلِمَ ذَلِكَ يَا ابْنَ رَسُوْلِ اللهِ ؟ قَالَ : لأَنَّ إمَامَهُمْ يَغِيْبُ عَنْهُمْ فَقُلْتُ : وَلِمَ ؟ قَالَ لِئَلاَّ يَكُوْنَ فِيْ عُنُقِهِ لاَحَدٍ بَيْعَةً إذَا قَامَ بِالسَّيْفِ

3. Bihar al-Anwar, vol. 51 pg. 113:

إِذَا فُقِدَ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَاللَّهَ اللَّهَ فِي أَدْيَانِكُمْ لاَ يُزِيلُكُمْ أَحَدٌ عَنْهَا يَا بُنَيَّ إِنَّهُ لاَ بُدَّ لِصَاحِبِ هَذَا الْأَمْرِ مِنْ غَيْبَةٍ حَتَّى يَرْجِعَ عَنْ هَذَا الْأَمْرِ مَنْ كَانَ يَقُولُ بِهِ إِنَّمَا هِيَ مِحْنَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ امْتَحَنَ بِهَا خَلْقَه.

4. Bihar al-Anwar, vol. 52, pg. 22:

أَفْضَلُ أَعْمَالِ شِيعَتِنَا اِنْتِظَارُ الْفَرَجِ.

5. al-Kafi, vol.1 pg. 219-220

6. Surat al-Tawbah (9), Verse 105:

 وَقُلِ اعْمَلُوا فَسَيَرى اللٌّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ...

7. al-Kafi, vol. 1, pp. 219-220

8. Al-Kafi, vol. 1, pp. 178-180:

أَللٌّهُمَّ بَلى لاَتَخْلُوا الأَرْضَ مِنْ قَائِمٍ لِِلٌّهِ بِحُجَّةٍ إَمَّا ظَاهِراً مَشْهُوراً أَوْخَائِفاً مَغْمُوراً لِئَلاَّ تُبْطِلَ حُجَجُ اللٌّه وَ بَيِّنَاتُهُ.

9. Bihar al-Anwar, vol. 52, pg. 92

10. al-Mizan, vol. 1, pp. 275-276

11. Surat al-Anbiya` (21), Verse 105:

 أَنَّ الأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ...

12. Bihar al-Anwar, vol. 15, pg. 28:

لَوْلاَكَ لَمَا خَلَقْتُ الأَفْلاَكَ.

13. al-Kafi, vol. 1, pg. 179:

لَوْ بَقِيَتِ الأَرْضُ بِغَيْرِ الإِمَامِ لَسَاخَتْ.

14. Mafatih al-Jinan, Du’a al-’Adilah:

بِيُمْنِهِ رِزْقُ الوَرى وَبِوُجُوْدِهِ تَثْبُتُ الأَرْضُ وَالسَّمَاءُ

15. Bihar al-Anwar, vol. 23 pg. 19:

بِهِمْ يَرْزُقُ اللهُ عِبَادَهُ ، وَبِهِمْ يُعَمَّّرُ بِلاَدُهُ ، وَبِهِمْ يَنْزِلُ الْقَطَرُ مِنَ السَّمَاءِ ، وَبِهِمْ تَخْرُجُ بَرَكَاتُ الأرْضِ

16. Al-Kafi, vol. 1, no. 4

Question 30: Possbility of Decline in Imam al-Mahdis government

Question: Historically, we see that every civilization eventually declines. Is it not possible that the government of Imam al-Mahdi (ع) will also decline? In particular, might not people eventually become discontent with his government?

Brief Answer

Detailed Answer

Such a decline in the government of Imam al-Mahdi (ع) is inconceivable.

Governments decline for one of two reasons: either corruption creeps into the system and the government ceases to be just; or forces outside the government act treacherously by turning the people against the government. Since neither cause can exist in Imam al-Mahdi’s (ع) government, it will not decline.

Governments fail for one of two reasons:

1. The foundations of the government break down due to injustice and deviation from within. This leads either to a revolt of the people against the government’s injustice or to the invasion of foreign powers. Historically, many governments have fallen for this very reason. For instance, in Islamic history, the Sasanian Empire fell in the wake of the Muslim expansion; the Umayyad dynasty fell to the ‘Abbasids; and the ‘Abbasids, in turn, fell to the Mongols.

In each case, injustice had reached such a level that the people felt no sense of loyalty to their rulers that they should defend their government. Rather, they sought succour in the invading forces. Similarly, the Islamic revolution in Iran stemmed from the injustices of the Pahlavi government. In general, all unjust governments eventually fall either because of internal revolt or at the hands of an invader who finds little or no resistance from a people who are disenchanted with their rulers.

2. The people are deceived and tricked into disenchantment with their ruler. The government of Imam ‘Ali b. Abi Talib (ع) faced just such difficulties. The propaganda with which his political enemies bombarded his people and the wars that he was forced to fight prevented his people from being able to think clearly about the issues at hand.

In addition, in the years leading up to his caliphate, corruption had crept into the upper classes of society to such an extent that the Imam (ع) was reluctant to accept the caliphate since he knew the insurmountable difficulties that such corruption would cause. In particular, he knew that the people, after seeing the decadence of high society, and the discrepancy between Islamic teachings and what was being practiced by the upper echelons, would not have the resolve to defend his government. The

inevitable result of these conditions was the assassination of the Imam (ع) and the decline of his government.

In the government of Imam al-Mahdi (ع), the first factor is inconceivable because like Imam ‘Ali b. Abi Talib (ع) government, his government will be absolutely just. For several reasons the second factor will also not come into play. For one thing, the people will have an increased level of Islamic awareness. Secondly, his government will have control over all forms of media and information technology; hence his enemies will not be able to incite the people against him. Lastly, at that time all aspects of Islamic law will have been put in place. In particular, enjoining the good and forbidding the evil, will be practiced in its full manifestation, so neither corruption will creep into society, nor will the people become disenchanted with the rule of Allah (awj).

It should be kept in mind however, that at that time Satan will be as active as ever. He will be successful in deceiving some; however the vast majority of people will follow the truth for the aforementioned reasons.

Question 31: Difference in blood money between man and a woman in Islamic Jurisprudence

Question: Why is the blood money of a woman half of that of a man?

Brief Answer

According to jurisprudential and historical studies, blood money is an economical matter. It has been legislated in order to compensate for the loss incurred by the injured. From another point of view, in an ideal society, which Islam attempts to create, most of the economic activity is carried out by men. When we look at the general economic responsibilities of men we find that men have duties that women have been excused from. While the most important responsibility of a woman, but not the only one, is to manage the cornerstone of society, in other words the family, the most important duty of man, but not the only one, is to provide for the economic needs of the family.

When we pay attention to this matter we can easily conclude that Islam must strengthen those matters that have financial consequences for men and amongst these matters is blood money. Men play a pivotal role in the economic life of the family. From another point of view, blood money is related to the physical aspect of the human being. Hence, if someone’s body were stronger his blood money would be more. Since men are more productive economically than women, their blood money is more than that of women. This does not mean of course that in Islam the position and status of a woman is less than that of a man. If blood money was related to the worth and position of individuals, then the blood money of a scholar or the leader of society would not be equal to that of an average worker.

Another important point pertains to the role a man plays in the security of his household. It is very clear that it is the man that protects the family. This would imply that the loss inflicted on a family if the man was not present would be far greater than if the woman was not there. In the end it is necessary to keep this in mind that in every case the laws that have been presented by a religion or school of thought are always in line with the principles that that religion or school of thought has formed in regards to that matter. It is in accordance to the sum total of those viewpoints that the law been passed. In regards to blood money as well, Islam has formed its law while taking into consideration the responsibilities and rights of both men and women and the general laws that pertain to the family system. We cannot therefore look at them in a separately and object.

Detailed Answer

All of the laws of Islam are based upon certain benefits. Every law has wisdom. If something has been prohibited in Islam it is because it is harmful. If something has been made obligatory it is because it has a benefit. Of course perhaps it is not possible for us to find out all of the benefits and harms of all the laws and prohibitions, but if we rely on a sound intelligence and base ourselves on realities and of course on the sayings of the Infallibles (ع) we can understand some of these things.

In regards to the blood money of a woman being half of that of a man there is definitely some wisdom behind such a law to which we will briefly refer:

1. If Islam was purely a materialistic school of thought and if the foundations of its laws were monetary and economic matters and, given this, women’s blood money was half of that of men’s, then this objection would be proper that why is the value of women half of that of men and why have they valued women at half the price of men. But these are not the foundations that are used and in Islam the value of human beings is according to their Spirit and their spiritual qualities. In Islam that which is valuable is piety. Human beings can be like Musa (ع) who spoke with Allah (awj) or be like Maryam (ع) who used to receive heavenly revelations. In regards to traversing the path of felicity and obtaining spiritual positions, men and women are equal. There is no difference between them in this regard in principle, and in fact, the matter depends upon their personal ambition and effort. But blood money is an economic matter. Blood money is a matter related to the physical aspect of human beings, therefore in this regard there is no difference between the blood money of a prominent member of the Islamic society and an average labourer.

2. Generally speaking we can say that human beings, whether they be men or women, have three dimensions to their existence:

a. The human or divine dimension: In this dimension there is no difference between men and women. The path to human and divine perfection is open to both of them and both of them can progress in these regards as far as they want. In verse number 97 of Surat al-Nahl (16), Allah (awj) says:

“Whoever amongst you whether they be man or woman and they have faith without a doubt we will give them pure life in this world and in the hereafter we will give them a reward in recompense to their good deeds.”

In Surat al-Ahzab (33), the same matter has also been alluded to.

b. The intellectual dimension: According to the intellectual dimension there is no difference between men and women. Islam does not believe that there is a difference between men and women as regards the gaining of knowledge. “Gaining knowledge is an obligation on both men and women.” The Qur`anic verses that have been revealed as regards knowledge and learning have not discriminated between men and women and these verses are almost 40 in number.

c. The economic dimension: In Islam men and women differ from each other in the economic responsibilities that been placed on each of their shoulders. These responsibilities have been divided according to the bodily and psychological strengths and weaknesses of both. Principally women are weaker than men in economic matters.

Even in this age and in societies that have apparently not discriminated between men and women, the economic output of women is less than that of men. The truth of the matter is that women must become pregnant and after giving birth they must breastfeed their children. They subsequently must

take care of their children. The pregnancy and breastfeeding takes quite a bit of time and energy from the women.

Even though this is a valuable matter in itself, it is not an economic matter. There is no economic output produced by such work. From another point of view the body of men and women differ drastically from one another. Women have delicate bodies and they can be injured with the slightest accident while the bodies of men are strong and generally powerful and therefore more suited for difficult tasks. For this very reason, many of the difficult jobs of society that require much power have been placed in the hands of men. It is very obvious that without men the family is more at an economic loss. It is therefore necessary that men’s blood money be more than that of women.

3. The vacuum felt by a family with the loss of a man is far greater than the loss felt at the absence of a woman. According to jurisprudential and historical studies, blood money is an economical matter. It has been legislated in order to compensate for the loss incurred by the injured. From another point of view, in an ideal society, which Islam attempts to create, most of the economic activity is carried out by men.

When we look at the general economic responsibilities of men we find that men have duties that women have been excused from. While the most important responsibility of a woman, but not the only one, is to manage the cornerstone of society, in other words the family, the most important duty of man, but not the only one, is to provide for the economic needs of the family. Aside from this, the daily expenses of the children are upon the shoulders of the man not the woman. Therefore with his departure some people who should be looked after find themselves at a loss.

This vacuum must be filled by some means. It is only natural then that the blood money of a man should be more than that of a woman. This matter has no relation to the essence of men and women. Rather it relates to the external accidents that are incurred by a family. When we take into consideration all that has been just said, we can come the conclusion that blood money is not a means by which we value men and women. Their difference in this matter is not something to be objected to. From another point of view the economic responsibilities of a man necessitate that in some matters (like blood money) that are directly related to economics a certain difference between men and women show up. There is no difficulty in this matter.

Men are stronger than women and are capable of performing more difficult tasks than women. Their existence provides peace and tranquillity to the family. From another point of view, with their loss some people are left without a helper and provider. It is therefore natural that their blood money be more than that of women.

We conclude this answer by turning our attention to a point that is not without subtlety and by answering two questions.

First of all, man’s blood money is double that of woman’s in the case that the blood money should reach one third of the required portion. In any other case, their blood money is equal. If her blood money’s being half were a proof of her inferiority to that of man, then in all cases it should be half.

Secondly, just as men have more blood money than women, they are also responsible to participate in the money paid to the family of someone killed or injured by one of their family members. This is while women are excused from such an obligation.

It is possible that someone may object by saying that in this era men and women work side by side in the workforce. Therefore there is no reason that in this age her blood money should be half of men’s.

In answer to this objection we can say that first of all, it is true that women today participate in economic activities alongside men but in no instance can they provide the security that men can provide for their family. Secondly, there are many high paying jobs that do not suit the fragile composition of women and are therefore exclusively for men. It is natural that this would raise the economic status of men over women. At the same time we can object by saying that if the economic output of women were really equal to that of men as some of these countries that are advocates of equality between the sexes claim, then why is it that most of the dignitaries and managers and ministers are men?

Another objection that is likely to be raised is this: Is the fact that the blood money of women is half of that of men a discrimination against her in favour of men? The answer to this question is that Islam is a religion of equality. To be male or female is no superiority in this religion but in the matter of blood money there is a wisdom that necessitates that men’s be more than that of women’s. There are laws in Islam that are to the benefit of women based on a certain wisdom that lies in such laws. For example if a man becomes an apostate, according to the view of many jurisprudents he is to be killed even though he may repent afterwards. But if a woman becomes an apostate and repents then she is returned to her ordinary life. Or for instance if a man becomes insane after getting married the wife has a right to end the marriage, while if the same thing happens to a woman the man has no such right.