نشریه بانوان شیعه
پیاپی 21 (پاییز 1388)

In the high-ranking documents of the Islamic Republic System including in the 18th principle of "the Cultural Policies Principles" ratified by The High Council of Cultural Revolution, which represent the major cultural policies of the nation, it is paid attention to "considering women active participation in social, cultural, artistic and political affairs, enforcing the character of the Muslim woman as a mother, and developing and providing the fields necessary for them to play their role and basic mission as the instructors of the next generation".A systematic view to family at the position of programming, policy-making and legislation makes it possible not to analyze and discuss the purposes and duties of the family.After discussing the place of family in legal documents and the Islamic System's major policies (the Constitution, the Perspective Document, the ratified bills of The High Council of Cultural Revolution, the notified policies of the Fourth and Fifth Programs of Development and etc.), this essay proposes some operational strategies for administrative systems. In this field, from among the total five "executive policies" packages in the family realm, ratified by the Expediency Council for Fifth Program of Development for the country, there extracted 55 practical strategies.

Diah (blood money) is a kind of punishment for the restitution of an individual which is imposed as a penalty on the felon. So it has a restraining role. One of the important discusses about the Diah, is to determine the amount and the inequality of the Diah of men and women in Islamic Shariah and especially in Shii jurisprudence and to examine the new viewpoints. This discourse is suggested majorly in respect to the country's regulations, because according to the Islamic Republic of Iran's "Islamic Punishment Law", the Diah for murder of a Muslim woman, either intentional or unintentional, is determined as half of a Muslim man's Diah. There are, in this regard, two currents and views: 1. the popular jurists base the determination of Diah on the basis of the narrations of the Prophet and the Ahl ul-Bayt. 2. The other viewpoint bases the determination of Diah on the basis of the wholeness of the Quranic explanation. It opposes the permanent determination of a certain and constant amount of Diah and it also opposes the inequality of the Diah of men and women.This essay tries to prove the universality of the Quranic viewpoint and establish it. Exegesis of the only one verse pertaining to Diah, examining the other supporting verses, and examining the narrations seemingly specifying the order are issues that are discussed. It is also attempted to show the much more discussions between the two views along with their arguments.

God, on the basis of His high wisdom, created man and woman from the same essence, and put differences in natural and innate directs between them. These differences brought about inequality of the rights and duties of men and women in various cases.Woman in Islamic jurisprudence in addition to common orders has her especial and exclusive orders. The difference between man and woman orders in some cases made some questions emerged in the realm of justice about legislation of the orders, that it is the duty of the grand jurists to adequately response these questions.In this essay, in addition to explaining the juristic orders specific of men or women, the ways to response the questions pertaining to these orders are suggested.

The challenge of education in the contemporary world in training the level character of the learners attracted the attention of scholars to a kind of educational approach which is based on the correspondent growth of a collection of cognitions and senses. This article with the purpose to attain an effective way in educational system, especially from the viewpoint of training the grown human beings, contemplates the thoughts of Allama Jafari and, in addition to defining the concepts of beauty, art and education based on aesthetics, explained Allama Jafari's thoughts in relation to aesthetic education. Analysis of the various educational purposes and contemplation on ascetical education and learning consist other issues discussed in the article. Given the spread of the realm of reality in education and its different relations, the authors attempt to correspond what Allama Jafari had in mind from the ascetical sense and emotional dimension impact on reality cognition and on the process of learning, with the formal educational system. By the view that every educational experiment can be designed beautifully and with maximal inner effectiveness, they suggested some suggestions.

The present paper examines the health situation of family-managing women. It pursues the question if the family-managing women possess health. How is their health situation? After examining the related theoretical bases, and, given to the multidimensional characteristic of health, the three physical, psychological and social dimensions were studied and examined and there was written a questionnaire that was a combination of the questionnaire of public health of Globurg and the social health of Kiez.The populations studied are all the family-managing women under support of the Social Welfare Organization of Qom that by the way of appropriate pulling proof, 181 people were selected the sample and were studied by the process method. After the information gathered and analyzed, it became known that 43% of women studied do not have possessed the necessary physical health and in the two psychological and social aspects it also shows 30% of the improper situation so that one can say: the physical health of these women lay lower than the two other psychological and social aspects.

Border's protection is of great importance. Of course the best people to protect the borders are the aboriginal people and the frontierspersons.This essay tackles to the importance and impact of place-belonging sense on the stability of habitation and desire for migration in frontier rural Shii women in Sistan region. The statistical populations of this article are the frontier rural Shii women that, with a combination of library and field examination method, the topic is examined and analyzed. The findings show that the place-belonging sense in the frontier rural Shii women in Sistan region is very strong so that it can be used as a positive point and as a tool in habitation stability and to reduce rural migration in these regions. At the same time, enforcement of the of place-belonging sense among the frontier rural Shii women can help the revival and permanence of families and also help not to empty the geopolitical and belief borders in borderline regions. It can provide the field for expansion of the borderline regions.

After the Venerable Prophet's demise, the event of Saghifa had been written as the blackest page of history and the divine place of Imama was reduced to Caliphate. The horror, fear and silence space of the special characters, and the forbearance of the guardianship owner, provided the field for the usurpation of the place of the Prophet's by the non-righteous.The only one who did not feared any sedition and did not allow silence against the falsehood, was the cute entity of Fatima al-Zahra. Her revolt challenged and questioned the qualification of the ruling regime so that buried them in a cesspool of fear and scandal and written the truthfulness of Imam Ali on the head of the history.The good-talented Shii poets in their way to express the virtues and praise-worthy qualities of the unique lady in Islam, have a special look to her uprising against the oppressors and her sacrificial proceedings in the Guardianship path. The contemporary Fatimid Persian poetry, in consistence with the Shii beliefs, introduces Fatima al-Zahra as the main protector of Guardianship and its guard; her sermon and uprising as the stable stone to prove the truthfulness of Imam Ali. In the present paper these discussions are explained with evidences and arguments.