نشریه مطالعات اسلامی زنان و خانواده
سال دوم شماره 2 (پیاپی 3، پاییز و زمستان 1394)

The present paper seeks to explain the moral aspect of hijab. In recent years, some Iranian and non-Iranian religious intellectuals have aempted to link the philosophy of hijab to the issue of modesty and to present it as aninefficient means to preserve chasty, or something which is devoid of any meaning and moral aspect .Hence, using descripve-analycal method, this paper analyses religious texts to examine the moral aspect of hijab and to answer the crics’ doubts in this regard. In fact, hijab hasa moral aspect that turns it into an empathec and altruisc virtue and phenomenon; because it is a way to reduce and control the sexual harassments. On the other hand, the main reason why the crics lack a correct understanding of the moral aspect of legal hijab is thatsubtle differences in issues such as chasty, modesty, sexual deterrence and purity have not been properly understood and explained.

Naonality of the mother of Imam Reza (AS) has been raised as a marginal issue in some resources and there have been different views in this regard. Invesgang the naonality of this Lady can both result in discovering a historical fact and preparing the ground forpresenng a greater hypothesis and a more correct answer to the queson that why the mothers of seven of the Imams (AS) were slavesfrom various naonalies. Using a historical -analycal approach and tradional reasoning, the present study deals with the hypothesis about theGreeknaonality of this Lady that is raised for the first me.The findings show that Lady Najmeh (Arvi)was a non-Arab Greek slave with light-colored complexion,brilliant face, and reddish-yellow hair,who lived in Nobah and was purchasedfrom Aqsa alMaghreb. It is likely that her ancestors were amongthe Greek people who, advised by Aristotle, migrated to Soqutra by the command of Alexander. Titles such as Shaqra’, Safra’, Saqra,Saqar,descripon of producve and Imam’s (AS) companions’ wonderatpurchasing her, the tradion of Baqat that is a Hellenisc term, etc. are among the reasons that prove her Greek naonality .

Religiousobligaons in the Quran include three generallevels of"Islam, faith, perfect certainty or benevolence". The First level is necessary but not sufficient for a good desny.The lowestlevel of winning divine favor and sasfaconcomprises religious obligaons at the level of faith that is the level of companions of the Right and people of the Paradise. The third level concerns religious obligaons of the infallible and the immaculateImams as well as divine scholars and followers of the infallibles.This level is gradaonal and includes the three levels of "cognive certainty, certainty by sense-perceponand absolute experienced certainty”. Using adescripve -analycal method, this paper explores religious texts, especially the Qur'an in order to explain the minimum requirements of the faithful women and men, as well as some specific obligaons of women of faith beyond the requirements of Muslim women.Using descripve-analycal and tradional methods, and studying the verses of the Qur'an ,commentators’ analysis and narrave sources, this paper deals with the minimum obligaons of the faithful women and men, as well as some obligaonsspecific tofaithful women, beyond the obligaons of Muslim women. The method used in this research is the model ofQuran to Quran interpretaon in the authenc interpretaons of Al-Mizan, Nemune and Tasnim.

The relaonship between Gender and value is one of the fundamental issues in research on ethics. Thisrelaonship can be invesgated at three levels of “intrinsic, subjecve and ulmate” value. Posteriorityin creaon of Eve and commitment of the first sin by her areamong evidence in the Bible that refer to the effect of gender on intrinsic value. Tradional thinkers of the West emphasize both overtly and covertlyon the effect of gender on the creaon of superior and inferior classes. In contrast to this approach, feminists insist on rethinking the tradional ethics of the West, and try to present a new formulaonof the moral system and relaonsappropriatefor the concept of gender.Zoroastrianism also has several components that represent the value of woman.However, in providing a comprehensive and documented analysis, one cannot overlook some of itsteachings and customs that indicate the lower value of woman. In contrast to all these theories, there are numerous verses and Hadiths in Muslims’ religious sources that, regardless of gender, explain the intrinsic value ofall human beings. Using a descripve-analycal approach, this study aims at explaining the anthropological foundaons of Islam with regard to the subject of intrinsic value.To this end, and in order to offer a more comprehensive introducon of Islamic thought, thinkers’ opinions and sacred texts have been analyzed through a comparave approach.

With the age of marriage, rate of divorce and single-parent families on the increase, decline of birth rate, changes in family structure and funcons and similar issues,Islamic and Iranian families are faced with numerous challenges which, if overlooked, can cause irreversible damage. Based on the anthropological principles of AllamehTabatabaei, this paper aempts to develop the strategies for strengthening the family constuon and outline three types of ideal families.Based on the exploitave relaonships of natural human, individualisc interacons of social human and the close relaons of civilized human, there are three family types: “despoc, democrac and civilized”.Each of these family types will effect consolidang the family instuon based on the extent they can foster man’s natural tendencies towardmarriage,parallelism, childbearing, gender-based role taking, moral virtues and elegance. Adopted and persuasion strategies can be helpful for improving the structures, laws and educaonal system on the one hand, cultural reform and public educaon on the other hand, and building a family-oriented society based on the eight levels of consolidaon.

Paying great aenon to family instuon, the holy religion of Islam has given spouses commands about living together in jusce, mercy and compassion. Following these commands not only leads to the bliss and happiness of the spouses, but also to bliss in the society. Therefore, Islam considers the presence of a guardian, supervisor, or leader necessary for both family and society (according to verse Qavameh, husband is the family’s guardian). From the perspecve of Imamite and Hanafite commentators and scholars, in various areas including sexual intercourse, accommodaon, leaving the house, employment, financial possessions and religious obligaons, worship and permissible maers, wife is under the guardianship of her husband. In this regard, we can consider the polical implicaons of this verse concerning the three issues of wife’s leaving the house, her employment and her financial possessions. Regarding the first issue, women’s parcipaon in polical acvies, such as demonstraons, elecons, vong and aending officials or candidates’ lectures are discussed. In the second, the issue of wife’s employment outside the house can be raised in two forms of free parcipaon (at polical pares or candidates’ campaign headquarters.) and contract–based parcipaon (such as parcipaon in polical posions and occupaons). In the third, the issue of wife’s support and financial contribuon in polical acvies and elecons are invesgated. Of course, there are disagreements between Imamaite and Hanafite Jurisprudence and among their scholars over the extend of husband’s guardianship over wife in the menoned areas. This paper deals with the menoned issues using a descripve-analycal approach.