نشریه مطالعات اسلامی زنان و خانواده
پیاپی 1 (پاییز و زمستان 1393)

Drawing an outlook of the desirable model of women’s polical parcipaon in Islam, this paper seeks to provide a causal-funconal explanaon of gender disncons in polics with an Islamic approach. In the model presupposed in this paper, the Islamic sociology does not claim to have a unique character with respect to empirical and stascal methods; it is disnguished from extant sociological approaches mainly with respect to ontological and epistemological foundaons as well as theorecal respects including explanatory, interpreve and normave. In this paper, I point to sociological views, in parcular feminist approaches, and then I menon the Islamic approach in order to compare the Islamic one with its rivals. Here are the results relying on disnct ontological and epistemological foundaons and assuming some natural differences, including mental and emoonal differences between men and women, their difference in physical power, and the engagement of women with reproducon, the Islamic approach provides a causal explanaon in which the low rate of women’s polical parcipaon and the differences in polical behaviors of men and women are results of natural atudes and social-cultural factors. From a funconal perspecve, gender disncons in polics are accounted for in terms of their main social funcons, in parcular, the promoon of family efficiency, moral health of the society by decreasing gender interacon and the observaon of the general interests of the society in choosing polical leaders.

The use of words in different periods of mes signifies the type of social behavior and cultural geography. To know the meanings of these words requires an exact semancs of the four elements of speech: the spoken or wrien word, the intenon of the speaker, social, geographical and cultural circumstances of the me of uerance and the interpreters' analyses of it. Words such as hijab and satr (cover) and, in general, the conceptual network of women cover should be semancally analyzed with more care since it has implicaons for sharia rights and dues. These words are somemes convergent and somemes divergent and somemes they concern the tokens of cover. This paper is concerned with the definion of the conceptual network of women cover with a textual semanc approach, explaining the disncons between words that are commonly thought as synonymous. A case study of some basic terms in this paper is made in order to make changes in the use of words returning them to their real origin, rightly analyzing and interpreng the proposions in early texts in the academic community, rather than in public. This research is to show the shi in the meanings of words concerning women cover through mes, and it finally explains the literal meaning of each term given their uses in early Islam.

This research seeks to examine the pathologies of marital relaons on the basis of Islamic doctrines. Since the Quran and the tradion of the Prophet (s) and Imams (a) contain warnings and soluons regarding marital relaons and their problems, it is necessary to comprehensively deduce and classify problems of marital relaons in Islamic doctrines. The main queson of this research is as follows: what are the pathologies of a marital relaon according to Islamic texts? The method of this research is deducon on the basis of Islamic texts (the standard method of ijhad). According to the results of this research, the pathologies of marital relaons are classified in ten categories: problems concerning the character traits of men and women such as moodiness, inappropriate distribuon of power between husband and wife, non-observaon of family limits, transgression of the norms of sexual relaons, weakness in verbal communicaons, behavioral problems of spouses at home, weakness in expressing and controlling emoons and passions, troubles in sexual relaons, lack of psychological and physical health, and nonpiety of the spouses.

One significant issue in moral philosophy is the human moral status or posion and its origin that has undergone various developments throughout the history. Ancient Greek philosophers take the possession of the valuable human nature to be the ground of his moral status, and thus they take other beings to lack such a status because of their nonessenal value. The possession of raonal nature is another proposed ground for the human moral status, and the feminist ethics grounds moral status in a free emoonal agent. On the contrary, Islam characterizes free agents with moral value because of their capacity for free choice. On this view, though other beings possess an existenal value, they lack a real moral value. The effect of gender in the possession of a moral status has concerned some contemporary thinkers, with which we deal in this paper.

This paper seeks to determine the limits of the wife’s alimony (nafaqa) from the viewpoint of laws and Islamic Jurisprudence (fiqh). According to Arcle 17 of the Constuon of the Islamic Republic of Iran, in cases where the law is silent or brief on a parcular problem, the law should be extracted from fiqh. In Arcle 1107 of the Civil Code of the Islamic Republic of Iran, the cases of the wife’s alimony is enumerated by way of examples, but there is no explicit or even implicit statement about the limits of educaon and healthcare costs of a wife. Thus the law should be extracted from the reliable sources of fiqh. Examining the theories of both Shiites and Sunnis with respect to the alimony of the wife, I shall show that it is a significant issue in fiqh and laws, and besides cases such as food, clothes, and accommodaon which are maers of consensus, it includes cases of educaon and healthcare. However, there are disputes regarding such cases, but it is the view of most Islamic jurisprudents. Thus these costs count as the alimony of the wife, but not absolutely. It is worth nong that all alimonies of a wife, both absolute and condional, are condional on her observing tamkin (the wife’s submission or docility to her husband) ; otherwise she does not have the right of alimony.

Sexual educaon is one of the most difficult sorts of educaon that has terrible consequences if it does not meet the right standards. This paper reviews some works about the sexual educaon of children within 1375SH-1389SH (1997-2011) in Iran. 131 papers have been inially found, and aer searches in their abstracts they shrank into 24 ones. And then 16 papers regarding the Islamic view were picked out. The results are stated in terms of public characteriscs, papers’ classificaons, methods of the papers, and the results of the papers. The study shows that there have been good researches regarding the principles, foundaons and methods of sexual educaon, but there is sll space for more research. Researchers should make more efforts in order to make up for the lack of papers in this field.

When the marital engagement begins, each party will have their dues and rights. These rights and dues have been comprehensively legislated in Islam. One such duty is the obligaon of alimony for the husband, and the obligaon of tamkin (docility) for the wife. One issue is whether there is a connecon between these two dues. Some Imamiyya jurisprudents maintain that there is no connecon here, but most of them insist that there is a connecon in that a husband is obliged to pay the alimony just in case his wife observes tamkin (that is, obeys him). Given the view of most jurisprudents and appealing to the praccal principle of ʾisṣḥāb (presumpon of connuity), it seems that the obligaon of alimony is condional on tamkin.