نشریه پژوهش های اسلامی زن و خانواده
سال دوم شماره 2 (پیاپی 3، پاییز و زمستان 1399)

What are the fundamentals of macrotheology in the field of gender equality from the perspective of transcendental theosophy? Meritorious for justice for women and men will not be achieved unless some necessary theoretical foundations are explored first. One of the most important of these foundations is the type of attitude that the researcher of gender equality has towards the origin of existence. This has caused feminists to formulate many theological efforts. In this regard, transcendental theosophy - which has presented many and innovative topics in the field of theology - can be demonstrated from this perspective. According to the principles of transcendental theosophy, the origin of existence is the absolute perfection, and as opposed to the feminist beliefs, it has no defects or limitations. This absolute perfection arranges all the affairs of the existence and this causes every creature, including women, to be appreciated and dignified because of their complete belonging to him. Legislation is one of the things that is included in the domain of his absolute sovereignty, and thus his will has dominance in deciding over the laws related to women and men. In the field of creation, God has wisely fashioned the distinct creation of men and women, and neither of these two, contrary to some feminist perceptions, are incomplete creatures and condemned to disorder. In the field of legislation, the laws that are issued by His Highness are also wise laws, and ultimately, in the relationship between God and His creatures, the "right to obey" is absolute; Therefore, in setting the normative principles of gender equality, one cannot neglect the commands and decrees of God.

The first western-style girls' schools in Iran during the Qajar era and with the permission of Mohammad Shah Qajar were founded, in order to change the identity of Iranian women by modeling the lifestyle of a  western woman,. These schools continued their activity, although with ups and downs, until the Bahman Revolution of 1357. The graduates of these schools, due to the deeply influential training they received, worked in these two main formats: 1. Structural cultural activities such as the establishment of women's associations, local schools and women's centers and holding the International Women's Congress of the East (Nesvan-e Shargh); 2. Content-related cultural activities in the media framework, such as publishing magazines and newspapers and writing poetry. These activities created the necessary ground Rezakhani’s Kashf-e hijab in line with the institutionalization of the model of western woman in Iran - which was one of the real goals of establishing these schools. Using the historical-analytical method, this article examines the role of cultural activities of the graduates of these schools in the process of Rezakhani’s Kashf-e hijab.

The members of each family make use of an environment called home to continue their common life for a certain period of time. The present study examines the structure and commandments of "home" in the family with the approach of system jurisprudence. In this approach, the obligation to preserve the system, the obligation to establish the system and the congruence in the comprising components, are the rules that govern jurisprudence, which is considered as the demonstration of the social systems, including the family system. From this point of view, by elucidating the jurisprudence criteria of the family system in general and the jurisprudence criteria of the family management system in particular,the general principles related to the home and its management are realized. The commandments related to this sub section are examined in two types of regulatory and protective responsibility, each of which considers the responsibility of family managers (spouses) in this regard and the basis of rights and responsibilities in this area is in two parts of domestic and para-domestic rulings. Household rules include matters such as food management, home cleanliness, home security and architectural style, and extra-domestic rules deal with issues such as husbandry, care, travel, parties and neighbors. Taking into account the system's exploration of the way of the Shariah and paying attention to the totality of evidence and rulings, the criteria in family jurisprudence include guardianship, expediency, companionship, kindness, mercy, participation, support, chastity, kinship and sustainability, and the criteria in family management jurisprudence include the necessity of special guardianship, the higher significance of family management over its guardianship, emotional responsibility in the family, financial prudence of the home, the significance of prejudice, good company, the prohibition of creating institutions parallel to the home, respect for home privacy and privacy. These two criteria outline the theoretical framework of the discussion.

As one of the important pillars of the family system, the marriage contract, like other contracts, creates obligations for the parties. One of the challenging issues in this field is the legitimacy of cosmetic surgeries without the spouse's permission. Through a descriptive-analytical method, this article examines the constrains and boundaries of the husband's permission in cosmetic surgery and answers these questions: Does the marriage contract cause the wife to have no ownership over her body? Or should the wife get permission from her husband for any possession of her body? This research is a study based on the macro-jurisprudence of the family system, and its findings show that reflecting on some benefits of cosmetic surgery, which is performed for mending and modifying physical and appearance defects, as well as examiningthe opinions of contemporary jurists about the permissibility of surgery for the purpose of beautification, fundamental reservations about the legitimacy of cosmetic surgery is resolved. Therefore, in family system jurisprudence, the necessity of spouse's permission cannot be found completely; nonetheless, the necessity of permission in family system jurisprudence lies only in the area of family welfares.

One of the Shariah and legal duties of the citizens is to pay alimony to the persons who are liable for it. If a person does not fulfill this obligation, the persons liable for alimony can claim their rights through filing a lawsuit, and the court will condemn the obligated person and oblige them to pay alimony. Since non-payment of alimony sometimes causesirretrievable harm to the family institution and the life of the alimonyobligors, not paying the alimony has been criminalized in Iran's judicial system for a long time, and the person who refuses can be prosecuted through a criminal lawsuit. Of course, this statement does not mean that a person who is obligated to pay alimony is subject to criminal prosecution and punishment simply because he does not pay alimony, but this category is contingent upon a number of conditions. Some of these conditions are specific to the wife, some are reserved for relatives, and some others are shared by all persons liable for the alimony. However, the qualities and details of some of these conditions have not been sufficiently examined and sometimes it has been debated among lawyers and resulted in the conflict of judicial opinions. Therefore, conducting the current research is one of the essential needs of the judicial system.In the current research, the authors have explained and described these conditions with a descriptive-analytical method.

Throughout history, there have been many confrontations and reservations on the moral style of the Holy Prophet in order to deteriorate and threaten the beliefs of Muslims. For this reason, it is necessary to provide a rational and plausible answer to these reservations, especially the contemporary reservations that have been raised about the practical life of the Holy Prophet, so that it can illuminate Muslims’ beliefs. Since a major part of these reservations is collected in the book of Qur'an criticism of Saha, its review can be a comprehensive answer to the afore-mentioned reservations. This research, in a historical, exegetical and interpretative way, examines the reservations regarding the different methods of choosing a wife for the Prophet in the form of courtship, marriage with an underage daughter, marriage with the wife of an adopted son, marriage with wives who gave themselves to the Prophet and marriage with wives who were slaves and captives. It was a war, he answers. The response to these reservations is intended to defend the infallibility and righteousness of the Holy Prophet of Islam helps to preserve the religion of Muslims and becomes a guide for truth seekers.Considering that one of the most important causes of these reservations is the scattered and contradictory narrations and biased perceptions far from the prophet's conduct in some historical and commentary books, thus research aims at eliminating these reservations via the right interpretations of divine verses, documented historical evidence, intellectual evidence of the infallibility and knowledge of the Prophet and the monotheistic foundations of his way of life and the revelation of the Qur'an. On the other hand, it is necessary and inevitable to demonstrate the methods of Prophet’s wife selection in the Qur'an, in order to make use of it as the perfect and right model of life style.