نشریه مطالعات اسلامی زنان و خانواده
سال یازدهم شماره 1 (پیاپی 20، بهار و تابستان 1403)

Objective The sexual rights of women, with the allocation of power agency to men in marital relations, have been contested by schools advocating women's rights, resulting in solutions such as the prohibition of marriage, cohabitation without marriage, or same-sex marriage. However, when referring to Islamic sources, we find solutions such as the legislation of women's right to prevent coitus interruptus (pulling out the penis from the vagina at the time of ejaculation of semen). Using a documentary and descriptive-analytical method, this study examines the outcomes of the wife's right to prevent coitus interruptus. The findings of this study indicate that recent international studies have focused on the outcomes of complete sexual relations and the creation of sexual satisfaction with the ejaculation of semen in the wife's womb without considering the woman's right to prevent coitus interruptus. However, a detailed analysis of Islamic texts, from centuries ago, reveals that Islam, by legitimizing the wife's right to prevent coitus interruptus and obligating the husband to observe it, limits the allocation of power agency in marital relations to the husband. Consequently Islam emphasizes rights such as the right to complete sexual pleasure, the right to fertility, the right to maintain the physical and mental health of women, the necessity of preserving and enhancing the sexual health of the family and society, and the increase of the Muslim population as some of the individual, familial, and social outcomes of women's right to prevent coitus interruptus.

Criminal intervention in family law is challenging and, in some cases, inevitable. Within the structure of the legal system of Iran and based on the legislative imperatives within this framework, various approaches to how criminal law addresses family matters can be explained. Initially, from a Sharia perspective and in conformity with Islamic principles, the approach of the sufficiency of the text has significantly influenced family criminal legislative policy. However, when the punitive and deterrent punishments continue and are established in the criminal system of the Islamic Republic of Iran, two broad approaches—minimalism and maximalism—can be outlined and explained in family criminal law. This study aims to review the recent developments in Iranian family criminal law, scrutinizing Objective instances of criminal intervention related to the family while focusing on the core family unit and marital relationships. It seeks to answer the primary question: On what foundation is Iran's legislative policy in family criminal law based? Using a descriptive-analytical method and document review with a critical approach to legal materials, this study analyzes and critiques the legislative criminal policy of the Islamic Republic of Iran concerning couple relationships. Its findings indicate that there is no clear policy on criminal intervention in family law in the Iranian legislative system now.  Consequently In some cases, the legislator has followed a maximalist criminal approach, while in others, a minimalist approach has been adopted or, despite the need for criminalization, the issue has been left unaddressed.

Objective This study aims to identify potential harms of the virtual world concerning modesty and hijab, as a subject of social, religious, and educational studies. The study was conducted using a quantitative and descriptive-survey method. The statistical population comprises social network users residing in North Khorasan province. The sampling method was convenience sampling, the research tool was a questionnaire and its internal consistency coefficients were calculated by the alpha method of Cronbach. The findings indicate that individuals' attitudes and behaviors regarding modesty and hijab in real and virtual worlds are significantly interdependent. Overall, women's attitude and behavior scores in both real and virtual worlds are significantly higher than men's. Additionally, the scores for attitudes and behaviors of married individuals regarding modesty and hijab are significantly higher in both real and virtual worlds compared to single individuals. The scores of users who spend less than an hour on social networks regarding modesty and hijab are significantly higher in both real and virtual worlds than users who spend more than an hour in both worlds. Furthermore, the findings show that women compared to men, married individuals compared to singles, and low-usage users compared to high-usage users received better scores in the category of hijab and modesty in both the real and virtual worlds. Consequently It seems that in educational and training programs, religious propaganda, and the like, men should be addressed more than women, or at least to the same extent. Enhancing media literacy, especially among high-usage users and single people, can reduce the potential harms of the virtual space.

The modernist scholars of the Quran, whether they are considered feminists or not, have engaged in re-reading the Quran and produced new literature on verses about women and family since the latter half of the 20th century. Their main focus is advocating for change regarding Muslim women or women in Islamic societies. Consequently, their studies on the Quran take a critical approach to traditional exegesis. Among these scholars, Amina Wadud, due to the depth of her thought and emphasis on a methodological method, has more influence on the specialized and public arenas. This study analyzes and reviews Amina Wadud's interpretive attitude. Objective The paper aims to enhance the interpretive knowledge of female scholars in the critical field, ensuring that negative critiques and theories deepen positive and interpretive information. This theoretical study was conducted through a documentary method, and data collection was library-based. The findings of this study are consolidated under three headings: foundations, method, and feminine interpretation of several Quranic terms in Wadud's thought. These are explained and reviewed in this paper.  Consequently Amina Wadud, through her critical analysis of exegetical books, utilizing a holistic and Qur'an-centric hermeneutic, feminine theology, and analytical tools and feminist literature, has presented her gendered interpretation of the Qur'an, which has been critiqued on all these grounds.

Objective The primary issue of this study is that interpreters and some jurists have used the term jilbab from verse 59 of Surah (chapter) Al-Ahzāb to derive the ruling on women's dress code. Consequently, various interpretations of the verse have been presented, with some differences attributed to the meaning of jilbab. Using a library method and a critical approach, this study provides an accurate definition of jilbab and an interpretation of the verse. Its findings indicate that the predominant view is that jilbab refers to a comprehensive covering, including the head, i.e. a chador. Another view considers jilbab to be a garment that covers the head, neck, and body. Another perspective suggests that jilbab is essentially not a covering or hijab, but rather a distinguishing marker for free women from the other women, or a ceremonial garment specific to the Prophet's wives, the Prophet's women, and Sadāt and married women. All three views are not fully acceptable due to their inherent issues. According to the extratextual usage of jilbab, such as its customary use in narrations and historical reports, jilbab is an outer garment covering the entire body. Although it could be worn over the head, it does not necessarily include a head covering. Additionally, jilbab has not been exclusive to women. Therefore, the manner of head covering is not the focus of this verse, as this ruling is found in verse 31 of Surah An-Nur. Consequently The verse in question indicates the use of jilbab for the body covering of women - excluding the head - and for maximum modesty.

Citizenship rights encompass the legal entitlements that citizens of a society enjoy in a reciprocal relationship with a specific governance. One of the contentious issues regarding the relationship between individuals and the state, and the observance of citizenship rights, is the legal obligation of hijab and how the state addresses this matter. Objective This study examines the relationship between the legal obligation of hijab and citizenship rights in the Islamic Republic of Iran. To this end, the study first uses a descriptive method to examine the principles of the Constitution related to citizens' observance of the hijab. It then analyzes and deduces the legal foundations of the relationship between the legal obligation of the hijab in society and the necessity of respecting citizenship rights. Concerning various principles of the Constitution, government intervention in citizens' religious and legal attire is essential. The non-observance of hijab in society has detrimental effects on the framework of citizenship rights such as public order, social security, and the physical and mental health of citizens, and poses a serious threat to the moral system of society leading to numerous social harms, so citizenship rights are closely linked to hijab. The findings of this study show that the legal obligation of hijab is not only consistent with citizenship rights but also, in an Islamic society, the realization of citizenship rights without considering the legal framework of hijab is at risk. Consequently The government's duty to uphold and expand hijab and observe citizenship rights does not necessarily mean using criminal and judicial measures against individuals who do not observe hijab; rather, considering the totality of the principles of the Constitution, the government is obliged to adopt the best means of inviting the establishment of this virtue, forbidding vice, and educating and institutionalizing it within the framework of citizenship rights.

Objective, The commitment to marriage is a commitment that can be conceptualized in two forms: engagement and the commitment to permanent marriage within a temporary marriage. The prevailing legal belief does not consider any commitment to marriage, like other commitments, binding. Thus, if the engagement is broken off or other types of commitment to marriage are violated, the aggrieved party does not obtain any effective legal remedy, except for compensation, and only in the case of fault by the other party. The authors of this study argue that such commitments are binding and that general rules of commitments apply to them. Therefore, this student aims to examine the possibility of the binding nature of the commitment to marriage by explaining and analyzing its jurisprudential and legal foundations.This study was conducted using a descriptive-analytical method, and the data was collected through library resources. According to the findings of this study, the jurisprudential and legal foundations of the binding nature of any commitment to marriage were clarified, and the existing obstacles and critiques of this view were addressed.Consequently, a defensible perspective on the binding nature of the commitment to marriage was presented.

In family jurisprudence, the overarching topic of the family is examined in terms of the social system. The family education system, a branch of this jurisprudential system, encompasses three types of education from this perspective: disciplinary education, behavioral education, and developmental education. Developmental education focuses on the practical measures for development and maturity suitable for social life. In this type of education, the educator prepares the trainee for life outside the parental environment. Objective, This study aims to educationally analyze marriage at the age of growth from the perspective of family jurisprudence. The paper, using the system discovery method and based on the refinement of general norms, seeks to uncover the threefold responsibilities of family, society, and governance. Its findings indicate that, according to the Holy Quran, there are four categories of narrations and justificatory evidence for intervention. First, the encouragement of a girl's marriage before puberty in narrations is conditioned by the obligation of chastity, and this encouragement has no specific limitation. Second, the implication of a boy's marriage involves accepting responsibility for alimony and other marital and parental duties, which aligns with the obligatory social education by the guardian. Third, marriage before completing the growth period does not entail prohibition or nullity, and the preparatory-guardianship responsibilities of the family and the state eliminate rational obstacles. Consequently The legitimacy of marriage at the age of growth, in line with the threefold educational responsibilities, is proven to prevent potential harm.

The concomitance of right and duty is a rational rule to regulate legal relationships in social interactions. One of the most significant areas where this rule can be invoked is in the legal relationships of couples, particularly in financial issues. Objective, This study examines the applicability and feasibility of invoking this rule in couples' financial relationships. The important implication of this question is the possibility of rationally proving the legal equality of couples. This paper, written using a descriptive-analytical method, indicates that invoking this rule in the legal relationships of couples cannot be proved. The challenge of applying the rule of concomitance in the rights of couples, in general, and their financial rights, in particular, stems from instances of violation of the rule. The findings of this study show that, despite challenging aspects such as dowry, the validity of this rule is questionable. The proposed solution to overcome this challenge includes expanding duties to negative cases and, on the other hand, extending the intended concomitance to all four relationships presented in Hohfeld's theory. However, both expansions involve modifications to the rule, which inherently obscure its nature. Consequently according to the findings of this study, invoking the rule to prove the financial equality of couples is impossible.

In today's competitive world, a customer-centric approach, especially in specialized industries like Islamic fashion, has become a strategic necessity for businesses. Objective, Because women as consumers play a key role in this industry, their satisfaction is crucial for the success and sustainability of business. This study examines and analyzes women's satisfaction with the marketing mix of Islamic fashion products. This applied, descriptive-survey study was conducted using a quantitative approach and structural equation methoding in the Smart PLS software. The statistical population consisted of women in Qom province, of whom 190 participants were selected as the sample. Data was collected using a researcher-made questionnaire. The findings indicate there is a positive and significant impact between product and promotion mixes and women's satisfaction, but there was no significant impact between price and distribution and their satisfaction. Consequently The findings showed that attention to product features such as quality, design, and variety, as well as the implementation of effective promotional strategies, can improve customer experience and increase satisfaction. In contrast, there is no significant impact between factors such as price and distribution and women's satisfaction, and this fact suggests that the other value-added components may be more important in the Islamic fashion industry. Therefore, a greater focus on product development and appropriate promotion, along with a deeper examination of the role of price and distribution, can help businesses optimize their marketing strategies and create greater satisfaction among their target customers.