نشریه بانوان شیعه
پیاپی 13-14 (پاییز و زمستان 1386)

These days there are many questions about the issues of women in the field of Islamic studies and this brings about different approaches of the Muslim intellects to the question of women. In this field one can name three main approaches in the arena of women studies: traditionalism, modernism and radicalism.The main question of the present essay is that what is the opinion of the Intellectual-religious Groups about the women rights in the family?To answer this question, first the anthropological and religious principles of the three above approaches are examined and then, their opinions about the family rights of women are offered. In this regard, it is resulted that the traditionalists believe in non-equality of men and women in family rights; modernists believe in equality of men and women; and the radicalists believe in equality of men and women, but equality of rights does not mean necessarily the affinity of rights.

One of the anti-human and anti-moral proceedings of the present era that become a source of trouble for humans all over the world is the trade of human being.The Islamic and Shii countries including Iran also did not remained protected and safe from this invasion and in the last years this problems increased and grew up in various ways in our countries. Given to the emphasis and special attention of Islamic holy law to the freedom, value and generosity of humanity, this writing attempted to examine the trade of human being from the viewpoint of Islam.By examining the Quranic and traditional arguments and referring to the legal rules it is demonstrated that man smuggling is legally forbidden and is amongst the crimes that Islamic law has special sensitivity about it.The usage of titles like 'qiwadi' and 'mufsid fi al-ard' (he who make corruption in the earth) are some of the clear legal commandments in this field. From the country legal system point of view also the Islamic Majles legislated in the year 1383 sh. the law of struggle against man smuggling.

Introduction of important women in the Muslim world is a necessary step for reviving Islamic values and is the best guide to the Muslim women and their capacities to gain the high stages of knowledge.Lady scholar Nusrat Amin, known as Banuye Irani, was a significant scholar in the Shia world and was a divine saint. This Alid knower of the divine gifts devoted all her blessed life to teaching and learning of the Islamic knowledge, and in the way of searching for the closedness and satisfaction of the Real, she reached the source of knowledge and contributed many compilations in the field of Quran exegesis, Hadith, philosophy, Usul and Fiqh. By establishing an Islamic school for girls and women, she was the founder of a scientific and spiritual movement of her era.By introducing the moral, spiritual and training dimensions of Lady Amin, this writing attempts to appreciate the personality of that basis of science and piety and to introduce the committed women of the Islamic society with their important duties.

After five decades from African independence, women still are the great absents in economic, social and political life. Of course it does not mean that they do not attempt in these fields, but, by custom and law, they are taken the right of actively presence in society, and do not have the right for ownership and inheritance in some regions and cultures.Fortunately, struggle for equality of women rights, not only in African counties but also in other societies, always had religious tone and is welcomed from this perspective. Thus, it is not fair and just to claim that such activities are contradictory to religious teachings. Because some of those who interested in religious activities in Africa are not informed about the new religious movements, on the basis of their insufficient previous informations, think that there can not be a movement of women or it would be considered as irreligious. This false conclusion is either for the dissatisfaction of these interpreters of religious activities of women or the slow progress of those activities.

Khadij b. Khuwailed b. Asad b. Abdul-Ozza was a rich noblewoman that in the Jahiliyya era was in trade and business, although in that era the women had no place, and many daughters were buried alive after their birth. By her capital, she had employed men to travel to other regions and buy and sell for her. She had contracts of partnership of Mudaraba or rent with those who were helping her.One of the famous men in that time was the Prophet (peace be upon him) that because of characteristics of truthfulness and trustworthiness was very famous and Khadija also believed in his merit. So she suggested him to take the affairs of her trade in his hand and he also accepted; this was the very beginning of economic relationship between the two. Afterwards the Prophet (p.b.u.h.) started his trade trips and according to historical sources, for every trip there was convened a contract between them.

In this paper, the issue of superstition about women is discussed. Superstition is consists in thoughts and acts that have no scientific, rational and religious basis.Given to the widespreadness of superstitions domain, we can generally categorize the superstitious beliefs about the women in the two parts of theoretical (Iteqadi) and ceremonies. Theoretical (Iteqadi) superstitions are the illusive beliefs that have their root in theoretical principles. Being parasite, being the sin element and being a means are examples of the theoretical (Iteqadi) superstitions. The Jahili thoughts distorted some religious rituals and commandments and mixed them with superstitions. Being an inheritance, being deprived of some divine gifts, and isolation are some of these superstitions.For promotion of intellectual and rational life of the community, Islam emphasized that people must correctly think and discern truth from superstition.

Women are a part of Islamic society. In some cases, there are some differences between them and other parts of community. Some of these differences are natural and have biological origins and this in turn have brought bout differentiation of their obligations and rights in various legal realms.In penalty regulations and the quality of their administration also seem some distinctions. The Shia jurisprudents accepted these distinctions and they also reflected in the Law of Islamic Punishment.Many of these differences were made legal in respect to specific spiritual situation and physical delicacy of women and in order to support their rights. At the same time, some of the legal differences are made to support other people, including her husband and children as well as to protect the society.From amongst, the woman blood-money and its half-done is a case that various ideas have been suggested about. Some believe in equality of man and woman blood-money; because in the contemporary period, they think, the economic efficiency of women is differed to the past and is got high. At the same time, many Shii jurists think that damages of losing a man in a family is more than the damages of losing a woman; so they affirmed the half-done of woman blood-money.

Before moving to Mecca, the Glorious Prophet (peace be upon him), in order to properly teach the pilgrimage, communicate the message of Ali's successorship and caliphate to the people and take their allegiance for this important matter, called all people to migrate to the earth of revelation.Despite the importance of women's presence, especially glorious ladies like Umm Salama, Umm Hani, Asma' b. Umays, and other relatives of the Prophet, it was not a new event; because before this, they also took part in many migrations, like migration from Mecca to Habasha by the order of the Prophet to gain security from the harms of the pagans, migration from Mecca to Medina besides the Prophet in order to establish an Islamic government, the second Aqaba allegiance and the conquering of Mecca. And this time also they accompanied the Prophet in his journey from Medina to Mecca during ten days. After taking part in the pilgrimage ceremony that was the last pilgrimage of the Prophet and got famous as 'farewell pilgrimage' (hajjat ul-weda'), and after presence in Juhfa and listening to the Prophet's sermon known as 'the sermon of al-Ghadir', they narrated the message of Imam Ali's rightfulness for the others; because the Prophet ordered that it must be narrated for the absents.

As the basis for social life and agent of duplication of generations, family is of great importance. Because family planning is the live issue of today societies and most of the families are concerned with, it is necessary to explain the function of instruments and ways used in this field from the viewpoint of Islamic law and jurisprudence. Family planning means to make voluntary the number of children and family dimensions. In other words, it is the same as "generation control'; but because it is mostly used to decrease generation, we explain its related commandments in that case.The most important source to attain the legal commandment of the issue are the numerous traditions from the infallible Imams about 'azl' (deposing the ovum) and they are counted as strong proofs for the permissibleness of 'azl'. So some scholars think that, with observance of some conditions, one can permit other ways of preventing pregnancy similar to 'azl' in preventing the combination of ovum and zygote. Of course in addition to the explained conditions, the family planning must be with the permission and satisfaction of the husband.