پژوهش نامه اسلامی زنان و خانواده
سال یکم شماره 1 (پاییز و زمستان 1392)

The Holy Quran, which is a book of guidance, has, on the basis of a comprehensive principle and in order to redress man's need for guidance, spoken of family management in verse 34 of Surah al-Nisah. It has relegated the maintenance and protection of the family to men owing, largely, to the fact that men enjoy two distinct (God-gifted or endowed and acquired) privileges. In this study, the need for presence of a manager to manage the family has been proven through a test and division method. Thereupon, the views of exegetes concerning the term 'Qawwam' (maintainer) in the verse have been examined. The conclusion is that they have interpreted the said term as "protector and maintainer". Given the general reason provided in the verse and also the expedience which rests in modest covering for women, it has been stressed that men's domain of protection and maintenance encompass social arenas exceeding the home or family realm. The writer then goes on to study the two views regarding man's endowed and acquired superiority over women.

The family is the oldest, fundamental and most enduring of all human institutions. It is the best mechanism for meeting the physical and psychological needs of the family members, and the most suitable place for nurturing an efficient generation that believes in religious and social values and helps cater the economic, legal and psychological peace of the individuals in human society. In recent years, the family has been encountering numerous problems owing, largely, to cultural, social, industrial and moral problems. The shakiness of most of the traditions, ethical norms, manners, customs and dogmas, which are the factors of family balance, strength and stability, has threatened the family efficiency. Factors affecting the efficiency and inefficiency of the family are so many and complex that in order to deal with problematic factors and to protect the national and religious identity of the family system, it has been essential to introduce and teach the effectiveness indicators of the family at national and international levels. The family has a very great impact on society and the realization of a safe, healthy and efficient society is possible only in the light of healthy and efficient families. The purpose for this research is to extract the characteristics of an efficient family with reliance on authentic Islamic sources, albeit on the basis of moral and legal indicators.

This study seeks to furnish the rationale and philosophy for the permissibility of polygamy in Islam. It endeavors to present a coherent explanation in order to defend this rule against the existing questions and objections in the contemporary era. Elaborating on the correct method of defending the juridical and legal rules and regulations, the author presents three major views as the rationales. The most important factor for permissibility of polygamy in Islam is the dissimilarity of sexual instincts between man and woman and greater excitability and vigorousness of that instinct in men which has led to legalization of polygamy in Islam. That is because the current legal system in many countries which is based on monogamy has failed to regulate the sexual relations between men or to prevent extra-marital relationships. Conclusively, it can be said that monogamy in ordinary situations is morally more desirable and permissibility of polygamy is based on certain inevitable exigencies which have something to do with men's powerful sexual drive. Thus, only in case of need and in urgent cases, action may be taken for remarriage.

The dilemma of unhealthy relationships between girls and boys which have been imposed on Islamic society as a result of the influence of non-religious culture, is one of the important issues that has continuously preoccupied expert's minds. A study of this issue is important because of the fact that any rise in such relationships will pose danger to the body, soul and psyche of youngsters and teens affecting their success and accomplishments. It will also threaten the family leading eventually to declination and destruction of the society. Now the question that comes up is, what is actually the way out of this dilemma? Undoubtedly, any solution to this problem would require micro and macro approaches and decisions. In order to resolve such issues, it is necessary for the individual, society, family, society, state and institutions responsible for religious - cultural affairs, as well as artists and media to address this issue. Efforts have been in this article to study the ways through which such relationships could be abolished and the duties of the family, society, Islamic government, state, institutions responsible for religious – Islamic education and also artists and media should ascertained. Making use of exegetical, narrative, educational and psychological sources can be useful in this regard.

One of the key factors of success and happiness in life which is the focus of Islam's attention is wisdom or knowledge of what is true or right coupled with just judgment as to action. Wisdom is a characteristic with which man is separated from other living beings. It is for the same reasons that the ideal (utopian) society of Islam is a society characteristic of political, cultural, social and devotional wisdom. A look into Lady Zainab's life, who is one of the key figures of the Ashura movement, will reveal the fact that the element of wisdom has a special position in her conduct and practice. This very element which also manifested itself in the Ashura movement caused the goals of the movement of Imam Hussein (a.s.) to be explained and the way to fundamental change in the Islamic society to be paved. Undoubtedly, a proper understanding of Zainab's personality and her rational approach in political and social arena can serve as an appropriate model for men and women under different temporal and spatial circumstances. The present article aims to study, through an analytical and descriptive method, the wisdom in the normative conduct of Lady Zainab, daughter of Ali bin Abi Talib (a.s.). Hence, first the meaning of wisdom has been investigated according to Islamic sources and then examples or manifestations of wisdom in the life of Lady Zainab (s.a) especially in the event of Ashura have been provided. The conclusion is that Lady Zainab's performance in her whole life was based on rationality and wisdom and in the event of Ashura also, she, by managing the time and space which is an important element of rationality, could help materialize Imam's Hussein's goals of his revolution. She did all this in line with expanding the culture of anti-injustice campaign as well as continuation of the revolution.

A study of Islamic sources such as the Quran and traditions of the Holy Prophet (S) as well as the conversations of his companions and their friends show that the rationale and concept of divine laws had always been an important concern. One of the issues which needs to be explained and which has since long preoccupied public mind is the concept of Iddah (waiting period). In this study, however, efforts have been made to elaborate on the nature of Iddah, its different kinds and philosophy, albeit with reliance on exegetical, jurisprudential and hadith sources. In Islam, iddah (period of waiting) is the period a woman must observe after the death of her spouse or after a divorce or when she is exempted of the remaining time, during which she may not marry another man. Islam considers Iddah as a means for reform and return and an appropriate opportunity for rethinking. It was also intended to ensure that the male parent of any offspring produced after the cessation of a marriage contract would be known. However, all the arguments and causes related to the mandatory rules are not the perfect causes; rather they constitute part of the secrets and wisdom of the rules and there are many Islamic laws whose entire rationale and concept remain concealed to humans.