Religious
Mohammad Hasan Sadeghi Moghadam; Amin Amirhosseini
Abstract
One of the things that may cause damage to the family is employment of husband and wife in jobs that negatively affect family structure. The main question raised here is employment of the wife and husband’s authority to maintain restrictions on family rights in Iran. The current article is ...
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One of the things that may cause damage to the family is employment of husband and wife in jobs that negatively affect family structure. The main question raised here is employment of the wife and husband’s authority to maintain restrictions on family rights in Iran. The current article is written using library method. Employment with emphasis on the right of the wife to the initial decision, in cases where the husband is allowed If the wife's occupation or type it on prejudice family, the husband to the wife of a certain type of job or the employment ban This option can be found in the powers of man as a constitutive element of Los Angeles family including spouse employment ban allowed, what is The woman responsible for the welfare of family, parenting and assistance in compliance task disrupts or jeopardizes the prestige and dignity of the family It is important to emphasize that the husband is to prevent possible misuse of the exercise of this right, couples and demand proof opposed the selected job with family interests or dignity of man or woman And judicial, contrary to the duties necessary to prevent the employment of women in professional and family affairs.
Religious
Mohammad Ahi
Abstract
Women’s participation in society is an important and basic subject. Participation of women in the community originates from an innate need of the human. Accordingly, the holy Quran in various verses responded to this innate need and accepts the social participation of women, and with the introduction ...
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Women’s participation in society is an important and basic subject. Participation of women in the community originates from an innate need of the human. Accordingly, the holy Quran in various verses responded to this innate need and accepts the social participation of women, and with the introduction of the premier women it has expressed all social issues related to women, whose performance explanation could exactly define the components and social customs of women in various dimensions. Despite the importance of this topic, few studies have been carried out on this issue (from the viewpoint of Islam on the necessity and presence of women in various aspects of society) which often relies on narrative sources. Therefore, the current article aims to describe the social participation of women in three dimensions including the necessity of the presence, dimensions of presence (political, economic, military and cultural), and presence in the community based on the Quran, Rational argument and narrations. Finally, it is concluded that not only is the participation allowed, it is also necessary in some conditions, of course with its special characteristics.
Religious
Mohsen Badreh; Ezzatossadat Mirkhani; Tuba Shakeri Golpayegani
Abstract
“Islamic feminism” is an analytical-descriptive title by which western observers identify the intellectual activities of Muslim women. Muslim female scholars of “Islamic feminism”, though there is no consensus among them about this label, have various approaches and subjects of ...
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“Islamic feminism” is an analytical-descriptive title by which western observers identify the intellectual activities of Muslim women. Muslim female scholars of “Islamic feminism”, though there is no consensus among them about this label, have various approaches and subjects of study in relation to the field of Islam and gender. Aziza Al-Hibri and Kecia Ali are two of these Muslim scholars whose research focus has been on revising and criticizing Islamic (Sunni) jurisprudence. Sharing some characteristics in their study of fiqh, they represent two different intellectual positions on the Islamic jurisprudence among the scholars of “Islamic feminism”. Both Al-Hibri and Ali consider the social contexts and intellectual dynamism of the formation era of Islamic jurisprudence. However, while Al-Hibri tries to activate the capacities of the existing fiqh to seek gender equality, Ali tries to deconstruct what she observes as the roots of gender inequality in fiqh and uncovers methodological instruments (e.g. Qias) that established inequality and hierarchal gender and sexual relations and ethics. Ali considers the approach of scholars like Al-Hibri as destined for failure because of a lack of deconstruction of the essential formulations of inequality in the formation era of Sunni fiqh. A comparative study of different suggestions these two scholars have offered unveil the horizons of “Islamic feminism” on revising and criticizing the Islamic (Sunni) jurisprudence.
