диссертация (1169135), страница 14

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Then, different discursively produced interpretations ofQuran about the issue of women are examined. The author categorizes theseinterpretations under four groups and seeks to establish their views on women. Sothat it can be revealed how the centrality of religion plays a role in making a senseof "womanhood" and thereby defines the identity of contemporary Iranian women.Quran on women's social and cultural activities and identitiesAccording to the Holy Quran, the sanctified religious text of Muslims, thedifference between men and women is not primarily talked about; rather theirfundamental commonality, that is their humanity, has been highlighted, and the226Giddens A. The Constitution of Society: Outline of the Theory of Structuration. University of California Press,1986. p. 5.58same verdict has been made with respect to their identical creation227.

O men!Fear your Lord Who created you from a single being and out of it created its mate;and out of the two spread many men and women.1 Fear Allah, in Whose name youplead for rights, and heed the ties of kinship). In addition, considering fundamentalhuman values, both righteous men and women are addressed the same. Whosoeveracts righteously - whether a man or a woman - and embraces belief, We will surelygrant him a good life; and will surely grant such persons their reward according tothe best of their deeds.228 With respect to their creation, the origin of both men andwomen is considered to be the same substance. (It is He - Allah -Who created youfrom a single being, and out of it He made its mate, that he may find comfort inher229. It is explicitly stated: “And Allah has made for you from yourselvesmates”230.

The above Quranic verses imply that, when the human identity isinvolved, there is no difference or discrimination in human missions and religiousobligations, and so the human spirit and religious values are not restricted towomen or men231. Nevertheless, in addition to the human identity, the humancreation, and even the whole divine creation, involves a polarization. It began withthe creation of the sky and the Earth in pairs, and this variety in the creation hasbeen considered as an indication of Divine Prudence232.

And the polarizationextended to the creation of other beings, including humans, such that the Quransays: “And of all things We created two mates”233. Thus, the natural differencebetween men and women has entered the religious literature without any prejudice.They are considered as complementing each other, despite their psychological,physical and other differences234.227Holy Quran, sura al-Nisa’: 1.Holy Quran, sura al-Nahl: 97.229Holy Quran, sura al-A’raf: 189.230Holy Quran, sura al-Nahl: 72.228.73-37 ‫ ص‬،2933 ،‫ نشر فرهنگی رجا‬:‫ قم‬،‫ زن در آیئنه جمال و جالل‬،‫ جوادی آملی عبدهللا‬231JavadiAmoli A.

Woman in the Mirror of Beauty and Glory. Qom: Raja Cultural Publications, 1990. pp. 67-76.232Holy Quran, sura Anbiya’: 20.233Holy Quran, sura al-Dhariyat: 49.234Holy Quran, sura al-Baqara: 187.59As pointed out, the principle of the equality of men and women, with respectto their human missions and religious obligations has been accepted in Quran, butthey are not considered to be legally similar given their biological, psychological,and emotional distinctions235. The original Islamic texts did not directly accountfor the factors that give rise to gender roles and the legal proportionality betweenwomen and men in scholarly terms.

However, with a reflection on religious rulingsand recommendations as well as their assumptions, presuppositions, andimplications, we can point to factors that give rise to gender roles and we can showthat Islam has a positive view of such differences. In addition to obviousanatomical differences between women and men, religious propositions clearlyrefer to certain differences to which we will return in what follows, including ahost of biological, psychological, and social factors. The natural differencebetween women and men, who according to a number of Quranic verses, werecreated as mates236, was not without a Divine Wisdom.

The differences showthemselves in the instinctive attraction of women and men to each other resultingin reproduction and the survival of human generations. Quranic verses analogizethe relation of women to the human community, with respect to the need for thehuman survival, to “grounds of cultivation”237. The survival of the human speciesis owed to women.238 Thus, any homosexual relationship between women or menhas been prohibited in Islam239 and the reproduction is said to lie in the nature ofthe creation of women.However, Quran does not have a deterministic view of how such adifference affects the formation of gender roles.

It doesn't reject the possibilitythat the natural distinctions of women with respect to their pregnancy, as well as.78-29 ‫ ص‬،2987 ،21 ‫ ش‬،‫ مطالعات راهبردی زنان‬،‫ بررسی تطبیقی مفهوم جنسیت در ایالم و غرب‬،‫ عطارزاده مجتبی‬235Attarzadeh M. A Comparative Study of the Concept of Gender in Islam and the West. Motale’at-e Rahbordi-yeZanan,Vol.

42, 2008, pp. 43-78.236Holy Quran, sura al-Dhariyat: 47.237Holy Quran, sura al-Baqara, 223.. 129-121 ‫ ص‬،1 ‫ ج‬،‫ ق‬2939،‫ موسسه مطبوعاتی اسماعیلیان‬:‫ قم‬،‫ تفسیرالمیزان‬،‫ عالمه طباطبایي سید دمحم حسین‬238Tabataba’i S.M. al-Mizan fi Tafsir al-Qur’an.

Qom: The Publication Institute of Isma’iliyan, 1973. vol 2, pp. 212213.239Holy Quran, sura al-Nisa’: 15-16.60giving birth to, and breastfeeding the baby inevitably leads them to more limitedactivities that do not require much motion and makes them depend on the supportof men. The evidence for this claim is a host of doctrines referring to volitional andoptional aspects of gender distinctions and the motherly role, such as theadmiration of breastfeeding 240, and their works at home as being non-compulsary,and their right to ask for a wage in exchange for their domestic works in theIslamic fiqh ( jurisprudence)241.The psychological difference referred to in certain religious doctrines is thedominance of reasoning in men and the dominance of emotions in women 242 that isconsidered as a gender difference by some people.

however, such religiouspropositions are not usually explicit and credible enough, and even if we could relyon such propositions, such effects should be considered as undeterministic, that is,women and men should be taken as merely having different natural dispositionswith respect to emotions and rational understanding, while the way the dispositionsare actualized depends, to a large extent, on social circumstances. If externalfactors are not involved, the dispositions will be actualized, leading at least toslight differences between women and men, but if there is a meddling or change inthe pattern of the development of the characters of girls and boys, they might growagainst the directions of their natural dispositions, although in evaluative terms,such an attitude is rejected in Islam (Hosayn Bostan, ‘Baznegari-ye Nazariye-hayeNaqsh-e Jensiyati’243.‫ ص‬،12 ‫ ج‬،‫ق‬2223 ،‫ موسسة آل البیت (علیهم السالم) إلحیاء التراث‬:‫ قم‬،‫ وسائل الشیعة إلی تحصیل مسائل الشریعة‬،‫ دمحم بن حسن‬،‫ حر عاملی‬240.252Hurr ‘Amili M.H.

Wasa’il al-Shi’a Ela Tahsil-e Masael-e Ashia, Qom: The Publication Institute of Al-Albeit, 1996.vol. 21, p. 451.31.-95 ‫ ص‬،2935 ،2 ‫ ش‬،‫ مطالعات زن و خانواده‬،‫ درخواست اجرت بر حضانت از نگاه فقه اسالمی‬،‫ ایزدی فرد علی اکبر اکبر و همکاران‬241Izadifar A. et al. Asking for Fee for Care giving From the Standpoint of Jurisprudence. Motaleat-e Zan VaKhanvade, vol.

1, 2015. pp. 35-62..22 ‫ ص‬،22 ‫ ج‬،‫ موسسة آل البیت (علیهم السالم) إلحیاء التراث‬:‫ قم‬،‫ وسائل الشیعة إلی تحصیل مسائل الشریعة‬،‫ دمحم بن حسن‬،‫ حر عاملی‬242Hurr ‘Amili, M.H. Wasa’il al-Shi’a Ela Tahsil-e Masael-e Ashia. Qom: The Publication Institute of Al-Albeit,1996. vol. 14, p. 11..92-5 ‫ص‬،2985 ،1‫و‬2 ‫ ش‬،‫ پژوهش زنان‬،‫ بازنگری نظریه های نقش جنسیتی‬،‫ بستان حسین‬243Bostan H.

Revisiting the Theories of the Gender Role. Pazhuhesh-e Zanan, Vol. 1 and 2, 2006. pp. 5-31.61Based on the traditinal interpretation of Quran, the main social differenceand gender role referred to in Islamic doctrines is the supervision of men overwomen as pointed out in the Quran244. Traditional schlars of the religion havereferred to it as an undisputable supervision, and some exegetes of the Quran havejustified the verse as referring to support, protection, and caretaking.

In any case,regardless of any account offered in this case, the verse refers to a genderdifference from the standpoint of the Quran, the religious text of the Muslims.Against this classical account, some religious open-minded intellectuals, such asMohsen Kadivar, maintain that the supervision is introduced in the Quran becauseof men’s economical responsibilities, but such a supervision atuomatically goesaway when women engage in economic responsibilies and have incomes, sincethey are not then economically dependent on men, because when the cause—thatis, men’s economic responsibility towards women—is gone, the effect is gone too,thus women will no longer be under the supervision of men245.Given the above alleged distinctions, if they are true, it is not correct to takethem to give rise to deterministic gender roles as a result of which women gounder permanent restrictions and men are evaluatively speaking considered to besuperior.

In a number of Quranic verses, the only criterion of the superiority forwomen and men is said to be their “piety” (or righteousness) and being pure fromindividual and social sins. God says: “Indeed, the most noble of you in the sight ofAllah is the most righteous of you”246.Now if restrictions against women have appeared in the cultural andhistorical course of Islamic countries, that is because of the old and extremepatriorarchical culture in these communities as well as self-interestedinterpretations of religious doctrines and justifications of their conducts in terms of244Holy Quran, sura al-Nisa’: 34..2931 ‫ مهرماه‬22 ،‫ وب سایت رسمی محسن کدیور‬،‫ بازخوانی حقوق زنان در اسالم‬،‫ کدیور محسن‬245Kadivar M. Revising Women's Rights in Islam.

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