диссертация (1169135), страница 15
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Mohsen Kadivars Official Website. 03.10.2011 [Electronicresource]. — Mode of access:http://mkadivar.wpengine.com/wp-content/uploads/2011/11/RevisitingWomen%E2%80%99s-Rights-in-Islam_%E2%80%98Egalitarian-Justice%E2%80%99-in-lieu-of%E2%80%98Meritocratic.pdf246Holy Quran, sura al-Hujurat: 13.62such doctrines, although the doctrines are not really confirmed by the religion. Onthe contrary, there are Quranic verses that go, in highlighting the high position ofwomen, as far as introducing some women as role-models for all human beings,including men247. Therefore, in the religious view, natural differences betweenwomen and men are merely tied to different tasks of women and men in differentaspects of the human life.
They cannot be taken in evaluative terms in the religion.Islamic Feminists, also, sought to develope their feminist perspectives basedon their egalitarian interpretation of Quran. This approach began in 1990s by somescholars writing about Muslim women. Some Muslim women advocated for "aQuran mandated gender equality and social justice. Others describe it as womencentered rereading of the Quran and other religious texts"248. In general, Islamicfeminism promotes the egalitarian message of Islam.
It celebrate equal genderrights in sharia, which have been neglected by patriarchal cultures.Badran differentiates between secular or western feminism and Islamicfeminism249. He (2009) argues that patriarchy does not originate form Quran thatpreaches for justice and gender equality. Secular feminists aim at private andgender equality, which is exactly what Islam demands. Muslim feminists are"rereading the Qur’an and other religious texts, bringing to bear their ownexperiences and new critical methodologies to enact readings that are moremeaningful to modern women"250.Leila Ahmed, an Egyptian American writer in the fields of Islam andIslamic feminism, explores the social, historical, and religious discourses that haveshaped Muslim women.
She considers the political and cultural forces thatinfluenced Mediterranean and Mesopotamian regions. Ahmed discusses howMuslim societies under the hegemony of dominant patriarchy misinterpreted247Holy Quran, sura al-Tahrim: 4.Badran M. Feminism in Islam: Secular and Religious Convergences.
Michigan: Oneworld Publication, 2009. P.244.249Ibid. p. 2.250Ibid. p. 21.24863Quran and neglecting the essentially egalitarian message of Quran insisted onpatriarchy as the natural way to run the world.The author of the present thesis, along with ideas of Butler, considers theviews of Holy Quran and some Shia religious texts on gendered identity in order tostudy Iranian women's identity. Following, different approaches of contemporaryIranian Shiite jurisprudence toward the identity and practice of women iselaborated. It seeks to clarify the fluidity and discursive nature of religion as aknowledge and therefore the certain influence of its interpretations ontransformation of Iranian women's identity.Religion approaches to contemporary Iranian womenFrom a religious point of view, different views have been proposed aboutthe cultural and social identity and activities of women in the contemporary historyof Iran until today.
The views can be considered as being influenced by political,social and cultural developments of the last century in Iran.The Traditional Fundamentalist ApproachThis view can be taken to be the oldest approach to women’s identity in thecontemporary history of Iran in the last 100 years. Fundamental traditionalists area group of Muslim jurisprudents (fuqahā) in Iran who have based their religiousand jurisprudential understanding on hadiths transmitted from Shiite Imams andthe views of their jurisprudential predecessors.
When these jurisprudents talk aboutthe identity of a Muslim woman, they seek it only in the early period of theformation of Islam in the city-state of Medina (Madīna or the city of the Prophet).There was a predominance of narrow-mindedness about women in the ignorant(jāhilī) community of the time though it was in the process of transition to aprimitive civility and there were attempts by the newly emerging religiousdoctrines to moderate such narrow-mindedness. The fundamentalist Muslim64jurisprudents remain totally loyal to common practices of the city-state of Medina,confirming all the norms of that period without any changes, including women’shijab, polygamy, the right for divorce, and men’s religious, political, social, andjudicial authority251.After the entrance of modern thoughts into Iran in the early 20 th century andfrom the period of the Constitutional Movement, this approach was revived againstmodernist and moderate intellectual, cultural and social currents, and has resistedany new way of thinking.The standard methods employed by these jurisprudents to make inferencesabout women issues include: appealing to common practices and traditions in theperiod of the Prophet of Islam, excessive reliance on hadiths without discursiveand theological (kalāmī) analyses, as well as mixing past traditions with theIslamic jurisprudence instead of distinguishing the two.
Accordingly, Islamicjurisprudential rulings (or Sharia Laws) concerning women are construed only asmeeting women’s individual needs. They are historical, constant, obligation-based,past-based, and anti-eclecticism252.Fundamentalist jurisprudents reject an independent identity for women andfirmly believe in women’s mental and physical incompetence for recognizing theirpersonal and social interests, and thus, they oppose women’s participation insocial, political and cultural affairs. They prohibit women from such positions bysuperficial conceptions based on their personal preferences (or “istiḥsān”) and byappealing to certain hadiths. According to their jurisprudential views, women areforbidden from judgeship, religious authority, any religious-social position,custody of their children, the right for divorce, the control of their reproduction, ش، بانوان شیعه، مبانی فکری جریانهای مذهبی معاصر و تاثیر آن در نحوه نگرش به مسایل زنان، میراحمدی منصور و زارعی راضیه251.21-7 ص،2983 ،22و29Mirahmadi, M., Zare’i R.
Intellectual Principles of Contemporary Religious Currents and their Impact on theApproach to Women Issues. Banovan-e Shi’a, vol. 13 and 14, 2007. pp. 7-42. زن در، بررسی فکری فرهنگی موثر بر مطالبات حقوقی زنان در ایران پس از پیروزی انقالب اسالمی ایران، باقری شهال و سلیمی ناهید252.913-929 ص،2939 ،9 ش،فرهنگ و هنرBaqeri S., Salimi N. An Examination of Intellectual Cultural Currents Influencing Legal Demands of Women inIran after the Victory of the Islamic Revolution of Iran.
Zan dar Farhang va Honar, vol. 3, 2014. pp. 313-326.65and incompliance to the commands of their husbands except in few cases. Inexchange for these prohibitions, their husbands should financially support them as“nafaqa” and should pay their mahr (mandatory payment promised to the womanby her would-be husband before marriage) at the time of divorce. Also, women aretaken to differ from men in mental and physical respects, and as a result, theydiffer from men in performing certain jurisprudential obligations, such as prayers,hajj, inheritance, and judicial and criminal affairs253.Mollā Amīn Estarābādī, a traditional fundamentalist jurisprudent, says that itis indeed God’s blessing for men that they can consult with women and then actcontrary to their views, because the truth always lies in the views of men254.Mīrzā Qummī, a prominent radical traditionalist jurisprudent, explicitlydefines the identity of women as marginalized in relation to the domineeringcentrality of men.
"When God created the human being, He crowned one humanperson with dignity and appointed him as His successor or analogue on the Earth,and that is the man, and put a rope of abjection around the neck of another humanbeing and made it a servant for men, and that is the woman. A woman shall notdisobey men, and men shall not be ungrateful to their blessing and so they shall notoppress their underlings, that is, women"255.In the second parliament (1911) after the submission of Bill of Elections,Ayatollah Sayyed Hasan Modarres, a jurisprudent and politician after theConstitutional Movement, rejected women’s qualification for participating inIranian parliamentary elections. He said, “the argument is that as far as we reflecttoday, we see that God has not given them [i.e.
women] the competence for havingthe right to vote. The minds of the impoverished women lack the competency.،22 ش، تربیت اسالمی، نقد دیدگاه فمینیسم لیبرال در زمینه برابری زن و مرد از منظر قرآن و روایات، حسینی زاده سید علی و همکاران253.913-929 ص،2983Hoseinizadeh S.A. et al. A Critique of the Liberal Feminist View about the Equality between Men and Women fromthe Viewpoint of the Qur’an and Hadiths. Tarbiat-e Eslami, vol. 11, 2010. pp.
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