диссертация (1169135), страница 18

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Faslname-yeFarhang, vol. 70, 2009. pp. 1-44..591 ‫ ص‬،2931 ،‫ موسسه فرهنگی اجتهاد‬:‫ قم‬،‫ رساله توضیح المسائل‬،‫جناتی دمحم ابراهیم‬275Jannati M.E. Essay of Fatwas. Qom: The Cultural Institute of Ijtihad, 2013. p. 532..2983 ‫ خرداد‬21 ،‫ خبرنامه فرارو‬، ‫نظر آیتهللا صانعی درباره تفکیک جنسیتی و قانون ارث‬276Ayatollah Sanei’s View about Sex Segregation and the Law of Inheritance.

Khabar Name-e Fararu. 02.06.2010.[Electronic resource]. — Mode of access: http://fararu.com/fa/news/4933775Jurisprudential innovations by Ayatollah Sanei regarding women issuesinclude277:-rejection of the requirement of manhood for the occupation of the position ofreligious authority278,-rejection of the requirement of manhood in the occupation of allgovernmental positions including the president, and all judicial positions 279.His jurisprudence claims the equality between women and men in much ofcriminal law, as well as the penal law in issues such as dīya (blood money) andqiṣāṣ (retribution for murder)280.

He also believes that abortion is not forbidden ifthere is an intolerable hardship for women281. According to his view, though it isthe man who has the right to divorce, when the woman forgives her mahr and askfor a divorce, the man is jurisprudentially obliged to divorce the woman282.Ayatollah Mousavi Bojnordi is also a reformist in the Shiite jurisprudence.He accepts women’s identity from an Islamic point of view and rejects any genderbiased view by appealing to jurisprudential reasoning.

He believes that any gendersegregation in the Islamic society is an insult to the humanity and the place ofwomen. According to Ayatollah Bojnordi, those who take women to be of thesecond sex are unaware of the Islamic Sharia—in fact, he takes them to bereligious fanatics. From a religious standpoint, he holds, women’s freedom is, likemen’s freedom, an existential (as opposed to legislative) endowment given by Godin agreement with the human nature and the pure intellect283.‫ سایت مشاوره و پاسخگویی به شبهات و‬-‫ رادیو اسالم‬،‫دیدگاه های فقهی حضرت آیت هللا العظمی صانعی درباره تساوی دیه زنان ومردان‬277.2932 ‫ آبان‬91 .‫سواالت دینی و اعتقادی‬Ayatollah Sanei’s View on Equality of Diyah of Women and Men. Radio Islam, 21.11.2015.

[Electronic resource].— Mode of access: http://nasr1212.blog.ir/1394/08/30. 8 ‫ ص‬.21 ‫ س‬،2‫ ج‬،2989 ،‫ نشر میثم تمار‬:‫ قم‬،‫ مجمع المسائل‬،‫صانعی یوسف‬278Sanei Y. Majma’ al-Masa’il. Qom: Maysam Tammar Publications, vol. 2, Q.21, 2004. p.8..115 ‫ص‬،2253 ‫ شماره استفتائات‬،2‫ ج‬،2988،‫ نشر پرتو توحید‬:‫ قم‬،‫ استفتائات قضایی‬،‫صانعی یوسف‬279Sanei Y. Esteftaat-e Gazayee.

Qom: Parto-e Khorshid, vol. 2, Q1159, 2009. p 205.. 85 ‫ص‬،157 ‫ شماره استفتائات‬،1‫ ج‬،2988،‫ نشر پرتو توحید‬:‫ قم‬،‫ استفتائات قضایی‬،‫ صانعی یوسف‬280Sanei Y. Esteftaat-e Gazayee. Qom: Parto-e Khorshid, vol.1, Q257, 2009. p 85.281Ibid. Q. 198. P. 69282Ibid. Q.1229.p221.٠٩٣١/١٩/١٩‫تهران‬- ‫ پایگاه اطالع رسانی و خبری جماران‬،‫ انسان آزاد است چه مرد باشد چه زن‬،‫ آیت هللا موسوی بجنوردی‬283Ayatollah Mousavi Bojnordi. The human is free, be it a man or a woman.

Jamaran Information and News Website.24. 05. 2011. [Electronic resource]. — Mode of access: https://www.jamaran.ir/%D8%A8%D8%AE%D8%B4-76Ayatollah Mousavi Bojnordi’s interviews and jurisprudential viewsregarding women issues involve the following ideas:women’s economic independence, no obligation to obtain their husbands’permission with respect to jobs in which their social dignity is preserved284, thejurisprudential priority of women’s cultural and social activities, jurisprudentialpermissibility of women’s service as heads and managers, such as presidency,judicial positions, and the like, and the preference of women’s involvement indifferent academic and scientific domains285.The secular Muslim Modernist ApproachUnlike all the above approaches that are generally loyal to the letter of theSharia and the traditional ijtihad and jurisprudence (despite all their differences),the secular Muslim modernist approach denies the permanence of religious rulings.It takes them to be temporal in nature, gives privilege to rights and moralities asopposed to the traditional jurisprudence’s emphasis on obligations, and believes inpluralism and religious relativism.

According to this approach, the currentproblems about women’s identity and their social and cultural activities cannot besolved by the rules of ijtihad and traditional jurisprudence, because the traditionaljurisprudence cannot solve these problems in a modern world. We must, instead,employ a theoretical mechanism to solve the conflict between religiosity andmodernity at first, and then impose the conclusions to the religious thought. It is in%D8%A7%D8%AE%D8%A8%D8%A7%D8%B1-10/17583-%D8%A2%DB%8C%D8%AA%D8%A7%D9%84%D9%84%D9%87-%D9%85%D9%88%D8%B3%D9%88%DB%8C%D8%A8%D8%AC%D9%86%D9%88%D8%B1%D8%AF%DB%8C%D8%A7%D9%86%D8%B3%D8%A7%D9%86-%D8%A2%D8%B2%D8%A7%D8%AF%D8%A7%D8%B3%D8%AA-%DA%86%D9%87-%D9%85%D8%B1%D8%AF%D8%A8%D8%A7%D8%B4%D8%AF-%DA%86%D9%87-%D8%B2%D9%86٠٩٣٩/۳/۳٠ ،‫ مرکز دایره المعارف بزرگ اسالمی‬، ‫ فردا در گفت و گو با آیت هللا موسوی بجنوردی‬،‫ امروز‬،‫حقوق زنان دیروز‬284The rights of women yesterday, today and tomorrow.

A conversation with Ayatollah Mousavi Bojnordi, The Centerfor the Great Islamic Encyclopedia. 12.07. 2014. [Electronic resource]. — Mode of access:https://www.cgie.org.ir/fa/news/13354.2931 ‫بهمن‬3 ،‫ پایگاه تحلیلی خبری دین پژوهی‬،‫ تفاوتی بین زن و مرد در عقالنیت نیست‬،‫ آیت هللا موسوی بجنوردی‬285Ayatollah Mousavi Bojnordi. There is no difference between men and women in rationality. Analytic New websiteof Dinpazhuhi.

29.01.2014. [Electronic resource]. — Mode of access: http://www.dinonline.com/doc/news/fa/3281/77this way that conflicts about women’s issues can be dissolved. Quranic versesimply the scientific laws and hadiths imply scientific theories and hypotheses286.Mohammad Mojtahed Shabestari is a secular Muslim modernist who castsdoubts over the naturalness of the differences between women and men, which isaccepted, to one or another extent, by various traditionalist approaches. Accordingto Shabestari, we should not talk about existential differences between theidentities of women and men; rather we should adopt a historical view of socialsystems, including the problem of women. In this view, any differences betweenwomen and men should be set aside in favor of justice and equality.

In defendingthe equality between women and men, he obtains that their differences should notbe taken to lead to legal differences, because they are irrelevant to the creation—all human beings are created as equal, and the differences between them are onlyhistorically formed. This is why all these differences are subject to changes ashistorical conditions change. Therefore, from a religious viewpoint, we cannotpresent a cogent argument to show that a chain of natural systems—political,economic, and cultural—exist in this world.

Instead, we should acknowledge thatall these systems are commonsensical and historical.With a historical view of justice, Mojtahed Shabestari believes that after theemergence of the Prophet of Islam, certain unjust and unfair laws and regulationsof the time regarding women were abolished or modified. The Prophet of Islamrecognized women’s right to ownership, restricted the unlimited form ofpolygamy, modified the laws of inheritance in favor of women, and in short, hechanged severe gender inequalities of the time in proportion to the understandingof “justice” at the time, moving towards his own time’s justice.

If we go forwardwith such an understanding, it will mean that the changes he made at the time werenot the ultimate possible changes. The main point of his changes is that otherinequalities were also imposed on women throughout the history that should be.37-35 ‫ ص‬،2982 ،‫ نشر وثوق‬:‫ قم‬،‫ جریان های فکری ایران معاصر‬،‫خسروپناه عبدالحسین‬286Khosropanah A. Intellectual Currents of Contemporary Iran. Qom: Wuthuq Publications, 2005. pp. 65-67.78eliminated today and steps should be taken towards justice. The present obligationof religious thinkers with respect to the problem of women is to recognizeinequalities and theorization about the elimination of these inequalities to movetowards more justice287.Mostafa Malekian, another secular Muslim modernist, believes that frombiological and psychological differences between women and men, one cannotconclude that there is an evaluative difference too or that men are superior towomen, or vice versa288.

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