диссертация (1169135), страница 19

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The family system and the problem of women are merelycommonsensical and human issues. Such a system was approved by the Prophet ofIslam 1400 years ago, but this does not mean that it should be considered asperpetual. Just like Mojtahed Shabestari, he believes that the Qur’an and religiousdoctrines should be viewed with historical lenses. In his own time with specifichistorical, social and cultural circumstances, the Prophet of Islam made changes inthe condition of women via the Qur’an and religious doctrines which wereconsidered at the time as procedures to revive the independent identity of women.However, Islamists precluded the course of improvements by merely religiousjustifications289.Mohsen Kadivar, a secular Muslim modernist researcher, believes thatjurisprudential rulings in the Qur’an and the Sunna (the Prophet’s Tradition) whichwere considered by Muslims, at the time of their issuance, to be fair, moral,rational, and preferable, are valid as long as they meet these criteria.

If by certaintyor by a strong conviction we come to see that a ruling is no longer fair, moral,rational and preferable, then it means that it is no longer valid. In fact, the rulingwill thereby prove to have been temporary from the very beginning..128-125 ‫ص‬،2982 ،‫ نشر نی‬:‫ تهرات‬،‫ نقدی بر قرائت رسمی از دین‬،‫مجتهد شبستری دمحم‬287Mojtahed Shabestari M. A Critique of the Official Reading of the Religion.

Tehran: Ney Publication, 2002. pp. 215218..5-2 ‫ صص‬،2973 ،2 ‫ ش‬،‫ بازتاب اندیشه‬،‫ نو اندیشی دینی و مساله زنان‬،‫ملکیان مصطفی‬288Malekian,M. Religious Modern Thinking and the Problem of Women. Baztab-e Andisheh, vol. 4, 2000. pp. 1-5..93-99 ‫ ص‬،2973 ،32 ‫ ش‬،‫ زنان‬،‫ کدام تصویر‬،‫ مرد‬،‫ زن‬،‫ملکیان مصطفی‬289Malekian M. Woman, Man, Which Picture. Zanan, No 64, 2000, pp.

33-36.79Kadivar believes that all Quranic verses and hadiths that imply a sort oflegal discrimination against women are ipso facto known to be relative to specifictemporal and spatial circumstances. They do not, therefore, refer to a reality in thenature and essence of men and women in all temporal and spatial circumstances—they at most represent a second and temporary nature of women in a specificperiod of time.

Moreover, they are temporary, time-relative rulings, rather thanpermanent and constant. Thus, rulings that imply any inequality between womenand men are considered as being abrogated given the expiration of their validity.He recommends that measures should be taken within the system of thetraditional Islamic jurisprudence to avoid some blatant injustices towardswomen290.1.4. Historical changes of social and cultural aspectsof Iranian women's lifeDifferent views have been proposed with respect to the period in which thehistory of contemporary developments, and in particular, cultural developments ofwomen, began in Iran.In principle, the contemporary history of any country begins when thefoundation of its basic developments is established.

Thus, those who have talkedabout cultural, social, and political developments in the contemporary history ofIran have considered different periods of time as turning points of the country’sdevelopments. These views can be divided into the following three categories:People such as John Foran291, Rasoul Jafarian,292 and Najaf Lakzaee293maintain that the contemporary history of Iran begins at the outset of the Safavid.2931 ‫ مهرماه‬22 ،‫ وب سایت رسمی محسن کدیور‬،‫ بازخوانی حقوق زنان در اسالم‬،‫ کدیور محسن‬290Kadivar M.

Revising Women's Rights in Islam. 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.pdf،‫ نشر رسا‬:‫ تهران‬،‫ ترجمه احمد تدین‬.‫ مقاومت شکننده؛ تاریخ تحوالت اجتماعی ایران از صفویه تا سالهای پس از انقالب اسالمی‬،‫ فورن جان‬291.‫ ص‬321 ،293280period when the independence of Iran and the Shiite denomination were officiallyrecognized, because, according to these researchers, this remarkable event had arole to play in subsequent developments in Iran until this day.Some people, such as Ali Asghar Shamim294, take the beginning of thecontemporary developments of Iran to be the outset of the Qajar monarchy whenthe French Revolution in 1789.But in the present research, the beginning of the cultural developments ofwomen is taken to coincide with the Constitutional Movement of Iran in 1906when tangible and effective fronts were formed in defense of the tradition ormodernity,295 although earlier periods of time are also taken into account in orderto obtain a better understanding of these developments296.With respect to the condition of women before the ConstitutionalMovement, it should be admitted that because of social shortsightedness andcertain illogical biases, there was a restrictive approach to women in a variety ofcultural, political, and social domains.

In addition, lack of systematicity in thesociety, lack of security, and the absence of supportive laws, institutions andorganizations in the Qajar period paved the path for more restrictions of womenand, consequently, their absence in cultural and social domains.The Constitutional Movement in 1906 can be considered as a turning pointof the contemporary history of Iran, in which people from all classes andForan J. Fragile Resistance: Social Transformation in Iran from 1500 to the Revolution. Boulder, San Francisco,Oxford: Westview Press, 1993. 632p.‫ موسسه مطالعات تاریخ معاصر ایران‬، ‫ مدخلي بر تاریخ معاصر ایران؛ سخنراني حجتاالسالم رسول جعفریان‬،)‫حبیبهللا اسماعیلي(تنظیم کننده‬292Habibollah Ismaeili.

An Introduction to the Contemporary Hisotry of Iran; a Lecture by Hojjat-ol-Islam RasoulJafarian), Institute for the Studies of the Contemporary History of Iran. [Electronic resource]. — Mode of access:http://www.iichs.org/index.asp?id=1942&doc_cat=1.‫ ص‬288 .2932 ،‫ چاپ دوم‬،‫ پژوهشگاه علوم و فرهنگ اسالمی‬:‫ قم‬،‫ اجتماعی ایران معاصر‬-‫ تحوالت سیاسی‬،‫ نجف‬،‫لکزایی‬293Lakzaee N. The Politico-Social Developments of Contemporary Iran. Qom: Islamc Sciences and Culture Academy,2012.488p..‫ ص‬۳۴۴ ،٠٩٣٩ ،‫ مدبر‬:‫ تهران‬،‫ ایران در دوره سلطنت قاجار‬،‫ علی اصغر شمیم‬294Shamim A.

Iran in the Period of the Qajar Monarchy. Tehran: Modabber, 2014. 488 p..172 ‫ ص‬.2973 .‫ نشر مرکز‬:‫ تهران‬.2911 ‫ چالش سنت و مدرنیته در ایران از مشروطه تا‬،‫ دمحم ساالر‬،‫کسرایی‬295Kasraee M.S. The Challenge of the Tradition and Modernity in Iran from the Constitutional Period until 1941.Tehran: Markaz Publications, 2000. p. 271..2988 ،1 ‫ شماره‬،‫ فصلنامه علوم انسانی دانشگاه الزهرا‬،‫ جهان سنت و گذار از آن‬،‫ فردیت‬:‫ تکاپوی زنان عصر قاجار‬،‫ترابی فارسانی سهیال‬296.19-2 ‫صص‬Torabi Farsani S. The Dynamics of Women in the Qajar Period: Individuality, the World of the Tradition, andTransition therefrom.

The Humanities Quarterly of al-Zahra Univeristy, Vol. 2, 2009. pp. 1-23.81categories participated, including women, and since the movement was beyondgenders, women came to experience public and observable presence in social andcultural domains for the first time.

In the past, women’s activities were limited toreligious ceremonies, and their main role in the Iranian society was limited tocooking, cleaning the house, taking care of household chores, taking care of thechildren, and sometimes helping their husbands in agricultural tasks and animalhusbandry297.In line with the goals of the Constitutional Movement and modernism, manysecret and half-secret societies were formed in Iran. In this period, womensocieties were covertly formed. These societies participated in the ConstitutionalMovement, and later in the years after the establishment of the parliamentary (orMajlis) and World War I, organizations were founded that were active in securingwomen’s rights and their social and cultural position in the society.There is not much information about women’s social and cultural activitiesin the early years of the Constitutional Movement, because the activities of womenorganizations were intertwined with nationalistic campaigns, and the majority ofsocieties acted secretly.

However, the relative freedom of speech and politicalactivities in Iran in the years after World War I, and international developments inwomen's rights as well as their social and cultural position can be considered asfactors contributing in women’s social and cultural activities in the subsequentyears.298 Women of other parts of the world have been experiencing social andcultural promotions. Women’s Suffrage in the United States and Britain, thevictory of Communists in the Soviet Union, the positions of Marx and Lenin aboutwomen, and women movements in Egypt and other Middle Eastern countries havebeen changing the face of the world.297298Ibid.Afary J.

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