International Journal of Advanced Biotechnology and Research (IJBR) ISSN 0976-2612, Online ISSN 2278–599X, Vol-7, Special Issue-Number4, 2016, pp1030-1038 http://www.bipublication.com

Research Article

Reflection on the Social Life of Women in

Maryam Forghani Islamic Azad University, Central Tehran Branch, Tehran, Iran Email: [email protected]

ABSTRACT On the recommendation of the and infallible leaders, women covering and protecting herself wife is innate in front of strangers form woman calls to a healthy lifestyle; but this commandment and the innate order does not needs to drop out of society and remaining at home as a Muslim woman, she is a social and political human. In this paper that is the type of qualitative research, we are attempting to look and explain the social life of woman in Islamic look with a descriptive-analytic method and to answer the question: How does Islam look at women in public life? In the end, after considering various views on social life of women in the Qur'an and leaders and Islamic scholars thought came to the conclusion that Muslim woman in the narrow sense means both social and political whose success is proven highly in different fields.

Keywords: social life, women, Islam, Iranian women, politics.

INTRODUCTION AND QUESTION Women as half of the mass of humanity at any position of women is in fact, the knowledge of point in history and in every society, the human man and his dignity. It is also undeniable that population and as a mother or wife and partner in human knowledge of his cognition is another sweetness and bitterness of life, always is faced measure of cognition. For this reason, man as the with two views by men; a fascinated look, respect first step should try to recognize the need to arrive and reverence and desire and vision of the a deeper probe on its own and from the depths of hostility, inferiority, pessimism and contempt; his infinite knowledge, then reading about the works, ideas and literature remained of nations lives of women and aspects of life in this part of and peoples - stories, poems, customs, rituals and human society, is a step towards the public proverbs – illustrate these two attitudes that anthropology. Man once was considered as existed among different communities with "equal to Male" and believed the woman was seen different intensities and weaknesses and woman among the other animals. Undoubtedly, the tailored to each of these two approaches, and oppression of women is one of the blackest point referees with respect, and strong and effective of human civilization, whether in the period of position or in difficult situations, or was living in barbarism, since women were not recognized as an excruciating and painful condition ever known human beings or was considered like domestic (Ensafpoor, 1969, p. 58). The subject of woman, animals, and during the famine, women killed and as the bodies of human, the basic, verifiable and ate their meat. Western invective against women perceptive of the society can be explained that sometimes use the language of religion, and the man is worthy of recognition and any review and Church and said: "The woman is the same analysis of all aspects of women life is regarded as creature that has a long hair and a weak reason", the analysis of the features minus the sex and, in "woman is the last available wild animal that man fact, human life. So knowledge of the status and Reflection on the Social Life of tamed her ", "women are limbo between animals to have an instrumental look and disregard warm and man "(Motahari, 1999, p. 160). and active social presence in the field of family, Another degrading theory towards women is that and offers a Fatimid example of woman, the the woman is the element of a sin and she leads pattern on the side of endeavour and effort to be a man to sin and deviations and even said that in housewife and parenting is the reminiscent of Eden, Satan deceived and then he led Adam social presence, are of the lectures and assistance astray (ibid., P. 320). In Judaism, boys in their of Hazrat Zahra (Daughter of the Prophet) in the prayers such composed: "Lord, thank you that did battles of the Prophet (patient). The aim of West not create us the infidels and women." In to enter the women in the social arena is to take examining this issue, Conference held in the year the society toward by women and the use of 568 AD. in France to review the question of ornaments and colourful costumes and create a whether woman is a human or not? And finally, sense of competition in them more propel their after much discussion, it was concluded that the consumption to manufactured goods more to the woman is human but the philosophy of her communities. In fact, Islamic commands about creation is independent and the only unique women, in fact, help to improve and prosper the philosophy of her creation is to serve the men individual, family and society, with the teachings (André, 1993, p. 64). Ignorance of the former of all social components both men and women. communities of natural resources and the Hence, scholars and experts from the religious indigenous capabilities of women and ignoring perspective of and human, were obliged to defend they are strong and will play and efficient role in the privacy of women and families (Mostafavi and creating a healthy society, strengthening family Jafari Varamin, 2003, p. 11). Taking a look to foundations in the history, put women in the dark centuries-old movement in Iran, especially the rise spiteful comments and unhealthy and oppressive of Islamic Revolution Muslim shows that the judgments. There is no doubt that women women gathered at the scene suggests the social, throughout the history did not have sufficient political and cultural growth and awareness to dignity and often suffered a double injustice realize their goals. So in this article we describe (Rachel, 1998, p. 36). Today almost all European the social characteristics of women, women's countries and legal systems, and number of Asian social life according to Islamic norms. countries in acting on the principles of equality, Dignity of women in Islam legal simplistic directly or indirectly from feminist Islam is a man –oriented religion. In Islamic theory or the prevailing atmosphere is influenced humanism; human dignity is at the peak of human by these ideas. Even in many Islamic countries desires and anything to the value of human dignity toward change and takes shape according to this which does not give dignity is not valuable. Islam view (Beladi Mousavi, 1997, Introduction). uses all the efforts to revive the women character In the meantime, a group of Muslim intellectuals because the women become more holy, real have always tried to make reconciliation between female character would be revived. The Holy the feminist theory and theoretical or practical Quran has counted the moral characteristics the Islam in various aspects (Karami, 2002, p. 42). In prophets to deal generously with women and by this regard, we can say with certainty that divine studying the lives of the prophets we find that love religions, especially the final religion, all to revive and dignity that the large proportion of the female the forefront of high character and escorting characters have been privileged than social women and God has full knowledge opens the reformers and properties of the society in every best way to happiness and salvation to men and age (Bankipoorfard, 2006, p. 5). The culture of women. Islamic view about woman is different respect and appreciation of and character of the from non-theological schools, especially with ladies in the Holy Quran can be traced in many Western feminist views, although Islam believe in verses. When we look at the verses on the subject the presence of women in society but is opposed of women's dignity, we encounter with the word

Maryam Forghani 1031 Reflection on the Social Life of Women in Islam popular. Even when the divorce is talked about: and not autonomy, not independence will be "deal with women generously and well." Popular, something the owner. refers to respect the Status of Women. Therefore, 3- A stage in which the Islamic revived the it is relevant to this article are examples of popular woman as a human being and looked at herself as word we mentioned in the Quran. a part of society and in terms of respect decent wage (And they (women) have rights considered for her the dignity and weight, and similar to those (of men) over them in kindness) based on the teachings of Islam is superior type of (verse, 228, Baqara) humanity that men and women both human and at minimal worthy (must be retained in honour ) the same time they are different for men and (verse, 229, Baqara) women being together and there is no difference Beautiful and conciliatory behavior (then retain between them for humanity, according to the same them in kindness or release them in principle, Islamic law and Islamic society consider kindness)(verse, 231, Baqara) the women as well as men a member of the Dealing generous and satisfying (if it is agreed society both equally are participated and but also between them in kindness) (verse, 232, Baqara) provides freedom of will and action for woman Speech decent and good (but feed and clothe said as the man has counterfeited the right. And them from it, and speak kindly unto them) (verse, equals the community involvement and action, 5, Nisa) and then draws Property rights for women generous and good behavior (But consort with (Tabatabai, 2005, vol. 1, p. 280). them in kindness) (verse, 19, Nisa). Such Islamic look at woman is explained by In different verses of the Qur'an, with the creation Allameh Tabatabai: "In Islam, women in all equality between men and women (verse, 1, Nisa), religious laws and social rights is male partner. equality in spiritual growth of men and women She, just like men, can be independent and they (verse, 97, Nahl) and the acquisition of property are not different, except in cases where the nature and economic equality of women and men (verse, of woman is appropriate to be difference with the 32, Nisa) and equality of social and political men, as well as issues such as judgment, Jihad in participation of women and men (verse, 12: charge of the government, the issue of inheritance Momtahina), puts the women the respect and and the veil "(ibid .: 411). It is true that all people gratitude as effective members of the human should be equal before the law and in this community remembers. equality, is the equality in terms of law Woman according to Allama Tabatabai and enforcement (that is, justice) nor social equality Motahari and kneading rights" (ibid, p. 282). Allameh Tabatabai in a historical approach to "The experience evidenced that men and women women's position draw such an evolution: are two of a kind substance that is the same man, 1- Women in primitive human society are not because all the works that can be seen in the men, considered as a member of human society and have no difference in the women's class too and have no social value and she was dealing as a the emergence of a kind works is because of the "dumb animal". research topic in both. The the poor and the 2- However, at a later stage (stage where existed severity of difference can be seen in some joint laws and civil laws such as the law of Hamurabi in works, but not together form such a union dispute Babylon, the ancient Roman, Greek, Egyptian "(Tabatabai, 2005: vol. 4, p. 89). regulations, China and Persia) legal rights were Professor Motahhari also make distinction made for women as a "weak human-being" but in between the true and legal character of women these societies at all times, women have always based on a philosophical - rational approach and lived under the guardianship of man, and should fought the thought of the two natures of man and be subject to man; not having the independence woman in real terms, based on the teachings of the Quran and Islamic worldview and believed to

Maryam Forghani 1032 Reflection on the Social Life of Women in Islam have a single nature "in many verses of the Quran action and other risk factors to split provision of explicitly states that the nature of women have spiritual gifts by God, and the man will not be been created like men nature "(Motahari, 1999, forgotten and finds natural rights, natural, human vol. 19, p 131). and divine, along with the ability to interpret Tabatabai and basis of gender justice: (Tabatabai, 2005: vol 18, p 146). Comments of Allame Tabatabaei and Motahhari Motahari and gender justice are very close, with the difference that the Book of Genesis basis of real rights, "it is obvious Motahhari's comments are focused on the needs that the valuable book of Genesis is the only and questions and doubts and comparative critique competent authority for identification of real of modern human thought and schools in the field human rights. With reference to pages and the of "rights". evolution of this great book, the zoonotic and real There is a kind of "difference" in humanity that rights of men and women are cannot escape from it, and it is the difference in determined"(Motahari, 1999, vol. 19, p 157). the nature of people that can be a source of “From our point of view, the natural and zoonotic strength. Body composition is different in rights are found where the system of creation is individuals, and differences in body composition guided to enlightenment and for the purpose of are the source of the talent, physical and mental entity to perfection that their existence lies in their difference, and the differences as well caused by capacity. Any natural talent base is a natural right the environmental factors, and result in and natural for it remains a word document (ibid., differences in tastes and desires and human P. 158). actions (Tabatabai, 2005: vol. 11, p. 81). For High attention to the woman in Islam Allameh Tabatabaei, justice means "And each From the viewpoint of enlightening school of should be given with a right of powers and the Islam, a woman is a half of the corpus of human right to put in place". Then the equal balance society and the masterpiece of creation. Unlike the between matters is raised to share anything about current views about the weaknesses and defects in their entitlements and have equality in all aspects this unique creature, a woman in some examples of their entitlements (ibid., Vol. 12, p. 353). (the emotional matters is the human spiritual So the equality that is the main growth "justice" is capital), has the supremacy on man. Islam, explained in terms of entitlements, efforts and looking with dignity and respect, rejects all the endeavor to merit. In his interpretation of the disparaging views towards women in schools and verse "Should they divided the grace and mercy of even some distorted religions. Now enjoying the yours (and to determine the position of prophet statements of Motahhari, Islamic viewpoint hood)? If we pay salaries and divide them one day toward the woman offered to take criticism of in the life of the world and some of the others to false views (Motahari, 2005, p. 134). some degree (of wealth and worldly ambitions) 1. Woman never has the lower nature of man's have given priority to some people (the wealth) creation. God created both of them with the subservient to serve others, and (heaven, of) same material (Rome, verse: 21). Allah's mercy than what (the wealth of the world) 2. Woman is not the evil, tempting element and is is better, as well as the Partition of Provisions is not guilty. Quran rejects this wrong view, the discussed as the dignity and honour to God and rejection of the Garden of Eden and the fall to the prophet hood categories are authorized by the ground, is attributed to men and women as Almighty God according to the merits, equal (Taha, 117; Baqara, 36). governments and interest are to be interpreted to 3. Women are not deprived of the spiritual call idolaters of Mecca, cleverly, the highest authorities. Like the man, she has the spiritual ambition, courage, decisiveness, determination, potential to become a spiritual lift. Superior wealth, ethnicity and tribe, and so on are character and pattern of Virgin Maria and to explained along with will-power and human celebrate the Khadija Kobra and Fatima Zahra

Maryam Forghani 1033 Reflection on the Social Life of Women in Islam

in the Quran, are the examples of this spiritual In Quran, there are verses that indicate women’s position of women. social activity, including: 4. Unlike some distorted religions and schools, 1- Women allegiance to the Prophet (pbuh) Islam does not know the sexual relationship of political presence: " O Messenger, if the believing men with women as negative and evil, but women come to you pledge allegiance to the God condemned celibacy and monasticism, never polytheism does not help themselves and marriage is a very sacred (the Assembly, C stealing and adultery do nothing and Their 100, p. 221) and knows the love of woman as children murdered and nobody Libel and praised and valued. Calumnies not patch between his hands and feet 5. The existence of the woman is not the (that is between the children and their feet are introduction and rounder of the men, but the developed and the knowledge that her conception creation of the universe has been together for lies to someone other than his father did not men and women. Of course, men and women, patch). I do not disagree with any enjoin, in this each created for the other and are the condition, then accept their allegiance and ask for complement of each other. them forgiveness of Allah. Praise, Allah is 6. Woman not only is not inevitable disaster that is Forgiving, Merciful. (12)" (Momtahina, 12). evil around her, but her creation is a source of Believing women allegiance to the Messenger of living and calm for the man (Baqara, 187; Allah determined some provisions for them that Rom, 21). are common among men and women, such as 7. Woman is not represented only as the container idolatry and disobedience not the Messenger of of man sperm, but also has an equal share in Allah is related to do good deeds and some more the production and reproduction of the human to women, such as avoidance of theft, adultery, species to men (Hojorat, 13). attributing kill children and other children to the It is also the great scholar says about the effects of husband (Tabatabai, 2005, p. 89). the privacy and the separation between men and 2- Immigrant Women: Another issue that indicates women in power and popularity of women, using the presence of women of early Islam in the the analogy of the Masnavi Molavi: If there is no community, is the greater participation of women buffer between water and fire, the fire has in social movements - political migration. overcome water, and it will turn off. But if there is Migration was very important to spread Islam and a barrier in between, for example, water is in the Islamist camps and to keep religion, and there is pot on the fire, fire affects water slowly and warm no difference for this between man and woman it up, and bring to a boil and seethe in after all the and the prophets wanted both women and men to water is vaporized (Motahari, 1990, p. 234). migrate. Women in the Qur'an 3- Business and economic efforts (economic With regard to the equality of men and women in independence of women): Islam has given the virtues and values, Nobel Quran when speaking of economic independence to women, to have as men the virtues of the human or denounce and deter the the rights of property and acquisition of self- moral vices, also speaks of virtuous and properties, without supervision and guardianship commendable men and mentions exemplary of a person, and spent the profit and wealth with women, for the pious human, either man or her hands in a way that considers the needs. woman can be a model for other human beings, The Quran says: "Unto men a fortune from that means the good men and women are the example which they have earned, and unto women a of good men and bad men and women are bad fortune from that which they have earned” (Nisa, guys sample (Javadi, 2009, p. 1). 32). This verse acknowledges the business and Quran and the necessity of the presence of economic efforts of men and women that is the women in society best example of social partnership and rejects the

Maryam Forghani 1034 Reflection on the Social Life of Women in Islam false impression that the ownership of business revolution, Imam Khomeini who said: If women and economic endeavor unique to men. are not really joined the revolution, undoubtedly Women in the Social and Political field this revolution would not have happened (a according to Islam statement of the Supreme Leader, 14.07.2001). So Holy Quran accepted the allegiance to the Imam Khomeini gave this situation to women that government as the most significant political act they can be active in the community and both in for women and different spheres of early Islam politics and affectionate wife and mother caring and represents the political action on behalf of for their children. women. Immigration is another form of women's Social life of women in Iranian community political participation that in early Islam had a before the Islamic Revolution significant role in migration; but typical of the Until the recent decades with regard to the higher education of women in political office can responsibilities of women in the family and be found in the Qur'anic story of the Queen of cultural structure of the states, primarily the Sheba that the Quran learned as the ratings and responsibility of women in the outdoors was not comments woman (Mostafavi and Jafari discussed as a serious issue. The gains of the Varamini, 2003, p. 103). Examples of the political constitutional revolution was less clear-cut issue participation of women in society are mentioned that women were not accepted not only as a in verses of Naml : " Surely (the property) candidate in the parliamentary consultative, but as woman found out that the people of the kingdom a selector. A system of constitutional election in and the woman any government money (and Article 3 (ratified 19 Rajab 1328 AH) named the ornament worldly affairs) was granted and (in "women" and "people outside the development" as addition) the bed was great. (23) and "Said: the people who are deprived of the choice. The (Belgheis to the men of his court and) said: The absence of women in political participation is a men of the country, a letter reached me from a sort of political alienation and creates quite great man. (29) and “then said: O men of the obvious walls (ibid., P. 164). country, vote my work, and I did not decide on But after this period, despite the emphasis of anything without your presence so far (32) and Pahlavi regime on wide participation of women in “Then he said that in the realm of the palace Come society, Reza Khan and his son had never a in, he saw the palace (of Safa and sparkle too) favorable view about women. Reza Khan did not thought that the deep blue robes swept the legs, give value to women and agreed to some extent said this is a palace of flat glass, with the advancement of women that do not Belgheis said: our Lord, I have wronged their own disturb the men of politics. It is noteworthy that souls and are now hard on (your prophets) Reza Khan and his son Mohammad Reza Shah Solomon surrendered Lord of the worlds, I was believed that women earn their significance only alone. (44)". when they can truly fascinated men (Kashif al- In this case, the Supreme Leader said: "In the Ghita, 2012, p. 12). The Constitutional Revolution reconstruction of the country if there is a wrong in Iran did not exist until the 1961, only men had view about woman, large-scale reconstruction of the right to participate in election and women on the true meaning is not possible" (A statement of the basis of Article 15 of the electoral law, women the Supreme Leader, 20/12/75). Elsewhere he are considered alongside those of bankruptcy says: if the observance of modesty and mixing of fault, obsolescence, professional beggars, Justice men and women in the Islamic society is possible convicts, thieves and other offenders who were to men and women and in all Islamic duties deprived the right to vote. between men and women equally have social The Pahlavi regime in 1341 allowed women to responsibility (ibid.). But the example of the vote and opt to approve the proposed provincial social presence of women in Islamic Iran, associations. But despite the repeal of the Act due emerged in statements of the leader of the to public opposition, the government announced

Maryam Forghani 1035 Reflection on the Social Life of Women in Islam on March 12, 1962: "According to Shah, the Revolution in 1978, due to Iran's ruling space of women formally have the right to participate in the authority ambition allow the free expression of the upcoming elections and this command was opinion and everyone’s free expressing was implemented until the Islamic Revolution in Iran denied, there was not certain mobility in the field and caused the number of women to be appointed of women's activism (ibid, p. 83). to the Senate and the National Assembly, but the Social life of women in Iran after the Islamic evidence shows that never Pahlavi aimed to run Revolution this movement as the true participation of women Most prosperity and growth of female characters in politics and community, but was just tactical in history, after the glorious Islamic Revolution. and political advantage to be able to demagogic With the 1978 revolution, the Iranian women's propaganda about equal rights for men and movement entered a new phase. Although they women on its range and in this way, isolate its knew the starting point of this process and the opponents. But Imam Khomeini as the most aftermath of it unbalanced and uneven transition prominent opponents of the Pahlavi regime from from the past and reach a new equilibrium, but the 1962 onwards, had opposed the measure; because movement must be in the public context of the real goal of the regime was corrupting women. modernist Iranian society to become an objective Prior to April 1963 that Mrs. Parsa was selected as process. In fact, such a process is common and the Deputy of Ministry of Education and then in conventional and throughout the history of social September 1968 for the Ministry of Education movements in Iran in the event of Constitutional (Cabinet exposed), no woman cannot be found Movement and the Revolution of 1978, Sexual with political office, the women then more or less, identity has always been in the shadow of civic were in possession of some political and identity and women's rights and their demands administrative positions; including in 1965, Shah, have to wait in light of the success of these appointed Farah Pahlavi as viceroy. Mahnaz movements (ibid., 2005, p. 13). Afkhami in 1975 was selected as Advisor to the With the approval of the constitution after the Prime Minister (Jamshid Amoozegar) for revolution, the laws regarding the labor, marriage, Women's Affairs, and finally Mehrangiz property and other rights were clear and the Dolatshahi in 1976, as the Iranian ambassador was importance of the role of women in society and sent to Denmark (Mehrpour, 2000, p. 13). Of their political participation was realized in the course, this point cannot be ignored that the process of the Islamic Revolution. Women women to be elected should be dependent to the participated in marches and casted their vote and government and political figures and showed their have tried reaching the men in building the competence in corruption and vulgarity (Noori, country during Imposed War. 2006, pp. 83-87). With all credits from 1978 onwards have found So despite the formation of the process of that women again, were not equal to the men awareness in women, due to the lack of necessary completed their individual and social rights and context, women did not have the ability to plan the sex is still considered an important criterion in their demands in 1940s. Only when following the the selection of directors and political leaders and end of the free space of freedom and democracy women are lower in priority, it is hoped that was provided for the Iranian society, women were further studies in the field of women and their also able to design their demands and could social character, this negative attitude that exists organize themselves in terms of women's groups. in society as a whole, and in particular the role of One of the most important of these organizations women in society become a positive and correct was called "women's organizations" (Attarzadeh attitude (ibid., P. 10). Without the experience of & Mosaffa, 2005, p. 12). Following the coup modernity in Iranian society and its achievements, d’état of 28 August and individual liberty reaction to change and improve the situation of nationalization of the oil industry, to the Islamic women was not seen. Perhaps, the constitutionalist

Maryam Forghani 1036 Reflection on the Social Life of Women in Islam movement is known as the first sign of a mass In short, women in the period before the Islamic movement in this area which sought to raise Revolution, were considered worthless that must awareness of the changing status of women in do the housekeeping tasks and married, and overseas, provided the complete fields. Pahlavi refrain from interfering in political and social regime being aware of the subtle ability of women affairs. Typical of this view, speaking in an to participate with relative freedom in the public interview with the Shah Oriana Fallaci argues: sphere, respecting women compulsively, according to the king, women are subtle residents continued on its patriarchal province. But the who cannot think like a man and a woman also Islamic Revolution was an opportunity for the does not count in the life of a man; but when she masses of educated Iranian women that were is beautiful and enchanting and feminine qualities isolated and abandoned to the mercy of men to are kept. achieve the character and appreciated their noble work, and to try to express their valuable ideas CONCLUSION that merit-based Islam away from measures such Different and conflicting views about the woman as gender, attitude towards the human essence and and her identity throughout history indicates a taking advantage of the ability of individuals and lack of understanding of facts and the status of promised tensile so that women take with power women in social life. But a Muslim woman must and be hopeful for the future. The continuity and excel not only in the field of family duties but she institutionalization of traditional beliefs still faces should also be active in social and political arenas. in treating a husband liked women better Children Islam emphasizes the equality of men and women saw obstacles to movement started Women to in social and political rights and suggests that the recover their identity and their institutions and women with modesty and chastity can also prompted reactions as a result, a way out of this maintain social and political responsibility and situation was independent social action. play a role in the development process of the (Attarzadeh and Mosaffa, 2005, p. 12). country. Today the world recognizes that Iranian After the Islamic Revolution, the woman has been Muslim women are the turning point in human given the Islamic and divine identity. In this rights and social freedom of expression and pattern, woman also maintains the characteristics political activity. Iranian women had experience of her being a woman, attends in the field of in the Islamic Revolution, women continue to spiritual values and socio-political issues with guide the world. understanding and political intelligence. This is Iranian Muslim woman proved that she is not an the pattern of a Muslim woman. So if someone imitator, not passive in social activities, but even says he can engage in political activity and a then she is effective and championing as well. woman cannot, he is spoken contrary to the logic Since the welfare, security and health-related of Islam. According to Islam, in all these community depends on the status of science and activities, women and men have in common and technology, there are many economic rivals in are matched permit (ibid., P. 20). Considering the developed and developing countries need to focus above approach, after the Islamic Revolution, on human resources is considered the best option women attended and participated in all political to increase the competitiveness of the Other arenas and were selected in the parliamentary communities in the field of science and elections and councils. In the course of the technology. In this context, each country placed a parliament, the number of women parliamentary particular emphasis on women and science candidates has always been on the increase. The learning, the use of scientific and technical Islamic Republic political and social distribution progress and prosperity of society (Imam target based on merit element provided numerous Khomeini, 1999, p. 82). So if we are looking all- administrative posts held by women (ibid, 2005, p. round development and way out adverse economic 22). and social conditions, we need all the talents and

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