نفیسه مرادی

The essence of the individual and social life of the generation of Iranian women has always been questioned by political systems and social forces. To systematically explain this subject, the research problem can be made more comprehensible by formulating the concept of the "political-religious existence" of Iranian women, considered as manifestations of the collective unconscious and a basis for social action. Utilizing the approach of intellectual history, the main question of the article is what is the role, significance, and impact of the hybrid existential notions of Iranian women in shaping political and social behaviors in the contemporary history of Iran? The findings of the research show that the political-religious existence of women is not in a pure and unadorned form but is a concept influenced by political developments, diverse intellectual currents, and the opinions of thinkers, each of whom has had a specific impact on the formation of the Iranian woman's style of thought until the end of the 14th century Hijri; therefore, political and social constructs such as the establishment of political parties, participation in power assemblies, the issue of women's rights in events like the unveiling and legalization of the hijab, the domain shift of the hijab from a religious to a political matter, the formation of leftist feminism and religious modernism movements, and ultimately the fluctuation of women's political and social activism and agency, are not phenomena that have formed suddenly but are the result of a gradual process of biological, political, and religious interactions of women with society and political systems in Iran in the contemporary era.

One of the ways to understand the words and the meaning of the divine word is to know the direction of the word and its special meaning by discovering the language of the Qur'an in groups of the verses which are related to divine attributes. In the past, this issue has been discussed with its theological description, and today the solution is considered to be to study the language of the Qur'an and to determine its orientation. However, the challenging point is what the Qur'an's emotional interpretations of God mean and what their orientation is ; for example, in the Qur'an, there is always talk of divine hob (حب) for special servants. The question is, what is the meaning of this hob (حب), and what kind of hob (حب) it is, and what place this hob (حب) has between and among all the words? Therefore, understanding and clarifying the language of the Qur'an in words that have an emotional connotation is of linguistic importance. In a descriptive-analytical way, this article has tried to answer these two key questions:

The present article tries to study the verse (ayat) 18 of Surat az-Zukhruf to find out whether the verse refer to the incapability of women to run a public position or not. In order to do that, we carried out an investigation into the ideas of Muslim thinkers about this matter. One common issue among all these interpretations is that the deficiency in intelligence among women is an inborn characteristics as the "love of ornaments" and the "inability to think clearly" are two features that women are naturally born with, thus the decree for the ban of women in taking public offices. However, examining different interpretations makes it clear that Allame Fazlollah by putting forward a thorough discussion, has rejected the deficiency in intelligence of women. Finally, presenting some documents from the Holy Quran, it becomes evident that three verses in the holy book do not show any signs of the inability of women in talking government or judgmental positions.