زن

The right of divorce for women means that a woman can request a divorce without needing her husband's consent. Traditionally, in Iran, the right of divorce is held by men; however, women can acquire this right by obtaining a divorce proxy from their husbands. The impacts of a woman's right to divorce include legal and psychological aspects such as entitlement to dowry, the right to equal distribution of assets, personal independence, and protection of her financial rights when exercising this right.

This research employs a descriptive-analytical method and is based on library resources.

Ethical Considerations: 

All ethical principles in research have been adhered to in the preparation of this article.

When a woman exercises her right to divorce, she is entitled to receive her full dowry. Notably, the possession of the right to divorce does not necessarily lead to a sense of peace for many women, contrary to popular belief. In the end, this article discusses the implications of the condition of the right to divorce for women, including the necessity of obtaining a certificate of hardship, the need to consult family counseling offices, the right to legal representation, the possibility of receiving dowry and the right to equal asset distribution. Additionally, it explores the psychological effects of the right to divorce on women's inner thoughts and attitudes, their sense of peace or unrest, interactions with others, their professional environments, familial situations, and broader societal impacts.

One of the key topics in feminist theology is the re-examination and reinterpretation of the sacred text from a female-centered perspective. In this review, the aim is to explore the portrayal of marginalized female characters from a different viewpoint, revealing aspects of their personalities that have often been overlooked. Researchers often highlight a hierarchical relationship present in the patriarchal context of the sacred text, depicting women as being subordinated to men. However, another aspect of this hierarchical relationship exists in the Bible, stemming from the duality in the patriarchal structure of ancient societies, which has also permeated religious doctrine. This study employs a descriptive-analytical method and uses a feminist theological approach to analyze the relationships of three female pairs in the Old Testament: Sarah and Hagar, Leah and Rachel, and Vashti and Esther. The duality and hierarchical relations, rooted in competition due to a male-centered context, are examined, and a new and distinct aspect of female agency in the Old Testament is introduced. The findings of the study suggest that these women, by engaging in the second sphere of duality and responding to challenges, create a model for feminist research.

This research, using a library method and a descriptive-analytical method, tries to find out the image of women in works of Ilam poets according to six prominent works (Noone Doos, Kapoo, Elimais, Ghazal Ghazals of Suleimananjad, Aslan Chera Abadan and, Haman Gonahe Hamishe) from six Ilami poets. For this purpose, the mentioned works have been examined and the image of a woman has been extracted, classified and analyzed in the three components of lover, wife and mother in the scope of separate concepts. In order to describe the beloved: sedition, beauty and unfaithfulness, in the description of the woman, the characteristics of: darkness, ignoring social roles and courage of women, and in the description of the mother: the characteristics of kindness, support and sacrifice have been taken into consideration. The findings show that women have a weak role and position in the literary texts of male and female poets of Ilam. Male poets have overemphasized the sedition and being sweetheart of the beloved, and female poets have paid more attention to the issue of women and their social problems. Women do not have an active image in the poetry of the poets of this research society because they are not heroes and history makers and are mostly represented as passive and lovers

The aim of this research is to examine the views of Iranian thinkers regarding the political status of women, with an emphasis on the discourses of Mirzā-ye Nāʾīnī and Shahīd Beheshtī. Within a descriptive-analytical framework and using the discourse analysis method of Laclau and Mouffe, this study seeks to answer the question: What are the foundations of the political status of women in the discourses of these two thinkers? The results indicate that Mirzā-ye Nāʾīnī sought to present his discourse in accordance with new relations, principles, and regulations, while considering the foundations of Islam and the public welfare of the people. His discourse, which stood in opposition to the traditional pre-constitutional approach and the instrumental view of women in modern thought, stabilized its foundations by adopting modernist ideas rooted in law, human equality, and the active role of both men and women in shaping their political and social destiny. During the Islamic Revolution, Shahīd Beheshtī, who rejected traditional prejudices, Pahlavi modernism, and disregard for religious identity as "the other," believed in the natural rights of all humans. Based on religious principles and considering contemporary exigencies, he positioned women as equals to men, not as inferior. In fact, Iran's encounter with the discourse of modernism led thinkers like Nāʾīnī during the Constitutional period and Beheshtī during the Revolution to, through tools such as ijtihād (independent reasoning), internalize many of the signifiers of modern discourse—such as gender equality and women's social participation in various political and social activities—and reframe them within an Islamic identity. Despite the similarities in their views on women, particularly regarding concepts like freedom within the framework of Sharīʿa, ḥijāb, and other matters, a clear distinction can be observed. Nāʾīnī, considering the political and social conditions of the time, where democratic demands were at the forefront for constitutionalists, treated the issue of women as a secondary concern, alongside other topics, and did not focus on it independently. However, in Beheshtī's discourse, which was specifically shaped by the revolutionary conditions and the emergence of a fiqhi Islamic framework after the revolution, a new perspective emerged from within the traditional discourse. This perspective, while recognizing and emphasizing various dimensions of women's activism, analyzed the issue in practical terms. In contrast, Nāʾīnī's discourse, due to the continuation of traditional structures in post-constitutional Iran and the lack of fundamental reforms regarding women, remained dominated by pre-constitutional traditional discourse.

The present article represents the view of women writers on the phenomenon of war in contemporary Iranian short stories. The short story 70 choices , among 262 stories, which were published in books and periodicals during four decades, provides an opportunity to present a comprehensive analysis of the subject using a theoretical method (the result of the combination of phenomenological and semiotic ideas).The author intends, by introducing the semiotic-phenomenological method, to explore stories as a phenomenon (text) and allows the text to reveal itself to the reader as a “phenomenon”, regardless of the presuppositions and hegemonies ruling the socio-political space of this era. In this article, while scrutinizing women's existential and ontological view of the entire violent issue of war, the themes of their narratives about the war and their effectiveness, as well as the story structure, the language, and tone of the stories in the sign system of this era are analyzed. Undoubtedly, women by being influenced by the society and culture prevailing in their time, reveal their unique worldview in these stories and reveal the hidden and obvious aspects of Iranian women's identity in this narration. The unique perspective of women on fundamental issues such as the meaning of life, love and death in these stories is thought provoking. Examining women’s cosmology and finding their common narrative patterns and themes, the sign system of stories in the structure and language are points worthy of attention in this article and shows the existential interaction of Iranian women with the event of war in that particular period.

Economic development policies of the 21st century lead to various changes and transformations in social and urban structures. It creates transformations and reveals a new independent order. This process changes the position of women in social life. Local development and development are formed in the framework of globalization and neoliberal policies. management policies and improving the quality of life; Ensuring the active participation of women requires their inclusion in economic activities.The main goal of this research is to determine the importance of eco-urbanization in increasing women's entrepreneurship and to determine the importance of women who are one of the main actors of balanced and orderly urbanization.An egalitarian and democratic socio-cultural structure implemented as a policy to ensure the emergence or prevention of balanced urbanization is the basic principle of the eco-city process. In this research, the social aspects of eco-city planning, the role of eco-city policy in increasing women's entrepreneurship, considering the criteria set in the scope of gender discrimination and the principles of solidarity are examined.

The Prophet of Islam elevated the status of women during his governance. Although, with his passing and the rise of the three caliphs, this status declined and deviated from the prophetic path. With the beginning of Imam Ali’s ruling, the situation of women transformed, and they were granted an active role in society. From the outset, Imam Ali sought to revive women’s true status by reforming past innovations. Women welcomed the policies of the Alawi government and supported his efforts, although in some cases, certain women’s actions inflicted serious harm on the state. This study, using library sources and a descriptive-analytical method, aims to investigate the interaction between women and the Alawi government from a historical and political point of view, addressing the question: How did governance and women interact during the caliphate of Imam Ali? The findings revealed that from the beginning of Imam Ali’s rule, women played an influential role in crises, particularly in the imposed wars. The Alawi government supported women and was committed to justice for them, just as it was for men. The Caliph was as accessible to women as he was to men, and they regarded him and the Alawi government as a safe refuge for restoring and enhancing their status. This supportive and dignifying approach fostered positive interaction between women and the Alawi government.

Pilgrimage is one of the oldest and lasting rites in Zoroastrianism. Believers of this religion go to visit fire temple and holy places that have titles such as "Pir" or "Banū" before and after their names, and praise, pray, and supply to Yazdan. Some ancient fire temples, such as Adrian fire temple of Yazd and places like Pir Sabz, Pir Hrisht, Pir Naraki, etc. are among the most important Zoroastrian shrines. From the point of view of Zoroastrian believers, the fire temple is both a place of prayer and a place of pilgrimage, and there, besides worshiping God, one can visit the holy fire- which is the earthly manifestation of Ahura Mazda- and keep it. Due to the connection of many Zoroastrian pilgrimage places with the element "Water" and "Goddess Anahita", which are usually seen in the foothills of mountains, next to springs or rivers, there is a possibility of a connection between pilgrimage and the woman in Zoroastrianism. On the other hand, women have been regular and faithful visitors to the shrines, who go on pilgrimage with various intentions such as asking for fertility and having children, finding a wife, asking for sustenance, solving family problems, warding off disasters and diseases, asking for forgiveness… and Zoroastrian women have preserved this tradition even today.

Method and Research: 

In this research, by referring to related sources and using a descriptive-analytical method, with a new approach, we will study the relationship between women and pilgrimage in Zoroastrianism and first of all find out what is the feminine origin of the pilgrimages of this religion and which elements related to women and femininity can be found. In the next place, we will refer to the rituals of pilgrimage and its functions for women.

Both the presence of women from the Sassanid court in narratives related to the origin of some shrines and their proximity to water, mountains and trees and the connection of these natural elements with goddesses, especially Anahita, give a seal of approval on the connection of these Zoroastrian pilgrimage places with women. We will also find that Zoroastrian women have always played a prominent role in going to the Pirs, preparing votive and ritual foods, performing pilgrimage ceremonies and even serving the shrines.

The modernist scholars of the Quran, whether they are considered feminists or not, have engaged in re-reading the Quran and produced new literature on verses about women and family since the latter half of the 20th century. Their main focus is advocating for change regarding Muslim women or women in Islamic societies. Consequently, their studies on the Quran take a critical approach to traditional exegesis. Among these scholars, Amina Wadud, due to the depth of her thought and emphasis on a methodological method, has more influence on the specialized and public arenas. This study analyzes and reviews Amina Wadud's interpretive attitude. Objective The paper aims to enhance the interpretive knowledge of female scholars in the critical field, ensuring that negative critiques and theories deepen positive and interpretive information. This theoretical study was conducted through a documentary method, and data collection was library-based. The findings of this study are consolidated under three headings: foundations, method, and feminine interpretation of several Quranic terms in Wadud's thought. These are explained and reviewed in this paper.  Consequently Amina Wadud, through her critical analysis of exegetical books, utilizing a holistic and Qur'an-centric hermeneutic, feminine theology, and analytical tools and feminist literature, has presented her gendered interpretation of the Qur'an, which has been critiqued on all these grounds.

Childbearing and fertility are fundamental elements in effecting demographic changes in countries, drawing significant attention in the areas of macro management, politics, security, and social issues.

This study was conducted using a meta-analysis method, and after collecting information through library research, data analysis was performed.

The results indicate that media attacks promoting non-divine lifestyle models, such as encouraging girls and women towards singleness and individualism, materialism, and the normalization of low fertility, are the primary factors in the cultural conflict between religious values and various media actions. This includes the devaluation of motherhood and the replacement of children with pets, all of which contradict religious teachings and Islamic culture.

While the essence of religion is to establish the framework and rituals of life, Islam, as the most complete religion, encompasses a system of pathways to achieve happiness.

This article examines the gender role schemas in Virginie Grimaldi’s And That Only the Sweet Moments Last (2020) and Zoya Pirzad’s We Will Get Used to It (2006) based on the theory of gender role schemas by John Stephens. Literature, especially the novel, has a significant role in the formation of mental schemas among its audience, considering that it addresses mostly the young generation. In the above-mentioned novels, these two contemporary authors depict many examples of gender role schemas in their society. The main characters of both novels play the role of middle-aged mothers in their communities. What has raised the necessity of writing the present article is the need for the examination of the differences and similarities of the challenges faced by women and single mothers and how to face them in these two cultures. The main question addressed in this article is what are the most frequent gender schemas in the two novels and have these two authors succeeded in breaking the negative feminine-maternal gender schemas? The analysis of the events, behavior, discourse, and personal and social lives of the characters based on Stephens’s theory of gender role schemas shows that Grimaldi has been more successful in fulfilling the task. She has been able to adjust and modify the negative schemas in the main character by maintaining positive female schemas. Although Pirzad has tried to de-stereotype by attributing several secondary, and sometimes superficial, male schemas to the main characters in her novel, she has not succeeded in breaking the dominant negative schemas of women.

In process of transition from myth to epic, we see some changes in mythological manifestations such that in myth, we face confrontation between God and Demon, but this duality, in its epic appearance, takes a logical structure and converts into a confrontation between the Iranian hero and the Non-Iranian king. myth of dragon-slaying is one of these cases that takes epic texture in Shahnameh; As in mythology, a dragon or a demonic creature causes destruction and sterilization of earth until Glory of God defeats this dragon or devil and causes fertility of earth. But in epic of Esfandiar's confrontation with draconian Arjasb, Zoroastrian hero as essence of God defeats dragon or devil, and saves earth from sterility and drought. This descriptive-analytical study seeks to prove that Arjasb is a dragon in seventh khan of Esfandiar and that the Iranian hero confronted the non-Iranian kingdom in the form of a confrontation between God and the devil. In this epic, Arjasb causes the drought of the earth by imprisoning the Esfandiar’s sisters as manifestations of life and fertility. Esfandiar, who has a divine appearance in mythology, defeats devilish Arjasb and causes the liberation of water and the greenness of the earth. Hence, it can be said that the epic of Esfandiar's confrontation with Turani Arjasb is a transformed shape of the myth of the dragon-slaying and the confrontation of good and evil. An in-depth review of Shahnameh stories leads us to a better understanding of the themes of ancient Persian mythology.

The image of women in Sadegh Hedayat's short stories has gone through various stereotypes and in each story, depending on the status of women's presence in different fields, there have been different representations of them. The upcoming research has been done with the aim of finding out how the social role of women is represented in the short stories of Sadegh Hedayat and to know the hidden ideology behind these representations. This research, using a descriptive-analytical method, tries to answer the question of how women are represented in Sadegh Hedayat's short stories and what is the hidden ideology in these works. The findings indicate that the representations of women in Sadegh Hedayat's short stories have taken a step towards consolidating and stabilizing gender stereotypes and have a face in line with the traditional beliefs of the society. In most of these stories, traditional men and passive women are shown, and the colorful role of tradition and its influence in the decisions of their characters can be seen well.

What were the contexts that shaped the evolution of Iranian society's understanding of women's identity in the post-constitutional era? Why is this evolution important for understanding the contemporary social situation, and how can it be analyzed? The signifiers that describe female identity in Iran have undergone significant changes with the introduction of modern ideas and institutions, particularly following the constitutional movement. It is crucial to trace this evolution in order to analyze the status of women and explain their position in contemporary Iranian society. Additionally, offering an analytical framework for understanding the current state of women is essential. The goal of this research is to provide both a theoretical and practical perspective that allows for a proper understanding of women's issues in contemporary Iranian society, as well as to offer practical insights for improving their conditions. To achieve this, we employ discourse analysis, focusing on the power-truth relations in the representation of female identity. This analysis will be based on reliable historical sources such as newspapers, diaries, travelogues, books, and relevant articles. Through examining the contradictions between traditional and modern discourses about women, and the significance of these shifts in Iranian society during a time of transition, this paper aims to problematize and explain the complex situation of women within both the mental framework and the social structure of Iranian society.

More than any other culture, tribal culture discriminates against people. It's obvious that women make up the majority of these victims. In these cross-cultural interactions, victimization is a dynamic and ever-evolving process. The researcher is misled by the floating status of individuals, which makes it difficult, if not impossible, to pinpoint the primary offender at the level of society. The cultural ideals that serve as a compass and a source of identity for individuals are the problem. Tribal culture has several strains of commodities. A person can occasionally be brought to the level of material things and treated as a commodity that can be traded for one thing or another. It can frequently be illogical and unreasonable because it is filled with confusion and retaliation. Without reason, the avenger behaves like explosives and serves a terrible purpose. In the best-case scenario, it conceals the truth, and falsifying one's identity is the result of concealing reality. The reversal of values is a source of energy for tribal culture. The aforementioned issues with women are addressed in the book "The Role of Deer Hunting." Two sisters who are denied their human rights due to the knot of tribal ties are the book's main protagonists. This article has attempted to demonstrate how women in Afghanistan are denied their fundamental rights before they become victims of patriarchal mindsets and tribal cycles.

The purpose of writing this article, which is done with a descriptive-analytical method, is Imam Musa Sadr's critical view of the decline of maternal dignity in the materialistic thinking of the West; Because in the position and position of mother, the type of civilization and worldview and attitude have a great impact. Three important issues are noteworthy in Sadr's works: First, he criticizes Western civilization in detail. The second issue is that the desired civilization of Sadr is based on religious teachings. His interpretation of the desired civilization is "religious and eastern civilization", which is different and distinct from the western civilization in terms of themes and content. The third point is that the agent of civilization is the human being who moves towards civilization with his own will.

The research method in this article is descriptive-analytical and critical, in which, by using the method of document study, the foundations and intellectual system of Imam Musa Sadr and Western civilization were first discussed, then by referring to opinions, opinions, writings and speeches. Imam Musa Sadr, the position and status of women as mothers in Islamic and Western civilizations have been investigated, explained and criticized.

Looking at the motherly role of a woman, which until now was considered a family role, is one of the innovations of Imam Musa Sadr as a basic strategy for building society. According to him, the societies that have suffered from intergenerational emotional breakdowns and have been attacked by moral crises have been deprived of ."maternal sense" and maternal affection In these societies, some have tried to replace this deprivation, to buy a sense of motherhood for them, and by hiring servants or institutions or nannies, to replace the sense of ceremonial motherhood. The historical root of the "commercialization" of the mother's position and the formation of "various companies" to replace the mother in the family is another issue that has received Sadr's attention. It should be noted that the deprivation of the family and society from the status of women and mothers is a great challenge of human material civilization. Sadr also points to the consequence of commercializing motherhood and ritualizing it, and that the new generation, who had little benefit from the sense of motherhood or the sense of motherhood was bought for them, when it was their turn, behaved in the same way for the next generations and There was no longer any hopeless service, God's infinite love, and deep and unbreakable affection. The maelstrom of material life drowns even the parents of the past generations in its waves, so that the new generation does not know them at all. Because of this, the generations were separated from each other and the emotional and intellectual connection between them was cut and the past and present were separated from each other.

The role of women in the family in the form of mother and maternal affection is actually a step to remove one of the main harms of the new civilization and move towards an ideal civilization, and it is on this basis that it can be said that Sadr has changed the perspective of the transverse relationship between the family and the society. To a longitudinal relationship and explanation of the motherly position of women in the family, in practice, the role of mother has been raised as a pillar of civilization. Depriving the family and society of the real capacity and status of women and mothers and their religious education is a great challenge of human material civilization. Getting rid of this great hardship and challenge that threatens the future of the entire civilization depends on the revival of the role of the mother and her motherly upbringing based on religious and Quranic principles. Therefore, Sadr believes that a woman, as a mother, is the main pillar of the family and society, and the responsibility of consolidating the family and the success of the family institution as a social responsibility rests with the woman.

One of the most basic categories of human life is the issue of women. To the extent that the issue of women is paid attention to, the society will enjoy health, dynamism, and excellence, and without attention and effort to the issues of this group, it is not possible to have a healthy, creative, active and dynamic generation. ; Because women are half of the body of the society and have a direct effect on the happiness and misery of the other half of this body, therefore dealing with the image of women can be seen in the works of many poets and writers, women as pure truth in their words, the manifestation of many myths. It has broad themes and meanings such as the beauty of love and the unfinished half of the human soul. Saadawi and al-Ghazali are among the authors whose attention to the issue of women and the depiction of women's faces in their works are very evident in contemporary literature. According to these two, the main reason for Arab women's captivity and subjugation is the patriarchal class system. Saadawi and al-Ghazali have created a new discussion among the circles by proposing the issue of women, that is, from the point of view of sex, which few people have addressed. By relating this issue to other aspects of life, they included a wide range of social in their theoretical frameworks. The points they have in common are: sexuality and the sexual dimension, women and biology, women and psychology, women and society, women and gender, and the points of difference in their thoughts, which include the following: women and freedom, women, religion and ethics. We will clarify.

The use of the positive and negative roles of female characters in the Persian literature and works has always been at the center of attention of literary scholars. In poetry, a women is sometimes portrayed by her mysterious and mystical face, and at times she only reveals earthly traits. This research aims to explore the manifestations of mystical literature in Jami's works by a descriptive-analytical method, relying on the role of women in “Leyli &Majnun”, “Salāmān & Absāl”, “Yusuf & Zulaikha”. Research on the image of women in the above masnavis shows that Jami has taken advantage of female characters to account mystical themes by presenting anti-feminist and pro-feminist images in all three stories, and woman in these masnavis is considered a mystical code and symbol; the same as Zulaikha is the symbol and code of a disciple who crosses the bridge of virtual love to true love; Leyli is the symbol of divine love, and Absāl is the embodiment of sensuality, whose desire for excellence is met through intellectual perfection.