Investigating the place of social text in the formation of Mulla Sadra and Ayatollah Taleghani's thought about women

Mulla Sadra did not specifically address the issue of women in his written works; In such a way that the opponents say that Mulla Sadra has presented women in a lower position than men; While this category has not been read in the context of transcendental wisdom. However, according to Taleghani, the issue of women is not only considered in an independent way, but also in the form of concepts related to gender from the perspective of practical philosophy. The frankness of this thinker about women indicates the necessity of dealing with this category nowadays, which has been formed following key developments, some of which are related to women. In this context, Taleqani, like Sadra, as an interpreter of the Qur'an, is very influenced by this source of inspiration and revelation, but his attempt to interpret the Qur'an in the context of women's affairs indicates the fact that as a religious scholar who tries to improve jurisprudence to reconcile with the coordinates of time, is reflected to a large extent in his statement.

Research questions:

1) How different social contexts arising from the conditions of the times have shaped the thought of Mulla Sadra and Taleghani on the issue of women?
2) Why are gender concepts and efforts to identify equal social and political rights for women reflected well in Taleghani's thoughts?
3) How and on what theoretical basis did Mulla Sadra address the category of women?
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Mehdi Shajarian and Ahmad Vaezi (2018) have looked at Mulla Sadra's view of women and, in general, by analyzing the philosophy of this thinker and the place he assigns to the exaltation of the soul regardless of gender, Sadra's challenging topics and his opinions about women have answered Seyyedah Zahra Mousavi Baighi and others (1401) have expanded the same point of view and came to the conclusion that Mulla Sadra's statements about attributing the deficiency of intellect to women, not the conventional meaning of deficiency of intellect which is not specific to the female sex, but general expressions. It is a rank that includes both men and women. Ayatollah Taleghani's views on women are mostly reflected in his famous interview on mandatory hijab on March 20, 1357. This speech has been published and is available under the title "Ayeh Hijab".

This article presents data and analyzes them by collecting library resources in a descriptive and analytical way.

In some of his works, Mulla Sadra has pointed out the deficiency in the creation of some women and the weakness of their perception. Therefore, some critics have considered women as the second and weak sex in Mulla Sadra's thought. However, in order to understand Mulla Sadra's thought in relation to women, it is necessary to address the important principle of the relationship between gender and the exaltation of the soul in transcendental wisdom:1) The truth of a human being is a single soul, and a single soul does not have any bodyor composition that it wants to be male or female; So the soul of man and woman are equal in achieving existential perfection.2) There is no difference between human persons in human truth. The features of takhir and tanith have no effect on human types, rather these features are out of the human truth and are indicators of distinction between worldly beings. The human truth is the unmarried soul in which there is no way to praise and worship. In fact, contrary to feminist trends that consider biological or gender differences as the reason for the superiority of men over women or vice versa, from Mullah Sadra's point of view, these differences are not relevant in the reality of human beings.3) Existential perfections are related to the soul and truth of human existence and are exempt from gender and gender matters.4) Mulla Sadra's critics did not have a correct understanding of his essential movement and therefore considered all the characteristics of the world of elements to be fixed for the soul, whereas when the soul purifies itself from any organ and composition based on the essential movement, no longer There is no room left for masculinity and femininity.5) According to Mulla Sadra, what distinguishes human beings from other animals as the best of creatures is the speaking soul. Acquiring sensual perfections is only through the use of these two powers in humans, and there is no difference between men and women.

Taleghani's opinions about women and their comparison with Mulla Sadra's opinions can be analyzed according to the following points:1) Accepting human dignity and human equality from the perspective of theoretical philosophy: Taleqani, like Mulla Sadra, relying on the interpretation he presents from the Qur'an, believes in differences in components such as ethics, social responsibilities, nature, upbringing, guidance, Faith is not the fulfillment of religious duties between men and women.2) Presenting an Islamic model against the prevailing feminist trend: Despite sharing a philosophical opinion with Mulla Sadra, it must be said that Taleghani's thought about women should be sought in a clearer interpretation of feminism. He tries to build a dynamic Islamic model for Iranian women after the revolution.3) Validating the social roles of women by emphasizing the necessity of maintaining chastity: Taleghani discusses women's hijab in the context of chastity. According to him, hijab is a historical issue that has existed among different nations. He emphasizes not only thehistorical importance of hijab and chastity, but also, in his own words, its eastern tradition.4) Negation of becoming similar to western women under the pretext of progress: Taleghani believes that under the pretext of progress, efforts have been made to make Iranian women look like western women. He criticizes the consumerism and then praises the women who came to the streets while keeping their veils and protested against the Shah's regime, making them equal to men in bringing about the revolution. 

Mulla Sadra did not consider differences in appearance, secondary and valid matters such as gender as a criterion for the superiority of men over women, but based on the originality of existence, he considered only the existence capacity of individuals, and this existence capacity is achieved only through sensual perfections. . According to what has been said, it can be said that the more a person benefits from two theoretical and practical powers, the more he receives and assigns to himself a higher and higher level of existence. In fact, the criterion of superiority among human beings depends on their existence capacity and the actuality of theoretical and practical reason, and there is no distinction between men and women. On the other hand, Ayatollah Taleghani's opinions are mainly influenced by the revolutionary, political and social conditions. Therefore, what Taleghani demands from women especially contains messages and orders that indicate women's social responsibilities. In fact, Taleghani appears in the role of a revolutionary who considers his duty to protect the revolution and uprising, and in order to protect the values ​​he considers high, he gives advice and reminds people of their responsibilities. . Therefore, he considers women equal to men, both in the exaltation of spirit and nature, and in the implementation of social responsibilities. But this equal social position does not mean the similarity of men and women as it was interpreted in the intellectual currents of his time. The special emphasis on the hijab and the expression of various issues surrounding women indicate the fact that he understood the changes of the times and theorized to harmonize this change with religious rules.