Consultation in the religion of Islam and the biography of the Imams (as) is of special importance. The Holy Qur'an advises Muslims to consult in personal, family and social affairs, and considers consulting as one of the prominent characteristics of Muslims, and warns them against the tyranny of opinion. In this article, the dimensions of consultation in the Qur'an and the narrations of the Infallibles (AS) from the point of view of contemporary commentators of the two sects (Rashid Reza in Al-Manar and Sayyid Qutb in Fi Zelal Al-Quran from contemporary Sunni commentators and Allameh Tabatabai in Al-Mizan It is studied by descriptive-analytical and comparative methods and deals with the position of consultation in Islam and examines the narrations forbidding consultation with women. In this regard, it has been concluded that from both points of view in Islam, consultation with women, like men, is approved if they have the opinion, experience and piety in the matters being consulted, and the narrations forbidding consultation are not absolute and special cases And the order to consult does not include items that have a text and ruling in the Qur'an.

One of the necessities of life is communicating and consulting with others to benefit from their thoughts and knowledge; because without communication and consultation with others, it will be difficult and impossible to continue living. The Holy Qur'an also recommends and rather orders to consulting with others. There are traditions whose content apparently points to the lack of women's intellect and warns against consulting with women. As a result, it derogatorily interprets women as lower than men; Therefore, women cannot be consulted with this approach.The author of the article solves this problem by using the verses of the Holy Quran and the Two Testaments. The findings of the research show that there is no problem in consulting with some women who have proven their wisdom. A follow-up in the Holy Qur'an shows that there are two types of verses about consultation: one in general way, that includes everyone (men and women) and the other in a specific way that only includes women. Also, in the Old Testament, consultation with women is being observed during the salvation of Prophet Moses (peace be upon him), but the New Testament is silent on this issue and does not have any explicit verses related to this issue. However, it is possible to extract the topic of consultation with women from some verses.

Women are not just half of population, but the effective part of society during political reform. Scholars and jurists, especially contemporary ones, facing the subject “women’s participation in political development”, hold totally different opinions which lead to different approaches theoretically and practically.On the one hand, some disagree with women’s political participation and all its aspects, referring to tradition which defines women’s role to take care of the house and to bring up the children. They interpret some verses to mean that men should rule over women, and rely on hadiths to prohibit women from ruling or advising.On the other hand, some others believe women should take part in politics and their participation in all affairs is not only allowed but necessary. They refer to Imams’ (p.b.u.h) attitudes and criticize the former, whose opinion is irrelevant to them. There is also another group which considers women only to be unqualified for leadership and being rulers. This essay considers religious doctrines and works on provisions of women’s political participation and its levels and bounds, on the basis of policy making.

References of Muslim's narratives are full of traditions which persuade men (directly & indirectly) to reject women and cancel social participation with. These narratives have been current appendix of interpretation of some verses of Holy Quran in tranemitted interpretations. They've accounted women as the full meaning of foolishness in interpretation: "And do not give away your property to the weak of understanding,4/5". The narratives about "Not consulting with women" also have been come appendix of these two verse: "Most surely (man's) self is wont to command (him to do) evil, except such as my lord had had mercy on, 12/53". The date of appearance of this discourse is (narratives) from second to forth century which is resulted from intellectual and methodical system _as internal belief in believer's thought _ , to persuade men to reject women socially. Philasophical_social process of this discourse is to infuse inequality among men and women in religious teaches and formal beliefs in society. In this article dating narratives, we consider the incompatibility of narratives with religious total spirit and original essence, and contemporary interpretations as opposition to the process of narrating interpretations.

According to some narrations, it seems that in Islam the consultation with women has been severely reproached and this is usually appealed to as the reasoning behind the religious prohibition of the involvement of women in administrative affairs of the society. The questions are: which narrations state such an idea? How valid are they, internally and externally? How much are they reliable? And are they valid at all the times, especially at the present time? This article, taking a comparative, analytic and library research method, is an attempt to study the narrations appealed to in this regard and it examines their internal and external validity according to the criteria for the study of the narrations so that an appropriate answer is provided to the question. The present research is hoped to clarify part of the religious truth for the current society especially in regard with the women.

Seyyed Razi has given the 80th sermon of Nahj al-Balagha by Amir al-Mu'minin, peace be upon him, and in condemning women in this honorable book. The most important focus of this sermon is blaming women for their imperfect intellect, imperfect faith, and incomplete financial benefit and in the end, he has a moral advice not to consult with women even in good matters. Many researchers consider the most important reason for this sermon to be the role of Aisha, the wife of the Prophet, peace be upon him, in the Battle of Jamal, which killed a large number of Muslims. One of the most important features of the Eighth Sermon is the arguments that apparently, it has a Quranic analogy and for many years, prominent thinkers and scholars have explained and interpreted it. The purpose of this research is to examine the arguments of the Holy Quran and remove the dust from the divine work of Nahj al-Balagha, which is the best spiritual book of Shiites after the Quran. The research method of this research is content analysis, and the results showed that the Eighth Sermon is completely contrary to the verses of the Holy Qur'an, since the infallible speech cannot contradict the Quran, as the result, it cannot be issued by Amir al-Mu'minin, peace be upon him.

History, culture, and human civilization indicate the fact that being self-opinionated is the most important factor in the decline of societies and has left harmful effects. On the other hand, the right consultation with the right people is the biggest factor in growth and development and prevents the decline of societies. Therefore, by relying on collective wisdom and consulting with the wise, one can achieve worldly excellence and hereafter happiness. From the foundations of Islam - such as the verses of the Qur'an, and the lives of the innocents – we can get to know that consultation is an important pillar of managing society's affairs.  Nevertheless, in some narrations, consultation with women, who make up half of society, has been condemned and criticized. It seems that this view deserves to be investigated. In this regard, the author referred to sources, texts, and positive and negative opinions to describe and analyze the speech of Imam Ali (AS) in Nahj al-Balaghah and to answer this question, which type of women, with what kind of personality traits are not suitable for counseling? The results indicated that Imam Ali's speech does not include women who make decisions wisely and away from emotion, indeed Imam's seerah is the best proof of this claim.:

Are ladies qualified enough to enter macro-management? Some jurisconsults do not allow the entering of ladies in management and reject their Vellayah. One of their reasons is the narrations regarding the deficiency of their wisdom. Does such narration have the capability of application in forbidding the ladies in macro-management? Does the resort to such narrations can question the potential of the women in macro-management? Using exegesis, one can find that all these narrations are referentially weak and carry different notions of deficiency; some believe that just some of the women are excluded, some others believe in certain conditions of the element of time, some refer to theoretical wisdom, and some others refer to experimental wisdom, some refer to thoughtfulness, some has stopped at the meaning of the narrations, and some have referred to narrations as argumentative; the one-sided look at the issue should be avoided, but it has to be considered in a wider circle; the deficiency-of-wisdom narrations should be interpreted with regard to forbidding of following women, avoiding consulting women, superiority of men, the necessity of father/ grandfather permit for marriage of girls. Therefore, innate deficiency of wisdom in women lies in the contradiction of wisdom and emotions in emotional situations; such notion of deficiency cannot disqualify women form management. Maximally, it can be claimed that such feature is undesirable in decision making but such deficiency can be solved through consultation.

Muhammad Ghazali is one of the most prominent thinkers and the most influential religious scholars who called for the reform and revival of religion, he is one of the leaders of the movement of returning to predecessor. The teaching of the principles and pillars of religion, the way of governance and other customs such as marriage customs have been taken into consideration in his works, in which he also mentions his opinions about women. In this research, Imam Mohammad Ghazali's view on issues related to women was explored and investigated with descriptive analytical method and critical approach, then the historical, cultural and social contexts influencing Ghazali's thinking were analyzed. In the Ghazali's works, there are thoughts about women that contradict the tradition of the Prophet (PBUH) and his practice. A closer examination of his views on women reveals the cultural view of the society in which Ghazali lived. It seems that some of Ghazali's views were influenced by Pre-Islam’s culture and changes in Islamic society after the death of the Prophet Mohammad (PBUH). The presence of orders such as consulting with women and acting contrary to it or women being created from crooked ribs, locking women at home and depriving them of education, placing women in the ranks of servants and slaves, and emphasizing the function of women bearing children are the topics emphasized in the thoughts of Ghazali that is against Islamic & Quranic teachings & directly related to the cultural changes of the Islamic society after the death of the Prophet (PBUH).

The purpose of this study was to investigate factors affecting the rural womens’ participation in animal husbandry activities. The statistical population consisted of all rural families (N=6571) in Charuymaq County which 135 were selected through a multistage randomised sampling method based on Cochran sampling formula. The validity of the questionnaire was verified by a panel of experts in related fields and to check its reliability, the Cronbach's Alpha coefficient was computed which were larger than 0.7 for different parts. The results showed that the participation level of rural women was low and animal product processing, gathering eggs, feeding and watering the birds were ranked 1st to 3rd in terms of their participation type. Correlation analysis showed that rural womens’ participation had a significant negative correlation with variables e.g men number in family, womens’ education, education of their wife, but a significant positive correlation with variables e.g number of visits to town and the extent of wifes’ consultation. Multiple regression analysis revealed that four variables of men number in family, womens’ education, the number of visits to town and the extent of wifes’ consultation were explained 29.6 percent of rural womens’ participation level.