https://iwf.journals.hozehkh.com/ Islamic researches of women and family en daily 1 Tue, 24 Jun 2025 00:00:00 +0330 Tue, 24 Jun 2025 00:00:00 +0330 https://iwf.journals.hozehkh.com/article_736.html https://iwf.journals.hozehkh.com/article_729.html There are certain factors who cheer after these events, believing that the resistance front has been weakened by the fall of the pro - resistance Syrian government. these are hard to fault. The broader resistance front, the strong Iran, the resistance front is not a hardware that breaks or collapses or is destroyed. Resistance is a faith, a warrior, a heart decision and a warrior. Resistance is a school, it is a school of belief, the motivation of resistance front individuals and resistance front elements becomes stronger with the sight of the formation. The resistance is relentless. What was the joke about Hezbollah? Someone like "seyed hasan nasrolah" from a pig; was that a little thing? The attacks by Hezbollah, Hezbollah's strength, Hezbollah's firm fist became more frequent after this.  https://iwf.journals.hozehkh.com/article_730.html  Abstract  The implementation of certain novel reproductive methods, such as oocyte repair using the genetic material of a donor oocyte, significantly reduces the likelihood of genetic defects in the fetus and instances of "stillbirth." However, this also introduces uncertainties regarding the lineage of children conceived through these methods, particularly since a surrogate uterus may be employed due to a defect in the uterus of the woman requesting the child. This situation involves the participation of three women in the birth and upbringing of the child. Given that traditional jurisprudential criteria for determining legitimate lineage have limitations, this research aims to re-examine these criteria to provide solutions for the ambiguities surrounding the legitimacy of the lineage of these children and to address the resulting jurisprudential and legal challenges. Utilizing a library method alongside a descriptive-analytical and critical approach, this study has analyzed and critiqued two general perspectives related to the criterion of lineage. Acknowledging the legitimacy of employing this reproductive method when necessary, the woman who possesses the nucleus of the "sex cell" is unequivocally recognized as the primary and biological mother of the child. The owner of the cytoplasm of the "sex cell," due to its indirect role in facilitating cell division and its nutritional contribution to fetal development, is considered, along with the woman who carries the fetus, to fulfill the role of the child's foster mother. Therefore, such a child will have several primary and secondary parents https://iwf.journals.hozehkh.com/article_731.html AbstractWhen one spouse files a lawsuit against the other in court, it often fosters resentment and hostility, thereby escalating conflicts between the parties. Conversely, the high volume of cases in family courts leads to lengthy and burdensome judicial proceedings. One proposed approach to address these issues is the de-judicialization of family disputes, aimed at reducing reliance on formal litigation. The utilization of arbitration mechanisms and counseling services are two key methods that can facilitate positive outcomes in dispute de-escalation. However, within the judicial system of the Islamic Republic of Iran, both institutions suffer from numerous legal and procedural deficiencies, which hinder the realization of their full potential. Using a descriptive-analytical methodology, the author examines these shortcomings and concludes that, in practice, counseling has devolved into a mere formal procedure.  While arbitration has become a more professionalized process, its effectiveness is often compromised due to arbitrators' lack of essential qualities and a reluctance to actively promote reconciliation. Finally, the author proposes strategies to enhance the effective utilization of counseling and arbitration institutions in family disputes. This research provides valuable insights for family court judges, researchers, practitioners, and counselors engaged in the field of family law. https://iwf.journals.hozehkh.com/article_732.html Abstract The formation of the "Islamic Ummah" depends on the enduring commitments and affiliations rooted in Islamic teachings. It is evident that despite these emphases, the realization of this significant matter has not yet reached the stage of objective proof in social and historical reality, and the obstacles hindering this path must be removed.  The "Ummah" is a structured, cohesive, united, and impenetrable collective, resistant to breaches and infiltration, that has attained the highest maturity and sophistication of knowledge and science across all social, political, economic, and other spheres. This matter has a global dimension and transcends the individual and the Muslim collective. In this collective formation and identity, gender has no place; it is a transcendent and humane issue, shared equally by both sexes. Indeed, sometimes women's contributions surpass those of men. The formation of the "Ummah" is a divine project undertaken with commitment by a pioneering Muslim and revolutionary woman. This process involves requirements that are primarily legal in nature, including legal, social, and historical participation and sharing, which have clear manifestations in Islamic history.  Similar to involvement in the Hijrah (migration), pledging allegiance, and participating in Jihad (struggle), it also entails assigning responsibilities and roles to women in this sacred endeavor, elevating the status of motherhood in the development of the Islamic Ummah (nation), and the comprehensive participation of revolutionary Muslim women in proactive and integrated propagation, as well as in the arena of elucidation on the global and international stage. By fulfilling these obligations, revolutionary Muslim women can become the drivers, motivators, mentors, and fulfillers of this great divine discourse in the process of Ummah building, which is a realistic expectation. https://iwf.journals.hozehkh.com/article_733.html Abstract The significance of motherhood and family welfare has led Islamic law and regulations to impose conditions and restrictions on women's employment. Some of these restrictions arise from the marital relationship and primarily pertain to women's work outside the home. However, with the growth of cyberspace businesses, the question emerges as to whether these restrictions also apply to women's employment in cyberspace. A wife's responsibilities, including obedience to her husband, safeguarding family welfare, and the potential conflict between a wife's employment and the rights of family members, form the primary basis for restricting women's employment. Conversely, principles such as non-discrimination, the absence of guardianship over individuals, the right to engage in economic activity, and the right to work, along with preventing abuse and dominance by the husband, emphasizing good companionship, protecting family welfare, and the rights of third parties in employment contracts entered into by the wife, can be argued in favor of a wife's employment in cyberspace. This article, employing a descriptive-analytical method and relying on library research, seeks to examine the status of women's employment in cyberspace and compare it with the real world, considering the issue of the husband's permission to leave home. Ultimately, it seems that a more flexible approach should be adopted regarding a wife's employment in cyberspace compared to the real world. In any dispute, the competent authority should take into account the "absence of corruption and the overall welfare of the family" from both a general and personal perspective when making decisions. https://iwf.journals.hozehkh.com/article_734.html Abstract  The Islamic ruling on marital compliance between spouses is based on regulations and guidelines derived from gender differences, possessing a structured system grounded in gender realities. Therefore, considering the role of spousal gender in the legislation of rulings related to each spouse's compliance, the question arises: What educational analysis do the rulings concerning marital compliance provide in strengthening and enhancing marital relations? This issue is examined in this research. Through the analysis and description of verses, narrations, and Islamic customs from library sources, and subsequently the analysis and examination of the rulings on compliance, it is concluded that since the legislation and articulation of rulings related to spousal compliance and their sexual and gender distinctions, in reality, explain specific behavioral patterns that align with the gender and desires of both sexes, family jurisprudence has, for this purpose, outlined rulings regarding the concept of compliance that have educational and ethical origins and can be utilized as strategies for sexual education. Thus, understanding and acting upon them will lead to spousal satisfaction in cohabitation, prevention and reduction of numerous family-related harms, improvement of child-rearing, mutual understanding between men and women regarding each other's sexual and gender behaviors and needs, and appropriate responses to these behaviors. Influenced by these factors, it will ensure the moral security of society.  https://iwf.journals.hozehkh.com/article_735.html AbstractThe disparities in women's criminal penalties concerning criminal responsibility present a complex issue in Islamic societies and feminist discussions. This research aims to investigate the causes and dimensions of these disparities and to provide a fresh perspective on gender justice in Islamic criminal law through a thorough analysis of this topic. In this context, while critiquing the approach of similarity in family law systems, Islam's complementary and modifying theory is elucidated. According to this theory, men and women, while acknowledging their differences, are complementary to one another in life and family. This theory is founded on principles such as modification and balance, completion and perfection, and regulation and proportionality.The present article, employing a descriptive-analytical method and library resources, explores the differences in the criminal responsibility of women and men across five sections: 1) age of criminal responsibility, 2) type of punishment, 3) extent of punishment, 4) time of committing the crime, and 5) time of executing the punishment.The research findings indicate that these differences aim to accept reductions and provisions for women while applying positive differentiation. The rationale behind these differences lies in the specific characteristics of women (such as emotionality, pregnancy, menstruation, etc.) that lead to the modification of their criminal responsibility. This illustrates Islam's focus on the fairness of punishments based on the inherent nature of men and women, a focus often overlooked in feminist discourse. This research aspires to present a more accurate depiction of the status of women within the Islamic legal system and to propose practical solutions for achieving gender justice in the family based on the "complementary theory." https://iwf.journals.hozehkh.com/article_827.html One of the significant and debated issues within the judicial system concerns the role of gender in the validity and acceptance of testimony. A substantial body of scientific research has addressed this topic. The present study undertakes a scientific exploration of women’s testimony by aiming to collect, analyze, and synthesize existing research. Employing asystematic review methodology, 15 pertinent and comprehensive articles were identified and analyzed through searches in reputable academic databases. The findings reveal that women’s testimony has been examined from three primary perspectives: the Holy Quran, the narrations of the infallible Imams (peace be upon them), and the viewpoints of jurists and commentators. Within this framework, the reasons for ‘Tansif’ (the reduction of a woman’s testimony value to half that of a man’s) and, in certain instances, the non-acceptance of women’s testimony are elucidated, particularly by referencing verse 282 of Surah Al-Baqarah and associated narrations. Nevertheless, the existing research highlights certain gaps in current knowledge. Notably, a significant need exists for a comprehensive study that meticulously examines the diverse jurisprudential opinions on women’s testimony, alongside the fatwas issued within thebroader socio-legal context. Furthermore, additional research is required on dynamic and comparative ijtihad (independent legal reasoning), taking into account the specific contexts of time and place, and analyzing narrations in light of the ijtihad contemporary to their issuance, in order to derive the fundamental principles governing women’s testimony. By delineating the strengths and limitations of prior research, this study endeavors tofacilitate future scholarly inquiry in this domain. https://iwf.journals.hozehkh.com/article_828.html In today's world, despite the development of means of life, human behavior towards each other does not have merit and moral coordinates. Failure to respect public privacy and modesty in social relationships leads to prostitution, sexual abuse, depression, anxiety, family breakdown, divorce and other psychological, moral and social harms. At the same time, maintaining chastity in social interactions plays an essential role in the mental, moral and social health of humans. Adhering to this model will preserve privacy, prevent emotional irritations, strengthen the family foundation, and finally, create a healthy and dynamic society. Therefore, in this article, the chaste pattern of social interactions between men and women has been investigated with an emphasis on Surah Noor.This research aims to answer the question that how can the verses of the Holy Quran, especially Surah Noor, be used to explain the chaste pattern of social interactions between men and women? Based on the findings of this research, using the analytical-descriptive method, Surah Noor contains valuable teachings in the field of social interactions between men and women, focusing on chastity in looks, sexual chastity, chastity in speech and behavior, etc. Healthy, chaste and based on religious values. These teachings, while preserving the privacy and limits of Sharia, provide the ground for constructive and positive interactions between men and women, preservation of the family and the progress of the society. https://iwf.journals.hozehkh.com/article_829.html Meanwhile, the national and religious (Islamic) identity is an aspect that plays an important role in the goals, plans, priorities, lifestyle and strength of the family foundation of Iranians.Therefore, the aim of the current research is to provide a model of restoring the Iranian-Islamic identity of women with an emphasis on strengthening the family foundation.The present research is one of the qualitative researches.The statistical population of the research is the statements of the Supreme Leader of the Supreme Leader and elites in the field of family and sociology, they were selected purposefully.Based on the findings of the research, the Iranian-Islamic identity recovery model consists of three basic components: Background, core and achievements.In the presented model, Iranian and Islamic identity is rooted in factors and platforms, which play a role as input to the model.These background and influencing factors were grouped in the form of four factors: spiritual needs, self-awareness and self-discovery, sense of belonging, individual contexts. In this model, the components of Iranian-Islamic identity in the form of two thematic clusters with the central core of Iranian identity And the Islamic identity ) is depicted. Achieving an Iranian-Islamic identity is a very positive achievement for families, which includes an optimistic interpretation of events and life events,Spiritual growth and perfection of family members, purposefulness and motivation of family members, performing behavior in line with society's expectations, a high ability to communicate, discover and develop the capabilities and abilities of family members and promote harmony and solidarity. https://iwf.journals.hozehkh.com/article_830.html Spirituality can significantly impact the resilience of individuals with chronic illnesses. With the rapid expansion of artificial intelligence technologies, it is essential to take steps toward enhancing spiritual dimensions. To date, no research has explored the concept of spiritual care in relation to artificial intelligence. This study, therefore, investigates the role of AI tools in providing spiritual care for women with multiple sclerosis. Using a qualitative approach, interviews were conducted with 13 women who are members of a charity organization in Isfahan. The findings indicate that AI technology can play a vital role in areas such as '24/7 religious counseling,' 'searching for specific verses,' 'spiritual healing expertise,' 'personal spiritual program planning,' 'dynamic religious practices,' and 'religious education and understanding.' Daily use of this technology yields outcomes like 'infusing peace into life' and 'finding life’s meaning.' Participants also highlighted the limitations and drawbacks of using this technology. Ultimately, this study serves as a starting point for future research on the integration of AI in enhancing life quality. https://iwf.journals.hozehkh.com/article_864.html The age of technology and the development of cyberspace have led to the global spread of Islam and the important approach of many Western women to this discourse, especially under the influence of Ayatollah Khamenei's thoughts."Theory of the Third Model of the Muslim Woman" and "Her Field of Activity" and "Comprehensive Map of Women's Identity in Islam" are among his most important theories, which aggressively express the vulnerable situation of Western women from the Middle Ages to the present day instead of common defensive methods and have had a significant impact on the acceptance of Islam by the Western world, especially Western women.The purpose of this descriptive-analytical research is to select the best ways to influence, attract and resolve problems in order to prevail over the religious system in the confrontation between the ideology of Islam and Western culture, and to demonstrate the authenticity and power of religious culture and civilization. It is very necessary to achieve comprehensive solutions to enrich the minds of those seeking truth and to accelerate the delivery of content and implementation of the algorithm of the doctrine of Ayatollah Khamenei's thoughts.Finally, we understand that in order to effectively present a sustainable Islamic discourse, we must use strategies such as Ayatollah Khamenei's multidimensional and aggressive approach to inform, enlighten, and dispel doubts, while learning different languages and using mass media. https://iwf.journals.hozehkh.com/article_865.html The realization of an Islamic civilization in the contemporary era depends on an accurate depiction of the charter of Islam’s rich culture, derived from its divine source — the Holy Qur’an and the traditions of the Infallibles. Strengthening the values of a school of thought within the cultural foundations of society, and establishing social institutions, economic and political relations, as well as producing scientific, artistic, and technological outputs based on the principles of that school, is the path that must be taken to achieve Islamic civilization — especially in our time. Therefore, presenting practical religious models suited to the modern age is essential for fulfilling this process. The aim of this paper is to explore one of the Qur’anic, culture-building values that plays a significant role in shaping Islamic civilization. This study seeks to analyze the concept of ḥiṣn (fortress/protection) as presented in the Holy Qur’an, within both individual and familial contexts, and to explain its special importance in shaping personal identity, sustaining family stability, and ensuring the well-being of future generations. The research method is analytical-descriptive, based on a systematic review of Qur’anic verses, the collection of related passages, reference to classical commentaries, and comparison of exegetical opinions. The study aims to provide a thoughtful, Islamically grounded response to students and seekers of religious knowledge, addressing the existing gaps in the cultural structure of society and the pressing need to engage the Qur’an as a living source of guidance. https://iwf.journals.hozehkh.com/article_866.html The emerging movement advocating for women's rights in Islamic societies offers solutions to achieve gender equality that are derived from their notions of religion as the most important element of culture in Islamic society. Understanding and testing these notions from the perspective of Muslim thinkers seems necessary for a correct encounter with this phenomenon and for achieving the truth. Accordingly, the present study, using a descriptive-analytical method and a critical approach, analyzes the different interpretations of one of the branches of this movement - religious reformism - from Islamic teachings, and then evaluates the notions extracted from this reading from the perspective of some Muslim philosophers. In their discourse, the reformist movement seeks a new reading in the field of verses, traditions, and traditional jurisprudence to establish gender justice, and in this path, new understandings of Islamic teachings have been formed in their minds, such as considering justice as customary and relative, limiting the intervention of religion in society, the absence of fixed rules in the religion of Islam, relativizing ijtihad, separating the Qur'an from the Sunnah, historicizing the Qur'an, and the necessity of a feminine interpretation of the Qur'an. After testing these notions with the views of some Muslim philosophers, it became clear that most of these notions, in addition to being incompatible with the spirit of Islamic teachings, are even in conflict with some of the principles accepted by this movement. https://iwf.journals.hozehkh.com/article_867.html The Muslim woman in the contemporary world confronts a multitude of modern crises, among them a distinctly structured form of cognitive and hybrid warfare. The repugnant face of domination, veiled behind the deceptive slogan “Woman, Life, …,” summons her to an informed, rational, and wise confrontation, while the hybrid assault has simultaneously driven her into the direct arena of struggle and self‑sacrifice. Through discourse‑analysis methodology, this paper examines global approaches to addressing women’s demands in general, and the specific demands of the Muslim woman in particular. Findings indicate that today the Muslim woman stands amid a collision of visions and competing intellectual currents; she is unable to reconcile her genuine needs with the claims of those who profess to represent or respond to them, and thus seeks a comprehensive and beneficial model. The trajectory of self‑proclaimed advocates of women’s discourse over the past two centuries—formed largely upon imported and international criteria—has failed to resolve women’s issues, and their proposed answers remain misaligned with the rational and authentic needs of the Muslim woman. The search for solutions is directed toward the monotheistic Abrahamic heritage, the wise Alavid teachings, and the Fatimid‑Zaynabi tradition—where the foundation emerges for formulating a Third Model of Woman grounded in Zaynabi conduct and principle‑oriented, ijtihadi reasoning.