Women's Fiqh: Difference between revisions
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== Fiqhi Approaches to Women's Issues == | == Fiqhi Approaches to Women's Issues == | ||
Fiqhi efforts in the field of Women's Fiqh have been carried out with different approaches. From one perspective, these approaches are divided into two macro categories: traditional and revisionist. Disregarding the traditional approach which emphasizes inferring and implementing the same famous rulings and distinctions between men and women, a rival intellectual approach believes that many Fiqhi differences between men and women are not permanent and intrinsic rulings of religion and emphasizes the necessity of reviewing the evidence and even the foundations of Ijtihad to reach different results appropriate for the times. Instead of defending the famous opinion, this approach focuses on "re-reading religious sources" to "change the famous opinion."<ref>Mehrizi, "The Dominance of Tradition over the Atmosphere of Women's Religious Studies", p. 81.</ref> The most important representatives of this current include jurists such as [[ | Fiqhi efforts in the field of Women's Fiqh have been carried out with different approaches. From one perspective, these approaches are divided into two macro categories: traditional and revisionist. Disregarding the traditional approach which emphasizes inferring and implementing the same famous rulings and distinctions between men and women, a rival intellectual approach believes that many Fiqhi differences between men and women are not permanent and intrinsic rulings of religion and emphasizes the necessity of reviewing the evidence and even the foundations of Ijtihad to reach different results appropriate for the times. Instead of defending the famous opinion, this approach focuses on "re-reading religious sources" to "change the famous opinion."<ref>Mehrizi, "The Dominance of Tradition over the Atmosphere of Women's Religious Studies", p. 81.</ref> The most important representatives of this current include jurists such as [[Yousef Saanei]], [[Mohammad-Ebrahim Jannati Shahroudi]], and [[Mohammad Mahdi Shams al-Din]].<ref>Mehrizi, "Women's Fiqh; First Discourse: Legal Typology of Women", pp. 704-707.</ref> | ||
From another detailed perspective, these approaches are explained more specifically. Based on what has occurred in practice by contemporary jurists and thinkers in the field of women's issues, Fiqhi efforts can be categorized into a five-fold spectrum of methods and approaches. This five-fold model indicates the breadth existing in this field, and mentioning a person in one approach does not mean their exclusive presence in it; because a single person may have a combined approach in their macro Fiqhi thought.<ref>Shajarian, "Gender Justice and the Desirable Fiqhi Approach in the Realm of Governance", pp. 101-129.</ref> The approaches and also the figures who have expressed opinions under each approach in the field of women's issues are as follows: | From another detailed perspective, these approaches are explained more specifically. Based on what has occurred in practice by contemporary jurists and thinkers in the field of women's issues, Fiqhi efforts can be categorized into a five-fold spectrum of methods and approaches. This five-fold model indicates the breadth existing in this field, and mentioning a person in one approach does not mean their exclusive presence in it; because a single person may have a combined approach in their macro Fiqhi thought.<ref>Shajarian, "Gender Justice and the Desirable Fiqhi Approach in the Realm of Governance", pp. 101-129.</ref> The approaches and also the figures who have expressed opinions under each approach in the field of women's issues are as follows: | ||