Journal of Women Interdisciplinary Researches

Abstract The Arbaeen walking ritual, as one of the mourning ceremonies centered on the martyrdom of the third Shiite Imam, is considered among the most prominent and richest religious rituals, encompassing extensive quantitative and qualitative dimensions and diverse modes of organization and performance. Participants from all social strata and classes, representing a wide spectrum of religious beliefs and levels of religiosity, take part in this ritual. Within this context, Women, as one of the important participating groups, play a role in various stages of this ritual, given their different physical characteristics, mental and psychological states, as well as their distinct religious, educational, and environmental training. Women’s participation, accompanied by diverse personal experiences, takes shape through patterns such as individual, friendly, family-based, and caravan journeys, alongside a form of collective life and coexistence with others. This study adopts a qualitative approach and employs an ethnographic method, utilizing tools such as observation, participant observation, visual documentation, documentary review, and other data collection techniques to examine the nature of women’s presence and participation in the Arbaeen walking ritual. The findings indicate that women’s role-playing extends broadly both before and during the ritual. Prior to the event, these roles include contributing to the financial support of mawkibs (service stations), assisting in facilitating the participation of economically disadvantaged individuals in the pilgrimage, preparing and organizing necessary supplies for mawkibs, and engaging in similar activities. During the ritual, women actively provide a wide range of services required by pilgrims particularly female pilgrims organize women-only mourning gatherings, care for and accompany children, and undertake various supportive activities. Moreover, women play a crucial role in encouraging, promoting, and transmitting the concepts, values, and beliefs associated with the Arbaeen walking ritual to others and to future generations. Each of these forms of participation is carried out with the intention of achieving personal goals while simultaneously realizing broader human and collective ideals, grounded in profound divine and religious principles. Nevertheless, alongside these active forms of participation, certain behavioral and practical challenges albeit limited in proportion to the overall population such as begging or behaviors inconsistent with the ethics of desirable social coexistence, are also observed along the route. These issues underscore the necessity of awareness-raising and the provision of appropriate guidance to prevent their expansion in future years. Examining behaviors and actions related to women’s presence and participation in the Arbaeen walking ritual reveals a pattern of contemporary lived experience that, contrary to conventional definitions and expectations of modernity, can be conceptualized as an “enchanted modernity.” An enchanted modernity whose functional logic is based on the effort for individual growth and transcendence, along with faith in the unseen and beyond the material world, and at the same time, the use of material resources, social relations, and new tools and possibilities in order to achieve this growth and transcendence.

Abstract One of the most important issues in the chapter on marriage is the problem of the wife’s nushuz (disobedience) and her unjustified refusal to fulfill marital duties. Verse 34 of Surah An-Nisa is regarded as one of the most significant Quranic evidences in explaining the method of confronting the wife’s nushuz. In addition to analyzing the content of the blessed verse, the purpose of this article is to examine whether the three stages mentioned in the verse are applicable solely within the framework of the private relationship between spouses and inside the family institution, or whether they carry implications beyond that and also include the possibility of official and governmental implementation of some of these stages through the ruler’s intervention. This noble verse, by explaining the limits of the husband’s authority in the face of his wife’s nushuz, seeks to state that the husband may, out of necessity, manage and resolve the wife’s nushuz through intra-family solutions and avoid hastening the dissolution of the marital relationship. By reconciling the permissibility of this solution—namely, light and mild striking by the husband—with the legitimacy of the ruler’s intervention, including the discretionary punishment (ta’zir) of the disobedient wife, this research demonstrates that the aforementioned verse is not only concerned with family management at the spousal level but also carries a general implication regarding the legitimacy of discipline and ta’zir in response to the refusal of marital rights. This can be justified as a religiously sanctioned and governmental guarantee of enforcement. Accordingly, Verse 34 of Surah An-Nisa, in addition to outlining intra-family management methods, can be considered a basis for the legitimacy of the ruler’s intervention in cases of nushuz and the application of ta’zir within the framework of Sharia, while preserving family order and marital rights. In other words, this verse presents a gradual system for confronting the wife’s nushuz—a system that begins with admonition by the husband and, in its final stage, leads to referral to the ruler for the realization of rights. Of course, it appears that in the present era, referring to specialized family counseling centers and receiving guidance from a family physician should be considered the best alternative to striking.

Abstract Throughout history, discriminatory beliefs against women have led to various movements such as feminism. The feminist perspective, with its claim of defending women's rights and eliminating the grounds for oppression and inequality against them, has gained a prominent position in the thought of various societies. However, this theory, with its challenging views in various fields such as family, pregnancy, and motherhood, has led to numerous social problems in societies. One of these problems is demographic changes. This article examines Islamic solutions from the perspective of the Quran and Hadiths in countering the impact of the feminist approach on demographic changes. This research was conducted using a descriptive-analytical method through the study of documentary and library sources. This theory, by promoting individualistic thought, deeming the institution of family as oppressive, fostering a negative view toward motherhood and reproduction, encouraging women to work outside the home, legitimizing abortion, and promoting sexual freedom, has had a significant impact on the population decline in societies. In contrast, Islam places great value on women and, in numerous verses and traditions, encourages marriage, family formation, and childbearing. Among the most important Islamic solutions for increasing population are encouraging marriage—especially at a young age, reminding of the material and spiritual values of children, prohibiting abortion with regard to women’s lack of absolute ownership over their bodies, condemning divorce, combating free sexual relations, and honoring the status of motherhood.

Abstract The present study was conducted with the aim of examining the attitudes of Tehranian girls toward hijab and analyzing the social, cultural, and psychological factors affecting it. In Iran, particularly after the Islamic Revolution, hijab has transformed from a religious and legal obligation into a sphere for the representation of individual and social identity. The research method was quantitative and survey-based. The statistical population consisted of girls residing in Tehran aged 18–35 years. A sample of 544 individuals was selected through convenience sampling. Data were collected using a Likert-scale questionnaire and analyzed with SPSS. The statistical tests employed included descriptive statistics, Pearson correlation, and multiple regression. The findings indicated that the inclination toward hijab has declined among Tehranian girls and is increasingly perceived as an individual and identity-based choice. Psychological factors such as identity crisis and social self-presentation had the strongest negative effect on the tendency toward hijab, while socio-cultural factors such as media and peers also had a negative but weaker effect. In contrast, value-religious factors such as knowledge of the rulings and philosophy of hijab had a positive effect, though insufficient; a clear gap was observed between the interest in learning and actual knowledge. These results are consistent with domestic literature (Fallahzadeh, Karimi, Nasrollahi) and international studies (Gole, Mahmoud, Rosner) and demonstrate that in the modern context, hijab has become a domain for redefining identity and cultural resistance.

Abstract The role of women in preventing the spread of deviant social behaviors is regarded as one of the fundamental components in promoting the cultural and moral well-being of society. The present study, conducted with the aim of examining the theoretical, historical, and practical dimensions of this role from the perspective of religious teachings, employed a qualitative, review–analytical method to analyze Islamic sources, previous studies, and propose practical strategies. At the outset, the concept of social deviance and the factors contributing to its emergence were clarified from the viewpoints of sociology, psychology, and religious studies. Subsequently, through the examination of religious foundations and concepts—such as the role of women in nurturing future generations, their social functions, and their position in Islam—the capacities of women in the prevention of social harms were analyzed. The review of domestic and international studies revealed that strengthening religious beliefs, family support, and the active social participation of women have a significant impact in reducing deviant behaviors such as violence, addiction, family disintegration, and youth identity crises. Furthermore, by investigating exemplary figures from Islamic history such as Lady Fatimah, Lady Zaynab, and contemporary intellectual women, the effective agency of women in managing moral and social crises was underscored. In the final section, strategies were proposed on three levels—educational, cultural, and institutional—that may strengthen the role of women in curbing social deviance. The findings conclude that women, in the religious framework, are not only the cornerstone of family stability but also active agents of social transformation. Therefore, the purposeful utilization of women’s intellectual, moral, and educational capacities offers an effective pathway in preventing the spread of social harms in society.

Abstract The principle of privacy and sanctity in sustainable housing design has gained increasing attention due to the diverse social and cultural challenges facing contemporary societies. Housing, beyond serving as a physical shelter, plays a crucial role in shaping and reinforcing individual and social identities, particularly for women. In Islamic societies, the concept of privacy is considered a fundamental value in family and social relations, and emphasizing it can enhance quality of life, security, tranquility, and psychological well-being within families. Therefore, addressing privacy in housing design and its impact on individuals' quality of lifeespecially that of women—is deemed a critical necessity in this research. Privacy, as a key element in fostering healthy and balanced communities, strengthens family relationships and reduces social tensions. Accordingly, designing residential spaces that prioritize personal needs while preserving privacy can provide women with secure and peaceful environments, enabling them to effectively fulfill their social roles.This study, conducted using a qualitative, descriptive-analytical approach, through an extensive review of the literature and theoretical data analysis, concludes that adherence to privacy principles in housing design not only improves individuals' quality of life but also promotes social interactions. Creating residential spaces that meet privacy needs can foster social cohesion and reduce social problems. The findings further reveal that attention to zoning, spatial hierarchy, and related architectural strategies significantly contributes to fulfilling privacy requirements within homes.It is noteworthy that this research can serve as a foundation for improving housing design and enhancing quality of life in Islamic societies, ultimately leading to the creation of healthier and more sustainable environments for all individuals, particularly women.