چکیده:
Men and women have similarities and differences in terms of their ontological nature; women are characterized by emotions, while men are characterized by intellect and strong physical strength. The different social rulings for men and women in Islam are rooted in this difference. Sayyid Mohammad Hossein Tabataba'i and Mohammad Rashid رضا (Rashid Reza) consider the secret of the difference in these rulings to be the difference in their respective responsibilities in society. The disagreement between the two commentators is that Rashid Reza considers the scope of 'qayyumiyyah' (guardianship) in the verse 'Men are protectors/maintainers of women' to include all of the husband's commands and prohibitions, whereas Tabataba'i views it within the scope of the family and macro-societal issues, while within the family environment, he limits it to enjoyment, maintaining chastity, and the husband's property; it seems that on one hand, considering the lack of absolute guardianship of man over woman, considering the husband's commands and prohibitions as part of the scope of guardianship, and on the other hand, given the context and internal and external clues of the verse, considering guardianship to extend beyond family matters, is a matter for reflection.
خلاصه ماشینی:
(Tabataba'i, 1397: 4 / 368 and 8 / 81) Therefore, based on the views of both commentators, the difference between man and woman and the preference for the intellectual aspect in social matters is one of the unavoidable necessities for the survival and management of life affairs in the best system (Nizam al-Ahsan), so that the cycle of life of human society flows in a proper manner.
(See: Rashid Rida, 1404: 29 - 28) The author of Al-Mizan also believes that Islam—whose rulings are based on wisdom and expediency—has entrusted the management of the home to the man due to two characteristics: One. Management requires rationality and foresight, and men possess greater power of thought and reflection compared to women and are less influenced by excitations and emotions.
(Ibid: 5 / 56) The author of Al-Mizan also, who considers guardianship in the noble verse to be beyond the guardianship of man over his spouse and extends its scope to the public affairs of society such as governance, judgment, and jihad, believes: If Islam has placed this responsibility upon men and given the right of guardianship in the family and the right of sovereignty, judgment, and jihad to men, at the same time, regarding women, it has compensated for this deprivation with an equivalent advantage.
The author of Al-Manar considers the guardianship in the verse to be specifically regarding the family environment and the husband's relation to the wife, not the social environment (See: Rashid Rida, 1426: 2 / 228 - 227); whereas Allamah believes in the guardianship of the male gender over the female gender and consequently generalizes the scope of guardianship to include society as well.
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