many individuals in whose essence a radical change happened, while no special and unusual provisions being under consideration for them. And when accepting the second case, that is to consider the women's defect being a transient and ephemeral phenomenon imposed on them by the social circumstances, again this question will still be raised: Are the imposed provisions admitted by religion and religious leaders? Or that they were concerned for removing that defect, intending to take away those inconvenient conditions? If the first supposition be admitted, then existence of virtuous and prominent women will be incongruous and reversed to purpose and objective of religion. As a result of all this, it is proper to say that no difference is there whatsoever between women and men, in respect of essence of humanity and leaven of development and maturity: And those partial differences were only caused and created by inhuman conditions, with which religion is not content, the evidence for which can be the presence of outstanding women in history of Islam and Muslims, with emphatic recommendations to maturity and perfection. In short, we can say that according to the description and portrait of the character of woman given by the Quran, "Prophetic" Sunnah and inner belief of Muslims, there is no difference whatsoever in the nature and composition of these two species. Besides, the ability to attain maturity and perfectionseeking is the same for both of them "men and women", as they both can reach the sublime ideal and human positions, and each one of them is never a parasite upon the other. Al'Allamah AtTabataba'i has an elegant comment in this regard, in which he says: Evidences and experience necessitate that the man and woman being two individuals of one and the same essential species, which is the human being. As all the marks and signs witnessed in category of men are witnessed also in the category of women, without a bit difference, and emergence of traces of
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