WOMAN [Electronic resources] نسخه متنی

they were not set forth for discussion in the past but in present societies they turned to be object of suffering. Giving a finish to them and finding a proper solution for them have an effective role in manifesting the standpoint of Islam.
The compiler has passed by these issues with simplicity or even he has never referred to them at all. Nevertheless in some occasions, he turns to recital of wisdom behind rules and lateral questions, like argument about how to solve the problem of marriage of the youths "vol.VI, pp.3536". Hereunder I state some of the mentioned issues:
Recommended fasting by the woman without taking permission from her husband "vol.II, p.131", the woman's travelling alone "vol.II, p.176", stipulation of masculinity for state president "vol.IV, pp.314315", bloodmoney of women "vol.V, p.357", Beating the women "vol.VII, p.370".
Some of the issues to which he never referred are as follows: expenses of woman's acquiring knowledge and medical care in the interim of debate of alimony "vol.VII", issue of family guardianship "vol.VII", woman's going out from the house on supposition of husband's being on travel or during his absence "vol.VII", disobedience of men "vol.VII", question of women's employment, and women's "physical" exercise,... etc.

7 . One of weak points of such a Fiqhi compilation being its devoidness of assessments of rijaal "transmitters" in respect of traditions and narrations stated in it. Throughout this detailed book only in two brief occasions a reference is made to chain of transmission, i.e. Sanad "vol.V, p.130; vol.VII, p.372".
With due attention to the fact that forged traditions are found in large number in narrative compilations, and it is not possible to rely on every narration or report whatsoever, until some Sunni Olamaa' have written more than ten books on fabricated traditions; Hence, it would have been proper to embark on criticising and studying the chains "asnad" of traditions.