is a perfect perspective for the modern world. Revisiting Women's Rights in Islam Kadivar mentioned his innovative ideas on women's rights in 2013: There are two types of verses and hadiths regarding women's rights in the Qurʾan and Sunna. The first type designates full human rights for women, and recognises equal rights for men and women as humans, despite bodily differences between them. The second type considers that women, because of their lesser capacities, are entitled to fewer rights than men in managing the home and in society. At the same time, reason and Shariʿa required that women be treated with justice and according to what is commonly accepted as good, as right (maʿrūf). Muslim scholars, following Aristotle, construed justice as deserts-based on the basis of proportional equality, and considered women as entitled to fewer rights because of what they considered to be women's inherent lesser capacity. They took the first type of verses and hadith as the basis for equal rights, and the second type as the standard for women's rights and duties, and defended patriarchy as consistent with justice and Shariʿa. Both proportional equality and deserts-based justice are indefensible and unjustified. Contemporary rationality recognises humans, as they are humans, as rights-holders, and thus upholds fundamental equality and egalitarian justice. This notion of justice is very close to human dignity and Qurʾanic anthropology. The first type of verses and hadiths, on grounds of contextual rational argument, imply fixed and permanent rulings, and, by analogy, verses that apparently imply legal inequality and greater legal rights for men are considered temporary rulings whose validity has expired. According to egalitarian justice and fundamental equality, although women differ from men physically and psychologically, they are entitled to equal rights because they are human, and it is humanity – not gender, colour, race, class, religion, political ideology – that carries rights, duties, dignity, and trust and divine vice-regency. This position is more consistent with the Qurʾanic spirit and Islamic standards; evidence for legal inequality, because of its temporariness, cannot be counted an obstacle to the realization of legal equality. Apostasy and Blasphemy Rafiq Taqi, a journalist residing in Baku, Azerbaijan was fatally stabbed based on fatwa of an Ayatollah the student of Ayatollah Khomeini in 2011, accused to apostasy and blasphemy because of his articles. Kadivar denounced the ruling of execution openly and wrote a book on this issue. Here is the abstract of