نشریه مطالعات اخلاق کاربردی
سال هشتم شماره 30 (تابستان 1397)

In the narratives of the infallibles (AS), it has been emphasized to marry a wise woman and not to be married to an insane woman, but there is no criterion for determining the wise woman. In this article, with the aim of identifying the characteristics of women's wisdom, Maleke Sabah's behavioral and verbal way of life (whose story came in the Quran) has been investigated. The present study is a qualitative research that is of descriptive-analytic type. The writer has achieved the nine criteria for women's rationalism from the point of view of the Holy Quran, namely: respect and sanctity, avoidance of tyranny and consultation with others, avoidance of corruption and disturbing others' self-esteem, giving gifts, feedback and analyzing the behavior of others, observing the tactic In responding, repenting to God and compensating for past mistakes, appealing to God's Almighty to approach God and believe in the heart through insight. These characteristics can be considered as important criteria in choosing a wife.

One of the important principles in nurturing a child is the obligation to encourage and punish moral education in this area of education. The basic question is, what are the moral implications of taking punishment and encouraging parenting from the point of view of Islam? The purpose of this study was to investigate and explain the ethical implications of the use of encouragement and punishment in parenting. In this research, descriptive-analytic method has been used and the sources of research are a set of Islamic propositions and educational-psychological. Regarding religious sources (Quran and narrations), psychological teachings (books and articles) and other research results, it can be said that the use of encouragement and punishment has a constructive and effective role in the upbringing of the child. The results of library and field studies and studies show that the use of encouragement and punishment in the development of the child requires necessities and necessities. Some of these necessities include: 1) serious attention to the individual differences between children and accomplices; 2) the attachment of encouragement and punishment to the behavior of children, not their personality; 3) respect for encouragement and punishment with the type of behavior; 4) the necessity of decisiveness in the implementation Punishment; 5) consideration of the situation and kind of error; 6) informing the children about the causes of punishment and encouragement; 7) urgency in encouraging and punishing; 8) explaining their expectations of the children and teaching the desired behavior.

It is necessary for a husband and wife to live up to their happiness and their children with a series of ethical issues that the Holy Qur'an and narratives emphasize. In the teachings of Islam, this important issue has been studied with strange accuracy and scrutiny. Therefore, the present paper uses the library and documentation method to collect information, describes the main titles and topics of the topic, based on the descriptive-analytical method, and then explains The duties of couples before and after marriage with moral-jurisprudential approach. The results show that if the family environment is full of affection, it can spice up the emotions and grow virtues in individuals. Much of the psychological and psychological stresses on the families of today is a waste of livelihood in the family. From the point of view of Islamic ethics, it is necessary for men and women to go through the mistake of their spouse. By adapting jurisprudential rules on morality, couples should avoid physical or spiritual harm, and respect the dignity of their spouses and children. Among the cases of dignity, we can keep the veil safe from the eyes of the swearer.

Observance of justice in polygamy is one of the most important moral propositions in the family. In the Holy Qur'an, polygamy is permissible; however, with modification, it is limited to a maximum of four permanent women. Also, the Qur'an has ensured that equality between wives is a prerequisite for polygamy. The purpose of this article is to explain justice in polygamy. The research method is analytical-descriptive and documentary. In this article, based on verses relating to polygamy, the concept of family justice in terms of the Qur'an and traditions has been studied. The findings of this research indicate that swearing and alimony are the most important aspects of justice in the traditions of the infallibles (pbuh), and that inner justice, in which justice is in the love of the heart, and is unnecessary and beyond the will of man, is not included in the terms of justice in polygamy. Therefore, Islam did not oblige polygamy to anyone, but, given the nature of individuals, and on the expediency of the human community, allowed polygamy to be limited to righteousness in order to eliminate all wrongdoings in this regard.

Virtual social networks (such as Facebook, Instagram and Telegram) are constantly growing and the nature of social relationships has undergone change. The present article examines the negative results of the use of social networks (jealousy and monitoring of spouses) in marital emotional relationships. The main objective of this research is to investigate the role of marital jealousy caused by social networks in the wife's monitoring experience. This is a correlation study, in which 223 men and women who used daily social networks were selected by simple random sampling method. Participants in the study completed the marital jealousy scale in virtual social networks and monitored the spouse. The results showed that there is a significant relationship between marital envy (and its subscales) and the experience of monitoring the spouse in virtual social networks. Also, marital envy in virtual social networks has a significant role in predicting husband's supervision.

The praised and condemned reservation in Islamic ethics have a special place. In the style of Islamic life, reservation has been introduced as one of the treasures of faith and goodness and and is considered as one of the blessings of heaven. Of course, sometimes it is hideous, insulting and tormenting. Today, this issue has special position in the variety of relationships and information processing ahich we face. The guilty person does not have a moral decree, and it is based on the validity of the accusation, the mumble, and the disobedient (good and evil), and the cathom (concealer) is valued ethically. The present research seeks to analyze each case (malicious and obscene cover) and provide a regular categorization. The cover is mumbled and disdainful either about himself or about others who have each type. The secret of the secrets of the Muslim community and the secrets of the group and organization is in the form of a concealed mantle. The research method is analytical inference and the result of collecting data, verses, narrations and ethical works. The present study is familiar with a number of criteria, issues, exceptions, and reasons, and in the context of a mundane and discursive concealment, and enables him to recognize the ethical code in the subjects of the research.

The Almighty God for the purpose of blessing mankind and helping his growth has set a path to reach the throne and approach Him, and has set guides for this path. Divine prophets are the very same masters who show the truth, which reveal the path to the seekers of the truth and distinguish the path from the evil. Of course, humans have different morals and tempers; for this reason, various methods are needed for their education and guidance. In this paper, the prophetic method of Prophet Ibrahim (AS) based on the 125th verse of Nahl, has been investigated and the verses have been analyzed according to the methods of preaching, argument and controversy because, according to the above verse, humans are divided into three types of the followers of the truth, the evaders of the truth and the opponents of the truth. So, the preacher needs an appropriate promotional method to apply for each group. The results show that the most important method of preaching used by Abraham (AS) is the method of presenting demonstration.