نشریه مطالعات اسلامی زنان و خانواده
سال چهارم شماره 2 (پیاپی 7، پاییز و زمستان 1396)

In the early twenƟeth century, researchers addressed the issue of housework in their studies, and since then numerous suggesƟons have been proposed to determine it as an acƟvity which sƟpend should be allocated to it. In Islamic jurisprudence, housework, is similar to an opƟonal acƟvity or labor that one can do it. As a result, it is suscepƟble to be regarded as labor with alloƩed payment. But so far, jurists and lawyers in order to prove this issue have merely referred to one principle which is the principle of respect for Muslim property –a narraƟon based principle-. This study not only extends the basis to three principles of dissipaƟon, contaminaƟon, and unlawfulness of detriment but also refers to the verses of punishment of misdeed, unlawfulness of detriment and abuse which provides the possibility of reasoning for all Islamic sects. The arƟcle argues that according to the following reasons the denial of allocaƟng payment to women for housework causes the ground for abuse, oppression and detriment towards women’s rights: 1. women’s housework is suscepƟble to financial allocaƟon 2. wife does the housework hoping for accomplishing a partnership in the husband's assets along with maintaining her marital life; 3. the woman's silence is not a sign of Tabaro (donaƟon); 4. expecƟng the wife doing the housework is a significant indicator of the husband’s authoritarianism; 5. not paying emolument for housework is regarded as an instance of detriment and oppression to women. The research is based on the common method of deducing religious documents and the purpose is to extend the religious documentaƟon of emolument, so that the condensaƟon of the reasons for this religious decree provides credence for the legislator.

ConsolidaƟon of a family requires a stable relaƟonship between couples and the absence of husband imposes striking traumas on the family insƟtuƟon. Abandonment of family relaƟonship and absence have commonality in the concept of “the lack of the presence of the husband in the family”, however in terms of the dictums issued on them they are enƟrely disƟnct subjects. Consequently, it is necessary to examine the characterisƟcs of these subjects and to determine the disƟncƟve provisions and constraints related to each of these subjects, so that the specific provisions specified for each of them can be applied in required circumstances, especially in cases where the wife files a peƟƟon for divorce. The present study, based on a descripƟve-library method, proves that the provision of abandonment implies that the place of the husband’s residence is not unknown. Whereas, the provision of absence involves uncertainty about the residence of the husband. In addiƟon to that they are not certain whether he is dead or alive. Therefore, in dictum related to absence, jusƟfied absence does not abnegate the wife’s right for divorce, however, the husband’s return in the appointed Ɵme is influenƟal, divorce is reciprocal, administraƟng to divorce is determined by the judge, and the appointed Ɵme limitaƟon for the dictum of absence is four years. Nevertheless, in abandonment, the foresaid dictums are reversed and the duraƟon appointed for abandonment is between six to nine months.

Hazrat-e Masoumeh (SA), is regarded as a disƟnguished and unique unmarried female character in the ahl -Albeit family because of her absolute unmarried life –known as “frustraƟon at geƫng married” in the literature of women studies. Living twenty eight years of a successful life as an unmarried girl- whose eminent personality as well as her magnificent holy shrine is regarded as a center of chastening by numerous great and noble figures in the history of Islam- is assumed to be as an Islamic role model for “unmarried Muslim females remaining inevitably single” for their life. Obviously, marriage in Islamic logic, “is highly advised; in other words, it is supposed to be as a nonobligatory acƟon which is preferred to living a life as a single person in a normal situaƟon, but if a girl were not exposed to have a married life for a while or even throughout her whole life- due to the condiƟons which are not necessarily under her control- is it possible for her to find a brilliant and precious role model of girl’s singlehood in Islamic life style? Or, should the lack of marriage or staying unmarried according to the common and customary convenƟons be evaluated as equal to a drasƟc total decline? The present study highlights an Islamic model for bestowing a magnificent and impressive meaning to the life of those “remaining inevitably as unmarried girls” by referring to Hazrat-e Masoumeh’s (SA) existenƟal capaciƟes of personality. It is going to be emphasized that the dimension of “chasƟty” in Hazrat-e Masoumeh’s personality, being highlighted in the narraƟons of the infallible Imams, and the juxtaposiƟon of “remaining inevitably as an unmarried girl” with “chasƟty” which is manifested in the denominaƟon of the name Masoumeh -being chaste- can be regarded as a fundamental cultural guideline in bestowing meaning to the life of those “remaining inevitably as unmarried girls”. It means that in the Islamic culture the noƟon of remaining inevitably as unmarried girls is connected to chasƟty and purity not vice versa. This aƫtude is against the common pathological point of view which beholds that such girls or female characters are vulnerable to social and moral abnormaliƟes. In the theoreƟcal framework, the arƟcle employs parts of the symbolic mutual interacƟon theory, parƟcularly the emphasis is placed upon Cooley’s concept of “looking glass-self”.

The purpose of this arƟcle is to examine one of the arguments raised by the radical feminists on the permission of aborƟon, which is Ɵed to the negaƟon of the patriarchal theology of the Holy Scriptures. The desire of liberaƟng women from male oppression is idenƟfied as one of the most important aspiraƟons of feminists. According to radical feminists, freedom in aborƟon is determined as a criƟcal feature of supporƟng this aspiraƟon. Furthermore, radical feminists, in comparison to other branches of feminism, have advocated women's right in absolute freedom of aborƟon. Mary Daly, Rosemary Reuther and Caroline Whitbeck claim that in the theology of the Holy Scriptures women are idenƟfied as subordinate and inferior creatures, they also have been recognized as incomplete creatures both physically and raƟonally. From this point of view, they further assert that since men are controlling women's lives as owners, women have no right over their fetuses and children. For this reason, radical feminists, while criƟcizing the theological outlook of the Holy Scriptures, regard freedom of aborƟon not only as a crucial step to liberate women from patriarchal oppression, but also observe it as a moral acƟon. The present study seeks to analyze and criƟcize the argument of this group of radical feminists on the permission of aborƟon based on an analyƟcal and argumentaƟve method.

Divine religions consider ethical training as one of their most fundamental objecƟves required for individual and social prosperity. Lack of proporƟon between the level of ethical training on the one side and the level of ethical performance on the other is designated as the substanƟal challenge related to this domain. The purpose of this arƟcle is to address the foresaid disproporƟon in order to invesƟgate the challenges related to the domain of ethical training of adolescents in the realms of training, method and content. It also proposes some remedies for confronƟng and dealing with these challenges. The study is based on descripƟve-analyƟcal method. Based on the findings of the research, the challenges regarding these three realms are: 1) educaƟonal not paying aƩenƟon to the coordinaƟon between family and educaƟonal context, incongruous social sƟmulants, cogniƟve errors, disregarding temporal and local requirements 2) content: its inconsistency with the adolescent's capacity and needs, the content is knowledge-based not performance-oriented, ignoring the prerequisites, not paying aƩenƟon to the principle of gradualism (3) using passive methods, emphasis on cogniƟve advancement, lack of applying varied and creaƟve methods, eliminaƟng adolescents’ parƟcipaƟon in the educaƟonal process, inflexibility of the methods. This study proposes the following remedies for dealing with the preceding challenges: coordinaƟng educaƟonal centers, preparing the social context, preparing a systemaƟc and comprehensible program related to the cogniƟve, emoƟonal, and behavioral realms, using dynamic methods, noƟcing to adolescents’ temporal and local demands place requirements of adolescents, uƟlizing modern technology and ... .

AborƟon, according to the secondary decrees of Islamic law, is condiƟoned as a remedy for a defecƟve fetus in special circumstances. By examining the probabiliƟes related to the issue of aborƟon and analyzing the primary and secondary arguments, which order the prohibiƟon of aborƟon and agree on its permission in special circumstances, this study demonstrates that if the evidence of distress and adversity as secondary ones can allow the aborƟon of a defecƟve embryo before four months and before the soul is given to the embryo, they may also be able to formulate the permission of an aborƟon aŌer this Ɵme. Given the fact that from the very beginning of its formaƟon the embryo has the potenƟality of growing into a human being at enƟre stages of its development, aborƟng it at any stage, whether it has soul or not, is equal to impairing the life of a human being. Therefore, the issue of the given soul merely cannot be a convincing disƟncƟve alternaƟve for changing the illegality of aborƟon. Subsequently, the permission for aborƟon is due to detriment and distress considering the enƟre life of the fetus; otherwise aborƟon should not be permiƩed at any stage.