فصلنامه مطالعات راهبردی زنان
پیاپی 88 (تابستان 1399)

The study of educational opinions and how to raise children has always been one of the topics in the education system of different periods. In the present study, an attempt has been made to deal with education from another perspective. In this study, the educational and moral views of Allameh Tabatabaei (RA) regarding gender have been studied. The method of the present research has been done from the perspective of the basic purpose and with a descriptive-analytical method, and the information has been collected by referring to first-hand sources and the library method. By collecting and analyzing information at the end of the research, it became clear that Allameh Tabatabaei (RA) believes in the equality of both sexes in moral education and considers both sexes as complementary to each other and defines fixed principles for both sexes. In moral education, he has a collective view rather than an individual one, although he has also paid attention to individual differences. Allameh (RA) says: The cause of solidity is the existence of virtue in men and emphasizes that this virtue is a special talent according to which worldly life, ie matters related to livelihood, is best organized and should not be considered a spiritual value that in Proximity to God is effective, he said.

In Islamic jurisprudence, the legitimacy of the testimony of a branch, which means testimony on martyrdom, is a definite matter; However, there are differences of opinion among the jurists regarding some aspects of this issue; Among the disputes is the validity of women's testimony in sub-testimony. Famous people have considered the impermissibility of women's martyrdom over another's martyrdom, and on the contrary, some jurists, led by Sheikh Tusi and Allameh, believe in the validity of women's martyrdom in positions that are evident from the main examples. It is like a debt in which the testimony of the original women is accepted. In the present article, after examining and searching the documents of the famous and opposite quotations, it is explained that none of the arguments of the two views, whose main argument was based on consensus and narrations on the subject of martyrdom, can prove the claim against Regarding the testimony of women, it is necessary to refer to the principle that according to the generalities and applications of the influence and validity of evidence, the principle is permissible for women to testify, and considering the lack of valid reason for leaving the testimony of women from this principle, Contrary to popular belief, women's testimony is permissible.

Diseases that have high potency has affected the different aspects of human lives. The issues rising from this virus are also disturbing legal relationships, and in some cases cause conflicts between rights and commitments. Due to the importance of the health of the people, and the importance of the society’s interest, Islamic law requires the infected person to quarantine himself, as one of the best way to stop the spread of the virus so that he would not put others on risk of infection. Rules of custody necessitates parents to take care of their children in any circumstances, but if parents are classified as high risk people, that means if they are infected it may lead to death, “No-harm Rule” would discharge the duty of custody, so it’s not obligatory (Wajib) to take care of the infected child anymore. Even though the specifications of custody and absoluteness of its reasons make it impossible to consider taking care of infected child as forbidden (Haram). On the other hand, if any of parents get infected, “No-harm Rule” consider the value of health of the child so it would dismiss the custody. “No-harm Rule” also exclude the infected man from duties on alimony, since this duty may require him to break the quarantine, and it’s causing extra risk of infection in the society. In this situation it’s governor’s obligation to support him by providing financial assistances or offering part time jobs that are compatible with quarantine.

The valuation of women's unpaid care and domestic work is one of the topics in the recent practice of international institutions. This issue is closely related to gender equality and the enjoyment of human rights by women and girls, and the fight against poverty and inequality. The solution offered by the international institutions in this regard, ensures the reduction and eventual elimination of the role of motherhood and counteracting the employment of women in domestic work and replacing them by transferring women to the public sector and providing paid and full-time employment for women. While in the desired model in the Islamic system, woman as the main axis and pillar of the family, has two important duties of motherhood and as a wife that its optimal performance is crystallized in the role of housewife and its full realization depends on the provision of specific requirements and conditions, including in the financial field, which is the responsibility of the spouse and the government. In this article, the evaluation of women's domestic work in the practice of international institutions and Islamic teachings will be comparatively examined, as a result of which, the distinction and conflict of executive and operational strategies in the two systems is evident. It is very important to pay attention to this important issue in the domestic legal system from the perspective of Islamic teachings and the need to fill the legal gaps in order to realize the rights of housewives and respect the role of motherhood.