جستجوی مقالات مرتبط با کلیدواژه « duty » در نشریات گروه « ادیان و عرفان »

Custody is a right and at the same time a duty, which the law entrusts to the parents to keep the child. Two issues have been considered as challenges in this article; On the one hand, custody is the right of the parents, and on the other hand, custody is recognized as the duty of the parents. This issue has increased the difference between jurists and lawyers regarding the removal of this right. Therefore, in this article, an attempt is made to examine the aspect of the right of custody and how it compares with the duty. The approach of this article is descriptive-analytical; Library sources have been used to collect data. The result of this article considers custody as a right that can be revoked and transferred for parents in the relationship between themselves, and in the case of their disapproval of custody at the same time, it is a duty for one of the parents who has priority for custody at that time. It is known (because the right of the child is preferred over the right of the parents) and the guarantee of civil and criminal enforcement is applied to the person in charge of custody.

One of the basic questions in the field of ethics is the observance of moral values by God. Virtue, Deontological & Teleological Ethics are three approaches in this regard. Followers of Virtue ethics have sought to justify the observance of values by God by relying on the attributes of divine perfection. Followers of Teleological ethics consider a specific goal as the source of moral value and determine other values and moral requirements based on it, & followers of Deontological ethics, introduce the must as the principal must and infer other moral musts and values from it. This article argues that the Deontological ethics is not only incapable of justifying the observance of moral values by God, but is fundamentally false. On the other hand, virtue and teleological ethics are not fundamentally different from each other. Third, teleological ethics has two different interpretations, only one of which can clarify the observance of moral values by God. By comparing these three approaches in an analytical way, this article examines the proofs of their correctness and validity and tries to provide the necessary explanation for the observance of moral precepts by God with a teleological approach.

The present study, which is a descriptive-analytic research and has been conducted through content analysis method, examines the concept of Tamkin (Wife Obedience) and its related effects in marital life based on jurisprudence of Islamic schools of thought and law. Tamkin (Wife Obedience) in jurisprudence has a special usage which means the husband’s right to enjoyment with his wife. From the jurists’ point of view, Tamkin (Wife Obedience) has a specific meaning, namely, the fulfillment of the man’s sexual desire, and a general meaning, namely accepting the management of the husband and honoring his will to run the family. The results of the study indicate that one of the most important issues about Tamkin (Wife Obedience) is to prove that if it is Haq (Right) or Hukm/ Taklif (Decree/ Duty), because if it is Haq (Right), the right holder can abolish his right and not exercise it, and if it is a Hukm/ Taklif (Decree/ Duty), it is indestructible. According to the common theory in Islamic jurisprudence, the obedience is obligatory on the wife, and it is a right for the Husband and if the wife refuses, she is considered to be Nashizah (Disobedient Woman), and falling of the right for receiving Nafaqa (Alimony) Ta‘zir (Punishment) and the fall of the right to take an oath are the guarantees for it. According to the verses of the Quran, traditions, Consensus (Ijma‘) of jurists, rational reasons, and legal articles, the final result is that Tamkin (Wife Obedience) is Hukm/ Taklif (Decree/ Duty).

There is no one who has never face the question of life after death. Since the prophets and their successors have communicated the divine message of posthumous life to people, in this paper I seek to show that every human being innately apprehends the necessity of this communication, and its recognition is just in need of a closure. Thus, it will be clarified, through a rational method and conceptual analysis, that the optimal order (al-niẓām al-aḥsan) is apprehended when none of its constitutive parts is ignored. If reason grasps the natural world without the afterlife, then it will encounter explanatory gaps when facing the questions of theoretical reason. The explanatory gap has a different story when it comes to practical reason. Not only does practical reason lead and oblige one to moral actions, but also puts the moral world along with the natural world in order to complete its rationality. Reason cannot fully support the rationality of moral actions without a moral world and moral life after the natural life. In this paper, I will draw on moral concepts to argue for the necessity of the existence of another world. The argument deploys premises graspable by everyone in order to turn into a proof. The departing point of the argument is the general notion of the moral concept of “duty.”

Hajj is one of the most important acts of worshipping which is obligatory on those who can fulfill all the required conditions and its necessity is proved by several verses (e.g. Al-Imran: 97) and hadiths. Tawaf is one of the most prominent rituals of the Hajj. Since the presence of the excused women in the mosque is forbidden, and Masjid al-Haram is the place for performing Tawaf and the condition for its performance is purity, the excused women should delay their Tawaf until they are clean. On the other hand, the time for performing the rituals of pilgrimage such as wuquf in Arafat and Mina is specific. So, what is the duty of a woman, excused after being Muhrim for Umrah Tamattu and prior to performing Tawaf or during Tawaf but is not clean until the last opportunity to be a Muhrim for Hajj tamattu? Can she perform Hajj tamattu in the same year or should she perform it in the following years? And in general, what is the duty of the excused women to perform the Tawaf of the Hajj? In fact, the opinions of the great scholars is different in this regard. Studies show that scholars have a consensus on the duty of women who confront with the religious excuse during Tawaf to leave the Mosque quickly, but they disagree on how these women should act afterwards. In this study, we investigate the opinions of the scholars on the conditions of Tawaf for women with religious excuses

The discourse of «spirituality without religion» or «spirituality without legislation and duty» is one of the effects of the natural evolution of the West''s rational and experiment-based civilization، which has penetrated among the intellectuals of our society. It is a discourse based on which modern spiritual groups with popular and sometimes dangerous beliefs and teachings are formed and developing rapidly. So، explaining the features of Islamic rites، the present paper seeks to expound its methodology and how it affects the process of religious spirituality-seeking and determine the position and importance of Islamic rules in this domain. In this regard، such features as revealed nature، morality-orientation، formativeness، symbolism، repetition، continuation and collectivism are recognized and expounded.