The Position of Rights and Duties in the Formation of Desirable Bioethicsin theFamily According to Morteza Motahari

Researchers argue that a plethora of factors are involved in the formation of desirable bioethics in the family, the most significant of which are the rights and duties of family members, in particular those of husband and wife, as the basis of the family system. As such, the present study seeks to examine the relationship between rights and duties and the formation of desirable bioethics from the perspective of Motahari.

Owing to the theoretical and qualitative nature of the research subject, a mixed method of textualism and contextualism are used for the purposes of the study. That is, the study initially focuses on texts and the potential semantic associations therein while considering the historical and political context and the intellectual and social developments within which the texts were delivered. The required information is collected from library archives through the index. Ethical Considerations: Principles related to research ethics and especially fidelity has been observed in citing the sources and references of the article.

Findings of the research indicate that, according to Motahari, desirable bioethics in the family are the ones that are based on respect for rights and duties, innate talent and acquired ability, as well as the rule of good companionship (… “Consort with them in an honorable manner” …). Moreover, the basis of the principle of equality, which corresponds to appreciating individual differences, loyalty, and self-sacrifice in the family and providing the necessary grounds for the upbringing of well-behaved children, are among the elements of good bioethics in the family system.

According to Motahari, the optimal model of bioethics is based on the denial of materialistic approach in performing rights and duties, acceptance of differences as a factor for respect and recognition of household members, consideration of individual differences, acceptance of innate differences, and acquired abilities of human beings as the main complement and the driving force of the household, and ultimately, the gift-like interpretation of Mahr (i.e., dower). As such, Motahari argues that even the most detailed matters such as women's employment, make-up, and fragrance, and the manner of conversation between the couples are extensively outlined by the optimal bioethics model provided by the fiqh.