Children education about acts of worship is of special significance in educational system of Islam. Researches show that most of those who give little importance to worship and other religious obligations in adulthood do believe in religion and religious obligations, but such factors as parent's carelessness or inattention of doing religious obligations on time, youngster's inexperience and lack of practice in performing acts of worship in childhood, and their unawareness of the philosophy and significance of religious acts of worship have an important role in this regard. So far, our educational system has not actually been able to create such readiness in the students to enable them overcome this problem. To solve the problem, it is necessary to make the youngsters familiar with religious obligations and acts of worship, and their philosophy and merits that can be suitable withpuberty age. Parents and teachers, as the main individuals in charge of children education, should prepare the grounds for children to learn and perform some religious acts.The present paper investigates the necessity of religious education for children, the necessity of explaining the philosophy of religious obligations, and parent's responsibilities in this regard.

The purpose of the present paper is examining the relationship between spiritual intelligence and adherence to religious obligations with cognitive emotion regulation among the pregnant women in Tehran. This descriptive study is a correlation. Using the available sample, 400 pregnant women completed cognitive emotion regulation, King`s spiritual intelligence self-report and adherence to religious obligations` questionnaires. The findings show that there is a significant and positive correlation between cognitive emotion regulation and spiritual intelligent and adherence to religious beliefs and their components. Adherence to religious obligations and a higher spiritual intelligence guarantees efficient cognitive emotion regulation. Among spiritual intelligence components, personal meaningfulness among the components of adherence to religious obligations and avoiding unlawful deeds predict cognitive emotion regulation. Also there is a positive significant relationship between spiritual intelligence and adherence to religious obligations among pregnant women.

Present paper studies the relationship between the extent of watching Persian language satellite TV channels and the preferred satellite TV programs and the level of religious obligation among mothers and daughters in Golpaigan city based on assumptions of cultivation theory and Stark and Glock’s model of religiosity. Present survey study was conducted on 380 mothers and daughters (190 mothers and 190 daughters) using a simple random sampling technique. Results from the research showed that there was a significant difference between mothers and daughters with respect to the extent of religious obligation and its dimensions (ideological, consequential and ritualistic) in that mothers showed more religious obligation. Also there was a significant inverse relationship between the extent of watching satellite TV channels and religious obligation and its consequential (-0.44), ritualistic (-0.376) and ideological (-0.310) dimensions and the strength of this inverse relationship was higher in daughters than that in mothers. Also there was a significant relationship between the types of satellite programs being watched by the subjects in that those with higher religious obligation tended to watch programs with scientific nature. Finally the results form multi-variate regression test showed that the extent of watching satellite TV channels and the type of preferred programs explained 25% of variance of religious obligation in mothers and daughters in total. Thus it can be concluded that one of the variables explaining the variance in religious behaviour is the extent of watching satellite TV programs.

Encouraging good and discouraging bad are two important chapters in Ancillaries of the Faith (Arabic: furūʿ al-dīn) which in comparison to the other ancillaries of the faith have been regarded less. It is because of forgetting the key problems such as ambiguity in the position and essence of them and the special different conditions which causes these to be wide- ranging specialty titles as not everyone with a little knowledge can carry on these two religious obligations. The author in the first chapter claims that these two religious obligations have different and several quiddities. Some have striving nature, some are counted in the chapter of criticizing and criticism and the others are of invitation to do good and advice and all these are except the kind of cultural type of encouraging good and discouraging bad and also the author clarifies strategies to get rid of what makes these be not regarded and give them the title of the forgotten religious obligations. In the second part, the author has considered encouraging good and discouraging bad in a different type in cyberspace and has disclosed the unknown secrets. The kind of research is basic –strategic and its style is descriptive with documentary- library/archival method.

The present article majorly deals with the relation of manifestation with behavioral norms of the mystics. It intends to show how, in the history of Sufism, the manifestation of the Beauty has brought such qualities as grace, goodness, and mercy of God into the attention of the lover mystic, making him spiritually intoxicated and giving rise to speeches and behaviors that suggest abandoning religious obligations. On the other hand, the manifestation of Glory has brought such qualities as overwhelming power, wrath, and dominion of God into the attention of the mystic, keeping him in a state of constant self-consciousness and leading him to observance of the norms and concentration on religious obligations and devotions. The first group of mystics is called Ashāb al-Sukr and the second Ashāb al- Sahw. Ashāb al- Sukr have been accused of abandoning religious obligations and at the same time known as men of abundant worship and devotion. This article, additionally, discusses the causes of this contradiction. Presenting certain arguments and evidence, the author establishes the point that there is no real contradiction. The theoretical grounds of the manifestation of the Beauty and such issues as the Unity of Being and the station of union and annihilation have given rise to different perceptions. However, in practice, there has necessarily been no matter of abandoning religious obligations.

This article seeks to provide an answer to the question whether the obligation of enjoining the good and forbidding the evil merely concerns a behavior which is overt and identified without any need to keep it under constant surveillance or in some cases the aforementioned obligation is not bound to any overt behavior or activity. Having mentioned different areas of protecting privacy as in creeds, physical body, residence, communication, information, the present research examines the articles 3 and 5 of the law of protection of those who enjoin the good and forbidding the evil against the Islamic Law and the Constitution. The findings of the research, while emphasizing the fact that the illegitimacy of surveillance and intrusions into people’s privacy include those measures taken to enjoin the good and forbid the evil, show that taking into account the general application of the verses and traditions concerning the question of enjoining the good and forbidding the evil, the necessity of these two obligations is not limited overtly to the abandoning of religious obligations and commiting inviolable things and no elaboration is found in the words of the Musliim jurisprudents between the abandoning religious obligations or committing inviolable things overtly or covertly. Hence, it seems that the legislator has made a confusion between the impermissibity of surveillance and universalizability of enjoining the good. 

The present research aimed to study the relationship between religiosity and life satisfaction. For this purpose, four hundred students of Islamic Azad University of Tabriz were selected in a multi-stages clustering sampling method and also Mabad questionnaire and life satisfaction scale were used. By analyzing the data of research, it was shown that there are positive significant relationship between life satisfaction and three dimensions of religiosity; acting to religious obligations, discretions and applying religion in decision makings and having choices. It was confirmed through multi-variable regression analysis of research data that dimensions of religiosity can predict life satisfaction changes in a significant way. Among three dimensions of religiosity, there was just two, i.e. acting to religious obligations and applying religion in decision making and choices, could predict life satisfaction changes with the certainty of 99%. Results showed that not only acting to obligations which is more individual-based in Islam, but also applying religion in decision making and having choices, which are more social than being individual, can influence life satisfaction.

Considering benefits (interest and utilities) of community or people (maslahat) and the comprehensiveness of Islam religion and its harmony with Takwin [creation] and Fitra (the original state in which humans are created by God) has resulted that the commands and prohibitions being set by God bring stability and realism. Investigating social functions of the religious obligation " prayer (Persian: äóãÇÒ ) " and its consequences is of the serious matter in this note. The question is what the worldly influence of the prayer as the religious obligation in the social area has. It can be said that the prayer (with creating a real relationship between the world elements (pillars) and parts) acts as guiding and supportive tools and from one side, with training social human being preventing the society deviances and from the other side, with drawing the main goals and the position of man in the Creation creates a background for coherence and being accompanied by the Creator and His will.

Discussions on the necessity or even permissibility of revolution and of forming an Islamic government has been a challenging issue in political fiqh of the contemporary world. Part of these disputes is concerned with the problem of ability of overthrowing the Pahlavi regime and running the society after the establishment of government and the duty of the legally competent to undertake religious obligations in this regard. It seems that in relation to this dispute, Imam Khomeini’s particular idea concerning the way in which the legal order is addressed to the legally competent persons, i.e. the theory of legal orders and its implication; that is, the idea of power as not being the condition for religious obligation (taklif) has had a direct effect on their functions in direction of the Islamic Revolution. This article, having studied the possible effect of Imam Khomeini’s theory of legal orders on the Islamic Revolution in two forms, i.e. “doubts on power” and “knowledge of the lack of power” comes to the conclusion that Imam Khomeini’s fundamentalist principle on which the legitimacy of revolution is based is essential to the theory of legal orders in connection with the idea of power as a condition in cases where knowledge of the possibility of gaining power is conceivable.

In this paper, in addition to investigate the pro and anti-ideas with Feiz, the strength and weakness of different ideas have been evaluated. Moreover, it has been tried to derive up-to-date sentences and rules in puberty so that it can be used in religious obligations and civil laws. This research is of theoretical type and the research method is descriptive-analytical and the method of data collection is library and has been done by referring to documents, books and articles.Ethical Considerations: In order to organize this research, while observing the authenticity of the texts, honesty and fidelity have been observed. In opposite to the famous sentence about puberty which knows 9-year-old for girls and 15 for boys for puberty, Feiz believed to the relativity in puberty. Feiz believed that the puberty is different from one to one or a religious obligation to another. the puberty for religious obligations can be given over to religious jurists, but in case of trades, criminal affaires, and marriage which are the reference of decision making and judicial rulings, age 18 is suggested for both man and woman. In the other side, age 18 covers all the ages (9 to 17) about puberty believed by all the previous jurists. Moreover, this age has been proved by human experiences in different societies during different ears.