نشریه مطالعات اسلامی زنان و خانواده
سال سوم شماره 2 (پیاپی 5، پاییز و زمستان 1395)

Family is regarded as the center of the extensive changes both, in the present and in the future. Accordingly, this queson has aroused a great deal of researchers and sociologists concern. The changes in the family life include not only its very existence and breakdown of its relaonships, but also include its different dimensions and elements (values, structures, funcons, and relaons). Such changes are referred to in Islamic sources of hadith in two secons; the first, dealing with issues on apocalypse and the second on the reappearance of Imam Mahdi (P.B.U). Family changes in the apocalypc era significantly constute a breakdown of family relaonships, not holding on values, aenuaon of posive funcons, destrucon of healthy relaonships, widespread of liaisons, and alteraon in the roles of family members,…etc, in addion to the suffering of most families from these challenging problems. The narraons relang to the reappearance of Imam Mahdi (P.B.U) confirm that the reappearance of Imam will be in a sensive and portentous me, and Imam Mahdi’s aim is to direct family and society and guide them how to choose the right path. This can contribute to seng the frame of the opmum family condion in the light of the promised Mahdism- oriented and to the inevitability of society’s aenon to this high ideal, as the perspecve of a religious society. The research is based on documentary and library-based method and on different sources of Hadith and sociology as well as recent data and stascs from formal instutes and valid cites.

Recently, due to the increasing importance of women’s studies, the impact of the role of gender on man’s soul, which is considered as one of the issues of philosophical psychology, today receives more aenon than before. Whether femininity or masculinity makes a disncon in human soul or whether raonal soul is free from the element of gender and is the same in both sexes is among the issues of Islamic philosophy which has not been solved so far. Although, covering the menoned issue and answering this queson is the foundaon of proposing many theories in all the areas of human sciences, we can rarely find in the thought of Muslim philosophers a comprehensive, unanimous, and coherent theory in this regard. However, the rules and principles of the ontology and psychology of Islamic schools of philosophy, such as principality of existence and gradaon of existence, mode of creaon of the soul, intensified substanal moon, vercal level of the soul, the relaonship between soul and body can have different effects on this issue. Along with making a study of these philosophical principles and their influence on answering the queson about the role of gender in one’s soul, this paper points out to the final outcome, which is regarded as the prerequisite of the principles of philosophical psychology. The findings of the present study show that, although gender cannot be considered as an accepted differena and the two sexes cannot be regarded as two different human types; gender definitely exerts impact on the individual’s general identy and even the highest levels of raonal soul cannot be considered to be completely devoid of this influence.

Internalizaon of Efaf is one of the significant subject areas of Islamic educaon. It refers to the acons taken by a trainer to create and reinforce connence in the trainee. The present study seeks to idenfy the methods of internalizing the moral value of Efaf in the light of Islamic and psychological texts. Examining the contents of the Islamic texts on the issue of Efaf, this paper draws out from them the related methods by making content analysis. The research findings point to the influenal methods (behavioral ones) for internalizing Efaf, which are: 1. exemplificaon and seng a paern; 2. affecon, compassion, and devoon; 3.maintaining self-esteem; 4. habituaon and adjustment; 5. encouragement; 6. punishment; 7. hypothesizing; 8. exerng aracon; 9. prescripon and proscripon; 10. consulng; 11. conniving and disregarding; 12. representaon; 13. Playing games; 14 benefing from art; 15. poetry, lyrics, didacc literature; 16. quesons and answers.

Amir al- Momenin’s views about women can be understood by examining all the statements aributed to him; therefore, a review of the chain of transmission, origin, and evidence confirming the authencity of narraons play a significant role in represenng his system of thought. The phrase “women’s lacking in raonality” which comes in the 80th sermon of Nahj al-Balagha is one of these statements. This arcle tries to study the history of the menoned sermon in the early sources and explore its origin. According to the findings of the present study, the aforesaid sermon is part of a leer that comes in Dinvari’s Kotob Al- Imamah and Wal-Siyasah (828-885 ad), Thaqafi’s Al-Gharat (896 ad), and Tabari’s Al-Mostashrid (940 ad) before it appeared in Nahj al-Balagha. The part related to the 80th sermon the phrase “women’s lacking in raonality” had come only in Al-Mostarshid before Nahj al-Balagha appeared, and then it was quoted by the sources which came later on. The 80th sermon in Nahj al-Balagha is Morsal and it was cited through the public in Al-Mostarshid and is not firmly based. Accordingly, the idea that Imam has said that women are lacking in raonality and other parts of this sermon is not founded. Based on Sharih Ibn Hani’s account, Shaabi’s report about Imam Ali’s (P.B.U) leer is rejected because its chain of transmission is unreliable. Consequently, the idea that this is leer or sermon is not accepted, because it is assumed that contents are aributed to him.

The condion of women’s presence in the society and their social role playing should be considered not only as a problem but also as a crical challenge for the Islamic Republic which is trying to maintain women in the Islamic context of its structure and at the same me is trying to consider direct social roles for women.In his discussions Motahhari implied that for achieving the foresaid model, two elements of feminine features of women and their humanity should be paid aenon simultaneously. This should be carried out in a way that women do their social responsibilies in an axis compable to their feminine features; but the problem is that he did not go further and addressed this issue too generally. This paper seeks to represent the aforesaid model by addressing Hazrat Zainab’s(SA)acons at the me of Events of Karbala by improving Motahhari’s point of view (consideringtwo elements of feminine features of women and their humanity) theorecally. In this regard, examples of this “ social role playing based on a different axis” are presented by reviewing available and valid evidence about her presence and acons at that me: it examines how at the night of Ashura, Imam Hossein’s (P.B.H) recommendaons for preparing Hazrat Zainabis adapve to the aforesaid elements; it defines why on the day of Ashurashe did not defendImam Hossein’s (P.B.H), and how she was responsible for the pracce of proselyzing; and on the day aer Ashura, how she proved real and praccal victory of Imam Hossein (P.B.H) in the bale of Karbala by making the enemy to cry.

Following the transion from a tradional society to a modern one, the change in marriage paerns and condions of building a family life brought about some changes in the objecves, funcons, and necessies of building family life. This arcle makes a comparave study of the atudes of single and married individuals about the funcons of marriage using a qualitave approach and content-based analysis. The stascal community includes all the married and single men and women in Tehran. The sample comprises 55 single men, 57 married men, 66 single women, and 60 married women who were selected by using a purposeful and available sampling method. The quesons and answers are based on sudden interviews and the interviewees had open queson: “what is the funcon of marriage?” The answers to this queson have been classified by some psychologists by making a content-based analysis. Chi-square is also used for analyzing the individuals’ atudes. The answers are divided into six categories: physical, psychological, social, economic, religious, and spiritual. Making a comparison, the arcle reveals some significant differences between married and single men and women on these issues. Considering the physiological funcons of marriage, both single and married individuals have common views. However, the atudes about psychological, social, and economic funcons are different. Single individuals pay more aenon to religious and spiritual topics. Furthermore, the research findings indicate that, despite the congruency and incongruity between the atudes of the individuals, which implies that the individuals’ atudes about the funcons of marriage have undergone some changes; they think that marriage has various funcons, which shows the high and important posion of marriage and the tendency towards marriage among them.