نشریه مطالعات اسلامی زنان و خانواده
سال هفتم شماره 1 (پیاپی 12، بهار و تابستان 1399)

The present study seeks to present a model of positive moral relations between spouses based on Islamic texts in order to arrange the teachings of Islamic ethics in the family in an organized way. In this research, a moral model of spouses was obtained using the method of content analysis of Islamic texts and utilizing the jurisdiction of Islamic knowledge. To assess the content validity of this model, the achieved moral subcomponents and principles were presented to experts who were graduates of Islamic sciences and psychology, in the form of a four-point Likert scale questionnaire. Quantitative data were then analyzed using Content Validity Index (CVI). After inferring the ontological, anthropological and epistemological foundations of Islamic ethics of spouses, the moral principles of couples were identified and classified at two levels: first, the moral principles of self-centered spouses, including: justice, selfknowledge and self-improvement, chastity and self-control, patience and tolerance, and self-evaluation and self-vigilance; and second, the moral principles governing the relationship between spouses, including: amity, benefaction, good manners, managing house affairs, and meeting spouse’s needs. The content validity findings of the moral principles of self-centered spouses yielded the values of 81.0% < 0.9 for the moral principles of justice, self-knowledge and self-improvement, and chastity; 100% < 1 for the moral principles of patience, self-evaluation and self-vigilance; and 100% < 1 for the moral principles focused on the spouse by the experts. Moreover, the moral subcomponents of spouses at both the aforementioned levels indicated different validities of 81% < 0.9 and 100% < 1.

Which of the following approaches to defining gender justice is the most correct? The way gender justice is defined impacts on the practical and theoretical results of this field. Using an analytical-critical method, the present article studies contemporary feminist works by Persian-language writers on gender justice, and discovers two general approaches to the definition of gender justice. “Equality justice” is one of them, which regards any gender and legal discrimination between men and women as against justice and, in fact, considers equality in all areas to be the criterion for realizing gender justice. “Desert justice”, on the other hand, does not view equality or inequality as the criterion of justice; rather, it considers either of them to be possible on the basis of careful prior studies, and thus avoids prejudice towards the criterion of gender justice. According to this article, desert justice approach is the most complete approach to defining gender justice and in order to avoid relativity in the norms of the realm of gender justice, it is necessary, in this combined pair, to define gender as the definite “man and woman” duality, and thus to define gender justice as “desert justice to men and women” contrary to the prevailing feminist trend.

The present study aims to investigate the effect of sex education based on Islamic teachings on marital satisfaction of couples. It is a quasi-experimental research with pre-test post-test design and the study population are all the couples attending Ma’va Counseling Center in the city of Qom. From among this sample group, 14 couples were selected by convenience sampling method and randomly assigned to the experimental and control groups. The educational material was Bonyani et al. (1398) Sex Educational Package and the data collection instrument was Enrich Marital Satisfaction Scale (1998). The data were analyzed by analysis of covariance (ANCOVA) using SPSS 19 software. The findings show that the average marital satisfaction score of the male subjects in the experimental group was 231.28 before the implementation of the sex educational package and increased to 257.14 after the implementation of the educational package, while the average marital satisfaction score of the male subjects in the control group was 234.28 before the implementation of the sex educational package and 233.57 after the implementation of the educational package, which almost had not changed. The average marital satisfaction score of the female subjects in the experimental group was 235.42 before the implementation of the sex educational package and increased to 256.42 after the implementation of the educational package. The average marital satisfaction score of the female subjects in the control group was 238.28 before the implementation of the educational package and 236.28 after the implementation of the educational package, which almost had not changed. The results of this study indicate that sex education based on Islamic teachings has significantly increased men’s marital satisfaction (F= 9.041 and P= 0.004) and women’s marital satisfaction (F= 18.986 and P= 0.001).

In recent years, special attention has been paid to “life skills training”. Self-awareness has a special position and importance as the first and most basic of these ten skills. “Selfawareness” is the ability to know oneself and be aware of one’s traits, strengths and weaknesses, desires, fears and disgusts. Acquiring this skill thus plays a significant role in individuals’ mental health. What distinguishes the present research from the many prior studies that have been conducted in the field of self-awareness, is addressing the principles of this skill in the form of Islamic teachings. Therefore, using the descriptiveanalytical method, this article has been done with the aim of extracting the content principles of self-awareness cultivation in the adolescent group, by referring to the verses of the Holy Qur’an and the narratives of the Infallibles (AS). The extracted principles are categorized and analyzed in four areas of human communication, namely, relationship with God, such as principles of Divine wisdom, God’s justice, etc., relationship with oneself, such as having authority, being changeable, individual abilities, etc., relationship with others, such as human dignity, benevolence, justice, etc., and relationship with the world, such as the purposefulness of the world, its transitoriness, etc.

The use of stem cells in the production of germ cells and embryo is among the newest topics in the field of reproductive biotechnology. These cells have regenerative power and capacity for differentiation and transformation into other types of body cells. Meanwhile, the issue of guardianship over children created from stem cells is a problem which majority of jurisprudents attempt to justify and accept. However, the existence of opposition should not be ignored. The main concern of this research is that whether the title of paternity is totally denied or it is valid when the embryo is taken from a man’s cell or taken from a woman’s cell alone and becomes an embryo; whether in the first case, the guardianship, under any condition, belongs to the cell owner who is a man; and whether in the second case, the evidence of guardianship over the child holds for this woman as the mother or as a valid case of paternity as well, or the ruler is the guardian of the child and grants this guardianship to the cell owner who is a woman. In this article, the opinions of jurisprudents are expressed and examined on different possible conditions of embryo formation from stem cells, that is, from skin or bone marrow, either of them belonging only to a child, a woman, or a man.

Some pious Muslims, every now and then, find it necessary to merely have the relationship of affinity with a married woman for some reason. One of the ways that is usually resorted to is to marry the woman’s minor daughter, so that she, as the mother-in-law, would become Mahram. This action has created the suspicion of minor marriage. The famous opinion among jurisprudents is to consider even a temporary, momentary marriage with a minor to be the cause of affinity of the motherin- law and thus to approve this method from the viewpoint of jurisprudence. Some other jurisprudents, however, regard the girl’s enjoyableness as a condition for the realization of affinity. This descriptive-analytical article proves that, regardless of the possible individual, social, and familial harms or being ethically justified or not, the aforementioned solution is flawed since evidence indicates that affinity of the motherin- law is conditional upon the wife’s enjoyableness. Minor marriage, therefore, does not cause affinity of the mother-in-law.