Karim Alimohammadi; Roghayeh Sadeghi Niri
Abstract
One of the issues related to life after death and resurrection in the Holy Qur'an is the state of bonds and relationships between humans, which verses indicate the severance and destruction of all relationships after death. One of the strong reasons for this is people's fear of the Day of Resurrection ...
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One of the issues related to life after death and resurrection in the Holy Qur'an is the state of bonds and relationships between humans, which verses indicate the severance and destruction of all relationships after death. One of the strong reasons for this is people's fear of the Day of Resurrection and the stages after it, as well as sinful and bad relationships and friendships. In other verses, the joining of people to the family and the survival of friendships can be seen in the afterlife. With a superficial look and not recognizing the correct examples and neglecting the application of the verses, we come across an apparent contradiction. The point that has been taken into consideration in this research is the situation of believers and infidels in different stages of the hereafter and the axis of communication. Considering these two cases, apparently different verses in this context become specific to a specific group. In general, the verses that express the severing of family ties are relationships that are not God-centered, but relationships that are based on faith and piety will last in the hereafter. In this research, according to the axis and causes of bonds, which are either divine or material and explained by the Qur'an itself and traditions, the examples of the verses of cutting off relationships and their survival are well clarified.IntroductionOne of the issues related to life after death and resurrection in the Holy Qur'an is the state of bonds and relationships between humans, which verses indicate the severance and destruction of all relationships after death. One of the strong reasons for this is people's fear of the Day of Resurrection and the stages after it, as well as sinful and bad relationships and friendships.In other verses, the joining of people to the family and the survival of friendships can be seen in the afterlife. With a superficial look and not recognizing the correct examples and neglecting the application of the verses, we come across an apparent contradiction.The point that has been taken into consideration in this research is the situation of believers and infidels in different stages of the hereafter and the axis of communication. Taking these two things into consideration, seemingly different verses become specific to a specific group in this context.In general, the verses that express the severance of family and lineage are relationships that are not God-centered, but relationships that are based on faith and piety will last in the hereafter.In this research, with the descriptive-analytical method, according to the axis and causes of bonds, which are either divine or material, and explained by the Qur'an itself and traditions, the examples of the verses of cutting off relationships and their survival are well clarified.Research Question(s):The main question is whether worldly communication will be completely cut off in the hereafter or not?Literature ReviewNo background was found in this field.MethodologyThis research used the descriptive-analytical method, according to the axis and causes of bonds, which are either divine or material, and explained by the Qur'an itself and traditions.ResultsAmong human beings, there are relationships and bonds such as kinship and friendship as required by life in the world. The relationships that exist between people in the world are either physical or spiritual and many different relationships between people have been explained in the Qur'an. And he has expressed the importance of some. According to some verses of the Holy Quran, relative ties and friendships are severed in the afterlife and the relationships that exist between people in the world are cut and ineffective. And even based on other verses, relationships will be stretched to the point of enmity in the Day of Judgment. However, other verses in the Qur'an express the survival of relationships between individuals and the joining of believers to their families and close parents of God. According to the findings of this research, the severance and survival of worldly ties in the afterlife depends on the axis of relationships, only the lineage and the reason that existed in the world due to the necessity of worldly conditions is meaningless in the afterlife. In general, if it is due to material love and affection, it is because materiality is perishable, that love will disappear. If the cause of connection, whether spiritual or kinship, is sin and divine transgression, not only does it disappear, but it also turns into an enemy. All relationships that are based on faith and piety and formed for the sake of God and in His way, because it is not material, will not disappear, and maybe they will be stronger and more complete than before. These are the bonds that will join each other in the hereafter and are worthy of intercession by God's permission.ConclusionIn general, the verses that express the severance of family and lineage are relationships that are not God-centered, but relationships that are based on faith and piety will last in the hereafter.In this research, with the descriptive-analytical method, according to the axis and causes of bonds, which are either divine or material, and explained by the Qur'an itself and traditions, the examples of the verses of cutting off relationships and their survival are well clarified.
Saleh Hasanzadeh
Abstract
Feminist thought considers the whole truth of the human being to be limited to its body. Thus, by observing the physical differences between the two genders, it divides human beings into two different and even opposite groups: the man with superior physical strength, the principle of humanity; and the ...
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Feminist thought considers the whole truth of the human being to be limited to its body. Thus, by observing the physical differences between the two genders, it divides human beings into two different and even opposite groups: the man with superior physical strength, the principle of humanity; and the woman with physical weakness, a submissive and obedient of man. In this type of anthropology, the demand for equal rights seems justified if and only if any difference between the genders is rejected. While the Islamic worldview basically considers the truth of humans' existence to be its soul, neither its body nor the sum of its body and soul; Moreover, since the soul is free from any flaws of being male and female, there is no difference in the humanity of individuals. Gender grandiosity in feminist culture and the deprivations that women have suffered as a result have led them to deny gender. This paper aims to show that feminist teachings in the field of women and family are not compatible with the teachings of Islam, but this inconsistency does not prevent a comparative and objective study between two perspectives without value-laden judgment. Also, this paper, through library research and content analysis, analyzes some issues of the family institution with a focus on women from the perspective of Islam and feminism. The novelty of this paper, in addition to comparing the two perspectives, is to learn from the declining family in Western culture and to avoid the adaptation of destructive Western cultural elements and extremist feminism.
Mohammad Fatehi; Mohammad Javad Tavakoli Khaniki
Abstract
Feminism in general and Islamic feminism in particular has been the most prominent movement in modern times to protect women's rights. Since Islamic societies have always been exposed to a wide range of ideas and norms emanating from Western culture, the wave of Islamic feminism has been raging in many ...
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Feminism in general and Islamic feminism in particular has been the most prominent movement in modern times to protect women's rights. Since Islamic societies have always been exposed to a wide range of ideas and norms emanating from Western culture, the wave of Islamic feminism has been raging in many Islamic countries since the late 1990s. Since this movement carries the Islamic suffix, it tries to introduce itself separately from Western secular feminism and thus create a suitable position for itself among Islamic societies. Given that Islamic feminism can be a potentially effective tool for cultural aggression against Iranian society, the present study aims to investigate the negative consequences of promoting the idea of Western gender equality in Islamic countries based on the Quran and hadith. The main approach in this study includes text-based hermeneutics and theme analysis based on an interview with experts. The results obtained in this study show that, firstly, Islamic feminism is basically no essentially different from Western secular feminism; secondly, Islamic feminism is associated with socio-cultural harms such as shaking the foundation of the family, denying the veil and chastity, leading society towards a bisexual society and, more importantly, undermining the position of women in society.
Mojtaba Atarzadeh
Abstract
Throughout history, women have always been ignored, and their independent identities have been subject to damages worse than the physical abuse by the social systems governing different societies. Although there have been some attempts to improve the status of women, there has been no significant change ...
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Throughout history, women have always been ignored, and their independent identities have been subject to damages worse than the physical abuse by the social systems governing different societies. Although there have been some attempts to improve the status of women, there has been no significant change in this regard and their inferior status has continued as there has seldom been any attempt focusing on reviving woman’s dignity. During the movement of monotheism, the leaders have paid more attention to the restoration of the personality and independence of people, with the aim of breaking with the deviated and sorrowful status of this world and going toward God. Moreover, feeling secure, in terms of existence, away from being female or male, is being pursued so as to make way for presence which is a prominent feature of human in everyday social activities. Among numerous acts against misogyny, the act of the Prophet (pbuh) in his time against misogynous social contracts was a giant stride forward. Furthermore, if women had wanted to disobey those contracts, they would have faced much anxiety and depression so that they would have lost their motivation in taking part in social activities. Therefore, the prophet (pbuh) was able to pave the way for respecting women in its best way by kissing his daughter’s hand, respecting his wife, accepting economic independence of the women, etc. This proved that not only should not woman be looked down, but also they should be looked up so as they will be able to take part in social activities more confidently.
jamal farzandvahi; fatemeh ahmadi
Volume 4, Issue 10 , April 2013, , Pages 67-84
Abstract
Family is a human society in its smallest scale, the relationship between members of which derives from a blood and emotional connection, each having a specific role. Such roles create relationships that have certain obligations, duties and rights. The roles of partner, father, mother, and child exist ...
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Family is a human society in its smallest scale, the relationship between members of which derives from a blood and emotional connection, each having a specific role. Such roles create relationships that have certain obligations, duties and rights. The roles of partner, father, mother, and child exist in a family, and thus create relationship rights for those who assume the roles. Administering and maintaining those right in the family insures the order and discipline in it as a part of the society, and getting to know moral codes and instructions for the family and abiding by them will keep the passion and kindness in the family fresh and strong and again reinforces its order and strength. This research attempts to clarify and discuss the rights and morals in the family as a system and has adopted a descriptive-library method for collecting data.
