Background and objectives: One way to find out the truth of objects and phenomena is to "ask questions" and people ask questions to resolve their doubts, but this gap in the field of military training for several years has caused learners not to find answers to their questions. The present study was conducted with the aim of an analytical approach to the reasons for hierarchy and obedience in military training. Methodology: The research method is descriptive-analytical and it is of a qualitative content analysis type. The statistical population included 16 elites and veterans of the Armed Forces who were selected by snowball sampling method. Research data were collected using structured interviews including 17 questions on the reasons for hierarchy and obedience. Findings: Based on the research findings and after analyzing the interviews and using different sources and texts, in the form of key content and main propositions, the reasons for each of these trainings was explained in detail. The philosophy and reasons for hierarchy and obedience in military trainings can be categorized in twelve classes, including coordination with Islamic standards, inferior and superior behavior, competency training, executive direction of commands and orders, maintaining the power and efficiency of the unit, the possibility of commanders' supervision, distinguishing the position and responsibility of individuals, the field of orderliness and order expectancy, accountability system and doing the duties, power axis and the fulcrum of forces and the bedrock of the growth and excellence of forces. Results: Knowing the reasons for military training not only does not damage its basis and authenticity, but explaining it makes it possible for students and learners to believe in it as a millennial human experience. In addition, the results include theoretical and practical achievements in the field of training and education of the Armed Forces of the Islamic Republic of Iran.

Among Middle Eastern religions, Judaism has the most extreme and inflexible Law which can be summarized in the concept of obedience. In Judaism, obedience has an ethnic and individual dimensions. According to this concept, there is a relationship between God and the People, so the obedience that God demands them to do, should be multilateral and complete like the wife’ s obedience to her husband and the children's obedience to their father. However, obedience to God that is manifested originally in the Ten Commandments, has gradually been generalized to a wider range of people such as sages, prophets, parents, etc. Emphasizing on the rigidity of the Jewish law, this article firstly seeks to assert the importance of obedience and its dimensions; and secondly by investigating the Old Testament, as the fundamental document of Judaism, it tries to give a true perception of the Yahweh's tremendousness and His extreme sovereignty over the People. Consequently, it can be said that according to the teachings of the Old Testament, Yahweh’ s sovereignty over the People and the individuals which mostly conduced to some worldly rewards, on top of which their settlement in the Promised Land, is so extreme and inflexible that disobedience from it ended up to a severe punishments throughout the history, such as diaspora, People's dependency to other nation and alteration or even invalidity of their selectness.

"Whether a duty of obedience to law is a moral duty as well" is one of the crucial questions in the field of Philosophy of Law. In this regard three answers are supposed:1- Obedience to law is not a moral duty;2- Obedience to law is an absolute moral duty;3- Obedience to law is a prima facie moral duty.Many of law philosophers (particularly some of the adherents to positivism e.g. Astin) attribute obedience to law to the fear of the sanctions and consider the law and ethics as pertaining to two separate fields. They simply believe that a moral duty to obey a norm cannot be inferred form its legality, as a legal duty to obey a norm, is not inferred from its morality.Some other philosophers including Kant, relying on the benefits of order, believe that, according to the imperatives of practical logic, in necessity of departure from natural status towards the constitution of a civil society, obedience to law is an absolute moral duty, and even if an immoral law is enacted by an evil and oppressive system, it must be obeyed.Another group, giving diverse explanations and reasoning, consider the obedience to law as a prima facie moral duty that may be disregarded if outweighed or balanced by other moral reasons. The latter opinion has attracted more adherents and is considered a moderate opinion. In this regard, the author is of the opinion that the criterion for morality of a social conduct is a social one. Such criterion is determined and confirmed by the society to which the individual, or more accurately, the "person" belongs. Induction in social criteria reveals that, in most democratic societies, they confirm a prima facie moral duty of obedience to law. Such induction is of course, imperfect and does not amount to a general rule. Practically, in most non-democratic societies, it is not the case. It appears that in non-democratic countries, most of the people, only after an examination of content, feel a moral obligation to obey the law; and unless the law is reiteration of a moral duty, only reasons of either utilitarian or prudential character urge them to obey.

The present research has a main concern and it is to study the relation of consent and obedience from the viewpoint of the question of law. In a political theory like Locke’s, there is a fundamental complexity and that is believing in free equal men while justifying law as something which requires obedience. For Locke, law is the place of balance of consent and obedience. On this basis Locke tries to show that law is something of the kind of contract in which people consent to be subjects of a politico-legal order. According to Locke, human being is an entity which has self-governing in a fundamental way. In political society, this capacity appears in the Legislative and therefore it is the basis of political society. Hence Locke places the Legislative at the top of the political order. However, there are limits and conditions that shouldn’t be exceeded or violated by law and the Legislative. On the other side, although law should always be in the direction of public good, what makes law valid and legitimate is the bond of law and people’s consent. The lack of the bond abolishes the legality of law. There can be drawn no distinction between a law without consent and command of a bandit. So patriarchal expediency and discerning the good of the people are not sufficient grounds to justify law and political subjection.

Anxiety disorders are one of the most common psychiatric disorders that cause problems for millions of people every year. The main component in this disorder is "worry". If an individual's parents suffer from generalized anxiety disorder, they are constantly looking for reassurance from their child. And part of these safety-related behaviors take place in the form of instructions that such parents give to their children,On the other hand, obedience to parents is one of the issues raised in the hadiths of the family of Allah, may peace be upon them, the researcher seeks to investigate the characteristics of pervasive anxiety disorder in modern psychology and jurisprudence on the ruling of obeying parents based on the opinion of Shia jurists, the duty of children Specify these parents. In this research, in addition to using the analytical descriptive method, the religious ijtihad method has been used,In the end, it became clear that obeying parents is not absolutely obligatory, but obeying them is obligatory only in two cases, and the children of parents with generalized anxiety disorder do not have to obey their parents' commands and commands, which are caused by their disorder.

This study, by analyzing and comparing the historical propositions in the ancient sources, investigates this research question: in the uprising of Imam Hussein, what methods were used to invite and attract the public obedience? Based on the findings of the present study, the proponents of this uprising (whether Imam Hussein (AS) or followers and commanders) aimed to create an attitude, re-explain the position of the Imam in the community, represent the illegitimacy of the Yazid government in religious culture, and reveal the value aspect of the uprising. These methods have been implemented with three tools of reasoning, repetition, and creating cognitive inconsistency and explaining contradictions. Also, in this uprising, the tendency was created and the invaders of the uprising followed the tendency towards the Imam based on eternal interests, the inclination towards martyrdom based on the value of jihad, and warning about the harms of disobedience and not confronting the Imam. As a result, it was found that the Ashura uprising was a comprehensive movement in the field of religion, politics, and society that created a kind of post-age culture as a standard culture and its invitation was organized in the two methods of attitude and tendency towards the diversity of audiences. Its invitation has been organized in two maximum layers in accompanying the Ashura uprising or the minimum in not accompanying the enemies of the uprising.

The issue of a woman's obedience to her husband is rooted in the belief in the man's leadership within the family. This belief is supported by Shariah texts and is commonly accepted by Islamic jurists. Scholars from Islamic schools of thought, including the Jafari sect, have discussed the extent of a woman's obedience to her husband. They consider the preservation of the family's well-being and happiness, as well as the fulfillment of rights, to be the man's primary responsibility as the head (Qawāmiyyah) of the household. However, they also acknowledge that specific requirements, such as the wife's freedom to sexually enjoy herself (Istimtā’) and leave the house, are not universally applicable and should be determined based on individual circumstances. This research, conducted through a descriptive-analytical approach and utilizing library resources, explores the criteria for a wife's obedience to her husband in legal matters, including employment. These criteria are derived from Shariah texts and include factors such as the prohibition of cruelty, greed, and the violation of the wife's rights, as well as the avoidance of harm to her.

For Imamiye Shiism, those of authority, ululamr, are limited to infallible Imams from the Household of the Prophet (a.s.). On the view, legality and absoluteness of their authority lie respectively in Divine appointment and infallibility. The Sunni Muslims but Fakhr-e-Razi, However, have intended authority in a common meaning including different cases and considered him as lacking of sin to be legally obeyed. This paper has presented some objections against the view. Razi, having regarded the council of the elite to be of authority, emphasizes its absolute authority. He has taken the absoluteness to be lying in the elite's infallibility. Though Razi agrees with Shiite view on infallibility of those of authority, he has opposed the Shiite with some objections; while none of his objections can be accepted.