نشریه اخلاق وحیانی
پیاپی 1 (پاییز 1391)

Moral order in Islam is in some ways distinct from other ethical systems which one of the most important aspects is the agent origin. Other ethical systems consider the intellect, society, original nature and other factors as the cause of the ethical propositions’ emergence, but the fact is that the Islamic ethical framework originates from revelation by the consensus of religious scholars. In fact these propositions are from specific fundamentals which they are originated from revelation. These three elements (i.e. propositions, basis and divine source) are so integrated that if one of them refers to a basis which has not been attributed to revelation, that ethical system are not called Islamic ethics. This paper seeks to clarify the contents of Islamic ethics and recognize it from other ethical schools.

Ethics explains various descriptive and prescriptive areas of epistemological, logical and valuable topics. Defining the relationship between ethics and religion is one of the common topics in ethics researches. In here morals means statements and ethics, and religion a series of realities expressing mundane vision, manner and actions leading to human happiness. There are three approaches in defining the relationship between the ethics and religion: differentiation, unification and interaction. Utilizing Quranic verses, author has expressed the ethics interaction theory and religion independence to ethics and vice versa.

This world and the other world are the two best Divine Order with different rules that human as a rational creature and the owner of the will, find himself responsible in both. He must choose between two worldviews of life, the choice which specifies his existential status: either he should believe in the connection between this world and the other world - as it is indeed – or believe in separation and confine himself to this transitory world. He should practice in this world under the rules of the other world, which are the same as the norms of ethics, or organize his life merely under the natural rules of this world. This choice and decision making is based on conflict in human inward, which is called "Intellect and Soul Conflict". Soul belongs to this world and intellect belongs to the other world, each of which leads human to its own direction. This research is to introduce and prove the other world as the ethic rules.

Ascription and moral relativism are of important issues throughout the history of philosophy. Some people impressed by the findings of cultural differences; societies; customs; And even personal tastes, with rejecting every kind of generalism and ascription in the scope of ethics’ rules, have inclined toward relativism. On the other hand, some people consider relativism unlike the intellectual findings and believe in it to the detriment of individuals and general interest of the society. Relying on religious beliefs and intellectual comprehensions, Muslim philosophers believe that ethics’ rules originate from reality and they don’t believe in relativism. Grand Ayatullah Jawadi Amuli, commentator of exalted theosophy and Islamic philosopher, with respect to human knowledge and the methods to obtain it, and totality and immortality of moral principles and precepts, has rejected any kind of moral relativism or even relativism in anthropology, and He has proven being scientific and discursive of moral principles referring to human experience on recognizing moral precepts. This paper tries to describe the Exalted Theosophist’s reasoning on criticizing the fundamental components of moral relativism, and also His arguments on Ascription and Totality demonstrate the true basis of moral principles and precepts.

Gender relations and moral worth are of the fundamental issues in ethical researches. At the present era, movements of the so-called "proequality between women and men" have always believed that the ethical norms are not based on gender relations. Although some of them have contradictorily claimed that women have superior features. The more common approach in this regard is the following theory:"Although gender may affect on legal norm, it cannot be the origin of the difference in the moral norm". In this paper, with respect to various layers of moral norms and theological and philosophic presumptions in ethics together with what it is in the Quran and Hadithes, it will be shown that the gender may affect on some layers of moral norm, whereas the foundation of some of other layers on gender is impossible.

By the characteristic of being revealed and monotheistic, monotheistic ethics makes the Islamic Ethics distinguished from other ethical schools. In today’s societies there are three or even four ethical schools with very long history: Greek Ethical School, Comprehensive Ethical School, Relativism and Elite Ethical School. Although these ethical schools attempt to adjust individual and social manner of their followers, and donate welltrained people to the society in terms of ethical principles, they have different effects on the basis of their specific attitude to human role, human place and purpose of his creation. On the viewpoint of Allameh Tabatabaei becoming ethical, one should become familiar with the teachings of monotheistic, and whole the ethics will be the inception to this human sublime point. In this paper we will examine quiddity and components of monotheistic ethics from the viewpoint of His Highness.

Through human life history has been emerged numerous religions each of which has its own disciples. On the one hand history has demonstrated numerous conflicts among religion disciples. Qur’an, the eternal and ecumenical Divine Book, offers principles and solutions which drive human to peaceful life and safety. The mentioned principles are: belief in human dignity, attending to common principles of religion, respect to sacred affairs of religion disciples, calling unto Islamic Metaphysics and Sermon. In this research we are to survey these components from the viewpoint of the Holy Qur’an.