mohammad javad falah

The concepts of good opinion (husn-e-zan) and naivety are among the ethical concepts that the moral agent may mistake or have difficulty in recognizing. The aim of this article is to demonstrate the distinction and differences between good opinion and naivety based on the criteria mentioned in Islamic texts. Regardless of the semantic differences, the position of the moral agent in explicating and distinguishing between these two important and influential concepts is significant. This research has been conducted using a descriptive-analytical method and relying on library resources to explicate the differences between these two ethical concepts. Undoubtedly, "good opinion takes priority, and some important transactions such as marriage are exempt from the necessity of observing the principle of good opinion. Moreover, in special cases such as the prevalence of corruption in society, one should be cautious, and it should also be noted that observing good opinion is not necessary where errors are very frequent, repetitive, and obvious."

Today, investment in fields such as currency, automobiles and housing has received the attention and favor of some sections of the society. Considering the many consequences that this type of investment can have, the importance of examining the various legal, economic, jurisprudential and ethical aspects of this type of investment is clear. It has received less attention, the need to explain these dimensions is more important and necessary. The purpose of this article is to examine this type of economic activities, from the point of view of practical ethics and based on the interpretative view of Allameh Tabatabaei Rahe with descriptive and analytical method. The result of the research is that by examining Allameh Tabatabai's moral point of view, it can be said that virtueism, moral consequentialism, hereafter consequentialism, dutifulness and ethics of love are among his meta-ethical foundations and piety, equality, sacrifice, unity and social security are among the components of social ethics. By buying and confiscating currency, housing, and cars and entering liquidity into these markets, the flow of economic transactions and their prosperity is disturbed, and it is an example of the priority of personal interest over collective interests and indifference towards the weak section of the society, which is in conflict with the components of social ethics. Also, entering into this type of investments in terms of moral vices, causes harms such as passion for turmoil and high prices in the economy and happiness at the loss of others.

The new approach to bisexual education defines a new form of gender role that requires female and male characteristics for both sexes equally. One of the most important principles that is emphasized in this approach is “equality”. The basis of Islamic ethics in dealing with male and female gender is paying attention to the differences and roles according to the female and male genetic characteristics. The type of this study is library research. It evaluates and criticizes the basis of equality in bisexual education through a descriptive and analytical method, with an approach to Islamic ethics based on the Islamic sources, as well as the sources related to the main subject, including psychology, sociology and women’s studies. The findings of this study show that the Islamic ethics considers men and women, due to their commonalities in terms of value, as equal in value, but regards them as having special duties due to their difference, talents and abilities - as a natural right. Paying attention and observing them will lead to the achievement of the happiness for the individual and the society. Islamic ethics does not accept such similarity based on the men’s and women’s genetic equality in creation.

Motherhood as a part of women's life is a valuable stage that makes a woman have a different dignity than when she has not entered such a stage. Women's employment, as a common thing that has been valued as an economic value and a kind of social dignity for women in contemporary society, is contrary to their maternal dignity in many cases. The defenders of each of these sides of the moral conflict propose arguments. Achieving financial independence and a woman's social dignity is part of the argument of the supporters of women's employment against motherhood. In response, while evaluating the arguments of the suppoerters of women's employment, arguments can be made in favor of the moral dignity of the mother. This article, using descriptive-analytical method, shows that motherhood, while being in harmony with the spiritual and physical requirements and real needs of women, is ahead of other temporary affairs such as employment. On the other hand, women's entry into different jobs and presence in the community, if it is not aligned with their motherly role, will cause many damages to mothers and their children. If women can fulfill their social  responsibilities with the support and assistance of the family and the centrality of the main roles such as motherhood, then it can be collected between them. According to the natural, intellectual and narrative evidence in conflict situations, the dignity of a mother has priority over other roles of mothers such as employment.

Nowadays, the emotional and human relationships are so weak that close neighbors are not aware of each other and even they do not know their names after living together for a long time; while, in the Quran, God values neighbors and how to behave with them and he advises us to do good to neighbors. In addition, according to religious leaders, if neighbors behave with each other well, that will be the source of abundant blessings and a good neighbor is known as a valuable blessing. There are some neighbors’ duties to each other, which according to Ahl al-Bayt’s sayings are considered as a sign of fairness, including watching out, greeting, helping, visiting, charity, need satisfaction, and sympathy. Living in apartments is one of today’s life forms that its deep effect on education, relationships, family conflicts, robbery, the ignorance of neighbors and relatives, and its other damages are paid less attention. This analyticaldescriptive research shows that there are the following negative consequences of living in apartments: increase of mental stresses, annoyance of neighbors, decrease of modesty, dominance of individual life, avoidance of socialization, loss of individual’s social identity, and incidence of physical and mental diseases because of inactivity caused by the lack of space. This research aims to investigate the ethics of how to behave with neighbors and how to live in apartments, and take advantage of Quranic teachings and Ahl al-Bayt’s sayings for reducing the damages of living in apartments, as a necessity, in order to reach the correct path of ethics.