mohammadjavad fallah

The commentators have differences in the interpretation of verse 284 about whether or not this verse is abrogated by verse 286, which originates from historical narrations and plays a central role in the moral responsibility of man against his youthful actions. Despite the difference in historical narrations, what is certain is that the juxtaposition of the words "Tabduwa", "Takhfuwa" and the phrases "Ma fi anfskam" and "Yahasabkam beh Allah" are intended to express and prove the meaning of calculating the inner actions of man. The ability to appear and hide these verbs is a feature that distinguishes them from other verbs. Investigations show that Allameh Tabatabai paid attention to this feature and based on the evidence in the verse, he believes that they are only "personal states" that are considered calculable due to having such a feature based on verse 284. But "properties" and "thoughts" are outside the topic of the verse. The method of the article is descriptive-analytical.

The ethical performance of military forces depends on the intellectual and ideological foundations that are accepted at the personal and organizational levels. The main question of this research focuses on how the principles of monotheism affect the ethical performance of military forces, with emphasis on the issue of power. The analytical study of Islamic sources shows that the military forces under the umbrella of a religious government, by being influenced by the principles of monotheism, while believing in the intermediary and entrusted nature of power, take actions to promote the تععیععع عععof all members of society and maintain the Islamic sovereignty in the face of uncompromising enemies, and in dealing with internal factors, they treat with kindness and mercy, therefore, they do not commit violence, insult, murder and killing. The differences in the performance of military forces in the field with the military forces of other countries indicate the different effects of monotheistic and non-monotheistic principles in their ethical performance, which this article will explain by using library and descriptive-analytical methods.

The Quran frequently utilizes the method of ’Ibra (learning lessons) to address religious doubts and questions and to impart religious knowledge. By drawing attention to phenomena such as death and divine signs, the Quran demonstrates how lessons can be learned, a technique also employed by divine prophets to persuade the public. This article adopts a descriptive-analytical approach, focusing on Quranic verses and ‘AlawƯ teachings, to elucidate this Quranic method. It analyzes the components and examples of this method, including “narrating the stories of past nations,” “divine effects and signs,” “traveling across the earth,” and “divine assistance and unseen signs.” Additionally, it examines the stages and processes through which this method is actualized according to Quranic teachings.

Aimed at understanding the role of moral values in the existential evolution of Man, the current study adopted a descriptive-analytical method for investigating thoughts of Ayatullah Javadi Amoli. It was revealed that this scholar denies a monistic view of existence for human soul and believe that soul undergoes existential evolution in the light of moral values. He also believes that moral virtue and moral vice cross the threshold of human essence (nature) rather than affecting it. Thus, these are moral values (virtues or vices) that actualize the specific creational life of Man as well as his eternal life which might be consistent or inconsistent with his creational life. Though Man in the realm of nature is subject to change, evolution is not limited to his substantial dimension and his essence is also open to evolution. Both virtuous and wicked actions affect substantial and inherent dimension of human existence and – dependent upon some conditions such as free will as the last constituent of a complete cause –  determine the eternal life of Man.

Presenting practical Islamic ethics depends on providing a definition based on the foundations and sources of Islamic ethics so that the mechanism of Islamic applied ethics can be built based on that. It is certain that we are faced with new ethical issues in the contemporary era and to solve them we need a field of knowledge related to Islamic sciences, but what mechanism we can use to solve ethical issues depends on providing a definition of applied Islamic ethics. In the selected definition of the subject, purpose and method of applied ethics, these three components will show the distinction of the definition from common views and definitions in applied ethics. The ethical theory of Islam, based on theological and anthropological foundations based on spirituality, depicts practical ethics in a longitudinal system to realize the sublime goals of religion, which is the code of reasonable human life.

One of the most fundamental categories in Islam is the principle of justice, which is considered the key to balance in the world of development and legislation. In this article, according to the drawing and presentation of the mechanism of justice with expediency, the idea of expediency justice is proposed, in which expediency is of the category of justice, of course, of the type of contingent justice, in which there is no need to sacrifice justice to expediency or expediency to justice. In fact, according to the principle of reasonable profit and the semantic spirit of the concept of justice, rulings and orders, in the case of unity (principle of the subject), were subject to (the conditions of the subject) until the ruling was made in its appropriate position and the most appropriate action was determined according to the circumstances. In fact, the secondary matters and the judgment subordinate to it are within the scope of the principle of contingent justice and correspondence between justice and expediency. In this discourse, passing expediency is not only not fair, but it will bring the person or matter into the category of oppression.

This research purpose is to explain the Islam environmental principle’s role in the moral behavior towards the environment. In this article, the epistemic foundations of Islamic environmental ethics have been explained and analyzed in a descriptive-analytical method by referring to library sources. The findings show that epistemological foundations such as "belief in the existence of evolutionary intelligence, in responsibility in dealing with the environment and in the situational impact of our behavior with the environment in the worldly and hereafter life" have an effect on our moral performance. These principles lead to the proper perception of the environment and develops people's perception in improving their value view of the world (cognitive effect). With the development of this view, the people tendency in moral responsibility towards the environment are active and lead to the appropriate moral behavior towards the environment. Care, non-destruction of the environment, respect for animal rights, are among the results of this approach.

This article is responsible for explaining this issue in the field of possibility and action and presenting a minimal model of practical Islamic ethics and presenting a proposed definition. This knowledge related to the field of Islamic sciences can provide a huge capacity for different political and social fields and professions to unravel moral issues. Applied ethics can be recognized as a branch of normative ethics that is responsible for solving ethical issues, especially in dilemmas and conflicts. This branch of ethics can be re-read and reconstructed with the measure of Islamic teachings. In this case, we can talk about the possibility of practical Islamic ethics. Applied Islamic ethics can provide suggestions in all stages of solving an ethical problem, from conception, arbitration and judgment, moral verdict, decision and implementation. In this case, it is possible to discuss the sources, foundations, principles and methods of solving ethical issues in special and difficult situations for Islamic practical ethics, while expressing the practical and operational definition.

The axiological basics of nutrition ethics are propositions extracted from Islamic texts that show the concept and place of values in nutrition ethics, the types of values, their precedence and characteristics, and a general and comprehensive picture of desirable values. They present the ethics of nutrition. The purpose of this research is to introduce the axiological basics of nutrition ethics from Islamic perspective. The main question of this research is: What are the axiological basics of nutrition ethics from Islamic perspective? By collecting data from libraries and using first-hand religious sources and analyzing them, the present research came to the conclusion that the axiological basics of nutrition ethics are: axiological realism in nutrition style; Paying attention to the difference between intrinsic values and other values in nutrition; separation of instrumental values from the ultimate ones; absolute and fixed values, transtemporality and translocality of values; provability of real values in nutrition; the moral values of nutrition based on objective facts; the relationship between voluntary and conscious act of eating and its result; and dividing nutritional benefits into spiritual and material ones.

The increasing prevalence of sin in partys is one of the major social problems in Muslim societies today. This problem is especially true for religious people when they encounter sin at the family party. Because kinship is so high in Iranian-Islamic culture, leaving the party is not easily possible and sometimes even leads to cut off relations. On the other hand, staying in the place of sin also has unfortunate consequences. In such a situation, the religious person as a moral agent faces a great challenge between maintaining kinship and leaving the place of sin. The present study seeks to provide a solution to get out of this moral challenge by analytical method. The results show that although both sides of the challenge have strong scientific and religious arguments, they are inefficient because they do not consider all aspects and general judgments. The proposed solution is to analyze the situation and detail the rule.

One of the most effective methods in answering and explaining Islamic teachings in the Qur'an is "reminder". On the one hand, this method is the factor and foundation for guiding and changing the behavior of people, and on the other hand, it can be the result and goal for other methods proposed in Islamic teaching. By applying this method, people become aware of their enteral possessions, and more than they achieve awareness and understanding of the truth based on external factors and perceptions outside of their existence, their enteral and rational possessions they find. Applying and paying attention to this Quranic method and principle can be very effective and efficient in answering questions and doubts and explaining divine knowledge. Missionary and cultural centers and centers for answering doubts should rebuild this method based on modern methods in contemporary conditions and new questions facing the contemporary society and acquire the necessary skills to realize it.

New cultural and social arenas such as virtual space, sports arenas such as refereeing sports competitions or sports leadership, and artistic arenas such as movie acting, which are done with the purpose and motivation of some students, have supporters and opponents. Moral and social arguments. The most important reasons of the opponents are that they do not consider the entry of students into these arenas to be in line with the nature of education and its goals and ideals, and for this reason, they consider it to be problematic. The moral dignity of the students is evaluated in this article in a descriptive and analytical way and based on the criteria of Islamic ethics based on rational arguments and teachings taken from Islamic sources. As a result, it is possible to adhere to Islamic values and goals. And greed entered such fields, however, in some cases, entering these fields is not allowed and comes with challenges that bring a different moral judgment.

One of the methods that the Holy Quran presents to its audience to answer religious questions and doubts is the method of reasoning. The formats of this method are also different. The purpose of this research is to show Quranic formats in response to religious questions and doubts. Question and answer formats, demonstration, deduction, good argument and allegory are some of the methods used in the Qur'an. This article describes and analyzes some verses of the Qur'an to explain this Qur'anic method in propagating and defending religious teachings. The Qur'an has argued using a variety of arguments and methods for different levels of thought, belief, from the general public to scholars and thinkers. A survey of Divine verses shows that the Qur'an has used explanation, creation of knowledge, defense of truth, elimination of doubt and doubt as an intermediate goal on which its ultimate goal of guidance has been based. In this way, in addition to persuasion and epistemological and intellectual acceptance of Islamic knowledge, the ground for heart and emotional acceptance of individuals has also been provided.

Typology and verbal and book characteristics of moral principles with emphasis on the Qur'an and hadithsOne of the most important issues for ethicists is to obtain ethical principles. Ethical principles, while they can organize the moral policy of a moral system, are also effective in solving moral challenges. Moral systems themselves, based on the type of moral theory, propose moral principles, which are sometimes the common principles of all moral systems. The study and analysis of the teachings of the Qur'an and Islamic traditions shows that the most important moral principles of religious teachings can be achieved based on verbal characteristics such as word structure and content and content characteristics such as emphasis, frequency, repetition and presentation. These principles, while guiding the morality of believers, can be the criterion for moral decision-making in some difficult moral challenges and situations.KeywordApplied ethics, ethical principles, Islamic ethics, verbal indicators, content indicators.

By presenting some ethical principles, health ethics has always tried to put ethical decisions between the patient and the therapist in a systematic way. Some of these principles, known as traditional principles, include justice, harmlessness, usefulness, and individual independence. Health ethics is fragmented in response to some ethical challenges. Therefore, researchers of Islamic ethics must study the answers to Islamic ethics, its arguments, and its principles.

This research is theoretical and the research method is descriptive and analytical. The method of collecting information is in the form of a library and referring to documents, books and articles.

In all stages of writing, while respecting the originality of the texts, honesty and trustworthiness have been observed.

The therapist should provide equal services to patients regardless of economic, social, religious and gender status (justice). Also, following the principle of respect for human self-ownership, the patient should be properly informed about the treatment process (individual independence), so that no harm is done to the therapist and the patient (non-maleficence) and both are beneficial in this regard. These cases can be studied from Islamic teachings and can be understood, confirmed and emphasized from the point of view of the manners of the wise.

In response to the ethical challenge in the principle of independence, the ethics of universal health in individualistic and conscientious schools is a difference of opinion. But Islamic ethics, citing the divine trustworthiness of the body as well as the sanctity of self-murder, does not allow the denial of individualism and wrong treatment, even at the request of the patient. In the conflict between personal harm and public health, the utilitarian moral school allows the public interest to be won, even at the cost of harm to the individual, but Islamic ethics, by justifying and unjustified harm, also prioritizes otherworldly health over worldly health. The health of one’s religion precedes the absolute health of society, and if this issue is not observed, unjustified harm will be caused to the person. In the moral challenge to the principle of utility, where the benefit of the non-possessive patient is owed to the patient owed to the other, the Bentham utilitarian school, unlike the conscientious moral school, accepts the moral justification of this precedence. Islamic ethics in preferring to save the patient's life does not take into account his benefit to society, because saving one person is the salvation of all human beings.Please cite this article as:Alimoradi Z, Fallah MJ, Avatefi Z. Principles of World Health Ethics for Medical Students in Islamic Teachings. Medical Law Journal. 2022; 16(57): e21.

Androgenic education is expanding as a new method of education in some societies. This method of education, which does not discriminate between girls and boys sexually, seeks to nurture people who behave feminine or masculine, regardless of gender and according situation. Despite the new perspective that this method of education puts forward, it is challenged in the face of some sciences. Biological, psychological and moral challenges are among these challenges. Explaining the various dimensions of the moral challenge is one of the points that must be addressed in order to clarify the contrast between this approach and the teachings of Islamic ethics. In this research, with a descriptive-analytical method and using Islamic sources, we examine the challenges of bisexual education from the perspective of Islamic ethics. To achieve this, the arguments of the proponents of bisexual education, including the argument of polar confrontation, the supremacy of public space and the cause of oppression, have been considered. The rejection of bisexual education is explained. What has been obtained from this research shows that from the point of view of Islamic ethics, education should be appropriate to the gender of each person and in order to flourish their natural and innate talents.

One of the important issues in applied ethics is to solve ethical dilemmas. The methods of fundamentalism, evidentialism and thoughtful balance are the most important common methods in solving ethical challenges and dilemmas. Each of these methods has its drawbacks. In Wisdom 289 of Nahj al-Balaghah, Imam Ali (A.S.) proposes a method for solving moral dilemmas that based on a multi-stage process and all the existential dimensions of the moral agent – including epistemological, emotional and behavioral dimensions. In this way, one can make the appropriate decision while being aware of the moral dilemma with knowledge and heart. This method, which begins by referring two or more moral options to the soul of the moral agent, continues with the inner judgment, and the moral agent, by offering a dilemma, intuitions and opposes what is closer to the soul. The various dimensions of this ethical method are the problem's components and stages that the present article is responsible to explain in a descriptive-analytical method.

In sources of hadith, envy is characterized as what devastates the faith. This view which is grounded in religious texts indicates the significant relationship between moral issues and religious beliefs, and additionally, it counts as a great capacity in moral improvement of individuals—especially the avoidance of the vice of envy. In this paper, we deploy the descriptive-analytic method to deal with the impacts of the two areas: epistemic dimension and emotional or attitudinal dimension. Since the faith is constituted by heartfelt belief and epistemic belief, envy as an inner vice affects both epistemic and emotional dimensions in man, paving the path for the destruction of the faith. Envy is characteristically indicative of a problem in one’s beliefs, on the one hand, and spiritual problems, on the other, and thus, it might undermine religious and heartfelt faith. This research concludes that, according to the teachings of the Qur’an and hadiths, this moral vice ultimately undermines the faith.

In response to what the teacher’s authority is in teaching from a moral point of view, Imam Sajjad's stance is helpful. Descriptive-analytical study of Imam Sajjad's view in the Legal Treatise shows that the type of relationship between the teacher and the learner due to the characteristics of scientific productivity, guiding and spiritual value in relation to the learner has a special place of value, which is achieved as “responsibility” for the teacher and as “right” for the students. Based on this conviction, a level of a kind of scientific and spiritual “guardianship” can be considered for the teacher, which puts the teacher’s authority into a responsible and trustworthy view, resulting in avoidance of such harms as self-centeredness, commanding and abuse, and the use of moral elements such as compassion, sympathy and a responsible attitude. It is in light of such a two-way relationship between the teacher and the learner that the path of education is traversed on the base of Islamic bases and instructional objectives are materialized.

One of the commandments of the Qur’an to the believers in the verse 200 of Surah Al-e-Imran is the order to the patience” and “endurance” besides “Mosaberah” and “Morabetah”. According to the viewpoint of the scholars, especially the commentators and what is obtained from the infallible Imams’ narrations, there is a difference between patience and Mosaberah, while Mosaberah in the mentioned meaning, is related to Morabetah in meaning. One of the analyzes and meanings which are mentioned in relation to “Morabetah” is the connection to the Imam, which is verified by the Shiite traditions and interpreted as “the obligation of the believers to communicate and connect with the infallible Imam”.
This article focuses on the above-mentioned verse and talks about the interactive relationship of these two concepts in connection with the Imam of the Time (A.S) with a descriptive-analytic approach, while it analyzes the mentioned meanings and explains the semantic relationship between Mosaberah and Mosaderah. “Mosaberah” means the help, assistance and aid of believers to believers in “patience” and “Morabetha” has a conceptual relation to the synergy and helping one another in the preparation and protection of the Islamic boundaries and the connection and relation with the Imam, especially with regard to the issue of awaiting, which relies on the patience and readiness. This idea derived from the Qur’anic verses refutes the view of those who consider the belief in Mahdism as a personal issue or deny the presence of the Imam (A.S).

The Holy Quran answers religious questions and demurs in various ways. One of the methods frequently used in the Quran is the Q&A method that has been presented in various ways in the Quran. In this way, sometimes answering questions and doubts, directly and indirectly, it is arranged based on different purposes of the Qur’an, such as reflection, inner reference, persuasion, and conscience. This way of responding may include various types. This article focuses on answering belief questions based on the Q&A method. The results of this method of responding in various forms and types provide the audience with a cognitive and emotional impact and prepare and accept individuals in matters of belief. We will explain these methods in a descriptive-analytic way, focusing on some of the most important verses of the Qur’an in this area.

The issue of awaiting [the reappearance of Imam Mahdi] as one of the genuine Islamic teachings have totally reflected in Shi’ī thought. However, it is endangered by cultural and social harms. One of these harms is to overcome one of the two factors of reason and emotion in this regard; an emotional approach to the issue of Mahdaviiat and awaiting leads to not only the neglect of the depth of this original doctrine but also the distortion of the fact of awaiting [the reappearance of Imam Mahdi]. Studies on Mahdaviiat, observation of related films and programs, celebrations and religious festivals in the month of Sha‘ban [in the birthday of Imam Mahdi] and dozens of conferences and meetings have been implemented. This indicates that some attempts have been made to increase the level of knowledge of people as well as it is exactly the main concern of the administrators of such programs. However, it seems that their endeavors have not been accomplished as much as they must do. Thus, the knowledge gap in this field is still felt. In this paper, we focus on the damages in this field by examining the mutual role of reason and feeling in understanding, describing, analyzing, propagating and eventually adhering to this doctrine. These kinds of perspectives in the signs of reappearance [of Imam Mahdi], on the accountability of people in society who await [Imam Mahdi], and their actions in relation regarding the presence of the Imam of the Ages. The overcoming of emotions and lack of attention to the mutual attitude of reason and feeling have provided many of the distortions, misunderstandings and inappropriate actions in religious society that this article is responsible for describing some of them.

Ethical scholars have divided ethics into two types including personal ethics and social ethics. How may one judge about the very division? What may be taken as the differences between the two? The views on the field are numerous. Some have viewed personal ethics as dealing person only or, in other words, personal ethics is the one whose interests is only for person not others. Again, regarding its assessment, personal ethics is divided into egoism and altruism. And religious teachings emphasizing altruist ethical values as helping other people, benevolence, kindness and mercy to thers have put the values of this ethics forward with regard to personal ethics. This paper has intended to assess the criteri in the field. it has been made clear that on the basis of monotheistic spirit of Islam, the value of the ultimate perfection and human happiness, social ethics is directed to a transcendent individualism in which all human social conducts and concerns would be justified. In this paper, on the basis of Islamic ethical teachings, more particularly the Quranic verses, five proofs of priority of personal ethics have been presented.