نشریه معرفت اخلاقی
پیاپی 27 (بهار و تابستان 1399)

Researching in the field of the Islamic humanities has witnessed impressive growth in recent years, and its proponents and opponents have advanced various explanations to support their claim. Regardless of any judgment made about the results of the extensive research in this field of thought, paying attention to the ethics of research in general and keeping of ethical standards in researching into the Islamic humanities in particular is of especial importance. It seems that in attention to this point has made some outlooks; particularly those, opposing the Islamic humanities have difficulty in achieving scientific realism and preserving scientific neutralism. Using an analytical-critical approach, the authors investigate the ethics of research in the Islamic humanities, and, enumerating the ethical ought to and ought not to of this human action, they come to the conclusion that a divinely motivated demand for rights is a central moral principle in this field.

One of the important pivots of the philosophies of Islamic sciences especially ethics and jurisprudence (Fiqh) is the recognition of the epistemic components of both sciences and interaction and reciprocal such effect of scientific fields. Although each of these two fields covers a special area, they have similarities and differences which are worth studying and analyzing. Accordingly, this study examines and compares the important components, including recognition of the proposition (subject, quality, and problem). This is necessary before embarking on any science and discussion and to deliberating on its details. Using comparative method and by reviewing the written sources, the author analyzes and examines relation between them  these components, and then reveals the similarities and differences between fiqh and morality and identifies the strengths and weaknesses in them.

Certainly, ethical actions require practical guarantees. The guarantees are either external, such as supervisors and controllers, or internal, such as beliefs. The belief in the resurrection is one of the most important beliefs that guarantees ethical principles and actions. The purpose of this study is to show with a rational–narrational method how the belief in the resurrection guarantees that. The presence of justice in the resurrection is a strong encouragement to do goods and avoid evils. Also, the shame and notoriety in the hereafter and receiving punishments of the hereafter by the doer of evil deeds is a significant reason for abstaining from evils according to the fact that humans love themselves. Similarly, believing in an unending and everlasting world and comparing it with the mortal and perishing world would place value on the other world and hold this world with all that is in it with low value, even makes it valueless, in the believer's eyes. As a result, they would not use up themselves on it. Loving the absolute perfection and encountering the absolutely perfect being in the hereafter is a unique reason for avoiding evil and refraining from the hindrances to perfection. Such results that come from believing in the resurrection will be the guarantee for ethical actions.

Today protecting the environment in time of war is one of the most serious concerns of mankind and environmentalists, because the environment is severely affected by the parties involved in times of war, and also these cause irreparable damage to the environment. The true religion of Islam for has important instructions and recommendations protecting the environment, including plants and animals, and, Islam considers causing damage to the environment to be unlawful. But, sometimes it is necessary ignore the idea of protecting the environment or doing things which seem unbecoming during the war if the aim is saving lives or defeating the enemy. In fact, sometimes a warrior is left with two moral choices and has to decide which one to choose. What is his duty, then and which are should he choose? The article addresses this question and examines instructions of Islam in this regard. Based on descriptive method a library study, the present article discusses the environmental problems that arise during the war and suggests a solution to them based on Qur'anic verses, narratives and other sources.

The question whether or not fear and grief are recommended has been a source of interest to distinguished moralists and Gnostics and it is one of the questions with which the verses of the Qur'an and the narrations of the infallibles have dealt. Sometimes, having no fear or grief is considered a prerequisite for a believer's life, and sometimes feeling fear and grief is considered a unique characteristic of the pious   and the necessary condition for dwelling   in Garden of Eden. This discrepancy exists not only between the verses of the Qur'an, but also between the verses of the Qur'an and the narrations of the infallibles, especially in the Nahj al-Balagha, and also between the very narrations. Using a descriptive method, this article tries through focusing on the Holy Qur'an and citing examples of fear and grief to show why some Qur'anic verses consider   fear and grief to have great value and as recommended whereas others consider it forbidden and blameworthy. Also the article makes a similar comparison with some holy excerpts from Nahj al-Balagha and explains the difference or harmonious relationships between these two groups of verses and narrations. According to the studies made in this regard, four modes of believers' fear and grief are suggested which are: praiseworthy fear and grief in this world and in Hereafter, blameworthy fear and grief in this world and the Hereafter and according to the authentic of Quran sources and narrations, only the made of blameworthy fear and grief in this world is acceptable.

This study explains the fundamental responsibilities of parents towards their children from the perspective of Islam and Judaism and shows the common ground between their religious teachings on the question of education, especially the moral training of children. On the whole, there are nine parental  duties that effect the basic training of children are: choosing a good spouse, observing  Islamic laws from  the beginning of the development of sperm, relying on the divine will and seeking God's help in giving upbringing, refinement of the soul, treating children with respect, teaching them moral principles, paying attention to the child's innate aptitude while planning an educational programme, developing the child's relationship with  God , and reacting to his mistakes with great care. Although religious in Islam, the commands and the instances of educational recommendations to parents differ from those of Judaism, are no distinction is recognized between them in their principles and general approaches. This study can explain the role of religion in moral education emphasizes on adherence to Islamic law and religious beliefs and encourages disciples to disseminate of religious moral standards. The research is based on a library study and, in some cases on interviews.

Theoretically and practically, the concept of happiness represents the greatest perfection which every human being can manage to achieve. Although it seems to be applied univocally, it differs in terms of its denotations, and, historically, it has always been the special concern of thinkers and clear sighted people. Ibn Sina defines happiness as something desired for itself in contrast with desired not for non itself and essential goal in contrast with non-essential goal or excreta and divide it into two kinds: happiness measured one's own different faculties and happiness which has to do with the everyman in either of which recognizing happiness and acting according to it is regarded as the way to achieving it, though he always testifies acceptance of good counsel as the key principle of education. Zafarnama's valuable treatise is a literary and information one, which constitutes a charter of good counsels ways about becoming happy. It presents a review and advices on personal happiness including three areas: physical, sensual, and intellectual, and then he comes to the conclusion that tranquility and peace are found in these three areas. The comparison between the concepts of personal happiness in Ibn Sina's thought and the treatise of Zafarnah indicates that happiness, according to Ibn Sina and Zafarnah's good counsels, the ultimate aim of every one and it is means of virtuous behavior that this aim can be achieved.