نشریه اخلاق وحیانی
سال دهم شماره 1 (پیاپی 18، بهار و تابستان 1399)

"Spiritual health" as the fourth dimension of health in the last half century has received special attention from the World Health Organization. In this regard, different views have been presented by thinkers in the West and the East. Using revelatory rationality and the principles of transcendent wisdom, He which have not yet been addressed in the form of an independent research project. In this research, first by referring to his extensive works, the basic factors involved in spiritual health and its obstacles are enumerated, then in a descriptive-analytical way, explained and presented. The findings indicate that the origin of spiritual health is the spiritual heart and requires the recognition of the two-dimensionality of man and the knowledge of the principle of man (soul), but the anthropology that rules the West is material man. Therefore, from the point of view of Allameh Javadi, the main root of true health and its mine is a sound heart and false belief (polytheism) destroys it, and the condition of human happiness and health, both in this world and the hereafter, is righteous knowledge and righteous deeds called intellect Becomes. the dominance of the material worldview over world health, as well as having a tool view of spiritual health to achieve physical health, indicates that its solutions in this matter are far away. Therefore, the way to attain spiritual health is revelatory anthropology, the health of belief (belief in monotheism) and doing righteous deeds

Two basic and macro approaches in relation to ethics can be mentioned, so that in the first approach, which is an ungodly and materialistic approach, attitudes and actions are considered without paying attention to inner intentions and spirits, but in the second approach, which is a divine and heresy approach. The inner spirits and intentions are the basis and the role of actions in the next step and in terms of its effects on the inside is considered. Based on the monotheistic view that seeks inner reform, in Islamic ethics and education, strategies for inner reform have been explained. In this research, first, the differences between monotheistic and non-monotheistic ethics approaches are dealt with, and then the Islamic strategies of internal reform are discussed in such a way that the strategies of behavior change and the strategies of internal change are examined. These strategies are generally divided into three types, which include science and awareness; It becomes verbal or cardiac verbs and external or external verbs. The verbal acts themselves are divided into sincerity or intention of closeness and remembrance, and the verbal verbs are divided into devotional, temporal and directly influential verbs. Among the results of the research is that the axis of Islamic ethics and education is based on internal correction and dealing with the actions of the jurists is a way to internal correction and is not relevant alone, so that good behavior without internal correction will sometimes be worthless and sometimes anti-value.

Ethical traditions have been one of the important bases for applying the intolerance rule in the Sunnah. The intensity of tolerance in poor moral traditions compared to religious and jurisprudential traditions makes it clear that ethical traditions were less responsive to narrative books. The lack of knowledge of moral jurisprudence in related narratives and the lack of separation of moral and informational propositions have led to the acceptance of the rule and consequently disruptions to the Islamic ethics system, the occurrence of forgery in the moral traditions, and the emergence of pessimism about moral narratives. Due to the scope of the hadith and its effect on religious culture, individual behaviors and community passages, so the pathology and attention to the quality of the hadith texts as well as the revision of the ethical traditions and the drawing of Islamic ethics pattern based on authentic narratives are essential in refining the unified ethical system. has it. This article analyzes analytically the damages of applying the rule of tolerance in ethical traditions.

Many Muslim theologians have examined the nature of moral goodness and badness when discussing divine actions. In the meantime, most of them have defined moral goodness and badness on the basis of other concepts that considered more basic. The most frequent definitions of good and bad in their works can be divided into three general groups: negative definitions, positive definitions and definitions containing elements of divine reward or punishment. On "negative definitions" moral good action is defined using the means of negation (not merited vituperation); but this is not the case in positive definitions. An examination of the historical developments of the definitions by Imamiyyah shows that Nasir al-Din al-Tusi is a turning point in this regard in three respects. The first is that the theologians before him, with the exception of Abu al-Salah al-Halabi, defined the good and the bad negatively, while most theologians after al-Tusi have turned away from negative definitions in an attempt to provide a positive definition or a definition containing reward and punishment. Second, among the Mu'tazilites and the Imamī mutakallimun, al-Tusi was the first theologian to use the elements of divine reward or punishment in one of his definitions; and this definition has given rise to new theoretical discussions among theologians after him. And thirdly, before al-Tusi, the most Mu'tazilī and Imamī theologians used the element of "entitlement", while al-Tusi is the first one who removed the element of "merit" (Istihqaq) in one of his definitions and used the element of "necessity" instead.

The most common and underlying human anxiety is death anxiety, which sometimes turns into morbid anxiety and falls into the category of moral vices. In this study, based on religious teachings and positive examples of facing death, ethical strategies to reduce death anxiety, deal with it properly and go through this important stage of life are presented. In this research, using qualitative content analysis and qualitative method of religious knowledge ijtihad, we tried to achieve a coherent classification of verses and hadiths related to death and types of encountering it by following and examining Islamic teachings; Therefore, the types of positive moral encounters with death and the indicators of achieving it were inferred and extracted in order to increase awareness and strengthen insight with a cognitive approach and thus reduce anxiety and desirable exposure to death.Extracting positive examples of facing death such as death in believing in God, death in Islam, death in purity, death with a confident soul, martyrdom, death with knowledge and guardianship of the Ahlal-Bayt of the Prophet and death while studying science can be The title of the findings of this study. Introducing some moral indicators such as: strengthening worship programs, preparing for death with righteous and lasting deeds, forsaking sin, repentance, strengthening sincerity, increasing knowledge of God, creating and strengthening knowledge and communication with the infallibles can be considered as the results of the article.

The study of atheism as a matter of knowledge in the 21st century has attracted the attention of many thinkers. Motahari and Pasquini are among those who have studied the causes and non-philosophical reasons of atheism and believe that atheism is against the human nature although it has a profound connection with how the image of God is, and that any lack of cognition or impeding the formation of proper knowledge can lead one to atheism. Motahari believes that the inadequacy of religious and ecclesiastical concepts impedes the formation of a correct understanding of God and ultimately a reversion to theism in the Western world, where the inaccurate political and social functioning of the church as a religious authority is also a sufficient of atheism and secularism in Western societies. Pasquini also believes that one's emotional and psychological failures in childhood and adolescence lead to a failure in the process of knowing and understanding God. Therefore, he uses the psychological theory of Professor Vitz "dysfunctional father" to illustrate the non-philosophical causes of atheism in individuals, and in particular in the leaders of the new atheism and intellectuals and thinkers and philosophers.