نشریه اخلاق وحیانی
سال دهم شماره 2 (پیاپی 19، پاییز و زمستان 1399)

Most Muslim thinkers, citing the implications of some verses and hadiths, believe that the moral actions of those who do not believe in God Almighty are not necessarily subject to the reward of the Hereafter. Revelation is falsely devoid of faith, it is excluded, or at least it is not certain. They provide, and as his goal is to achieve the perfections of the hereafter, and the only way to achieve this perfection is to use the power of authority in the worldly test. They have lived a moral life, they should not be deprived of human perfection in eternal life. The importance of this issue becomes clear when it comes to the large number of human beings whose population exceeds billions and no fault of the revelatory guidance and consequently the belief in God has been deprived, so let us pay attention, and if we do not consider the above path open to these billions of human beings, we must inevitably look for other solutions to explain the divine wisdom in their creation in a way that is compatible with God's justice in the creation of mankind.

Taking lessons from other things is one of the important aspect of Islamic ethics. It is important that to understand the difference between a lesson and learning from it. The purpose of this study is to clarify what is the theoretical model of taking lessons from it. The research approach is qualitative with content analysis approach. Findings show that first of all, taking lesson means passing from the unknown to the known and returning to the first position and turning the unknown into the known, which leads to making different decisions. Secondly, in the Holy Qur'an, three effective elements of learning instructions are mentioned, which are: insight, Lob and fear. The first two elements are cognitive in nature and the third element is emotional. Thirdly, from these three elements, a cognitive-emotional model was obtained, which is looking into the interior of things (insight) and achieving a pure analysis (Lob), And on the other hand, the fear caused by the greatness of things (fear), influenced by taking lesson and clarifying the person's task.The result of current research is developing a model of taking a lesson, based on the cognitive dimension, one must create the ability going to the inner side, and analyzing something without being under illusions, and in the emotional dimension, creating a state of fear caused by the perception of greatness and awe. This can clarify the strategy of cultural, educational and propaganda activities.

The importance of the subject of love in Islamic anthropology has caused scientists to discuss it in detail or briefly, despite the fact that this issue has long been widely considered by scientists, but the role of the human will in love has not been much considered ‌اند. But the voluntary nature of love in the Qur'an and Hadith is proven by evidence. One of these evidences is the use of the substance of love in the Qur'an. This chapter has a kind of cause because it adds the meaning of seeking to the meaning of the root of the verb The meaning of preference is created in the meaning of love. Also, verses and hadiths that name negative and negative loves recognize the existence of a kind of authority in human love. Another evidence in the acceptance of the human will in love by verses and hadiths is that love can be guided from the perspective of verses and hadiths.

According to the principle of mutual implication between the judgments of reason and the judgments of Islamic law ("Whatever the intellect judges, Sharia judges"), which is accepted by most scholars of Shiite jurisprudential methodology, reason is considered as one of the sources of Islamic law, that is, it is possible to achieve the jurisprudential legal rule through what the reason understands. According to Shiite jurisprudents, goodness and the merit of justice and badness and the ugliness of injustice are the most important truths which on its way to achieving a religious judgment the reason understands. On this basis, the principle of justice is naturally expected to have an important status in the system of jurisprudential knowledge. However, this is not the case in existing jurisprudence. Expressing dissatisfaction with this fact, Shahid Motahhari considers this as the source of many shortcomings and deadlocks in the existing jurisprudence. He considers the reason for this to be the predominance of textualist thinking in jurisprudents and tries to refute the necessary principles to put the principle of justice in its proper place. To provide a suitable ground for maximum reliance on this principle to organize the rules of jurisprudence and the Islamic Sharia system. In this article, the principles considered by Shahid Motahari to place the principle of justice in its proper place are examined and its effect on how jurisprudence is related to ethics is considered and some of the challenges and questions ahead are evaluated.

This study is going to analyze the issue of pleasure using descriptive analysis method and referring to professors Misbah Yazdi’s ideas.The main question to answer is: What is the status of pleasure in Islamic ethics? The results of the survey shows that the pleasure is a main inborn inclination and it means every kinds of perception about everything which is pleasurable for human’s self will. Perception of pleasure has four conditions: one’s suitable ability to perceive pleasure, it should be agreeable to self, there should be the conditions of pleasure perception, the issue should be in the era of one’s awareness and attention. This study also shows that the pleasure is the main motivation in optional behaviors as there is no optional behavior which the agent is going to do without absorption and agreement of that action with his self. The pleasure according to its role in the ultimate happiness of human being is divided to praiseworthy and contemptable ones.To know the noble pleasure Professor Misbah evaluated the pleasure according to Quranic logic via two measures: Quality and continuity. Furthermore to know the noble pleasure it is necessary to know the real happiness of human being so recognition of real happiness necessitate the recognition of noble pleasures and vice versa, recognition of noble pleasures necessitate the recognition of real happiness. In his view the elements which determine the preference of a pleasure or recognition of its instance are not always optional. Generally these are: natural needs, habit, reason and revelation.

In different cultures and traditions, there are a variety of values ​​that are interpreted as descriptive relativity. Each ethnic group often exaggerates its own values ​​(whether ethical, political, social, economic or scientific) and disregards or even sometimes values ​​other cultures. Counts. Some have considered the best explanation of this fact to be true relativism or value metaphor, and in fact one of the most important underpinnings of relativistic relativity is this cultural diversity. Both claim "the realization of cultural diversity of value" and "its implication of real and positive diversity of value and the negation of the absolute, fixed and pervasive truth of value" is the site of dispute. Reducing ethnic differences in customs, misinterpreting complex relationships and structures of cultures, resolving disputes, the possibility of errors in cultural translation of values, multiculturalism and the problem of belonging to multiple cultures and conflicts of values, and Overcoming the values ​​of the ruling class is also one of the challenges of adopting descriptive.