نشریه اخلاق وحیانی
سال یازدهم شماره 2 (پیاپی 21، زمستان 1400)

Worship means expressing the last degree of submission to the deity and its importance is related to the direct relationship of moral values ​​in the servant's interaction with God and the emphasis on it is necessary to link the moral values ​​of Islam with man's relationship with God. Including love for God. The aim of this study was to investigate the role of love of God on worship in a descriptive-analytical method and the use of library-software resources and citing verses of the Qur'an and the narrations of the Infallibles (AS) and also emphasizing the views of Ayatollah Javadi Amoli to these results. He has found that love for God can not be achieved except by emptying the heart of unrighteous love, and as a starting point can be the source of movement in man, a movement that puts the lifestyle in the direction of the divine path and leads the person to a goal. Which God intended for His creation; It attains the highest degree of worship. In the light of this virtue, achievements such as achieving the supreme goal of creation, sincerity, gratitude, denying unrighteous gods, pure obedience and leaving everything to God are achieved.

The present article intends to extract and present the basic concepts, principles and structure of the ethics of leadership and governance from the perspective of Islamic teachings by analyzing the conceptual structure of Amir al-Mo'menin Ali (pbuh)'s command to Malik Ashtar Nakhaei, known as the Malik Ashtar Pact. Therefore, by using the method of content analysis, it first identifies the basic moral propositions in it and then proceeds to make conceptualization of them. In this way, the value concepts of the the system of ethics of leadership and governance are identified. In the next step, this article, tries to classify the existing concepts according to the ontological dimensions of human life and society from the perspective of Islamic knowledge; And in the next stage, it has considered the formation and value structure of the ethics of governance and the theoretical connections of its various dimensions. In the following, it has extracted the basic moral components and principles involved in the style of social interactions from the perspective of the Malik Ashtar Pact. By doing so, value priorities in the interactions of the Islamic State and the people have been identified. In conclusion, it pointed out some of the most important principles of the style of social interactions in the field of leadership ethics and governance in the field of development policy and ethics.

Ethical education is the most important topics in education and an effective affair in correction self purification and human s' prosperity. This topic emphasizes on the foundations and fundamental recognition. The major issue in the essay is the study of the fundamentals of anthropology of ethical education with comparison of Javadi Amoli s' perspective and Mohammad Ghazali s' by descriptive and analytical method. Based on the findings of the research , human s' supernatural and spiritual spirit ,nature and intuitive insight toward the existence , authority , human dignity and his need to education and divine guidance are the most important fundamentals of anthropology from the perspective of Javadi Amoli and Mohammad Ghazali. Each of them have some similarities and differences in explaining the fundamentals.

The question in this research is whether a narration of this theory can be attributed to Mullah Sadra? The findings of the research conducted by analytical and citation method show that although Mullah Sadra did not explicitly speak about the theory of natural law in his works, but by relying on his philosophical and anthropological foundations, an explanation of ethics is reasonable in his works in five steps. In the first step, he bases morality on the inherent desires and tendencies that based on the structure and structure of human beings and considers them necessary to meet the natural needs of human beings. In the second step, considering the purposefulness of human desires and natural tendencies, he considers poverty and man's innate need for absolute perfection and nearness to God as the cause of man's movement and motivation towards goodness and perfection, and explains the level of morality based on the degree of nearness to absolute perfection. In the third step, it emphasizes the capacity of the natural intellect and other carnal powers and divine revelation to direct the moral path arising from natural needs towards the true end and nearness to God. In the fourth step, he explains the course of human movement from primary nature to secondary nature. in the final step, he has considered the criterion of morality in accordance with human nature and in line with the final goal determined in the second step.

The following article seeks to answer two basic questions. First, what is the relationship between law and ethics? Although the principle of the relationship between these two important social areas seems clear, the quality of the relationship between the two is not clear. The relationship between ethics and law has long been a point of contention between moral philosophers and jurists. The reason for this difference is the difference between the different schools of law and ethics. In the Islamic view, the origin of both the field of ethics and law goes back to the will of the shari'a, and therefore the moral school of Islam will find a different relationship with law than other moral schools. The second question is how ethics as a different and at the same time law-related field can influence the legislative process? Can the legislature enforce the rule of law on moral judgments that naturally lack legal guarantees? Referring to the works of jurists in the field of authority of the Islamic ruler, it seems that if we are based on the theory of expediency of Imam (ra), the legislator can establish any expediency approved by experts as law, so moral rules if the interest of society requires. They will have the power to become law.

Environmental crises and the danger of extinction of various and rare animal species have affected many societies, including Islamic societies. One of the most important issues leading to these crises is due to the hegemonic approach of man and modern civilization to nature and its manifestations such as animals. What is surprising is that Muslims in the past of their civilization, based on their original religious and ideological values and values, have made a sincere effort to protect the environment and treat animals very progressively. For Islam and Muslims, nature was the manifestation of divine craft, and respect for its manifestations, including animals, was the duty of every Muslim. Hence, a special environmental ethic was formed in Islamic civilization that evoked in the Muslim person a sense of respect and affection for animal life. The practical result of this cultural-civilizational approach was a certain way of interacting with animals, the treatment of which was accompanied by compassion and kindness to animals, these companions of human earth travel, and friendship and tolerance with them until they reached the divine carpenter.

This study is going to answer how is humankind nature according to Hobbs views using descriptive analytical method and referring to anthropological ideas of Thomas Hobbs. Then it is going clarify and assess its ethical consequences according to Allameh Tabatabaee's views and its findings. Referring to Allameh Tabatabaee's views in this regard beside the clarification of consequences of Hobbes' views, facilitates comparative study and familiarity with the correct view in each topic. The findings show that human beings in his actions and behaviors in Hobbes view is obedient to his wills and interactions in such a way that even his intellect is under power of his wills and excitements. So Hobbes accepts that to control humans and create compatibility among them, there is no way except common agreement and obedience to the rulers. The result of this approach is to reject any real background for ethical values. In apposite, according to bilateral characteristic of human nature (body and soul) and his intellectual ability to recognize right and wrong, Allameh talks about real background if ethical values, innate right and wrong, justification and demonstrable ethical values. In his view making ethical values and applying them by rulers as Hobbes believes will cause obedience of wil, oppression and social class. And also there would be no guarantee for applying the ethical values. So Allameh is seeking to clarify the topic in a different way.

The purpose of this article is to find the internal solution for improving moral from the viewpoint of Ayatollah Mesbah Yazdi. Improving morality means acquiring moral virtues and eliminating moral vices. In order to achieve improving morality, internal factors and external factors are effective. In Ayatollah Mesbah Yazdi's view, what is the internal solution for improving morality? In this study, the works of Ayatollah Mesbah Yazdi were investigated by descriptive-analytical method and the internal solution of Improving morality was extracted from it. The process of improving morality in a simile is like the realization of a verb. The stages of the realization of the verb are insight, tendency and will to perform the verb. Improving morality also has these steps. The stage of insight consists of Insight into the components of faith, man's relationship with God and purpose. These insights create a tendency towards purpose and a tendency to verb. These tendencies lead to the realization of the required actions for improving morality. The researcher concludes that insight is important for improving morality, but it is not the complete cause for improving morality, Insight should be accompanied by action, and they make it possible to improving morality together.

Islamic teachings indicate that perfection is the human's ultimate goal.Perfectionism impacts all the behaviors of humans.The present study explains how and through which process ethical perfectionism adjusts consumption behavior.The study is grounded research conducted through a descriptive-analytical method using desk data.According to the monotheistic and atheistic worldviews,two different types of consumption form in human communities that oppose each other in terms of the principles,processes,characteristicsand consequences.The atheistic worldview results in hedonistic consumer behavior which entails forgetting God,non-adherence to the divine rules,and neglect to the transcendent values and the hereafter.These principles bring about three characteristics:the ruling of carnal desires,over-consumption,and the emergence of unnecessary needs which have consequences such as wasting the blessings,corruption,and overall changes in lifestyle.Perfectionist consumption is opposed to this type of consumption.Perfectionist consumption constitutes based on the monotheistic worldview.The foundation of perfectionist consumption in terms of cognitive originis that only God can make rules for human life.The ontological basis of this type of consumption indicates that theworld hasbeen created for a reason and that man will be held accountable for all his actions in the hereafter.These principles lead to the two main characteristics of consumption management and observing the religious rights in consumption.The consequence of this type of consumption for humans is safeguarding the divine blessings,consumption proportionate to the ecological capacities,social justice,balance,and moderation in consumption.The purpose of hedonistic consumption is achieving the greatest material pleasurewhile usingany means for this purpose,while the most essential purpose of perfectionist consumption isto gain divine satisfaction and ultimate happiness by adhering to the divine commands.