نشریه اخلاق وحیانی
سال یازدهم شماره 4 (پیاپی 23، تابستان 1401)

Because a large part of human learning is through implicit and observational learning, the modeling method, including model-making, is one of the important educational methods. Mode-making, like all elements of an educational program, must be appropriate to the indigenous culture of each country. Hence, the Holy Quran can be used as a rich and inspiring source in this regard. The final verses of Surah Al-Furqan have modeled Ibad al-Rahman as a model for good people. The purpose of this study was to represent this model using the interpretations of the Holy Quran, especially Tasnim. The research method is descriptive-analytical. According to the findings, the basic characteristics of Ibad al-Rahman include three characteristics: servitude, mercy and patience; which in detail expands to 20 characteristics. There are 7 characteristics related to self-care about spiritual development and 13 characteristics related to caring for others’ spiritual development. The privileged servants of God are constantly taking care of themselves and others. More precise examples for caring are explained under three headings in this article.

Many studies have shown the role of faith and spirituality in mental health, but one study has not analyzed the mechanism of the effect of faith on personality. The main purpose of this study is to analyze the function of faith in personality structure based on Quranic teachings. According to this goal, text-based method and qualitative content analysis were used. The textual population of this study was the verses of the Holy Quran. Using purposeful sampling, concepts and statements related to the psychological dimensions of faith were collected from the Holy Quran and the mechanism of their impact on personality was explained. Then the inferences and mechanisms analysis were evaluated and confirmed by 5 experts. Experts specialized in Islamic sciences and psychology. Findings of the study showed that the functions of faith in the cognitive dimension (sense of meaning, personality cohesion, optimism and rationality in decision making) and in the emotional dimension (love of God, peace, hope and trust, cheerfulness, humility and obedience , Altruism and resilience, feeling valuable) and behavioral dimension (self-control, effort and perseverance, improving interpersonal relationships, chastity, reflection and caution in doing things, asceticism, conscientiousness, sense of social responsibility). The findings of this study, compared to previous studies, better explained the psychological mechanism of the functions of faith and provided a suitable basis for constructing the scale of faith and its functions.Keywords: Function of faith, personality, Quran, psychological, cognitive, emotional, behavioral analysis

Islam is based on morality and all human beings have special rights, and any disrespect for human realm is in conflict with the nature of human beings. This article aimed to analyze the examples of reproach )condemnations and humiliations( in the letters of Nahj al-Balaghah based on the methods of ethical education in order to determine why Imam Ali, the great teacher of human beings, had used such terms. The present research was descriptive-analytical and semantics and the Nahj al-Balaghah letters Nos. 17, 39 and 41, which included these terms were analyzed and examined. The results indicate that Imam Ali attempted to inform people by ethical education methods such as warning, confrontation with the results of actions, awareness and insight, allegory, sermon, wrong prohibition, advice and lessons learned. The final goal of Imam Ali was to inform special individuals from their disgusting actions and keep other people away from their deceptions. Among the educational methods used by Imam Ali, awareness and insight had the highest frequency suggesting the importance and effectiveness of warning in increasing human insight and correctioncompared with other educational methods.

The purpose of the study was to investigate the conceptual and psychometric status of ethics scales in Iranian research from 1350 to 1399. The research method was a systematic review based on the COSMIN checklist in three indexes of validity, reliability, and responsiveness in the form of 9 parameters involving content validity, internal consistency, relative measures, measurement error, structural validity, hypotheses testing, cross-cultural validity, criterion validity, and responsiveness. Research data were identified in six steps and 92 scales were selected. Findings showed that of all scales (intra-person, 37 scales; inter-person, 26 scales; and socio-organizational, 29 scales) only the internal consistency parameter could be observed in more than 70% of cases, and the results were positive. After that, conceptualization, content validity, and hypothesis testing were considered in 50% of the scales, and the results were positive. Other parameters were not calculated in most reports, the information is not available, or their review is not relevant. In the present study, no "desirable" scale was identified that considered all the relevant parameters of COSMIN; only 5% of the scales are "acceptable", 40% are "in need of completion", 30% are "in need of re-examination", and 25% are "in need of detailed information". Therefore, if the percentage of scales that need to be completed is added to the acceptable scales, it can be claimed that 45% of Iranian ethics scales have the potential to be used; And the rest need to review or provide detailed information for evaluation and judgment.

The ontology of ethics and the logic of ethics are some of the most important issues in meta-ethics. The most important argument in the ontology of morality is whether values ​​are real or not, and the most important argument in the logic of morality is the inference or non-inference of "ought" from "is." Given the deep connection between meta-ethical issues, the lack of inference of "ought" from "is" should be considered a prerequisite for moral unrealism. However, despite believing in the reality of values, Kant believes in the inference of "ought" from "is". This article first uses a descriptive and analytical method to express Kant's views on this issue and then examines his views by emphasizing the ideas of Ayatollah Javadi Amoli in the field of philosophy of ethics. The result of this research, which is also considered to be innovation, is that with a new look and new critiques we will show that Kant's view that "ought" not be inferred from "is" is not correct, and this is incorrect in his inaccuracy in his analysis of moral realism. How moral values ​​are referred to reality is rooted.

 The main problem of the current research is the delay in the moral virtue of loyalty and the semantic analysis and expression of its types, and an attempt has been made to evaluate its examples in the life of the wife of the Prophet Khadijah, Hadrat Khadijah Kabri, and to analyze the reasons for her being an indicator. The research method of this writing is analytical - library. The results and findings of the research, which have been obtained by considering historical, narrative and ethical sources, indicate two applications and the broad meaning of loyalty; One of them has a legal and social nature and that is the commitment to the covenant. The second meaning is constancy in love and devotion and the completion of love and compassion towards the beloved, and of course, the second meaning is one of the results and functions of the first meaning, and both meanings are moral virtues. Hazrat Khadijah Kobri's character is an excellent example of loyalty in all its meanings and coordinates, from donating capital and bypassing clan relations to sincere and humble physical and spiritual support and companionship, towards the religion and the Messenger of God.