پژوهش نامه اخلاق
پیاپی 57 (پاییز 1401)

The general moral principles express universal values from which other values are derived. Many disagreements as to ethical theories have their roots in the kind of explanation given for these principles. There are six general moral principles (perfection, freedom, do-not-harm, public interests, desert, and justice) interconnected in such a way that none of them can be justified without explaining their relation to others. The principle of perfection ethically requires one to attain material and immaterial perfections. Freedom to achieve middle and final aims is defended by the principle of freedom based on principle of perfection. The limits of the principle of freedom are shown by the principle of do-not-harm. The principle of public interests helps people not to be deprived of public interests. Public interests are allocated by the principle of desert on strong grounds. Finally, harmony and balance among other principles are preserved by the principle of justice. Explaining general normative principles, this article aims to show their interconnection from an Islamic standpoint by adopting a descriptive-analytic method.

There has been a long-lasting problem in ethics: how can one think of justice and goodness as consistent? Imam Ali also explores the connection between them. Whereas he defined justice as “putting things in their places” or “giving everyone his own right”, he referred to the common good as “what is achieved by justice” to show that the common good depends on justice. On the other hand, there are a variety of moral obstacles in the path of promoting social justice. Using a descriptive-analytic method, this study seeks to explore ways of connecting justice and the common good from Imam Ali's moral standpoint. As a result of the research, it was found that the Islamic lifestyle and ethics are constituted by justice, and that social life is impossible without it. Moreover, when conflict arises between them, justice overrides goodness.

Gratitude is considered equivalent to faith in the Quran by Izutsu. Reinhart thinks that it is a moral requirement to be grateful because it contrasts with ingratitude (kufr) in the Quran. Whereas there are certain problems with their claims, grounds, and reasons, the contrast between gratitude and ingratitude in the Quran might suggest that there is a connection between gratitude and faith, and faith is a moral virtue. In an analysis of the term ‘gratitude’ as opposed to ingratitude in the Quran and according to the points made by Muslim commentators and thinkers, being grateful to the good of this world requires man to recognize the benefactor and to use bounties in the divinely desired way; and that is the result of faith A person must also take advantage of the guidance given by God and have faith in Him in order to be grateful for being guided to religion. The act of denying God is an act of ungratefulness in the face of blessings that cannot be denied. The method of this research is descriptive-analytical.

Professionalization of sports fields is a significant subject that preoccupied theorists in these fields today. It has led to both positive and negative consequences. It may result in a decrease in moral values. In order to get out of the present situation and institutionalize ethics in sports, a code of conduct for upholding moral values in sports clubs must be formulated. This code consists of a set of ethical guidelines that set an example of right professional behavior, suggest a systematic strategy for internalizing moral values and norms, and help those in charge of sports to make right decisions and to improve professional standards. Adopting a descriptive-analytical method, this study describes the process of formulating and promoting the desired code through a systematic approach in seven steps: (1) developing ethical sensitivity; (2) establishing an ethics committee; (3) formulating principles and guidelines; (4) evaluating viewpoints; (5) making (educational and legal) attempts; (6) seeking feedback; (7) making corrections and amendments.

This research aims to analyze comparatively the ethical documents of top universities in the Islamic world and in the non-Islamic world. The research community consists of the top 100 universities in the world and the top 100 universities in the Islamic world. This study adopts full count sampling, documentary and library study methods, and benchmarking methods for national and international successes. According to the findings, top universities around the world (100%) deal with moral documents more than top universities in the Islamic world do. It is worth noting that there is no special single procedure for expressing the contents of moral documents. In the moral documents, individuals’ commitment to university receives much more attention than the university’s commitment to individuals. This study offers suggestions for producing a comprehensive moral document appropriate for Islamic countries’ universities.

Belief in eternality of the source of moral values has a great influence on people’s way of thinking and their lifestyles. This research analytically and explanatorily compares the views of two leading thinkers in the Islamic and Western worlds: Plato and Ibn ‘Arabī. While according to Plato’s theory of “Ideas”, all phenomena including moral values such as brevity and justice have examples, ideas, and the objective sources in the ideal world, according to Ibn ‘Arabī’s theory of Immutable Entities, since every created object is a manifestation of divine names and attributes, also morals are manifestations of divine names and attributes. Moral truths constitute moral immutable entities at the level of divine knowledge. They are manifested in human morality as man can reveal all divine names.

As one of the spiritual stations “Contentment” stands out. In view of its importance in the mystical journey, this study seeks to descriptively and analytically examine the spiritual station of contentment in al-Lumaʻ by Sarrāj Tūsī as the oldest work on mystical teachings, to criticize it on the basis of Imam Ali’s speech, and to understand how this work may be influenced by the Imam’s teachings. Sarrāj among other mystics draws distinction between stations and states by using indicators and considers contentment a station. Comparing Imam’s speech about contentment with the indicators shows that mystics’ views like Ibn ‘Arabī’s are more consistent with his speech. These mystics hold that the difference between stations and states refers to their intensity and weakness and they are not distinct in nature. In Imam’s words, stations and states are not demarcated. There are hadiths indicating that contentment is a station and can be acquired, and also there are hadiths indicating that it is a state and must be given. In the light of Imam’s words, the third level that Sarrāj attributed to those with contentment is not possible. This is a problem with his triple classification.

The ethical system of every school of thought is influenced by the way in which it conceptualizes man, identity, and rationality. The definitions of man, happiness, virtue, good, and pleasure are directed by this way of thinking. Therefore, this research aims to introduce the ethical system established by Allāmah Ṭabāṭabāī in the light of his anthropological foundations. Adopting a descriptive-analytical method, it seeks to explain his ethical system features. The findings suggest that in view of the fact that God is man’s Lord, human perfection is real, and man has end, will, and freedom, one can demonstrate that a kind of realist virtue theory based on reason and revelation can be defended. According to this theory, man has moral responsibility towards himself, God, society, and nature. The present study concludes that such an ethical system may lay the foundations for a human good life and real happiness in this world and in the next.