نشریه اخلاق وحیانی
سال سیزدهم شماره 3 (پیاپی 28، پاییز 1402)

Research in the field of sources of Islamic ethics is one of the necessary issues. In this regard, the investigation of reason as a source and its relationship with the moral rules of religion from the point of view of Ayatollah Javadi Amoli, the problem of the research was put forward and investigated with descriptive-analytical method. And the findings and results of the research were shown: among the basis of the problem of the present research is that the intellect can understand without needing anything else from outside the moral proposition and the principles of good justice and badness of injustice and other moral cases that are branched from it. and the Holy Sharia also acknowledges that a person with a conscience understands the good and bad of many moral matters. After proving the basis of the understanding of ethics by reason, the issue of the relationship between Sharia and reason in determining moral rulings is raised, which is expressed in two general ways: compatibility and conflict: for example, based on Ayatollah Javadi Amoli's view on the compatibility of reason with Sharia, Reason is a standard for moral rulings, and rulings that are generally against reason are discarded. Also, reason, with its role as a beacon in receiving moral rulings as a guide, recognizes the path of creation to morality. In the assumption of the conflict of reason with the moral ruling of Sharia, as an example, sometimes the conflict of reason is with the appearance of narrative evidence,

One of the important moral issues dating back to ancient Greece is whether moral knowledge is independent of God's command or dependent upon it. The Mu'tazilites and Imāmiyya believe that reason is able to understand many moral values and that moral knowledge is intellectual and independent from God; therefore, it is superior to religion and even proving the existence of God and popular prophecy are feasible only by perceiving some moral values through reason. By adopting a descriptive and analytical approach through rereading and scrutinizing the moral verses of the Koran, this study seeks to answer the following question: what is the function of moral propositions of the Koran given the understanding of these propositions through reason? The results shows that the main purpose of the Holy Koran is moral education, acceptance and reference to previous moral knowledge of human being not imparting erudition. Various pieces of evidence can be presented on this claim, including keeping one's promise, gratefulness, following prototypes in moral advice and using the language of sermons instead of lecture and argument.

According to some researchers, one of the ways to gain knowledge is nature. According to them, instincts are not exclusive to tendencies, and humans also have innate cognitions. The issue in question in this research is moral issues. The question that needs to be answered is whether there is an innate perception of moral issues. Many experts have examined and rejected or confirmed the innate knowledge of moral issues. Among them, we can mention Allameh Javadi Amoli, may God protect him. The purpose of this research is to examine the nature of natural affairs and natural cognitions in relation to moral issues from the perspective of Allameh Javadi Amoli with a descriptive and analytical method. The results of the research are that there is an innate knowledge of some moral issues, and the criterion for innate understanding is not the existence of knowledge at the beginning of creation, but the fact that the issues are obvious and primary. In other words, by nature, human being imagines the two sides of the case, even though they are not self-evident, and acknowledges the relationship between them without the need of reasoning. Also, the problems of some opponents of the innate knowledge of morality, such as the relative nature of morality, the equality of nature with instinct, and the equality of morality and manners are not correct.

In Surah Mubarak Juma, the overview of the Wahiani education system is depicted and its main indicators are listed. In this surah, the foundations and foundations of education, sources of education, supports for the continuation of education, barriers to education, results and effects of education, and harms and plagues of education are visible one after the other. The mentioned order of the components of the revelation education system is consistent with the sequence of the verses of Surah Juma. This article introduces the foundations and sources of the revelation education system based on the teachings of Surah Juma and shows its adaptation to the sequence of the verses of the Surah. Therefore, in the first part, the foundations and principles of education based on the teachings of the Name of Allah, the Merciful, the Merciful  And the first verse of the Surah is listed in detail, and in the second part, the sources of education that are in accordance with the teachings of the second verse of the Surah are explained in detail. Help and support, God's name and sign, belief in the comprehensive nature of all perfections, God's general and special mercy, eyes and intuition of being the Lord of the world of creation, God's ownership and ownership, God's holiness and honor and His wisdom are central educational principles in "In the name of Allah, the Merciful, the Merciful" and the first verse of Surah Friday, and the blessed presence of the Holy Prophet (PBUH), recitation of divine verses, purification, the book of God and wisdom are also among the most important sources of education that are mentioned in the second verse of Surah Friday.

Man's distance from the goals of creation and the necessities of human life and worshiping God has hindered the complete and fundamental realization of the concept of dignity in the contemporary world and has brought many harms and challenges to this concept, which is necessary through Original and practical sources should be tried to solve them. For this reason, the purpose of the present research is to investigate the harms and challenges of realizing human dignity and ways to solve them with the inspiration of Razavi's teachings.

The research method is descriptive-analytical based on Quranic-narrative sources and library and internet texts.

The findings of the research showed that the most important harms and challenges to the realization of human dignity in the contemporary world include "man's departure from the centrality of creation, consumerism and luxury, greed, urbanization, Destruction of the environment, drug use, increasing loneliness, expansion of cyberspace and its deviations, war and bloodshed, distance from religion and loss of privacy" which according to Razavi's teachings, the most important ways to solve them include "planning in affairs, generosity, respect and honoring others, contentment, faith and spirituality, avoiding asking too much from others, piety and avoiding sin, avoiding the owners of vices and virtual polluted environment, self-knowledge, forgiveness and forgiveness, avoiding ridicule and humiliation, care It is from nature and preserving the dignity and personality of others.

The issue of extravagance is considered one of the important religious issues that deserves to be investigated from its various aspects. It is often viewed from a jurisprudential and moral perspective. Its legal prohibition has been mentioned in many verses and hadiths, and its moral ugliness seems clear from an intellectual perspective. From the point of view of the concept, extravagance is a very comprehensive concept and includes any extravagance in quantity and quality, frivolity, extravagance, and the like, from extravagance in the costs of living to any sexual deviation and the pursuit of power in society and even cruelty to oneself and all of these issues, despite being matters of jurisprudence, except They are also discussed in the field of social ethics. This topic is widely reflected in Shiite and Sunni hadiths, and what is very important about them is the presence of hadiths in hadith sources, biography books, and others. It is that, apparently, some matters in which excess and extravagance occur are excluded from the category of extravagance. The apparent meaning of this group of narrations contradicts other narrations in the chapter on extravagance, and also contradicts the lexical, legal, customary, religious and moral concept of extravagance. What follows in this article is an analysis of the research text of the narrations opposing extravagance, with a detailed and systematic explanation of those narrations, in a descriptive and analytical manner. From studying the text of these narrations, it becomes clear, first, that the imaginary views of the conflict on the issue of extravagance are divided into two parts: “hadiths that on the surface appear to exclude some issues and things from the subject of extravagance” and “hadiths about extravagance in charity and charitable deeds and...” Secondly: The existing conflict between the two categories of narrations mentioned is not a real and established conflict, and there is a possibility of a customary combination of these narrations. Therefore, this group of conflicting narrations - subject to the authenticity of the document - should be weighed with other evidences of textual research, and one should not make a general verdict on extravagance or lack of extravagance in some areas with a superficial and brief examination.