پژوهش نامه اخلاق
پیاپی 60 (تابستان 1402)

One may claim that a clear distinction between jurisprudence and Islamic ethics is that there are non-obligatory rulings in jurisprudence and there are no such rulings in ethics. The main question of this article is to examine the truth of this claim “Are there no non-obligatory rulings in ethics?” This article seeks to analyze and compare the non-obligatory rulings in jurisprudence and value judgments in ethics adopting the method of conceptual analysis. As a result, value judgments in ethics have the three properties of description, evaluation and practical demandingness, just like non-obligatory rulings in jurisprudence; in fact, value rulings may fall under non-obligatory rulings. Accordingly, ethics not only includes non-obligatory rulings, but constitutes notable achievements in value judgments which are useful for explaining jurisprudential non-obligatory rulings. Also, Muslim ethicists have neglected certain non-obligatory judgments, and it would be highly beneficial for improving moral discussions if these non-obligatory judgments were reconsidered and developed

Knowing the origin of desirability has a special effect on the correct knowledge of the moral and educational system. Therefore, many experts have addressed these issues. Allameh Misbah Yazdi considers self-love to be the only source of desirability and thinks that all inclinations go back to this tendency. The purpose of this research is to assess and explain self-love as the source of desirability in the view of Allameh Misbah and to answer questions and problems in this regard utilizing a descriptive and analytical method. The findings of this research indicate that self-love is, as a matter of fact, the source of desirability and this point of view is different from psychological and moral egoism in Western thought. Also, this view is completely compatible with monotheism and does not contradict it. This standard does not conflict with altruism and does not require one to be selfish or follow his whims, as they are usually considered objectionable in moral discussions.

Capacities in monotheistic education have always been considered by scholars. Educational methods are based on foundations and principles such as ethnic, religious and philosophical thoughts. Beliefs and teachings have their impact on the different aspects of individual and social life. Therefore, it is useful in this respect to examine some views of Mullā Ṣadrā, the prominent philosopher of the Islamic world, which are derived from reason, revelation and mysticism. This research adopts a descriptive-analytical approach and draws upon Mullā Ṣadrā’s philosophical principles, for instance, the idea that it is an innate quality to believe in One God or the idea that the Creator is the only independent existence and other beings are nothing other than connection to Him or the idea that man is potentially capable of growth and existential intensity so that he can move from the vegetative stage to the animal and human or even rational stage. As a result, this research shows that Mullā Ṣadrā’s school can be considered as one of the most efficient and comprehensive training programs and methods.

Adopting a hybrid method, the present qualitative research identified certain dimensions, categories and components concerning "ethics in organization and management" in researches influenced by the teachings of monotheistic religions. Analyzing the content of 30 sources (out of 236 sources) with Maxqda software, it reached 343 descriptive codes, 46 subcategories and 7 main categories. These categories include the following: religious-faith concepts, human capital management according to the heritage of religious teachings, personality type and habits and favorable psychological characteristics, ethical monitoring and evaluation, human capital cultivation and skill development, development of management competencies promoted by religious values, adherence to the organization’s objectives or code of ethics. It is useful for organizations to understand and conceptualize ethical themes hidden in cultural resources. Also, a religious research approach has the capacity to contribute to the global knowledge network of management and organization theory by expanding the critical discourse and presenting rival discourses based on religion.

Using a descriptive-analytical method, this article investigates the relationship between philosophical and theological virtues in the transcendent philosophy developed by Mullā Ṣadrā. Christian theorists added three theological virtues: (1) faith, (2) love and (3) hope to the list of the four main virtues of philosophers, i.e. (1) wisdom, (2) courage, (3) moderation (chastity) and (4) justice. Mullā Ṣadrā contends that faith is the main and ultimate virtue and the famous four virtues are the path and means that can provide the basis for knowledge and closeness to God. The virtue of faith may be regarded as a sort of knowledge and its highest level is certainty; but faith that is strengthened in the heart is accompanied by love and sincerity. Accordingly, the virtue of faith leads the faithful to the virtue of love within the scope of emotions, and to the virtue of hope (trust, surrender, and finally attachment exclusively to God) within the scope of will. Hence, explaining the superior and guiding role of the virtue of faith, Mullā Ṣadrā separates himself from the Greek philosophers and their advocates.

It is an important goal of sending prophets to promote monotheistic morality and spirituality. Based on the revelation’s teachings, to make an effort to fulfill the mission, i.e. the love of relatives, is to lay the foundations for spirituality and morality. Spirituality and morality were introduced as two significant strategies to achieve the new Islamic civilization according to the statement of the second step of the revolution. Martyr Qasem Soleimani is an outstanding example of those educated in Islam, who led a moral and spiritual life and sacrificed his life to realize the movement of prophets and Imams. Applying a descriptive-analytical method, this article examines the effectiveness of love in ethics and spirituality, focusing on the Quran, hadiths, and Soleimani’s school. As specified by the findings of this research, in addition to playing a deterrent role in purifying the soul, “love in relatives” prepares the way for developing morals and spirituality in three areas: man's relationship with God, Ahl al-Bayt, and people. It was in the light of such kindness and love that Soleimani served society with a humble and honest attitude.

Murtaḍā Muṭaharī is one of the Muslim thinkers who tried to show that the existence and validity of morality depend on God. The central problem in this article is to show how and with what unifying idea Murtaḍā Muṭaharī explains the dependence of morality on theology; to do so, his work has been completely reconsidered and reconstructed. The answer suggested by our understanding of his idea is that the human "self" is an entity that comes in degrees; it displays itself at two levels: its lower level can be called the imaginary “I” and its higher level can be called the real or superior “I”. It is the true “self” that gives rise to morals and it originates from God. Therefore, God is the origin, goal and ground of ethics. Thus, one may say that the true “self” of a human being is the point of connection, in virtue of which the dependence of ethics on theology is justified by Murtaḍā Muṭaharī.

This study aimed to identify the facilitating and inhibiting factors of students' tendency towards ethics. A qualitative approach with a descriptive phenomenological method was employed. Data were collected using semi-structured interviews with 98 Iranian faculty members, university administrators, experts, staff, and students who were selected through criterion sampling. The findings suggest that there are eight facilitating factors such as “structural, functional, social, cultural, personal, religious, study-research-driven, and educational" factors, and there are also nine hindering factors (obstacles) such as “structural, social, performance-related, political, personal, functional, conceptual, informative-cognitive, and cultural” factors. Drawing upon the understanding of a wide range of academic activists, this study identifies new and more complete dimensions and components of the factors concerning the tendency or non-tendency of students towards ethics in the university environment. It is recommended to use these results to develop academic ethics in higher education more efficiently.