نشریه مطالعات اخلاق کاربردی
سال دوم شماره 6 (تابستان 1391)

Love which can be a matter of conscience is derived fromcognition and is considered secondary to it. When there is no cognition, there is also no love.Certainly the love towards God and God's love towards man which is the most precious and the noblest kind of love is based on the same principle.Love of God has such an important position thatis regarded as an ultimate purpose of worshiping Him. In the present paperthe definition of love, the reality of God's love and hatred towards His creatures, love in the Quran and its causes, symptoms of man's love towards God and its obstacles have been discussed. The research is based on descriptive-analytic approach and follows library method.

In the culture and lifestyle of Imam Reza who is the interpreter of the revelation, all religions despite their historical demonstrations, are expressions of a single nature. However, deviation of religions from the mainstream which has been done throughout the history by the corrupt rulers has caused them to separate from each other. Today what humanity desperately needs, is interfaith dialogue and interaction among religions to reduce existing gaps and to bring together the hearts of their followers and to guide them towards salvation. Accordingly, the Quran Addressing Muhammad (S.) says: "Weve raised you for the salvation of all humanity," on the other hand one of the unique features of Islam, is its universality which makes it to belong to all human beings of every race and ritual. During the time when Imam Reza was selected as a crown prince he took an influential step to resolve differences among religions and pointed out the present weaknesses in the distorted religions. He can be identified as one of the figures who were pioneers in the practice of dialogue among religions in Islamic Society. The great examples of such dialogues are his debates with Jathliq, Rasoljalut, Hebaz, UmranSahebi and some other scholars of other religions. Using a descriptive-analytic method, the author has tried to investigate the approach taken by Imam while discussing with the adherents of other religions.

Islam as the ultimate religion of God and the Prophet Muhammad as the last Prophet and the Imams, have all regarded a high position for ethics which can help stabilize social relations. Imam Reza by combining two major aspects of social life, namely ethics and politics, offered a clear picture of the need to apply ethics-based methods in political power, especially within the leadership of the Muslim community. In this paper, this kind of attitude to politics is named ethical policies and has been tried to elaborate onthe main components and characteristics of this approach from the views of Imam Reza.

Islam is a religion whose essential aim is to educate faithful individuals and to build a society with a proper moral foundation and in accordance with religious precepts. An Ideal Islamic society is loaded with ethical virtues and makes no distinction between social responsibilities and religious duties. One of the important factors which is considered an essential and factual tool to create such a strong link between social and religious task and has been emphasized in Quranic teachings is the avoidance of human society from ethical vices, since an ideal Islamic society is deeply and inextricably linked to human virtues, not vices. Also promoting moral vices can cause to disrupt the relationship of man with God and interrupt the social ethical relationships between fellow human beings. Late AllamahTabatabaie considered the ethical vices in the society a factor weakening the faith and religious beliefs which can lead to the destruction of spirituality and can act as an obstacle preventing the ideal development of morality. The author of this paper, referring to AllamahTabatabaie's views, tries to mention the most important ethical vices in human societies which are obvious barriers to the efflorescence of human being and community and emphasizes on the necessity of avoiding those vices.

Ghazali's practical wisdom is formed based on the notion of "the knowledge of religion" and is derived form his own mystical interpretation of religious law. By designing this kind of practical wisdom, Ghazali tries to cure and restore ethical disorders of his community and find out some mechanisms to developindividualmoral excellence, home management and civic policies. This paper is an attempt to clarify the outlineprinciples ofGhazali's special practical wisdom.

One of the discussions that had been put forward in the realm of cognition and comprehention in religious is the impact of implied factors in acquiring knowledge (wisdom) and thought. In this perspective the effect of gender in comprehending religious texts is a matter of pondering which has investigated meticulously the recent texts in the progress and gaining congnitin it is pertinent to note that experience‚ behavior‚ interests and inclinations are masculine traist that has been considered as a benchmark for men‚ but women interest is ignored‚ this hypothesis has challenged the masculine structure‚ as feminism come into existence im this area to take into account similar right and equality for both gender of women in pos‚ to the effect and progress of women in pondering and knowing about religious texts. One of the pioneers of this thaught is Afro-American neo-Muslim Amina Wadud who has taken Quran as the basis of all her studies and argues that the Islam practiced in the last centuries was not so fair to the women and what is understood as men's dominance is mainly due to their dominance on interpreting the Quran and is the reflection of their social dominace. Wadud began her gender jihad to regain Quranic sexual equity based on the doctrine that Justice, equality and esteem are the God-given right of everyone. The outcome of her efforts in the rereading of Quran with a feminine approach has been reflected in her most famous book: The Quran, and Women. Rereading Quran through a feminine approach.