Research Quarterly in Islamic Ethics
Year:2012 | Volume:5 | Issue:15|Papers Count:6

Such criteria as life, human gene, ethical agency, perception and feeling, social or biological relationships, and a combination of them form the basis on which one can speak about case of morality. The views, being based upon man or beings other than man or emphasizing essential values have sought to defend themselves. By essential value is publicly meant non instrumental and independent value. As is explained in the paper, with regard to common views in the field and considering ethical value and essential value, one cannot know plants and animals to be cases of morality. Furthermore, with regard to transcendent purpose of Islam and accepting human-based state of morality, instrumental value of the beings other than man can be viewed as essential value.

The ethic of war has been always of special importance for the scholars of the field. In this paper, the common views of western philosophers have been surveyed and then, using Quranic verses and traditions, the view of Islam on ethical justifiability of initial holy war has been explained, and some questions in the field have been answered. As legality of holy war in Islam has been based upon monotheism and justice, the prerequisite for it lies in its being for the sake of God’s will. On the very state of holy war, the important objection of western philosophers can be replied. For Islam, initial war is conditioned with a lot of requisites including facing invasion, supporting the cruel, opposing devilry, lacking of peaceful way.

Professional ethic of the trade propagations can be studied systematically in a school of thought. Regardless of cultural and religious differences, one cannot generalize the common cases of obligations. A comparative consideration of the culture revealed by Islam and that of the West makes it clear that trade propagations in the western model is marked with such failures as instrumental attitude to human, moral abnormalities, and deceit and dissipation. While in Islam such principles like human dignity, moral norms, guiding, and equilibrium have been considered. Professional ethic has also covered the field of naming the product of propagation, and, therefore, such acts as using soft deceits such as exaggeration, copy and misuse of names and using foreign language are known ethically illegal. Exaggerating propagations and misusing them has been considered to be against the citizen’s personal lives.

This paper has intended to discover and show some educational and nearly ethical problems in Jahiz’ plentiful works. The paper, as a fundamental study, has surveyed the problem in an analytico-descriptive method and used his works directly. As is understood by the paper, Jahiz’ educational and ethical views, deserving special attention, have been recorded in different places of his plentiful works. When studying Jahiz’ works, one can attain his views and even his authorship in some considerable problems including the question what, aims, principles, stages, methods, and fields of education. The study has made it clear that in less than one century from the beginning of Islam, Muslim scholars have attended to such important fields of education and ethics effectively.

The Prophet and Imam’s communications with their opponents include valuable educational and ethical points for educators to such an extent that in some cases the opponents have accepted Islam. This paper, studying Imam Ali’s (a) practical manner of meeting opponents in one hand and in other, analyzing his speeches in the field, has discovered his most effective educational principles and techniques.

Hare agrees with religious claims not to be provable, falsifiable, and cognitive. However, for him, religious statements are bliks or mental nonfalsifiable suppositions that prepare certain deep comment of the world and a certain vision for man with such a extended realm which include all requisite affairs in human life. And this is the reason why for their being useful. Furthermore, Hare, in his metaethic view, has sought to attain a manner of reasonability in ethics upon which can be built objectivity of ethical principles. Hare has known trueness and falsifiability and generalization as requisites for ethical objectivity and has thought opinions preparing such requisites. Yet it seems that the teaching of bilik would lead to mentality and relativism as two damages of reasonable ethics. The failure has made Hare’s school of ethics as one self-contradicted.