Quarterly Scientific Journal of Applied Ethics Studies
Year:2019 | Volume:9 | Issue:33 (55) |Papers Count:7

Imam Sajjad (pbuh) during the time of repression following the event of Ashura raised deep themes in prayer as a reminder of the purpose of this uprising. One of the themes of interest is Rida. Imam Sajjad (AS) has mentioned "Reza" 79 times in the Ṣ ahifah Sajadiyeh; Therefore, in this study, by referring to the text of Ṣ ahifah Sajadiyeh, the concept of Rida is explored and its ways of gaining it and its functions in the view of Imam Sajjad has been analyzed by descriptive-analytical method. If human beings when they are in a state of calamity, and affliction, they look like as if they are in a state of transcendence and prosperity, they have reached Rida; however, according to Imam Sajjad (as), Rida is a two-way relationship between God and Man. Humans can satisfy God by observing standards such as faith, righteous deeds, obedience to God, abstinence of sins, and doing what is right. Similarly, a servant with his attitude and behavior can express his satisfaction with God. In the behavioral dimension, obedience to God and his successors on earth, worship of God, and in the attitude dimension, satisfaction with God's fate, and testimony that God divides provision justly among the servants, causes the servant's satisfaction with God. When God is pleased with a servant, he protects him from the harms of evil, as he raises the rank of such a servant among the servants and rewards him with Paradise.

In Islam, observance of chastity and protection of family's privacy is of particular importance for both men and women. Many of the harms imposed to girls and women in society is due to lack of chastity. Internalizing this value in girls and women makes them more resistant to aberrations. In this article, the author seeks to describe the individual and social ways of promoting chastity in Surat Noor, in a descriptive and analytical way, and to provide some ways of practicing this virtue and institutionalizing it in society. Of course, chastity and modesty cannot be institutionalized unless both individuals and society as a whole adhere to it. If people can maintain privacy and boundaries at home and keep parental respect in their behavior, then they can succeed in maintaining privacy. If people in the community respect privacy and the violators are severely punished, no one can easily break the limitations necessary in keeping chastity.

The Qur'anic stories contain many moral and educational points. Surat Yusuf is one of them which has many moral and educational points and teachings. Moral traits can be categorized into two types: positive and negative. In this article, negative moral traits are discussed as the pathology of moral-educational traits in the Qur'anic story of Prophet Yusuf. Considering that the moral teachings of this Surat affect everyone, especially the youth, we will examine the moral negative effects in this Surat to increase the positive influence of the events mentioned in it. This is an applied research and its method is analytical-descriptive. Also, this study investigates moral vices in two individual and social domains, such as: following lusts, adultery, shirk, etc, and social problems such as jealousy, deceit, hypocrisy, and. . . .

Death-consciousness and life are among the dualities that have always been a concern for mankind, so that throughout history, solving the mystery of death and its relation to life is one of the greatest aspirations of man. Even today, with the prevalence of absurdity and the inattentiveness of contemporary human beings, the need to deal with death and its role in life has doubled. In view of the importance of this, in this descriptive-analytical method, this article attempts to investigate the death and its moral function on the meaningful life of human being from the point of view of Allameh Jafari, as a thinker for whom the meaningful life was concerned. For Allameh, the interpretation of reasonable life depends on the correct interpretation of death. Death Consciousness, which is the interpretation of "Anna Allah and the Almighty, " with sublimation, moral control, the enhancement of the quality of worldly life, and the moral compactness of works such as: shortsightedness, biodiversity, and pragmatism combined with worldly piety, expansion, and peace. Death, in this world, and the pursuit of transcendent life and life in the world, leads to a meaningful and reasonable life.

The presence of women, especially married women, in their careers has faced them with ethical challenges. For a woman to be able to fulfill both her professional and career roles as a wife and mother, she is the one that this article will address. We will argue and judge on the basis of the Islamic perspective that women's work activities are risky, that women are valued outside the home, and that changes in the intrinsic characteristics of women are in favor of and against women. According to Islamic teachings, with the exception of few cases, such as the preservation of one's life and reputation and the health of their children, the preservation of the dignity of the woman in the family and the care of the characteristics appropriate to her characteristics are considered an ethical principle. In this article, we present solutions to the various situations of moral agents (women) that are mentioned in this issue.

Ethics and moral education have always been the focus of scholars and the thinkers around the world. Therefore, the present study aims to extract the views of education and explain the ways of sharing and differentiating the two great Islamic thinkers Abu Hamed Ghazali and Mehdi Naraqi in the field of ethical education in order to use it in religious education. This research is a comparative and documentary analysis. The findings of the study suggest that both religious scholars based on religious teachings and their familiarity on various fields, including education issues, are based entirely on religious teachings. There are certain commonalities in the principles of moral education from the perspective of al-Ghazali and Naraqi, such as the complexity of human beings, the purity of human nature, the gradual change of ethics, the influence of conditions on the most important and fundamental principles of moral education from the perspective of both scientists. There is an indicative difference in the fundamentals and presuppositions of moral education between these two thinkers. Ash'ari's professionalism in al-Ghazali has led him to present different thinking and insights in his ethical upbringing. This is not to resort to the traditions of the Prophet (PBUH) and to have an algebraic approach to affairs. At the foundations of al-Ghazali's moral education, the spirit of Sufism is dominant and sometimes rational and philosophical, but at the basis of moral upbringing, the spirit of mysticism is practiced in the mystical and practical aspect of ethics.