Research Quarterly in Islamic Ethics
Year:2024 | Volume:17 | Issue:63|Papers Count:8

Modern theology as liberal theology is against classical theology. In this school, the teachings of classical theology have been challenged. One of the practical topics of modern theology in the problem of evil is the explanation of good and evil in terms of pleasure and pain and its relationship with the denial of classical theology, including Islamic monotheism. Dr. John Haspers, the head of the Department of Philosophy at the University of Southern California, by explaining the definition of good and evil in the two areas of "super-ethical" and "normative ethics", has sought to define good and evil and claims to deny the divine God. The main problem of this research is to explain, examine and criticize the thought of John Hospers in the field of definition of good and evil. The research method is data collection, library studies, critical analysis of the materials based on the sources found in the works of John Hospers. According to the findings of the research, Hosperus proves that good is pleasure and evil has a parallel relationship with suffering, which is rejected in three categories: "the originality of pleasure", "belonging to pleasure and pain" and "identification of evil and pain".

Philosophy seeks to analyze things with a rational framework that can give a justified face to human behavior. Of course, the appropriate type of behaviors can be explained and described by assigning them to ethics and output called ethical behaviors. With this approach, rational reasoning and accurate presentation of issues in accordance with reason can be a way to achieve ethical behavior, which according to Richard Mervyn Hare requires receiving some principles as a default or at least accepting them. What can help moral actions and lead to it is education based on rational teachings and based on the rule of generalizability, universality and advice, which is based on descriptionism and forms the foundations of Hare's moral philosophy. Referring to how to teach and adhere to it in his philosophical system, he introduced indoctrination, practice and skill as his central model, which will eventually lead to habit in moral characteristics along with advice.

Tabari, as a complementary element of Tavalli, is a basic teaching in Islam and like Tavalli, it is a comprehensive spirit of Shia teachings. Due to the lack of attention to the place of innocence, this doctrine has been neglected and exposed to moral challenges; In such a way that they have introduced it as a threat to freedom, an obstacle to growth, a cause of hatred and a disrupter of tolerance and brotherhood. problem of this research is to examine the challenging aspects and consequences of the dilemma of the ax type with ethics. The purpose of this article is to provide ways out of the proposed challenges. The first hypothesis of the research is that Tabari does not conflict with the commands and recommendations of Islamic ethics in theory and in the implementation stage. The second hypothesis is the role of the ax as a strategic principle in preventing moral and educational injuries and pollution. The third hypothesis is the efficiency and effectiveness of Tabari in personal and social grooming to the original virtues of religious ethics. Based on these hypotheses, which are examined with the method of logical-critical analysis, the ax frees a person from the obstacles of perfection and growth and provides unity among God's friends and the basis of good life.

The requisite of effective education in theology courses is to know the areas of human beings and the goal is to reach the ultimate perfection of the teacher. This research, with a descriptive-analytical method, showed, from the view of Nahj al-Balagha, a theological instructor in order to educate a person who believes and is committed to God and others, he must have different characteristics and areas in terms of belief, worship and ethics;  political and social;  science and technology;  economic and professional;  biological and physical;  aesthetic and artistic.  Imam Ali (a.s.) has explained the needs of man with a multi-dimensional perspective.  Education and training for the realization of good life should be based on these six areas;  In addition, in a quantitative comparison, it was determined the religious, worship and moral areas;  Also in this field, the component of moderation (moderation in attributes and verbs); has the highest average.

Determining the origin of moral judgment is one of the main concerns of moral philosophers. Some Western thinkers have considered the collective agreement as a criterion of value and a basis for establishing moral rules. In Islamic thought, the fundamentalists have also used the rule of reason through jurisprudential inferences. In view of these apparent relationships, the present research has decided to deal with the feasibility of establishing or discovering moral judgments based on the basis of reason in the view of the Usulites, using a descriptive-analytical method. The findings showed that although some insist on the inherent validity and the impossibility of rejecting rational constructs, their arguments lack the necessary strength. More importantly, the application of the foundation of reason in discovering moral rules faces theoretical and methodological difficulties. Among these difficulties, the distinction between the nature of validity and validity in rational structures compared to moral values, the differentiation of the ontology of value in comparison with the context of rational structures, and the restrictive nature of values ​​versus rationality or rationality. It is rational.

Examining the subject of assignment and acceptance from the perspective of moral jurisprudence is important in order to clarify a new manifestation of the application of jurisprudence in moral issues and its role in individual and social spiritual growth and even in the field of international relations. Therefore, we examine the question "What is the jurisprudential ruling on the moral issue of giving and accepting?" with a descriptive-analytical method with the aim of applying jurisprudential rules on giving and accepting, and it turns out that each of the rulings of Khamsa is obligatory. It is possible for many examples. Such as blessing along with the trampling of human dignity by Muslims and Muslims and blessing in opposition to it, if not sacred, at least has the status of disgust. It is haram to impose a curse on Muslims with a spirit of arrogance, and it is also haram to accept it. Acceptance is obligatory to save one's life or reputation, and in the position of learning, it is recommended and even recommended.

The religion of Islam is particularly sensitive to the dignity and independence of the Islamic society and the honorable life of Muslims. Economic independence is one of the important aspects of Islamic society's dignity. In order to achieve economic independence in the current situation when the Islamic Republic of Iran is facing oppressive economic sanctions, the Supreme Leader proposed the idea of ​​a resistance economy. Based on library studies and descriptive-analytical method, this article examines the place of ethics in the resistance economy and chooses the ethics of the resistance economy model as the hypothesis of the research. To prove the research hypothesis, the relationship between seven ethical concepts (jihadi motive, justice, honesty, patience, tolerance, moderate consumption and work conscience) with resistance economy is presented. The findings of the research show that the implementation of the resistance economy model is dependent on the creation and strengthening of economic, administrative, legal and ethical structures in accordance with it, and the moral values ​​of Islam play a fundamental role in realizing the components and policies of the resistance economy.

The ethics of the Quran with three related and coherent elements, goals, foundations and principles with epistemic and behavioral roles affect spiritual health, the ultimate goal of the moral system of the Quran is to bring man to the position of nearness to God, and worship, service to mankind, etc. are intermediate goals. They are Its foundations are divided into monotheistic, ontological and anthropological foundations, each of which affects the spiritual health of man with cognitive and behavioral roles.Raising awareness, human agency, self-knowledge, seeking perfection from the roles of knowledge, remembrance and remembrance of God, self-improvement and refinement of the self, charity and almsgiving, appeal to the divine guardians and adjustment of instincts are among the behavioral roles of the moral system of the Quran, each of them on health. Spirituality has a fundamental role.