Research Quarterly in Islamic Ethics
Year:2018 | Volume:11 | Issue:40|Papers Count:8

Artists and architects have not left individual and collective moral and social values in their personal and social interaction. Some ethical teachings, especially in the field of traditional professions and jobs, have been mentioned in the form of formal oath notes, treaties, and ethical treaties in the field of profession. The fact that what differences and similarities may be found between the characteristics of this traditional value system and those of the contemporary situation is not what studied in the paper. This research seeks to find the relationship of this those ethical and spiritual norms and values, especially the quality of haya, modesty to religious teachings, bricklaying, house-building and the identity of bricklayers. This research, using a multi-aspect method by referring to a part of the written heritage in the field of traditional architecture, namely, the ethical treat of the bricklayers, by a descriptive method and analyzing the content of these documents, has sought to revive the ethical set carried by the document, more specially the quality of haya. As shown in the paper, traditional architecture includes principles and attributes such as monotheism, obeying the prophets, attention to verses and traditions, referring professional texts of to Divine friends, the acquiring necessary conditions in professions, spiritual conduct in the profession, Complementary training, adherence to educational management skills and so on.

This research attempts to answer the question: how is Islam's ethical value of partial behavior assessed? The answer would be notable with regard to the comparison of the level of values in deeds and ethical judgment of them and their doers. The method of this research is completely documentary and library-based and performed by collecting verses and narrations, analyzing their contents and examining the opinions of the commentators of the Holy Qur'an and the commentators of Hadith. As understood, the norm for measuring human deeds lies in their being a means causing proximity or distance. The more an action in moving toward God, having a closer relationship with Him and exposing human being to God's mercy, the more valuable and better. Ethical value of an action has two meanings: one is general and the other particular, the reward of an act is not only based on the general and intrinsic value, but it is measured after considering all conditions and characteristics of the situation. When husni fi`li of an action is combined with all other influential factors, the final value of the action occurred. In addition to husni fi`li and the degree of typical competence, those attributes of values in small actions are as follows: faith, Divine intention, science and knowledge, amount of action, hardness of action, power and effort, proper order and texture, continuity, relative and temporal importance, range of influence and enjoyment of people.

In this research, by collecting information from library sources and describing the evolutionary approach at first and then, analyzing and comparing the two approaches, altruism has been studied. in this way, the differences and likenesses have been measured in a problem-based way. In evolutionary ethics, altruism ultimately does not go beyond the range of genetic relatives. Therefore, the justification of non-tribal altruism is one not solvable problems of evolutionary ethics. It is proved by the explanation that in Islamic ethics, however, one may not found such a problem at all. In the paper, the superiority of Islamic ethics in explaining the scope of altruism has been proved. In Islamic ethics, in contrast to evolutionary ethics, there is a wide range of charities, in the fields of both matter and scope. The matter of charity is very vast and include all cases from money, pen, step to forgiveness, intercession, and all. The issue of charity is drawn from the mental charity to functional charity, and the scope of the charity extends fromrelatives to enemies.

Definition and analysis of divulgence is the first problem of the paper and, following it, explaining one of the most notable and helpful classification of all types of divulgence has been focused on. Then, a brief history of the subject has been given. The grounds, space and agents causing one to divulge have formed another part of the paper. In the next step, some sociological and psychological agents of divulgence have been analyzed. The final part of the paper is limited to an ethical analysis of divulgence. Six ethical properties have been given as the norms of an ethical divulgence paying attention to them its defect would be the least and profits the most.

Human life in this world, in addition to its joys and pleasures, is accompanied with Pains and Vicissitudes and, relying on some powerful spiritual sources, one may oppose and be released from them. The opposition may be known as a progressive and changing process that satisfying temporal or individual needs in keeping or developing such meaningful systems, is of an important role. On this basis, in religious opposition in which each event is commented in the shadow of a sacred being and belief in it, a religious man resorts to some kinds of mental, emotional and functional opposition and takes such style of life called faithful life or pure life. One`s strong belief, causing power against vicissitudes, patience to others and against pains and difficulties, exhibits a religious life. With this image, one may regard breeding powerful spirit as the essence of faithful opposition in Islam. As understood, the faith-based strength lies in a set of individual properties and religious approaches is followed by human faith and obedience to faith-based strategies. The paper may be regarded as an attempt for explaining all types of religious and ethical opposition extracted fromQuranic ethical teachings.

As understood in the Quranic verses and traditions, the elements of human character may be taken as the most notable problems in educational and psychological fields from which human food and its deep effect on mental aspect needs more studies. This paper, relying on the Quranic verses and traditions has studied the problem. As may viewed by the religious texts, one of the most important way for Satan to influence human mind and heart lies in unlawful or doubtful food. The findings show that such kind of food affects human character in perception, heart and deed results in incorrect perception, darkness of heart and animal nature and deed.

Ethics is among those words of vast range in human field of knowledge with various definitions. As ethics and its extensions are abstract concepts, different methods have been used in ethical studies. The cotemporary theory of metaphor is regarded as one of the important theories that may explain the subject. As Lakoff and Johnson (2003) viewed, metaphor is a mental thing by which man make abstract meanings sensible. In this paper, it has been intended to describe the metaphors and main fields of Shahnameh for ethical abstract concepts. To do so, 3800 couplets of Ferdowsi have been surveyed. The method of the study is a descriptive and analytical one. As found by the study, Ferdowsi has used such origin fields as man, thing, bulding, lightness, darkness, up directs, down directs, dress, water, journey, and job to objectify ethical concepts.

Ethical egoism is an ethical theory, though being lack of public concern some scholars like Ayn Rand have supported it. The author has proposed the view, commented ethical egoism with self-worth approach. In this reading of the theory, however, it has been transformed from its current version that leads to selfishness and leads to one`s attention to his/her mind to perceive his/her essence value. On the transformed reading, tendency to the self happens by performing one`s duties toward God, toward the self and toward the others.