REVELATORY ETHICS
Year:2018 | Volume:6 | Issue:2 (14)|Papers Count:6

The purpose of this study was to firstly elucidate the necessity of designing the Qur'anic moral system and, secondly, proposing a new system for the moral teachings of the Qur'an in a systematic and comprehensive structure. To this end, considering the systematic effects of the Qur'anic moral verses, in this study, using the descriptive-analytic method, the eighteen arguments are used to prove the necessity of designing the Qur'an's ethical system. On this basis, on the one hand, the attributes of God and the characteristics of Islam are brought about by the design of the moral system; on the other hand, there are some influences and benefits that have been made in designing a moral system for the Qur'an itself, ethics, human and his individual and social life. The design of a system also compensates for research shortcomings in this area. In the following, introducing various systems based on the system of "verbal", "semantic", "traits", "relations" and "stages" of morality, as well as the system-based work, each of which systematically regulates ethical teachings, a new model for the Qur'anic ethics system is proposed. The outcome of this research is to present a fourdimensional structure of the Quran's ethics system.

Like many other Islamic philosophers, Javadi Amoli holds that ethical concepts and statements are i'tibatri (constructivistic). I'tibatr is a mental (rational) action that humankind does, regarding present realities and ideal ends, generally before any act, and especially before any moral act. i'tibatr is a theory about philosophy of action in general, and particularly about ethics. He asserts that the nature of ethical statements is insha'i (performative) and performative utterances express those rational constructs. Moral statements which have constative form are really performative. Moral rational constructs are not arbitrary and they are based on realities and common human ends. This theory is a kind of non-cognitivism but it supports moral absolutism. We have proofs for moral claims, and like theoretical realm, there are self-evident propositions in practical realm. In a perfect ethics (individual or social) that aims at human elevation, we need not only the rightness of human actions but also the goodness of moral agents. In ethical theory, Javadi Amoli is a virtue ethicist, but he takes duty and consequences of actions into consideration. Religious ethics differs from secular ethics because the existence of God and the next world are realities that require especial rational performative utterances.

One of the most important issues of human societies is human education patterns discovery and explanation by considering "ethical" approach. These issues, especially in Islamic societies, which are initiative in the process of human growth and development, have particular importance. Considering this, one of the most important ways of extracting educational patterns is analysis of the Syrian Imams (AS) as a guide to humanity, But since the studies in this regard are largely based on historical reports or thematic categorization of their numerous narration, Which has been issued in different times and locations for different audiences, Therefore, the results of this research could not be considered as a systematic and stable model. One of the most important remained narrations of Imams (AS) is his claim which has a more educational approach and tried to meet the human most important needs. In the meantime, Prayer of Makarem Ol Akhlagh of Imam Sajjad (as) has the most importance in the elaboration of the moral and educational system of Islamic society. In this research we tried to use the content analysis method for Extracting elements and moral categories that is hidden in layers of Makarem Ol Akhlagh. And explain the pattern of process of Islamic ethics training based on this prayer. The most different aspect of this article regarding other numerous narrations is tried to cite the steps in the moral education model accurately and sequentially.

Today, considering the importance of moral education of the young people it is essential to design and use effective and native models of moral education. This study has been done for this purpose. The purpose of this research is to extract and explain Mohammad Mehdi Naraqi's moral education perspective; As a result, the foundations, goals, principles, and methods of moral education have been explained from his perspective. The research methodology is a Analytical descriptive and the data are mainly collected from the analytical review of the Jami' al-Sa'adat book. (The Collector of Felicities). Based on the findings, Naraqi's moral education approach is closely related to the educational approach. In the perspective of Naraqi's moral education, the ultimate goal of moral education is imitation of god; on that basis, purification of the soul, the acquisition of true knowledge and the attainment of moderation in morality, are among the middle goals of moral education. Also, according to the findings, 9 bases and 18 educational principles for the moral education have been extracted and explained.

The present paper surveys the features and dimensions of ethics that have been less considered, despite the key role in spiritual development. This rank was introduced in the verse 34 of the Hajj Sura with the word "Mokhbetin" and has been neglected due to the low frequency of this term and its derivatives. The lack of comprehensive research in this field, along with abundant praise from "Mokhbetin" of the verse mentioned, and the descriptions of the narrations from them, remark for careful research. The method of collecting content, in addition to analyzing the contents of the statements made on Ikhbat, using explanations in the verses, narrations and interpretations of the conceptual elements contained in the meaning of Ikhbat, such as humility and modesty. In the analysis of content, we have adhered to Semantic analysis which is prevalent methodology in jurisprudence and the results are set in response to common questions in drawing up Spiritual authorities. The findings of the study indicate the existence of extensive and profound teachings about the position of the Ikhbat. These teachings point to a position beyond the authority of Taqwa and Ihsan which cause to joining God's mercy and protect the seeker from pests like pride and awe. The result of the study is that we are aware of the fact that the circle between the authority of Ihsan and the acquisition of mercy is passing through the position of Ikhbat. Spiritual authority of Ikhbat has a profound look at the actions and at its relation with the seeker goals and causes a different connection in solitude of ‘ Abd and Lord.

The relation between Ethics and social phenomena could be studding by investigating the roots of professional Ethics in social sciences. This article tries to define professional Ethics by focusing on it under a social theory. The separation between "morals of professions and their laws" and "Ethics and professions as universal law of ethics in all humanistic professions" actually is separation between two kinds of norms in social institutions. Although the first set is generally called professional Ethics but those are norms of social groups and the second emphasize at entering the common moral values of human in all professions. In the works of Emile Durkheim we can see the first functions of this explanation. He deduces the concept of professional Ethics from the theory of mechanic and organic solidarity. In this theory, Ethics is outcome from society. But practical wisdom in Islamic philosophy is the base of Ethics. Practical wisdom by the rational law of goodness issues the universal law of Ethics and by the other side of wisdom which is called strategic reason could overcome the ambiguity of the explanation of professional ethics.