Research Quarterly in Islamic Ethics
Year:2020 | Volume:12 | Issue:46|Papers Count:8

Global poverty is one of the most important challenges encountering human beings. Thousands of people die every day and 18 million people die every year as a result of poverty and its problems. The main question in this regard is whether the rich have a moral responsibility for poverty or not. Taking advantage of descriptive-analytical methods, this article examines the views of Peter Singer, John Rawls, Amartya Sen, Martha Nussbaum, and finally Thomas Pogg, and asserts the critiques of each. Each of them seems to be facing serious challenges in proving moral responsibility for the poverty of the needy. Finally, it explores this issue based on Islamic thought and believes that according to the Islamic moral system (practical intellect in the sacred wisdom of Islam in terms of the taste of the Shari'a), it is necessary and apt to rule the need to help the non-disobedient non-Muslim needy.

In response to what the teacher’ s authority is in teaching from a moral point of view, Imam Sajjad's stance is helpful. Descriptive-analytical study of Imam Sajjad's view in the Legal Treatise shows that the type of relationship between the teacher and the learner due to the characteristics of scientific productivity, guiding and spiritual value in relation to the learner has a special place of value, which is achieved as “ responsibility” for the teacher and as “ right” for the students. Based on this conviction, a level of a kind of scientific and spiritual “ guardianship” can be considered for the teacher, which puts the teacher’ s authority into a responsible and trustworthy view, resulting in avoidance of such harms as self-centeredness, commanding and abuse, and the use of moral elements such as compassion, sympathy and a responsible attitude. It is in light of such a two-way relationship between the teacher and the learner that the path of education is traversed on the base of Islamic bases and instructional objectives are materialized.

The development of cyberspace and its dominance over contemporary human life posed numerous challenges to humans in terms of ethical, security, psychological and economic considerations. This has led some organizations, institutions, social activists and sympathetic scholars around the world to devise and disseminate several guidelines and ethical tenets to cyberspace users in order to prevent these challenges. Within the same approach, the present study examined and analyzed the principle of honesty in the Holy Koran and the narrations of the infallible figures and with its adjustment with cyberspace concluded that due to its conceptual development, reliance of all moral virtues on that, being observant over human existence and also its application to the verses and narrations, the "principle of honesty" is an a priori principle governing other ethical principles that, without any attachments, creates a moral obligation for man beyond time, space and arena.

Man's moral behavior is always influenced by his beliefs and faiths. Although moral philosophers do not have consensus about the extent of this effect, the least that can be said is that beliefs are ground-preparing. Accordingly, the Holy Koran, in its moral precepts, has taken into account the beliefs associated with them, and in this way has provided the psychological grounds for carrying out the commands. One of the moral commands of the Koran to the Holy Prophet and the Muslims, mentioned in the verse 85 of the chapter Al-Hijr, is graceful forgiveness in relation to the infidels’ unpleasant behaviors like mockery and ridicule. Belief in the rightness of creation causes a purposeful view of the world and degeneration of the evil and corruption. Belief in the realization of the Day of Judgment will make mankind aware of the instability of the world and its being a prelude to the Day of Recompense, and will provide the expectations of the believers’ rewards for their good deeds and the disbelievers’ punishments.

In the present age, it is the age of economic crises and challenges to moral values. Today, with many moral schools, we are faced with the dos and don’ ts of economic activities. On the one hand, the Islamic society needs a dynamic and developed economy, and on the other hand, it needs to consolidate and strengthen moral values in order to bring worldly and otherworldly happiness to people by making their activities healthier and countering economic corruption. The key question that has been dealt with in a descriptive-analytical way is what the moral school is in Islamic economics and conventional economics. The results of the study in this paper show that in the ethical school of conventional economics, the human goal of all activities is to avoid suffering or to attain material pleasure. However, the ethical school in Islamic economics attaches great importance to spirituality and considers the attention to materials to be legitimate to the extent that it does not hinder the spiritual growth and happiness of human beings.

The aim of the study is to investigate professional ethics in the country's universities and compare it with the world's top universities with an emphasis on effective teaching. The research sample is the top 100 universities in the world and 539 universities in Iran (full number). This research is qualitative and has employed the optimal examination of successful national and international experiences using comparative study. At present, in Iranian universities and even in the world's top universities, more attention is paid to the Charter of Professional Ethics. Universities that have professional ethics documentation with an emphasis on effective teaching do not have a specific unified approach to expressing its content. On the other hand, professional ethics and related documents in universities cause the unity of procedure in the implementation of ethics in universities. University presidents and administrators need to pay more attention to developing professional ethics documents for universities so that they can best achieve the main goal of universities, which is effective teaching.

The present article deals with one of the most important and most affected issues in social relations. The arena of social life is a great field of judging the behaviors, traits, and motivations of others. The believers in God ought to do their best to judge justly and truthfully in this arena. Therefore, we need valid principles and criteria for correct moral judgments so that, by observing them, the deviation in judgments can be reduced and we can perform our duty in this respect. In order to understand the principles of moral judgment in social relations, this article has gone to the sources of revelation and attempted to explain and study the principles by extracting them from the verses and narrations via a descriptive-analytical method, and correspondingly attained such principles as having sufficient and certain information, justice and fairness, attention to existential differences and capacities of individuals, and non-generalization of the verdict in similar examples and cases.

“ Moral character” is a subject related to the psyche and an important topic in moral psychology. The question is whether the formation of moral character is inherent and unchangeable. If it is acquired, what factors affect it? If a character becomes vicious, is it possible to correct it? Considering the importance of the aforementioned questions, it was necessary to study the issue of “ shaping and reforming moral character” and compare the factors affecting it from the viewpoint of Kristjansson, Battaly and Motahhari in the present article. Kristjansson believes that vices can be corrected by the internal factor of theoretical wisdom. Battaly emphasizes the tremendous impact of the external factor of modeling. But Motahhari’ s vision shows that, in addition to accepting the issue of forming and reforming the moral character and unlike those two Western philosophers, he considers necessary the existence of both factors of the theoretical wisdom and modeling, and from this perspective, his view has special comprehensiveness in relation to the two western approaches.