مجله پژوهش های اخلاقی
پیاپی 4 (تابستان 1390)

This essay is to consider emotional aspect of the soul in Imam Mohammad al-Ghazali's thought. This matter of subject has been studied by him for centuries before the theory of three dimensioned soul got accepted. Consideration of al-Ghazali's various discussions in his works is indicative of his significant attention to emotional aspect of the soul, although he inserted soul –aspects in two categories of "cognition and will" just like what the previous thinkers did. We can reconsider al-Ghazali's view on emotional aspect of the soul in his various discussions like the formation process of voluntary act, parts of practical knowledge (‘Elm-e-Moamele) including obligations to God (‘ibadat) and obligations to others (‘adat), vices (mohlikat) and virtues (munjiyat), and also the centralization of the subject of final happiness of human for him which organizes his moral system. Also we can consider al-Ghazali’s view in his discussion about “love” for God since the direction of his moral system is explanation and analysis of mystical virtues in which inner state is the main element among three elements-knowledge, inner state, and action, and that among all mystical virtues, divine love is in high position.

Perhaps, Farabi is the only Muslim philosopher who hasfashionedcivil science in the science world; thisscience has original and especial claims both individually and socially regarding religion and true human lifestyle. Not only Farabi has established his science but also he has gone deep into it. The distinction between civil science and civil philosophy is one of the outcomes of this scientific attempt of Farabi.In the first chapter; we generally study civil science to clarify its limitation and distinction from other sciences. In the second chapter, we will do some study on distinction between civilscience and civilphilosophy in Farabi's work. In the third chapter, we generally discuss practical reasoning and its especial independency assumingthat itis basically independent from theoretical reasoning, regarding the basis of non-philosophical civil science. Although many evidences confirm that there is a type of experimental science on Humanities in Farabi's view, we arent absolutely certain about actuality of such an original science because of the standing ambiguities in his works. Perhaps if succeeding scientists traced his attempts and developed his innovation, wed have more proficient views in political science, appropriate with the Islamic societie's features.

Religious view regards human as a responsible person who has to make a decision with the help of intellect and free will besides religious and inspirational structures anyway, he is responsible for his decision-making. Emphasis on religion text and narrations of sacred Imams on the evaluation of our actions and behaviors are indicative of responsibility of a religious person. Declaration of faith not also hinders responsibility but also causes responsibility and divine discourse from God for human. Every responsibility originates from duty therefore if we want to know our responsibility in society, we must be aware of our religious duties; because responsibility is the possibility for getting to know our duties. In this study, we analyze social duties of a religious person from Imam Sajjad's view while considering the noble prayer of Makarem al Akhlagh. Besides; we regard the skills of successful interaction from Islamic social theology's standpoint along with the emphasis on prayer of Makarem al Akhlagh. The main subject of this study is to find out how Imams of Shia outline the materials and the value of the responsibility in the decree of social theology of interaction. Besides to learn what the moral duties as an individual in society are. The results of the study help to have better grasps of social responsibility from religion standpoint and the grounds of creating of it. Besides, it directs to know the compounds of responsibility in Islamic training structure. This study also considers the pathology of responsibility in social theology of interaction and explains the hurts may threaten the responsible approach and a religious person in proper interaction with society. Finally, well have a consideration for the suitable interaction approaches and the reaction to irresponsible and irresponsible people.

Innate nature means a particular kind of creation human, especially based on narration and holy Quran; as if there's knowledge and inclination to god and religion inside human nature. Muslim theologians and interpreters have used this term differently and there have been changes with the meaning of it through the history. Historical consideration of several views along with readily available narrations on the term 'innate nature' illuminates firstly, youll find disagreement over the natural innate of religion and theology inside human amongst Muslim great thinkers. Secondly, it's strangely possible there are at least nine various point of views for the term 'innate nature' since the third century up to now, therefore whoever is going to make speech on this absorbing subject in theology, moral philosophy or at times philosophy of religion, has to convey his virgin idea to readers as obviously as possible. The present essay tries to categorize various narrations of Muslim interpreters and theologians on innate nature from historical considerations, then is to try to analyze each individually.

Islam regards talents and innate instincts as the grounds for laws and establishes the laws and obligations based on natural fact. The human’s temperaments are of essence origin thus they are included human’s requirements. Accordingly, human is granted some obligations to meet his requirements. From this view, obligations and laws are considered as tools during inevitable rise and fall for human. The main goal of human in development procedure as final guides is to acquire virtues and avoid vices thus obligations are generally employed to carry out as helpful weapon for human here. This study is to explain the correlative between innate moral values and laws with the help of reason and use of verses and narrations. It is also to prove that moral values play an important role not only in the cause of legislation and authenticity of obligations but also in objective of them. If laws and obligations are applied exactly the same as legislated, we’ll have a moral society ensuring human rights.

Moral responsibility is considerable subject among responsibilities which human is directly concerned in his life. Every adult and sensible person has moral responsibility to care about his health. It seems that must be aware of his moral duties for physical health to fulfill his moral responsibilities in every position. If he tries his best to fulfill the current responsibility, it sure paves the way to fulfill other duties and responsibilities. In this essay, we’ve separated the responsibility for health into ‘physical’ and ‘mental’. Then, we’ve explained the moral responsibility for physical health; we’ve put emphasis on the ability of physical health in providing mental or spiritual health as well providing hygiene and medical treatment based on our religious texts. Finally, we explain the solutions to achieve the above- mentioned health by acting the moral responsibility.

Divine retribution is considered the Quranic method which God has used to train and guide human to perfection. This good method has been used for every human in different place and situation by God. Regarding to the point that divine retribution is a training and moral approach, it's needed to bear in mind that it's an interactive subject, so we have to consider the both sides-God, the one who promises and human, the one who is being promised. We can never have knowledge about the holy divine essence but we are given the ability to get to know the names of the holy divine and his attributes expressing the action and qualities of his action on the human. Therefore we-human- must follow the divine attribute to be closer to perfection through the attributes of him which holy Quran manifest them for us like, merciful, unbeatable, wise, rich and so on. This essay is to study the relationship between some divine names like; mercy, forgiveness, wisdom, dignity, wealth and some human traits with divine retribution given by God to us in order to clarify moral behavior of God with the human and vice-versa.