Journal of the Socio - Political Thought of Islam
Volume:2 Issue: 1, Summer and Autumn 2021

The major motivation for the development of Islamic social sciences in the thought of ‘Allāmah Misbah is the observation that values play an essential role in the social sciences, and that in many works in these fields, the underlying values are inimical to religion, particularly to Islam. ‘Allāmah Misbah’s position on the Islamicization of the social sciences is best understood as a form of scientific pluralism. One of the major challenges to any form of scientific pluralism is how to maintain the objectivity of scientific research. Several approaches to objectivity are surveyed and it is suggested that a risk-account of scientific objectivity may be adopted to bolster claims for the objectivity of the islamicized social sciences.

One of the most perplexing problems in the epistemology of Ethics is the "Is/ought problem." This conundrum stems from a passage in David Hume's A Treatise of Human Nature, where he observes, "In every system of morality … I am surprised to find, that instead of the usual of propositions, is and is not, I meet with no proposition that is not connected with an ought or an ought not. This change is imperceptible; but is, however, of the last consequence. For as this ought, or ought not, expresses some new relation or affirmation... This small attention would subvert all the vulgar systems of morality... ." (Hume, A Treatise of Human Nature, p.215) As a result, this problem has come to be called "Hume's Law" or "Hume's Guillotine." It has also been referred to by many other names, such as the Is/Ought distinction, Is/Ought Split, Is/Ought fallacy, Is/Ought gap, Is/Ought dichotomy, Is/Ought controversy, Is/Ought thesis, Is/Ought relation, Is/Ought separation, Is/Ought divide, Is/Ought alienation, Is/Ought impasse, Is/Ought gulf, Is/Ought fallacy, naturalistic fallacy, fact/value problem, and more. It is important to note that Hume's paragraph has been interpreted in different ways. Some have taken it to imply that "Ethics" arises from "Emotion" rather than "Reason," while others believe that "Ought" cannot be deduced from "Is." The second interpretation is the prevailing one and has proven to be a significant challenge in the epistemology of ethics and law. Indeed, many philosophers, such as Hume in the current interpretation, contend that we cannot deduce "Ought" from "Is." John Searle and others hold a different view on the Is/Ought problem compared to Professor Allameh Mesbah Yazdi. It is worth noting that Professor Yazdi put forward the "Derivational Theory," which argues that we can derive "Ought" from "Is." According to this theory, "Ought" sometimes represents "Objective Necessity," which can be grasped through "Comparative Necessity." This provides a powerful solution to the Is/Ought problem. The present study aimed to explore this theory using a comparative and analytic approach. We will argue that the Is/Ought problem stems from the mistaken belief that "Ought" always signifies a prescriptive (normative) sentence, which naturally contradicts a declarative one. However, this is not the case because "Ought" can refer to "Comparative Necessity" in reality. Professor Mesbah believed that when there is a complete cause, the existence of an effect is comparatively necessary. This type of necessity can be apprehended through comparison. Therefore, if a sentence describes this kind of necessity, it should be a declarative sentence. According to Islamic philosophical terminology, there are three types of necessity: Necessity by itself, necessity by something else, and necessity in relation to something else (comparative necessity). Professor Mesbah's theory states that real values are derived from facts and can be comprehended through comparative necessity between value acts and their ultimate purposes. The use of the word "Real" here implies that some values come from actual facts that are connected to Allah (God) as the foundation of all real values.

Pleasure serves as a motivator for human beings in both desirable and undesirable behaviors. The concept of pleasure has been discussed by various ethical schools, with some accepting hedonism, including utilitarianism. Utilitarianism was first introduced in the early 18th century by Jeremy Bentham (February 15, 1748 - June 6, 1832) and later adopted by John Stuart Mill (May 20, 1806 - May 8, 1873), along with many philosophers and thinkers who followed suit. In addition, the Quranic verses, which Muslims believe guarantee the happiness of individuals in this life and the hereafter, mention various aspects of pleasure related to topics such as social reforms, food and clothing, and the afterlife. The foundations of hedonism have had a significant impact on philosophers, thinkers, social laws, culture, and people's lifestyles. Therefore, this paper aims to analyze and examine Quranic verses related to pleasure, utilizing a descriptive-analytical and critically researched method of data collection in a library setting. In-text references were completed in both APA and MLA formats. Furthermore, the Persian translation of Naser Makarem Shirazi was utilized for translating Quranic verses.

The present study aimed to examine the relationship between Islamic and Christian ethical thought to understand the similarities and differences between the ethical thoughts of Ayatollah Meṣbāḥ-Yazdī and Søren Kierkegaard, in order to shed light on the similarities between Muslims and Christians and promote dialogue between them. The research, also, investigates human responsibilities in Ayatollah Meṣbāḥ-Yazdī and Søren Kierkegaard's ethical frameworks, by using the descriptive-analytical and documentary methods. The research involved a comprehensive search of electronic databases, relevant books, and internet sources, with all documents being thoroughly and systematically reviewed. The results indicated that both ethical perspectives assert that being ethical entails fulfilling responsibilities towards God, oneself, and others. Ayatollah Meṣbāḥ-Yazdī argues that these responsibilities are fulfilled by practicing and embodying virtues, thus establishing an ethical way of life. Humans are not solely responsible for their own actions and intentions, but also for the purpose of their existence. Inner equilibrium is crucial, as it influences the ability to remain steadfast in fulfilling responsibilities across all aspects of life. According to Kierkegaard, believers' dependence on the institutionalized church hinders their individual relationship with God, preventing them from taking personal responsibility. Human responsibility is inextricably linked to reflective choice, and with reflective, free choice comes anxiety. Experiencing anxiety reflects one's spirituality and relational connection to others.

The objective of this study is to examine the personality and scientific contributions of Allamah Mesbah using an exploratory analysis approach and the descriptive-analytical method. The aim is to identify, infer, and extract the scientific-educational school associated with the author's works, ultimately paving the way for the introduction of this school of thought. Each scientific-educational school, including that of Allamah Mesbah, can be distinguished from others through its structural and content characteristics, allowing for analysis and study. Allamah Mesbah's academic-educational school, comprising fourteen distinct characteristics, has demonstrated its superiority compared to contemporary and similar schools. This has brought attention to its scientific-educational aspects. By considering Allamah Mesbah's personality as perceived by others and relying on his written works, lectures, conversations, and educational experiences, we can identify an academic-educational school. However, this article only provides an overview of the specifications of this school, based on Allamah Mesbah's personality and academic legacy. Further details will be addressed elsewhere. References to other sources will serve for description, development, and potentially critique and review of materials relevant to the subject and purpose of this article.

The relentless advancement in technical knowledge has led to major issues faced by organizations becoming more human-centered. Therefore, managers and scholars in the field of organizational management strive to address these issues by examining human behavior and confronting human challenges within organizations. The trajectory of organizational behavior studies within organizations, especially Islamic ones, has been limited. Given the significance of religion in Islamic societies, there is a felt need to conduct religious research in this domain. To achieve this goal, the researchers of this paper aimed to take steps in this direction and delve into the study of the Islamic approach in important areas of organizational behavior analysis, particularly at the individual level. The present study aims to identify and explain the individual factors influencing organizational behavior in governmental organizations with an Islamic approach. This article is of a developmental research type, and its information has been collected from library sources. In this study, researchers first state the research problem, then elaborate on theoretical discussions, and subsequently propose solutions by examining scholars' views on the individual factors affecting organizational behavior with an Islamic approach. a) Factors affecting job satisfaction of employees in Islam: Adequate salary payment, attention to employees, encouragement governance system, fair treatment for all, cooperation and collaboration in work, and a lively work environment. b) Job attitude indicators in Islam: Fulfillment of commitments and promises within the organization, accountability of officials, integrity, justice and observance of rights, humility, and simplicity in officials. c) Factors influencing employees' perception from an Islamic perspective: Avoidance of flattery and combating it within the organization, avoidance of gullibility and superficiality, avoidance of superstitions, association with scholars, and avoidance of dishonest individuals. d) Factors affecting employees' motivation from an Islamic perspective: Ensuring employees' livelihood, presence of respect and dignity in the work environment, intimacy and fraternity in the workplace, returning the field of advancement, and presence of spiritual motivations in the workplace. e) Factors influencing employees' learning from an Islamic perspective: Continuity and perseverance in work, advising and accepting advice, contemplation on the stories of predecessors, collaboration and consultation, and consideration of nature and creatures.