مقالات رزومه دکتر محمدجواد فلاح

Today, investment in fields such as currency, automobiles and housing has received the attention and favor of some sections of the society. Considering the many consequences that this type of investment can have, the importance of examining the various legal, economic, jurisprudential and ethical aspects of this type of investment is clear. It has received less attention, the need to explain these dimensions is more important and necessary. The purpose of this article is to examine this type of economic activities, from the point of view of practical ethics and based on the interpretative view of Allameh Tabatabaei Rahe with descriptive and analytical method. The result of the research is that by examining Allameh Tabatabai's moral point of view, it can be said that virtueism, moral consequentialism, hereafter consequentialism, dutifulness and ethics of love are among his meta-ethical foundations and piety, equality, sacrifice, unity and social security are among the components of social ethics. By buying and confiscating currency, housing, and cars and entering liquidity into these markets, the flow of economic transactions and their prosperity is disturbed, and it is an example of the priority of personal interest over collective interests and indifference towards the weak section of the society, which is in conflict with the components of social ethics. Also, entering into this type of investments in terms of moral vices, causes harms such as passion for turmoil and high prices in the economy and happiness at the loss of others.

Presenting practical Islamic ethics depends on providing a definition based on the foundations and sources of Islamic ethics so that the mechanism of Islamic applied ethics can be built based on that. It is certain that we are faced with new ethical issues in the contemporary era and to solve them we need a field of knowledge related to Islamic sciences, but what mechanism we can use to solve ethical issues depends on providing a definition of applied Islamic ethics. In the selected definition of the subject, purpose and method of applied ethics, these three components will show the distinction of the definition from common views and definitions in applied ethics. The ethical theory of Islam, based on theological and anthropological foundations based on spirituality, depicts practical ethics in a longitudinal system to realize the sublime goals of religion, which is the code of reasonable human life.

This research purpose is to explain the Islam environmental principle’s role in the moral behavior towards the environment. In this article, the epistemic foundations of Islamic environmental ethics have been explained and analyzed in a descriptive-analytical method by referring to library sources. The findings show that epistemological foundations such as "belief in the existence of evolutionary intelligence, in responsibility in dealing with the environment and in the situational impact of our behavior with the environment in the worldly and hereafter life" have an effect on our moral performance. These principles lead to the proper perception of the environment and develops people's perception in improving their value view of the world (cognitive effect). With the development of this view, the people tendency in moral responsibility towards the environment are active and lead to the appropriate moral behavior towards the environment. Care, non-destruction of the environment, respect for animal rights, are among the results of this approach.

The purpose of the present study is to explain the role of psychological assets in religious education. The research method is descriptive-analytic and the results showed that psychological assets and its main components can be the inspiring source to continue religious activity and increases the chance of reaching inner peace, spiritual power to acquire divine attributes. In other words, features of psychological assets facilitate the way of becoming like God -as the goal of religious education- and provide necessary mental power and energy for people at difficulties, limitations, and obstacles to continue their activities. Components of psychological asset and religious education either directly or through a range of component meanings are interrelated; so that 4 components of psychological asset (self-efficiency, hopefulness, optimism, and resilience) can contribute to creating and continuing religious behaviors. As a result, people can prepare themselves to undertake action and achieve perseverance, resilience, and endurance (patience) to reach their goals.

Motherhood as a part of women's life is a valuable stage that makes a woman have a different dignity than when she has not entered such a stage. Women's employment, as a common thing that has been valued as an economic value and a kind of social dignity for women in contemporary society, is contrary to their maternal dignity in many cases. The defenders of each of these sides of the moral conflict propose arguments. Achieving financial independence and a woman's social dignity is part of the argument of the supporters of women's employment against motherhood. In response, while evaluating the arguments of the suppoerters of women's employment, arguments can be made in favor of the moral dignity of the mother. This article, using descriptive-analytical method, shows that motherhood, while being in harmony with the spiritual and physical requirements and real needs of women, is ahead of other temporary affairs such as employment. On the other hand, women's entry into different jobs and presence in the community, if it is not aligned with their motherly role, will cause many damages to mothers and their children. If women can fulfill their social  responsibilities with the support and assistance of the family and the centrality of the main roles such as motherhood, then it can be collected between them. According to the natural, intellectual and narrative evidence in conflict situations, the dignity of a mother has priority over other roles of mothers such as employment.

Typology and verbal and book characteristics of moral principles with emphasis on the Qur'an and hadithsOne of the most important issues for ethicists is to obtain ethical principles. Ethical principles, while they can organize the moral policy of a moral system, are also effective in solving moral challenges. Moral systems themselves, based on the type of moral theory, propose moral principles, which are sometimes the common principles of all moral systems. The study and analysis of the teachings of the Qur'an and Islamic traditions shows that the most important moral principles of religious teachings can be achieved based on verbal characteristics such as word structure and content and content characteristics such as emphasis, frequency, repetition and presentation. These principles, while guiding the morality of believers, can be the criterion for moral decision-making in some difficult moral challenges and situations.KeywordApplied ethics, ethical principles, Islamic ethics, verbal indicators, content indicators.

By presenting some ethical principles, health ethics has always tried to put ethical decisions between the patient and the therapist in a systematic way. Some of these principles, known as traditional principles, include justice, harmlessness, usefulness, and individual independence. Health ethics is fragmented in response to some ethical challenges. Therefore, researchers of Islamic ethics must study the answers to Islamic ethics, its arguments, and its principles.

This research is theoretical and the research method is descriptive and analytical. The method of collecting information is in the form of a library and referring to documents, books and articles.

In all stages of writing, while respecting the originality of the texts, honesty and trustworthiness have been observed.

The therapist should provide equal services to patients regardless of economic, social, religious and gender status (justice). Also, following the principle of respect for human self-ownership, the patient should be properly informed about the treatment process (individual independence), so that no harm is done to the therapist and the patient (non-maleficence) and both are beneficial in this regard. These cases can be studied from Islamic teachings and can be understood, confirmed and emphasized from the point of view of the manners of the wise.

In response to the ethical challenge in the principle of independence, the ethics of universal health in individualistic and conscientious schools is a difference of opinion. But Islamic ethics, citing the divine trustworthiness of the body as well as the sanctity of self-murder, does not allow the denial of individualism and wrong treatment, even at the request of the patient. In the conflict between personal harm and public health, the utilitarian moral school allows the public interest to be won, even at the cost of harm to the individual, but Islamic ethics, by justifying and unjustified harm, also prioritizes otherworldly health over worldly health. The health of one’s religion precedes the absolute health of society, and if this issue is not observed, unjustified harm will be caused to the person. In the moral challenge to the principle of utility, where the benefit of the non-possessive patient is owed to the patient owed to the other, the Bentham utilitarian school, unlike the conscientious moral school, accepts the moral justification of this precedence. Islamic ethics in preferring to save the patient's life does not take into account his benefit to society, because saving one person is the salvation of all human beings.Please cite this article as:Alimoradi Z, Fallah MJ, Avatefi Z. Principles of World Health Ethics for Medical Students in Islamic Teachings. Medical Law Journal. 2022; 16(57): e21.

One of the important issues in applied ethics is to solve ethical dilemmas. The methods of fundamentalism, evidentialism and thoughtful balance are the most important common methods in solving ethical challenges and dilemmas. Each of these methods has its drawbacks. In Wisdom 289 of Nahj al-Balaghah, Imam Ali (A.S.) proposes a method for solving moral dilemmas that based on a multi-stage process and all the existential dimensions of the moral agent – including epistemological, emotional and behavioral dimensions. In this way, one can make the appropriate decision while being aware of the moral dilemma with knowledge and heart. This method, which begins by referring two or more moral options to the soul of the moral agent, continues with the inner judgment, and the moral agent, by offering a dilemma, intuitions and opposes what is closer to the soul. The various dimensions of this ethical method are the problem's components and stages that the present article is responsible to explain in a descriptive-analytical method.

This article seeks to ethically analyze the teacher’s intimacy in the teaching process in order to evaluate and respond to the arguments of the pros and cons of intimacy in the classroom, then it provides a perspective based on islamic teachings.

This article is a descriptive-analytical method based on an argumentative approach and the use of religious teachings.

In response to the morality or immorality of intimacy for the proponents of arguments has been argued, such as: 1. Argument based on educational effectiveness 2. Argument based on educational and moral results 3. Argument based on the role model of the teacher, and for opponents four arguments: 1- Argument based on degrading the teacher 2- Argument based on disrupting the management of the teacher 3- Argument based on non-observance of justice 4- Argument based being risky of the teacher’s intimacy.

According to the arguments for and against, intimacy cannot be absolutely rejected or accepted, so the findings of this study show that this principle can be accepted as an important capacity in the teaching process, but in some special situations, observing the ethical limits is essential for the realization of educational goals. The authors of the survey conclude that intimacy as a strategic and educational principle is necessary for effective teaching and learning, but in some situations it can severely lead to moral challenges, divert the path of education.

In sources of hadith, envy is characterized as what devastates the faith. This view which is grounded in religious texts indicates the significant relationship between moral issues and religious beliefs, and additionally, it counts as a great capacity in moral improvement of individuals—especially the avoidance of the vice of envy. In this paper, we deploy the descriptive-analytic method to deal with the impacts of the two areas: epistemic dimension and emotional or attitudinal dimension. Since the faith is constituted by heartfelt belief and epistemic belief, envy as an inner vice affects both epistemic and emotional dimensions in man, paving the path for the destruction of the faith. Envy is characteristically indicative of a problem in one’s beliefs, on the one hand, and spiritual problems, on the other, and thus, it might undermine religious and heartfelt faith. This research concludes that, according to the teachings of the Qur’an and hadiths, this moral vice ultimately undermines the faith.

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.

One of the commandments of the Qur’an to the believers in the verse 200 of Surah Al-e-Imran is the order to the patience” and “endurance” besides “Mosaberah” and “Morabetah”. According to the viewpoint of the scholars, especially the commentators and what is obtained from the infallible Imams’ narrations, there is a difference between patience and Mosaberah, while Mosaberah in the mentioned meaning, is related to Morabetah in meaning. One of the analyzes and meanings which are mentioned in relation to “Morabetah” is the connection to the Imam, which is verified by the Shiite traditions and interpreted as “the obligation of the believers to communicate and connect with the infallible Imam”.
This article focuses on the above-mentioned verse and talks about the interactive relationship of these two concepts in connection with the Imam of the Time (A.S) with a descriptive-analytic approach, while it analyzes the mentioned meanings and explains the semantic relationship between Mosaberah and Mosaderah. “Mosaberah” means the help, assistance and aid of believers to believers in “patience” and “Morabetha” has a conceptual relation to the synergy and helping one another in the preparation and protection of the Islamic boundaries and the connection and relation with the Imam, especially with regard to the issue of awaiting, which relies on the patience and readiness. This idea derived from the Qur’anic verses refutes the view of those who consider the belief in Mahdism as a personal issue or deny the presence of the Imam (A.S).

The Holy Quran answers religious questions and demurs in various ways. One of the methods frequently used in the Quran is the Q&A method that has been presented in various ways in the Quran. In this way, sometimes answering questions and doubts, directly and indirectly, it is arranged based on different purposes of the Qur’an, such as reflection, inner reference, persuasion, and conscience. This way of responding may include various types. This article focuses on answering belief questions based on the Q&A method. The results of this method of responding in various forms and types provide the audience with a cognitive and emotional impact and prepare and accept individuals in matters of belief. We will explain these methods in a descriptive-analytic way, focusing on some of the most important verses of the Qur’an in this area.

Nowadays, the emotional and human relationships are so weak that close neighbors are not aware of each other and even they do not know their names after living together for a long time; while, in the Quran, God values neighbors and how to behave with them and he advises us to do good to neighbors. In addition, according to religious leaders, if neighbors behave with each other well, that will be the source of abundant blessings and a good neighbor is known as a valuable blessing. There are some neighbors’ duties to each other, which according to Ahl al-Bayt’s sayings are considered as a sign of fairness, including watching out, greeting, helping, visiting, charity, need satisfaction, and sympathy. Living in apartments is one of today’s life forms that its deep effect on education, relationships, family conflicts, robbery, the ignorance of neighbors and relatives, and its other damages are paid less attention. This analyticaldescriptive research shows that there are the following negative consequences of living in apartments: increase of mental stresses, annoyance of neighbors, decrease of modesty, dominance of individual life, avoidance of socialization, loss of individual’s social identity, and incidence of physical and mental diseases because of inactivity caused by the lack of space. This research aims to investigate the ethics of how to behave with neighbors and how to live in apartments, and take advantage of Quranic teachings and Ahl al-Bayt’s sayings for reducing the damages of living in apartments, as a necessity, in order to reach the correct path of ethics.

The issue of awaiting [the reappearance of Imam Mahdi] as one of the genuine Islamic teachings have totally reflected in Shi’ī thought. However, it is endangered by cultural and social harms. One of these harms is to overcome one of the two factors of reason and emotion in this regard; an emotional approach to the issue of Mahdaviiat and awaiting leads to not only the neglect of the depth of this original doctrine but also the distortion of the fact of awaiting [the reappearance of Imam Mahdi]. Studies on Mahdaviiat, observation of related films and programs, celebrations and religious festivals in the month of Sha‘ban [in the birthday of Imam Mahdi] and dozens of conferences and meetings have been implemented. This indicates that some attempts have been made to increase the level of knowledge of people as well as it is exactly the main concern of the administrators of such programs. However, it seems that their endeavors have not been accomplished as much as they must do. Thus, the knowledge gap in this field is still felt. In this paper, we focus on the damages in this field by examining the mutual role of reason and feeling in understanding, describing, analyzing, propagating and eventually adhering to this doctrine. These kinds of perspectives in the signs of reappearance [of Imam Mahdi], on the accountability of people in society who await [Imam Mahdi], and their actions in relation regarding the presence of the Imam of the Ages. The overcoming of emotions and lack of attention to the mutual attitude of reason and feeling have provided many of the distortions, misunderstandings and inappropriate actions in religious society that this article is responsible for describing some of them.

Ethical scholars have divided ethics into two types including personal ethics and social ethics. How may one judge about the very division? What may be taken as the differences between the two? The views on the field are numerous. Some have viewed personal ethics as dealing person only or, in other words, personal ethics is the one whose interests is only for person not others. Again, regarding its assessment, personal ethics is divided into egoism and altruism. And religious teachings emphasizing altruist ethical values as helping other people, benevolence, kindness and mercy to thers have put the values of this ethics forward with regard to personal ethics. This paper has intended to assess the criteri in the field. it has been made clear that on the basis of monotheistic spirit of Islam, the value of the ultimate perfection and human happiness, social ethics is directed to a transcendent individualism in which all human social conducts and concerns would be justified. In this paper, on the basis of Islamic ethical teachings, more particularly the Quranic verses, five proofs of priority of personal ethics have been presented.

The sociological and ethical psychological approach, and paying attention to its threefold functions by paying attention to Quranic verses, can be a moral reasoning for marriage. These functions are in response to those who regard marriage as immoral, thus, it is possible to point out the functions of the Qur'an by explaining the verses of the Qur'an and benefiting from marriage. This paper, with an analytical approach, is responsible for this issue. In this analysis, from the sociological perspective of marriage, will be saved and social cohesion, and societies will be saved from human and moral collapse, as the tangible functions of marriage will make people calm and devastate the distress. And the wandering and depression of loneliness and emptiness. From a moral point of view, marriage will also lead to the moral preservation of individuals, while the family will be the place of the emergence of moral virtues and the avoidance of moral evil.

The frontispiece of all religious knowledge is the knowledge of God. For such knowledge some ways have been put forward. From amongst that is especially paid attention to in the Imams speech, is the light of intellect from the inside and the existence of the immune prophets and saints from the outside that can guide humans to the knowledge of God. But because reason lonely cannot be the cause of gaining of knowledge by man, in this article, with an emphasis on the narrative points of view and by analyzing the actual place of the Immune Imam and his unique characteristics in giving knowledge to humans, the impact of the Immune Imam in the function of reason and its access to perfect knowledge of God is analyzed and examined. On the basis of their existential capacity and the legal responsibility, the Immune Imams prepare the field for reason's flourishing and bringing about the knowledge and its immunity of knowledge deviations. As a perfect pattern, the Immune Imam's reason can guide the human reasons in correct gaining knowledge of God and prevent the reasons damages and deviations. In some cases, the existential and legal presence of the Immune Imam guaranties the strength of reason knowledge in individuals that each one in sequence is examined as the "creating function", "safety-making function" and "quality function".

The language of ethics, which is a universal, innate and desirable precept in all societies, is concerned the global ethics. The term "global ethics" is a collection of common principles’ unanimity amongst religions, cultures, public intuitions, the wisdom of the community, and universal expectations. Proponents of this theory have tried to incline societies to a moral life. The whole efforts of them were in the direction of moral convergence; however, this theory has not been much practical enough. Is it expected to achieve a consensus and moral agreement despite differences between approaches? Divine religions have brought such a promise, and Islam, especially Shiism, has paved the way for such a promise. A promise in which ethics will be globalized; as a result, the moral world will be reformed. The issue of this paper is to examine such a problem under teachings of Shiism regarding the reappearance of the Savior and the expansion of universal morality. Accordingly, the world which is portrayed at the time of the reappearance of Imam Mahdi (May Allah hasten his reappearance) will be pure of any flaws and discordances. Something that globalization is indebted to is the language of ethics that Imam (AS) conduct the people via it, and this is a war that spreads the Mahdavi government. The nature, wisdom, and conduct of the Prophet (PBUH) are as reasons for the establishment of the divine government, has confirmed this.