javad gholamrezaei

There are different approaches in Islamic ethics, one of which deals with the ethics of narrations (of hadiths); the latter itself follows two approaches: narrating moral hadiths and the jurisprudence of ethics. The jurisprudence of ethics uses the methodology of inferencing to discuss analyze and the problems and basics of ethical concepts and propositions. The presence of reason in jurisprudence and ethics takes place in two forms: instrumental (reason as a means of argument) and sourceful (reason as the source of argument); the instrumental reason deals with the analysis of moral narrative (hadith) texts, and the sourceful reason is considered as a source on par with narration in the jurisprudence of ethics. The precise explanation of the presence of this reason and its functions in the jurisprudence of ethics is one of the essential issues of this discipline which the present study has investigated, using a descriptive-analytical method of research. The results indicate that the sourceful reason in the jurisprudence of ethics is mostly about the basics and generalities of ethics as well as about sub-issues. The author explains the way in which the sourceful reason is used in the jurisprudence of ethics to the researchers of this field; in addition to explaining the functions of this reason, examples of its use in the jurisprudence of ethics are presented. Some functions of the sourceful reason in the jurisprudence of ethics are as follows: perception of moral principles and generalities, correcting errors caused by misunderstanding of ethical knowledge, stating the branches and examples of ethical rules, determining rules in the absence of moral texts, coordinating and regulating jurisprudence and ethics.

Discussing nature and its requirements as a common feature among all human beings is of particular importance. Proving the existence of God based on nature has always been one of the challenging concerns of thinkers throughout history. The upcoming research has identified the role of nature in proving God's existence based on the thought system of Descartes and Shahabadi with an analytical-comparative method. By examining the thought system of both thinkers, a kind of affinity between their statements is observed, which provides the possibility of a comparative study. In this regard, after expressing the points of commonality and difference in the opinions of both thinkers, the comparison of two points of view has been made. Nature is one of the aspects of commonality and the claim of separation of reason and faith, the difference in the foundations of epistemology and ontology is one of the most important aspects of the difference in the opinions of these two thinkers. By comparing the aspects of commonality and difference, it can be said that in Descartes' view, natural things are things that belong to true knowledge. The concept of God is one of these concepts that the intellect is naturally aware of. On the other hand, Shahabadi considers nature to be the form of human existence, and therefore, in addition to emphasizing the foundations of epistemology that Descartes discussed, he also paid attention to the foundations of ontology. Therefore, many of the problems of Descartes' philosophy are not observed in Shahabadi's intellectual system.

Nietzsche's anthropology is based on the foundations of materialistic and empiricist thoughts and has reflections worthy of attention. The present research has been done with the descriptive-analytical method in the field of anthropology from Nietzsche's point of view and its consequences in the opinion of some Islamic thinkers. Some of the findings and results of the research are as follows: Nietzsche, by denying rationalism, pushes man to the border of absurdity, then to save him, he tries to institutionalize the belief in man that power originates in him. In this regard, in Nietzsche's view, the superman is a person who has brought all his power to the fore to dominate others as much as possible. Whereas, in the eyes of Islamic thinkers, man has two dimensions, material and spiritual, and the negation of rationalism and confronting divine thoughts is the cause of discrediting wisdom. They believe that power is realized in an independent way for God, and although power is desirable for humans in some cases, it is ugly if it is aimed at oppressing others. According to their belief, the source of Nietzsche's nihilism is the negation of spiritual matters and the idea of godliness, because closeness to God as a basic goal gives identity to human life.

Analyzing the functions of reason is one of the important issues that lead to the development of Islamic ethics. The functions of reason in Islamic ethics are sometimes in the form of a tool that is used in narrative sources, and sometimes in an independent way that is used in the rulings and major discussions of the science of ethics. Paying attention to the functions of the mind provides the basis for deepening the concepts and moral propositions. The purpose of the upcoming research is the necessity of using reason in Islamic ethics in an independent way. In order to achieve this goal, a descriptive-analytical method has been used, and some of the findings of the research are as follows: Reason has different roles, including determining the generalities and branches of moral rules and the macro issues of the science of ethics as follows: discovering the causes and The judgment of moral rules; Discovering general moral rules in order to discover rulings on particular cases; Analyzing the issues of moral rulings and identifying examples of moral issues; Participating in the coordination of ethics, determining the moral judgment in cases of void judgment.

Research in the field of sources of Islamic ethics is one of the necessary issues. In this regard, the investigation of reason as a source and its relationship with the moral rules of religion from the point of view of Ayatollah Javadi Amoli, the problem of the research was put forward and investigated with descriptive-analytical method. And the findings and results of the research were shown: among the basis of the problem of the present research is that the intellect can understand without needing anything else from outside the moral proposition and the principles of good justice and badness of injustice and other moral cases that are branched from it. and the Holy Sharia also acknowledges that a person with a conscience understands the good and bad of many moral matters. After proving the basis of the understanding of ethics by reason, the issue of the relationship between Sharia and reason in determining moral rulings is raised, which is expressed in two general ways: compatibility and conflict: for example, based on Ayatollah Javadi Amoli's view on the compatibility of reason with Sharia, Reason is a standard for moral rulings, and rulings that are generally against reason are discarded. Also, reason, with its role as a beacon in receiving moral rulings as a guide, recognizes the path of creation to morality. In the assumption of the conflict of reason with the moral ruling of Sharia, as an example, sometimes the conflict of reason is with the appearance of narrative evidence,

Although moral propositions are sometimes inferred from a scriptural source by moral scholars and jurists, reason also would be able to get involved in this procedure. The present research seeks to show how reason can be used properly to examine scriptural texts for acquiring moral knowledge. In ethics works, not much attention has been paid to this matter and the general roles of reason have been explained. This study aims to explain reason’s various roles as an instrument for understanding scriptural texts. For this purpose, adopting a descriptive analytical method, we refer to some moral texts to find different cases in which reason is employed for making sense of scriptural texts. With some in-source methods, reason may infer and explain moral propositions. To understand moral scriptural texts, reason can perform an inferential function (an appeal to outward meanings; discovery of entailment), an explanatory and defensive function (esoteric interpretation; answer to the doubt), and an accrediting function..

Regarding the relationship between knowledge of jurisprudence and ethics, there is a difference between scholars of jurisprudence and ethics. Examining the relationship between jurisprudence and ethics and the possibility of establishing the knowledge of jurisprudence and ethics is very important in the growth and excellence of this science. This article aims to express the relationship between jurisprudence and ethics and the possibility of establishing moral jurisprudence with descriptive-analytical method. In order to achieve this goal, the comparison and examination of the similarities and differences between the main elements of the two sciences of jurisprudence and ethics has been done. Also, the interaction and mutual effects of the two knowledges have been investigated by correlation analysis of jurisprudence and ethics. The findings of the article show that in jurisprudence and ethics, the subject of these two have a general and specific ratio, and in the predicate, goal and method, the ratio of the two is equal. In the relationship analysis of jurisprudence and ethics, the impact of jurisprudence on ethics is investigated in issues, research methods, and the goals of ethics, and in the impact of ethics on jurisprudence, making the bases of rulings, adjusting jurisprudence rulings, moral analysis of issues and expanding the scope of jurisprudence is investigated. According to what was stated in ratiometric and relational measurement, there is a possibility of moral jurisprudence and two general and specific definitions have been considered for it. There is. As a result, according to this definition, in the jurisprudence