جستجوی مقالات مرتبط با کلیدواژه « فضایل » در نشریات گروه « علوم انسانی »

The relationship between jurisprudence and ethics is one of the important and influential issues in Islamic knowledge. Various views have been proposed regarding their relationship, which can be divided into three spectrums of unity, disharmony and interaction. In this article, one of the distinctions between the two, based on the Qur'an and tradition’s teachings, and for the benefit of union of jurisprudence and ethics, has been examined and criticized. The proposed distinction is a subject distinction, which means that the subject of jurisprudence is human behavior and the subject of ethics is the virtues. The method of discussion is the collection, classification and semantic analysis of narrative propositions. As a result, three arguments based on narration can be made on the lack of separation between behaviors and properties. The purpose of separation is to form two separate knowledges for properties and behaviors. These arguments include the unity of context in dealing with virtues and behaviors, the integration of topics related to behavior and virtues, and the greater importance of the human being than behavior.

Hazrat Zahra (pbuh) is the best lady who has a privileged and unique position in the perspective of the Qur'an and Ahl al-Bayt. She is the only woman whose virtues and human values ​​are fully embodied in her stature. While she has common virtues with the Ali 'Abā, her sincerity in service and steadfastness in the path of truth, as well as her appearance as a woman, have established specific virtues in the existence of that lady, which only comes true in her stature. Although scholars and scientists have always tried to recount the virtues of her and created many works in this field, the lack of coherence in the form of a short and expressive plan was a gap that this article has tried to fill and to retell Hazrat Zahra's common and exclusive virtues in a coherent and systematic manner and according to the structure of the article for the audience and the scientific community. 

In the process of organizing this research, first, data and information (as research materials) were collected from relevant sources and then analyzed using the method of description and analysis. These sources primarily include the Holy Qur'an, in which there are many verses on the dignity of Hazrat Siddiqa Tahira, the traditions of the Sh'n Nozool, and some Shia and Sunni sources of interpretation, such as Ruh Al-Ma'ani, Al-Dur al-Manthur, Al-Kashaf, Al-Tafsir al-Kabir, Al-Burhan, Tafsir al-Qomi, Noor al-Saqalain, etc. revealed these verses. Verses: Tat'hir, Mubahalah, Mavaddat, Kalamat, Dhavi Al-Qurbā, It'am and Ithar are some of the things that show the virtues of her. After the Qur'an, hadiths are the most important source that shaped the materials of this research. These hadiths have been collected and analyzed from some hadith sources of Fariqain, such as al-Kafi, Ma'ani al-Akhbar, Kashf al-Ghumma, Sahih Muslim, Musnad Ahmad, Sunan Tirmidhi, etc. It should be mentioned that many virtues of Hazrat Zahra have been narrated in tradition works, and in this research, in accordance with its limited capacity, parts of these traditions have been reported from some tradition sources. In addition to traditions, in some cases, the sources of Sirah and history such as Seiar A'lam Al-Nubala and Al-Isti'ab have also been used. 

Analyzing and questioning some verses of the Qur'an by using interpretive sources and traditions of Sha'n Nuzūl, as well as examining interpretive and hadith reports about the virtues of Hazrat Zahra Marzieh, led to the following results and findings a. Some virtues are common between her and other al-Kisa companions, which are: 1. Purification from impurity based on the Taṭhir verse; 2. The criterion of right from void according to the verse of Mubahalah; 3. The obligation of her devotion as the reward of the mission based on the verse of Mavaddat; 4. She is one of the examples of Dhavi al-Qurabā; 5. She is one of the people for whom Surah "hal atā" was revealed in praise of her infinite sincerity in feeding the poors and the orphan; 6. Based on some verses and sayings of the Messenger of God, she has infallibility; 7. She is the one who was a Muhaddith and the angels had intercourse with her; 8. She had the Velayat al-Takvini and miracles and could make conquests beyond the laws of the natural world; 9. She knew the knowledge of the unseen and narrated all the incidents and events to Ali until the Day of Resurrection. 10. She has a special place in the Day of Resurrection and is the founder of intercession.b. Some other virtues are specific to the person of Siddiqa Tahira, which are: 1. Hazrat Zahra is Ummu Abi-ha, which represents the peak of the companionship of the Messenger of God with his daughter, and that Prophet sought his peace in her daughter; 2. She was a part of the Prophet's body and a part of her father's existence; in such a way that her father considered her as the fruit of his heart and soul in his body; 3. She was the most beloved person to the Messenger of God; 4. She was the master of women in this world and the hereafter, and this mastery was a title given to her by her father, who called her "sayyedah nisā' al-alamin and sayyedah nisa ahl al-Jannah"; 5. She is Batūl and whatever hinders the worship of God is far away from her; 6. She is the axis of God's anger and pleasure, and whoever offends her, has incurred God's anger, and whoever pleases her, has earned God's pleasure; 7. She is the only equal in rank to Ali, whose marriage was ordered by God. If Ali didn’t exist, there would be no dignity for her. 8. She was the first and foremost defender of the Velayah, and defending the Velayah until her death was something that prevented Ghadir from being forgotten.

The material that was stated is a documentary list of the prayers of Hazrat Zahra, which was organized based on some Qur'anic data, traditions, etc. What follows from these contents is that in this article, with the aim of presenting a coherent plan and a specific framework of the virtues of Hazrat Fatimah in the format and capacity of an article, drops from the infinite sea of ​​human qualities of that lady were listed; Hoping to guide the reader to a specific framework and order. Achieving this goal never means expressing the set of virtues of the supreme lady of Islam; Because the existential and royal personality of Siddiqa Tahira is superior to being written or spoken. Each of the titles mentioned in this article can be the title of a book or an independent article, and the way forward for researchers is still open, and the author of this research expects others to open new horizons in this direction.

The role and method of acquiring virtues has an important place in Aristotle's thought. He tries to achieve the human goal of acquiring virtues in a structured way. Contemporary Aristotelian Marta Nussbaum believes that some contemporary philosophers, although they consider themselves Aristotelians, have significant differences with him in a central point. Their mistake is having a relativistic approach to Aristotelian virtues. This approach is obviously incompatible with other views of Aristotle. Aristotle was a defender of an objective and unique description of human good or human happiness. Aristotle's virtue ethics has the ability to satisfy much of what relativists are looking for while also claiming objectivity, in that being relativistic based on a specific context does not mean relativism, as in other sciences. Like medicine and navigation, attention is paid to a specific field, and this does not mean relativism. According to Nussbaum, Aristotelian virtues can explain virtues better than virtues in the view of relativists, of course, when they carefully examine the background characteristics and pay attention to common and non-common characteristics in order to make the best choice. In this article, after expressing Nussbaum's view on Aristotelian virtues, we will examine three forms of his idea and finally we will clarify how virtues are non-relative in Aristotle's thought.

The Holy Prophet (PBUH) and his family have always had a specific position among Muslims. From among these great figures, Fatima, the daughter of the Holy Prophet (PBUH), has been especially the focus of attention of the well-known and common Ulema. World famous Egyptian scholar,  Muhammad bin Muhammad bin Abdullah (975-1035), a follower of Shafei jurisprudential system of Islam who is known as “Qalqashandi has written a book titled as Al-Montaghi men Ethaf al-Sāel bema le Fatima men Al-Manāgheb wa al-Fadāel devoted to Fatimah’s virtues. In the given treatise, Qalqashandi has tried to precisely quote the contradictory narratives and synthesize them in the best way possible to familiarize the reader with different ways of quoting the hadith from different narrators. In this article, the researchers have tried to criticize Qalqashandi’s views as one of the common ulema in his treatise- as one of the sources available on Fatimah Zahra (PBUH)- by analyzing the sources used by him, explaining the features of his work and scrutinizing it.

Imam Ja'far Sadegh (AS) in the noble hadith of intellect and ignorance, introduces the necessity of human guidance to know the armies of intellect and ignorance. Sadr al-Muta'allehin Shirazi has paid special attention to the explanation of this hadith in his book Sharh Sufficient Principles.Examining the seventy-five armies of reason and ignorance, from the perspective of the mentioned components and their principles and results, moral virtues and vices can be divided into six areas: principles and principles, thoughts, thoughts and circumstances, thoughts and actions, thoughts and circumstances and actions. He also categorized the fruits and works of these forces. With this explanation, we reach the conclusion that in order to achieve true human guidance, a model of moral characteristics must be set that looks at all aspects of human existence and in terms of the interrelationships of the three sides of human existence, can draw the steps of human moral behavior to The rule of the intellect, the human virtues and moral virtues have the opportunity to appear and manifest, and to the extent of the activity of divine perfections, worldly and otherworldly happiness is achieved.

The character abilities reflect humanistic virtuous behavior. The purpose of this research was to confirm the psychometric properties (reliability and validity) of the Values in Action Inventory.

This was descriptive-analytical psychometric research. The sample consisted of 500 student teachers in Tehran who were selected by available sampling method. Participants answered the Values in Action Inventory and the Complete Mental Health Scale.

The results of exploratory factor analysis showed the existence of 5 factors that explained 76.248% of the total variance of the Inventory. The results of confirmatory factor analysis showed the existence of 1, 2, 3, 4 and 5 factor models. The overall reliability coefficient of the Inventory was appropriate with two methods of Cronbach's alpha (0.90) and test-retest (0.88). Moreover, there was a significant positive correlation between the factors of this Inventory and the complete mental health scale.

The results of this research showed that the Inventory has appropriate psychometric properties to measure virtues in the non-clinical group.

The purpose of this study was to identify character strengths and virtues among Iranian students aged 18 to 28 years and to classify these strengths and virtues according to Iranian culture. The research method was qualitative with exploratory grounded theory design. Content analysis technique was used to analyze focus group interviews. Study population consisted of undergraduate and Masters students of Tehran of University in the academic year 2018-2019 who were selected by purposive sampling. Selected individuals were evaluated using Adulthood Markers Questionnaire and only those with emerging adulthood characteristics participated in the study. Sample size adequacy in the qualitative approach was determined according to the principle of saturation during the research process. Data collection tool included interviews conducted through focus groups (6 groups including 24 female students and 11 male students). Themes were analyzed using MAXQDA10 software. Findings indicated the following four factors or virtues in Iranian society: wisdom (including analytical thinking, self-regulation, moderation and love of learning), courage (including bravery, honesty, and independence), humanity (including justice, kindness, forgiveness), and transcendence (including appreciation of beauty and excellence, hope, and spirituality). In other words, instead of Values in Action Institute’s classification including six virtues and 24 strengths, the present research conducted by content analysis method resulted in four virtues and 13 strengths based on priorities of Iranian society.

controlled Intellectual virtues are stable traits of human ego, that are used to examine the truth (the preoccupation of the mind). Zagzebski considered intellectual virtues to be the characteristics of an admirable intellectual personality that have two components of motivation and credible success. This article seeks to look at the nature of intellectual virtues and their educational implications in the teaching of thought through an analytical approach from Zagzebsky's perspective. While analyzes show that Admirable personality traits that are sufficiently acquired and controlled by the cognitive factor are valuable in themselves and should be developed with principles such as direct reference to examples, emphasis on the psycho-motivational structure of individuals and their admiration, the growth of critical thinking. He taught philosophy, creative creativity, and methods such as reading, narration, and direct imitation of virtues and virtues.

In the current study, in addition to explaining the soul’s passions in Aristotle’s tradition, the soul’s passions, particularly affection for God and its effect on human prosperity, is investigated in al-Ghazzali’s intellectual system. In the past and contemporary studies, passions are viewed as the origin of moral action and virtues of the soul, and the virtues have been known of direct relationship with human prosperity. Thus, the current study has explained virtues of the soul and, using a descriptive-analytical method, has recognized the passions of the soul. paying particular attention to the soul’s emotional and volitional dimension, al-Ghazzali believes that passion, as the origin of moral action, stands in connection with the cognitive dimension as he views knowledge (cognition) and perception as being prior to the affection, God as the most supreme case for perception an worthy of the highest degrees of affection and love. Thus it can be concluded that the God-familiar innate nature of Man and the sublime position of affection to God in his view leads him toward attaining the upmost degrees of prosperity and pleasure.

Perceptual principles receive positive and negative effects from external and internal factors. Some of these effects cause distortion and deprivation of knowledge and some cause a new kind of insight or acceleration of knowledge.

The purpose of this article is to explain the impact of virtues and vices as part of the non-epistemic factors affecting human knowledge from the perspective of the hollyQur’an. 

The method of the survey is library data collection with the approach of interpretive-ethical research.

The findings showed that moral vices caused a change in the intellect and the sense of human discernment and caused the fall and caused doubt in thought and misunderstanding in the vision and the virtue laid the groundwork for the promotion of understanding and the creation of a kind of insight that broadened vision. It turns a lot.

  The author of the research concludes that the direct effectiveness of non-epistemic factors such as moral properties as well as special divine blessings has been proven by the voluntary grounding of man himself in the quality and amount of knowledge based on Quranic arguments and narration.

The human perception that has multiple origins is influenced by external and internal factors. Some of these effects cause distortion in knowledge and others cause acceleration or create a new kind of knowledge and insight. From the point of view of verses and hadiths and from the viewpoint of moral scholars and sages, virtues and vices are considered as some of the factors affecting human knowledge. This influence can sometimes be proved as a desire to acquire knowledge or to accelerate understanding or create some enlightened perceptions due to virtuousness and sometimes in distorting or depriving of some types of perceptions due to viciousness. Of course, the degree of these effects and their intensity and weakness are different owing to different perceptions. The problem we are trying to solve in this article is how to analyze and study this impact in a rational way. According to the authors of this article, through an analytical method, it is possible to present a rational explanation of the effects of virtues and vices on human knowledge by “analyzing the basic humanities of philosophical ethics”, “the necessity of the compatibility between cause and effect”, “the existence of a relationship between emotions and knowledge” and finally “the agency of virtues and vices for the enlightenment and darkness of the self”.

Virtue ethics is a moral theory that is particularly focused on the agent’s character and characteristics. Virtue ethics is contrasted with act-based theories (deontological and teleological theories) . It seems necessary to identify the Quranic perspective on normative moral theories, since the Quran is the most important source of Islamic beliefs and acts. Thus, in this paper, we seek to precisely formulate virtue ethics and its properties, and then look for the Quranic view of such ethics. The view gleaned from the bulk of Quranic evidence is an endorsement of virtue ethics with an orientation to the subject’s virtue (agent-based), but no evidence can be found for virtue-based, subject-based approaches. Quranic ethics is very close to virtue ethics because it assigns a central place to one’s heart and soul as opposed to external acts, and faith as opposed to righteous actions. Moreover, it offers a “role-model” (uswa) as the criterion for morality.

Imām ‘Alī is undoubtedly a great Islamic figure whose greatness is appreciated by both Shi’as and Sunnis. Sanā’ī was a Muslim poet who did his best to present religious, moral, and mystical virtues and dignities of the Imam, which implies his firm belief in ‘Alī. Sanā’ī was allegedly one of the first poets who deployed his poetry to promote religious beliefs. His poetry features the characteristics and virtues of ‘Alī as they appear in Quranic verses, hadiths, and historical references. According to poems in Ḥadīqat al-Ḥaqīqa, ‘Alī approximated God with worships, monotheism, jihad on the path of God, and the like. Because of having virtues such as generosity, courage, knowledge, and moderateness, and avoiding vices such as greed and rage both during and before his reign, he is introduced as the best moral role-model. Although Sanā’ī has praised ‘Alī after praising the three caliphs, he stated that it is more obligatory to honor and respect ‘Alī because of his kinship with the Prophet as well as other extraordinary and prominent characteristics of his. Sanā’ī has managed to create a tangible connection between the path of ‘Alī and that of prophethood in such a way that he can be regarded as an archetypical role-model both in this world and on the day of resurrection for Muslims and other humans. Finally, Sanā’ī has characterized ‘Alī as a religious leader, a mystical master, and a wonderful orator both for himself and for others.

Explaining the approach of the Qur'an to the supremacy of prophets, with emphasis on the typology of the expression method of the Qur’anic verses, studying the reason for the supremacy and superiority of the prophets in the Qur'an, studying the approach of the commentators in dealing with this issue, and determining the example of the supreme prophet from the Qur'an's perspective are the central issues of the present study that criticizes the rival theory and scrutinizing .the core issues. The results of the study showed that the doctrine of the supremacy of prophets is expressed in various Quranic verses in two explicit and implicit methods and the forms of references, providing evidences and argumentation. The development and process of this doctrine has been non-detailed in Mecca and detailed in Medina. There are three ethical, propagational and epistemological grounds for answering the question of the Qur'an’s dealing with this doctrine. The two approaches of "silence" and "explanation" are common in the analysis of the nature of the supremacy of prophets. Against the explanatory approach, t three hypotheses are probable: prophets’ supremacy is historical, is granted and is granted-exigent. The author has accepted the third hypothesis for its advantages as a criterion viewpoint. Although the Qur'an stipulates the existence of a kind of superiority among some of the prophets, there is no clear indication of the supremacy and prominence of a particular prophet compared to other prophets; however, in Islamic narrations, Prophet Mohammad's supremacy is emphasized over the previous prophets, and theologians and traditionalists have claimed consensus in this regard. Also, some of the interpretive theories have accepted that the verse "«ورفع بعضهم درجات» " implies the supremacy of Prophet Muhammad.

Athar-al Belad va Akhbar-al Ebad by Zakaria Qazvini is one of the most important books about historical geography of settled lands,which has been written in Arabic in 7ty century after Hedjri and has three prefaces and seven topics about seven regions. One of the distinctive characteristics if this book is that it describes the climate of the lands and its effects on temper and character of the people who live threre. This work has religious and moral approach and religious teachings and didactic contents have been considered in it and the author has emphasized them. Subjects such as truthfulness, goodmanner and benevolence have been clearly mentioned in the words by Qazvini. On the whole, it can be said that influential word and sincere language of Qazvini in expressing didactic and moral teachings has made his book attractive and public. The major result of this essay is that Qazvini believes that informing people and explaining the moral virtues is one of main methods and ways to reform the society; and as a result, in the majority of the subjects of this book, Qazvini encourages the reader to achive virtues and avoid the wickedness while emphasizing the knowledge and rationality.

  In recent years, philosophers and ethical psychologists have been paying increasing attention to virtues, but the subject of ethical vices has been less focused. Gabriel Taylor, a researcher of ethics, aims to rectify this issue in an attempt to correct this neglect in an important work called "Fatal Violence." The deadly vices that are also known for the seven great sins in the Christian tradition include laziness, jealousy, greed, pride, anger, lust and chestnut. According to Taylor, each of these vile deeds degenerates and prevents man from leading one to a prosperous and prosperous life. However, it cannot be concluded from this that virtues are necessary for prosperity, but it can be acknowledged by Aristotle's virtue ethics that the absence of such a vindication is a prerequisite for desirable survival. Taylor in this essay, which is in fact a slice of his book, written many years later and further elaborated, reveals the nature of vices to a person by examining a case of vile debauchery.

Virtue ethics is one of the oldest moral theories which has in recent decades attracted the attention of moral philosophers and was widely received by many researchers. Edmund Pincoffs, an advocate of virtue ethics, and according to some people, the contemporary reviver of the virtue theory, has provided a new, different version of the virtue theory by rejecting what he calls reductivism in ethics. In this paper, after sketching the principles of the virtue theory as introduced by Plato and Aristotle, the traditional classical pioneers of virtue ethics in Ancient Greece, we will compare classical virtue theories with Edmund Pincoffs’ version of virtue ethics. It is widely known that Plato and Aristotle had a teleological approach, taking the virtues to be non-relative and irreducible to one single virtue, but Pincoffs criticizes the reduction of morality to one or more moral virtues or principles, and instead of teleology, he subscribes to functionalism. We will compare the two versions of virtue ethics from 4 perspectives in analytical, historical terms: semantics, types of virtues, arguments for a virtue theory, and the criterion of selecting the virtues.

The present study aimed to identify factors affecting human moral behavior as Businessman In business .This article was a kind of development research (R & D) and it’s data collection method is library research .Many economic thinkers have recognized the fact that, contrary to traditional thinking in economics, legal pressure and the invisible hand of the market can not prevent moral hazard trade . The research hypothesis is that the spread of Islamic ethics in business can help bridge the gap in the performance of business law .Over the function-oriented approach to business ,Islam considered Business ethics Strategy for development of moral virtues in the Islamic market and society .In general, humans in the personal and moral character has a special feature that shape their thought, speech and action .So in this study, to identify factors affecting the ethical behavior of businessmen- after the expression of Question and Theoretical literature- the necessity and importance of ethics from an Islamic perspective is explained .Then were reviewed various topics in the field of ethical behavior in business and describe the research questions and explain the topics