جستجوی مقالات مرتبط با کلیدواژه « moral values » در نشریات گروه « علوم قرآن و حدیث »

What has been learned from the Quranic verses is that the fulfillment of the covenant has a wide scope and includes within its many fields international obligations, and the widening of the circle of international obligations stems from the agreements in the two stages of implementation and limiting the breach of covenants. In the light of the Qur’anic verses, we see that the close interdependence between the arena of action and the ethical recommendations is what is required by divine wisdom to ensure the goodness of people to protect it from any harm. In this essay, using the method of legal interpretation, it was shown that fulfilling covenants and fulfilling international obligations is on the one hand an instinctive matter, and on the other hand, it is fixed as a Qur’anic value in the context of piety linked to this legal principle. just as the interpreters of the Holy Qur’an concluded that the ugliness of breaking covenants is considered an innate matter and fulfilling a covenant is a value by itself and we must always be just and fair. Interpreters through their understanding of the Quranic verses have shown that the value of justice in international legal relations proves the values of piety.

One of the functions of an Islamic government is to institutionalize moral values in relations between Muslim and non-Muslim states and nations. Using a descriptive and analytical method, this research seeks to answer, a basic question in this regard: what are the epistemological solutions of the Islamic government in institutionalizing moral values in international relations? Strategies for institutionalizing ethical values in international relations are generally divided into practical (behavioral) and epistemological solutions. Epistemological solutions can be divided into attitudinal, tendentious and functional solutions. Towhid (Monotheism), Risalah, Imamate, and resurrection are among the most important epistemological-attitudinal solutions that play a fundamental role in institutionalizing ethics in international relations, and the religious government is obliged to work toward strengthening these beliefs. Increasing the knowledge and awareness of the people, promoting the culture of justice, endorsing religious teachings in the form of free acceptance, and seeking one’s rights are among the tendentious epistemological solutions, and confronting harmful ideas such as heresy, eclecticism, and skepticism are among the functional epistemological solutions of the Islamic government in institutionalizing ethics in international relations.

This study aimed to investigate the relations of moral values based on theoretical strategies of Imam Ali in Nahjolbalaghe with strategies of coping with stress among girls of Isfahan City. The statistical population consists of girls of Isfahan City, of which 150 girls aged between 17 and 20 were selected through convenience sampling method. Data were gathered using questionnaire of moral values based on theoretical strategies of Imam Ali in Nahjolbalaghe with strategies of coping with stress and coping with stress questionnaire. Using Pearson correlation coefficient and multiple regression data were analyzed. The results showed that there is a significant relationship between moral values and strategies of coping with stress. Moral values’ subscales managed to predict 12 % of strategies of coping with stress. Based on these findings, there is a positive relationship between moral values and strategies of coping with stress showing that we could consider moral values as a coping strategy against stressors and moral values could predict strategies of coping with stress.

Verses and narrations that condemn the infidels and their behaviors or express the  Muslims' interaction with them, have made the doubt that Islam has presented a discriminatory moral system for the benefit of believers and against non-Muslims, and has ignored moral values and humanity for non-Muslims. This research, which is organized by library research methods and descriptive analytical method, seeks to answer this doubt. According to this research based on religious teachings, in observing moral principles and social behaviors and customs, there is no class discrimination based on belief, but the subject here is "human" and, except in exceptional cases, there is no  distinguishes between Muslims and infidels. What has strengthened this doubt is, on the one hand, the lack of distinction between the "spiritual status" and the "social interaction". On the other hand, there are teachings that authorized "vilification", "slander" and "backbiting" to opponents. The present article criticized these perceptions and proves the need to observe moral and behavioral values confronting non-Muslims.

The promotion of moral values ​​and refinement of souls is the purpose of the holy Prophet’s (p.b.u.h.) mission. To move on this enlightened path, one needs to acquire insightful knowledge about virtues and merits as well as moral vices and then internalize it in order to practice them. A unique feature of Islam is the irrefutability of such rules as the divine law which prohibits usury. Therefore, the purpose of this article is to try to understand the moral benefits resulting from obeying this divine law and the consequences of disobeying it. Such an effort required the collection of data from reliable sources, which continued until the saturation stage of the answers. The method used in this study was the qualitative method as well as the strategy of grounded theory. For data analysis, MAXQDA software (version 2018) was utilized. From this process, 184 open codes were extracted and put into 20 categories. Ultimately, the following 8 key dual codes were extracted and a conceptual model was presented: justice versus oppression, usury versus qarz al-hasnah, faith versus infidelity, being blessed with alms versus suffering loss through usury, acquiring halal (permissible) possessions versus benefiting from haram (forbidden) possessions, stability and balance versus instability and imbalance, God-centeredness versus profit-orientedness and the destruction of usurious society versus the revival of non-usurious society.

The main purpose of this study is to examine the effect of moral values on people's desire for benevolent behaviors in the context of the corona virus in Kermanshah. The statistical population is the total number of citizens who are 20 years and older in the city of Kermanshah, which is 2431782 people. Out of this statistical population, 360 people based on sampling with SPSS Sample Power software were selected using cluster sampling. Face validity was used to assess the validity of the research and Cronbach's alpha was used to estimate the reliability of the research instrument. Hypotheses were tested using correlation and regression indices. The findings suggest that moral values in the dimension of perfectionism (r = 0.417), dimension of avoiding wrong behaviors (r = -0.158), dimension of moral virtues (r = 0.491), dimension of forgiveness (r = 0.208) and in the dimension of moral identity (r = 0.537) and in general (r = 0.492) has a significant relationship with benevolent behaviors. Beta coefficient for the variable of moral identity is equal to (Beta = 0.35), for moral virtues is equal to (Beta = 0.29), for moral perfection is equal to (Beta = 0.18), for moral forgiveness is equal to (Beta = 0.16), for moral gratitude is equal to (Beta = 0.17) and for avoidance of misbehavior is equal to (Beta = -0.13). The amount of T is significant for these six variables at the 95% level.

The theory of innate nature as one of the most notable anthropological presuppositions of Islamic humanities would leave many effects. This paper attempts to examine this basis epistemologically. The fact that innate nature can be regarded as a source of knowledge and a criterion for its justification and measurement, and the only solution to the problem of relativity in descriptive and normative sciences, may be regarded as one outcome of the present research

Moral proofs of the existence of God, being made from some preliminaries with the content of experience and moral thought, are distinguished from practical and theoretical ethical proofs. Some, like Kant, emphasizing that morality is essentially a rationally necessary function, emphasize the need for a moral principle in the universe and claim that one has to accept the existence of God by virtue of necessitating state of moral values. While, critics have viewed the proof incapable to prove God's external existence. Therefore, relying on the objectivity of moral values, some have provided a theoretical proof of the existence of God and it has become more accepted. In the proof, it is claimed that human ethical behaviors in different periods have been based on the existence of a set of universal and objective moral values, ruling all over the world, that their reasonability is limited to the existence of a unique God. Some Other have essentially focused on the religious nature of moral obligation and motivation, they believe that, with the exception of God and his commands, no power can evoke human being to do moral deeds. In the present article, various narrations of this proof are studied and criticized. It is finally concluded that although this proof lacks an interconnected harmony, regarding its effect in other proofs in the field, it is notable

This article will provide a solution for one of the most challenging problems in ethics; objectivity or subjectivity of moral properties. This has been done by a new explanation of ‘secondary philosophical intelligibles’ in an ethical context. In order to address this delicate issue, the paper has presented an investigate concerning ethical principles through reinterpreting the philosophy of the human soul (‘ilm al-nafs) and major ontological principles in transcendental philosophy. Also by using these principles, the article attempts to demonstrate that the moral properties are neither objective nor subjective in the sense the objectivists and subjectivists explain, rather under the concept of ‘secondary philosophical intelligibles’ they are quasi subjective-objective reality’. This explanation in a systematic manner is supported by MullaSadra’s theories such as the existential perfections of human upraised from his ethical attitudes, substantial motion of the soul, and the role of the subjective reflections in a moral agent.

Although the world of Imam Ali’s governing did not last long, however this government have reached many of its goals, among which becoming an example and module for one of the most non-corrupted governments through history was one of them. It seems that this government appeared for those who had the ideology of a clean and justice oriented system; a government in which justice is the interpretation of rights and rights are interpretation and meaning of justice; manifesting all of these requires the resurrection and development of moral values among governors and people; so the status of moral governing is established and the effects of morality within governing appears and forms a justice oriented governing module. A government that is developed based on morality, will encourage and motivate itself to modification every time it faces risk of error, therefore will be more hopeful and enthusiastic to restore moral values within government and governing. This kind of government is a role model; a valuable role model for future generations who will reach the maturity, an understanding and capability to protect the structures of justice oriented government.

Rulers’ policies and conducts is the differentiating point of the governments from each other. The Holy Prophet’s conduct and policies was different from other rulers. The author of the present paper tries to deal with the Holy Prophet’s conduct and his domestic and foreign policy.