The present paper is going to examine the effect of sin on knowledge, whether direct or indirect knowledge, with an emphasis on Allamah Tabatabai’s viewpoint. In the domain of direct knowledge, the paper discusses such an effect in both the direct knowledge of the self and the direct knowledge of God. In the domain of indirect knowledge, it goes on to discuss it in terms of theoretical and practical reason. In fact, as the Koranic verses and the Islamic traditions have specified, God fearing results in increasing knowledge; moreover, it expresses itself in the form of self-controlling and in the acquisition of moral virtues. So, Allamah Tabataba`i holds that there is a concomitance between God fearing and the power of intellect in discursive discernment. This means that there is a mutual interaction between the power of reason and the observance of divine commands.

Mulla Sadra’s rational explanation of “termination of the after death torment” came under Sabziwari's several criticisms. He has leveled two criticisms to Mulla Sadra’s point of view: first is based on the denial of the “no compulsion persists” rule, and second on that the God-given innate nature does not go away, even as to those who shall suffer due to their nature and temper. Sabziwari holds that through regular practice evil habits go implanted in the soul of damned people as an inseparable part of their nature. Therefore, there will be no room to resort to the "no compulsion persists" rule in order to prove the termination of torment. Furthermore, it is incorrect to argue that the torment of some people depends on their temper and required nature, because the God-given nature keeps exiting. According to Mulla Sadra’s viewpoint, however, none of the two criticisms are acceptable, because he merely applies the rule to one case and one particular people of hell punishment; the very viewpoint is embraced by Sabziwari himself, too. Accordingly, Mulla Sadra has never held that the God-given nature of all people in hellfire goes away. In this essay, the authors have comparatively and analytically examined this issue in detail.

One of the phenomena that can be seen throughout the history of Islam is the phenomenon of Takfir(Excommunication). From the Khawarij in the first century A.H to people like Ibn Taymiyyah and later Muhammad Ibn Abd al Wahhab to movements like Al-Qaeda and ISIS under the title of Salafi and Takfiri groups, despite the fact that they appeared at different times, it seems that commonalities and similarities between their beliefs and actions can be Found. These commonalities are the subject of discussion in this article and the goal is to examine and extract the similarities and commonalities between these movements using a library findings including a review of existing historical and verbal reports and documents. What is obtained from the comparison of these two groups and the examination of sources and documents is that these two are similar and agree in beliefs such as formalism, rejection of esoteric interpretation(ta'wil), taqiyyah(Precautionary Dissimulation), recourse and calling them polytheism and excommunication of other Muslims, which is caused by rigidity, petrification and misunderstanding and its roots go back to ignorance and incomplete understanding of religion and perhaps some satanic soul faculties.

The aim of this article is to examine Avicenna’s theory of the immortality of human soul. Avicenna believes in immortality of the soul and resurrection of the body but he engages in a philosophical investigation about the former not the latter. According to his view, religion has talked of resurrection of the body in detail. The picture he presented of the immortality of the soul, viz spiritual immortality, was very impressive on Muslim philosophers. In illustrating the situation of the soul after death, first he mentions five principles about the pleasures and pains of the faculties of the soul and then makes use of these principles to explain the pain and pleasure of the intellect. Given that vegetative and animal faculties have embodied realizations and are evolved from the soul’s attachment to the body, they can’t survive the bodily death, so any kind of immortality belongs to intellect. He divides human beings according to the intellectual aspect of their souls and their habits and also according to their being adversary or culpable, and explains their position in the afterlife. He also explains the position of whom that couldn’t reach to intellect (bulh) in their earthy life. According to Avicenna, the punishment of intellectual aspect of the soul is everlasting but the punishment of the behavioral bad habits of the soul is temporary.

In this paper I will show that Avicenna considers the bodily resurrection as a non-reasonable doctrine, which cannot be proved and can only be accepted through religious narrations which are eventually proved by reason. Avicenna, of course, maintains that the spiritual resurrection can be proved by reason. He takes the essence of the soul to be the intellect as an immaterial entity. Since the intellectual faculty is immaterial and survives the death of the body, there might be a philosophical account for its pleasures and pains. Thus the spiritual resurrection consists in the pleasures and pains of the intellect, which arise from the person's virtues and vices. But given that the vegetative and animative faculties are inside the body, they are destroyed after the separation of the soul from the body, and so its pleasures and pains cannot be philosophically accounted for. Thus it is impossible to prove the bodily resurrection by reason. It seems to me that this intellectual modesty is much better than attempts to prove the bodily resurrection through reason.

The relation between ethics and human good and evil attributes and his nature is among the age-old discourses in the field of practical philosophy (wisdom). Since long ago, it has been of concern to the learned and the philosophers as to whether all ethics or a part of it in all human beings or in some of them is optional and acquired or non-optional, unacquirable, and unchangeable. This writing aims at bringing up and defending the theory that excellences and virtues are existential affairs and objective and acquired facts; however, moral vices are non-existential affairs, contradictions and lacking of virtuous faculties. Therefore, that the human nature is lacking in a virtue or excellence suffices to be regarded as the evidence of the opposite vice and since man in the very creation is void of excellences and is not born learned and equitable, the mere nature of man or the so-called human being in terms of its essence, is in this respect the evidence of vices and this means the “essentiality” of these features, in case the essential possibility is likely. That is to say, the vices, although being essential, like virtues are changeable and perishable and man’s free will and volition are effective on them. As a result of this, education would not lose its special standing.

Ethical issues are classified in different ways A. Aristotle Approach: based on the Aristotle’s view moralities are the innate dispositions gained by frequent exercise. The origins of moral acts are internal soul faculties which are divided to faculty of desiring، faculty of anger and faculty of reason. Based on these faculties four virtues and eight vices will be produced which make up the principles of ethics. Other ethical issues are secondary rulings stemming from the primary principles. B. Religious and Quranic Approach: Due to some shortages of Aristotle approach، some experts in Islamic and Quranic ethical theory divided ethical acts based on the elements they are connected to (i. e. God، oneself، others) to divine، individual and social ethics. C. Historical Approach: Investigating ethical issues as they happened in human life based on narration of Quran. D. Mystical Approach. ∗ Keywords:

In the ethics, human’s freewill deeds, good characteristics and traits, and moral vices of the self are discussed, and the ways of self-purification are expressed. In the meantime, the quality of the actions of sensual forces has a direct impact on the quality of one’s ethical life. The importance of this issue is that morality is not separate from man, but is the maker of his real identity and his real I. Allameh Tabataba'i, with emphasis on the originality of the sensual forces and its role in the quality of issuing moral act, offers an anthropological approach to the field of ethics. In this approach, all ethical concepts are summarized in the concept of "moderation" and the path to moral training and liberation from vices is described as moderation in the inner forces of the self. He describes the place of the perceptions of practical reason unmatched; but since Allameh's anthropology is not separate from his theology, while linking these two foundations, using the teachings of the Quran, finally, he adopts the "monotheistic ethics" approach and introduces it as the most comprehensive ethical approach to pre-Islamic moral schools. The method of this article is analytical and using library data

The fraud is one of the behavioral vices that have very grave and irreversible consequences if it spreads in the human being's environments, such as workplace, educational place or at the macro level of society. One of the ways to prevent the spread of this vicious behavior in society is awareness about the consequences of this behavior. This behavioral vice may turn into vicious morale by continuation. The most important types of fraud manifest in education, economic affairs, financial affairs, governance affairs and position. The devastating consequences of this behavior are evident in both individual and social, so that the dishonest person will suffer more than anyone else. Using the library method this paper identifies the individual and social consequences of fraud through the Holy Quran and the narrations.