One factor of the promotion of spirituality and morality is the criterion of moral act in the Islamic school of moral thought (voluntary proximity to Allah) required by both the very good act and good intention of the agent. When good intention of the agent, i.e. the sincere intention, is there, the action will be undoubtedly accepted; and it will be rejected, otherwise. If the intention of proximity were impure, the act would be rejected according to the apparent meaning of some traditions such as "I am a good partner". If that were the case, most people would fail to attain perfection happiness and Allah's pleasure left alone in despair, and Islam would be a cause of strait. This is what we mean by the difficulty of good intention of the agent.In their essay and adopting a descriptive-analytic method, the authors have proposed four solutions: 1- "a close look into the concept of partnership"; 2- "dealing with the quality of the act"; 3- "embracing the difficulty but counterbalancing it through divine mercy or the intercession of infallible saints"; and 4- "that the stages of proximity is graded".

When a behavior leads to two outcomes, one of which is good and the other is bad, how do we know which outcome was intentional and which was unintentional? With the purpose of identifying the mechanism of detecting behavior intention and in an experimental design, 132 children (61 girls) with a mean age of 55 months were selected from four preschools in Tehran's second district by the convenience sampling method and were randomly assigned to three groups of intentionless (who were not told anything about the intent of protagonist), good intention (who were told that the intention of protagonist was good), and bad intention (who were told that the intention of protagonist was bad). The research tool was a childish version of the Trolley Story in which the protagonist behaved in a way that had a good outcome and a bad outcome, and the subjects were asked to judge that: 1) Was the bad outcome intentional? 2) Did the protagonist have a duty to do that behavior? 3) Was the behavior of the protagonist good? Chi-square and ANOVA tests showed that in all three types of moral judgment, the intentionless and good intention groups were not different, but the difference between the intentionless and bad intention groups was significant. The findings show that the subjects used the presumption of innocence or the principle of innocence to detect the intent of the behavior, i.e. they perceived the behavior's good outcome as intentional and the behavior's bad outcome as unintentional.

AbstractDue to the importance of intention in the value of individual and organizational behaviors and practices from the Islamic point of view, which is emphasized in religious sources, this study aims to theoretically examine the relationship between intention and organizational performance from the perspective of Islam and with the aim of analyzing and explaining the effect of intention on value. Organizational performance is based on religious sources (verses and hadiths). In this research, the library method has been used for data collection and the method of thematic interpretation and documentary analysis has been used for the analysis of data in the holy verses section of the Holy Quran and Mr. Masoudi's three-stage hadith research method has been used in the narrations section. Finally, by explaining the conditions of correct intention from the perspective of Islam, the research has reached the conclusion that the effect of intention on organizational performance is the product of intentional influence on the two axes of action and the result of action. Have good deeds and good intentions.

Mediation in marriage is a serious and effective responsibility in the destiny and formation of new families. Recognizing the personality of people who are worthy of mediation in marriage is a necessary mission to avoid false claimants, and facilitate and strengthen the foundation of the family. Using a descriptive-analytical and desk-research method, this paper categorizes the psychological, moral, scientific, educational, and skill characteristics of mediators in three different groups, which are, sound reason, good intention, honesty, trustworthiness, patience, responsibility, benevolence, kindness, eloquence, social status, familiarity with jurisprudence and psychology and taking advantage of practical skills and experiences

Dignity is a very important issue of Ëthics and most of theologian and materialist-scholars have talked about its importance in human life. Ït also has a fundamental role in Ïslamic ethics and law. The general concept of dignity، in the Ïslamic sources، is a special type of Being، that has proven the most complete evidence for God who has the highest degree، but the pure، Being. Then in the next rank has proven for Beings (creatures). Human dignity is a kind of spiritual perfection that originally related to the soul، and indicates the value of human existence. But the body as an instrument of the soul can get any dignity. Man، in the Quran، has the two types of dignity، inherent and acquired. The inherent dignity is due to his superiority over other creatures that God has bestowed upon him. Âcquired dignity is staying away-by voluntary efforts-from evil and to gain virtue. Ôn the other hand، nowadays، “Ëuthanasia” is also one of the most important issues in medical ethics that has raised with itself many questions، especially in the field of religion and law. The word، Ëuthanasia، means “an easy and-painless death” but in medical knowledge، it means “Âct or method of causing death painlessly، so as to end suffering: advocated by some as a way to deal with persons dying of incurable، painful diseases. Ôur goal in this paper، considering that both euthanasia and human dignity are discussed in ethics، is to answer this question:، What is the relationship between dignity and” Ëuthanasia from the perspective of Ïslamic ethicsω Âre they compatible، or notω “Ëuthanasia” actually، is a kind of killing (homicide)، and sympathetically is not compatible with «human dignity” which emphasized in Ïslamic morality. Because، bad act with good intention، will not become good as good intentions need to have good acts. Therefore، based on the initial rules and regulations of the Ïslamic ethics، it is not permissible and there is no adequate reason to leave this sentence.

From the view of ayatollah khameneie heroic flexibility with three pillars of esteem, wisdom and good intention refers to a diplomatic tactic apart from the valuable principles of foreign policy, maintaining the principles of Islamic ideology brings about achievement of the desired effect. Due to the sensitive diplomatic function in the interest and territorial integrity of the country and on the other hand, sensitivity of holy legislator to renounce Islamic rule in international relations, the recognition of heroic flexibility role as one of the evolutional tactics in Islamic diplomacy and understanding of its nature in the area of foreign policy and shi’ite political jurisprudence, particularly now that Iranian diplomats negotiations in Geneva are ahead is of importance that needs addressing to make it clear. This paper has applied descriptive analysis method to assess the problem, by identification of conceptual dimensions of heroic flexibility and peace in Islam and its position in the field of Islamic diplomacy as well as analysis of the historical background of Iran and U.S.A diplomacy. It has also studied necessities of heroic flexibility from the perspective of ayatollah khameneie and it has resulted that if diplomacy and foreign policy, particularly Geneva nuclear talks is scheduled to achieve heroic flexibility, it should be based on the heroic standards and principles so as to align with emtenani terms of shi’ite political jurisprudence to observe on the two pillars of esteem and good intention in the area of foreign policy, continue its way.

The civil responsibility of the doctor in Iranian and American law is based on the theory of fault. With the difference that according to Article 495 of the Islamic Civil Code, the fault of the doctor is assumed and he must prove his innocence. According to the Good Samaritan Laws, to remove the civil and criminal liability from the doctor, the mere act of good faith is sufficient, provided that he has not committed a gross fault, even if there are emergency conditions in the hospital environment or outside of that environment. According to Iran's laws - based on Article 509 of the Islamic Civil Code - including the implementation of the rule of beneficence towards the doctor and the loss of the guarantee from him, in addition to having good intentions, this means that he should not commit fault and aggression in practice. The mere act of good faith only causes his criminal liability (and not civil liability) to be removed. The prohibition of beneficence in citing harm to the benevolent doctor and the conventional proportionality between benevolent action and avoided harm are among the elements of benevolence.

Ehsan rule as an obstacle in order to prove generally the responsibility of Mohsen and from Muscat liability is considered in an independent manner. This article waiving liability, because no authentication attributable relationship and the main way, duct work on the principle of beneficence, resulting knows. Lack of the responsibility, of duty and whether a situation requires intentional act where there Ehsan simultaneously because of its good intentions, has a negative impact on the spiritual pillar crime. Therefore, the responsibility falls also on duty and influence the good verbs material element, the residual responsibility of the individual task will be Mohsen. Ehsan based on the concept of the nature of its opposite, "Odwan within the meaning of the harm" is defined as the "act of kindness" requires "non-forcible of the verb" is. The same rule also good links with related citations Because to prove liability, there is Odwan necessarily as an introduction and description of the action necessary to process citations and establish the relationship between action and outcome is essential, and this negative impact, the fall will be the responsibility of the state Mohsen

Kant’s ethical theory is one the most important theories in philosophy of ethics, which has always attracted the attention of the commentators and critics. Although it has many positive points, there are some objections to this theory just as to any other human theory. In this article, it is attempted to point out the critiques that seem to have been leveled against Kant’s ethics. Some of these objections are: generalizability is a feature of the law rather than a criterion for the morality of action; prescription of improper actions and prohibition of proper actions by the criterion of generalizability; possibility of disagreement among people over regarding a rule as generalizable; non-efficiency of the principle of ends; objection to the innate value of intellect; objection to [regarding] the good intention as being only intrinsically good; objection to the absoluteness of ethical commands; the problem of the conflicting of duties; inattention to the personality, motives, and inner emotions of the doer and non-coverage of the entire moral life by the concept of duty.

This paper seeks to critically explain and examine the concept of “moral taint” for the first time in Persian. One has moral taint when his moral character forms a negative state without his involvement in its formation. While the term of “moral taint” is recently coined, its referent has been discussed in previous works. To explain this term in more detail, the current paper aims to compare it with moral luck and metaphysical sin. Moreover, it discusses certain potential consequences of moral taint such as shame, regret, moral responsibility, and compensation. It argues for the view that the theory of moral taint is not sufficiently coherent and the account given for it is faced with a number of problems. Reflection on this concept shows that moral taint, which can characterized as a scandal, is more a social fact than an ethical one. Although its proponents justifiably intended to bear in mind crimes against humanity and to learn from these crimes, good intentions do not make the idea right.