نشریه اخلاق وحیانی
سال یازدهم شماره 1 (پیاپی 20، بهار و تابستان 1400)

"Al-Safh" (Forgiveness) is one of the teachings of Islamic society that the Holy Quran has invited in several verses. However, some scholars and commentators have considered "al-Safh" and "al-Afv" to be synonymous (meaning forgiveness;( According to some other lexicographers and commentators, including Allameh Javadi Amoli, the "al-Safh" described in the Holy Quran and the narrations of the Ahl al-Bayt (as) as "beautiful" has a different meaning from "al-Afv"  and is superior to it. It arises from a special inner dignity, because "al-Afv" means abandoning revenge; But the al-Safh means abandoning the principle of criminality, removing resentment and unhappiness from the heart, and graciously forgiving and not seeing a page of one's own memories - on which the error and aggression of others are involved - and ignoring it and opening a beautiful page and forgetting the mistake of the wrongdoer, the effects of which are not only leaving revenge, but also leaving blame of the wrongdoer. Evidences of the second view are: specifying some words of scholars and dictionaries, coordination of the literal meaning of the term with the technical meaning, Quranic witnesses, witnesses of the narration and opinions of commentators, especially commentators of literature. In this article, after introductory discussions, these evidences are examined in detail.

Show-off is one of the most prominent socio-cultural problems of the present age, which in addition to its opposition to religious values ​​and its evil effects in the hereafter, also has adverse economic, educational, psychological and sociological consequences in the life of this world. The Holy Quran, as a program to guide human beings from darkness to light and from vices to virtues, fought against this immoral-social vice and purified the society of the age of revelation from boastful behaviors and, on the contrary, replaced it with virtues such as equality, compassion, self-sacrifice, forgiveness and humility. Considering the importance of extracting Quranic methods in solving social problems, the present article examines the treatment strategies of show-off from the perspective of the Holy Quran in two areas of sentiment and behavior with a descriptive-analytical approach. According to the findings of the study, the sentimental strategies of Quran for show-off treatment can be divided into two parts: warning and encouragement, the former includes two methods of instruction and threat, and the latter includes the three methods of encouragement, patterning and speed and overtaking. Behavioral strategies are also divided into negative and positive, that the call for patience, humility and replacement of the factor of happiness are put under the positive strategy and the prohibition of arrogance, despair and intoxication with the possibilities under the negative strategy.

Humans in general and thinkers in particular have always sought to increase the quality of life and achieve health in all its dimensions. For more than three decades, spiritual health has been one of the dimensions of health in the World Health Organization, but it still has hidden angles that have made it difficult for human societies to achieve. Due to the great impact of the constraints of human societies on spiritual health, it is necessary for each society to analyze this concept according to its requirements in order to achieve tangible and workable results. Therefore, the present study has been organized with the aim of investigating the effects of accepting the theory of "human-to-human interpretation" on the strategies for achieving spiritual health. The research method is descriptive-analytical. In terms of purpose, the present study is an applied research, because the purpose of doing so is to develop applied knowledge about ways to achieve spiritual health. The findings of the research indicate that according to this theory and also according to accepting the definition of man as "the alive theosopher", the way to achieve spiritual health is to return the allegories of man to the decisive of his existence (divine nature) and also to follow a perfect human being and finally to realize the "monotheistic look”. According to the works of Ayatollah Javadi Amoli, it can be inferred that the monotheistic view is the source of four important principles: full attention to the position of the divine vicegerent, viewing existence as the sign of God, seeing creation of man and the world as purposeful and finally achieving divine devotion and understanding the philosophy of human life. According to these four principles, strategies for achieving spiritual health from the perspective of Ayatollah Javadi Amoli can be achieved.

Education is one of the social issues that has been considered by the vast majority of thinkers and places in the world. This issue is often associated with the issue of ethics and education. Educational systems for dynamism, need to adapt and offer other opinions. The religious education system is no exception to this problem. It is one of the Islamic religious texts of Nahj al-Balaghah that by discovering its moral education system and adapting it to the thoughts of other thinkers, we can pay attention to the neglected capacities in the field of moral education. Who have discussed moral education is Emile Durkheim, who has studied education from a sociological perspective. This study has tried to discover the system governing the text of Nahj al-Balaghah about the goals and principles of education and the system of moral education by analyzing the qualitative content of Meering inductive content and to adapt it to Durkheim's thought to reveal the positions of disagreement and agreement between the two views. The sampling method is non-probabilistic, purposeful, which has been done by the method of research text and has used the thought-provoking validity and Silverman quality improvement strategy. What has been obtained from this research indicates that these two systems have many similarities in the principle of moral education and some of its methods and are different from each other in some principles and methods. Also, the issue of teacher authority while independence and The learner's authority is approved by both systems

Abstract An important characteristic of human beings is that they have beliefs about themselves and the world around them, and in certain circumstances they change these beliefs; This dimension of man, which is related to his epistemological powers, is called the process of "belief formation and belief regulation". Ethics of belief is a concept that was first invented in Western philosophy in the nineteenth century by Clifford and used in this process, but its background in Islamic philosophy also exists under special themes such as ethics in thought and insight in the stage of gaining heart belief and belief. The purpose of this article is to enumerate the epistemological requirements of the ethics of belief in the view of one of the contemporary thinkers, namely Javadi Amoli, by means of conceptual analysis and theoretical analogy. By examining library sources and studying his outstanding works, the researcher focuses on the question of what are the requirements of the epistemology of ethics of belief in Javadi Amoli's view? Six essential requirements were achieved, which are: the relation of will and epistemic task in belief, the relation of symmetry and intuition in belief, the relation of witness orientation and trust-orientation in justification, the relation of epistemic justification with moral justification in belief, the relation of actual and present goodness in belief Also, the connection of the belief network with individual and social action. Keywords: Belief, Belief Ethics, Epistemological Requirements, Javadi Amoli.

The present article examines the relationship between the two areas of ethics and jurisprudence in the context of the interaction of verses related to retribution based on the interpretive method of verse to verse and interpretive sources to examine the moral examples of the virtue of justice "with the approach of educational analysis of verses" in retribution Paid. The main purpose of this study is the significant effect of the teachings of Islamic ethics in jurisprudential verses and specifically in matters of retribution. Ethical support of jurisprudential instructions based on the verses and the gradual way of expressing the verses of retribution, the two axes manifested in this study are considered. Accordingly, after inferring the moral teachings of justice in the verses of Al-Qisas, justice can be proposed in three areas: "equality in quantity", "forgiveness after proving a crime" and "being bound by example in social matters and specific members". The data processing method of the present article is library and its content review method is descriptive-analytical.

the religion and morality (ethics), both have been and will be influential on human societies. what has the has engaged the scientists for a long time in this regard, is how the religion and morality relate and dependency to each other. to answer the above question, it is worth noting that the ethical philosophers have proposed four types of relationship and dependency on the ethics and religion as follows: semantical dependency; ontological dependence; epistemological Dependence; psychological dependence.The purpose of this research is the above fourth type, i.e. the study of psychological (motivational) relationship between religion and ethics.

all subjects were examined with two tests as, well as a religious orientation based on the Islamic religion in the Azerbaijan and on the basis of the Hyatt and Graham Ethics Foundation Questionnaire. the results of the test, after scoring, were analyzed by SPSS software and Pearson and Spearman correlation coefficient tests.

The results showed that there is a direct relationship between the religious attitude moral motives, that is, any amount of belief in a person becomes deeper, as much as his religious belief to convert to the faith, and the person from the cognitive and theoretical stage of religion will enter into a practical and ethical process, he will obtain a greater moral motivation and the person will find a clearer ethics existence.

the internalized religion and religiosity play an important role in the ethical life.

Bioethics has always been a major concern of theistic religions and thinkers. Reason and illusion have been considered as two necessary elements for the realization of bio-ethics; However, these two will not be effective without the use of the element of imagination. In the thought of Islamic mysticism, imagination has been one of the pillars of the system of existence (separate imagination) and the human institution (connected imagination).From the point of view of Islamic mysticism, especially Ibn Arabi's thoughts, what is the relationship between the world of imagination and moral truths, and what is the role of imagination in moral biology, is an issue that has been addressed in this research.The result of this research, which is descriptive and analytical method and using library data, shows that the seeker, relying on the abilities of imagination, can be related to the luminous forms in separate imagination and by refining the imagination from evil and sensual thoughts. To observe the moral meanings represented in the world of example, the result of which is to create motivation, passion, desire and continuous will in order to live morally and study monotheistic morality.

The moral vice of jealousy is one of the negative emotions which leads to the desire or attempt to perish the real or illusory blessing of others. Researches implicitly has refered to the role of cognitive development (wisdom) and self-esteem in formation of jealousy. The gole of this study is investigation of the relation between wisdom and jealousy with mediation of self-esteem. This research is a descriptive correlational study that has been done by using path analysis and based on the steps proposed by Baron and Kenny (1986). The Statistical Society of this study consists the students of official dormitories of higher levels of Qom seminary school (2150 people) in the academic year 2019-2020. 326 people were randomly selected and answered the questionnaires. Micro-growth scale (Brown and Green, 2009), self-esteem scale (Rosenberg, 1965) and jealousy questionnaire (Valizadeh and Azarbayjani, 2010) were used to collect data. The results of statistical analysis showed that jealousy has a significant inverse relation with wisdom (-0.470) and self-esteem (-0.415) (p <0.001). among the relations between jealousy and components of wisdom, the highest correlation coefficient respectively belongs to altruism (0.451) and emotional management (0.450). The results of the investigation of main hypothesis of this study showed that self-esteem has a partial mediating role in the relation between wisdom and jealousy with -0.348 standard coefficient. Therefore, increasing self-esteem in people who will be done by wisdom and development of the reason, help to control the negative emotions, such as jealousy.

This study seeks to investigate the moral practice and the place of consciousness and knowledge in the realization of moral behavior based on the two general approaches of Kantian moral conscientiousness and Bentham pragmatic utilitarianism as well as the approach of Martyr Sadr. The main challenge is what effect do the two elements of consciousness and will (intention) have on the morality or non-morality of an action? And in the case of moral experience, if our awareness of the correctness or incorrectness of an action is wrong, and we will the wrong action, which is in fact true, what role do this awareness and will play in the content of that action; Do we consider that verb right or wrong?To address such a challenge, Section 1 addresses the issue of epistemic access and knowledge of the justification of normative propositions. In Part 2, he states that by accepting Bentham's pragmatic utilitarianism, even under the premise of moral realization, rebellion and rebellion have not taken place, and that the doer of the act does not deserve to be condemned. Section 3 also states that, on the basis of Kant's moral conscientiousness, a kind of rebellion has certainly taken place with moral practice, and that the behavior of the practitioner is immoral, and that person deserves condemnation. In Part 4, Martyr Sadr's approach to the executor is examined and compared with Kant and Bentham.