نشریه اخلاق وحیانی
سال دوازدهم شماره 2 (پیاپی 25، زمستان 1401)

The distinction between belief and religious concepts with moral concepts seems to be an obvious issue among Muslim thinkers; But Izutsu has faced a challenge to this problem by proposing the semantic network theory of religious and belief concepts. In this semantic network, religious and belief concepts are the same as moral concepts and are located in the same network, and sometimes they have become synonymous with each other. Ethical concepts in this network are divided into two general classes based on the fundamental conflict between disbelief and faith, and according to them, all human beings in the verses of the Qur'an, based on the division into two groups of believers and unbelievers, do not have any common moral qualities. The first criticism of this type of networking is the existence of the Muslim man as a middle ground, who has both good and bad moral virtues. Although Izutsu's point of view is proposed with the claim of exclusiveness to the inner texture of the Quran, but this claim is not compatible with his other expressions and other verses and religious traditions and is contrary to the famous view of Islamic thinkers, which is also documented on the inner texture of religious texts, including the Qur'an. Is. According to these criticisms, his approach regarding the attribute of humility and ignorance is also faced with many problems.

In normative ethics, according to the criterion that is presented to determine the goodness and ugliness of human voluntary actions, two general categories of theories have been formed, which are the theories of consequentialism and Deontology. Consequentialism is an approach that considers the good, bad, correctness and incorrectness of an action dependent on the results of the action. On the other hand, Deontology is a theory that does not consider only the result as a criterion of right and wrong in the evaluation of human voluntary action. Some interpretations of this theory consider the criterion of moral action and the criterion of goodness and badness of human actions in their harmony and lack of harmony with predetermined tasks. This article aims to investigate Islamic ethics in confronting these two approaches in normative ethics. The author believes that religious teachings support the consequentialist approach in ethics.For this purpose, in this research, while pointing to the ultimate goal of ethics and stating the type of relationship between moral behavior and it from the perspective of Islamic teachings, it will be shown that from the perspective of Islamic teachings, the moral theory of Islam is part of the theories of consequentialism, although with a special reading of the result and consequentialism. which will be explained throughout the article.

Fulfillment of the golden rule of ethics; Examining obstacles and solutions of orientationRahim Dehghan, Sayed Hadi SohrabiSummary:The golden rule as a general moral law recommends that; Treat others as you would like to be treated in the same situation. Despite the approval of this law by all people, it seems that there is a kind of gap between the opinion and practice of this law. Part of this gap is rooted in the obstacles related to the field of human tendency, which needs to be analyzed. Therefore, the main issue in this research, which was carried out with a descriptive-analytical method, is that what are the main obstacles related to human tendency towards the realization of this law and what solutions can be provided to solve these obstacles. . The research findings indicate that; Following the whims of the ego, weakness of will, and matching with the crowd are the main obstacles to the human tendency to realize this law. Based on this, mastery of reason over other powers of the soul, goal setting and planning and practice in strengthening the will, as well as strengthening the spirit of sacrifice and self-sacrifice in the society, can be considered among the solutions for tending obstacles. Therefore, it is necessary to fulfill this law by removing the mentioned obstacles based on the solutions stated in this article.

Religious jurists disagree about the father's guardianship over the adult virgin daughter mature or her independence in marriage. In the meantime, some contemporary jurists such as Ayatollah Javadi Amoli, in a middle opinion, have attached to the theory of sharing; it means the necessity of the guardian's permission and consent of the daughter in the marriage contract. The basis of this point of view is to consider some moral dos and don'ts, which considers the condition of the father's permission for a mature virgin as a precaution (not as a condition of correctness). The main issue in this research is to examine the moral foundations of the theory of participation of the guardian's permission and the consent of the Virgin mature, emphasizing the point of view of Ayatollah Javadi Amoli. The data collection method is library and the processing method is descriptive and analytical. The results of the research show that according to the first ruling, the virgin Rashida is independent in her marriage and the permission of the guardian is not a condition for the validity of the marriage; But according to the secondary ruling and to comply with some interests and moral corruption, the guardian's permission is necessary for the sake of caution.

This research was carried out with a library study strategy and a descriptive-analytical method with a view to the analysis of the process in order to obtain the necessary prerequisites for developing a model of virtuous education based on the document of fundamental transformation. By examining the course of evolution of virtueism in the context of history, the main issue of educating a virtuous person was examined and matched with the ideal person of the document of fundamental transformation. After coding and categorizing and analyzing the content, he was able to model the virtue based on the foundations of virtuous education, including the nature to recognize and believe in virtue, inherent and acquired dignity as an aspect of voluntary effort to cultivate and acquire knowledge and existence, will and desire for Performing the actions of virtuous people is the foundation. Therefore, the proposed model has been compiled on the basis that a teacher, in the path of his evolution, first comes to know virtue and believe in it and achieves a correct understanding of his existence, then he finds an inner passion for it and the intensity of his passion is his desire. to voluntarily lead to perform a virtuous action in the outside world.

There is an ethical framework for the profession of an investigator in criminal justice systems. Present adaptation has focused on the comparative investigation of interrogator's ethics in Iranian law by studying jurisprudence and ethics foundations, and it is a qualitative research with a comparative approach, which is in terms of practical goals and in terms of documentary and library research tools.The collected information includes the analysis of Iranian criminal laws and jurisprudence sources.According to the research findings in Iranian law, the interrogator, like many jobs and professions, has ethical rules; In case of violation of moral laws, in addition to violation of fair proceedings and lack of respect for human dignity, it causes torment of the interrogator's conscience and has a guarantee of material and social enforcement. The result of the interrogator's ethics is a fair trial and respecting the human dignity of the accused. Non-observance of moral values for the interrogator leads to otherworldly punishment, and in Iranian law, sometimes punishment and in some cases compensation to the accused.