Mohammad Hedayati, Volume 6, Issue 20 (summer 2013)
Abstract
A lexical analysis of the word 'courtesy' indicates that some concepts such as delicacy and novelty, acceptability and attractiveness, stability and lasting are included within this word. And various descriptions have been introduced for this word all of which refer to a kind of good aspect, proper form, accepted appearance, and an adorned state. Although some of them are made through social phenomena in the form of habit, custom and convention, they do not necessarily enjoy a moral reality and valuable truth. Although courtesy is risen from good characteristics and moral virtues and it causes infiltration of endogenous characteristics and provides deeply rooted moral abilities, their subject matter is only related to human behavior without including the characteristics. Since courtesy is introduced just in good forms and undergoes changes and upheavals in the manner of application, it is different with morality.
Dr Mohammad Hedayati, Seyyed Mohammadhasan Mirmohammadian, Volume 8, Issue 29 (Autumn 2015)
Abstract
In the Holy Quran and Ahl ul-Bayt’s narrations there are recommendations about timing and the manner of spending time. On this basis, there are several narrations about daily scheduling and some of them point out that this schedule is divided into three parts while some others believe that it is divided into four. According to this research being conducted by a narrative form and analytico-library method and aiming at explaining each four parts and the established relation between them, one can say that in the model proposed by Islam, a part of daily schedule is allocated to worship God, a part to earn livelihood and organizing the family, a part to have communication with others (such as having relationship with the blessed people and being present before the scholars with insights) and finally, a part is allocated to healthy recreations. Accordingly, all human needs could be answered properly within two material and spiritual parts and two general modes of life (this world and the hereafter). This paper deals with the ethical analysis of the above-mentioned topics based on the reported narrations
The aim of this study was to identify the components of moral education of learners in the higher-tier documents of the country’s educational system and to determine the level of attention paid to these components in the Fundamental Reform Document of Education. In this research, a qualitative-deductive content analysis method was utilized. For this purpose, the unit of analysis was all the sentences of the higher-tier educational documents of the Islamic Republic of Iran. The content analysis tool was the author’s content analysis checklist. Based on the findings, in the first stage, the components of students’ moral education were organized in two categories of general ethical concepts (including the dimensions of general and basic morality, social, individual, economic and political ethics) and specific ethical concepts (including the dimensions of ethical components related to life skills, professional skills of apprenticeship and artistic and aesthetic ethics). Also, in the second stage, the amount of attention paid to each of the components of moral education in the Fundamental Reform Document of Education was determined.
As one of the spiritual stations “Contentment” stands out. In view of its importance in the mystical journey, this study seeks to descriptively and analytically examine the spiritual station of contentment in al-Lumaʻ by Sarrāj Tūsī as the oldest work on mystical teachings, to criticize it on the basis of Imam Ali’s speech, and to understand how this work may be influenced by the Imam’s teachings. Sarrāj among other mystics draws distinction between stations and states by using indicators and considers contentment a station. Comparing Imam’s speech about contentment with the indicators shows that mystics’ views like Ibn ‘Arabī’s are more consistent with his speech. These mystics hold that the difference between stations and states refers to their intensity and weakness and they are not distinct in nature. In Imam’s words, stations and states are not demarcated. There are hadiths indicating that contentment is a station and can be acquired, and also there are hadiths indicating that it is a state and must be given. In the light of Imam’s words, the third level that Sarrāj attributed to those with contentment is not possible. This is a problem with his triple classification.
Tabari, as a complementary element of Tavalli, is a basic teaching in Islam and like Tavalli, it is a comprehensive spirit of Shia teachings. Due to the lack of attention to the place of innocence, this doctrine has been neglected and exposed to moral challenges; In such a way that they have introduced it as a threat to freedom, an obstacle to growth, a cause of hatred and a disrupter of tolerance and brotherhood. problem of this research is to examine the challenging aspects and consequences of the dilemma of the ax type with ethics. The purpose of this article is to provide ways out of the proposed challenges. The first hypothesis of the research is that Tabari does not conflict with the commands and recommendations of Islamic ethics in theory and in the implementation stage. The second hypothesis is the role of the ax as a strategic principle in preventing moral and educational injuries and pollution. The third hypothesis is the efficiency and effectiveness of Tabari in personal and social grooming to the original virtues of religious ethics. Based on these hypotheses, which are examined with the method of logical-critical analysis, the ax frees a person from the obstacles of perfection and growth and provides unity among God's friends and the basis of good life.
