Abstract:
This paper deals with the questions that “What is moral value is in Islam?” and “How is it impacted by the acquired and personal knowledge about God, the Sublime?” Through a descriptive-analytical method, together with arranging and collecting the Quranic verses and narratives, along with the use of the works of Allameh Mesbah Yazdi and referring to the views of some researchers, this study examines the relationship of the knowledge about God to the criteria for moral value. The results of the research show that the criteria for moral value in Islam is the proximity to Heaven, and it means knowing Him by heart intuitions and understanding your relationship with Him. Personal and intuitive knowledge of God is directly tied to the moral value, that is proximity to Heaven. Other knowledge about God play roles concerning the criteria for moral value proportional to their impact on the acquisition of the intuitive understanding.
Machine summary:
This article, using a descriptive-analytical method and by reviewing, organizing, and summarizing Quranic verses and narrations, as well as utilizing the works of Allameh Misbah Yazdi and referring to the opinions of some researchers, has examined the relationship between knowledge of God and the criterion of moral value.
Knowledge of God, criterion of moral value, Divine Proximity, Misbah Yazdi Introduction The subject of ethics is acquired qualities and voluntary behaviors.
For this reason, they also value their own perfection more than anything else and consider it the most desirable goal, and the fact that some humans act contrary to this principle and settle for fleeting pleasures is due to a deficiency in knowledge or incorrect identification (Misbah Yazdi, 1384, pp.
The Ultimate Perfection of Man, Divine Proximity The conclusion reached so far is that all moral behaviors and actions are performed toward an ultimate goal and an inherent desirability.
Worship means that a human performs all their actions and voluntary behaviors with the intention of obeying God and for His pleasure, and must only be attentive to God's command and move according to His will and desire (Misbah Yazdi, 1390, pp.
(
, 
, 
)
