Moral motivation in Imamiyah and Salafiyeh Theological schools

In this research, with a descriptive-analytical approach, we evaluate and measure the ­Basises and barriers of moral motivation in the two theological schools of Imamiyya and Salafiyya.

in the works of prornent Imamiyah rasionalist tinkers and salafiyah extremist traditionalist , while identifying and adapting the ­Basises and obstacles of moral motivation, we organize and categorize them based on the criteria of monotheistic ethics.

In a general evaluation, motivational ­Basises can be divided into two categories: ontological and anthropological principles.

In the analysis of ontological ­Basises, we examine some of the most important factors of moral motivation with two approaches of cognitive and teleological.

In the discussion of anthropological principles, we evaluate a number of individual principles in the form of acquired and non-acquired factors in moral motivation, and then in examining social principles, we measure the factors that motivate people to live morally. and in discussing the obstacles to moral motivation, we become acquainted with internal and external obstacles.

In general, from the Salafiyya and Imamiyya opinions, we find that the variety of opinions in the works of Imamiyya thinkers is greater and many of them are interested in moral issues, indicating that the Imamiyya school is rational alongside the Qur’an and Sunnah.

While in the texts of Salafiyya scholars, first of all, rational explanations of moral issues are very limited and in most of Salafiyya moral works, moral issues are only in the form of verse and narration and they have not analyzed it much.

On the other hand, the Salafist group’s spirit of duty in the face of the Qur’an and Sunnah has convinced them to accept and unquestioningly obey the divine command  in determining the examples of goodness and ugliness of actions.

But one of the most important consequences of this research is that considering that the Islamic moral system revolves around God, we find that a person should try to maintain his intrinsic value and increase his degree of dignity and dignity, the necessary competence and competence to achieve happiness and moral perfection and attainment of nearness and divine satisfaction.

In fact, the origin and root of all motivational principles in the Islamic moral system, whether ontological or anthropological, goes back to the dignity and preservation of human divine value.

On the other hand, the source of all factors that prevent man from moral motivation is to humiliate man and to suppress his dignity and existential values.

Therefore, in the Islamic moral system, maintaining the dignity of oneself or others, as well as restoring their prestige and dignity, can provide the ground for correcting or removing obstacles to moral motivation.