oral virtue from the point of view of Maulvi and Iqbal Lahori

Abstract
A large part of the educational literature of the Persian language consists of moral teachings, by expressing moral virtues and vices that calls people to abandon vices and acquire virtues for the purpose of self-improvement. The purpose of this research is to compare the moral thought of Maulvi and Iqbal Lahori in the issue of moral virtue and its descriptive-analytical method. The result of the research shows that Maulavi considers man as a strange being in the material world, which is far from his original. The way to reach God is to adhere to Sharia and mystical teachings, abandon vices and practice moral virtues in order to reach the position of death. As a disciple of Maulvi, Iqbal has his moral characteristics in mind, but he does not accept the status of death and considers the reformation of the individual as a prelude to the reformation of the society. In addition, Maulawi considers letting go of vices before practicing virtues and prefers the side of religion in the criterion of virtue. But Iqbal emphasizes virtues and relies more on reason. The findings of the research show that while considering moral teachings to be natural, they consider moral flourishing to depend on education, and mystical ethics is emphasized by both.
 
1. Introduction
Morality is an innate human thing, and concepts such as morality, good and bad, moral should and should not, moral absolute or relativity, etc. are among the first human intellectual issues that are expressed in various formats such as prose, poetry, stories and anecdotes. . The question of what action is proper and what is improper has occupied the minds of ethics and philosophy scholars throughout history.
Molvi and Iqbal Lahori are two famous Muslim thinkers who pay special attention to ethics and human beings. From Maulvi's point of view, ethics is the beginning of mysticism, in order to ascend towards the supreme origin, a person must first purify his existence from bad qualities, and make good qualities his queen, and then prepare for the spiritual journey. From Maulana's point of view, in doing any conscious and voluntary action, a human being seeks a missing thing, and action is not taken, except to achieve that thing. This rule is also true about moral actions, and Rumi not only describes the actions, their different results, but also in his recommendations to do the right action and avoid the wrong, he made the audience aware of the different results of these actions. It encourages him. (Qana'i Khozaei, 1390: 192) From his point of view, following the Shari'ah and steadfast commitment to good moral qualities is a necessary condition for entering the stage of spiritual progress and reaching spiritual authorities.
Iqbal's poems contain deep and broad meanings and moral and educational points taken from the teachings of Islam, which is a kind of educational literature. The meaning of educational literature is "the literature that sees human happiness in the improvement of his moral character and directs his effort to the cultivation of spiritual powers and moral education of man. Admonitions, ascetic teachings and morals are the colorful types of Persian didactic literature. (Mushraf, 1389: 9). Iqbal is hard on the thought of informing Muslims and liberating them from the slavery of colonialism.
The purpose of this research is to extract and analyze moral virtue from the point of view of Maulvi and Iqbal Lahori and to express the similarities and differences between the two points of view and it aims to answer these questions:
1- What is a creative virtue from the point of view of Molavi and Iqbal Lahori?
2-What are the points of commonality and difference between Maulvi's and Iqbal Lahori's views on the issue of moral virtue?
1.1. Research Methodology
This research is based on descriptive-analytical method and library studies and analyzes the intellectual foundations and content analysis of Maulavi and Iqbal's thoughts on the issue in question, as well as the definition of moral virtue, its importance and necessity, then comparison and evaluation of virtues. It deals with ethics and extracting the differences and similarities of two points of view.
2. Discussion
Maulvi and Iqbal Lahori did not deal with moral issues in the style of ethical scientists, but they paid special attention to moral issues in their poems. Part of what they share in moral principles is due to their being influenced by religious teachings, and their difference is due to the difference in their intellectual methods and foundations.
They are mystics from Mashreb "existential unity" who strive for a certain moral system in their mystical way. Morality is especially important in their behavioral structure; Both of them pay attention to the essence and spirit of religion and ethics - not its appearances - and God is the focus of their attention. After God, the most important pillar of Maulavi and Iqbal's thought is man. Both of them want to take people through scary narrows and dangerous passes and reach the amazing horizons of humanity. According to Quranic teachings, Maulvi considers human to have inherent dignity and the highest creation. (Molvi, 1386: 880) Iqbal, inspired by the verses of the Qur'an and following Maulvi, considers man to be the bearer of God's good names and the head of God Almighty. (Iqbal Lahori, 2018: 28)
Molana and Iqbal have a unified approach to education and ethics, that is, on the one hand, idealistic and realistic moral models are presented as the ideal of man, and on the other hand, in the light of education, it will have individual, political, and social reflections.
According to Rumi and Iqbal, moral virtue exists in conscious and voluntary action, not instinctive, unconscious and involuntary action. They consider human actions to be objective and the goal of moral actions is to reach perfection or the missing thing. It seems that according to the terms of moral philosophy, Molavi's moral view is eschatological. Rumi's eschatological view does not originally focus on the external and worldly consequences of actions, but rather on the inner impact and spiritual evolution of man. His intended goal is the cultivation and exaltation of the soul, which is achieved in the light of virtues. The generalities of Iqbal's moral thought are similar to Maulvi to some extent, although it is not possible to determine the boundary between the moral views of Maulana and Iqbal with certainty, but from Iqbal's words, it can be seen that he, like Maulvi, refines and cultivates the soul and cultivates it in the shadow of virtues. According to him, action and virtue are inseparable from each other, virtues are both nurturing of the soul and its manifestations and reflections.
3. Conclusion
Maulvi and Iqbal have lived in the atmosphere of Islamic teachings. Therefore, the Holy Quran had a tremendous impact on their thoughts and many aspects of it are reflected in their words, one of these dimensions is the moral aspect. This research shows that Maulvi and Iqbal are concerned about personal and social development by following religion, although they did not discuss and interpret moral issues, including virtue, in the manner of the scholars of ethics and social sciences, but their words are full of moral teachings. In addition to anecdotes and stories, they have brought moral perfections and reforming human relationships, which is the highest degree of virtue, the main axis of moral virtue in their poems is God, man, and human happiness and perfection. Maulvi considers it possible to cultivate the soul and refine the soul by grasping the divine thread, using the teachings of the prophets and the guidance of the divine saints, he does not negate the role of reason in the mentioned path, but it is shaky and uncertain.
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