Abstract
This study aimed to study the role of greed from the point of view of Islamic education using a qualitative method and content analysis. Data collected by library resources showed the greed is an innate trait in humans causing a person to desire to possess a God's blessing entirely, and if others use this blessing, that person will become sad. When there is no greed trait in a man, the mental health is affected and s/he will suffer from mental instability. Therefore, this attribute accompanied with Islamic training method should be used to guide persons properly. It has been divided into two parts as the praised and the reviled by ethics scholars. The praised part leads to helping, fairly competing to perform necessities and charity, and eliminating unpleasant features; the reviled part is the root of many difficulties and the destruction of human benefits. This trait must be fought against and controlled; contentment and generosity are the cures for the reviled part. DOI: 10.5901/mjss.2015.v6n2s1p147
Highlights
Greed means the intensive desire for something (Ragheb Isfahani, 1971)
In all the aspects of the universe the instruction is available, it is not comprehended by some people (Holy Quran). “ Tell them do you look for a trainer except God while He is the trainer of everything”( Al An’aam, 164)
According to this verse of Holy Quran, training is being done in every aspect of the universe and everything is being trained and guided toward perfection and it is done by the will of God and nothing can interfere in it and there is no partner for God
Summary
Greed means the intensive desire for something (Ragheb Isfahani, 1971). Innovation and to split (Ragheb Isfahani, 1971) as well creation of every attribute that a creature owns from the beginning of its creation (DehKhoda, 1958). Caliph of God means to be the successor of God, it is a rank which a disciple obtains after different stages of purifying his conscience and soul and rejecting and preventing attributes and businesses of mankind. Because of these stages he is supposed to guide others ( Ja’far Sajjadi, 1996; Goharin, 1988)
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