فهرست مطالب علی رضا اعرافی

Pleasure has been a topic of philosophical inquiry for centuries, with Islamic thinkers offering diverse definitions. This study employs an analytical and comparative approach to evaluate the most prominent definitions within Islamic philosophy, focusing on precision, inclusivity, and restrictiveness. The analysis reveals Ibn Sina's definition in Al-Isharat wa al-Tanbihat to be the most compelling. However, Ibn Sina emphasizes the conditions for attaining pleasure, linking it to intuition and attainment. This article proposes an alternative view, defining pleasure as a distinct quality of the soul separate from intuition and perception. More specifically, pleasure is the elation and contentment experienced through perceiving and attaining something harmonious and fulfilling for the individual. This experience ideally occurs in a state free from distractions that impede pleasure. According to the limitations outlined in this definition, pleasure is a quality of the soul, distinct from perception, voluntary, relative, and arises from human needs. An individual only achieves pleasure when they can understand the cause of the pleasure and recognize it as good and perfect for them. Ibn Sina considers rational pleasure to be the highest form of pleasure. He argues that conflicts can arise between different levels of sensual pleasures. To resolve these conflicts, a logical and comprehensive prioritization system is necessary.

The right to privacy and its observance by others is recognized in customs and laws. Students in educational environments also have the right to privacy and administrators must respect it. However, the communal life of educational institutions has its own requirements, and the preference for communal interests and benefits create opportunities for administrators to enter the privacy of students, which must be justified by educational jurisprudence. This article, using a descriptive-analytical and jurisprudential approach, seeks to answer the question of what is the jurisprudential ruling on respecting the privacy of students? What is the limit of entry into the privacy of students and does this entry require parental consent? The most important research findings are "the sanctity of entering the privacy of individuals without their permission and the primary sanctity of espionage or eavesdropping," with exceptions such as "secondary titles that serve communal interests" being excluded from the ruling of sanctity. Based on jurisprudential evidence such as the Quranic verse "Waqaya" and the command to do good and forbid evil, administrators of educational institutions can access the privacy, especially a level of personal information and intellectual and ideological content of students, in order to ensure the communal interests of the students and safeguard their physical and mental well-being, and this entry does not require permission from the guardian of the student.

Regarding the relationship between knowledge of jurisprudence and ethics, there is a difference between scholars of jurisprudence and ethics. Examining the relationship between jurisprudence and ethics and the possibility of establishing the knowledge of jurisprudence and ethics is very important in the growth and excellence of this science. This article aims to express the relationship between jurisprudence and ethics and the possibility of establishing moral jurisprudence with descriptive-analytical method. In order to achieve this goal, the comparison and examination of the similarities and differences between the main elements of the two sciences of jurisprudence and ethics has been done. Also, the interaction and mutual effects of the two knowledges have been investigated by correlation analysis of jurisprudence and ethics. The findings of the article show that in jurisprudence and ethics, the subject of these two have a general and specific ratio, and in the predicate, goal and method, the ratio of the two is equal. In the relationship analysis of jurisprudence and ethics, the impact of jurisprudence on ethics is investigated in issues, research methods, and the goals of ethics, and in the impact of ethics on jurisprudence, making the bases of rulings, adjusting jurisprudence rulings, moral analysis of issues and expanding the scope of jurisprudence is investigated. According to what was stated in ratiometric and relational measurement, there is a possibility of moral jurisprudence and two general and specific definitions have been considered for it. There is. As a result, according to this definition, in the jurisprudence

In the field of education, one of the important rules for establishing and promoting the religious knowledge and ideas of educators is the rule of guidance. The provisions of this rule are a set of special educational activities and actions that must be performed after the person's awareness; In order for the person to be committed to the knowledge, to create spiritual and inner moods in him and to display religious behaviors in him. Unlike the rule of guidance, in the rule of guidance, one has knowledge of the issue; But the educational agent must institutionalize this knowledge and awareness by strengthening the will, motivating him and possibly changing environmental and social conditions. The obligation of guidance is conditional on science, and this task is assigned to the world. The obligation to lead is also conditional on the possibility of influencing the educator. This article uses inferential and analytical methods to examine the rule of guidance while examining the narrative evidence and its conditions, scope and levels in the training process. In expressing the most important results of the forthcoming research, it should be said that from the jurisprudential point of view, firstly, guidance in the range of duties and prohibitions is obligatory and otherwise it is preferable. Secondly, it is not permissible to use the guidance of others if it leads to harm, coercion and reluctance.

Among the important issues of the learning process and one of the basic needs of society is the protection of information, knowledge and science. Using a descriptive method and juristic analysis, the article seeks to study from a jurisprudential perspective the need for the protection of information. The article examines the protection of information from two dimensions i.e. protection for oneself and for others, as well as the methods expressed in the narrations.The aim is to pay attention to the importance, ruling and solutions of this issue for scholars and officials related to various fields of knowledge. The most important results are that the preservation of science and information is preferred and recommended but in some cases it may even be necessary to protect some sciences. Based on the need to maintain the system of Islamic society, the protection of science and information required by society becomes a collection obligation (wājib-e kifaʾī), but in some others situations, this may even be an individual obligation (wājib-e ʿaynī) for the government. Evidence has focused on two types of protection methods Human methods, such as discussion and teaching, and instrumental methods, such as writing and recording. The criterion for the ruling expressed in these discussions is protection, and any method that is under this heading today and in the future has the same ruling.

"Interpersonal relationships" are one of the most influential subjects of human life and one of the most primitive and practical forms of social relations that constitute almost a major part of civilized human behavior. Given the well-being of religious discourse and its role, Determining this issue in ensuring the well-being of civilized human beings, it certainly must have a special place in the religion of Islam. The science of jurisprudence as an examiner of the actions of the authors has a particular relevance among Islamic sciences to determine the feasibility and status of this subject. This research seeks to investigate the status of this issue in the Shi'a jurisprudential system by analyzing the historical content analysis and the method of library gathering and historical text-based induction. This issue appears to be provable in the jurisprudence, but it does not continue to find a solid position and categorization for this issue in the jurisprudence system. Aspects of this issue in the form of additional jurisprudence, elementary classification to aid early systematization. This section proposes separation from other areas.

The purpose of this article is to explain the comprehensive theory of spirituality from the perspective of Islam. This theory has the dimensions of "theological-philosophical", "Jurisprudential-legal", "ethical-axiological" and "historical-civilizational", and in addition to spiritual transcendence, it can be used in the prevention and treatment of physical, mental, psychological and social disorders.

This article has been compiled using the Holy Quran, Nahjul-Balaghah and religious texts and documents.

According to the macro theory of spirituality from the point of view of Islam and Ahl ul-Bayt (as), spirituality has the following characteristics: meta-dimensional, comprehensive of emotion and rationality and reasoning, comprehensive of worldly and otherworldly dimensions, possessing internal and ritual dimensions, comprehensive individual and social dimensions, possessing intentionto physical and mental and psychological health, combined with lifestyle and inspiring spiritual life, infusing spiritual sense in the inner and metaphysicallayers, systematic, coherent, balanced, disciplined, possessing monotheistic and holy approach, connecting to divine Vilayet, innate and at the same time, voluntary, possessing various levels, and possessing remedial and transcendental dimension.

In addition to transcendence, the macro theory of Islamic spiritualitycan be used in the treatment and prevention of physical, mental, psychological and social problems. It is worthy to infer this theory with the help of Ijtihad attitude, and to be done all researches and actions in the field of spiritual healthbased on this theory.

Prayer is one of the main Islamic teachings. Prayer in Islam - apart from the Qur'anic prayers which are revelatory - is another expression of the teachings of revelation in order to educate the individual and ensure the health of society. Prayer is a method that simultaneously contains the messages of education, training and worship. The humanizing school of prayer, in addition to self-improvement, has an important role in educating others as it approaches the origin of existence.</span> Children are the dearest and most pleasing people around any person, and "prayer" can play a decisive role in their guidance and happiness. This research will seek to extract the rulings related to the duty of parents in raising their children by the method of "prayer" before birth in the ijtihad style.</span> In order to achieve the happiness and well-being of children, the school of Islam has paid serious attention to this issue before birth and has emphasized this basic method in its educational programs. Therefore, the parents' prayer for their children before they are born is one of the recommended and moral rules of Islam, which can be proved by various rational and narrative arguments.</span> One of the results of this study is that parents' prayers for their children have many situational effects and blessings that bring great success to the child during her life and in different areas of life.

Most jurists - in the field of ijtihad and taqlid - have considered the permission of precaution in pure Tawasoliat (the deals in which it does not include the intention of proximity to God) as an obvious matter and have ignored it and paid less attention to its aspects. However, when one pays attention to the scope of the Tawasoliat rulings, there are rulings in which the decree of the precautionary measure is not clear and is accompanied by an obstacle. These obstacles exclude these rulings from the scope of the precautionary measure in Tawasoliat. The major question of the study is to discover these exceptions of precaution in the tawasoli rulings. This paper, with the aim of explaining in detail the general ruling of the precautionary permission in tawasoliat, examines the most important exceptions of this ruling in jurisprudence by analyzing the qualitative historical content. The most important rulings that are excluded from the precautionary permission are in the two categories of intrinsic exceptions and incidental exceptions. The first category is the rulings that are not inherently cautious; such as the scientific, belief and cautious rulings in conflict. The second category includes some topics that are subject to caution and cannot be considered as permissible, such as harm, hardship, difficulty, and denial of religion, which in some cases in other certain circumstances there is no possibility of precaution.

Tawakkul, in the Arabic language, is the word for the Islamic concept of reliance on God or "trusting in God's plan". It is seen as "perfect trust in God and reliance on Him alone." It can also be referred to as God-consciousness. It is a virtue which, if acquired, can help one tread a spiritual path and attain peace of mind and help overcome difficulties in life. Ignoring tawakkul can lead to deviation and extremism.  The present article seeks to investigate tawakkul from a jurisprudential point of view using the available library resources and literature. The research has been carried out in line with the theory of "the jurisprudence of ethics" that can serve as a kind of model for research in this field.
The results of the research show that tawakkul means trusting in God and consigning one's matters to Him. It is essentially preferable.  In many verses and hadiths, the obvious command is to rely on God; the intellect also commands the weak and ignorant person to trust the strong person when he guides him, and if he does not do so, he will be rebuked by the intellect and the wise. On the other hand, the necessity of high levels of trust for the general public entails hardship. The result is that, based on evidence, the acquisition of tawakkul is obligatory in the preliminary levels, and it is preferred in the higher levels.

In addition to the specific and explicit methods used in sex education, there are general rules defining the educational obligation in this area. The present study has examined these rules with an analytical descriptive method so that these rules can be relied upon and resorted to if there is no specific reason. The rules of causation (tasbib), guidance (irshad), enjoining what is good and forbidding what is evil, avoiding assisting in the perpetration of a sin and protecting oneself against sins are the obligatory rules that apply in this area, just as the rule of assisting in the obedience to God is one of the non-mandatory rules in sex education. Providing the necessary knowledge in the field of sexual education, motivating the trainee towards engaging in desirable religious affairs and avoiding undesirable matters, necessary prevention in desirable sexual education and lack of sexual guilt of a trainee after attaining puberty are among the provisions of the current mandatory rules in sexual education. In case one is not certain that it does not lead to a sexual sin, they fall under the category of non-mandatory rules.

Undoubtedly, a decent religious education that underlies the realization of Islamic ideals forms the basis of the Islamic society. In the noble religion of Islam, two elements of family and divine education have been highly emphasized. The question now is what are the parents' responsibilities in raising children in the family? The Islamic jurisprudence, which is responsible to assign duties in different areas, is a valid source that can state the terms and conditions of parental responsibility in educating and upbringing children. Those conditions can be inferred by delving into the jurisprudential sources. Seerah or the normative conduct is one of the valid religious sources that can be cited and relied upon. This study examines the implications of different kinds of seerahs and conducts including those of the prophets in the Qur'an and the infallibles with respect to the parental duties in the education of children. The aforementioned normative conducts mainly indicate a focus on education and upbringing to the extent of general permissibility, and some of the evidences surrounding it suggest a preference, which is more farreaching and wide-ranging than just obligation [wujub] and desirability [istihbab].

Islam has a macro theory in the field of spirituality. This theory contains various dimensions such as "philosophical", "legal and jurisprudence", "ethical and values", and "civilization and history." This concept must be established in order to coordinate activities related to spiritual health and Islamic thought.

The basics, principles, rules and indices of the macro theory of Islamic spirituality from Islamic sources and collection of verses and religious texts are presented.

In this thought and macro theory of Islam, spirituality has the following characteristics:"It is a supernatural and comprehensive sense of feeling, emotion, rationality and argument", "It is consist of  monotheistic and holy component", "It has physical, mental and spiritual aspects", " It is for reaching to God and guiding human ", "with life style and Spiritual Life »

The complete and comprehensive health intended of Islam, consist of all aspects of human beings. Belief of one god, heaven and hell, engaging in healthy lifestyle and believing the movement of human to another and final world are its definitive components. It is suggested to design all of the necessary researches in the field of spiritual health based on the macro theory of Islamic spirituality.

In teaching and instilling devotional values, instructors can use different principles and methods to inculcate and transfer or institutionalize values. One of the important issues in this area is tolerance and gentle behavior of parents. The importance of this issue is doubled when parents try to educate their children about their responsibilities. Investigating the method of tolerance in the teaching and practice of devotional values and determining the boundaries of its application can be done through psychological, sociological, philosophical, and Islamic approaches. The present study deals with this subject from Islamic jurisprudential perspective. Studies show that it is obligatory upon the parents to teach devotional values to their parents. As well, the application of coercive methods is permissible in this regard. However, given the individual differences of children and the possible challenges in education and nourishment, tolerance is highly recommended. Indeed, in some stages of instruction and education, tolerance as a way of teaching values is forbidden or is, at least, undesirable. On the contrary, punishing the learners becomes obligatory just as it becomes permissible under certain circumstances.

This article seeks to draw out the juridical standpoint concerning memorization of the Quran in Kindergartens using references and analytical method with emphasis on jurisprudential deduction. Memorization of the Quran means that a preschooler is persuaded or made to memorize the Quran at a time when he is not duty-bound. Since he is not under any religious obligation, the deduction of a juridical ruling becomes challenging. However, by scrutinizing the arguments regarding people who have no obligation, it can be inferred that those arguments apply to adults and categorically do not include children below the age of maturity. When it comes to the arguments, a general instruction can be inferred regarding memorization of the Quran per se which means that it is recommended for preschoolers to memorize the Quran. Given the fact that the narrations have not specified an age for memorization of the Quran and also the natural tendency of the child to spirituality and his memory power, in the eye of reason and custom there is no objection about a preschooler memorizing the Quran. As well, by clarifying the criterion through analyzing the significations of the narrations according to which teaching the Quran to a child is among the rights of a child upon his parents, we can, at least, deduce the desirability of teaching the memorization of the Quran. It is therefore not permissible to force them to learn the Quran. In case, this leads to their aversion or deviation in the future, it is forbidden.

In the history of Fiqh, the principles or rules (qawa'ed) of fiqh are considered general rules that serve as instruments for derivation of Islamic laws especially with regard to current legal issues. The educational jurisprudence also, as a modern area of jurisprudential studies, stands in need of jurisprudential principles consistent with it not to mention the fact that there is no explicit proof in most issues regarding teaching and learning. The jurisprudential principle of beneficial knowledge in teaching and learning is applicable to most issues concerning teaching and learning. The author is faithfully committed to the Jawaheri method which is an accepted traditional method in the seminaries. He has, from a jurisprudential perspective, studied through critical descriptive analytical method the arguments associated with the famous standpoints concerning desirability of teaching and learning beneficial knowledge and the undesirability of teaching and learning nonbeneficial knowledge. The preference of teaching and learning religious beneficial knowledge over other knowledge, the desirability of teaching and learning beneficial knowledge and the undesirability of learning unbeneficial knowledge and the mere permissibility of teaching unbeneficial knowledge are among the conclusions drawn in this study.

A major part of the dealings carried out by people are in respect of one another. These daily interactions have their ramifications and extensive effects that leave their impacts on every individual's behavior and character. Man's moral character is, to a large extent, influenced by these interactions. In the existence of such atmosphere, do the people in the society have responsibility towards one another's moral education and nurture? A look at the religious sources will reveal to us some of the reasons and evidences concerning the general duty of people in respect of others' moral education. This study having a juridical and inferential approach seeks to collect and analyze these pieces of evidence and then extract the juridical – educational ruling about this issue. To prove the general duty of the duty-bound, four specific reasons have been provided and put forth including the verses concerning spiritual purification, normative conduct of the Infallible, an authentic report in the Treatise of Rights, Isma'il's narration and rational argument. These five reasons perfectly prove the desirability and preference of the general duty of men toward one another.

An important part of the parenting process is the use of appropriate educational methods in different areas. Hence, in educating children, effective educational methods, including methods for social education taribyah), are very important. These methods are suitable for facilitating the process of educating children as community members and responsible individuals. This study seeks to explain parents' religious duty to use methods which ultimately pave the way for social education. An important question is: "What are those methods which pave the way for social education of children and what are their jurisprudential rulings?" When it comes to the jurisprudential ruling which is derived from the Qur'an and traditions, we mean rulings which are deduced through the customary methods used by the jurists. Generally speaking, applying such methods which lead to social education in various cognitive, emotional and behavioral areas is at least recommended, if not obligatory.

Formation of a comprehensive and exhaustive theory of spiritual health demands convergenceand collaboration amongst several disciplines of Islamic theology and formation of an interdisciplinary collaboration. In macro-level Islamic theory, spirituality is a clearly-defined and welldocumentedconcept
formed on a solid philosophical and logical foundation based on deduction and clear reasoning whichis quite different from emotional spirituality. According to different definitions based on a wide range of criteria, spiritual health is comprised of metaphysical, mental, and social dimensions and is both humane and supernatural (multidimensional). Spiritual health is comprehensive, inclusive, and well-structured, and is considered as in line with other dimensions of humanity with both internal and external presentations. It is noteworthy, however, that its presentation and embodiment which is integral to Islamic culture, has different levels and layers, and is considered as an acquired and voluntary accomplishment attainable by free will. In this essay, besides introduction of ten criteria of the abovementioned indicators of spiritual health, an analysis of the plights of spiritualism-related perils is also discussed.

There has been an ongoing debate for the past several decades as to whether or not it is advisable to teach about religions rather than the "religion". The present study aims to examine this idea from the perspective of educational jurisprudence. The article examines all the arguments concerning permissibility of instruction involving religions. On this basis, eight arguments have been presented in defense of this very thought and it has been concluded that "teaching other religions" to a Muslim trainee is recommended and at times it would be obligatory, provided that it takes place only after he gets the necessary "Islamic training" or Islamic education.

The scholars of Usul have taken recourse to what is generally known as 'muqaddimat-e hikmat' (lit. preludes of wisdom) in order to conclude that a statement is absolute and unrestricted in nature. 'A speaker being in the state of uttering and declaring' is the first and most important prelude of wisdom. This prelude can be obtained and ascertained by means of a rational principle known as Isalat al-Bayan (lit. principality of declaration). Majority of legal experts and theorists argue that Isalat al-Bayan is confirmed and evidenced by normative conduct of wise men. Based on the preferred view which this study seeks to explain, the main evidence for Isalat al-Bayan is the normative conduct of wise men which is rooted in two things: 1. The requirement of the speaker's nature and the speech, 2. The requirement of the nature of social life and facilitation of social conversations. On this basis, if we take the normative conduct of rational agents into consideration, it will serve as suitable evidence of Isalat al-Bayan or the principality of declaration. Thus, many objections and problems about Isalat al-Bayan to prove the speaker being in a mode of declaring and uttering will be treated and ironed out.