فهرست مطالب hadi vahdani far

La culture du hijab est depuis longtemps l'un des symboles religieux importants visant, selon les diverses religions et elle est un principe qui tire ses origines dans les textes religieux, à préserver la dignité et la personnalité des femmes et l’intimité familiale. L'importance de la question du hijab est telle qu'en plus d'élever le statut de la femme dans les affaires personnelles et sociales, elle joue un rôle important dans le contrôle des instincts sexuels et dans la prévention de l’affaiblissement de l’institution familiale et de la progression de la corruption sociale. C'est pourquoi, en raison du rôle précieux du hijab et de la chasteté, l'arrogance du monde et l’occident en général, cherchent à remplacer et à promouvoir la culture de la nudité et de l’anti-hijab sous prétexte de liberté et de droits de la femme.Le présent article vise à expliquer et à prouver les effets positifs du hijab par une méthode descriptive et analytique, tout en recueillant les déclarations de l'ayatollah Khamenei ainsi que des preuves religieuses et scientifiques y afférentes, afin de pouvoir expliquer le choix rationnel et réfléchi du port du et réfuter le battage médiatique sur la soumission de la femme et l’imposition irrationnelle et injustifiée du port de voile.Selon l’auteur du présent article, l’Ayatollah Khamenei considère le hijab comme une valeur morale cruciale et conforme à la nature humaine, faisant obstacle à la dépravation des mœurs et limitant une mixité sans condition entre hommes et femmes dans la société. Il estime également que la racine de l’opposition occidentale contre la culture du hijab réside dans une volonté d’étendre une culture décadente, vulgaire et perverse dans le monde entier, l’objectification sexuelle de la femme, réduite au statut de simple instrument sexuel et dans un désir d’assurer sa domination culturelle dans le but de déstructurer les croyances religieuses et culturelles traditionnelles des gens. Aussi, en énumérant les bienfaits et avantages du hijab et de la chasteté ; notamment « la sécurité des hommes et des femmes », « le respect de la dignité et de l'identité des femmes », « le contrôle des instincts sexuels » et « le renforcement de l’institution famille », il souligne la nécessité de s’opposer à la culture dégradante de l’Occident qui promeut l’exhibition de la nudité féminine et la perversité de la société ainsi qu’aux propos tordus et indigestes des occidentalisés.

The phrase "spiritual health" is one of the phrases that is considered and retrieved in religious teachings. The Holy Quran and Islamic traditions are the most important sources and introduce examples of spiritual health and deficiency, among which, the hadith of intellect and ignorance is of high importance, by using and introducing a large number of examples of spiritual health and deficiency (up to 150 topics and propositions); Although spiritual health and some of its propositions have been discussed in scientific forums, no good research has been done on religious sources, their examples and spiritual health test.

The present article has studied the semantics of spiritual health and hadith sources in a descriptive-analytical manner with a library study approach. It has compared and introduced its examples and explained some aligned words.

It can be said spiritual health with all its dimensions in various personal, social, family, political and devotional fields can be proved in the hadith of intellect and ignorance, and according to the scope of the hadith, it has a source validity and comprehensiveness in compiling questionnaires and testing spiritual health. Also, in addition to the conceptology of the words "intellect" and "ignorance", they are considered as the source of spiritual health and deficiency, and the words "good" and "evil", in addition to their conceptology, overlap with spiritual health and deficiency. Therefore, they can be referred to as general concepts. On the other hand, according to the creation of the intellect and ignorance, all human beings, based on the rule of goodness and ugliness of reason and religion, enjoy spiritual health and deficiency to the extent of learning these examples. They are spiritually healthy and their appetites are relatively healthy and spiritually deficient in relation to proximity and dimension. Divine prophets, infallible Imams (as) and their real and practical followers have the highest level of spiritual health. Others enjoy spiritual health and deficiency according to proximity and dimension in examples.

Positivism or radical empiricism is a sensory philosophical and epistemological system that, by entering religious and metaphysical propositions, considers them to lack objective and external reality. From the viewpoint of the radical empiricists, expecting knowledge provision, truthfulness and proof of religious propositions is absurd and futile. Such an impression would lead to considering many truths of the universe, such as God, resurrection, revelation, miracles and spirit as legends. The present article criticizes the empiricist thinking with intra-religious and extra-religious reasons with a “descriptive, analytical, and critical” approach and maintains that the acquisition of scientific and knowledge-providing facts is not merely in the field of the empirical approach; rather, this approach is evaluated within the limits of natural and material truths. On the other hand, religious and metaphysical propositions have a scholarly certainty in a general and knowledge-providing sense, which can even definitively be said that the truthfulness of material and natural entities has acquired its existential and semantic benefits from supernatural truths called knowledge-providing truth (God). In a similar sense, Holy Qur’an and Islamic traditions also prove some supernatural propositions through modification of the experimental method and in the form of moderate empiricism or pseudo-philosophical or pseudo-scientific empiricism.

According to the Imamia, the appointed Imamate is the divine caliphate, whose place in Quranic and hadith thought has emerged from a theological, jurisprudential and political point of view. However, according to the Sunni, it has been considered only as a jurisprudential secondary matter in the field of social management, and for this reason, its status has been reduced from the level of divine appointment to the level of people’s election or selection, and they have considered the Imamate to be elective. The present article explains the rationale and narrative data with a descriptive, analytical and critical approach and directly and indirectly, criticizes the arguments of Ahl al-Sunnah. This research, relying on special principles derived from the Quran and Sunnah and rational and reasonable affirmations, such as: “Principle of guidance”, “Principle of obedience”, “Principle of the report of the Prophet” and “Principle of being purified”, challenges those who believe in “miscommunicating of the Prophet”, “correct sect”, the “consensus of the ummah” and the “guardianship of love” through narrations. On the other hand, the “rule of grace” and the “principle of the necessity of the unity of Muslims” establish the proposition of appointed Imamate in repelling human error and uniting on the discovery of reality; Because contrary to this; It causes the violation of the purpose of human creation and the sending of the Prophet and the pure misguidance and the being bad of making superiority of the inferior over the superior; Therefore, the role of acceptance and popularity of the Divine Appointed Imam by the general public, after the proclamation of the Holy Prophet of Islam, is to discover and actualization the real thing.

The culture of hijab has long been one of the most important religious rituals and has been proposed as a quoted and reasonable principle to preserve the female personality and privacy of the family in different religions. The importance of hijab is such that in addition to elevating the position of women in individual and social affairs, it plays an important role in controlling sexual instincts and preventing the instability of the family's foundation and the spread of social corruption; Therefore, considering the valuable role of hijab and chastity, the global arrogance of the West has sought to replace and promote the culture of nudity and lack of hijab under the pretext of women's freedom and rights. The present article uses a descriptive and analytical method, while collecting Ayatollah Khamenei's statements along with narrative and scientific arguments, to explain and prove the role of hijab in order to deny the noise of forced hijab deception by explaining the rationally selective role of hijab. The present article believes that Ayatollah Khamenei considers hijab as a value issue and in accordance with human nature, which prevents the unconditional mixing of men and women in society. Based on his view, the root of the West's struggle against the culture of hijab is "the tendency to spread its degenerate and deviant culture worldwide", "instrumental view on women ", "the dominance of Western culture in destroying the people's religion" and "making people unreligious". He also enumerated the benefits of hijab and chastity; "Security for men and women," "respect for women," "control of sexual instincts," and "family strength" emphasize the need to stand up to the vulgar and naked culture of the West and the nonsense of the West. He also enumerated the benefits of hijab and chastity such as "Security for men and women", "respect for women", "control of sexual instincts" and "family stability" emphasizing the need to stand up to the vulgar and naked culture of the West, and the nonsense of the Westernized.

The term "Ahl al-Bayt" is a common word that has been used in various instances. This word in the verse of purification is apparently one of the important challenges of the Qurchr('39')an; Because on the one hand, those who believe in the inclusion of women of the Prophet have considered the unity of context and have argued for their inclusion, and on the other hand, those who disagree with the inclusion of women of the Prophet have changed the addressee of the verse. The present article seeks to discover the semantic and exemplary identity of "Ahl al-Bayt" from the viewpoint of theologians and commentators of the two sects with a rational and narrative method. The Shiites and many Sunnites used the term "Ahl al-Bayt" in a special sense at the time of revelation; i.e. "the companions of Kesa". On the contrary, some got confused with rational and narrative reasons and gave precedence to the apparent meaning over the explicit texts. This study, with its focus on internal and external evidences, has included many criticisms, including conceptual constriction and expansion, weak narrations, literary justification, confinement of verses to specific examples, and the dominance of explicit texts over apparent meanings. So, the assumption that the wives of the prophet are included in the verse of purification suffers a clear scientific paradox.

The culture of any nation arises from its regional, national, religious and practical conditions, and these cultures interact and antagonize other cultures according to their motivation and structure. But some cultures take an aggressive approach from the point of view of aggression without the right to choose, forcing the opposite culture to accept, defend, or attack; therefore, it is necessary for the culture being under aggression to adopt strategies to overcome it. Ayatollah Khamenei, considering the role of cultures in the identification and awakening of nations, has sought to defend the Islamic and national culture of Iran; and given the irreplaceable role of the leadership of the Islamic Revolution, his scientific and practical solutions to combat the cultural invasion of the West should be sought. The present article, based on descriptive-analytical method, while collecting his opinions, reflects these words in the poems of contemporary revolutionary poets in order to revive them. The present study believes that Ayatollah Khamenei, as a sage, insightful and brave Imam, has been able to offer important strategies from various points of view, including; cultural Jihad and long war, cultural battle against cultural battle, self-awareness of officials, expansion of the missions in the field of the culture of the revolution, joint interaction of the government and the nation, etc. against the hostile culture of the West in order to manage the circumstances. On the other hand, poets have been able to reflect these strategies in the form of poetry with their own taste to increase the impact of those words.

Ethics is one of the fundamental theoretical and practical sciences that is used in various sciences and is considered as “objective obligation” in religious teachings. Contrary to the simplistic notion of morality, its definition studies is heeded by Islamic and Western thinkers and is met with various views. While examining and analyzing the maximum and minimum definitions of ethics from the point of view of Islamic thinkers, the present article has put it to the test of comparison with the teachings of the Koran and narrations; and believes that the definition studies of Islamic ethics is based on the worldview and ideology of Islam; and propositions such as “self”, “attributes of virtues and vices”, "power and action”, “disposition”, “non- disposition”, “behavior", “motivation”, “conation”, “free will”, “heaven and hell” play an important role in the reconstruction of the definition studies of Islamic ethics.

Proof of motion is one of the most important and effective arguments in proving God. By adopting the principle of motion in nature, the Islamic scholars have proved the unmoved mover. The present research, using rational and narrated method, analyzes and describes the arguments of the movement and concludes that in addition to the fact that motion has been regarded contractedly and in its particular meaning, it may be regarded extendedly in its general meaning also. Such terms as creation, appearance, movement, change, decline, transfer, touring, descending, ascending, sending, going down, prostration of prayer, stooping down in prayer and tasbih confirm the domain of motion in the possible world. It is, therefore, said of the proof of the movement that there is found movement in the whole of the possible world; the movement comes from the unmoved and unchangeable mover, namely God that is free from limitation and everlasting and those denying the fact must agree with impossible consequences such as vicious circle.

Ethics ranks among the top disciplines in Islamic Sci-
ences and it is of utmost importance to study its relationship with other fields in the Humanities. The current study attempts to establish the relationship between ethics and sciences such as »theoretical and pragmatic Hikmah «,» theoretical and pragmatic mysticism «,» upbringing «and» law «. Ethics is derived from» eth- ic« which implies behavior, essence, soul, spirit, and conduct; this word relates to human spirit and his/her characteristics vis-à-vis merits and imperfections This study is carried out using a descriptive-analytic method based upon library resources.
Findings and The literal definition of ethics and science of ethics was pro-
vided by masters of this discipline using these very stable personal, cognitive, and behavioral features. The relationship between pragmatic Hikmah and theoretic and pragmatic mind is convergent; in mysticism, although there are differences in terms of focus and aims, structurally speaking it—ethics—precedes pragmatic mysticism. Upbringing, too, is more general compared with ethics and as a me- thodical branch relates to ethics. Similarities and differences between ethics and law lead to some convergent trends.

The consideration of Loving without action is a superficial approach which includes the deviating movement of a school of thought. Jabir`s hadith is one of the most reliable Shiah`s hadith in which Imam Baqir (p.b.u.h) introduces the real Shiahs. Perfectly, this hadith depicts the unbreakable bond of lover and beloved. According to this hadith, and using an action-oriented approach, the mere love is neglected and love without action is derivative and its consequences are hardship and misery. Imam Baqir (p.b.u.h) introduces the real Shiahs by depiting 17 features of belief, moral and education. He demands his followers to utilize these features in their behavior. Piety and obeying God are two pivotal features that specifies the belief and functional management of the real Shiahs. Using these attribute alongside with other 15 attributes leads to the individual and social prosperity. Based on this Hadith, on the contrary to the common wrong belief of the ignorant frinds and negligent enemies and common belief of some people, the mere friendship with Ahl al-Bayt is not sufficient and obeying the mentioned attributes is obligatory. The present paper analyzes this Hadith, using the narrative data.

From the past until now the inheren and the rational "goodness and evil" has been discussed as an important and fundamental theme at the Islamic theology. The impact of this rule on ideological, ethical, political and juridical field has caused the twogroupsof Adila and Ashara to prove and review that. Adila have argued on the inherency and the rationality of some deeds, and Ashara have argued on the divinity and legitimacy of them. Adlia and ashare criticize each other resorting to reasons including the essentiality and inherence of good and evil, confession of divine laws from Adlia against Ashara′s stance of good and evil's changeability, divine limitation and duty, etc. this research by use the descriptive and analytical method expressed these two theories in the form of criticism and proof and then proves the "inheren and rational goodness and evil" theory, and expressed that the major diversion of Asharh theory is their false analysis of the Quran, the confusion between issues and conflicts, the abandonment of sound mind and political issues,as well as their weak theology.