mostafa hamedani

In educational systems, educational goals are always fed by fundamentals and educational principles, which are the source of extraction of educational methods, are documented in fundamentals. The current research has been written with the aim of discovering the basics of mystical education based on the educational theories of the scholar and mystic, the late Ayatollah Sa'adat Parvar (who always relies on the Quran and Shia narratives, especially Du'as, and not the sayings of mystics) in his research. In addition, in this regard, this study has analyzed and categorized his mystical and educational writings, including 23 volumes of books on mystical topics, in order to achieve the principles as the foundations of his desired mystical education system by using the descriptive-Analytical method. The desired principles have been obtained in eight axes (theology, ontology, anthropology, epistemology, studies of guidance, studies of religions, studies of values, methodology) and in this regard, some of the verses and narratives, which are considered as his documents, have been explained.

Emigration is one of the important cultural teachings of Islam which has been legislated in the direction of human excellence and the Holy Quran has promised many worldly and otherworldly effects on it. In this regard, the jurists have analyzed the relevant verses and hadiths and have reached the obligation to emigrate to the obligated in special circumstances. Below this issue is the emigration of children, which is the firm opinion of the jurists on the necessity of emigrating to them. Citing the Holy Qur'an, some jurists believe that the ruling on emigration also applies to the children of Maraq. Fararoo's research has examined the question: What is the duty of the children of Marahaq in the face of this jurisprudential ruling in the circumstances of the obligation to emigrate? This research has explored the mentioned question with the method of ijtihad analysis and the obtained results have shown that the audio reason (Quranic) that documents the belief in the necessity of migration is incomplete, but the author has considered it obligatory in the case of rational analysis. The child will migrate, and that is the case that gives a rational possibility that he will not be able to emigrate after puberty. Therefore, the well-known saying that it is not necessary to emigrate from children to adolescence is also incorrect in this case.

Muslim jurists generally believe that man has no obligation to fulfill before hitting puberty. Thus, they have stated in their verdicts that the rules of apostasy do not apply to children who apostatize before attaining puberty irrespective of whether they were born to Muslim parents or converted to Islam and took the Shahadah and later apostatized.  Al-Shaykh al-Tūsi and some recent scholars maintain that such a child is treated as an apostate. Many earlier and contemporary scholars are divided in their opinions in this regard saying the penal laws of apostasy i.e. murder and making the child to repent, do not apply to him because he is under no obligation as long as he has not attained puberty. However, other rules such as ritual impurity apply to him. In other words, he is considered impure as an apostate. The present research concludes that since a child is not under any religious obligation, he is therefore considered pure. Meanwhile, it stresses that impurity has nothing to do with someone being under obligation; it is beyond the framework of being under obligation. That is because this ruling creates more restriction for the child before it is related to others.

The starting point of interpersonal communication in Islamic culture is greetings as verbal and some non-verbal acts that are mainly based on touching, hugging, etc. which are highly recommended. In the case of infectious diseases, various types of touch communication can provide the ground for transmission, such as short distance communication. The question that arises in the days of the outbreak of these diseases is what is the duty of the believer in beginning to communicate with others or with the afflicted ones? This study analyzes the issue by emphasizing on COVID-19 with the method of ijtihadi analysis exploring the jurisprudential documents. The author concluded that in such cases any close touch that causes disease transmission is forbidden, but as the latest research has shown the corona virus, which causes COVID-19, does not remain on surface, Therefore, the emphatic recommendation of handshake is still valid.

The recognition of the logic of categorizing social harm types from the point of view of the Qur'an and narrations is an important issue that has been underestimated. What criteria are required to achieve this purpose. Thinking in verses and narrations shows that there is a hierarchy of deviations that can be categorized by many criteria. The criteria that exist in the narrations include intensity and importance of prohibition one subject, insisting on sin, disclosing it in society, and minimizing it. Some sins indicate that individual is not committed to religious beliefs. These sins also undermine the values of society. In fact, Their common aspect is that they are mortal sin, because it causes major disruptions in society. Moreover, some categorical criteria of social deviations and social harms include enmity against religion that changes the individual's identity and society, weakens the capabilities of society. Keywords: Social Harms, Deviations,

The starting point in the two-linker communication process is a special situation that affects the whole process. This point has both verbal and non-verbal components. Ferraro's research attempts to find Islamic normative theory at the beginning of non-verbal communication and utilizes descriptive-analytic methods and ijtihadic and inferential patterns in understanding verses and narratives and using these deductive-data-based paradigms to balance cognitive analysis with these teachings. has done.The results of the study are as follows: Extraction of normative theory comprising normative principles and strategies, detailed norms in nine channels of nonverbal communication, communication model of beginning communication with nonverbal communication approach as a simple form of theory. According to this article, non-verbal norms are formed at the point of beginning of communication in Islamic culture with an emphasis on a central semantic signification, that is to create intimacy and social affection among believers, and among non-verbal communication tactile communication is of particular importance. In touch communication, there are also specific patterns that have not been found in any culture. The emphasis on attractiveness in appearance (covering, hair, grooming, etc.) is another component of the starting point for non-verbal communication in Islamic culture, which is next in line.

Replying one's salutation (saying salām) is obligatory in verbal communications while it has a special rule in non-verbal ones. The present research has investigated this issue in different kinds of non-verbal traditional and modern and communications and has attempted to get use of the scientific analysis of these communications and analyzing their structures with respect to the categorizations of kinds of communication using a jurisprudential point of view. Such kind of analysis is performed so that the researcher could compare the salutation rules to its related verse in the Qur'an, hadith, and the earlier scholars' jurisprudential opinions. Furthermore, the researcher could extract the related rules of different types non-verbal communications using these sources and opinions. The results of the study show that replying one's salutation is obligatory in types non-verbal interpersonal communications either in its traditional type such as writing paper letters or in its modern type such as sending short messages (SMS) or sending e-mails. This rule is not applicable to mass communications such as radio or TV be it live or not, while regarding group communications, the rule depends on the type of communication and its grounds.

The book Be suy-e javämeꞌ-e Dänäꞌi-Mehvar (Towards Knowledge-based Societies) translated by Ali Hoseyn Qäsemi and Sirus äzädi from UNESCO World Report (2005), published by SAMT is used as main resource for doctoral course as Political Information Geography, and Globalization and Information Society, knowledge and Information management, and Internet and Information Network in mastersꞌ courses. While describing the condition of world in scientific and technological communication and listing the weaknesses of the underdeveloped countries in this respect, this report has provided solutions to develop the science of Third World countries. The universities mentioned in this report is considered as materialistic one in which there is no room for philosophical or theological discussions. The hegemonic critique of the book indicates that not only its recommendations fails to resolve the scientific problems faced by the Third World countries, but also they stabilize the dominance of the information-rich countries located in the northern hemisphere; accordingly, the information gaps are increased. This paper suggests that Islamic countries Islamize paradigmatic foundations of sciences and knowledge in descriptive and correlational researches, focus on the production of normative theories, and pay attention to liberation theology with an Islamic approach. All of these three suggestions are in fact the three main sides of the Islamization of the academic sciences and knowledge

One of main hadiths theme has long history among shia and sunni communities is to compare "faith or action (according to different quotes) corrupted with wrath" with "honey spoiled with vinegar" the question raised for the writer about the fiqh al-hadithi analysis of these hadiths is whether sekanjabin made of honey and vinegar is tasty and beneficial syrup. The answer to this question is yes. Then why did these narratives introduce vinegar as factor of honey spoilage? The expositors of the these narratives, who were influenced by philosophical attitudes of peripatetic teachers, analyzed honey spoilage and interpreted it as physical change of honey, its dissolution. And loss of its distinctive features such as sweetness. The current paper analyzes the document of narratives and makes sure of these narratives main theme about comparing “faith corrupted with wrath” with “honey spoiled with vinegar.” Then the current paper criticizes Shia and Sunni hadith[i] narrators who say that honey is not spoiled with vinegar but its physical nature is changed. In order to achieve the correct interpretation of this narrative, this study not only looks for accurate methods of critique and the comprehension of the narratives, but also uses new scientific analysis of vinegar and honey. The chemical reaction which happens between two structures (i.e. honey and vinegar) is the effect of Drosophila melanogaster (also known as vinegar fly or fruit fly) on the honey and its sugar leading to the spoilage, fermentation and rancidity of honey over time. Therefore, the honey spoilage is accepted as literary meaning without deviating from the apparent meaning of hadith. The current study come to a conclusion that "fermentation spoilage" that happens to honey in the vicinity of vinegar is chemical effect of vinegar fly on honey without their combination. The final results that come out of these narratives have nothing to do with tasty sekanjabin that is produced by combination of honey and vinegar.

Standing up in front of people at the beginning of the relationship to respect them is one of the types of non-verbal communications, which is used in many cultures around the world. This non-verbal behavior is also considered a type of behavioral model in the field of lifestyle. This behavior is performed in such cases in Muslims culture: to respect the visitors by the host, to respect the teachers in the classroom, and to respect the religion scholars at the time of entering the mosque and taking advice. Through this behavior, some messages can be transferred including expressing happiness due to the visit, expressing modesty and courtesy.  The question of the current study is that "What is the jurisprudential decree, considering the message of this type of communication?" This paper, first, has examined the evidence and proof of the hadiths related to this topic through an analytical method. Then, it has criticized the common jurisprudential thoughts. Finally, the findings suggested that standing up in the aforementioned cases at the beginning of the relationship is not haram if it includes the person's humiliation or the other person (the guest) arrogance. In addition, it is considered Mustahabb in the cases of respecting the believer and expressing friendship, and if its avoidance causes offending or hurting the believer, then it is considered haram.

Human being, who is terrified with any resonant voice, is suddenly confronted with thousands of unfamiliar phenomena upon his arrival to hereafter. In the narratives, this is interpreted as the first night of the grave. Prophet Muhammad (peace be upon him) solved the problems of dead person in this scary step of human life; he recommended that the survivors should give alms on behalf of the departed, while poor survivors are recommended to hold a prayer called “horror prayer” for the dead person. The principle of this issue does not exist in the second-period jurisprudence (known as “motaqaddemin jurisprudence” that lasted from 329 to 543 Hijri), and third-period jurisprudence (known as “mota'khkherin jurisprudence” that lasted from 543 to 940 Hijri) and it has been incompletely raised in fourth-period jurisprudence (known as “mota'akhkher al-mota'akhkherin jurisprudence” lasted from 940 to 1205 Hijri). Therefore, both poor and rich people are recommended to hold a “horror prayer” for the departed, so having or not having wealth is completely ignored. Hence, not only all righteous people, but also all jurisprudential books written in third and fourth periods, as well as all Islamic law books (Taudhih Al-Masa'il) written in the contemporary period consider the horror prayer as the only recommended deed for burial night. While studying historical-jurisprudential origins of this issue and analyzing the narratives and quotes by means of ijtihad, the current paper tries to examine the original tradition of Islam that is related to this sensitive step of human life. I hope that my paper is accepted by jurisprudential community, so the Islamic law books (Taudhih Al-Masa'il), speech of Islamic missionaries and deeds of righteous people can be reviewed also in this regard.

The start of communication, with its diverse patterns in different cultures, has always been of interest to anthropologists and cultural experts. Using the analytical-documentive method and studying the Quranic verses, interpretations and Shia and Sunni religious texts, the present paper has attempted to develop an Islamic strategy of starting communication as a normative theory based on epistemic principles, components of communication process and motivational methods. It compares this Islamic pattern of beginning verbal communications with those in a sample that is representative of the world cultures and is chosen through purposive sampling method. The research results include an explanation of the epistemic foundations and components of the process of “beginning with salam " communication and its normative pattern at the beginning of verbal communication. This theorization shows that: firstly, the "communicative pattern of Beginning with salam" is a complete (self-sufficient) communication process for the spread of the divine name "Salam" and its effects on security and friendship and etc., and not just an introduction to communication. Secondly, unlike the common definitions of communication, this pattern does not strive for purely persuasive goals. Third, there is no equivalent for the meaning of this pattern in other cultures.

What is culture? What are its principles? What are its origins? These and similar questions comprise philosophical contemplations in the understanding of culture elaborated in the contemporary scientific circles. On the other hand, culture is embodied in relationship and it could not thrive outside of it. In a third dimension, introversive relationship is the basis for a variety of human relations. As such, the explanation of the origins of culture from the point of departure of introversive relationship appears like an important issue that suggests questions like this: what is the relationship between culture and introversive interaction? In explaining this problematic, the current research uses documentary method and avails the teachings of Islamic mysticism in order to view culture from the perspective pf introversive relationship and Islamic mysticism. The results show that culture as a human phenomenon in the ascending arc, is the result of human interaction with either his rational self (mutmainnah) or carnal self (ammarah), the former known as the pure culture and the latter as the despicable culture, and in the first case, the carnal self is the disrupting agent and in the second, the moral self (lawwamah) is the confining element; as the two cultures are gradational in nature.

Theory " Source meaning" by Mr. doctor "Mohsenian Rad" in the field of communication has, for years, used by professors and students at universities as well as the theoretical basis of thesis communications graduate in other disciplines. Some structures of meaning and where does this theory has philosophical problems and this article aims to review the structure is organized from the perspective of transcendental philosophy.
The research and analytical way - the documents is done.
The results, based on a philosophical approach to the problem means that the cash Psycho-physiological Nero author's idea of "being mean for protein synthesis in the brain called the hippocampus area" has led and prove in terms of abstraction of meaning in human existence, and in no place Where there are parts of his brain material. So the author has proposed at least respectable philosophical approach to the transcendent with Physio logistics approaches incorporate and offer to readers.

Usul science is a knowledge to study reasons of fiqh and to represent the rules of inference in fiqh. But there are very important questions about methodology of Usul science. What are reasons of Usul science? What rules does Usul science argue? Response to these questions explains the foundations of production, development, refinement, critique and evaluation in Usul science. So the current study aims to draw an inference from Imam Khomeini's original works and opinions, so reasons of Usul science can be investigted in a case study from his perspective. In this study, the rules of reasoning are summerized in each problem of Usul science and then common patterns that are subjected to inductive method in these cases are defined. Consequently, general pattern is achieved from methods of Usul reasoning. This pattern has nine reasons: lexical analysis that refers toanalysis of word’s first meaning that comes to mind; conventional analysis comes in 3 forms: rational analysis (rational method), generalization (speech refers to common noun and thing) or performance analysis of conventional masters; innate understanding that does not need theoretical reasoning because it itself is reason; rational reasoning that is argumentation based on philosophical wisdom; narrative reason that includes narratives of infallibles; hybrid reason comes in two forms: rational – narrative reason and rational – literal reason. In addition to extracting this inductive pattern, the current study does not ignore the explanation of each reason’s quiddity, their dimensions and pathological discussion around them.

The relationship between man and Satan begins with the birth of a man and continues 'till his death. The correct understanding of this interaction is of great edifying value for the interpersonal relationships at personal, family and society level. Considering its importance, Quran has always tried to improve man's understanding of Satan and its interaction with man. Employing descriptive - analytical method, This article has analyzed the Qurʼanic verses concerning the mutual relationship between man and Devil, based on the communication process and its components, with the aim to clarify this relationship. The most significant results of this study is as follows: elucidating the opposing components of this interaction, its limits, elements and course along the two ends of "istikhlāṣ" and " istiḥwāḍ"; clarifying the nature of Devil's temptation and its features as a deceptive message; clarifying the effective elements of decoding its message by man and suggesting a communication model based on the holy Quran's view.

Many Sunni and Shiite foqaha, relying traditions called man balagh have avoided serious weaknesses of the document of traditions denoting two types of religious deeds including those recommended to do and those recommended not to do, and regardless of weakness of documentation, according to traditions` demand, issued religious edict. This manner of feqhi inference has extended to morality and, therefore, many have agreed with such weak documentations in moral traditions also. This paper has studied critically this method of inference with reliance to the tradition the one whom attain a reward from God for a deed, and has supported view opposing such a tolerance in morality. The proofs supporting this view lie in: moral state of being more expansive than those recommended to do, deed and reward`s state of being more expansive than those recommended to do and includes obliged duties also, ultimate effect of such traditions with regard to those established reasonably but not issued.

Transcendental Cinema is one of the sublime genres of the seventh art that had a brilliant presence in the 80s in Iran and aimed to provide a dramatic representation of the invisible world with an educative approach. This innovative genre has, however, disappeared from the current TV programs as a result of non-technical and at times suppressive criticisms. Moreover, the genre has always faced theoretical and technical challenges as much as it has had culturaleducational importance. One of the challenges is its comprising a structured semiotic system. Visual signs of transcendental TV serials must contain powerful means for creating meaning and one aspect of this is their capacity to adapt with Islamic instructions. The present study has adopted a semiotic analysis for investigating the case of representing angels in the serial Malakut by comparing it to the Islamic doctrine of angelology. To do this we have first compiled the required angelology instructions from the Islamic culture with an emphasis on the Holy Quran and Shia's commentators. Then by using a semiotic analysis based on two patterns, namely Aslyn TV code analysis and the simultaneous analysis pattern of Saussure- Straus, we have surveyed signifiers that create meaning in the serial. Some of the salient points derived from this survey are: providing semiotic bases of representing angels and the invisible world in the cinema according to Islamic principles of angelology, criticism of representing angels in two domains i.e. TV codification (in regard to make-up, characterization, visual elements of the scene, …); and semiotic criticism of substitution (contrasting the abstract existence of angels with matter and their guidance after being deviated by Satan…) ; resolving the conflict between the beautiful and ugly embodiment of angels and also defending the adaptation of angel's crying with religious principles as a meaningful and powerful symbol in the media production.

Al-Suyuti's Al Jamea Al Saghir is one of well -known narrative collections of Sunnite compiled alphabetically in terms of initial letter of narratives. This study deals with the extent of this book's accuracy of citations by relying on the previous narrators and sources mentioned by Al-Suyuti while in first glance it seems all are correct.
Present study provided by quantitative content analysis and based on the sample prepared by systematic and stratified methods assesses 400 narratives of this book and with a 5% error rate generalizes its results according to law of possibility.
According to results it can be said that with a 5% error rate in all parts of Al Jamea Al Saghir, 9.6% citation cases are incorrect according to narrative sources in our time. The inaccuracy of the citations is due to (1) lack of narratives in the present version from those books in our time, (2) lack of specifying name of book and relying just on the name of author (while the author has variety of narrative compilations) or (3) mistake in attributing narratives to narrators.

One of the important problems about mystical discussions and narrated ethics is giving commentary on the difficult narrations. Serol’esra’ is a book written by Hojatul-Haq Ayatollah Sa’adatparvar which is one of the valuable contemporary texts in the fields of narrated mysticism and ethics. Under each mystical and ethical discussion, he has dealt with collecting verses and narrations about this topic as well as developing Hadith family about it being resulted in proposing a valuable collection in Fiqh ul-Hadith of narrations including giving commentary on the difficult mystical and ethical narrations. This study is an attempt to investigate the author’s method in analyzing the difficult mystical and ethical narrations by applying an inductive method of thematic analysis to achieve the patterns (themes) present in the author’s method in giving commentary on the difficult mystical and ethical narrations. Having extracted these patterns, the study has been succeeded to prove the importance of formation of Hadith family and its particular purposes in analyzing the mystical and ethical narrations in that the constant reference to the Quran and prayers and adopting a monotheistic approach toward giving commentary on the mystical and ethical narrations in regard to content understanding of these types of Hadiths as his patterns and methods were used in giving commentary on the difficult mystical and ethical narrations. Developing a collection of such narrations and reproducing their commentary and analysis in the form of specific patterns can be taken into account as the implicit achievements of this study.

This research seeks to analysis content of "Jami al- Saādāt" book by Mullā Mohammad Mahdi Narāqi with "Serr al- Esrā" book by Āyat Allāh Saāhdatparvar, to pave the way to the comparatively discussion of the teachings of Islamic mysticism in each with another. the main question in this study: These books Considered in terms of the content what use prayers in him mysticism deduction? And compare Capacity of prayers for Moral’s deduction with mysticism deduction. The theoretic Framework for this research, created from doctrine of deduction and percipience of “hadith” about value of deduction prayers. The type of research method in this study is descriptive - analytic. and this research base on two Documentary research, content Analysis. Documentary research preparation The theoretic Framework for this research. The most important research finding: both book use prayers in mysticism deduction for the some part. And Āyat Allāh Saāhdatparvar, use more than Mullā Mohammad Mahdi Narāqi. Thus we can say the some part of prayers is mysticism teachings.

Introduction and Problem Statement: Attitude Prophet Muhammad (Peace be upon him and his family) treatment, has several dimensions as follows: ontological, ethical, Juridical and medical. This article studies the mystical and moral attitude of the Prophet Muhammad's treatment of prophetic mysticism a nd moral to explain the nature of treatment. this study, used the Quran and prophetic traditions as well as Shia and Sunni interpretations used and documentary - library. The results show that the Prophet (PBUH and prophet) said treatment is only with God's command. The Prophet of Islam only God knew therapist. Prophet knew doctors who serve with tolerance to the patient. Of course, the prophet did not know doctors dismiss the treatment but he, presented the doctor through the grace of God. He has said his companions to follow the recommended treatment processes According to this attitude. He believed that God has landed the drug. Also, according to the moral teachings of the Prophet (PBUH and prophet) central task of the treating physician is as follows: the need for specialized doctors, trying to detect treatment, avoid seeking treatment from unlawful activities.Applications: mystical prophetic teaching about the treatment that "God is revealed for each analgesic drug" is a very important idea that can be used as a methodology proposition, medicine paradigm of the crisis related to the rescue Which can be used as a methodology proposition, fever that save crises related paradigm.As well as other mystical vision of his heart, can be explain the moral principles of treatment in the healing process with integrated color. Ethical principles in relation to medicine and treatment can also introduce the responsibility of the medical profession as divine responsibility and thus enhance the physician's professional responsibility.

The present article surveys the comparative study of “Jami' al-Saadat” (Collector of Felicities) by Allameh Naraqi, “Ser Al Asrar fi Sharh-e Hadith Al Meraj” by Sa’adat Parvar and “Ethics in Quran” by Mesbah Yazdi from the Quranic ethical analysis point of view in order to introduce the applications of content analysis in the field of Quranic science research as well as assessment of Quran’s role in ethics understanding. The research method of the present study is descriptive – analytical.