جستجوی مقالات مرتبط با کلیدواژه « تهذیب » در نشریات گروه « علوم انسانی »

Shaykh Shahāb al-Dīn Suhrawardī, the founder of the Illuminationist school, holds a unique perspective on the concept of love. In his view, a sage (ḥakīm) is someone deeply immersed both in reason and argument, as well as in love and mysticism. Suhrawardī has addressed the topic of love more extensively in two of his works. In "Ḥikmat al-Ishrāq", love among transcendent beings can be seen in the discussion on light (Nūr) and the relationship between lights. In the philosophical and mystical treatise "Ḥaqīqat al-‘Ishq", he explores the topic of love in a symbolic and illuminationist manner across 12 separate chapters. This article aims to explore the essence of love in Suhrawardī's thought, with Emphasis on the Treatise "Mūnis al-‘Ushāq", and to explain how love manifests in the soul. In this regard, the soul must understand the four stages that are the preliminaries to love: (1) the conformity of the soul with love, (2) the purification and refinement of the soul, (3) the happiness and pleasure of the soul, and (4) the wisdom of worship and its role in attaining true love. By passing through these essential stages, the soul reaches purity and sincerity. At this point, love will manifest in the soul such that the light of the rational soul will no longer see itself, will renounce itself, and will unite with the Light of Lights, ultimately annihilating itself in the Truth. The manner in which love manifests depends on the degree of conformity and harmony of the soul with the essence of love and the understanding of the congruence of love with the soul's perfections. However, this crucial process can only occur if the soul can dispel darknesses and create a suitable foundation for love.

Al-Kāfi of Kulaini has been known as an authentic book by Imami scholars for a long time. But in the current period, some have denied the authenticity of the existing versions of al-Kāfi; Accordingly, considering the very important position of al-Kāfi, this research answers the question, what evidence weakens or strengthens the authenticity of al-Kāfi? According to the results of this article, the very high compatibility of al-Kāfi isnāds with Tahdhīb, the abundance of al-Kāfi narration documents, the high attention given to it in different classes and the similarity of the narrations of the hadith books and Fihrists from Kulaini with the existing al-Kāfi are among the reasons for the authenticity of the al-Kāfi version. The criticisms on the authenticity of al-Kāfi are based on wrong foundations, which consider the authenticity of ancient books to be only dependent on the age of the manuscripts or the connection of the isnāds. On the other hand, incorrect perceptions about the comprehensiveness of the old sources, has caused them to think that the totality of al-Kāfi should be quoted in sources such as Tahdhīb. This research, while explaining the Defects of critics' reasons, has shown that they have neglected extensive evidence to prove the authenticity of al-Kāfi, as they have neglected the evidential aspects of their own documents, and have presented wrong analyses.

Death is a key concept in şadrā’s view. He believes that death is the soul’s transcendence over the body. In his view, death does not just occur as a metaphysical necessity; rather, one can separate their own soul and body with their efforts. The question is: How does death turn from a transcendental necessity to a human phenomenon and how it comes to have a relation with the human will. This article draws on the descriptive-analytic method to show how şadrā establishes a relation between death and philosophy, on the one hand, and death and moral will and purification, on the other hand. A reference to şadrā’s works reveals that voluntary death, moral will, and philosophy all require detachment from bodily belongings and lead to the soul’s existential perfection toward the intellectual degree. This shared fundamental characteristic paves the path for establishment of a relation among the three concepts and transition from one to the others in şadrā’s view.

Unconditional wilāya is one of the ranks and aspects of Prophethood and Imamate that enjoys wide dimensions. Making unconditional alterations in the human souls to turn them purified and to change their inner aspects is one of the dimensions of this type of wilāya. Accordingly, the saints, with the knowledge and power given to them by God Almighty, are able to change the souls of the talented human beings with the knowledge of their unconscious. The unconditional role of the saints in the inner transformation and purification of the souls is both a general and a specific efficient role. In the general efficient role, the saints are the cause and mediator of the Divine grace reaching all creatures, including human beings, which is specific to the fourteen Infallibles. The specific efficient role, which is manifested in the unconditional alterations of the saints, is divided into two types, maximum and minimum. The maximum role of guidance is interpreted as the delivery to the desired (īṣāl ilā al-maṭlūb). The meaning of the specific minimum is where one has not yet attained this ability; here, sometimes, the saint, by making alterations in the universe, paves the way for the purification of the soul for him so that he can fare the way with his inherent essence, that is, free will, and find the ability to have a special guidance. The present article, with a descriptive-analytical look, explains the different aspects of the concept of the unconditional wilāya and explains why the Imam's unconditional wilāya has an effect on the purification of the souls.

This article compares the concept of "abjection" in Forough Farrokhzad's poem "Another Birth" with the thought of ​​"rejection" in "Powers of Horror" by Julia Kristeva. This article seeks to study "abjection" images based on a comparative reading of "powers of horror" by Kristeva in Forough's "Another Birth." The reason for choosing Forough Farrokhzad is that Kristeva's theory is very capable of being applied to her poems. This theory, of course, covers a wider range of Farrokhzad's poems, which is beyond the scope of this article. On the other hand, her poems as the central basis for the enlightenment of Kristeva's theory on the phenomenon of abjection are also very evident. Abjection is one of the most fundamental currents of the subject in the process: i.e, a state of rejection of what is considered other for self, thereby creating ever-unstable boundaries for self. Abjection is something that a person rejects, throws away, and expels almost completely.

Every human being, if he wishes to attain his perfection, must move, suffer, practice and practice piety; otherwise, no human being will attain any position of spiritual authority. Self-purification and self-cultivation lead to the prosperity of the world and the hereafter. If we look closely at the sayings of the Rabbi and the elders of the religion, we find that they are constantly watching over their souls and are of the utmost importance for self-purification and self-cultivation, and their best and most appropriate actions are self-purification. As the cultivation process intensifies in man, new ways are opened before him and new authorities are reached.

This research is an analytic-documentary study. Documents used consisted of a variety of Islamic texts including books and articles, verses and narratives on the subject of the research. In this research all the documents mentioned in Islamic literature related to the subject of research were collected and reviewed for the purpose of research.

The cultivation of the soul has a broad and comprehensive meaning, the remedies of which are the intellectual and religious red line, and it is of great importance to all nations and religions. Self-knowledge is not the knowledge gained overnight, but rather a variety of steps and this path must be taken step by step with the guidance of a knowledgeable leader, as there are many factors, obstacles, and tools are involved outside the world or inside human and needs conditions and necessities. The best time for self-care, self-purification and self-combat is adolescence, youth, and even childhood, which is the best and easiest phase of mental health. The overall result is that the educational function of concupiscence is reduction-refinement, the reprimanding self is processing-refinement, and the assured self is growing-reassuring and the most important human problem in cultivating self-purification is the lack of honesty, and dishonesty.

The purification of soul is defined as purifying and clearing of soul for the purpose of growth, felicity and happiness of man. This purpose is pivotal in the Quran, and in the traditions of the innocent Ahlalbayt. Of course, achieving this high goal depends on the leadership and the guidance of Allah and it does not include all human beings and only includes those people whom Allah intends to guide. In this paper, we consider all different views regarding the purification of soul and deal with its position in the teachings and notions of Mulla Sadra. We also consider different factors such as the Quran, the prophets, the teachers, knowledge, worship and Allah's favor which all are important. Of these, the most useful is the exercise of purifying soul through paying one's attention to the world and worldly matters. Following Mulla Sadra's views, one can attain the purification of soul which is one of the basic goals in approaching Allah.

In Imam Khomeini’s viewpoint, university has two main functions: one, upbringing and reforming human beings; and second, raising scientists and experts, while both functions should go hand in hand. While, under suitable conditions university can be a suitable ground and an opportunity for progress and sublimation of the country, it can turn into a threat for the dignity and independence as well as the health of the culture of a society if it does not enjoy appropriate condition. Given the significance of this issue, the improvement of the university environment must be taken very seriously. Attempts have been made in the present study, to collect Imam Khomeini’s viewpoints (speeches and thoughts) about the realization of Islamicization of universities that will be helpful for the academics and policymakers in formulating the vision of Cultural Revolution and development of universities.

Moral education and improvement means adorning the soul with virtues and purifying it from vices, and using some methods for fostering good actions and eliminating vices. The study of moral education can be an important step in defining the structure of moral system represented in moral education. Using a library- based descriptive- analytical method, the paper seeks to review Khajeh Nasir al-Din Tusi,s view about morality and their implications for moral education, in two parts: principles and goals. Khjeh Tusi’s moral system is based on self- knowledge and the balance between powers. The most important result of this research is identifying the foundations of moral education, including the nature and reality of man, the balance of the powers of soul and its ability in achieving true perfection and accomplishing the objectives of moral education, including the ultimate, the intermediary and the educational goals.

This paper discusses the Koran and mystical approach toward the concept of catharsis. The word catharsis in fact contains two meanings on growth and transformation as well as purification and cleansing. Of course, it should be noted that they are interrelated and are kind of essential to one another. Usually, two words of breeding and polishing are used for catharsis in the moral and mystical texts. Catharsis in mysticism is removing evil spirit and discharging it from any ill thoughts and malicious characteristics, warding off spiritual impurities, rearing and bearing and qualifying spirit from an aggressive one to the secure one. Some persons take catharsis as disporting worldly affairs. Catharsis is not at all dealt with independently in mystical sources; rather, it is mostly addressed as spiritual journey and asceticism. In ethical works, too, catharsis is dealt with under the term of spiritual refinery.

This essay is meant to reveal the immaculateness in Lord's Speech and manner of statement, free of any obscenities or dishonesty. For we believe that in addition to His particular emphasis on politeness and courtesy toward others noticed everywhere in His Holy Book, Quran, Holy God himself has purity of speech and no intention of dishonoring anyone. Also we intend to show how God interprets obscenities; how His Holiness has performed and what art he has taken advantage of in talking of indecencies, obscenities and whatever that may seem obscene in men's eyes. Regarding the fact that the intensity of immaculateness of Quran is more deeply shown in statements of sarcasm, satire and command, we will analyze them in this regard, mentioning frequent examples and trying to expose to the addressee in this opportunity, the immaculateness and purity of speech, hoping that it would not be explaining what is already explained.

To present the concept of Islamic Education mainly the term“Education” is used. The question which is addressed here is that the word “Education” really sufficient? or in Islamic Teachings do some other terms exist which should be paid attention together with the word “Education”? The term “Education” looks not to be sufficient and it is necessary to analyse some other terms along with this term such as: emanation, guidance, development, purification, edification, correction and through considering the concept of all these words, the most comprehensive concept of Islamic Education should be derived. Since we have to use a term, the author believes that the term “Islamic Correction “Is more appropriate than Islamic Education"?Through this article the above mentioned terms are analysed deeply from the perspective of Quranic verses, narrations and linguistics. At the end of the article the author concludes that the term “Islamic Correction “can be considered as the most preferred term.