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

Ritual or religious poetry is a type of committed poetry that has a purely religious aspect in terms of spirituality and content and originates from revelatory and religious teachings in the shadow of prophetic, Alawite, Fatimid, Razavi, Mahdavi, and Ashura poetry. To take. This type of poetry has a unique semantic fit with mysticism and Sufism, because mystical and mystical poets, like religious poets, and in comparison with other poets of Persian literature in their religious poems have paid special attention to religious intellectual structures, significant presence and commitment. Serious attention to religious themes, Quran and hadiths and religious terms, and at the same time mastering the whole, illustrating these meanings to the semantic proportions of words, extensive use of imaginary forms, especially similes and enrichment to imaginary music, etc. in all works These poets are increasingly showing their convergence with ritual and religious poetry. In this article, the authors intend to consider the themes of the mystical poems of three poets of modern poetry, including Qazveh, Sabzevari, and Harati, from a ritualistic intellectual point of view, and to examine these poems carefully and meticulously.

This study aimed to assess the distribution and relationship between individual and social identity status among students in Tehran universities. The research sample consisted of 524 students from undergraduate to a specialized doctorate as well as professional doctorates in various fields of medicine, engineering and humanities who were randomly selected in clusters and were studying in Tehran universities in 2017-2018. .In this research, the. 

Method of surveywas used. Two questionnaires of individual identity (Adams and Social Identity Questionnaire (researcher-made) were used as research tools.Data were analyzed using the Chi-square test and stepwise regression analysis.

The results showed that deferred identity is the first identity of students (boys and girls) of Tehran universities. The strongest predictor of students' social identity is suspended identity. This variable alone predicted 14.7% of the variance of students' social identity scores. The two variables of suspended and disturbing identity predicted 25.4% of the variance of social identity. They predicted a total of 26.6% of the variance of social identity.

Based on the research findings, it can be concluded that students' personal identity status has a significant effect on social identity and its dimensions, and therefore attention to the healthier formation of their individual identity can be a necessity.

Perfumes with global popularity are beneficial in physical, mental and social health to the extent that aromatherapy has been accepted as a complementary medicine and one of the branches of medical sciences. On the other hand, the general concept of spirituality is also universally accepted; however, the delicacy, breadth, and differences of opinion of scientists in the concept of spirituality have led to differences in the concepts and definitions of spiritual health. The purpose of this study was to investigate the effect of perfumes on promoting spiritual health and was done by library method and descriptive-analytical method. Findings indicate that perfumes have positive effects on improving the soul and psyche and have a great effect on promoting spiritual health. Spiritual health can be examined in both religious and non-religious approaches. In religious spiritual health, one of the main foundations of which is communication with God, the human soul gradually attains great peace and perfection by communicating with God. In secular spiritual health, the human psyche is calmed by perfumes. The result is that perfumes prepare and strengthen spiritual health in general, in three areas of mind, emotion and behavior. Perfumes, because they soften . the soul in worship and communication with God, promote the perfection of the soul and promote spiritual health. From a non-religious point of view, perfume because it causes freshness and mental freshness; It will be effective in spirituality in the general sense. However, it plays a greater role in religious spiritual health due to the importance of communication with God (origin) and attention to the Hereafter (resurrection).

Epic texts are dispensable parts of Persian literature whose main masterpiece is Ferdowsi’s Shahnameh. After Shahnameh, composing epic became popular and following its imitation in different eras, variety of religious and historical epics were composed, however in their compositions political, cultural and social changes in the country were greatly influential and in accordance with those changes the theme, standpoint, features and purposes of the epic characters had also changed.  This research is an attempt to study the anti-hero modifications and to find its similarities and differences in national, religious, and historical epics of Banu Goshasb nameh and Faramarz nameh, Ali nameh, and Khavaran nameh, Tamar nameh, Jang nameh Keshm and Jarun nameh respectively. Library and descriptive analytic method were used in this regard.  The results obtained show that religious and historical epics are based upon national epic however in fundamental opposition between good and evil and in correlation with the protagonist’s aim in the tale and the theme of the tale were subject to certain changes.  The common factor in three kinds of epic is the presence of a humane anti-hero who fights with demonic, inauthentic, and vulgar characteristics but this anti-hero in religious and historical epic influenced by hero’s motivation and the historical narrative, in pursuing purposes such as struggle, action, anti-hero characteristics and finally his final destiny underwent a change.

Due to the high prevalence of breast cancer and its threatening nature, the need for spirituality/religion is very important. Accordingly, the present study aimed to investigate the effectiveness of spiritual/religious intervention on spiritual/religious coping and psychological well-being in women with breast cancer.In this study, a quasi-experimental design with pre-test and post-test design with a control group was used in a statistical sample of 60 people using the available sampling method. The interventions were performed for 6 to 8 sessions for the experimental group, and the Pargament Spiritual/Religious Coping and Ryff Psychological well-being Questionnaires were administered to the two groups. Research data were analyzed using analysis of covariance.Findings of this study indicate that spiritual/religious intervention has been significantly effective in increasing positive spiritual/religious coping and reducing negative spiritual/religious coping in women with breast cancer. But this intervention did not have a significant effect on their psychological well-being in any of the subscales. In other words, this intervention was able to increase the level of spiritual/religious coping in the experimental group. This study showed that spiritual/religious intervention is an effective basis for spiritual/religious coping with spiritual/religious problems, and this intervention can be used in the treatment plan of this group of patients.

The study of the rights of minorities and ethnic groups in the Constitution of the Islamic Republic of Iran shows that despite the lack of a clear and coherent model and the lack of common models for attracting and endorsing the participation of minorities in this legal document, the rights of these groups have been raised and preserved in various ways. . In the constitution of our country, three ethnic groups, religious minority and religious minority, are distinguished from each other, and while the ethnic minority can be combined with two other groups, rights have been proposed for each of them, which can be combined together. In addition to the Muslim majority in Iran, there are non-Muslim minorities who, being Iranian citizens, are considered members of the nation. This article seeks to explain the special rights of religious minorities in the Iranian political system that religious minorities, in order to enjoy legal equality, to preserve and protect their religious cultural characteristics, want government-sponsored measures that are addressed in Iranian law. In this article, we intend to analyze the rights of the religious minority community of Iran in contemporary history, which is also a method of collecting information through libraries and taking notes.

One of the most important matters in epistemology is the orientation and identity of sciences. Being religious or non-religious deals with this matter as well. This is true for all sciences, from philosophy, which is the most abstractive one, to functional and concrete sciences. This is also true regarding humanities, which can be attributed to religious or secular sciences and can have religious or secular identity as well. There are different factors (cognitive and non-cognitive) that give identity to these sciences including theoretical bases and foundations. One of the most important theoretical bases is the base of religious studies. Our view on religion’s identity, its range and goals, its origin and etc. have a great role in having a religious or secular humanities. The bases of religious studies is the result of philosophical religious studies or philosophy of religion. Philosophy of religion has a role, directly or indirectly, in having religious or secular humanities. This is completely visible regarding modern humanities and the present philosophy of religion. One of the conclusions of this article is this principle: philosophy of religion has orientation and it has a role in giving identity to humanities. Therefore posing the idea of orientation of sciences especially philosophy of religion, this article shows the role of this orientation in religious or secular identity of humanities, using a philosophical-analytic method.

The first house, built for the people and called as a guide to lead man, is the Kaaba. Due to this importance, the Imams (AS) called Hajj as a means of strengthening the divine religion and introduced the Kaaba as the high standard of Islam. For Imam Khomeini, the founder of the Islamic Revolution in Iran, Hajj is a factor for man’s perfection and one of the religious values. Hajj should discuss the true meaning of Islamic politics and all matters of life. Hajj is an invitation to create a society free of material and spiritual vices. It is the manifestation and return of the divine and material affection of the perfect man and the perfect society and the hatred of the polytheists. So far, numerous articles have been written on the philosophy of the Ibrahimi Hajj and its effects from Imam Khomeini’s point of view; but the importance of this article is for its effort to analyze the original features of Hajj from the perspective of a scholar and a leader who led a great political event, the Islamic Revolution in Iran. Most of the articles deal with the political dimension of Hajj and neglect its spiritual and humanizing dimensions from the Imam’s point of view. According to the findings of the present research, desirable Hajj from the Imam’s viewpoint is a deed by which the pilgrim achieves various humanistic and religious characteristics and acquires a comprehensive collection of humanistic values. Accordingly, this library-based research examines the subject of desirable Hajj and its characteristics by reviewing Imam Khomeini’s speeches.

The paper argues that the approach taken to freedom of religion under future German law falls short of basic legal principles and it does not signal compliance with international obligations. Moreover, it entails an increased difficulty for non-Christian citizens to maintain their religious identity. Religious freedom is protected under Art. 4 of the German constitution: “(1) The freedom of faith, conscience and the freedom of religious denomination and of philosophy of life are inviolable. (2) The undisturbed practice of religion is guaranteed.” A further relevant provision is Art. 3 of the constitution, which prohibits discrimination, inter alia on grounds of religion. The paper will explain and analyse the mechanisms in which human rights can be restricted in the FRG. .

At a time when religion has assumed a particular potency in shaping and defining inter-community and inter-state relations the world over, the need for evolving alternate understandings of religion to creatively deal with the fact of religious pluralism has emerged as a pressing necessity. This is an issue for concerned and socially engaged believers in all religious traditions. This paper deals with how, contrary to widely-head stereotypical notions, Islam can be interpreted to promote inter-faith dialogue and amity between followers of different faiths. This discussion centers on the work of a noted Indian Muslim scholar-activist, Asghar ‘Ali Engineer, seeing how he deals with the primary sources of Islam in order to develop an Islamic theology of pluralism and social justice. Given the fact that in many parts of the world today conflicts involve Muslims and people of other faiths, Engineer’s creative approach to the Qur’an offers us an alternate way of imagining Islam and Islamic rules for relations between Muslims and others.

The Enlightenment's distinction between positive and natural religion furnishes a useful point of departure for thinking about the relationship, in today's world, between religion and human rights.  According to eighteenth century rationalism, natural religion consists in the simplest form of those beliefs that reason can admit to without contradiction, such as the existence of God and the immortality of the soul (Voltaire); whereas positive religions are merely the multitude of diverging institutions, dogmas, ceremonies and beliefs that human beings have created for themselves during the course of history.  In natural religion, consciousness finds divinity within itself, and thus is co-responsible for the laws that it constructs and obeys; in positive religion, God imposes His commands from without.  Despite their differences, however, both forms of religion rely on the same conception of temporality to make their claims understood:  they conceive of time as a pure linear sequence (t1, t2, t3, etc.) that is divided into the tripartite form of past, present, and future.  For positive religion, this structure supports the existence of a well-formed past-time during which sacred grounds for respecting human rights were first revealed to a privileged founder; the record of this past-time, in the form of holy writ, then becomes a stable meaning which is thought to ground (and require) any subsequent action that aspires to be righteous.  And while natural religion, for its part, attempts to avoid dogmatism by permitting practical reason to deduce right action from the God-given moral law within, the very concept of deduction in general entails the same tripartite structure of time:  that is, rational people can lay down the law for themselves only in a past-time which, even if it is very recent, must always precede (and hence pre-authorize) the rightness of all right action. According to positive religion, God gives people moral laws; according to natural religion, God gives them a faculty (reason) that allows them to produce valid moral laws for themselves.  Just like the conventional idea of positive law in general, both forms of religion display a kind of pre-rational "faith," so to speak, in what can and should happen after the moral law comes into being.  That is, law, natural religion, and positive religion all adhere to the proposition that the past in general—and appropriately sanctioned human rights norms, in particular—can provide a secure foundation for right action, both in the present and in the future. But of course philosophers are hardly ever univocal when it comes to this or any other topic.  Against the foregoing conventional interpretation of time, Western thought has also delivered us an altogether different concept of temporality, one that supplants sequential time's staid historiography of dates, laws and eras with the notion of "historical" time (Heidegger).  The latter is characterized by the sheer persistence of a unitary spatial-temporal milieu that ceaselessly reproduces itself.  Although this unity supports all modes of becoming, it provides no stable pause, or platform, on which a secure foundation for action could ever be established definitively, once and for all (Nietzsche).  To paraphrase Walter Benjamin, the concept of this sort of temporality holds that the true site of history is not homogeneous, empty time, but rather time filled by the presence of the now (Die Jetztzeit).  From this point of view, time does not "pass"; rather, human beings are seen as living their entire lives in (or as) a now-time in which they are caught, inescapably, between the warring forces of past and future.  Franz Kafka's extraordinary parable, He, paints an image that vividly illustrates this concept of time:  He has two antagonists:  the first presses him from behind, from the origin.  The second blocks the road ahead.  He gives battle to both.  To be sure, the first supports him in his fight with the second, for he wants to push him forward, and in the same way the second supports him in his fight with the first, since he drives him back.  But it is only theoretically so.  For it is not only the two antagonists who are there, but he himself as well, and who really knows his intentions?  His dream, though, is that some time in an unguarded momentCand this would require a night darker than any night has ever been yetChe will jump out of the fighting line and be promoted, on account of his experience in fighting, to the position of umpire over his antagonists in their fight with each other. Kafka's man is a figure for human freedom:  the fateful "place," as it were, where the struggle between past and future eternally transpires.  But this human freedom should not be confused with the kind in which reason lays down or acknowledges universal laws that then warrant the rightness of future actions (Kant), or even with the kind of Hegelian freedom that permits the individual to recognize and identify with the rational universal that is immanent within the institutions of his time and place.  Nor is this a non-rational, religious, sort of freedom, founded on grace or revelation, by means of which one can let oneself become a vehicle for accomplishing God's will (Meister Eckhart).  Rather, the kind of freedom that besets the man in Kafka's parable is tragic, in the precise Greek sense that it betrays itself as un-free and self-defeating whatever it does.  This is why the man dreams, impossibly, of escaping from the fighting line, for having to constantly experience oneself as the living site of a tragic confrontation between past and future is far less comforting than resting on the self-certain knowledge that one's actions are grounded on an absolute and indubitable foundation. The difference between historiographical time and historical time corresponds to the differences between subservience and freedom, thought and action, and determinacy and indeterminacy.  Linear time attempts to reconcile reason and history by giving human rights a proper ground; but as Goethe says, in the beginning was the deed, not the word.  Unitary time is history by providing a site for the inherently groundless enactment of human rights; but as Kant says, intuitions without concepts are blind.  This essay elucidates the rich contrast between these two modes of temporality, and meditates on their significance for the task of thinking about the relationship between religion and human rights.

Sufism and mysticism have played an important role in contemporary revolutions and literatures throughout the Islamic world. The intellectual and revolutionary movements of the Sufi sects in Algeria are one of the most influential and prominent roles of Sufism and mysticism in this period. The foundation of Taroutar's thought was laid by the influential contemporary writer Al-Jazeera in the mystical and religious environment. In the present study, we try to refer to the mystical and religious themes in the novel "Allaz", one of the first and most famous novels of Watar, by research, research-analytical method. With a religious and mystical reading of Ellaz, the results show that the novel contains estimates that the author uses in simple language that is far from obligatory, using standard language, with accurate staging and partial imagery for understanding. Deep down the theme of the novel is attempted by the reader. In this novel, traces of mysticism, description, and religiosity such as the Holy Prophet (PBUH), behavioral pattern, Raja, and religious proverbs are presented in an artistic way to depict the events and adventures of the story well for the audience. Be.

Over the past few years, virtual social networks have become increasingly popular worldwide, and many young people have become members of these virtualized social networks. Virtual social networks play a crucial role in the acceptance and access of people, especially young people, to attitudes and behaviors, and are considered as one of the main agents of social change. The present study was conducted to investigate the relationship between virtual social networks with national and religious identity and mental health of secondary school students in District 1 of Kerman. The research method is correlation and using a questionnaire tool. The statistical population includes all high school students in district 2 of Kerman. The sample size was chosen based on the Morgan formula of 364 people and collected using the information classification method. Findings of the research show that there is a significant relationship between the underlying variables; age, gender, educational level and ethnicity variables with social identity and social health. Research findings also show that membership variables in virtual social networks, Internet usage, use of virtual social networks, membership in groups and news types with dimensions of national and religious identity, and mental health, from the point of view of anxiety and depression and symptoms Physical and social work have a meaningful relationship.

The ancient writers, as well as new historical research of ancient, historical geography and the urban structure and urban areas and cities of the ancient reigns do not give much information about the cities . We can say that this area almost has been neglected. However, the research in this area illuminates the dark corners of relations between Iran and the neighboring powers. There is a frontier town, according to a geographical location and geopolitical located right in Mesopotamia, a very long time is a series of multiple hands. From the middle of the Iranian Parthian and Roman communicate to the late Sassanid era, for seizing this key region, efforts have been made by both the ancient period.the geographical and historical issues in the study of civil Amed city gives structures and political role, The city is an important commercial and religious relations in Sassanid Persia and Rome were reviewed and analyzed. The research indicates that the seizure was a frontier town as access to both the power of ancient Armenia, concentrate in Mesopotamia, as well as a strong base for the territory of their country's go. As civil Amed city structure was influenced by this problem, and again by the power of its ruling on its fortifications were added. In addition of access to the city, which was located on the trade routes, both in terms of trade relations between the two countries in terms of religious propaganda had a double significance.

This article introduces and reviews examples of "autobiographical writing" in ancient Iran. Analyzing of them presents history and the specific cultural characteristics of this type in ancient Persia. To achieve this goal is used from descriptive - comparative method. The first works were described and then compared to assess similarities and differences in order to achieve a general method for this type. Results show that this type originated in ancient Persia and should be classified autobiography according to the position and favorite author of autobiography not language and structure of the text. As in ancient Iran religious and political forces have to create two different types, political and religious type. First can be seen in inscriptions that kings try to introduce three elements of race, splendor and arts of themselves. In terms of structure, including the introduction and text and end. They are very similar in the text but are different in the end. Religious autobiographies concluding spiritual life and proceedings for example levitation of Main and Kartir is share in theirs autobiography.

The recognition of dimensions and criterion that facilitate the process of cultural development in Athletic Sport is necessary . The purpose of this study is to identify cultural development dimensions in Athletic Sport. The method of the research is a mixed-model . At first, a researcher-made questionnaire consisted of 72-item based on the theory of structural functionalism of Parsons and used after confirmation of validity and content by 30 teachers, reliability was confirmed with Cronbach's alpha. During the second sstage, 143 experts participated in research. For data analysis, Factor analysis with orthogonal rotation was used. Based on research findings, in order of importance, five dimensions of The development of political culture, strengthening national-religious identity, the development of economic culture, the development of social culture, and The development of educational and technology were identified considering the cultural development of athletic sport. Also, based on factor analysis of the three criteria dimension the development of political culture, the criteria of meritocracy, among the strengthening national-religious identity dimensions The criteria of moral health, Among the three criteria for the development of economic culture dimension, economic ethics criteria, The criteria of social capital among the four criteria for the development of social culture and Of the five criteria for dimension of the development of education and information technology, criteria of education and research were a priority. Therefore, the development of political culture and the strengthening of national - religious identity is the first step towards the cultural development of sports, especially in athletic sport

The present article attempts first to explain the nature of attractiveness by means of descriptive-analytic method and based on principles of Islamic theosophy. As the second step the foundations of religious art are reformulated in terms of pattern of attraction based on Islamic philosophy and wisdom of Islamic art. Artist, art work and recipient are three central elements in this pattern. The results of the present research indicate that attractiveness is a matter of degree deeply related to beauty and its perception. Specifically in religious –art communication, the higher degrees of beauty in terms of sensual objects are manifested in a work of art, the more attractive it will be. On the other hand, recipient takes pleasure in proportion to his existential scope so that the more he can perceive beauty embodied in art work, the more he will enjoy and consequently the message will more attractive to him. The sort of the City, Ideal or otherwise, is one important element in creating and shaping the final art work and its realization.

Religiousobligaons in the Quran include three generallevels of"Islam, faith, perfect certainty or benevolence". The First level is necessary but not sufficient for a good desny.The lowestlevel of winning divine favor and sasfaconcomprises religious obligaons at the level of faith that is the level of companions of the Right and people of the Paradise. The third level concerns religious obligaons of the infallible and the immaculateImams as well as divine scholars and followers of the infallibles.This level is gradaonal and includes the three levels of "cognive certainty, certainty by sense-perceponand absolute experienced certainty”. Using adescripve -analycal method, this paper explores religious texts, especially the Qur'an in order to explain the minimum requirements of the faithful women and men, as well as some specific obligaons of women of faith beyond the requirements of Muslim women.Using descripve-analycal and tradional methods, and studying the verses of the Qur'an ,commentators’ analysis and narrave sources, this paper deals with the minimum obligaons of the faithful women and men, as well as some obligaonsspecific tofaithful women, beyond the obligaons of Muslim women. The method used in this research is the model ofQuran to Quran interpretaon in the authenc interpretaons of Al-Mizan, Nemune and Tasnim.

The prophet marked on a career of the political reforms, the cultural and the social in medina that in the economical ground, adopted the extended politics in development of trade and reconstruction of markets. By basical and reformist measures, the trade and commercial affairs in long terms period, leaved from the jewa monopoly. By encouraging the Muslims in import and export and trading declared forbidden all kinds of receiving taxes from Muslims markets and considered merchants as holy warriors in the way of the god and internal and external trade developed on based the Islam rules among tribes and neighbor countries. He caused the economical flourishing of madineh by important decisions and innovations, development of the society welfare level. In continuing of measures, the especial effort of the prophet in compilation of the correct and smart and practical, the horestall, usurping and trading some goods like wine became forbidden, Cheating in deals declared illicit and the special order and serenity has been ruled in the Muslims markets. In this essay with regarding to library studies and on based on the descriptive and analytic methods, we are going to consider the economical religious politics of the prophet in madineh and the importance of its role in developing of trade and commerce.

In this study we sought to whether the relationship between symbolic capital raised by scholars, social needs, respect and perfection of knowledge sharing and collaboration of a team there. In this descriptive correlational survey. Society, State University faculty members Ilam. Multistage cluster sample study of 110 people. (Alpha-CD Bach for symbolic capital and knowledge sharing culture and team participation of 0.849, 0.719, 0.689 is. Software used in this study spss 21 and is lisrel 9.1. Information collected via questionnaire is self-made. In this study examines the relationship between symbolic capital by sharing knowledge and participation of the team was that of the relation between equal to the is0.71 and 0.79. The model is based on the symbolic capital of Iran - Islamic knowledge gained without any vested interests are placed at the disposal of your teammates.