جستجوی مقالات مرتبط با کلیدواژه « حکمت » در نشریات گروه « علوم اجتماعی »

The spread of the media in the present age and the influence on all political, social and personal dimensions of human life has made the need for a media to guide human beings to true perfection more and more felt, which is referred to as "monotheistic media" and in this regard religion Islam, as the last and most complete divine religion, has instructions; For example, in verse 125 of Surah An-Nahl, in connection with the monotheistic media, he has stated the method of propagating and inviting the truth with the three methods of wisdom, good preaching and good debate. In other words, one of the most central methods of combating Western media domination is to call for the rights and guidance of human beings. In fact, the media has a mission to address issues such as religiosity and religious values, the call to truth, guidance and religious identity. In this research, which is organized by documentary method and content analysis of verse 125 of Surah An-Nahl, the content of the monotheistic media has been studied and the capabilities of this media in the field of religion and strengthening the religiosity of individuals have been explained. Accordingly, the condition for the success of the monotheistic media is the use of strong and convincing reasoning along with good preaching. In fact, persuading the audience in human guidance is very important and should be given more attention in the monotheistic media.

: The sixteenth and final volume of the Encyclopedia of Shi'a has been released after nearly forty years of activity, published in 1401. The following content includes exclusive discussions on this occasion, along with excerpts from the unveiling ceremony of the fifteenth volume. Mahdi Mohaghegh examines the formation of the "Encyclopedia of Shi'a," highlighting its apparent and intrinsic benefits in providing a comprehensive encyclopedia on Shi'ism and fostering numerous young researchers in the field. Bahauddin Khormashahi reflects on the encyclopedia-writing movement in Iran during the 1360s, shedding light on other aspects of this series' activities, along with the evident challenges it faced. Kamran Fani enumerates incomplete encyclopedias preceding the "Encyclopedia of Shi'a" and explains the process of creating a comprehensive index for this encyclopedia, along with an analysis of its most important articles. He also acknowledges the contributions of researchers and scholars such as Mahdi Mohaghegh and Fahimeh Mohebbi in advancing this work. Hassan Anooshe shares memories about the authorship of certain entries in the encyclopedia. Mohammad Mahdi Jafari mentions the role of private supporters, including Seyyed Abolfazl Tuliyat, Fahimeh Mohebbi, Taher Foundation, and Shat Foundation. Shahram Pazouki recounts his experience of becoming acquainted with and collaborating with the "Encyclopedia of Shi'a," culminating in his involvement in authoring entries. Hossein Masoumi Hamadani discusses the significance of the weekly sessions of the "Encyclopedia of Shi'a" and their impact on gathering scholars and researchers, presenting his evaluation of the overall content. Finally, Hossein Khandaqabadi provides a report on his activities as one of the editors of the final volumes of the "Encyclopedia of Shi'a" at Hekmat Publications, including the process of writing the Takmilah in the final volume.

Intellectual and moral virtues are among the most important issues in contemporary anthropology. They play a key role in characterizing transcendental human being and his spiritual perfection. As a meritorious and pragmatic philosopher, Imam Khomeini recounts diversified characteristics for transcendental human being, many of which are collectable under intellectual and moral virtues. The four pillars of virtues, its intellectual and moral branches, their indefiniteness and ways for acquiring them, role of moderation in virtues and the status of virtue in human communities are among themes of interest for Imam Khomeini. Like Mulla Sadra, Imam Khomeini places science atop intellectual virtues as he places justice at the top of the moral virtues. Resorting to document analysis in its methodology, this paper intends to clarify Imam Khomeini’s exclusive approach in using the pivotal concept of fitrat (innate disposition) in defining virtues that was generalized into prioritizing practical science over theoretical science throughout his own school of thought as an innovation exclusive to Imam Khomeini. His double emphasis on moral virtues versus intellectual virtues has augmented his attention to the formation of ideological utopia in line with virtuous life of human archetype. The supremacy of his fitrat-oriented and pragmatic approach generalized virtues from individual domain to political and social arenas. To him, purification of the soul is a key factor for virtuousness and darkness of mind and ignorance are obstacles to real virtues and proximity to God. In Imam Khomeini’s view, virtuousness of man is so colorful that one can term his method of anthropology as virtuous anthropology.

In the meaning of divine wisdom, there are differences of opinion between Muslim theologians and philosophers. The purpose of this article is to explicate and examine Martyr Motahari’s criticism of Allameh Tabatabaei’s definition of Divine Wisdom. Allameh, in a precise statement, considers the essence of God’s action to be the same as wisdom and the criterion of all wisdoms, from which wisdom for others’ actions is deduced. The drawbacks to this perspective pointed out by Martyr Motahari include the invalidation of wisdom for God, the nullification of the Qur’anic arguments using wisdom, and the transference from wise wisdom to theologians’ wisdom, and then its negation. However, considering wisdom in the sense of the purposefulness of God’s actions, there is no distance between God’s action and its ultimate cause, or wisdom. According to Allameh’s view, God’s action is not subject to any laws. Wisdom is, therefore, provable for God. Furthermore, the ultimate cause of God’s action is in essence, the Essence of God, and bringing creatures to their perfection is the consequential purpose. Qur’anic arguments also take into account the assumption of purposelessness and then reject it. On several occasions, Allameh has elucidated the meaning of wisdom in God, in a different way from how the Mu’tazilite theologians define it, and his expression has embraced the removal of the alleged deficiency. The common point between the two views is that, fundamentally, any system other than the existing best system is not even a hypothesis.

As a part of a broader study in the field of linguistic paremiology, the present article offers a critical study of the existing definitions of different phraseologisms and then suggests a new set of definitions based on a number of linguistic components. First, we will briefly introduce “paremiotics”, which is a term suggested here for paremiology and paremiography combined. Then, we will argue that traditional definitions do not clearly differentiate various kinds of phraseologisms. We believe that linguistic paremiotics belongs to the field of “phraseotics”, which is a term suggested for phraseology + phraseography. As a result, any possible attempt to define different phraseologisms must remain loyal to the principles of phraseology. The present study explores the discursive structure of proverb usage as well as the internal linguistic structure of proverbs, so that to come to a set of linguistic components which are able to build up various phraseologisms in combination with each other. These components belong to phraseology in corpus linguistics, morphosyntactic structure of the phraseologisms in question, speech act theory in pragmatics, intertextuality, and narratology. We will argue that phraseologisms are complicated. linguistic products being made in the interface between various linguistic levels. Therefore, their definition must contain measurable components from each and every level.

The issue of the look at a non-Mahram with the aim of marriage is different from the prohibition of the look at a non-Mahram. Regarding the prior importance of the look for marrying, the purpose of this research is to investigate the judicial limits of the look at a non-Mahram with the aim of marriage, its reason, and ambiguous cases of this issue. The following questions also have been answered: what are the limits of allowable look? Does the permission of the look depend whether the proposer first does elementary searches about the girl and like her from all aspects or he can judicially have a look at her before doing searches? Are boys permitted to have a look at many girls in order to choose a girl with the aim of marriage? What is the reason the look at a non-Mahram is permitted with the aim of marriage? This analytical-descriptive research concludes that the proposer is permitted to have a look at the girl›s face and two hands, hair, and even body over her clothes and just the aim of marriage will not be enough to have the permission of the look at many girls. In addition, reasons for the permission of the look are the followings: not to harm men in paying the dowry, and to marry consciously in order to form a stable family on the basis of love and affection.

Today’s organizations, in chaos, complexities, diverse, dynamic, uncertainties, and rapid and increasingly changes in technologies, markets, and life qualities, are forced to search of leaders who having the least mistakes in their decision-makings; The leaders who make the right decisions with a calculative and scrupulous sense, and serve right and suitable behaviors for guiding and leading their followers. Thus, present era organizations have to search of leaders who guiding and leading insightful and wisely. This paper addresses to representation “Islamic Wisely Leadership Theory” with a different viewpoint. The main proposition of this paper is Islamic Wisely Leadership Theory representation. Islamic Wisely Leadership Theory is an inclusive of the rational-and religious-and ethics-and values-based approaches to leadership. This theory provides a comprehensive view of leadership theory. In fact, Islamic Wisely Leadership Theory provides a widespread area for leadership study and research, and its’ development. In addition to pay attention to leader traits and behaviors, this theory can provide an area for studying leadership being (existence) and nature as well.

The present paper is an attempt to study religious superficialism in the viewpoints of Mulla Sadra and Imam Khomeini. In the first place the viewpoints of Mulla Sadra about pseudo-mystics, who have deviated from the right path in the name of Esoterism, are discussed. The discussion regarding this subject is based on his book titled, “Kasr Asnam Jahiliah” and his treatise titled “Seh Asl”. Three works of Imam Khomeini, i.e. “Adaab us-Salaat”, Chehel Hadith, and Sharh Jonud Aql va Jahl”, have been used to discuss his viewpoints on religious superficialism.

Among the significant features of Shia theosophy is commitment to Sharia, attaching significance to Wilaya and Imamate and combination of rationality and intuition as well as lack of dependence of chains of mystics. The followers of this theosophy consider their mentors as the disciples of the teachings of the Infallible Imams and inheritors of the spirituality of the Prophet (PBUH) of Islam. They use such titles as divine scholar, divine sage and Gnostic of God, and hence call their teachings theosophy not pure philosophy. The present article is an attempt to introduce the viewpoints of Imam Khomeini as an example of such a sage or theosophist. In the next step the differences between theosophy and mysticism or Gnosticism are discussed. Also the unique features of Imam Khomeini's theosophy, that is, attention to political affairs and his epical approach and its reasons are illustrated.

Mote or temporary marriage is one of the promoting and shining laws of Islam and should be considered as a social necessity. The real nature of temporary marriage is a pact and agreement between a man and a woman, in a certain period and a certain marriage portion. Based on the historical evidences, the history of such an issue refers back to the period of the Prophet Mohammad (Peace Be Upon Him). Based on the agreement in temporary marriage, a man and a woman can be with each other and live together for a certain time, and when that agreed time has come to an end, their agreed temporary marriage is also ended. Some of the religious believers and Westerners and also Sunnis are opposed to such an issue. Since all people of a country can not marry or do not have such an opportunity, temporary marriage is a good solution, otherwise it will cause the down fall of the country.