جستجوی مقالات مرتبط با کلیدواژه "زهد" در نشریات گروه "علوم قرآن و حدیث"

One of the moral attributes for which very valuable works and results are stated in innocents` saynigs is the attribute of "asceticism". What is very important for this description and the rest of the moral qualities is the accurate understanding of these qualities in the words of the innocents. The present research has studied the semantics of the word "asceticism" in the narrations of Ahl Bayt using the semantic method of Toshihiko Izutsu. "Asceticism" has been placed as a focal word for the semantic field and its basic and relative meaning has been evaluated. The results of the research indicate that the basic meaning of asceticism is "reluctance" and "indifference" and this word has not found a new relative meaning due to going into the field of semantics of narrations, that is, the same meaning is also included narrations; With the difference that asceticism is a simple and natural reluctance before entering this field, but after entering this field, it has turned into a kind of cognitive and cognitive reluctance, which originates from the certainty of God and the Hereafter and ends in being freed from the fire.

In Nahj al-Balaghah, asceticism and ascetic life are highly praised and recommended. Understanding the concept of 'asceticism' to reach a logical definition and prevent any fallacies and intellectual deviations around asceticism is considered a basic need. So, identifying the factors influencing the creation of asceticism and its related effects must be adorned with this virtue. This article aims to deal with this issue analytically and refer to related sources. Accordingly, while doing a conceptual analysis, the author examined the definition of asceticism intended by the commentators of Nahj al-Balaghah. Then, he checked the degree of harmony of this definition with what was stated in the words of Imam (AS) and Nahj al-Balaghah. The research findings show that 'asceticism' means reluctance and practical abandonment of anything that prevents reaching the goal (God's nearness and afterlife blessings). In this case, asceticism does not mean avoiding the world of existence and not benefiting from material gifts. Living in the world of existence is a means and a prelude to obtaining eternal happiness (ultimate goal) and has a preliminary value. Considering the 'means' as the 'goal' of the world is reprehensible and hinders achieving the goal and should be avoided. It is worth mentioning that according to the depth of human knowledge about such a vision, a level of asceticism is achieved in him in such a way that he finds its moral and practical effects in himself.

The -35year period of Imamate of Imam Kāẓim (as) is considered one of the most important fields for understanding the Islamic economic model; because the long term of Imamate compared to other Imams on the one hand and the social conditions that have arisen on the other hand caused the economic activities of Imam Kāẓim (as) to emerge and develop. This research is based on the library method and information analysis in order to provide a solution for the realization of Islamic economy by following it and examining the individual and social dimensions of the economic activities of Imam Kāẓim (as). The results of this research include: Individual economic dimensions in the life of Imam Kāẓim (as) can be seen in at least three areas: Asceticism, contentment and abandoning false needs; Work, effort and self-sacrifice. 2. The socio-economic dimensions in Imam Kāẓim’s life are generally found in three areas: macro management of economic issues; attracting hard-to-reach funds and the quality of spending funds for poverty alleviation of society. 3. One of the socio-economic patterns of Imam Kāẓim (as) is that in case of lack of financial resources, instead of giving favors to a larger number of the poor, a smaller number of people are given favors. But on the other hand, they should be taken care of so that they can form an independent life.

People faced with natural sufferings and adverse happenings will experience stress. On negative, cognitive reaction to such sufferings is “magnification”. The purpose of this study was to explain the role of Zuhd in minimizing the stress of suffering based on a conceptual model of asceticism in Islamic sources. For this purpose, two methods were used: general understanding of religious texts with psychological approach, and psychological understanding of religious texts. The hadith family; ensuring the issuance and validity of hadiths; vocabulary of Zuhd in words; its semantics based on Qoranic verses and Hadith sources; and the why and the how of the role of Zuhd in minimizing the difficulties were investigated with emphasis on the stress caused sufferings and disasters. Findings showed that the hadiths were valid with reliable sources. The results of semantic analysis of asceticism indicated that Zuhd consists of 10 components: knowledge of facts and inwardness; belief in mortality of the world; capacity to distinguish and identify; self-control; attachment to God; otherworldly futurism; orientating desires and wishes; calmness; empathetic social relationships. With a model of attachment to God, we explained how Zuhd make suffering tolerable; this model consists of two subsystems: knowledge and control.

Summary The Companions of Hadith, as a totalitarian school in all fields of religious sciences, also left significant effects in the field of asceticism. The field of asceticism has given him a different crystallization of hadith research due to the dual tendencies of the early and the late. Although the subject of asceticism has been studied in the form of hadith writings by Ibn Mubarak and Ibn Hanbal, but the influential currents on them as well as the different hadith principles of the two have obtained a dual understanding of the concept of asceticism. The existence of the school of thought of the companions of hadith and the phenomenon of various readings of hadith and consequently the impact on the two hadiths discussed in the field of asceticism are also noteworthy. In the meantime, storytelling has not been ineffective in depicting asceticism. In the present article, while comparatively examining Ibn Mubarakchr('39')s "Book of Asceticism" and Ahmad Ibn Hanbalchr('39')s "Book of Asceticism", the differences between the two in terms of scope and issues in these two books are discussed and through the currents in The second and third centuries AH point to the variety of ascetic methods of that era.

The asceticism and simple living have always been emphasized by the ahl al-bayt, especially Imam Ali (a.s.), as one of the most important moral and religious virtues. The present article aimed at investigating asceticism in Nahj al-Balagha through content analysis. In order to achieve the ascetic pattern, three questions of asceticism’s nature, why, and how to follow the ascetic path are the ones that explain the various aspects of the ascetic pattern in Nahj al-Balagha. Along this path, all the texts related to asceticism were selected from sermons, letters, and sayings of Nahj al-Balagha. Then, in front of each text, themes or basic themes representing different aspects of asceticism were represented in a table. These themes were organized into three tables of what, how, and why of asceticism, so that they were categorized among the themes of each table, and each was classified under the general headings as organizing themes. The result indicated that in the Nahj al-Balagha, the nature of asceticism means no mundane desires and no wish for them. In this case, this world is considered as a burden and humiliated as compared to hereafter. Also, most of the themes of Nahj al-Balagha are about how to follow the ascetic path and how to be satisfied with what you have.

Islamic origins the spirituality and mysticism in the Islamic world have long been the subject of controversy among mystic scholars. It seems that proving the origin of Shiite mysticism – that’s key and spark is in the debate between Allameh Tabatabai and Henry Carbon-, has also long been the subject of controversy over mystical research. Islamic mysticism from its beginning period was strongly influenced by the teachings of Ahlulbit (AS), in such a way that the spiritual and mystical life of Islam, both in terms of theoretical and practical aspects, is only in the light of Ahlulbayt's spiritual teachings. Its growth and development was carried out only in the light of the teachings of Ahlulbit (AS). This paper deals with the study of the historical and material links of Shi'ism and the process of asceticism and spirituality in order to prove the origin of Shia Islamic mysticism. In other words, the purpose of this article is to reveal the fact that the emergence of the method purification and mysticism in Islam, which is rooted in the Qur'an and Sunnah, was initially based on the inner and spiritual teachings of the Imam Ali (AS) taken from the teachings of the Quran and the  Prophet of Islam (PBUH). This spiritual movement has been expanded by a number of Imam Ali's companions such as Salman, Komil, Rashid, Meysam and Oveis, who enjoyed the spiritual life of the Prophet.

The hadith, “Whoever dedicates himself to Allah for forty days, will find springs of wisdom sprout out of his heart and flow on his tongue”, which has been related by various phrasings in the hadith sources of both Shi’a and Sunni, is among the hadiths that the scholars of the two sects (farīqayn) have viewed in in different ways. Due to its weakness of sanad and being mursal (having no chain of transmitters or with an incomplete one), this hadith has been generally considered among the Sunnis as fabricated by the Sufis and thus counted as a forged hadith, in such a way that it can be found in all their books of fabricated hadiths. This same hadith, however, has been related in some valid Shi’a sources and, while approving it, the hadith commentators have undertaken the exposition of its content. Organized by the descriptive-analytic method, the present paper has emphasized on the “non-literal transmission” of the above-mentioned hadith and rescinded its being fabricated.

Asceticism, sensual phenomenon that has deep cultural roots and amongst nations, each of which refer to different interpretations; In the Islamic culture, including a concept which has a major effect on human life and social relations between individuals This research is descriptive-analytic approach to the issue of asceticism and draw the right semantics And explore the relationship between advanced components and other systemic moral vocabulary related in the Quran deals And perhaps each of these components itself, meaning the system (subsystem) form that leads to draw a semantic network-wide. The technical aspects of the great Shia scholars and poets Court, Sharif Razi is studied And the power and ability of the poet to understand the words and meanings of the Quran to follow the awakening of spiritual and intellectual trends reveals Abbasid And attempts to flavor teaching the values of Islam and in particular Shia reveal. Finally, using the right semantics of positive piety by Sayed Sharif Razi educational approach is fraught with numerous references to the combination of emotion and wisdom and expressive styles accompanied And by citing Quranic verses and Shiite nature of worldly offers a complete program.

If interests in mundane subjects and goals follow interests in other-worldly subjects and goals, according to Islamic teachings, piety is achieved and it shows that the interests are regulated. This concept in psychology could be both practical and useful. One method for using and operationalizing concepts in psychology is the measurability of these concepts. Thus, the aim of this paper is the development of a questionnaire to measure regulation of interests with relying on the Islamic perspective. In doing so, the concept of interest-regulation was extracted, items were developed based on this concept, and then we used 9 experts' opinions, in two phases, in order to vet their construct validity. The initial questionnaire was implemented in two pilot (with 60 subjects) and final (with 802 subjects) stages. Finlay, after factor analysis, using basic component and Varimax rotation method, a 120 item questionnaire with seven factors were introduced. These seven factors respectively are: transcendent interest, interest in family, interest in self, seeing the world non-stable, seeing the world as a test, interest in social status, interest in money and wealth. Higher scores in each factor indicate the appropriate regulation of interests. Results showed that the regulation of interest questionnaire is valid and reliable.

This text attempts to explain desirable and legitimate form of Asceticism from the perspective of Quran and Infallible Imams (Peace be upon them). The main criteria of desirable asceticism have been concluded from the argumentations or reasoning that Infallible Imams had with the Sufis of their time. Some of these criteria are as following: proportionality of asceticism with time and government measures, distinction between emergency poverty and optional poverty, family rights, priority of social and political rights towards individual practices according to Islam, the correct definition of piety, Avoiding unemployment under the excuse of piety, separating work and living times from the time for worship and prayer, avoiding serious physical and psychological injuries, paying attention to the different levels of capacity and human virtue, and last one which is
more important is referring to the household of the Prophet (PBUH) to catch a correct understanding of the Quran and Sunnah, especially in the austerity and asceticism, which needs to enough knowledge about abrogating and abrogated verses and the situation in which a verse came down.

‘World’ is among the concepts that have been interpreted differently، and there are extremist and pacifist viewpoints regarding it. The present paper aims to study the relationship between religiousness and attainment of worldly blessings from the viewpoint of Imam Ali (PBUH) in Nahj al-Balaghah. While he describes the sordid characteristics of the world and warns about the consequences of worldliness، he emphasizes on using the world rightly as he sees a religious man’s worldly life as a prologue to his hereafter. That is what he calls ‘religious worldliness’، the prerequisite of which is asceticism، i. e. preference of religion over the world.

Asceticism and monasticism are common phenomena in religions. Only a few centuries after the emergence of Christianity and Islam, certain groups of their adherents turned to ascetic life for different reasons. These scattered ascetics gradually established monastic orders with specific social functions. Monasteries of Christian monks and khānqāhs of sufis have played an important role in the development of the religious culture in Muslim and Christian communities throughout the history. Despite their obvious religious and cultural differences, these institutions have several features in common some of which are insistence on asceticism, existence of specific rules for life, existence of an authentic religious tradition, existence of specific rituals and living or gathering in specific places.

This research seeks to find an answer to the question as to whether among the ethical values we have one or more major values from which all other values originate and are regarded as its branches. First, the writer defines the two terms “value” and “fundamental”, then goes on to talk generally about the ethical values as being longitudinal and latitudinal; then, on the basis of the longitudinal perspective of ethical values, he mentions the views existing on the fundamental values and in this respect points out such views as Unitarianism, wisdom, truthfulness, justice, nobility of the soul (nafs), intellect, piety, prudence, and asceticism. Finally, and upon quoting and criticizing the evidences of each one of them, he selects the latter view.

Knowing different temperaments and distinguishing praiseworthy qualities from blameworthy ones, assuming good moral qualities and eliminating vices are the peak of knowledge according to Imam Ali. Commendable moral qualities in his view are the best companion for human being. One of these qualities is associating with the next of kin which is considered as a branch of the virtue of probity. Regard of kinship requires that man shares his material or worldly bounties with his relatives. Overlooking other people s faults important social systems mainly relevant to government and governor whilestating the philosophy and arguments behind them. So if individuals including people and officials ponder the rationality behind laws and instructions, they would have better performance. b) Important ethical questions and issues as well as the explanation of the moral behaviors of human being play a big role in the formation of political identity. Referring to the Sermon of Hammam which explains the moral behaviors of a Muslim, and linking it to sermon 198 which explains the behavioral qualities of the hypocrite, thesecond part of the article deals with the role of the moral behaviors of the faithful and the hypocrite in forming their political identity.

Inappropriate reaction to ups and downs of life is a cause of some mental problems. There is an important question here: How to manage these two situations and level them in individual? To answer this question, the author of this paper gives a definition of ‘zuhd’ (asceticism) in Islamic thought and regards it as a solution to this problem. He introduces planning zuhd as a way of obtaining a health mind that is one should refrain from worldly pleasures and pursue otherworldly ones. How? According to religious teachings knowledge and certainty are means of planning desires. Correct knowledge of this world and the otherworld will help us to cut off this world and connect to the other world.