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

The issue reviewed in this research is the other and its effect on perfection of the soul from the viewpoint of Mulla Sadra's philosophy. Some contemporary thinkers in the West have paid attention to the issue of the other and various types of human relationships and each have addressed this issue from a different angle. Perfection of the soul is one of the issues that has been rationally justified by Mulla Sadra through the two principles of "corporeality of contingency and spirituality of persistence" of the soul and "substantial motion". The perfection of a person depends on the use of two theoretical and practical faculties and reaching the rank of acquired intellect and emptying the soul of moral vices. From Mulla Sadra's viewpoint, perfection of the soul can only be achieved through worldly mode of being and social life. Undoubtedly, in the social life, human beings are connected with others, and the prosperity and adversity of the soul depends, to a large extent, on how one interacts with them. Examples of others include the mass of people, the teacher and the guardian of the society. In the fourth journey, the seeker is inevitably connected with others, and thereby, he is not only a pathfinder in guiding them, but this connection is also effective in his own upward journey. In this article, the effectiveness of others in the perfection of the soul will be examined with an analytical method.

This article seeks to answer the question of what is the meaning or meanings of nature in Nahj al-Balaghah and also what are the important interpretations of Nahj al-Balaghah in examining and interpreting the meanings of nature. In examining the meanings of the root of Faṭra in Nahj al-Balaghah and its important interpretations, we come across ten usages of this root, the meanings of which can be divided into three general categories. In some cases, the meaning of Faṭra is synonymous with creation and means to create, and in some other cases, Faṭra has been used to mean splitting and breaking, but its third use, which has been used only in the four parts of Nahj al-Balaghah, is the same meaning of the term Faṭra, meaning the special and divine creation of man, which commands man to do good, and It forbids evil and if man moves by the call of nature and does not obscure it with his own will, he will reach eternal felicity.

Farabi has well-known opinions regarding music. He has spoked about the types of music and the extent of the positive and negative effects of it. During these discussions, Farabi addressed the ethical issues and, in addition, analyzed the reason of the prohibition of music in many religions. Farabi’s words show that different religions have prohibited music. On the one hand, this prohibition is due to its intense influence on human souls and the fact that many people have abused this power. For Farabi, this prohibition cannot be inherent; Because he has considered a transcendent position for musicians and composers in the utopia, and has considered them, along with other people of media and art, as bearers of the truth of the religion and publishers of the contents of divine revelation and reasonable happiness and verbal good life. That is to say, music has been afflicted with pests and thus condemned; But as an ideal or the music of the utopia has been considered a social and cultural necessity.

According to the Quranic verses human beings are independent and responsible in taking their deliberate actions and determining their destiny. Contrary to that, some argue that human beings’ felicity and misery are inherently predestined. Recently, the Muslim scholars having different perspectives, and Allamah Tabatabai with his interpretive way, have attempted to resolve this seemingly inconsistency. The new theory of Allamah Tabatabai has prompted other writers to explain his theory in comparative and philosophical methods. This article expresses his interpretive opinion in resolving this contradiction with the descriptive-analytical method. The result of the article indicates that Allamah Tabatabai has chosen two methods to resolve the contradiction: according to the law of causality, human nature is considered free from felicity and misery and with verses such as the verse of propagation and ... relates human’s fate to his deliberate actions. Hence, the reasons that suggest human beings’ inherent felicity and misery calls attention to the conditions not the final cause. Allamah Tabatabai while accepting the authenticity of the issuance of hadiths which indicate to human being’s inherent felicity and misery, explains them in categories that do not contradict another view. The view that highlight the importance free will and deliberate actions in onechr('39')s destiny.

This research has been conducted with the aim of expressing the effect of delicacies of worldly life on the afterlife of man based on the analysis of principles and citation of verses of the Holy Quran. The type of research of the present article is basic-applied and the method used is analytical-descriptive, which the information is collected using library resources (real and virtual) and the data collection tool is also in the form of taking notes. The findings of this study show that the method and character of man's worldly life has a direct effect on the happiness and misery of his afterlife; And it states that in the afterlife, human beings, without exception, sit at the table of their worldly deeds. Therefore, those who have walked the path of truth wisely and consciously and have lived a faithful life in this world in the shadow of the rules of Holy Qur'an, their hereafter life is undoubtedly full of divine mercy and blessings, and vice versa, those who consciously and voluntarily live a cruel life under the effect of devils, their hereafter life will be accompanied by indescribable suffering and hardship, except those who are interceded by the intercessors in certain circumstances with the permission of God.

The issue of determinism and free will has always been one of the most frequent issues among Islamic theological branches. Shiites, relying on the verses of the Qur'an and the guidelines of the Infallibles (AS), consider human free will to determine their own destiny as one of their beliefs. One of the hadiths that oversees this topic is the hadith of "the prosperous is the one who prosper in their mother's womb, and the miserable is the one who misfortune in their mother's womb" which can, with little changes, be found in both Shiite and Sunnite sources. The results of the documents and text study of this narration indicate that among the Sunnis, there is a correct document to the said hadith, which is the most important criterion for their acceptance. Among the Shiite scholars, in spite of the authenticity of this hadith, some have considered it as fabricated due to the apparent implication of the hadith on the coercion of human destiny, but many have analyzed or interpreted the meaning of the hadith in such a way that is consistent with the other religious teaching and have accepted its issuance. The result of this research, which has been done by analytical-descriptive method, shows that the best analysis of the content of a hadith is to carry it on the divine knowledge to the happiness or cruelty of the individual in the mother's womb.

the author of the present article, which is an explanation of three traditions of “Bab al-Sa’adah va al-Shaqa’” from al-Kafi book, first defines the words salvation and damnation and then explained the three mentioned traditions to remove the doubt of Jabr which is inferred from them.