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

Religious teachings give importance to the changeability of ethics. The mission of the prophets was also aimed at making changes in people's behavior and actions. Emotions are the main factor in the changes that happen in the spiritual aspect of a person. This motivation of actions acts as a result of people's beliefs and convictions, which are based on knowledge. Factors such as knowledge, worldview, social environment, family and will affect emotions and are evident in the educational process of people. If these cognitions take place in the path of a person's religiosity, it will lead to the implementation of divine commands and decrees. Also, whenever a person obeys the divine orders, God gives him the insight to use his emotions in a better way.The mutual influence of emotions and acts of worship can be seen in components such as asceticism and piety, feeling remorse, prayer, jihad, patience and prayer, pilgrimage and self-cultivation. Focusing on different interpretations, this article examines the verses that express the emotional side of humans. The educational effect expresses the mutual relationship between emotions and acts of worship in religious teachings. Emotions, if they flourish with knowledge and awareness, make them act better on God's commands. Obedience to God's commands and performing acts of worship also affect emotions and make them flourish. The result is that these mutual influences lead to the correct education of human beings.

The purpose of this study is to identify the role of love and hatred emotions as the two sensual characteristics of human beings in moral motivation. Love means the gentleness of the human soul with something, and as a result, being attracted to it, and hatred means that the human soul is not gentle with something, and as a result, abhorring it. Moral motivation is the force that drives us to moral behavior. In this research, with analytical and rational method, the narrations and verses of the Holy Quran as well as moral and psychological books have been searched and materials related to this subject have been collected. Findings showed that cognition is not enough to create moral motivation, rather, emotions such as affection and abhorrence are needed, and however, love and hatred in order to create moral motivation must have circumstances such as the necessity of the two accompanying each other and their attachments to anything for the sake of God. In the end, the effects of love and hatred were expressed, including obedience to God, satisfaction with His judgment, and friendship with Him

In all legal systems, the Children's Spiritual Rightsis a supportive mechanism that, while consolidating the child's personality, also guarantees some of his or her material rights. There are many rights for children in the Islamic legal system, most of which are conceivable based on the behavior pattern of the infallible Imams. One of them is the Raḍavī’s tradition. How can one infer from Imam Reza's teachings about the spiritual rights of the child, due to the lack of clarity of the child's spiritual rights in the Raḍavī’s tradition? In addition, what is the approach of the Iranian legal system in this regard? The analysis of Raḍavī’s teachings on naming, the emphasis on the child's kinship and nationality clearly illustrates some instances of the child's spiritual rights that are nowadays referred to as "rights to identity". Also, his behavioral approaches to dealing with children can well identify the right to love as another child's spiritual right. On the nature of this right in the Iranian legal system, following the victory of the Islamic Revolution in accordance with the fourth principle of the Constitution, a new basis has been formed for these rights based on Islamic standards. Undoubtedly, children's spiritual rights are a comprehensive structure based on various rights in the educational, emotional, and social dimensions, which only the examples of it are discussed in this article; and the inferred principles of Raḍavī’s doctrine, the Iranian legal system, and some international conventions have been studied in a descriptive-analytical manner to necessitate Iran's accession to them.

Mulla Sadra introduces to the two faculties of theoretical intellect and practical reason for the soul, the true happiness of man depends on the perfection of those two powers. By focusing on the principle of existence, he wants to explain the relationship of man to himself, the world and God, in order to secure his happiness and perfection. From their point of view, the self-realized episode returns to its true nature when it comes to Behçet and an indescribable master, whose worship is the issuance of a verb of freedom and freedom from the functions and desires of the body, and this is the existential existential in the Transcendental wisdom. Appearance in the sense of worshiping and moving away from the educational aspect and the humanization of religion, namely, rationality and knowledge, can be the root of the crisis of humanity and its fall to the degree of animality. In this research, which is of a library type, the relationship between knowledge and worship is explicitly analyzed and analyzed and the level of coordination of its view with Quranic verses is evaluated. By explaining this relationship, the linking factor of reason and religion is the issue of prosperity and identifying the factors influencing the development of the soul. A study carried out in this study found that the knowledge and wisdom of seeking a kingdom and the realm of the truths of human beings and the real life of life are reasonable. The path of the soul to this life is to gain the virtue of justice, through moderation in the physical and sensory powers that this part is not possible with bondage and worship, that is, cultivation is the bed of thought and worship is the best tool for cultivation. On this basis, the man of the world and the devotee will achieve true happiness.

One of the reasons for the Imamate of the twelve Imams of the Household is the affection verse, verse 23 of the Surah al-Shūrā: “Say, I do not ask you any reward for it except love of [my] relatives” and the traditions related to it. Based on these traditions, the intended meaning of the “Ghorba” in the holy verse is Amir al-Muminin Ali (A.S), Fatima al-Zahra (A.S), and the other Imams from Amir al-Muminin’s descendants. Imami Shi’ite has agreed on this issue. Some of the Sunni scholars have also accepted it especially about the People of the Cloak. In this holy verse, the kindness for the kinsfolk of the Holy Prophet (PBUH) is considered as the reward for his mission. This issue suggests that their spiritual status is measured by the status of the prophecy. Thus, considering that erudition and infallibility are the important conditions of Imamate, the Imamate of the Imams is proven. Imamate has the inward and outward, scientific and practical, moral and political dimensions. From Islam’s perspective, being a man is one of the requisites of political Imamate. Thus, not believing the political Imamate of Fatima al-Zahra (A.S) does not do any damage to the implication of the affection verse on the Imamate of the Household. Moreover, believing the Imamate of Amir al-Muminin (A.S) at the time of the holy Prophet (PBUH) and the Imamate of Imam Hasan (A.S) at the time of Amir al-Muminin (A.S)- according to the affection verse, is not incompatible with the unity of Imam at any time; because the purpose of the unity of Imam at any time is not that only one holds the position of Imamate; rather, it means that in addition to having the status of Imamate, Imam has the right to practice vicegerency and Imamate independently. In other words, having two Imams at one time, one follows the other like the prophecy and Imamate of Moses and Aaron at one time.

The relationship between cognition and emotion is a topic that has drawn psychologists’ attention throughout the history of psychology. While earlier theories emphasized the distinction between these two areas, new theories have presented wide range of evidence affirming the close relationship between them. The purpose of this study is to review the relationship between cognition and emotion in Quran and Psychology. The main question of this study is on the existence of relation between cognition and emotion and it goes. Using the analytical-descriptive, this research investigated the text of Quran and psychological texts. Based on the results achieved from the psychological studies, feelings and emotions such as grief, happiness, anger and anxiety can affect understanding, judgment, reasoning, attention, memory and decision making of individuals. On the other hand, an individual’s evaluation of environmental stimuli can determine the type, intensity and permanence of emotion. Based on the view of the Quran, cognition and emotion have mutual and casual relationship with one another and determine the orientation of behavior. This finding conforms to the new scientific findings on the relationship between cognition and emotion. Implications derived from the results have been discussed in the interpretation of the Quran verses related to the two issues of self-scrutiny and religious upbringing.

Throughout history, the most fundamental issue that the divine prophets have tried to invite people to is the principle of monotheism and denial of polytheism (Shirk). Among these efforts are the rational approaches of the Prophet Ibrahim (AS) reflected in the Holy Quran. He drew on an argument to disapprove the divinity of the stars, moon, and so on and prove the divine monotheism while facing the polytheists of his time. The argument has received a variety of explanations. One of these explanations finds the reference of the argument in the Argument of Temporal Beginning, (Burhān-e Ḥudūth). However, this explanation has been criticized by some scholars. Using a documentary-analytic-inferential method, this research first explains the above argument and the scholar's criticisms and then reviews the criticisms. Finally, it provides a new explanation for the above argument, referring the concept of "decline" to "the essential need and existential poverty" so as to account for the criticisms

The term “mahabbat” (=affection) is one of the most important moral terms in the Holy Quran. This article is going to identify the semantic layers of “mahabbat” through a descriptive-analytic method and based on the use of different types of register, trying to answer this question: what is the conceptual scope of “mahabbat” in the Holy Quran? How can the recognition of the semantic layers explain such a concept? This research, via analyzing the context of the signs of the Holy Quran as well as the verbal and accessible evidence in the sign (register and the syntagmatic relations), has discussed the analysis of different layers of “mahabbat”. On the basis of verbal and accessible evidence of the signs relevant to affection as well as paying attention to its semantic ranking, it can be determined that, from the viewpoint of the Quran, the basis of creation is affection and affection is the relationship between God and His servant, the initiator of which is God. Individuals are provided with the divine compassion according to their capacity. The prophets have been more provided with such compassion. The believers can increase the divine compassion within themselves when they realize the fact that there is no idol other than God. Then the sincerity of spirit will govern all their deeds and they adhere to His messengers as they are the representation of divine names on the earth. God forgives their probable wrongdoings and provide them with His own mercy and forgiveness. On the other hand, unbelievers, due to their fixation to the world and not allocating their own affection to God, have drawn themselves off the divine guidance and compassion, as a result of which they are losers in both world and hereafter.

The word felicity has been used once in Quran. But in fact felicity had been used a lot in narrative and commentary books written by Imams in different actual and example and times. In highest rate of felicity are Imams. Felicity is the helm of God, prophet, Imam Ali and his progeny. Felicity is the truth of belief in the shape of affection and helm by God which is internalized in Shiite hearts. In quotations, the fans of Imams are the lower rate of felicity.

resenting the Beliefs is one of the shiiat’s customs and is based on the Holly Quran. In addition to having traditions on presenting the beliefs of Imam’s companions to their Excellency’s in visiting the infallibles Imams also, in a way, with taking the Imam as a witness on the beliefs of the visitors, the presenting happens too. The ending part of Al-Yasin Ziyarat has the same content. In this writing we take into the consideration the very part in accordance with the Holly Quran.