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

One of the models that can take cognitive psychology knowledge out of the explanatory limitations of the cognitive process is the emotion element. The issue of the present research is to prove the relationship between the emotional factor and the formation of knowledge, and this assessment will be clarified by the explanation that will be made of the relationship between the emotion element and the audience's persuasion and its six-component process. The use of the emotional factor and how it affects the audience can be extracted from Razavi's teachings and it can be considered an efficient model in the development of cognitive psychology. In this research, it will be proven that the four cognitive-persuasive formats of "dynamic listening to the audience's words", "stimulating emotions", "ignoring" and "special attention" with a stimulating factor such as the emotion element provide the basis for the six-component process of persuasion, and the audience will progress from the stage of awareness to action depending on their readiness. The present research aims to present this issue in a descriptive and analytical manner, considering the function of the emotion element in conveying knowledge and intellectual persuasion of the audience, by referring to Razavi's (AS) words and character.

Emotion is the important and impressive element in literary texts. Religious texts in addition having deep intellectual and content concepts and the most important religious doctrines, also have an emotional effect. The address in these texts is somehow that can have a good impact on the audience’s feeling. Hence the religious texts is being full of pure monotheistic concepts and also have paid special attention to the category of emotional motivation and impact. The seventh supplication of the Ṣaḥīfeh Sajjādīyyah which Imam Zain al-ʿÂbidīn (as) enjoin to be read in hardship and difficulties, is one of the religious texts which this category is carefully considered. This article tried to analyze the emotional element in the beam of this valuable supplication in descriptive and analytical method. The seventh supplication of the Ṣaḥīfeh Sajjādīyyah in addition having deep intellectual and content concepts and the most important religious doctrine, also have an emotional effect. The scheme of the emotional process in seventh supplication is drawn in five phase: 1: incitement of emotion 2: preparation 3: identity 4: excitement 5: evaluation undoubtedly, the mentioned supplication in the beam of emotional discourse has been able to transfer its message to the audience in best way.

The authority of the Holy Quran is one of the emerging interpretations in the field of interpretive studies, which, while most agree on its principle, there are different approaches to it.This research seeks to discover and present the intellectual base of Ayatollah Khamenei in the field of Quranic authority by using the method of qualitative content analysis in extracting themes and categories.Kashif's research findings are based on Ayatollah Khamenei's belief in the "authority / Imamate of the Holy Quran" in governance processes, the foundations of knowledge and lifestyle. This theory, which is based on a set of principles of "Quranology" (based on the phenomenology of the Quran), "anthropology" and "theology", is organized into three major categories and thirteen micro components; "Meditation" is the central signifier of the category of "requirements for the authority of the Qur'an", according to which the theory of authority relies on a single and collective identity formed from the cohesive consciousness that is the product of a collection of the Qur'an. Quantitative analysis indicates that the main difference between Ayatollah Khamenei's theory and other similar theories in the category of "why the Qur'an is referenced" is a "methodological difference". The "emergence of religious practice" in the context of society (efficiency / social extension of knowledge) is the central signifier around which other floating signs are articulated.

From the beginning of creation, animals have always been a part of human life and have been mentioned many times in the Holy Quran as signs of divine power and greatness. On this occasion, man is not only the bird from kingdom in the cage of the body, but also a happy beginning to know how all creatures, including animals, were created, evolved and lived. Therefore, many rules have been enacted regarding the observance of animal rights, which are based on the three principles including basic health and function maintenance, natural life and emotional states. Here, cooperation and knowledgeable actions in animal communities are mentioned, as well as the broad aspects of animal rights from the perspective of Islamic jurisprudence, the constitution, research studies and global statements of international organizations and various countries. Animal rights cover a wide range from providing their basic needs for food, hygiene, health, freedom, comfort and reproduction to preventing mistreatment, harming, excessive exploitation, etc. The behaviors and conscious decisions of animals indicate the existence of their thoughts and consciousness. Animals have minds, the ability to suffer, sentience and emotions, emotions that can be hurt, so they need care, respect and fair treatment.

The purpose of this study is to understand the concept of emotion and its relationship with growth and to present a conceptual model of the path of emotion according to the verses of the Holy Quran, Tafsir al-Mizan (exegesis of the Quran, the balance in Interpretation of Quran) and the principles of transcendent theosophy. The method of this research is conceptual analysis. Findings show that the human heart is a place of emotion and cruelty of the heart can be effective in not receiving emotions and perceptions of the meanings of truth. Also, some emotions are related to the position of perception and non - adults to the position of expression and action. Some types of emotion are the same between adults and others, while some emotions are specific to a specific group of people. According to verses and exegesis, the intensity of emotion according to the type of emotion in some cases is a sign of maturity and in others it is a sign of lack of maturity. Also, emotions are one of the factors of self-preservation and in Islamic teachings, self-preservation is related to worldly and otherworldly life. It seems that in the field of expression and control of emotion, in addition to both conscious and unconscious forms, a third form is conceivable that God invests (imparts) or controls emotion to a person through reaching a position of faith and piety (righteousness, God-fearing) and the like. On the other hand, it inflicts some negative emotions on the infidels (kuffār) and polytheists, which is in fact the result of their disbelief and polytheism.

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.

Hadith or quote is a small sentence or phrase which is quoted by prophet or one of the Imams, contain a moral recommends or religious note. These quotes which come up from Quran are a huge literary heritage. One of these heritages comes from Imam Reza which is Scarce and glorious quotes include: aesthetic quote, pray, speech, recommendation, debate and poem. This research trough analytical descriptive method reviews the literary aspect of his Quotes with regards to Imagination, Emotion, thought and framework. The results reveal that these aesthetic factors used perfectly, emotions mostly refer to eager and fear. More than that simile, rhyme and wordplay are added to them.

The main purpose of this study was to determine The impact of affective marital therapy on the reduction of marital conflict among dissatisfied couples. ََAn experimental method was used. The statistical population comprised all dissatisfied couples who valunteered intended to recieve consultant from Hamedan consuller center. Using simple random sampling method about 60couples were selected as the study sample and were assigned randomly in control and experimental groups. The data collection instrument were (MHS) and (MCQ) standard questionnaire. At first the two groups were tested by (MCQ) then the empowerment program was implemented for exprimental group and after that the post test were implemented for two group. The collected data were analyzed using factor variance analysis. The finding showed that instructon seems to lead to the reduction of couples conflict points and marital conflict in exprimental group was significantly less than control group. In addition the intervention program had the most impact on deep dissatisfied couples،then strong and finally medium dissatisfied couples.

Fear is an emotional reaction which is rooted in a person’s interpretation of situations that seem threatening to his health. The source and perception of threats and dangers can be physical or psychological. Fear triggers the person’s defense mechanism and acts as a warning signal of probable or looming physical or psychological damage. Therefore, fear is a God-given gift and plays a significant role in a person’s life, safeguarding human beings. From the Quranic perspective the most important part of the emotional aspect of fear is the source. This means that if the source is a real threat that might harm a person’s health or undermine his goals, then the fear is acceptable, but if it is rooted in a unreal factor and does not threaten a person’s happiness and well-being, it is unacceptable. From such a perspective, the Quran cites different types of fear emotions and provides valuable strategies to manage each.

Despair is one of the negative emotional states in human that many factors، including-mindedness، not believing in God، evil`s temptations، false hopes، failures، suspicion، and… lead it to emerge and has dangerous and irreversible consequences. Many wise and valuable remarks of Imam Ali (AS)، in the book Nahjolbalaghe، contain how to act and provide guidelines in confronting and managing this emotional state. It also includes techniques on how to stimulate positive emotions in humans for the treatment and eradication of despair. The main strategies and practices that Imam Ali (AS) have used to stimulate positive emotions in people in order to treat despair are patience، trust in God، prayer and invocation، optimism and…