جستجوی مقالات مرتبط با کلیدواژه "تزکیه" در نشریات گروه "ادیان و عرفان"

The main topic of this article is spiritual health, which has been carried out with the semantic method. The method of semantics can be examined in four stages of lexical semantics, semantic fields, textual studies and meta-textual studies, but the focus of this article is on the third and fourth aspects. In the aspect of textual studies, the focus is on the text of the Qur'an, of course, narratives are also used. The findings of this study suggest that spiritual health has two meanings including healthy spirituality and health of the fourth aspect of human being in communication with God and sacred affairs. The accepted definition of spirituality is going beyond the volition and existence of materiality, egoism and situation in the dimensions of insight, action and then having tendency towards God as the focus, origin, and destination of spirituality which provides the context for deeper and more inward lived experience. Spiritual health, in the term of psychological texts, has the following characteristics including connection with God (supreme holy power), having purpose and meaning in life, a dynamic and positive fundamental state of being (well-being) and enjoyment, a holistic and coordinating approach to existence, and finally various cognitive, emotional and behavioral dimensions. Based on the analysis of about a hundred related Qur'anic words and the model of spiritual health in the Qur'an, four concepts of purification, pure life, piety and peace (a healthy heart) are considered as the main components of spiritual health. In the final model, the process path of spiritual health has been illustrated in these four words as well as the network relationships between them in different diagrams.

Practical mysticism begins with self-purification and asceticism.  On the spiritual journey and the path to ascension to God, wayfarers are to ward off bodily and moral impurities as well as torments of the soul to reach the very first peace and serenity. Corrupting the soul will bring about unfortunate consequences for human beings. He who strives to purge the soul of vices and to vest in virtues will absolve the carnal soul, thereby achieving a righteous one. As one of the most salient works attributed to the infallible Imam, Nahj al-Balaghah entails exemplary eloquence of practical mysticism. Likewise, Awarif al-Ma'arif viewed as the other reliable source rich in practical mysticism has attracted the attention of mystics for many centuries. The present study employs a descriptive-analytic design in the form of the library research method to collect the data. The purpose of the study is to compare the necessity and outcomes of self-purification in the two books in question. The results of intertextual content analysis of Awarif al-Ma'arif and Nahj al-Balaghah manifest that self-purification stands at the forefront and that nurturing the self is of paramount importance in these two esteemed masterpieces.

In the philosophy of contemporary education, little has been given to the mystical education, and one of its theorists, Allameh Tabatabai (1821- 1161), introduces the teachings of al-Balab in his treatise on Al-Balab and his other works, and in the treatise, In the form of scientific and practical crossover, it presents a comparative approach. In his plan, he begins with mystical mysticism and mystical ontology and familiarity with the truths of religion, and in practical mysticism he deals with the effects of prayers, meditation, remembrance and thought, privacy and purity, intentions, and so on, and provides the keys to mystical education in the home And authoritative followers and provides a comprehensive plan for planning in the formulation of a training model that seeks to identify and introduce its main elements in this paper.

This paper discusses the Koran and mystical approach toward the concept of catharsis. The word catharsis in fact contains two meanings on growth and transformation as well as purification and cleansing. Of course, it should be noted that they are interrelated and are kind of essential to one another. Usually, two words of breeding and polishing are used for catharsis in the moral and mystical texts. Catharsis in mysticism is removing evil spirit and discharging it from any ill thoughts and malicious characteristics, warding off spiritual impurities, rearing and bearing and qualifying spirit from an aggressive one to the secure one. Some persons take catharsis as disporting worldly affairs. Catharsis is not at all dealt with independently in mystical sources; rather, it is mostly addressed as spiritual journey and asceticism. In ethical works, too, catharsis is dealt with under the term of spiritual refinery.

The term "Perfect Man" was first entered into the Islamic Mysticism by Mohiyoddin Arabi in the seventh century A.H. and after him the others have posed the idea in different interpretations.The valuable quotations and works of the Islamic scholars and mystics stated in the present study is just a little drop of the vast ocean of the Islamic Mysticism in which the existing cycle is summarized in the perfect man. Because the perfect man is the center of the universe (the universal pole) and the rest is moving around its circuit. Even the circulation of the heavens is at his disposal and to get into the world of science and instruction and reality is possible only through his given hand.This article is a study and research about the "perfect man" as viewed by a group of the well-known Islamic mystics and the end is furnished with the list of references and resources preceded by a short conclusion.

St. Bonaventure is undoubtedly one of the most distinguished and effective figures in Christian mysticism. As the second founder of Franciscan order, he gives an account of St. Franci's biography and works; beside that, he deals with the Christian mysticism in his works. Although his place among the Franciscans is similar to the place of Thomas Aquinas among the Dominicans, the account of his life is not as clear as Aquina's biography. However, his works could help us to understand his character and thought. For example, his book entitled The Journey of the Mind to God (1259 C. E.) is one of the most important works on Christian mysticism. This article tries to survey his biography and his works as well as his ideology and his mystical point of view.