جستجوی مقالات مرتبط با کلیدواژه « the koran » در نشریات گروه « ادیان و عرفان »

Individual development or ethically self-made or soul completion was the culmination of the Prophet Mohammad so that he said, “I became prophet to complement the ethics”. On the other hand, the Almighty says the purpose of the world creation was servitude. The relationship between servitude and soul completion and ethical self-growth having the effectiveness of Islamic education in mind in the Koran has been the main objective of this research with a little attention toward the Shiite mysticism in terms of anthropology. The result of the research shows that the mystical worldview and epistemology, which in itself is a form and method and perhaps a tool for understanding the method of Islamic education, have always been in an effort to bring about a mutual space for understanding the existence of human being and the vehicles for that matter and the stages of his perfection, too. Islamic mysticism in fact tries to direct the knowledge interactions, anthropology, and sociology, in which the growth and sublimity of human being is thought about and planned for. The Holy Koran motivates people to stay on the track of education and self-growth through its educational methods such as servitude affection, preaching, patterns, response to the curious minds, invitation to thinking, reflection, and so on. Based on Islamic mystical perspective, the ultimate goal of human efforts is achieving knowledge and understanding. This kind of knowledge requires a foundation, that is, the human heart that is a place for his divine soul should be free from filth, vices, and in general every kind of pollutions so that the light of reality could shed on that. There is a common goal between mystical concepts and education. In education, too, the aim is to rather bring about a condition in which one can get his hand on knowledge and understanding. In fact, what is seen in practice is that education is merely summarized in the process of teaching and learning

The Koran as numerous topics , including the divine truth is that in some cases, the state affairs and sometimes in detail of homologous of each other. the main research question how the Sadriddin approach in the territory and universality of the Koran , which quantifies the discursive way . of the findings , pointing out that these points of view , but he is not Sadruddin , furniture , entry and its ends in the Koran is understanding of science and all the Koran dedicated to the people of the material interests and separation based on this explanation of Education and Science Koranic enclosed stopped on mediation Rasool God and imams , from the perspective of the Sadriddin as humans have much different , though , are also on the Koran contains far and are numerous and human existence in the understanding of science and understand the Koran is pretty impressive . Sadriddin from the inference that he would be in the Koran and territory integrity , with respect to the length and the Koran consisted of two parts : the appearance and know that seemed to appear in the comprehensive eatedali and in the bottom with respect to the maximum theory .

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 'heart' denotes evolution and revolution, and literally it means divine favor, while in the Koran and mysticism it pertains to the divine and consciousness center of human being. The center also contains the physical, emotional, rational and spiritual stages, as well as the center of the Almighty. Some mystics have divided the inner self of human being into seven layers including body, soul, sentiment, ghost, head, mystery, top secret, and heart. The mystic who purifies his heart and through real invocation achieves such a spiritual domain he is able to witness God. Thus, spiritual journey is a type of trip into one's heart and upheaval from different stages of existence and heart to higher stages. This paper is prepared through descriptive analytic method.

The works by Shahid Motahari is full of evidences and hadiths that sometimes the writer resorts to for supporting his assertions and some other times they are commented and described. The collection of his works is composed of fifty nine topics. Many of the works include his lectures that are printed by Nashr Institute. The addressing aspect of his works represents the vast information of the writer on the Koran and his validity, whose skill is multiplied by the impact of his being an orator. Moreover, Motahari has used a lot of poems in his works that in many cases come parallel with the evidences in the Koran or those of Imams. According to the unique aspect of the works, the writer decided on writing the paper that on the one hand introduce traditions and evidences in relation with the verses and hadiths and poetries used in terms of various issues including philosophy, mysticism, and ethics, and on the other hand, demonstrate the grandeur of the Persian scholars and poets.

In this paper، the writer tries to explain the diseases that deviate and evolve heart resulting in depression and death of heart by going through mystical cultures and texts while providing different definitions of heart and soul documented out of the Holy Koran and evidences in mystical literature، having in mind that the Almighty has mentioned the heart diseases and the ways to recover them. The writer has explained the recovery ways of the diseases according to the verses of the Koran and the traditions، after a study over them، together with evidences reflected in mystical verses and prose so that the impression of the Koran on mystical literature could be recognized.

Piety and abstinence is one of the most important characteristics of religion so that they have made a lot of people secluded and monastic. Monasticism is mostly and generally accepted by some religions such as Christianity. As for monasticism in Islam، the best way is utilizing the Koran and relations attributed to religious saints. As evident in Islamic sources، the Almighty has pointed to monasticism in four verses of the Koran. To have more understanding on the concept of monasticism، the Islamic commentators including both Shiite and Sunny have their own comments so that the accurate conceptual meaning of the word has come to be difficult. Therefore، it should be commented out of the relations and prophet traditions. This paper is up to investigating the content of some relations as well as the true perspective of Islam on the better understanding of monasticism. Thus، it is endeavored to analyze the two categories of relations on the rejection and confirmation of monasticism and its manifestation in Shiite and Sunny sources that have had two different inferences on the positive and negative meaning of monasticism، together with the conflict and paradox of the two concepts from the Islam point of view.