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

Undoubtedly, the conviction of a mystic's Spiritual Journeying is the result of a strong foundation of his epistemological Principles and assumptions. The findings of this study, which is based on library studies and with a descriptive-analytical method, examines the principles and assumptions of the Spiritual Journeying of the fifth-century Jewish mystic Baḥya Ben Joseph ibn Paḳūda. It shows that he based his Spiritual Journeying structure on the three pillars of reason, written sources and Jewish traditions. In this treatise, which is full of verses from the Bible, Baḥya pays special attention to the sayings of the Jewish predecessors and prioritizes reasoning over Jewish traditions and imitation, also believes that one who has intellectual ability should not be content with traditions. In Al-Hidāyah ilá farāʼīḍ al-qulūb one can find biblical beliefs that Bahya has hypothesized, including the Jewish people being chosen by God and the nations closest to him, and who believes that the destruction of the temple is the atonement for the great sins of the Jews. He considers the Jews to be living in a foreign land and asks God to allow the construction of the third temple.such beliefs, which are related to the spiritual aspect of a person, easily affect his intellectual and practical system.

The performance of Sardar Sarafraz, Martyr Haj Qasem Soleimani, originates from the ideology and school of humanization, which is called the school of Martyr Soleimani and the category of "strategic expectation" is considered one of the most important components of this school. Strategic expectation in the school of Shahid Soleimani can be examined from different dimensions, and addressing its political dimension is of special importance. This research seeks to explain the principles and political characteristics of strategic expectation in the school of Shahid Soleimani. By looking at the manners, behavior and speech of Sardar Shahid Soleimani, we can see issues such as monotheism and divine sovereignty, Imamate and guardianship, realization of justice, rationality, action and pragmatism, central task and conscientiousness and belief, faith and trust from the principles of strategic expectation. In the school of Shahid Soleimani, he knew that according to it, the political characteristics of strategic expectation in cases such as orbital province, global thinking, Islamic civilization, creating hope, insight, dignity, independence, unity and solidarity, comprehensive and permanent jihad, oppression , The pursuit of rights, self-sacrifice and martyrdom, resistance and perseverance, and finally, inner strengthening and readiness, are conceivable. The type of data collection in this research is library and has answered the research question with a descriptive-analytical method.

In the 21st century, spirituality has become increasingly important in human societies and in the lives of the people of the world. Spiritual education has also been considered in education systems around the world and efforts have been made to give it a place in the school curriculum. The purpose of this article is to identify and explain the views of David Carr, a philosopher known for his work in the field of spiritual education, and to present the principles and methods based on these views. From the findings of this study, we conclude that the principles include rationality, character orientation, the association of religion and spirituality, the pervasiveness of values ​​and teaching truths and cultivating spiritual virtues with methods of capacity for criticism and dialogue, self-criticism, interest and respect for others, mutual participation in school and home, awareness of spirituality and understanding of values, application of art and literature, role modeling, application of virtuous instructors, application of science in spiritual education, training in the use of meditation, application of anecdotes and stories, and cultivation of theoretical and main virtues are possible. This research has been done using descriptive-analytical method.

Because of the practical intention, Aristotle in the Ethica Ninomachea studies the principles of action of them some part are the virtues which practices aimed to and another are interior foundations including soul’s parts and humankind identity as a ethical agent. The main question about the foundations of action is the connection between soul’s parts and the virtues as they leads to ethical action. In present article firstly described every parts of the humankind’s soul in virtue of its role in realization of action and their internal relationship so as to study their connection with virtues as the final causes of the moral practice. On the practical anthropology of Aristotle in Nicomachean Ethics action is the conclusion of the rational and irrational parts’ interaction of the soul. Any practice is the consequence of Desire and understanding’ combination which intend virtues as the final goal. Action therefore is an occurrence emerge from complicated and continual interaction among the rational and irrational parts of the soul on the one hand which has mutual connection with final virtues. Because of this relationship between desire and understanding Aristotle says that the Vices destroy the foundations of virtues.

Allameh Majlisi is one of the most prolific Shiite thinkers in the important Safavid period. In this age, various scientific currents are active, the most important of which are philosophers, mystics and akhbarians. In his works, Allameh Majlisi has expressed his opinion about these currents of thought. He strongly opposed the common philosophy of that day, namely Peripatetic and Enlightenment, and excommunicated philosophers. He also does not accept the common mysticism and Sufism of his time and excommunicates Ibn Arabi and considers some of the mystical teachings as infidels. At the same time, it defends a certain kind of mysticism. Also, his intellectual foundations and jurisprudential and theological views are more inclined towards rationalist theologians and theologians and are far from Akhbarians. News-oriented principles are the most appropriate title that can be applied to him.

Spiritual states are the inner emotions of a person which are related to the spirituality and reveal in the form of affection or behavior. Nowadays, spirituality is not necessarily associated with religion and is also released is some heretical ways. Pseudo-spiritual states can harm the individuals or the society in case not distinguished. Hence this article uses the descriptive, analytical, and critical methods to discover the principles of right spiritual states and their diagnostic criteria and has concluded the following: 1- They are undoubtedly Divine. 2- They are within the boundaries of Sharia. 3- They are within the spiritual sates of the infallible (Ahl-al-Bait) 4- They can be created, enforced or suppressed. 5- They are of different levels.6- They have outer signs. 6- Diagnostic signs must be sought for diagnosing them.

According to Muslim mystics, esoteric interpretation of the holy Qur'an, which means explaining the inner meanings of the holy Qur'an, has some principles. To dispel some doubts and reject accusations against Muslim mystics, this paper briefly studies the most important principles of interpretation of the holy Qur'an. These principles are as follow: 1. Setting words for the spirit of meanings; 2. The various meanings of the holy Qur'an; 3. The reference of all the inner and outer meanings of the holy Qur'an to God; 4. The unexclusiveness of the awareness of the esoteric interpretation of the Qur'an to God and the infallibles (peace be upon them). Using a descriptive-analytical method, this paper, under each of the above-mentioned titles, first, refers to some of the mystics’ words, explains their meanings and then reviews and criticizes their ideas and perhaps those of their opponents. The research results show that, first, the general terms are not set only for their examples; second, the holy Quran has many apparent and inner meanings; third, God has intended all these meanings; fourth, although only the infallibles (as) can be aware of all the apparent and inner meanings of the Divine Book, others can also understand and explain the esoteric interpretation of the Qur'an to some extent, based on their scientific level and the degree of their inner purity.

Self-determination is a civil right held by some people to have been brought for people by human right conventions. Since rights based on Islamic doctrines cannot be understood and analyzed without an account of the human nature implied by these doctrines, it can be claimed that the Imāmī school of thought recognizes the right for self-determination as an undeniable right of people given its characterizations of the human. In this paper, we consider and analyze Quranic verses and Imāmī hadiths concerning the human nature, and then conclude that Imāmī humanological principles, including axiological and theoretical principles, demonstrate the self-determination right for all humans. As suggested by the Imāmīyya, the human choice is a theoretical humanological ground for the right for self-determination. Humans choose their fate, and are responsible for their choice. The human intrinsic dignity, as an axiological humanological principle, establishes the self-determination right for individual citizens in virtue of their humanness and regardless of their interior and exterior properties. Another axiological principle establishing the right for self-determination is the human place as God’s successor.

Applications Of Interpretative wisdom emphasizing its scope Reason is one of the topics in which intellectuals have defined different types of it So that some of them have verbal contributions and some others have a semantic connection. Reason At a glance, there is a cognitive concept with two distinct, Unique essence and perceptive power. The latter is used in commentary; The use of reason in interpreting in a general view is divided on the basis of the four sources of ijtihad and the use of reasoning in two kinds of resources and tools. Wisdom Source is divided into Obvious and discursive. The obvious reason is an authentic basis, like the supreme sky, which is institutionalized in human natureand The discursive reason, It is an intellect that, by putting together the preliminaries, concludes that In the case of proving the relationship between the ruling of reason and religion, Connected with mental attachments ; Whether the virtues of the intellect, such as goodness and rationality, or the non-autonomy of reason, such as the discussion of the community of affairs and the prohibition and the denial of corruption. But the intellect of the non-positive rationale associated with the ruling of reason and religion, whose purpose is merely the formation of analogy and argument, is referred to as a deductive wisdom. The second type of reason is a tool and a myspace that takes all the arguments from other sources of interpretation and concludes. In the rational explanation of ijtihadi, it is tried to use the true intellect, the integral integrity, and the idiosyncrasy. The most important and widespread role of reason in interpreting is Instrumental wisdom.

Jurisprudential point of view about non-traditional divorce in Imamiyya and Hanafi’s jurists is one of the most serious and challenging issues in divorce. According to Imamiyya’s jurisprudential foundations such as following the absolutely clear text(Nas), practice (Sunnah) and consensus decrees that the four instances of divorce: divorce of woman in her monthly period, in her puerperal period, in her cleanliness in which sexual intercourse is done and sum divorce are prohibited, unlawful, non-traditional divorce and against the religious law; and emphasize on their nullity; while Hanafi’s jurists, under the same titles and the prophet companions’ behavior and comparison, insist on its permission and accuracy. But foundations of accuracy of non-traditional divorce, regarding with serious challenges, can’t only encounter foundations of nullity but there are evidences against it. Therefore the fundamental technique to solve the differences is to rely on traditional divorce on which is agreed and accepted by principles and rules of both jurisprudential approaches.

People of knowledge use a particular method to interpret the magnificence of revelation, which, in scientific circles, is called with difference names such as mystical interpretation, intuitive interpretation and symbolic interpretation. Mystical or esoteric interpretation, along with exoteric interpretation, is a way to achieve the inner layers of revelation. Among the different theories on the meaning of esoteric interpretation of the Quran, the theories proposed by the people of knowledge are the most similar ones to the words of Holy Prophet's family. Mystical interpretation has different types including longitudinal and horizontal ones, each with different principles and foundations. Infallible Imams indirectly pointed to some of the methods, principles and foundations of esoteric interpretation of the Quran and used them to interpret and expound the inner meanings of Quranic magnificence. However, some researchers, due to their unfamiliarity with the principles and foundations of mystical interpretation, imagine that this type of interpretation contradicts with Infallible Imam's interpretive method and principles. The present paper seeks to eliminate this imagination through reviewing some traditions which deal with esoteric interpretation and comparing the principles and methods of mystical interpretation with infallible Imam's interpretive principles and methods.

The present article describes the ontological approach to the research on Mahdism. However, before that, we first need to express the necessity of ontological research in the narratives presented.Then, each of the ontological principles are given attention such as "the divinity of God and messianicMahdism", "the best system and Mahdism", " The idea of positive futurity andMahdism", " The rule of Qasr and Mahdism" and " The rule of Favor and Mahdism".