جستجوی مقالات مرتبط با کلیدواژه « piety » در نشریات گروه « فقه و حقوق »

One of the Quranic scientific achievements after the victory of the Islamic Revolution is the expansion and deepening of the translations of the Holy Quran. Although this huge movement has been accompanied by precise and careful attention from the translators in different styles of translation, sometimes they have suffered from weaknesses. One of these weaknesses can be seen in the translation of some key words such as "piety" and its other derivatives. The current research aims to achieve a correct and complete meaning of this word and with library tools and descriptive-analytical method in data evaluation, it analyzed the concept and equivalent of the word "piety" in the thought of Hazrat Ayatollah Khamenei (Dam Zaleh) and then applied it He has paid attention to a number of contemporary Persian translations of the Qur'an (the translations of the late Fouladvand, Ayatollah Makarem Shirazi, the late Ayatollah Meshkini, and Dr. Rezaei Esfahani) of this material, and evaluated them. . The result of this research is the discovery of a superior meaning compared to other common meanings for this word; What the four translators mentioned in reflecting it in their translation, generally had a considerable distance. However, Ayatollah Makarem Shirazi has performed better in translating it than other translators in this field.

Legal education should be along with legal Instruction. A lawyer gradually gets to know legal rules and principles from the time of learning law and uses them when needed. The need to have a correct legal attitude and insight based on Islamic thoughts in creating purposeful and directed habits and behavior systems leads to the growth and excellence of the legal personality and prevents undesirable abuses in decisions and legal inferences based on Lawyers internal talents. Creating habits and behavioral characteristics in certain mechanisms in the face of personal and social relationships increases and stabilizes the legal taste and creativity of lawyers in academic and professional situations. Legal education means fondness for justice in the attraction of truth and the repulsion of falsehood. This research, while benefiting from the viewpoints of Islamic values and ethics, explains the behavioral patterns of a lawyer in learning the knowledge of law for the development of legal personality and advancing legal issues based on the profound hadith of "Onvan Basry" in a descriptive and analytical method using library sources.

Legal education should be along with legal Instruction. A lawyer gradually gets to know legal rules and principles from the time of learning law and uses them when needed. The need to have a correct legal attitude and insight based on Islamic thoughts in creating purposeful and directed habits and behavior systems leads to the growth and excellence of the legal personality and prevents undesirable abuses in decisions and legal inferences based on Lawyers internal talents. Creating habits and behavioral characteristics in certain mechanisms in the face of personal and social relationships increases and stabilizes the legal taste and creativity of lawyers in academic and professional situations. Legal education means fondness for justice in the attraction of truth and the repulsion of falsehood. This research, while benefiting from the viewpoints of Islamic values and ethics, explains the behavioral patterns of a lawyer in learning the knowledge of law for the development of legal personality and advancing legal issues based on the profound hadith of "Onvan Basry" in a descriptive and analytical method using library sources.

Moral education, which is the result of a scientific view of education and the differentiation of its different areas, considers the process of assisting the trainee in a bid to bring about a gradual change in his morality and behavior which takes place through the mediation of another human factor in order to pave the ground for adaptation to moral virtues and staying away from moral malice and ultimately attaining moral perfection. This article, using content analysis research method, has considered the jurisprudence of the infallible in moral training and concluded that in addition to the element of moral training in the practice of these noble people, this has been current in both preventive and curative ways conducted in a variety of modes such as preaching, sanitizing the environment, enjoining and prohibiting, questions and answers, supervising and looking after. Moral virtues and vices are also among the topics discussed in this article.

If the human body needs care, training and growth, the human soul requires protection and development. Why do we wear clothes? It is not to restrict our body, but to protect it better. On the other hand, the aim of preserving our soul from injuries is to save it from impurity. The protection of spirit and soul is called "Taghwa"(piety). The word "Taghwa" comes from the word "weghayah", that means the protection of the soul from anything that damages it.

One of the ways of beatitude is self-control from the evil which is called in the Qur’an and the Ahadith as “Taqwa” (Piety). Therefore, those who want to achieve beatitude and have a pure life and enjoy Allah’s satisfaction and the two worlds’ blessings, must keep themselves away of the evil and do good deeds to keep themselves and the society clean. Those do such efforts are called “Mottaqin” (The Pious) and the Qur’an has explained some characteristics for them. The present paper studies these characteristics.