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 present research sought to investigate the role and position of purification in educational discourses, namely, happiness, health and austerity discourse in comparison to Quranic discourse. The research method is qualitative focusing on inferential-analytic and comparative-analytic methodology. The population of the study consisted of the books, documents, and educational databases related to purification and discourse making. The sources which covered research parameters were purposefully selected and deeply studied. The findings revealed that in all three discourses, purification enjoys the highest position. In the happiness discourse the education process is twofold: a section on purification and a section on instruction. The position and role of purification equals that of instruction. In health discourse, purification is the whole process of education and enjoys an irreplaceable and invaluable position. In austerity discourse, instruction does not enjoy any position in the process of education since this perspective believes that purification is knowledge-inducer and does not need instruction. In this view the process of education is twofold: a section on purification and a section on tahlieh (decorate oneself with moral virtues); purification is both a precondition for actualization of tahlieh and aim of education. In Quranic discourse, the process of education is twofold: instruction and purification. Such discourse disagrees with discourse of austerity and that of health while close to that of happiness. Ultimately, in formal education, purification should equal instruction in terms of position and the necessary compatible plans should be provided.

Ibn Sina considers knowledge as the goal of wisdom and he believes that the true knowledge is not possible without self – purification and cleaning the heart of its impurities. Self – purification makes human being capable of, while having contact with active intellect, receiving knowledge from it. For him, the process of learning is the act of aquiring aptitude for the union with active intellect; that is to say, human soul before the process of learning has a deficient aptitude and after the process of learning this aptitude becomes complete; in such a way that by turning attention to intellectual object, human soul becomes unified with the active intellect and receives the intelligible from it. However, mere instruction does not bring about access to true knowledge for human being; because in true knowledge it is necessary that human being assimilates to the holy and pure intellects and this assimilation is not possible without self – purification.In addition, it is purification that makes it possible for human soul to turn its attention from bodily and sensual desires which is animal aspect of man and prevents it from perfection and as a result restrain rational faculty to govern human being. The aim of this research is that to study the role of self-purification in Avicennian epistemology and that how the soul by purifying itself receives an intution of active intellect.

According to the teachings of the Holy Quran, purification (tazkīyah) and education (ta’līm) are the two basic principles for the discipline of human beings, out of which purification is of a higher significance. Knowledge resembles some seeds the growth of which requires a suitable ground and purification serves as the ground for a perfect growth of such seeds without which knowledge will be partial and insufficient or even misleading. This study uses an analytic-descriptive methodology to review the Quranic verses concerning purification and education and the significance and the relation between these two Quranic concepts.

"Tazkieh" is one of the significant indices of Islamic culture that its semantic field explanation requires a lexical and Quranic analysis. To do so, in addition to dictionaries, the applications of "Zakv" have been semantically studied in Holy Quran; having special structure and discovering the linguistic relations of the synonyms and antonyms, multidimensional looks have been induced leading to precise meanings. The term "Tazkieh" is not mentioned in Quran; however, its derivatives have been used 59 times, all presenting a central meaning that is the unjustifiable disqualification and its eviction from salubrious essence. The other items such as growth, adjustment, sanctification, blessing, and merit are of its effects and equipment. Bearing these in mind, Zakat in Quranic culture is one of the Tazkieh foundations; consequently, the objective of the present paper, considering this central meaning, is the analysis of all "Zakv" applications particularly zakat, exploring their relationship with Tazkieh, and their role in Quranic construction of Tazkieh. Moreover, the factors, results, and obstacles of Tazkieh from Quran viewpoint are explained.

The fundamental objective of any educational system within a society is to catalyze essential changes that guide learners towards their intended goals. This research aims to uncover the most effective educational strategies as interpreted through the lens of the Holy Quran, with the intention of establishing a divinely-guided educational framework within the Islamic community. An examination of the verses related to the mission of the Prophet Mohammad (PBUH) indicates that, among the elements of recitation, purification (Tazkiyah), and the impartation of scripture and wisdom, purification is highlighted as the primary aim. This finding suggests that in Islamic education, purification should take precedence over mere instructional methods. Employing an analytical-descriptive approach, this study explores the educational strategies centered on purification, identifying several methods derived from the Quranic text: exploration of the cosmos, self-awareness or inner exploration (the journey towards experiential knowledge), enhancement of insight and consciousness, contemplative practices (including reflection, reasoning, and meditation), cultivation of wisdom, and the pursuit of divine knowledge, which present alternatives to traditional educational practices. It is important to note that while the purification-centric educational methods identified from the Quran encompass three areas - insightful, attitudinal, and behavioral - this article will concentrate exclusively on the insightful methods due to the limitations of the research

"Ḥikmat", divided according to the faculties of the soul, includes two branches: theoretical and practical. Muslim philosophers, including Mullā Ṣadrā, have always emphasized that acquiring the two branches is necessary for the realization of ḥikmat. Practical philosophy, having functional implications, has a close relationship with the purification, as well as the perfection, of the soul. The author in this article studies this relationship according to Mullā Ṣadrā. He makes an effort to elaborate on the essence of ḥikmat and its relation with faith and the purification of the soul based on the principles and ideas expressed in al-Ḥikmat al-Muta'ālīyah. He suggests that a) Mullā Ṣadrā's main concern in al-Ḥikmat al-Muta'ālīyah is the perfection and the purification of the soul; b) the ends of ḥikmat are practical as well as ontological, and not epistemological or methodological; c) ḥikmat is the main factor in true purification of the soul, which is the principal element in correct understanding of philosophical issues; and d) the purification of the soul is of essential role in the realization of the concept, definition, instance, and worldly aims of ḥikmat.

In relation to the faculties of the soul, philosophy in divided into practical and theoretical types. Since long ago, philosophers have emphasized the simultaneous acquisition of these two branches of knowledge for the realization of the definition and meaning of “philosophy”. Like other philosophers, Mulla Sadra has emphasized this task. However, because of its applied and practical implications for the perfection and transcendence of the soul, practical wisdom is concomitant with the purification of the soul, and since the end of wisdom is the perfection of souls, the purification of the soul bears a tight relationship with wisdom or philosophy, its definition, and its end.The present paper is devoted to a study of this relationship from Mulla Sadra’s point of view and seeks to analyze and explain the reality of wisdom and its connection with belief and purification of the soul based on the principles of the Transcendent Philosophy. Accordingly, the writer has initially referred to the end of philosophy and then examined the mutual relationship between the ends of wisdom and the purification of the soul in detail. In this way, she has demonstrated the following:1. Mulla Sadra’s main focus in the definition and explanation of the Transcendent philosophy is the purification and perfection of the soul.2. The ends of wisdom which Mulla Sadra and others have referred to as “end” are, in fact, ontological and practical ends rather than scientific and methodological ones.3. Wisdom is the main element of the correct purification of the soul, and the purification of the soul is the main element in the correct perception of philosophical problems.4. The purification of the soul plays a greatly significant role in the development of the concept, definition, applications, and worldly ends of wisdom.

This article discusses the method of tazkiya (purification) from the viewpoint of the Qur'ān. The writer first addresses the verbal and applied conceptology of tazkiya and thenexplains the mechanism of the efficacy of sensual desires on the heart. After that, considering the above efficacy mechanism, he goes on to talk about the purificationmethod that the Qur'ān has proposed. The writer believes that the method proposed by the Qur'ān is based on two pivots: first, preserving the heart and keeping it awakeconcerning the truths; and the other, preventing the dominance of sensual tendencies over the heart through elimination of the ground for domination or taking measures against those tendencies.