نشریه بصیرت و تربیت اسلامی
پیاپی 48 (بهار 1398)

Light gives insight. Insight is one of the means of accepting the invitation to God. Insight teaches and prepares human being for guidance. The purpose of this study is to investigate the relationship between insight and piety. This research has been conducted by using a descriptive-analytical method and through library documents and content analysis of the Holy Quran. Fasting, obedience to direct worship, worship of the God, practice of the Qur'an, observance of divine instructions, mentioning and warning are some of the traits that increase the probability of piety. The acquisition of piety prepares one to come close to grace and praise, along with other qualities such as patience and correction. Piety is a human attribute composed of various attributes that the combination of some of these attributes (being an example of getting the lesson and being able to see the revelations of God) makes 'Olel al-Absar' or 'the owners of insight' and another combination of them (mention, faith and guidance). Being) makes Olel al-Albab or "the owners of wisdom" and after obtaining piety, one can enjoy "wisdom". The "wisdom" is higher than the insight. Thus, Olel al-Absar is the subset of Olel al-Albab and Olel al_Albab is the subset of the owners of piety. However, insight without piety and piety without insight do not persist; wisdom is also a characteristic that is given to man after divine reverence, and is distinct from insight.

Spiritual excellence is possible through the mutual love of God and his creatures. On the one hand, God has love for himself. And on the other hand, the whole being is the beloved of the essence of truth, and all creatures are lovingly moving towards Him. This love, on the path of human towards perfection, is a precious jewelry of prosperity and unity between the creator and creature. This study is of a descriptive-analytical research and library sources were used for data collection. The relationship between the Creator and the Creature is manifested in aspects such as creatures' knowledge of God, the Creator's mutual praise and love, and the Creature's and Creator's mutual satisfaction.
The most important educational implications of loving God are: spirituality (meaningfulness of life), security (faith in the presence of a solid base in the system of existence), obedience, sustenance (support of divine religion), focusing on motives and tendencies towards God), purity (conformity of all beings in the transformation to divinity), intuition of heaven (removal of the veil between the servant and God), adequacy (human self-sufficiency), closeness (approaching the attributes of God), desire (feeling of devout), acceptance (attracting divine acceptance), dignity (honoring God), loving worship free from the fear of hell and paradise (praising God with love motivation), and promoting human relationships (the social morality).

The life of the Islamic community depends on people's sensitivity to God's commandments and public oversight of their implementation and what is appropriate for the Islamic community. In religion, this important social category has been called "calling for good and forbidding evil." "Good" is any good deed commanded by religion, intellect and nature and desirable to human well-being; "evil" is any evil act that the soul or the devil invites. For Islam, the two assumptions of calling for good and forbidding evil are practical ways of preventing religious deviations. The best reason for the importance of these two great assumptions is that the preservation of religion and society depends on it. Therefore, the Holy Qur'an has introduced the first duty of all the prophets to calling for good and forbidding evil. The purpose of this study is to investigate the consequences of ignoring two acts of calling for good and forbidding evil. This research is a descriptive-analytical study, which has been conducted using valid texts and collecting the related materials. The results showed that the consequences and damages of ignoring calling for good and forbidding the evil are: 1) Dominance of hooligans; 2) Interference and domination of aliens; 3) Decrease of blessings; 4) Non-fulfillment of obligations in society; 5) Human beings perishing and worldly torment; 6) Loss of security; 7) Good and evil displacement; 8) Prayers not being answered etc.

The Holy Quran has described kindness as one of the most important methods in the education process and has been used and ordered by the infallible Imams. This article seeks to answer the following question: What is the role of kindness in human education and how is it influential? In fact, the main purpose of this research was to study and explain the role of kindness in the education from the perspectives of the Qur'an and Sunnah. Descriptive-analytical and documentary method was used for conducting this research. In this article, based on the Qur'an and Sunnah, some categories such as the process of exchange of the kindness between the teacher and the learner, the factors affecting love, the ways of expressing it and how it affects education were analyzed and explained. The findings of this study show that "love" has a great role in human education. This divine instrument enhances the teacher's acceptance and popularity with the learner and, as a result, increases the level of the learner's modeling and obedience and provides the ground for the realization of the educational goals.

In all human societies, the existence and sense of security is one of the basic needs of the people. Creating security in its various dimensions is one of the most important tasks of any government. "Security" has many dimensions, one of the most important of which is "moral security". Communities that have weaknesses and deficiencies in terms of ethics are likely to suffer enormous losses in all sectors; the hardest damage in this regard is the family's damage. According to the Holy Qur'an and the Prophet's words, moral security is essential to the creation of an Islamic society. The police, as the instigator of order and security in society, play an important role in establishing moral security. This article explores what moral security is and the role of law enforcement in creating it, with an emphasis on the supreme leadership's viewpoint. This study is a descriptive-analytic one, which has been conducted using Islamic texts and sources and the statements of the Supreme Leader. Research findings show that establishing moral security in society can reduce the scope of many social crimes. Law enforcement can move towards strengthening the moral security of society through strengthening the Organizational and Governmental Authority, Participating in Civil and Social Activities, Strengthening Legislation Inside and Out of the Organization and Gaining Social Confidence as well as 'Awareness and Immunization', 'Limitation and Monitoring and Control', 'Prohibition, Intervention, and Confrontation'. The findings also indicate that law enforcement has had a decisive role in the establishment of moral security in the components of chastity and hijab, control and supervision on the guild activity, monitoring the emergence of streams and sects, monitoring of publications, books and other texts, monitoring of places and institutions.