ماهنامه معرفت
سال سی‌ام شماره 10 (پیاپی 289، دی 1400)

This paper is a commentary on the words of the Commander of the Faithful about the characteristics of the true Shiites. The Imam says: «والعدل منها علی اربع شعب: علی غائص الفهم وغور العلم وزهره الحکم ورساخه الحلم. فمن فهم علم غور العلم، ومن علم غور العلم صدر عن شرائع الحکم، ومن حلم لم یفرط فی امره وعاش فی الناس حمیدا» “And there are four kinds of justice among them: having accuracy in understanding, reaching the truth of knowledge, being good at judgment, and being resilient and patient; So whoever was careful and understood correctly received the truth of knowledge, whoever found the truth of knowledge was good at judgment according to the rules of religion, and whoever was patient did not fall short in performing his duties and was creditable among people.” Based on the words of the Commander of the Faithful, faith is supported and strengthened by four factors: patience, certainty, justice and jihad. The first two factors - patience and certainty – are manifested in mans’ individual behavior and the two factors of justice and jihad are manifested in his social behavior. Justice and jihad have been chosen because man is a social being and he must know how to live in society, what his duty is to others and what he should do.

Today, the psychology of religion has developed in the light of the attention of psychologists to the relationship between religion and spirituality. Spiritual intelligence entails having multiple levels of consciousness, and these levels affect our relationship with the material world. Spiritual intelligence integrates mental subjects with external tasks in the real world and intertwines the two elements of objective application and the abilities of intelligence and spirituality. In other words, spiritual intelligence means the transformation of ideas and the use of new thoughts and attitudes in problem solving, repair and two-way adaptation to the environment according to the accepted value system for the betterment of oneself and the environment. In Islamic thoughts, we encounter a spiritual and transcendent personality with the highest level of infallibility and incapability of making mistakes based on which the relationships among the components of spiritual intelligence can be measured. Using the descriptive-analytical method as well as the concept of spiritual intelligence and matching it with the characteristics of the Holy Prophet in the Qur'an, this research aims to study the dimensions of the holy prophet’s spiritual intelligence. This is done by examining the components of spiritual intelligence at three levels (spiritual intelligence in relation to God, in relation to oneself and in relation to others); four components in relation to God, four components in relation to oneself and 11 components in relation to people. Inspired by the guidelines of the Holy Quran, the component of God-given knowledge, mystical unveiling and certainty, which are not mentioned in psychology and indicate divine grace in the infallibility of the Holy Prophet, will be explained.

In psychology, different types of knowledge, including knowledge of the meaning and purpose of life and optimism, are effective in resilience. Achieving religious goals and achieving eternal happiness depends on patience in all matters. Resilience and patience are two sides of the same coin. They are different concepts with the same meaning. The purpose of this article is to answer this question: how does knowledge derived from belief in the Hereafter affect resilience and patience? In this descriptive-analytical research, the library method is used for data collection. The results show that: 1. The logic of “istirja’ ” (we are from God and to him we return) in the Qur'an results in patience and resilience; 2. Knowing is the basis of patience and resilience; 3. Recognizing that the Hereafter is more valuable than this world increases motivation and resilience; 4. The Qur'an's emphasis on the truthfulness of knowledge guarantees long-term resilience; 5. Paying attention to the desired outcomes of behaviors increases resilience and patience; 6. With the abrogation of characteristics which have no effect on the religious ruling, it is concluded that knowledge affects the short-term and long-term goals of life.

Moral psychology is a branch of psychology that deals with psychological issues related to morality. In recent years, moral personality has been one of the key topics in the field of moral psychology. The question is whether the discussion of morality is only at the level of behavior or it can be talked about at the level of personality? Therefore, due to the importance of this concept at various individual and social levels and the lack of access to corresponding concepts in Islamic sources, the need to study it from the perspective of psychology and Islamic sources became clear. The purpose of this study is to review the theories and models of moral personality in psychological sources and to study the corresponding concepts in Islamic sources. The research method used for reviewing the theories and models of this construct in psychological sources is descriptive-analytical. In reviewing its corresponding concepts in Islamic sources, the descriptive method of Delphi survey type has been used. The construct of moral personality in psychology was explained, and using the content validity ratio (CVI), the opinions of experts on the corresponding concepts were analyzed. The validity obtained for the concepts of the pious, the virtuous, the righteous, the patient, the virtuous, the wise, the generous and the just was "1", and validity obtained for the concepts of the benevolent and honorable was "0.83" (they were confirmed). The validity for the concept of moral virtues was "0.33" and was thus rejected.

The word “amniyyat” (security) is an infinitive from the word “amn” (secure). The word “amn” literally means reassurance, a sense of calmness, and a lack of fear and anxiety. According to this definition, the terms “amniyyat” and “amn” have both positive and negative dimensions; that is, on the one hand, they indicate confidence and peace of mind, and on the other hand, they indicate the absence of fear and anxiety. Psychological security means a relative feeling of relief from danger, and the result of this feeling is a pleasant state that entails physical and mental peace. Using jurisprudence and psychology, the present study has tried to investigate the components that decrease family’s psychological security and to present the mechanism of providing psychological security by proposing security-providing strategies based on these two areas of knowledge. Using the analytical-descriptive method and the perspective of Shahid Avval described as "Masalih-e khamseh" in jurisprudence, the article explores key issues in the field of psychological security. On the other hand, using psychology, it examines the commonalities and differences of these two areas of knowledge in the field of psychological security. However, due to the limited capacity of the article, an attempt has been made to pay attention to the most central factors increasing or decreasing security. Addressing other components of psychological security is beyond the scope of this study.

Using a scientific- Quranic approach, the present article examines emotional intelligence from the perspective of the American psychologist, Daniel Goleman, and the Holy Quran. To further enrich the discussion, it first deals with the equivalence of intelligence in the Quran and Arabic literature. Then, using a comparative-analytical method, it studies the components that Goleman has proposed for emotional intelligence in detail and compares them with the Quranic verses. The obtained result shows that in expressing the components, the Qur'an considers all the worldly, otherworldly, individual and social aspects of happiness, while Goleman has an individualistic view of man. Besides, the Qur'anic approach comprehensively regards all aspects of human personality and considers man as the representative of God, whereas in Goleman's materialistic view, man is a worldly and pleasure-seeking being. The Qur'an stated the transcendent components of the path of salvation for human beings centuries before the science of psychology was formed, and this is one of the scientific miracles of the Qur'an.

The present research is a comparative study of the concept of "courage" in Islamic sources and positive psychology. Using library method, the research findings were collected and analyzed by reviewing and explaining Islamic sources. The components of "courage" were also extracted and explained using descriptive-analytical method based on "a" and "b" ranking of narrative books. By investigating the religious sources, the five words of al-jor’a, sedgh al-ba’s, al-najdah, al-shoja’a and qovat al-ghalb were extracted and analyzed. After examining and identifying the components, based on Islamic sources and dictionaries, courage is defined as a psychological ability that motivates a person to stand and resist, courage compels a person to take action in hardships and defend; courage makes man tolerant and firm in the face of the difficulties and bitterness of struggles. In the second part of the study, the concept of courage in positive psychology was examined and analyzed. By examining the views of positive psychologists and summarizing their statements, we got this definition of courage: in positive psychology, courage is the voluntary exercise of a conscious desire to take risks, which, as a driving force, supports a person in achieving goals in dangerous situations and external / internal conflicts despite the sense of fear in him/her.

Life and its types is one of the topics studied and analyzed in the humanities, especially psychology. A careful study of various views on this topic can help to choose the desired type of life and strengthen it. The aim of this study was to investigate the types of life from Seligman's point of view and compare it with the views of Muslim thinkers. For this purpose, using the descriptive-analytical method, the first-hand sources of Seligman's views and the works of Muslim commentators and thinkers such as Allameh Ja’fari, Ayatollah Javadi Amoli and Murtaza Mutahhari were referred to and compared with each other. The research findings show that by choosing the Aristotelian model of simple and complex plot development, Seligman states four types of life: enjoyable, committed, meaningful and complete. According to the commentators of the Holy Quran, three types of life can be extracted: "humiliation-based", "pleasure-based" and "happiness-based". The concepts of the quick passing world, worldly life, and enjoyment of delusion express pleasure-based life that is referred to as public life. The concept of miserable life is an unrealistic life that refers to the humiliation-based life. People in these two types of life fail to reach the highest levels of perfection. Good life in the Hereafter, which is the happiness-based life, is the only true life. The spirituality of the origin of life types, the purposefulness of life types in achieving eternal post-material happiness, the role of divine motivation in achieving the goal of life, and the transcendence of the value realm of life types according to the Islamic view are among the significant differences with Seligman's view.

Family is one of the most important pillars of society. Spouses play a key role in family. There are serious harms and misunderstandings between some couples. Given the impact of these harms on the life process, it is worthwhile to seriously examine the relationship between spouses. Unfortunately, in couple therapy, the methods considered by educational scientists and psychologists have failed to comprehensively and deeply control the harms. Using library sources and descriptive-analytical method, this article discusses the communication style of spouses and its principles based on the presence of God in Islamic couple therapy. The research findings indicate deep beliefs about the presence of God in the Islamic communication style of couples. Paying attention to the presence of God will elevate the communication style of spouses and has significant effects in this regard. The findings of the present study indicate that the most important behavioral effects of Islamic couple therapy based on the presence of God are good manners, respect for the spouse, forgiveness, resilience, politeness, modesty and gratitude.