نشریه اسلام و مطالعات معنویت
پیاپی 2 (پاییز و زمستان 1401)

Spirituality is not a new issue, but it is an all-time concern in different periods and places and under various titles. By traveling to different periods of Islamic philosophy, accompanied by contemporary questions, we can understand the systematic issues of spirituality in Islamic philosophy. This work, which demands a joint effort of paying attention to (1) the field of modern spirituality and (2) the tradition of Islamic philosophy, requires methodological instructions to improve the survey. Since having classified questions is essential to create any fruitful dialogue, knowing the field of spirituality and having interdisciplinary/ multidisciplinary study are the most significant methodological guidelines in the first part. In the second part, three noteworthy things must be avoided: Universalism, which ignores the differences between philosophical schools in the Is

This study aims to define spirituality and explain its truth, and to examine the relationship of this term with other related terms, one of the first reflections on this scientific topic. This article has considered the examination of the elements involved in the truth of spirituality, and the investigation of the relationship between spirituality and mysticism in the context of Islamic thought. The present research, using the method of extraction and ijtihad, has analyzed the components of spirituality in Islamic thought and its relationship with Islamic mysticism. According to the findings of this study, Islamic spirituality means a devout and ambitious effort to be close to God through a bias towards religious values at the levels of thought, tendency, decision, and behavior. In addition, Islamic spirituality has different relationships with different perceptions of Islamic mysticism in the fields of opinion and practice. In the author's opinion, despite the important relationships between Islamic spirituality and Islamic mysticism, there are important differences in the level of evidence between them, and this is the reason why spirituality is considered an example of mysticism. The main reason for this difference is the intuitive nature of mysticism, which is not necessary in the spiritual approach.

Today, due to the spread and influence of mysticism and false spirituality and young people's approach to it, it seems necessary to recognize and introduce true and Islamic spirituality from the language of scholars and Islamologists. Considering the importance of this issue, this study, by using the qualitative method of thematic analysis, extracted the conceptual model of spirituality from the perspective of the Leader of Iran, and it shows that the five comprehensive themes of rethinking the concept of spirituality, diverging factors of spirituality, converging factors of spirituality, and harmonic triad have created a kind of revolutionary-political goal-oriented spirituality that leads to a life based on pure life. It is also found that "morality" plays an important role in the conceptual reproduction of spirituality on the one hand, in a way that morality is sometimes interpreted as the same as spirituality. On the other hand, among the converging factors, attention to purification of the soul and self-refinement as a prelude to morality is more prominent. This is also achieved in the comprehensive theme of "purposeful life" as the leader of all social activities, in such a way that it can be said that along with the three basic elements of spirituality, rationality, and justice, attention to the spirit of morality is considered in explaining the pure life. In addition, spirituality is the soul and foundation of morality, and rationality as a tool of knowledge in combination with justice creates a pure life in which the individual and social needs of humanity are seen with a comprehensive view.

This study aims to show that use of non-religious spiritualities for peace, happiness, satisfaction with life in a personal style, regardless of religious teachings, causes transformation in the religious life of Muslim people. This study was conducted with the aim of explaining the role of social custom in creating a tendency towards extra-religious or secular spirituality in Iranian society. The method of this research is a mixed method study, based on the model of Cresswell et al model. (2003) with an discovery- explanatory approach and the theory of the sound heart. Qualitative data from non-systematic review and content analysis of various types of spirituality, complementary medicine applications, personality theory, and spiritual pathology theory of the sound heart model were combined with quantitative data from clinical applications of the model. The validity of the meta-inferences of the research was measured in the quantitative data section through internal-external validity, in the qualitative data section with "reliability" or "capability index". The findings of the study including adapting religion to the custom and lifestyle of social models, lead to a change in the central tendency of people from safe attachment to God to attachment to someone other than God. The lack of ability to explain the purpose and meaning of life, introducing the sufferings of life as a punishment for sins, by cutting off secure attachment to God, creating spiritual distress and inefficiency of the meaning of life, inclines people to search for peace and the meaning of life through trans-religious or secular spirituality. Based on the findings of this research, considering the impact of interpersonal communication and the lifestyle of role models in the formation of people's personality and the role of social custom in the type of attachment to God, it is recommended to use the sound heart care protocol to deepen the spirituality of followers of religious spiritualism.

Spirituality is benefitting from an inner and sacred thing that can be perceived by the heart or mind in humans, and in recent decades, its study has become important and the relationship between spirituality and other phenomena, including sciences, has been questioned and explored. Studying the contribution of spirituality in the richest knowledge in Islamic sciences – Fiqh (Islamic jurisprudence) - which regulates the practical life of Muslims, can show how much fiqh and the religious rulings derived from it contributes to the provision and guarantee of spirituality - in the sense of spiritual affairs - in the life of a Muslim. The present study, using a descriptive-analytical method and based on the information contained in books of fiqh and the views of jurists, shows that from a fiqh point of view, a set of spiritual considerations is a criterion and a condition of correctness or acceptance for many religious behaviors, from rituals to transactions and the goal of observing the mandatory and status rules is to strengthen faith and achieve closeness to God, which is considered the highest spiritual level. The author has concluded that fiqh, by drawing and prescribing a system of ethical and legal behaviors, establishes a continuous and stable two-way relationship between the spiritual matter and human life, and following religious rulings leads to the health and spiritual advancement of the individual and society.

In terms of humanity, human has a common foundation in all eras, but some spiritual intellectuals such as Malekian claim that the basic characteristics of modern human are very different from traditional human, and therefore contemporary human needs advanced spirituality. The question is what are the components of modern human? What are the special characteristics of modern human that religious spirituality does not answer his spiritual needs? This article has analyzed the anthropological components of modern spirituality from the works of Mustafa Malekian and criticized them with the documentary and content analysis method and library data collection. The findings suggest that many characteristics have been claimed for the modern human, the six main characteristics of which include the concern of "what should I do?", having an authentic life, human inequality, freedom, inner satisfaction, and loneliness. All these components can be criticized. Some of these components contradict each other. Some of them do not agree with Intellectual foundations and some are criticized from a philosophical or psychological point of view.

This study aims to examine the effect of vigils and prayers on the level of anxiety and self-esteem of women in the central part of Isfahan. The research method was field and quasi-experimental, for this purpose, 45 young women from the central part of Isfahan, who were selected voluntarily, were divided into three groups of 15 people (two experimental groups and one control group). The research tool was the Pep Self-Esteem and Kettle Anxiety Questionnaire, which was implemented as a pre-test in all three groups. Then the subjects performed their tasks for forty days in the middle of the dawn (Group A: vigil and prayers; Group B: vigil and doing daily tasks; control group: sleep). At the end, a post-test was performed for all groups. Data analysis was done on two descriptive and inferential levels. The difference of repeated variances and Scheffe's test were used to analyze the data. The findings showed that in the variable of self-esteem, group A compared to group B and control had a significant difference in academic, family and social aspects; But group B did not show any significant difference compared to the control group. In addition, prayers and vigils in the middle of the dawn have created a significant difference in the L and O anxiety subscales of the experimental group compared to the control group. In general, it can be said that the women who have been engaged in prayer in the middle of the dawn, after forty days, have reached a higher level of self-esteem and their level of anxiety has decreased.