KNOWLEDGE STUDIES IN THE ISLAMIC UNIVERSITY
Year:2018 | Volume:22 | Issue:1 (74) |Papers Count:8

Objectives: The present research aims at proposing an efficient model for teaching “ practical mysticism in Islam” as the most effective general university units. There is an important problem that how this unit is taught! Due to the importance of method of teaching this unit, employing inefficient methods is resulted in converse consequences. Thus as for the currency of new spiritualities, discussion about requirements and favorable methods of teaching this unit is important. Method: In this study, we used statistical method and descriptive analysis based on systematical study in some terms of scholastics. Results: (1) Based on the charts with 4 criterions, considerable development of false spiritualities is seen. (2) There are some images that Islamic spirituality is difficult & unreachable. (3) Presenting solution increases positive attitude to Islamic spirituality and has noticeable influence on its efficiency. Conclusion: In this article, we discus solution of favorable teaching & our proposal model can be used in writing new educational books. This model is based on comparison. Comparative model explains the teachings of the mystical schools and analysis their strategies and techniques that appears in right and wrong positions.

Objectives: The present study aims to determine the effective institutional related factors on the efficacy of general courses in Islamic Thoughts faculty from Islamic Azad university students’ point of view. Method: The nature of this study is applied research and the method is descriptive. Participants are all students in 94-95 in second semester in the 3 college: Human Sciences, Technical Engineering and nursing in Dezfoul Azad University. They are6262 students whom 395 are selected by proportionate stratified sampling. Data analysis was done by descriptive and inferential statistics. Results: Dezfoul Azad university students evaluated Islamic Thought faculty desirable in the "framework and content of the courses" and "execution of the courses" but undesirable in the "management of its schedules" and Islamic thought faculty in general. Conclusion: Islamic Thought Department of Dezfoul needs to empower this department by pursuing suitable policies (like using faculty members, holding forums, powerful management staff and etc).

Objectives: Art as a sacred language always has been existed next to religion and accepted conveying the religion's concepts. But in the modern age, art has been separated from religion. In the present article the author aims at finding out which kind of art can convey religious concepts and which of them don’ t have this potentiality. Method: The methodology in this paper is based on the data collection in the library and describing and analyzing them. Results: According to the art work's form, we can divide the relation between art and religion to two main parts: One group has the potential of conveying religious concepts (the Near-stationed art) and the other doesn’ t have this potential (the distant art). Conclusions: The first group of art works has the potential of conveying religious concepts since they have symbolic language and they don’ t pay attention to the details more than usual. This group doesn't address audience as a passive person but by his helps the masterpiece of art will be completed. Islamic art tries to convey its massage by symbols and doesn't damage the religious concepts. This kind delivers the Islamic concepts in its frame. On the other side second group tries to show all the details and they don’ t miss the smallest point. While illustrating all details in the metaphysics world is not successful because it has to show all details whiles the artist hasn’ t seen metaphysic so he illustrates a distorted image by his fantasy. So it is clear that this kind of art cannot convey religious concepts to their audience correctly.

Objectives: The age of Imam Reza (AS) is the golden age of dialogue and debate and proof of the superiority of the Qur'anic teachings of Islam and in particular Shiite teachings and doctrine of Imamate, a period in which religion requires a living and uplifting mediator between the creature and the creator. In this time Imam Razavi's (AS) debates are about offering Ahl al-Bayt's thoughts. This research has been investigated Imam Reza's most important debates with various religions in which Sheikh Sadukh (RA) has outlined them in the book of "Eyoun Akhbar al-Reza" in eight parliaments; after the presentation of the criterion of the right and wrong contention from the view of the verses and narrations, with the aim of discovering the ethics of the debate; exclusively with an emphasis on the abandonment of contention during the debate with the opponent, also with a special emphasis on non-insulting rivalswhich is the most important of ethical observance in practices. Method: This paper on the method of gathering materials uses libraries, and on the site of the data, follows attribution style. And the method of analysis of accounts receivable is Descriptive analysis. Results: The results of the survey indicate that in Imam Reza's two important debates with various religions; seventeen cases appear to be apparently insulting the rival. Conclusion: None of the seventeen seemingly immoral behavior is not anti-moral acts, and they are not against Islamic jurisprudence; some of these actions include: attributing ignorance to the audience; attributing wrong to the audience; attributing obsession to the audience; attribute the similarity with the Jew to the audience; Attributing "Weil" and "Vieh" to the audience and laughing at the audience.

Objectives: The aim of this paper is to explain the place of justice in divine traditions that process in individual and collective life of human being. Method: The method is to study the place of justice in the whole system of being and in the verses that indicate just divine traditions. Results: The data are indicated that there is no sign of defect and oppression in God, and of his relation to the world and human being, since between them is established justice. This matter is called as social and divine traditions of the Qur’ an which explain stable justly rules over our individual and social behaviors and their just consequences. In this case, the Qur’ an speaks of some traditions like freewill, returning of human being’ s badness to herself/ himself, final victory of right over vain, heritage of the earth by God’ s righteous servants, punishment and giving times to sinners, and linking between victory and obeying God and so on. All these traditions show justly rules and lawfulness of human being’ s life based on God’ s justice. Conclusion: Justly divine process over the whole system of being bears this wise message that we rationally can consider goods and evils of the world, and by believing in divine justice to understand them rationally not to fear of them.

Objectives: Spirituality as the humans’ inside need must be narrated again and explained through separating the true spiritualities with the pseudo ones. By removing spirituality and promoting pure rationality and objectivism, spirituality is put in crisis. It should be noted that the intellectual foundations of religious spiritualities separate them from their false rivals. Method: The research method is analytic. By narrating the spirituality and its different aspects, the specifications of pseudo spirituality and the components of religious spirituality is reconsidered. Results: Unidimensionality, having organizational prejudice, having no obligation to religion, having defeated leaders, and tergiversation are the qualifications of pseudo spiritualities. The intellectual foundations of religious spirituality are knowledge and being God-centered, rationality, believing in resurrection, science and applying it, and belief. In addition, components which cause crisis in spirituality are removing spirituality, the appearance of pseudo spirituality, and neglecting rituals and worshipping. Conclusion: The spirituality required for the mankind is the spirituality coming from Islamic teachings and spreading this kind of spirituality in a society requires warning against pseudo spiritualities such as halgheh (cosmic mysticism). To reach this end, enlightening insight can be beneficial and helps to get rid of any related crises.

Objectives: The purpose of the present study is to explain the eclectic theory based on the revelation teachings and to study its role and effects in Islamic life style as a fundamental strategy in the way of man's correct behavior development. Method: The present study enjoys a descriptive-analytic research design which draws on library sources on the Quranic and theological definitions of eclectic and selection. Results: The findings of the study show that the eclectic man as a selector is able to develop and strengthen his life style factors such as hope in life, exploring new horizons, social popularity, welfare, Divine compassion and dignity. Conclusion: The authors of the article conclude that the holly Quran by emphasizing on the usage of the word" best" intends to plan a new life style for human being and finding a way out of crisis and complexities of life.

Objectives: The main purpose of this research is the extraction of the mystical principles of the school of Halgeh (cosmic mysticism), both theoretical and practical, and its comparison with the standards of mystic science, especially Islamic mysticism. Method: The method of this research is documentary-analytic, and by reference to the existing texts, the mystical foundations of this school have been gathered and compared with the criteria of mystical assessment derived from mystical opinions and scholars of mystic science. Results: Assessing the mystical bases of this school with the foundations of mystic science (especially the genuine Islamic mysticism) reveals the weakness of the foundations of the mysticism of the Halgeh. Conclusion: The mystical claims of the school of the Halgeh are incompatible with the three fundamental criteria of mystic science, namely, succession, Wisdom, and religion. And it is apparent the lack of austerity and conduct in the practical mysticism, and the weakness of analyzing the issue of poverty and personal unity in the context of theoretical mysticism.