Marifat
Year:2023 | Volume:32 | Issue:3|Papers Count:9

Abstract This collection of writing discusses the position of Islam and faith - as moral virtues – which lead to the happiness of human in this world and the hereafter. Beside the difference between [the words of] Islam and faith, their applications are different as well. For example, the degree of Islam is lower than Iman (faith) and it has some levels: Islam means submission. Islam, in the meaning of submission, is sometimes optional and sometimes genetical. Sometimes submission is optional and sometimes it is practical with no heart conviction. Sometimes it is surrender in the battlefield and it is not optional. On the other hand, Islam – meaning submission due to heart conviction – has some degrees as well: first is to follow religious commands and not to commit any sin; second is to comply with the makruhs (disapproved) and the mustahabs (recommended), and the last degree is not to originally pay attention to anything other than God. This article discusses the relationship between Islam and faith and their levels in detail.

Abstract Since the ideas of Islamic scholars regarding moral education are linked to the revelatory teachings, educational activists can take advantage of them. This research tries to explain the axiological methods, foundations and principles of moral education from Motahari’s point of view. The research method is descriptive-analytical. In order to collect the necessary data to achieve the research’s goals, the available and related sources have been compiled using index cards. According to the results of this research, some of the axiological foundations of Motahhari’s moral education are as follows: "the monotheistic spirituality of value, the realness and truthfulness of value, the validation of value by reason, the nature and the system of religious standards, the simultaneity of actual good and subjective good in their value"; which entail principles such as "connection with spirituality, moderation, happiness, paying attention to actual and subjective desirability" and methods such as "praying, discourse, presenting a model, and facilitating".

Abstract The rite of chivalry or fatuwwah is a long-standing tradition in the Iranian-Islamic culture. Discussing the moral and spiritual aspects of the chivalry ritual, using a descriptive-analytical method, this article aims to take a step towards the revival of the tradition of chivalry in order to expand and deepen morality and spirituality. Thus, I have studied and examined some of the sources and texts belonging to the ritual of fatuwwah, and have extracted and explained the general principles and outlines of chivalrous ethics using an analytical method. After explaining the history of chivalry, I have discussed its relationship with Islam, morals and Islamic spirituality. Then, I have briefly mentioned the methods of expanding manhood in individual, social and global fields.

Abstract A morally educated person has control over his emotions and creates and expresses them for the sake of the Divine satisfaction. Therefore, it is necessary to establish favorable emotions in the trainee's soul, via some methods, which should be strengthened and reinforced, and if he/she has unpleasant emotions, they should be corrected and somehow destroyed. The purpose of this article is to extract the general methods of moral education, regarding emotional dimension, relying on the works of Ayatollah Misbah Yazidi; which are effective both for creative and reformative education and are useful for the continuity, stabilization and strengthening of moral values and the cultivation and increase of moral tendencies and virtues. This entails the created emotions permeate the trainee's soul and become a malake [stable attribute]; because persistence on action is more difficult than the action itself. The method of this research is descriptive-analytical and it is done by referring to the notes, writings and lectures of Ayatollah Misbah Yazdi. According to the results of this research, in order to achieve this goal, one can use the methods of rationality and thinking, being pious, having safe and halal nutrition, worshiping God and choosing a worthy wife from a worthy family.

Abstract Financial benevolence means helping others without expecting financial exchange and is called infaq (charity), sadaqah (charity), zakat and qarz (loan) in the Qur'anic literature. According to the Qur'an, financial benevolence, accompanied with worship, is effective in forming human soul. Many commands concerning benevolence, its conditions, manners, and effects are mentioned in religious texts. Using a descriptive-analytical method, this research investigates the role of financial benevolence in moral education and development from the perspective of Allameh Misbah Yazdi. I have shown that the worldly attractions, wealth and children, and [social-political] standing entail attachment. Attachment may lead to greed, miserliness and even disbelief and polytheism in human being. First, human’s point of view to the world and the hereafter must be corrected to be safe from these harms; then, one should prepare the introduction to God’s nearness by being pious and having charity in practice to repel worldly relationships and affections.

Abstract One cannot find the path to salvation if he/she does not know the guides to this path. Therefore, it is necessary to know the real guides and follow them to get to salvation. But how can be real guides recognized? Recognizing the real guides, which is an important issue for human being, is discussed in this article using a descriptive-analytical method. I have shown that God introduces the real leaders to people by giving miracles to the prophets - or the prophets introduce the next leaders - and appoints them to guide people. God is at the top of the chain of guides and He is the one who has introduced some people to guide the mankind. Prophets and the infallibles Imams and the Holy Qur'an are responsible for guiding people on behalf of the Almighty God. The just Islamic jurist and scholar of Islamic Hadith is also generally appointed by the infallible Imams to guide people. Therefore God has appointed the guides; they are either direct or indirect, and either specific or general.

Abstract The purpose of this research is to study the educational aspects of an epic and analyze these aspects in the educational school and conduct of Martyr Soleimani. Examining, explaining and analyzing the last will of Martyr Soleimani, the statements of the Supreme Leader of the Iran, and the words of his prominent comrades in arm, we have tried to answer this main question, using an interpretive-analytical method: to what extent the biography of Qasem Soleimani fits and describes the criteria of epic education? Epic education had, and still has, an important position in the cultural-religious values of the Islamic-Iranian school and worldview, in its different dimensions and levels. Some influential and charismatic people, such as Qasem Soleimani, have played an important role in reproducing this issue in the society at different periods of time. The findings of this research can be divided into two parts; in the first part, we have discovered and analyzed the dimensions of epic education and its sub-themes (being loyal to the guardianship, zeal, courage, bravery and chivalry, jihad, sacrifice and selflessness, benevolence and altruism, justice and anti-tyranny, etc.) by studying national epic works and the teachings of Shiism. In the second part, we implemented these cases relying on the school, conduct, actions and behavior of Qasem Soleimani. We should say that Qasem Soleimani has been a prominent example in the realization of epic education in Iran, in the social-educational context and structure of the society, after the revolution of Iran. A concrete example is the widespread participation of people in his funeral procession and burial in different regions of the country, and in the form of making this school as a culture for the new generations after his martyrdom.

Abstract Many people realize the unpleasant effect of the batel front on them and their lives, implied through the cyberspace, after a while, but they don't know how these unpleasant changes occurred. The main question of this article is as follows: what methods does the batel front use to create these effects on humans and human societies? It is necessary to know these methods to identify the type of training needed in different occasions. Both experience and religious perspectives are used to find these methods and analyze their function. The batel front uses the two methods of instillation and imitation (patterning) to fulfil its false and delusional education. The role of celebrities as well as the enemy’s purpose from the bombardment of information is also clear here. Disregarding psychology and sociology, Islam and Qur’anic verses and Islamic narrations show that these two methods are the major methods of a Divine education.

Abstract The aim of this research is to study grief and the effective cognitive factors in alleviating it and explaining its related educational consequences. This research is qualitative and uses a phenomenological method, and its statistical population is all the people who have faced the death of one of their first degree relatives in the last few years. The statistical sample was selected from the mentioned society, using a purposeful sampling method, and the tool to collect the data was a semi-structured interview organized by the researchers. The data was analyzed using the seven-step Claizi method. Analyzing the data, we concluded that the cognitive factors effective in alleviating and managing grief in all dimensions – including theism, cosmology, anthropology, and death – are very important and meaningful; each of which has sub-topics. The educational consequences are explained as well, using an inferential method and presenting a practical analogy.