درخت حوزه‌های تخصصی

پیامبر اکرم (ص) برای همه انسان ها در همه زمان ها و در همه زمینه ها الگو و سرمشق است. یکی از ابعاد مهم زندگی پیامبر (ص) شخصیت اخلاقی رسول خدا(ص)است. حضرت محمد(ص) شخصیتی معروف گرا داشت که این مهم در سیره و عملکرد ایشان نمود عینی و عملی یافته بود. آنچه در این مقاله مدنظر است، بررسی نقش ویژگی های اخلاقی پیامبر(ص) در گسترش اسلام در عصر بعثت است که می تواند به عنوان یک الگو در همه دوران ها استفاده شود. یافته های مقاله حکایت از آن دارد که شخصیت اخلاقی والای پیامبر(ص) از اصلی ترین عوامل بنیادین در گرایش به اسلام است. جایگاه و موقعیت اخلاقی پیامبر(ص) پشتوانه گران بهایی بود که قدرت فراوانی به حضرت بخشید. این امر در میزان نفوذ و تأثیری که بر افراد داشت، تجلی یافت. تأثیر این امر به اندازه ای بود که از آن به «معجزه دوم» یاد می شود و در میان گروندگان به آیین اسلام در دو محور نمودار شده است: گرایش به اسلام و پذیرش آیین جدید و تحمل شدیدترین دشواری ها و سختی های طاقت فرسا که در این مسیر بر نومسلمانان تحمیل شد.

هدف پژوهش حاضر بررسی چگونگی تلفیق اخلاق در برنامه درسی مدارس والدورف و واکاوی اشارات تربیتی آن است. بدین منظور نخست به اختصار رویکرد تربیت اخلاقی در فلسفه رودلف اشتاینر تحلیل شد. سپس برای دستیابی به چگونگی امکان تربیت اخلاقی در ساختاری کل نگرانه در مدارس والدورف بر پایه اندیشه های اشتاینر، چهار بنیان اصلی تحقق تربیت اخلاقی شامل بنیان معنوی فلسفه اشتاینر، انسان شناسی سه بُعدی قلب و سر و دست، رویکرد هنرمحور و وجوه اثربخش نقش معلمان احصا، توصیف و تحلیل شد. پس از آن، برای وضوح مسئله پژوهش، ابعاد عملی تربیت اخلاقی در مدارس والدورف بررسی شد. درنهایت دلالت های تربیتی رویکرد تربیت اخلاقی در مدارس والدورف به منظور بازاندیشی، ایجاد تغییرات مطلوب و بهبود دیدگاه های سنتی در آموزش اخلاق عرضه شد. یافته ها نشان می دهد رویکرد والدورف با هدایت فرایند رشد همه جانبه فراگیران در تلاش است زمینه های ایجاد تعادل میان ابعاد وجودی را برقرار کند؛ ازاین رو با تکیه بر بُعد معنویت، برای تحقق انگیزه های درونی اخلاق به فراگیر کمک می شود در زمینه ای آزاد، معنای زیست اخلاقی را درک کند. درنهایت تصویر کل نگر این پژوهش بیانگر آن است که نوعِ تربیت اخلاقی در مدارس والدورف می تواند زمینه هایی برای بازاندیشی و درس آموزی در تربیت اخلاقی موجود فراهم کند.

The Holy Qur'an, the sacred book of Muslims, is recognized as the miracle of the Prophet of Islam (pbuh). Therefore, over the past 14 centuries, numerous scholars and thinkers have devoted themselves to studying the various aspects of the Qur'an's inimitability ('I'jᾱz). In recent decades, one prominent field in Qur'anic studies attracting Muslim scholars and Orientalists is innovative research in discovering new dimensions of the linguistic-semantic structure, particularly the order in the Qur'an. Surah Ᾱl-e 'Imrᾱn is the third Surah and one of the Medinan Surahs of the Qur'an, located in the third and fourth Juz' (sections) of the Qur'an. This study, using a descriptive and analytical approach, examines the structural order of Surah Ᾱl-e 'Imrᾱn. It begins by defining and introducing the concept of symmetric order theory, followed by a rhetorical analysis of Surah Ᾱl-e 'Imrᾱn. This Surah is divided into eleven sections, and its circular symmetric order is proven using a comprehensive pattern of sequence and internal connection among its sections. Proving the existence of a circular structured order in Surah Ᾱl-e 'Imrᾱn demonstrates the unparalleled depth and precision in the structure of the Qur'an.

"Interpretation (Taʼwīl)" is one of the key topics in Quranic literature that has had significant importance and a special place in the fields of religious knowledge. To study and understand the Holy Quran correctly, research and investigation on this subject are necessary. The extent of Sayyid Murtaḍā's knowledge and the value of his works have led many researchers to consider his perspectives and works as subjects of their own scientific research. The present study aims, using a descriptive-analytical method, to examine interpretation in the Quranic thought of Sayyid Murtaḍā through. The research approach shows that Sayyid Murtaḍā introduced interpretation in the field of exegesis; it has general (ʻĀm) meaning which encompass exegesis. Therefore, when explaining the clear (Muḥkam) verses and also explaining the unclear (Mutashābih) verses, he used the term interpretation (Taʼwīl). According to him, there is a difference between the credibility of interpretation (proof of possible aspects) and the correctness of interpretation. His exegesis is in line with scientific and rational principles and he has a scholarly understanding of the Quran. His beliefs include belief in the divine nature of the Quranic words, belief in the comprehensibility of the Quran, affirmation of the truths in the words and expressions of the Quran, and the discovery of reasonable meanings attributable to God in the unclear (Mutashābih) verses, among others. The result of this research is beneficial for understanding the Quranic views of Sayyid Murtaḍā and benefiting from his experiences and skills in Quran exegesis; also, it addresses the need for a comprehensive approach to interpreting unclear and difficult verses.

Polygamy has been one of the rules of Islam and a common tradition among Muslims; this rule has been challenged by some Muslims, and it is one pretext with which the opposition attacks Islam. The purpose of this study is to investigate the advantages and disadvantages of polygamy and to examine the reasons for and against it in an analytical and deductive manner.Findings: The reasons for permission for polygamy arethe Holy Quran, Sunna, manners of Muslims. The reasons for opponents are incompatibility with human nature, non-observance of justice by men, being unjust and masculine rule, a factor for men's voluptuousness, and the tradition of Prophet and Imam Ali when Hazrat Khadija and Fatima were alive. If we consider the rulings as subject to interests and corruption, the ruling on polygamy can be considered a function of time.It is permissible if its expedience is more than its corruption. If moral laws of Islam are implemented, the individual interests of polygamy are as follows: meeting the needs of women, personality development, upbreeding the orphans, the existence of male and female behavior models for orphans, maintaining the nobility of women and engaging men in a special commitment. If the moral laws of Islam are not observed, some of the evils of polygamy include inciting jealousy among women and enmity among children, as well as the prevalence of lust in men.Conclusion: The rules in Shiite jurisprudence are subject to interests and corruptions, and polygamy requires moral education in the society.

Narcissism is an individual or group phenomenon in which individuals and groups become unhealthily enamored with them, perceiving themselves as superior to others. This condition has also infiltrated the realm of religion and spirituality, being recognized as one of the ills of religiosity. The present study aims to describe and explain religious narcissism and its components. It employs a descriptive-analytical method with a focus on the psychological foundations of narcissism to elucidate this phenomenon. The results indicate that it manifests in both religious individuals and groups or movements, leading them to issue reprimands and excommunications against others. The results demonstrate that despite its multiple components, the basis of the beliefs of the individual and the narcissistic religious movement centers around three core components: "Self-righteousness, absolutism, and exclusivism," which also encompass other components. Under the shadow of these three components—discussed in the psychology of narcissism under terms such as a sense of righteousness, superiority, self-centeredness, and exclusivity—narcissistic individuals and groups believe that in comparison to others, they are special and superior, that goodness is what they perceive it to be, and that evil is what they deny. They maintain an egocentric focus on themselves and their needs, convinced that everything is meant for them.