هادی زینی ملک آباد

During his Imamate, Imam Ṣādiq (AS) faced many deviant thoughts and movements, one of which was the " Ghuluw (exaggeration) movement." Abul Khaṭṭāb is one of the prominent figures of Ghuluw . Although the Ghuluw movement spread significantly during the time of Imam Ṣādiq , Abul Khaṭṭāb faced the most and strictest opposition during this period. This it is an indication of the extent of the deviation of this dangerous exaggerator and Imam Ṣādiq 's (AS) efforts to nullify his Exaggerator propaganda; in dealing with Abul Khaṭṭāb , Imam Ṣādiq (AS) prioritized the preservation and protection of Shiʻa from deviations. The present study aims to identify the approach of Imam Ṣādiq 's (AS) communication in confronting Abul Khaṭṭāb as one of the prominent figures of Ghuluw . The present research uses a descriptive-analytical method with an interdisciplinary approach, and, by modeling the "PDAM" Narrative Discourse Analysis method, analyzes the communication approach of this Imam with Abul Khaṭṭāb . Research findings indicated that in Imam's (AS) encounter with Abul Khaṭṭāb , the "Repulsive Approach" with 96 percent had the highest frequency, and the "Conservative Approach" and "Reactive Approach" each had the lowest frequency with 2 percent. Among the dual approaches, the "Repulsive-Offensive Approach" has the highest value and frequency, and the Repulsive-Defensive approach has the lowest frequency. The results of the research show that " Abul Khaṭṭāb " caused deviation in Shiʻa beliefs; therefore, the Imam did not tolerate or compromise with him in any way. The high frequency of cursing and condemnation in the Imam's discourse indicates the extent of the deviation of this dangerous exaggerator and the Imam's efforts to expose and nullify his exaggerator propaganda. The high frequency of approaches in the "Structural Space" along with explicit rejections and curses, condemnations, etc. from Imam Ṣādiq (AS) indicates the serious danger of Abul Khaṭṭāb and his movement for the Shiʻa.

The concept of a "Healthy Human Being" in the Islamic tradition is a multilayered one that goes beyond purely biological or psychological approaches. It is a concept that encompasses the intellectual, ethical, and spiritual dimensions of a person in connection with their divine nature. Given the shortcomings of modern psychological theories in providing a comprehensive understanding of human beings, it is essential to examine authentic Islamic sources on this topic. The present study aims to identify the characteristics of a healthy person and the pathologies that threaten them within the framework of religious teachings, by analyzing the prayers of Ṣaḥīfa Sajjādīyya . The research method is descriptive-analytical. Data was collected through a thematic analysis of the Ṣaḥīfa 's prayers and analyzed using the metrics of Islamic psychology and anthropology. The results indicate that, from the perspective of Imam Sajjād (AS), a healthy person is God-oriented, rational, humble, responsible, and possesses mental, ethical, and social well-being. In contrast, traits like envy, greed, arrogance, heedlessness, and weakness of will are identified as pathologies that threaten a person's inner balance and cause the collapse of their spiritual health. The analysis of these teachings shows that Ṣaḥīfa Sajjādīyya presents a comprehensive and educational spiritual model of a healthy human being. This model can interact with contemporary theories, and while evaluating and correcting some of them, it can also open up new horizons in the fields of mental health, spiritual therapy, and personal development.