درخت حوزه‌های تخصصی

Are opinion (as the product and perfection of theoretical reason) and practice (as the result and perfection of practical reason) involved in the ultimate happiness of humans? Why and how? According to a well-known perspective, Sadr Al-Mota'allehin regards the perfection of theoretical reason as the foundational structure of ultimate human happiness and the perfection of practical reason as a means of removing obstacles toward achieving theoretical reason's perfection, which constitutes ultimate happiness. Furthermore, he advances a related theory suggesting that ultimate happiness not only stems from the knowledge derived from theoretical reason but also requires detachment from material concerns—a practical virtue and outcome of practical reason. This detachment is an intrinsic affirmative act within the core structure of ultimate happiness. In this view, the perfection of theoretical reason (knowledge) is the principal element of ultimate happiness, while the perfection of practical reason (virtuous dispositions) forms its supporting framework. Finally, Sadr Al-Mota'allehin identifies the highest human ascent as annihilation, where theoretical and practical faculties unify and merge in the Divine Essence, culminating in ultimate happiness.

This article aims to identify the most spiritually favorable nights of the year for believers and the optimal timing for nightly devotion to God by employing the Data Envelopment Analysis (DEA) technique. Given the emphasis on nocturnal worship in Surah al-Muzzammil , this study explores the relationship between the length of night and the opportunities it provides for worship. Using DEA, the nights of the year are evaluated based on the duration of night and environmental conditions in order to determine those nights that offer the greatest potential for devotion and supplication. In addition to temporal variables, nocturnal temperature is also considered as an influential factor in this evaluation. DEA serves here as an analytical tool for comparative performance assessment, facilitating the identification of nights with the most favorable conditions for nighttime worship. In the methodological section, two scenarios are implemented. The first scenario constructs a composite index based on the interval between the religious midnight (half of the canonical night) and fajr (dawn), as well as between fajr and sunrise. The second scenario applies the Fair Model (KA) and the AP Model with three indices: the interval from the religious midnight to fajr , from fajr to sunrise, and the temperature index. For more precise evaluation, the AP and KA models are also executed for the first scenario. The findings of this research can assist believers in planning their nocturnal worship during the most spiritually advantageous periods of the night.

Nahj al-Balāghah is an exalted masterpiece in Islamic literature and Arabic rhetoric, profoundly influenced by the revelatory teachings of the Holy Quran. The " Gharrāʼ " sermon within it stands as a refined example of the integration of linguistic elements, religious hegemony, and Islamic-epistemological ideology, which, in discourse analysis, manifests as a social thought and identity-building process. This study aims to explore the discursive structures and content layers within the sermon, adopting a descriptive-analytical approach within the framework of Fairclough’s theory across three domains: "Description, interpretation, and explanation." It delves into the rhetorical-syntactic, intertextual, situational, and dominant ideological mechanisms. The findings, in the descriptive and interpretative levels, indicate that Imam Ali (AS) speaks from the depth of his being, employing rhetorical devices and robust syntactic arrangements in his sentences. Through pure and sometimes harsh truths and admonitions about the afterlife, he brings the listener into the hidden recesses of their soul, such that in the context of a funeral procession, his words create a spiritual resonance with the divine verses, making the listener not only overwhelmed with emotions and feelings but also transcending their rational faculties. Ultimately, this results in tears of sorrow and comprehension, physically manifesting as tremors in the listener. In the explanatory domain,with a critical outlook on human negligence and the pursuit of carnal desires and satanic temptations, the sermon emphasizes the necessity of reminders and warnings for the heedless,with the dominant hegemony being based on the ideology of warning, awakening, and the remembrance of the origin and resurrection.

Every ethical system possesses at least six core elements: a theory of moral value, fundamental moral principles, rules of inference, incentives for adhering to ethical principles and rules, enforcement mechanisms for those principles and rules, and a justification for the necessity of being moral and for the validity of the said ethical system. This system is constructed and refined based on sources of moral knowledge and ethical foundations and is presented to its target society. Within this system, the theory of moral value is recognized as the principal element, upon which all other elements rely in some manner. Within Jewish ethical systems, two distinct theories are observed concerning the theory of moral value: "A deontological perspective and a teleological perspective. Some scholars currently argue that Jewish ethics is deontological and present reasoning for this position." This paper, with reference to the Tanakh (the Old Testament) and the foundations of ethics in Judaism, emphasizes the teleological viewpoint and critiques the arguments put forth by deontologists. The difference between these two perspectives has been notably evident in the conduct of the Zionist regime and its supporters over the past two years. From a deontological viewpoint, it is sufficient for a religious scholar to justify, based on their own interpretation, the massacre of the people of Gaza, Lebanon, Yemen, and Iran by citing a divine command; in this scenario, no rational, empirical or even emotional argument can prevent such crimes.

SUBJECT & OBJECTIVES:  This paper critically examines Western, happiness-oriented theories through the framework of Islamic ethics. It aims to compare the conceptualization and pursuit of happiness in the works of Greek philosophers (Plato, Aristotle) and contemporary Western thinkers (Marcuse, Rand) with the perspectives of Muslim philosophers (Fārābī, Ibn Miskawayh, Ṭūsī). METHOD & FINDING:  Using an analytical-descriptive approach, the study conducts a comparative analysis of the concept of happiness in selected philosophical traditions. The findings reveal that each thinker offers distinct interpretations of human nature, collective life, and the relationship with transcendence. Additionally, the influence of the socio-economic and cultural context of the contemporary West on happiness is highlighted. In contrast, Muslim philosophers present a more holistic view, linking happiness to spirituality and moral transcendence.   CONCLUSION:  The study concludes by emphasizing the need to revisit and revive certain concepts proposed by Muslim philosophers in the modern world. Reintegrating these Islamic perspectives could address the shortcomings of Western theories in defining and achieving human happiness.