سید ابوالقاسم حسینی

This research aims to conduct a detailed and comprehensive study of the illustrations of Imam Reza (PU) and Imam Zaman (PU) in the Dresden Edition of the Tahmasbi Falnameh. The Tahmasbi Falnameh, as one of the masterpieces of Iranian painting, has a very high artistic and content value, which was illustrated during the reign of Shah Tahmasb Safavi in the year (957 a.d) in Qazvin, which has special features such as large dimensions, unique book layout, and visual richness. In this study, using the method of visual analysis, various elements of the paintings, including color, composition, symbols, and painting techniques, have been examined. The main goal of this analysis is to decipher the artistic language used in these works and better understand the deep concepts hidden in the paintings. The research findings show that the paintings of Imam Reza (PU) and Imam Zaman (PU) in the Falnameh of Tahmasbi, in addition to their visual beauty, carry deep Shiite concepts and religious teachings. The artist painter, using symbols, special techniques, and architecture, has created works that express the religious beliefs of the Safavid society and the importance of these two Imams in Shiite culture.

Handicrafts of every people and nation are the crystallization of religion, customs, mythological vision and religious beliefs of that people and nation. Art and crafts of villagers and nomads are very rich and suitable sources for studying the art history of our country from the past. Qashqai handwovens have bright and happy colors with simple and geometric patterns. These motifs have high technical and visual capabilities and are, which have preserved their spiritual value during different eras. One of the important manifestations of the importance of symbolism can be seen in art. In this article, an attempt has been made to answer the question of what is the view and theory of the traditionalists about the role of the sun in the Qashqai carpet? be answered In fact, the purpose of this research is to investigate the symbols of Qashqai carpet from a technical and visual point of view and to reach their meaning and concept by relying on the theory of traditionalism and also the origin of these motifs. Finally, we find out that most Qashqai motifs are taken from mythology, and the use of old and national motifs of Iran will keep the past motifs alive and the deep meanings of these symbols will remain intact, and the culture will be correctly transferred from one generation to another. The research method of this research is developmental in terms of its purpose and is descriptive-analytical in terms of nature, and the collection of research information is in library form.

Poetry has a fundamental relationship with truth and this relationship requires certain characteristics. Lack of simulation-oriented is one of these features; In the sense that since the truth is manifested in the poem, it is not something that has been realized in advance by the poet. Therefore, poetry is an event for the poet himself; Not that the poem is a simile of pre-realized events. As a result, the music of poetry cannot be limited in advance to balance or weightlessness. According to Heidegger's view on poetry and its relationship with truth, this work tries to reflect on a basis for the music of poetry and to study Bijan Elahi's view, translation and poetry according to this basis.Bijan Elahi is known as the poet of "other poetry". The other poem is the name of a movement in the 1940s in which poets such as Hoshang Azadivar, Hoshang Chalangi, Bahram Ardabili, Firouz Naji, Mahmoud Shujaei, etc. are known as poets of this movement. This research, with a descriptive-analytical method and with library sources, deals with Bijan Elahi's musical reading of Hafez's poetry, the music of his translated poems, and his own poem published in the book "Seeing", and based on the relationship between poetry and truth, these works studies.

Reviewing Iranian dramas shows a constant effort to create new narratives, but clearly, the results do not completely fulfill their goals due to two major reasons: First, they provide examples which are not within our literary and cultural boundaries (which, at best, has no achievement other than repeating the same western narrative forms and is not very compatible with the taste of Iranians); And more importantly, they try to choose a so-called non-native theoretical framework and apply it to Iranian storytelling, even though the Iranian mindset is completely different from Western epistemology in analyzing and explaining an artwork. Regarding this problem, the current research intends to take a step toward presenting a new strategy for creating an Iranian narrative or drama. Adopting a descriptive-analytical method, we will first build a theoretical framework based on the opinions of one of the prominent local experts, Qasim Hasheminejad, who has made a special effort to formulate an Iranian analytical apparatus concerning both fields of fiction and drama. And secondly, regarding examples, our basic assumptions will be "mystical stories". The findings of the research show that by looking at the essence of Persian literature, its characteristics, and manifestations; it is possible to reach the depth of its tremendous capacities that are evident in the analysis and examples. An art whose inherent distinctive, compared to the characteristics of Western art, makes it unseemly and unpleasant to cover it with a non-Iranian cloak. Apart from its unitary nature and its inner purpose in knowing the eternal beloved; mysticism has expressive, narrative, and even dramatic qualities that can be used as a way of creating new narratives (based on Iranian taste), leading to create “national drama”. A native self-originated drama that is not a follower or copy of any other culture. Among the dramatic qualities in these types of stories, we can mention the course of actions used in the opening, narrative structure, state of the situation, dialogue processing, brevity, theme expression patterns, documentation, believability, and finally the explosive aspect of the ending.

The importance of light and its place in philosophy started with Khosravani and Fahlavi philosophical schools of ancient Iran and ancient Greek philosophy. As an Iranian Muslim philosopher, Shahabuddin Yahya Sohravardi based his philosophical system on the concepts of light and wisdom of illumination. Light in Suhrvardi's philosophy can be analyzed from ontological and epistemological points of view. From an ontological point of view, Suhrawardi divides existence into light and darkness and has a skeptical relationship with the truth of light, and from an epistemological point of view, Suhrawardi expresses the connection between light and luminous knowledge and believes that the knowledge of beings belong to the higher lights, it is the state of intuition and knowledge of the higher lights to the lower beings in the form of illumination. In this article, we have analyzed the use of the word light in Suhrawardi's works and Rumi's poems through the lens of the dichotomies of light-darkness and illumination-intuition and based on a descriptive and analytical method. Studies show that in his poems, like Suhravardi, Rumi has depicted the stages of light's existence in the path of presence and self-awareness, and has attributed all aspects of existence to light, whether in the being or in the material phenomenon.

The Guwati ceremoney is one of the types of music therapy rituals that the patient gets excited by reciting religious poems and playing an instrument, and then the Caliphate of Guati invites the wind or the fairy to the body of the patient under its influence. And he sits down to talk to her and Gwati is cured. The ritual of Sama'e is also one of the well-known mystical rituals that is accompanied by poetry and music, and during it, the mystic acquires. In this article, we try to compare the possible similarities and differences between the two ecstasies, specifically between Guati and Sama'e ecstasy. At First, we will define Guwat, Guwati, Guwati rituals, then we will study Sama'e and its manners. Then we'll try to answer these questions: Is the ecstasy type that is created in Guwati during the ceremony the same as the trance type that the mystic reaches in the Sama'e? If not, what are the differences and similarities?

To match ecstasy in the two rituals of Guwati and Sama'e and to find their similarities and possible differences and to study the type of their ecstasy.

it has been done in the field by interview with Kalifeh and some patients and library method  using the available sources from among the old and new reference books, and the presentation method is analytical and descriptive.

In the end, we will find that despite the apparent similarities in the way these two rituals are performed, both in the field of music and poetry, and in achieving ecstasy, the nature of ecstasy in these two types of rituals is in many ways The other is different, more because ecstasy in Sama'e requires cognition and the effect of ecstasy is dance, but Guwati does not require awareness and ecstasy is due to dance and music.

In recent years, the cognitive functions of emotions have received special attention from epistemologists. One of the most important challenges in this field is whether emotions can be used as a tool to better understand a phenomenon. Two groups of answers can be seen regarding this question. One group presents emotions as an obstacle to gaining knowledge and understanding of phenomena, and another group advocates positive cognitive functions for emotions. Since the rereading and reconstruction of our mystical tradition contains insightful insights into the issues of the day, the purpose of the current research is to examine the opinion of Maulana Jalaluddin Muhammad Balkhi in line with the above question and to provide an analysis of how emotional exposure leads to a better understanding of a phenomenon. In order to discover his point of view, in addition to spiritual Mathnavi, we have also referred to Fieh Ma Fieh and Maulavi's writings. The findings of the research show that from Maulavi's point of view, emotional encounter with a phenomenon can lead to a better understanding of it by creating empathy and changing the way of paying attention to it. Also, since every emotional process includes evaluation and judgment about a phenomenon, according to Rumi's mystical point of view, the audience can trust this evaluation when they have the necessary spiritual purity.

Pilgrimage architecture is a significant kind of ceremonial and religious architecture. Concentrating on the architecture of a pilgrimage site, particularly the shrines and tombs of the Ahl al-Bayt (as), pilgrimage architecture may be studied from an interdisciplinary viewpoint. This article attempts to examine the significance of shrines architecture due to pilgrimage rituals by posing the question: “How does the tradition of pilgrimage affect the architecture of shrines?” with utmost focus on the concept of “pre-threshold” in the interaction of “pilgrimage” and “architecture.” This article aims to convey the physical and architectural manifestations of pilgrimage on the entries or architectural pre-thresholds of the Razavi Shrine. The historical, patrimonial, and architectural data was analyzed from the perspectives of cultural studies and architectural anthropology. We found the physical-semantic impacts that the architecture of the Shrine’s entrances (pre-threshold stage) gets from the tradition of pilgrimage and rituals etiquettes (intention, salutation, and permission to enter) in the form of a continuous chain of architectural spaces in the entrances (doors, halls, courtyards)

The Safavid era in Iran's history of the Islamic period is of paramount importance in terms of socio-political and religious developments. By investigating the artworks of this era, this importance is doubled, especially because a "visual revolution" occurred with regard to the importance of religious paintings and the Prophet's illustration i.e., covering his face with a white cloth for the first time. Researchers have focused more on the theological and jurisprudential influences in this visual revolution, and the influence of some schools of thought has not been paid attention to. Can the intellectual ideas of Hurufism be considered effective and related to this visual revolution? Hurufism, which was founded by Fazlollah Estrabadi (740-796 A.H.) in the 8th century and continued to exist until the reign of Shah Abbas, had a special reverence for the letters of the alphabet. They believed that divine names and attributes are manifested in the form of letters on the human face. Their guidelines can be seen in the poems of Shah Ismail I, the founder of the Safavid dynasty. Considering the importance of the face in the thought of Hurufism and its relationship with divine names and attributes, especially the Prophet (S) as the manifestation of divine attributes, it seems that there is an effective connection between their thought and covering the Prophet's (S) face in the paintings of the Safavid period. Therefore, in this research, the connection between the thoughts of Hurufism and covering the Prophet's (S) face in the paintings of the schools of Tabriz, Qazvin, and Mashhad has been investigated using a descriptive-analytical method. There are definitely other reasons that played a role in this type of illustration, which are not discussed in this article.

"Beauty" is one of the issues that has been studied among Muslim thinkers for a long time with different approaches. Of course, most of them have focused more on spiritual beauty; But a group of them have not been indifferent to the beauty of faces which is the basis of artistic creation. However, most of their efforts have been made with judicial and philosophical approaches, and they have tried less to use intratextual and textual propositions for this purpose. Perhaps this, itself, has not had an effect on jurists and theologians distancing themselves from the issue of art and beauty. The question of the present article is whether these approaches can be searched from within the Holy Qur'an to the point where a view and a system of the foundations and methods of using beauty can be obtained. The purpose of this article is to search for these approaches in the Qur'anic text and its interpretations. For this purpose, the three verses of Surah A'raf (31-33) which, according to our hypothesis, give a glimpse of the approaches to adornment in the Holy Quran, are studied interpretatively. The method of this article is to refer to the opinions of ancient and contemporary commentators, which proceeds with the method of library collection and analytical investigation. The conclusion of this article is that according to these verses, it has the beauty of divine leaven and is considered among the intrinsically permissible blessings, unless some of its examples are prohibited for a specific reason. The main criterion for benefiting from beauty is moderation, and cases of departure from this moderation, exclusively in the five realms, are placed under the title of Haram.

The purpose of this study was to investigate the effect of religious orientation (Shia and Sunni) on political participation in elections. The present study is an applied research that is done by survey method with a descriptive-correlation approach. The statistical population includes the statistical population of this study, 70,000 people are eligible to vote in Kangan and Assaluyeh, which according to the sampling table. Morgan 380 people were selected as a sample. A researcher-made questionnaire was used to collect data. This questionnaire was prepared based on theoretical foundations and with regard to the impact of religious orientation on people's political participation, and was prepared in the form of 7 dimensions and 49 items. To evaluate the validity of the components of the questionnaire from the perspective of professors and also the content validity was used and to evaluate their reliability, Cronbach's alpha was used which was calculated to be (0.80). Descriptive tests and t-test for two independent groups and multiple regression test were used to test the research hypotheses. The results showed that religious affiliation (Shia and Sunni) has an effect on political participation in elections, and among these, the greatest impact is related to the belief dimension with a beta coefficient (992). Also, based on the results, there is a significant difference between religious affiliation and political participation in elections, and the biggest difference between the average between Shiites and Sunnis is in the ritual dimension (-17.92). At the end the results were discussed.

The purpose of the present study is to investigate the impact of social and economic factors on political participation in elections among the people of Kangan and Asalouye.

The current research is of an applied type and was carried out using a survey method. The statistical population of this research consists of all people living in Kangan and Asaluyeh cities, and 382 people were calculated as a sample population through Cochran's formula. The questionnaires used in this research were researcher-made questionnaires that examined the variables of religious socialization dimension, social networks dimension, economic base, social and economic dimension with the level of political participation. Data analysis was carried out in two parts, descriptive statistics and inferential statistics, such as checking hypotheses with regression test and t-test with SPSS software.

The findings showed that all research variables have a direct and positive relationship with political participation, and there was a significant relationship between political participation and electoral behavior of the people in both cities.

As a result, to increase the amount of political participation, attention should be paid to the type of socialization, social networks and the economic and social base of the people.

Introduction of ascetic and numinous concepts to the world of Persian poetry was occurred in literary creation of Sanā'ī Ghaznavi and in this way, Persian poetry format transferred to a litter for the expression of ascetic world view. But the present study raised its hypothesize, as to being Sanai as an era builder poet and that Sanai is the exceptional person of this theory, by passing this viewpoint, and with a sociological approach to the literature and adopting Lucien Goldmann’s Genetic Structuralism approach, concluded that Sanai’s literary creation has a widespread character and Sanai is a landmark and capable poet in creating a clear correlation and coincidence between the structure of literary creation and the social structure of his own contemporaneous community, having maximum possible knowledge of mysticism and Sufism, he have brought mystical worldview coherently to the thought and experience in his poems world. Undoubtedly, Sanai played a key role in building a new era in the history of Persian poetry which is indicative of his being era builder. But increasing, continuous and frequent emphasis on this aspect in the studies around Sanai, leads to the negligence of the aspect discussed in the present study and that is the importance of literary sociological studies and the impact of awareness of social and historical conditions in the process of studies around the elders of Persian literature.

In his central work entitled "The world as will and redemption" Arthur Schopenhauer the German philosopher of the 19th century argues the whole world is an expression of will that is fraught with suffering. He believes that life is all evil. Because man is always dealing with endless desires. He proposes two solutions for escape from suffering: the temporary and short-term solution, which is known as Aesthetic contemplation and the long-term solution that is known as Asceticism. He believes that one must deny their will to escape from suffering. He got to know about the East and Buddhist teachings at some point in his life and was really impressed by them. On the other hand, Mawlānā, the great Sufi Mystic of the 7th century AD believes that man will keep complaining of the pain and suffering that is inflicted on him due of being departed from the source (God) as well as the hardships and sufferings that are brought about by man himself. He believes that one can resort to Sama for temporary salvation from suffering, or to Fana for long-term escape from pain and suffering. In the present paper, we first discuss the concept of suffering and its causes from the perspective of Schopenhauer and Mawlānā and then investigate the solutions proposed by them for salvation from suffering. Finally, the similarities and differences between their approaches to salvation from suffering are specified. The present study is a descriptive-comparative study and the required data are collected through library study.

It is the principal question of this paper: what is the relation between Zekr, as an essential goniometer of beauty and art in Islam, and ring ?
This is the Hypothesis of this paper: we must use the beauty whit the Permanent reminder of the world hereafter. In this paper, we explain that Hypothesis about the ring usage, as an ornament instrument, in divine leaders Speech and deeds (sirah). For this purpose, we have compiled all the hadiths related to the ring in the important hadith books. Then we set out the concepts derived from them. Of course, the hadiths mentioned in this paper are not all hadiths related to this subject, and we only refer to the hadiths that are not repetitive and have important implications for the hypothesis cited in this article. Also, in this article, we have not examined and criticized the hadiths from the point of view of the science of Rijal.

It is consistently an essential thing to reread ancient texts of Persian language and literature whether as respecting to this country literature or as a discourse relationship and meaning reforming to readers. Literature is a full reflection of art, culture, and civilization of this country. Architecture has such status as well. Architecture not only means a physical building, material, architects, sponsors, and founders of this art, but it also means rereading intellectual - literary form of people of this country that it makes rich their culture and art.  Studying and reading artichectural themes in the chapter of human being creation in "Mersad Al-ebad Men al-maba' va al-maad" written by Najm al-din Razi, 7th century mystic will be discussed in the present research. In other words, the process of human being's trip from the origin, i.  e. paradise towards material world, and then, to reach to the last destination and eternal life, creation of human being, his soul journey, it's positioning to the body, similes and allegories related to above mentioned cases have been discussed in this mystic writing. Similarly, pretty and unique allegories and metaphors have been applied by architectural factors and structures (e.g. house, building, villa,...) which indicates a combination of Literature and architecture by expressing the most beautiful  mystical concepts.

Considering the soul as a trust has been emphasized in the intellectual and traditional teachings, and its rules and regulations, including the necessity of returning the trust to its owner, and the bail for its cultivating, which is the most important human capital, has a significant impact. Using a descriptive-analytical method and while focusing on the religious teachings, and utilizing the consequences of considering the soul as a trust, this paper has come to this conclusion that, preserving the soul, as a divine trust, is an obligatory religious duty to all, though protecting this divine gift realizes through the recognition and treatment of its pests and injuries, and providing the basics and conditions for its freshness; besides the fact that neglecting the sensual freshness, which is achieved through moving toward God, is destroyer. Some of the threatening pests of the soul include inappropriate friends and environment, having interest to the property, having long aspirations, neglecting, lack of moderation in speech, extreme response to the desires of the soul, and lack of awareness towards the Satan's plans. On the other side, elements such as piety, remembrance of God, healthy recreation, and avoiding extremism in spiritual matters can be considered as the basics and conditions for the happiness of the soul.

“Motivation" is one of the important topics in psychology which is used in educational sciences, psychology, management, and so on. Motivation is a factor that creates, strengthens or directs human behavior. The principles of motivation are rules that interpret motivations. From the Qur’an point of view, these principles are different from modern psychology because of the differences in foundations and consequently have different effects and consequences. In this article, the effect of ontological foundations and its consequences on the topic of "principles of motivation" from the viewpoint of the Qur'an and the West has been investigated using an analytical-comparative method, and while criticizing the Western point of view, the explanation of the motivational principles of the Qur’an is discussed. The study shows that, based on Western foundations, the three principles of "Epicureanism, Homeostasis and self-actualization" form the basis of the western motivational system. According to the Qur'anic principles, the four principles of "Desire for eternity, hedonism, gratitude, and perfection" provide motives. Also, the effects and consequences of the western motivational model are different from the Qur'anic one, which some differences was described here.

There are three important keywords for the concept of beauty in Quran and Sunnah: Hosn, Jamal, and Zinat (adornment). We can recognize the concept of beauty in Islamic culture by defining the conceptual framework of these three keywords. I claim that Zinat (adornment) is the most important keyword among those three.
This article seeks to review the conceptual framework of Zinat (adornment) in Shiite tradition i.e. the hadiths narrated by infallible Imams. I collected all of the hadiths related to the subject without discussing the reliability of their narrators. On the other hand, I have just mentioned a hadith for each field. Also, I do not consider the narrators, because this article does not deal with the authenticity of the hadiths.
Therefore, it is argued in this article that one can find a comprehensive and complete picture of all the hadiths about Zinat (adornment) in the Shiite tradition; however I have not mentioned all the hadiths in terms of this issue.

Intelligibles as universal concepts are divided into three groups of primary, secondary logical and secondary philosophical intelligibles. Highlighting the role of presential knowledge in obtaining the latter sort of intelligibles Allama Tabatabaei has defined them as concepts that though abstracted by mind characterize external objects. Similarly, Mesbah Yazdi regards such terms as abstracted by mind and indicating mode of being. He also focuses the role of knowledge by presence and activities of mind in exploration of such concepts and in this way expanded the extent of secondary philosophical intelligibles. Whether or not such concepts exist externally is the matter of disagreement between Allama and Mesbah. According to Allama they are somewhat existent as depending altogether on other beings but in the eyes of Mesbah they lack any external realization and exist only because their origin of abstraction exists and so such concepts serve the purpose of characterizing the ways and modes things are.

Mystical literature is a part of the Persian poetic and prose heritage emerging under the spiritual influence of Islamic mysticism in Islamic history and civilization. It has been one of the favorite subjects of Orientalists. Research studies have been generally carried out based on Western research methods and not based on religious approaches. Therefore, the outcomes of Orientalists’ studies often differ from Muslims’ findings. In fact, unlike Orientalists, Muslim scholars analyze mystical literature within the religious arena. Therefore, this study implements descriptive and analytical methods to examine Orientalists’ various theories which are generally historical. Eventually, it presents Persian speaking and Muslim scholars’ viewpoints in this regard to maintain that using historical lens is not accurate and appropriate for explaining the formation origin of mystical literature. Because the connection between poetry and Islamic mysticism is a kind of non-historical, noetic and beyond time one.

Selecting an appropriate landfill site is regarded as one of the most complicated and most difficult stages in the solid waste management, since a great number of environmental, technical, economical, social, and cultural factors should be taken into consideration simultaneously. Therefore, this study aimed to select a suitable landfill site for Municipal Solid Waste (MSW) of Lali city. AHP and TOPSIS models as well as Geographic Information Systems (GIS) were used in regard with selecting a landfill site. Six regions were identified as landfills taking 11 criteria into account in AHP model. Then, TOPSIS model was utilized in order to rank the landfills based on their priority. The best landfill site option was selected with considering 8 new criteria which were determined from similar studies, field visits and experts’ ideas. Since AHP was used for weighting and TOPSIS (a multi-criteria decision making method) was applied for ranking the selected options. Finally, option 4 (located in Khaje Abad village) could obtain the first rank and was introduced as the MSW landfill site of Lali city. The study findings revealed that consolidated use of AHP model and TOPSIS model could be perceived as an appropriate method in order to identify the MSW landfill site.