جستجوی مقالات مرتبط با کلیدواژه « joy » در نشریات گروه « علوم قرآن و حدیث »

Fostering a spirit of joy and hope in society, with its diverse benefits, leads people to exert efforts with multiplied energy, resulting in comprehensive progress in various fields. The question now arises: how can we create and enhance enthusiasm and hope in society? This research, using a descriptive-analytical method, examines verse 7 of Surah Ibrahim, revealing two divine traditions related to the effects of gratitude and ingratitude for blessings. The spirit of gratitude and avoidance of ingratitude are indispensable factors in creating and elevating levels of hope, happiness, enthusiasm, effort, self-esteem, and positivity. The goal of this research is to demonstrate that the divine traditions in this verse, considering their characteristics, convey a message that can significantly contribute to cultivating a general culture based on them, playing a substantial role in fostering gratitude and avoiding ingratitude, consequently spreading joy and hope in society. Following the definition of traditions and an examination of their characteristics, the existence of two traditions in verse 7 of Surah Ibrahim is established. Subsequently, the impact of each feature of these two traditions on the development of a spirit of gratitude and avoidance of ingratitude is explored. The influence of this spirit on creating joy and hope is then highlighted. Finally, inspired by the Quranic cultural approach, the general cultural process based on the message of this verse is elucidated.

The Holy Qur'an establishes a system of meanings between words in which it explains and evaluates concepts based on its worldview. The method of constructivist semantics is a way of recognizing Qur'anic words in this system without any other presuppositions. "Farah" is one of the Qur'anic concepts that, although it has a positive value in some applications, has been criticized in more cases.Thus, Farah's interpretation of happiness reinforces the skepticism of the Qur'an's denial of his opposition to happiness, despite the positive nature of this concept in psychology. Accordingly, this research seeks to find the meaning of Farah in the Qur'an with a descriptive-analytical method and by using constructivist semantics, and then find the reason for its dominant condemnation.This study shows that in the Qur'an, the semantic components of Farah include pride and joy, and this word is divided into two types based on the superiority or non-superiority of the real factor of pride in it, in other words, the existence or non-existence of the component of reality.The Holy Qur'an lists a number of factors for disapproved Farah, including the blessings of the world, the escape from jihad, and the entanglement of believers.In contrast, the divine grace and mercy, which in the Qur'an refers only to spiritual blessings, is the only factor of admired Farah.

Positive emotions are the main leaders of human beings which they owe their survival largely to the strength of these factors in their interactions. Forces such as joy, love, hope, forgiveness, optimism and empathy are examples of these emotions. The story of Joseph in the Quran became known as the best story” of the Quran because of the presence of such emotions as effective factors in the behavior of a perfect man. And also it has profound impact on human mind and thinking because of abundance of instructional issues in this Surah, and some solutions should be found to use such instructional issues. This is a descriptive – analytical study in which positive emotions of life and its effects on human health as well as ways to strengthen these sentiments focusing on the Surah Yusuf was discussed. The emotions are divided into three sections: personal feelings, family, and community, and each can play a role in human growth and development..

Various Quranic verses have introduced some components of happiness and in such subjects as refreshment, gift, thanksgiving, contentment, patience, calamity and sedition one can understand the view of the Quran. Happiness includes the three components of contentment in what is the pleasant, lack of negative emotions in the unpleasant and joy in the pleasant and unpleasant. Belief in Divine ownership, patience, belief in destination, true knowledge of this world, reconsidering the gifts, measured management, thanksgiving, to correct assessing privation, knowing true meaning of calamity and helpseeking can be considered as the agants for establishing the first two components. While a complete and essential pleasure given not being of negative consequences are the agants of the third.

The Origin and the End (the Resurrection) are two foundations of religious thinking and the Paradise and the Hell are two pillars of every discussion on the End. Theologians، philosophers and Gnostics have explored a lot about the End، especially about the Paradise. Aziz Nasafi، the distinguished scholar of the seventh century AH، has investigated the Paradise and the Hell from traditional، rational and exploratory perspectives. His findings based on the rational method are reviewed in this article. The principles he has utilized to interpret the End are the principles of Peripatetic Philosophy combined with some points from the Illuminative Philosophy. Stressing the abstraction of the soul، the possibility of actualization of the speculative intellect and the practical intellect and detachment of the soul from the body and its attributes، Nasafi interprets the Paradise and the Hell. Using a kind of philosophical outlook، he interprets such concepts as the Paradise and the Hell، the record of deeds، joy and suffering in the Hereafter، the Tuba Tree and the Zaqqum Tree، Houries in the Paradise، the Streams in the Hereafter، and the angel of punishment and the Balance.