insight

The discussion about the thought and views of Ayn-al-Qużāt Hamadānī, the famous mystic of the 6th century, has always been attractive due to his special mystical-philosophical system of thought, as well as his openness and exemplary carelessness in expressing his inner thoughts. Along with the rational view of a religious philosopher, he has presented a different view from the point of view of a mystic. One of the important things in the intellectual system of Ayn-al-Qużāt Hamadānī is his definition and analysis of the category of” wisdom”. He has specified a way for wisdom, and where the wisdom cannot reach, he calls it beyond wisdom, and to achieve this, the eyes of human insight must be opened. Moreover, the judge calls wisdom a “special measure” and believes it does not have the ability to reach the realm of the kingdom. Therefore, beyond wisdom, it is pure knowledge and insight that can guide the seeker to the truth of existence. By researching and pondering the works of Ayn-al-Qużāt Hamadānī, this article analyzes his philosophical-mystical points of views on the status and dignity of wisdom and also introduces the definition and characteristics of wisdom from his mystical point of view.

The anti-Islamic forces are trying to create the ground for intra-religious struggle in Islamic societies in the form of soft cognitive warfare and in this way cause the Islamic society to undergo identity destruction. Raising awareness is the most fundamental strategy in preventing and dealing with soft cognitive warfare, and women have an irreplaceable role in this matter due to the extent of their influence. The current research was carried out with the aim of explaining the components of women's soft power in gaining insight.
The current research is applied in terms of type and purpose, and it has been carried out with a descriptive-analytical method. The lives of influential women as a research community and narratives related to the research objectives have been used as a sample of research. After drawing the concept of the research, the components of soft power have been investigated and its use has been analyzed in gaining insight.
It indicates that the soft power of women is a questionable fact that sometimes appears with courage and emotion and sometimes with authority and obedience. the most effective role of women in the form of soft power is to modify the cognitive system of people, which is appropriate to the location and sometimes it appears in different forms.

Patience has a high status in the literature of resistance. Islamic teachings are also full of invitations to all kinds of patience, including patience in times of adversity. In this article, we discuss the insightful factors of Hazrat Zahra's (PBUH) patience over adversity. The factors that will undoubtedly draw the roadmap for strengthening the stability in the time of adversity before the companions of that Hazrat. Using a desk-research and analytical-descriptive method this paper s to extract and analyze the insight factors of Hazrat Zahra's (PBUH) patience during adversity. Explaining the imaginary principles of the discussion, we examine the insightful causes of Hazrat Zahra's (PBUH) patience during adversity in four areas: theology, self-knowledge, cosmology, and eschatology. In the field of theology, certainty to God Almighty, recognizing God's presence and support, recognizing divine love and nearness; in the field of self-knowledge the high and sublime knowledge of the Hazrat towards himself; in the field of cosmology knowing the nature of the life; and awareness of the afterlife consequences of patience and resurrection in the field of eschatology are among the most important reasons for the insight of Hazrat Zahra's (PBUH) patience during adversity.

The present article is concerned with the essence of man and his states of perfection from Ayn-al-Qużāt Hamadānī’s viewpoint. His anthropology, like that of other mystics, is based on the theory of manifestation, according to which the whole universe, including man, is the ‘manifestation’ of the existence of God. According to mystics, man is the perfect manifestation of God and therefore has the utmost similarity and consistency with His being. According to Ayn-al-Qużāt, man is a two-dimensional being composed of soul and body, but his essence originates from his spiritual dimension. Like philosophers, he considers the soul as an abstract being and as a result he has raised objections against theologians who deny the abstract nature of the soul. He considers their views blasphemous and contrary to the Qur'an and Tradition; At the same time, he rejects the philosophers’ view that man is a ‘rational animal’. He considers ‘insight’, perceived by intuitive knowledge and spiritual vision, as the most important human characteristic. In addition, he believes in the heavenly nature of man that has been imparted to him from the higher world. He highlights the mediatory function of the existence of the Holy Prophet (PBUH) and asserts that "after a person becomes intoxicated with the wine of knowledge, when he reaches the perfection of intoxication and reaches his highest state, the soul of Muhammad (PBUH) will appear to him." His view of the Prophet of Islam stems from the same view based on the manifestation that reveals the knowledge of God to the wayfarer man. Our findings show that whatever Ayn-al-Qużāt has mentioned about human beings and existential perfection is taken from the Qur'an and Tradition, and that he was a true Muslim believer who adhered to the Shari'a and he himself practiced it. The method adopted in this study is descriptive-analytical.

This paper is a commentary on the advices of Imam Mohammad Bagher (PBUH) to Jabir b. Yazid al-Ju’fi, one of his noble companions, regarding the characteristics of the real Shiites. On this account, another characteristic of the Shiites is “Jihad with the soul” to overcome the desires of the soul. Although seeking Divine pleasure and avoiding divine prohibitions seem to be simple, it is very difficult to obtain. If one loves God, seeks to attract the love of God, too. In the struggle with the soul, the believer opposes desires to avoid deviation and obtain the love of God, though he may sometimes be defeated. In his advice, Imam Bagher (PBUH) said, if a believer is defeated in the struggle with the soul, he should not be disappointed, rather, he should do his best to win over his desires. Satisfaction with God in all matters is the secret behind servitude and strengthening faith and attaining perfection.

The present study aims to investigate and conceptualize the important component of knowledge and insight in propagating the religion of Islam and its approach to propagating and influencing it in individuals, both those responsible for this great responsibility and the target people.
The research method is qualitative and descriptive-analytic. Therefore, the documentary method has been used.
Insight and knowledge are in direct relationship with each other and can positively affect each other; so that as much as the insight of man is added, his knowledge is also added, and as the science grows up, his insight increases. Of course, all of these items require care and not necessarily one more increase.
The authors of the article conclude that awareness and insight in preaching of religion and the knowledge required in this matter play a significant role in the success and achievement of the goal.

Expediency is based on insight and management and all nations by regard it as a means for solving difficulties. However, this concept is restricted to certain rules in Fiqh and religion which distinguish it from other school of thoughts. Therefore, spies who are sent to gather information, must conform to certain rules that are in line with the Islam`s political system. They must not violate the assigned rules in order to get the information needed. Since spies are not fully informant of the religious rules and are not aware of the subtlety of the rules, they cannot suffice to their knowledge of the expediencies and take action upon espionage activities. Spies must delegate their decision making to the jurisprudents (Faqihs). Espionage requires up-to-the-minute, innovative and creative expediency. Compelling the spies to conform to the decisions of jurisprudents might lead to espionage insufficiencies. After taking the jurisprudential rules from Faqihs, the expediency must be transformed into a comprehensive law and the spies must learn these laws, attributes in accordance to these laws and the principles related to these laws. Naturally the spies will take expediency into consideration while doing their activities once they are bound to these laws.

As a science representing rationality and intellection, philosophy can liberate human beings from the sensible world, which is the abode of darkness and ignorance, through teaching them the correct method of using their thinking ability. In Ayn al-Qudat’s view, the sensible world is the world of those people who look like human beings but are deprived of the truth of humanity. This is because they are ignorant and live in an animal world which is void of wisdom and thinking. He believes that, by benefitting from rationality, Man can leave the sensible world behind and step into the world of the intellect and thinking. In other words, they can begin the learning of philosophical sciences and other useful disciplines and develop wisdom and intelligence. Moreover, through even greater use of their intellect, they can step beyond the world of the intellect and enter another world which Ayn al-Qudat calls the “beyond-intellect world”. He argues that it is possible to attain this station in two ways: A) intellectual ascetic practice, in the sense that Man should become involved in the acquisition of theoretical sciences such as philosophy; B) training of the will, in the sense that Man should purify their inner reality from unpleasant conduct and behavior and socialize with the people of taste (dhawq). In this paper, by casting a glance at the three worlds of the sense, the intellect, and the beyond-intellect in Ayn al-Qudat’s view, the writers have discussed the role of philosophy and intellection in reaching the world of the beyond-intellect and attaining insight and knowledge, which lead to other-worldly happiness.

Storytelling is considered among the most prevalent methods of the Qur’an. This method is used heavily because it has such characteristics like tangibility, indirect inspiration of values and establishing close relationship with the addressee, and thus contributing to the increase in the impact on the addressee. Among the main axes which characterize Qur’anic stories, is insight-giving to the values. This paper seeks to investigate “how the Qur’an uses this method for insight-giving about values’’; that is, how the Qur’an uses stories for fostering keen awareness of the desirability of a certain issue and attracting peoples’ attention to its value.Using a descriptive-analytical method, the present paper investigates the way values are presented and expressed in the Qur’anic stories in order to provide a new classification of the Qur’an’s styles of insight-giving about values through storytelling.

Political education means developing man’s ulterior power of political rationality so that man will turn into someone who has profound political understanding. The aim of political education in Islamic political thought is achieving political virtue. The most important effect of political virtue is overcoming the political sedition. The sedition is an outcome of mixing upright with wrong a state which brings about disunity among people, and then causes disruption to the system. Among the results of Islamic political education are implementing religious policies by the elite and public obedience. In the face of sedition, Islamic political education applies certain principles, the most important of which are:observing political virtue, obeying the orders of the leader, enlightenment and revelation, making timely and bold decisions, constant vigilance against opportunists, separating seditious groups from and those who fall victims to sedition, extending the knowledge of distinguishing between enemy and friend. These principles are referred to in the case study on the sedition in 1388 which was confronted by the leader, Ayatollah Khamenei and the people. The present paper tries to stress the role of political virtue and political insight in the process of political education, study its affects in seditious conditions and prepare the ground for conducting the public discourse of Islamic political education.

Determination of the first ritual obligation is one of the most challenging issues in Islamic Theology. Doubt, intention, will, opinion, reason, and knowledge of God are the most important theories in this discussion. If the first ritual obligation is meant to be the main obligation then the knowledge of God should be regarded as its example and if the first includes all then intention and will is the first ritual obligation. However, if we believe in the innate knowledge of God then faith and belief in God will be the first.

Since studying mathematics develops and activates the mental system, it may be claimed that the profound understanding of mathematics can be effective in finding the facts and in true understanding of the phenomena. Thus mathematical understanding can help the individual perform his tasks with better knowledge and insight. In other words, benefitting from mathematical concepts, one can achieve the capability of deducing facts. Having stated the cognitive position of mathematics based on Plato’s and Des cartes’ quotations, the present article introduces a type of mathematical knowledge, which is the outcome of profound understanding of mathematical concepts, as mathematical cognition and insight. Determining the domain of this kind of knowledge based on the concept of the word” algorithm”, it also deals with the quality of the stages of achieving it. The article closes with giving certain examples for the cognitive aspect of the concept of function, and the graph structure in the theory of graphs.

From a religious point of view, man’s happiness is achieved through correct insights and beliefs as well as the character and behavior deriving from the primordial nature and in accordance with the religious law. As the character and behavior of people is the outcome of the kind of their insights and beliefs, it has also an impact upon them. Man’s behavior gradually brings about positive or negative qualities and innate dispositions. Negative qualities and innate dispositions produce an insight in conformity with them which sometimes leads to denial of obvious truths, while positive qualities and innate dispositions establish and reinforce innate and intellectual insights causing heart to become luminous with the light of knowledge and wisdom. Attachment to this world is the root of negative characters and behaviors and abstaining from attachment to this-worldly desires is the root of positive characters and behaviors. The Qur’an and Tradition (al-Sunna) have stressed the importance of this fact and originated a specific frame for thoughts of Muslim scholars, particularly mystics and philosophers on epistemology. Relying on of Āyatullāh Jawādī Àmulī’s thought, the present article explains this Qur’anic reality.

It is probable to make a mistake in apocalypse, intuitive insight and its interpretation. As the occurrence of some theoretical and practical mistakes in theosophy and the contradictions among the theosophist's intuitions have challenged the validity of apocalypse and intuition, it seems important and necessary to have a criteria for distinguishing the true revelations from the false ones. Acknowledging the existence of error and mistakes and contradiction in different stages of apocalypse and intuition, the aim of this study is to introduce and investigate the most important criteria that have been stated in the theosophists literature for distinguishing the true revelations from the false ones.