نشریه معارف اهل بیت (ع)
سال دوم شماره 2 (پیاپی 6، تابستان 1402)

Values are considered as a subsystem in the behavioral system that this article tried to explain and in response to this question, what is the system model of values in the analysis of individual behavior in Hosseini's Arbaʿīn? The method of this research is descriptive and analytical, and the method of collecting information in the form of documents and libraries using the tool of data collection and analysis of findings, using the method of content analysis and observing the method of ijtihādī. The results of the research show that values can be considered as a sub-system within the behavioral individual system according to the scientific model of Rukij, whose input is instrumental (worldly) values, its process, goal values (hereafter) and its output is behavior-oriented values. And of course, the values themselves are the input element of the individual system of behavior, which has a meaningful relationship with individual behavior in Hosseini's Arbaʿīn

For a long time, people have sought to establish laws to reduce the harm of armed conflicts, especially on civilians. In the modern world, these principles were adopted in the form of "international humanitarian law" or "law of war" laws in various conventions, the most important of which was the 1949 Geneva Quadrilateral Convention. Some of these laws are related to the protection of women, children and civilians. In this research, we are trying to investigate the issue of protecting the lives of civilians, especially children and women, in armed conflicts from the perspective of the holy texts of Islam and Christianity, as well as the views of Muslim and Christian theologians. The purpose of this research is to show the extent to which the modern laws of humanitarian law are rooted in the holy texts of Islam or Christianity. The research method is based on the library method and the study of the sacred and theological texts of two religions, Islam and Christianity. According to the results of this research, although in the holy texts of Islam and Christianity, especially in the Old Testament, there is a significant difference regarding the observance of the rights of civilians, but this difference becomes less in the fatwas of Muslim and Christian theologians.

The proper organization and training of human society requires a special skill that can be found in the life of the Messenger of Allah (pbuh). The purpose of this research is to achieve the educational components of the best professors and trainers from the perspective of the Prophet (pbuh). The method of this research is an inferential analysis based on text analysis and library studies. The research sources are historical and hadith books related to the life of the Prophet (pbuh). The research is organized based on this main question: What are the components of excellent teachers and trainers from the perspective of the great prophet Muhammad (pbuh)? The hypothesis is that worthy professors are trainers who have the ability to deepen or change cognitive, emotional and skill areas in order to improve the society. The findings of the research indicate that in the life of the Prophet (pbuh), attitude and value, preliminary layers of competence and knowledge, insight, skills, behavior and character of ethics are considered differentiating layers, each of which requires subgroups such as: Useful science, sincerity and divine motivation, unity and common idealism, audience awareness, honoring and respecting, neglecting and overlooking in time, innovation and creativity, commitment, scientific humility, etc. Finally, competent professors and trainers, under the shadow of commitment and explanation, can raise an educated generation with correct cultural foundations.

Endowments and similar pious acts have existed since long ago and before Islam in various forms in human history and among the followers of all heavenly religions, so that monasteries, temples, fire temples, priests and religious leaders were governed by the benefits of these endowments. Nations, with differences in religions and laws, were familiar with types of financial possessions, which in terms of concept are not far from the limits of the meaning of Islamic endowment. Using library sources and using a descriptive and analytical method, this essay seeks to answer the history of the endowments of the infallible Imams (as) in the religion of Islam. Logical categorization and awareness of the existence of the history of the endowments of the infallible Imams (as) in the religion of Islam is the purpose of this essay to encourage and lay the groundwork for the development of the rich culture of endowments in the society to benefit from its many blessings. According to the findings of this research, the good tradition of endowment has been with them since the beginning of the creation of mankind, although in past religions it was in the form of deeds similar to the act of endowment, but Islam has placed it in a clear, logical, purposeful, progressive and precise path. By stating its clear examples throughout the history of Islam along with narrative and historical documents, it is possible to reach the mentioned purpose.

Shiite art is monotheistic art, which is placed in the scope of Islamic art by emphasizing the two principles of Imamate and justice. Some have considered the formation of the Safavid government as the foundation for the emergence of this art and considered this period as the beginning of Shiite art, but it should be said that the spread of Shiite art in Iran started in a gradual process from the Ilkhanid era, and it spread and continued in the Timurid era and was stabilized in the Safavid era. The existence of Shiite tendencies among Iranians has manifested the themes and elements of Shiite beliefs in miniature and has caused the presence of the face of the Prophet (pbuh) and Ahl al-Bayt (as) in the miniatures. The purpose of this research is to identify the visual characteristics of "position of Ahl al-Bayt (as)" in the miniatures of the Ilkhanid and Timurid periods and their relationship with the principles of Shia religion. Based on library studies and with a descriptive analytical method and with a comparative approach, the miniatures of Ilkhani and Timurid periods have been examined from the perspective of Shia beliefs and how to depict and analyze their aesthetic and symbolic elements. The findings show that the illustration of versions with Shiite themes and especially Ahl al-Bayt (as) has always been influenced by the religious thinking of artists and their supporters in different era. As in most of the Shiite miniatures of the Ilkhani period, a realistic method is used to display visual components, and sometimes explicit and simple symbols have also appeared in them. However, in the Timurid period, with the increase of Shia tendencies, they tried to portray Shia themes and personalities as they were reflected in the Shia religion by avoiding realism and entering the field of symbolism, and in this way, the platforms for the growth of the symbolic elements of the Shiite miniatures of the Safavid period were provided.

In describing the events of ʿĀshūrā and the scene of Karbalā, writers and analysts have discussed and analyzed in different ways. Some have limited themselves to the historical expression of this great incident, some have also expressed the political analysis of this matter along with the historical narration, and some have expressed the roots, factors and results of it. It is worth noting that less attention has been paid to the amazing perceptual beauty of this great event and its effects. In this research, the issue has been addressed from this point of view, and it has been tried to answer these questions by means of descriptive and analytical method and using aesthetics, as well as by using relevant events and the words of elders, what is beauty like in the great event of ʿĀshūrā and the scene of Karbalā? And what is its position? And what is the meaning of elders like Lady Zainab (as) who sees ʿĀshūrā and its events as nothing but beauty? The result of the research indicates that the great event of ʿĀshūrā and also the scene of Karbalā is more than a tragic, historical and religious-political scene, it is an aesthetic painting with all its components, which in case of knowing it correctly and getting the feeling and perception of the subject from an aesthetic point of view, it can leave the highest, the most extensive, the most lasting and the most effective results on its audience.