نشریه پژوهش های نوین در مطالعات علوم انسانی اسلامی
پیاپی 4 (پاییز و زمستان 1402)

The concept of a perfect human being is one of the challenging concepts in philosophy and mysticism, which has been given various definitions. Aristotle defined man as a "talking animal and sometimes a political animal". Contrary to the definition of the first teacher, Ibn Arabi considers the human being to be a divine tender, which the Most High has breathed into the human body from his merciful soul and soul and has made him the sum total of the truths of the world and the truths of the truth. Since Mulla Sadra is strongly influenced by the opinions of Muhyiddin Arabi in his philosophical-mystical school, he considers man as the divine caliph and has comprehensiveness. By accepting the plurality of human types and denying the unity of human types, he believes that humans have different types according to their inner ecstasy and can go through all stages; Because in terms of humanity, it is constantly progressing from one existence to another and does not have a certain essence. The Western thinker, Immanuel Kant, as the leader in the field of anthropology, believes that everything - God and existence - finds meaning with man. The same person who, due to limited cognitive abilities, is unable to solve important issues; Because the world and God have become powerless, it provides a wide field for practical reason and ethics and has infinite dignity. Mulla Sadra and Kant are two thinkers who have addressed these two issues with two different approaches. This article aims to express the commonalities and differences of these two Islamic and Western thinkers by referring to the main sources and in a descriptive-analytical way.

In the worldview of the unity of existence, all possibilities are composed of hierarchies that start from the first matter and lead to the total existence, and all beings reflect their only center, which is existence, like concentric circles. In this worldview, man is manifested through the manifestation of names and attributes, the truth and the world through the manifestation of his actions, and the eternal beloved has caused the appearance of all these characters and images with his holy and holy graces. Persian mystical poetry shows the thought of the unity of mystical existence and reflects the deep concepts of mystic and lover poets who expressed it with their mystical experience. Therefore, the explanation and analysis of Attar and Sheikh Shabastri's poems shows that they They have discussed the same about the manifestation of unity; Because both of them agree that the creation has emerged from the manifestation of names, attributes and actions of the one God and all possibilities are like multiple mirrors which, according to their characteristics, are the manifestation of that absolute essence. The metaphor of the mirror is the most obvious metaphor that the two mystics use in this case to show the relationship between possibilities and the manifestation of truth. The only difference between them is that Attar pays attention to the appearance of truth in the mirror of possibilities with a more romantic look than Shabestri; And Shabestri with more veil and modesty and with a sharper submissiveness kills me. With a comparative approach and citing the works of these two great writers, this article tries to show their intellectual similarities and commonalities, such as; The uniformity of form and meaning, the series of degrees of existence, unity in the same multiplicity and multiplicity in the same unity, seeing creation as a magazine of the manifestation of unity, creation in the sense of imagining the possibility of emergence, the nothingness of possibilities and the existence of the existence of God Almighty and... about manifestation explain and examine the unity of existence. Attar's ghazals and Shabastri's Golshan Raz, which express their mystical thoughts in the best way, form the basis of this comparison.

Examining the different aspects of the culture-creating thought currents of Imam Masoom (a.s.) in each time period can more fully explain a part of the political and intellectual history of that period; Therefore, it is essential to know the thought, discourse and intellectual strategies of Imam Hadi (AS) as the leader of Imami Shiites in Iran and other Islamic lands. Cultural strategies are one of the basic components in advancing the goals, because in this way, the beliefs and appropriate human way of life can be transferred to the society. The brutal violence and tyranny of the Abbasid caliphate had caused numerous intellectual and cultural challenges in Islamic societies, including Iran; Despite the difficult conditions of his era, Imam Hadi (a.s.) through thought-oriented and culturally effective strategies and by guiding the Shiite thinkers in Iran, especially in Qom, Ahvaz, Ray and Khorasan, to create a discourse, a software movement and create a current. cultural payment This research was carried out with a descriptive and analytical approach and its results show these important points that the Imam focused on the software movement by nurturing and guiding talented and efficient intellectual forces and the intellectual development of the society and the intellectual flow of the followers of Ahl al-Bayt (A.S.). preserved and strengthened in Iran and other Islamic lands; He answered people's questions directly or through his students, debated with opponents, and encouraged his companions and students to engage in various cultural activities in the community, including discipleship, clearing people's doubts, authoring books, debating and exposing deviant thoughts..

Iran's government organizations, despite having excess human resources, do not have the necessary efficiency and ability to realize their inherent missions. Since many factors are involved in the lack of effective use of human resources at the disposal of the organization, one of them is authoritarian leadership style. The present study was conducted with the aim of investigating the effect of authoritarian leadership style on anti-productive behaviors with regard to the mediating role of organizational disclosure and emotional exhaustion among employees of petrochemical company in Lorestan province. The statistical population of this research included all the employees of Lorestan Province Petrochemical Company in the number of 800 people, out of which 260 people were selected by stratified random sampling method according to Morgan's table. The current research is applied in terms of purpose and descriptive-correlation in terms of research type. The main tool of data collection is a questionnaire that measures autocratic leadership style from Fareh et al. (2006) in 9 items, counterproductive behaviors from Bennett and Robinson (2000) counterproductive behavior questionnaire in 19 items, to measure fatigue. Atefi questionnaire was used by Meslesh and Jackson (1981) in 7 items and to measure organizational disclosure, the questionnaire by Alinkan et al. (2015) was used in 9 items. Relationships between latent and measured variables in the conceptual model were determined using structural equations. The results of the research show that counterproductive behaviors are influenced by authoritarian leadership style and employees who have emotional fatigue will have a positive and significant effect on counterproductive behaviors. Also, authoritarian leadership style has a positive and significant effect on organizational disclosure; But organizational disclosure has a negative and significant effect on counterproductive behaviors.

Reducing depression based on mindfulness is a group program that is done with an Islamic approach based on verses and hadiths. Many studies have examined the effectiveness of mindfulness in various fields, but the main question is whether mindfulness training based on verses and hadiths is effective in reducing depression The present study aimed to investigate the effect of mindfulness training based on verses and hadiths on reducing students' depression.
This research was evaluated by quasi-experimental research method through pre-test and post-test and follow-up test with two groups, experimental and control. The statistical population of the study included all female high school students in Khorramabad in the academic year 1300-1400 and 50 people were selected as a statistical sample by random sampling method and randomly in two experimental groups and Witnesses were placed and evaluated in three stages: pre-test, post-test and follow-up. Beck Depression Inventory was used to collect data.. The intervention method was 8 sessions of mindfulness training based on verses and hadiths. The obtained data were analyzed using multivariate analysis of covariance (MANCOVA).
The results of this study showed that mindfulness based on verses and narrations reduced the depression of students in the experimental group and this effect continued until the follow-up stage (p <0.01)

One of the most frequent questions of faith is always the question of the difference between humans during creation. According to the verses and narrations, God has created man to the utmost possible perfection, but it is seen as evidence that some people are born with defects. The present study aims to compare the theological foundations of the creation of disabled children from the perspective of the Imamiyyah. And Ash'areh, in the light of divine justice, intends to present a clear picture of how these people were created and to answer the upcoming challenges. The research method is analytical-inferential, the research data has been analyzed through document review, record taking, and with an argumentative approach. The sources of Imamiyyah and Ash'ari theologians, the research community and other sources related to the objectives of the research have been used as explanatory and supplementary sources.

From the point of view of Ash'ari theologians, creation is a direct act of God and other beings have no optional intervention, and justice is nothing but a divine act, but the Imamiyyah believes in a long chain of actors, and they consider an important role for humans in creation and creation, therefore, the domain of God. considers it as a beauty of imperfect creation.

Rural development is considered as one of the components of poverty reduction and improving rural living standards, so The economic and social development of a country depends on the development of rural areas. If the rural development doesn’t take place, the damaging implication will be a large-scale immigration of the villagers to city. Accordingly, the present study Assess the implementation requirements of rural development projects in Jiroft county. This a descriptive analytic research based on field study. The statistical population consists of all the practitioners in the Ministry of Agriculture Jihad in the county of Jiroft (province) selected through Delphi method that comprised of 30 individual representing our sample size. The value of Cronbach’s Coefficient Alpha was found to be /937, which indicates acceptable reliability. To analyze the data, one sample t-test and in order to prioritize and indicator importance coefficient were used SWARA Model. The results of one-sample t-test to measure rural development projects in Jiroft county show that there is a significant difference (sig = 000) between the baseline limit (3) and the calculated value (2.54). Since the calculated amount is less than the standard, we conclude that the situation of rural development projects in Jiroft is unfavorable and unacceptable. The results of SWARA technique indicate that among the effective indicators on rural development projects, social index with a final weight of 0.338 in the first rank, economic index with a weight of 0.268 in the second rank, management index with a weight of 0.216 In the third place and finally the environmentalphysical index with the final weight of 0.177 was in the fourth place.

By using spiritual intelligence, modern man can give meaning to his work and give another meaning to his life, imitating religious and spiritual examples creates psychological well-being, and happiness and resilience are among the components that are effective in the quality of life and promote health. Psyche, health and increased social participation of the individual and acts as a barrier against mental disorders. for this reason; The purpose of this research is to determine the relationship between spiritual intelligence and happiness and resilience. The research method is correlation type. The statistical population included female and male, single and married students of different ages and degrees of Lorestan University in the first semester of 1401. The sample size includes 120 people (60 girls and 60 boys) who were selected by random sampling. The research tools are: King's Spiritual Intelligence Questionnaire, Fordyce's Happiness Questionnaire and Kanner's Resilience Questionnaire. Statistical tests are Pearson's correlation and multiple linear regression using SPSS V22 software. The results showed that spiritual intelligence has a significant effect on students' happiness, spiritual intelligence has a positive and significant relationship with students' resilience. According to the obtained results, the higher the spiritual intelligence of the students, the higher their level of happiness and resilience will be.

The increase in human hegemonic actions in the past few decades has led to the realization of the dream of the global village. This, which took place under the banner of globalization, led to the emergence of actions that, although in their nature, were crimes, but were not related to traditional and conventional definitions and viewpoints governing traditional crimes, and in addition, in terms of constituent elements, perpetrators, and victims, they were different from traditional crimes. Was. Criminal law, with a traditional view of crime, considers only illegal behavior as a crime and determines the punishment for it. This approach to crime is a narrow approach based on the principle of legality of crimes and punishments, while the opposite point is a broad view that believes that crime is a behavior based on the violation of human rights of citizens. The main focus of this research, which is based on the descriptiveanalytical method, is the analysis of the role of the phenomenon of globalization in the emergence of crimes that have arisen directly or indirectly from it. In other words, global crimes are those harmful policies and practices of organizations and institutions that are specifically the product of the force of globalization and occur in the global environment in their nature. In this research, due to the extent and importance of these crimes, an attempt has been made to look beyond the national and international dimensions of the subject to reveal the crimes that have unfortunately been neglected by criminologists and criminal law activists. Also, while analyzing the role of globalization in the emergence of global crimes and presenting a precise, comprehensive and comprehensive definition, the common perception of these crimes should be corrected.

The movement and migration of Shiites to other lands, outside of the Arabian Peninsula, took place following events such as the support of the rulers of different regions, the strictness of the Umayyad and Abbasid rulers, etc., and caused the spread of Shiite thought in other regions such as Iran and Iraq. Of course, their differences - the Shiites - with the Umayyad and Abbasid caliphs intensified this process. The region that we know today as Lorestan is one of the regions that have always been Shiite bases and centers, and today the residents of this region are all followers of the Shiite religion. With a passing reference to the historical background of Lorestan, this article deals with the influence of Shiism and its expansion in this geographical region of Iran and tries to find an answer to the question of what factors were the factors influencing the acceptance of Shiism and the ways of its expansion in Lorestan? The results of the research show that the immigration of Alawites, the increase in the arrival of Imam-Zadegan and Sadat to different regions of Iran, including Lorestan, following the migration of Imam Reza (AS), the proximity of Lorestan to the Shiite areas of Iraq, the migration of some Arab groups. , the special geographical conditions of the region, and in the following years, the domination of the Mongols over the Islamic lands were among the reasons for the expansion of Shiism in Lorestan.

This article explains the cultural similarities in Middle Zagros with emphasis on the three provinces of Lorestan, Kermanshah and Ilam. Qualitative research method and data collection techniques are document review and observation. The findings show that in the current situation, three factors are the reason for the decline of social relations in three provinces. First, the three settlement networks of Pishkoh, Peshtkoh and Kermanshahan, which have many intra-network and few extra-network relationships. Second, distinctive ruggedness and third, abundant communication infrastructure in nearby areas. Despite the few connections between these three networks, there are many cultural commonalities between them, the most obvious of which are the extent of the family and kinship system, Ili politics, rituals of mourning and mourning, dance and food. The main reasons for these commonalities are in the production method of kochroi, which spread through the communication network of the roads in the middle Zagros. Migration is the reason for the formation of the character of generosity, bravery, the expansion of the family and kinship system, groupism, cooperation and cooperation, and political dominance. These characteristics spread through the north-south and east-west tribal roads that spread from the heights of Alvand, Green, Sefidkoh, Kabirkoh to the plains of North Khuzestan, Ilam and West Kermanshah, which made social communication possible in every place of this land as a capillary network.

The issue of existence doubt is one of the common issues between theology and philosophy, of course Islamic mystics have also paid serious attention to this issue and have discussed it in their books. The importance of this issue is so great that one can dare He said that after the "authenticity of existence", no problem in the transcendental wisdom has the value and importance of "establishment of existence" and the solution of most of the issues and problems of the transcendental wisdom depends on it. Whether this issue has Greek or Western roots or not has always been a subject of debate among experts, however, some believe that the detailed design of this concept is an initiative of Islamic thinkers and we have not heard anything about it in the thoughts of Greek philosophers. . The upcoming essay intends to compare the views of Plotinus, Proclus, and Allameh in this area while finding the roots of the question of doubt in existence.