نشریه دین پژوهی و کارآمدی
سال سوم شماره 3 (پیاپی 9، پاییز 1402)

Islamic architecture, as an original feature of design, should be associated with the levels of human presence in space. This research with an analytical and practical method by examining the available verses and hadiths and documents and sources, by following the divine names as the attributes of God in human existence, tries to find solutions in architecture by following the intellect, which is part of the absolute intellect. A human is modeled after the divine architecture (creation) with the perception (concepts) of the divine names and the main goal of the current research is to extract architectural solutions from the divine names in the field of theoretical foundations of architecture in order to influence the foundations of architectural design. The question is about how to use divine names in human life and especially in the field of architectural expertise, which is the main goal of this research. The results of the research show that flexibility in architecture is not a new and new issue, that the modern era is the creator of it, but it is in the existence of the world, so flexibility is considered a must for architecture,

Efforts to promote social ethics in order to create a link between people in society and guide their behaviors and actions in various fields of individual and social life are among the prerequisites for a healthy collective life. Forcing society members to observe social ethics by governments in order to reduce heterogeneity caused by individual self-management can be one of the ways to achieve the aforementioned goal.The hypothesis of this research is to answer the question that to what extent can the use of coercion help to promote ethics in social interaction? It is as follows: Considering that the language of ethics is of a recommendatory and not a descriptive nature, its value application is more efficient than the imperative type by the power institution, in realizing the goal of moralizing bio-social and institutionalizing the sense of responsibility of people.The results of this research, show that the use of force, rather than internalizing moral principles, leads to , due to trampling of people's self-esteem due to the lack of realization of the sense of agency and willfulness in moral responsibility, Internalization of the the belief in observing the principles of ethics is hindered by the prevalence of pretending.

Any field of health studies, such as spiritual health, which seeks to be involved in the experimental field for the purpose of making changes, is rooted in the worldview dominating it and cannot be designed and implemented without considering its paradigmatic foundations. The difference between current spiritual health theory and spiritual health derived from Quranic verses is in regard to these basics. The most important Quranic foundations of spiritual health are the ontological, anthropological, etc. foundations that lay the foundation for the design of health theory and the transition to the Quranic formation of spiritual health.The current research, with descriptive-analytical method, seeks to answer the question that what are the foundations of the ontology of spiritual health from the perspective of the Holy Quran and how does it lead into spiritual health? The findings of the research indicate that attitude toward being, God-centered components, materiality and immateriality of being, consistency and systematicity of being, purposefulness, believing in the invisible world and the hereafter, death and resurrection, and meaningfulness of suffering and life are effective in realizing spiritual health.

Throughout history, religious thinkers and scholars have tried to depict al-Mādina al-Fādila (utopia) as an ideal society. Al-Fārābi as one of the Islamic philosophers has introduced a model of this medina in his philosophy. The main end of al-Fārābi's political philosophy is to achieve bless from the Sharia of the Prophet (PBUH) which elevates the human soul to true happiness. Al-Fārābi's view of the al-Mādina al-Fādila refers to the same al-Mādina al-Fādila that we find in the efficiency and management of the Prophet (PBUH), and then from the Prophet, Twelwe Imams, the successors of Prophet, took the leadership of the Muslims, and in the continuation, the president of Sunnah (=Guardianship of the Islamic Jurist) took the leadership of the society of Muslims. This research, with a descriptive-analytical method and a comparative approach, tries to compare the al-Mādina al-Fādila depicted in religious texts with al-Fārābi's utopia by investigating verses and hadiths. The findings of this research indicate that the First President of al-Mādina al-Fādila is the same person as the Holy Prophet (PBUH), Mûmathel Presidents refer to the Imams of Shia, and the Sunnah Presidents can also be considered as Shia jurists who, after Mûmathel Presidents, are responsible for leading t

In Iran, love for Imam Hossein is tied to certain emotional dimensions. The most important goal of the article is to study the interpretation of the interpretation of the meaning understanding of the female pilgrims of Karbala about Imam Husayn (a.s.) and the uprising of Ashura. This research was conducted in Shahid Beheshti Airport of Isfahan, Karbala and Najaf to study the interpretation of the pilgrims of Imam Hussein (AS) with the phenomenological qualitative method in 1401 with the participation of 25 female pilgrims with the technique of focused group discussion and exploratory and in-depth interviews. The sampling method was purposive. In the process of data analysis, using the thematic analysis method, 8 sub-themes, three themes and the main theme of the emotional discourse, inability to understand the agency and cultural norms of understanding Imam Hussein (AS) was formed. Women's understanding of the meaning of Imam Hussain (AS) is traditional and emotional. By analyzing the data, the hypothesis of "women's traditional permanence in the emotional discourse of Imam Hussein (a.s.) and the Ashura uprising" was formed and became dominant as a discourse.

In the process of understanding the stories of the Qur'an, sometimes an interpretive opinion, on one hand, is confirmed by the historical background of the story in Jewish or Christian sources, but on the other hand, certain Quranic expressions weaken it. In this situation, the interpreter of the Qur'an can follow a second path ; that is, to ignore the historical background of the story and to understand the narrative of the Quran independently and separately. Based on this, the interpreter of the Qur'anic stories sometimes faces two paths, i.e. to consider or to disregard background. This research analyzes four interpretation issues in which these two paths are clearly seen. These four issues include:1- Who was Abraham's sacrifice? Isaac or Ishmael?2-Were the tablets of Moses broken or not?3-Were the calf worshipers killed or not?4-Did Jonah belong to the unpunished tribe or not?The basis of the research is to remain on the historical background, unless the intention of the Qur'an is certain on a different narration. Following this rule, in the first two issues, we have preferred to preserve the background and in the next two issues, we have preferred to disregard the background.