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imams</title> <meta name="description" content="Search results for: Shiite imams"> <meta name="keywords" content="Shiite imams"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none navbar-toggler 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id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="Shiite imams"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 18</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Shiite imams</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">18</span> Exploring the Cultural Significance of Mural Paintings in the Tombs of Gilan, Iran: Evaluation of Drawn Figures</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zeinab%20Mirabulqasemi">Zeinab Mirabulqasemi</a>, <a href="https://publications.waset.org/abstracts/search?q=Gholamali%20Hatam"> Gholamali Hatam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This article discusses the significance of mural paintings in Iranian culture, particularly within the context of religious tombs known as Imamzadehs. These tombs, dedicated to Shiite imams and other revered religious figures, serve as important religious and communal spaces. The tradition of tomb construction evolved from early Islamic practices, gradually transforming burial sites into places of worship. In the Gilan region of Iran, these tombs hold a revered status, serving as focal points for religious observances and social gatherings. The murals adorning these tombs often depict religious motifs, with a particular emphasis on events like the Day of Judgment and the martyrdom of the Imams, notably the saga of Ashura. These paintings also reflect the community's social perspectives and historical allegiances. Various architectural styles are employed in constructing these tombs, including Islamic, traditional, local, and aesthetic architecture. However, the region's climate poses challenges to the preservation of these structures and their murals. Despite these challenges, efforts are made to document and preserve these artworks to ensure their accessibility for future generations. This research also studies tomb paintings by adopting a multifaceted approach, including library research, image analysis, and field research. Finally, it examines the portrayal of significant figures such as the Shiite imams, prophets, and Imamzadehs within these murals, highlighting their thematic significance and cultural importance. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cultural%20ritual" title="cultural ritual">cultural ritual</a>, <a href="https://publications.waset.org/abstracts/search?q=Shiite%20imams" title=" Shiite imams"> Shiite imams</a>, <a href="https://publications.waset.org/abstracts/search?q=mural" title=" mural"> mural</a>, <a href="https://publications.waset.org/abstracts/search?q=belief%20foundations" title=" belief foundations"> belief foundations</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20paintings" title=" religious paintings"> religious paintings</a> </p> <a href="https://publications.waset.org/abstracts/184218/exploring-the-cultural-significance-of-mural-paintings-in-the-tombs-of-gilan-iran-evaluation-of-drawn-figures" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/184218.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">55</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">17</span> Exploring the Symbolic Depictions of Animals and Mythical Creatures in Gilan Tomb Wall Paintings</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zeinab%20Mirabulqasemi">Zeinab Mirabulqasemi</a>, <a href="https://publications.waset.org/abstracts/search?q=Gholamali%20Hatam"> Gholamali Hatam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The article discusses the rich tradition of mural art in Gilan, Iran, particularly focusing on its religious and cultural significance, with a specific emphasis on tombs and Imamzadehs (descendants of imams). It examines the presence of animals and supernatural beings in these murals, such as horses, lions, birds, snakes, and angels, each carrying symbolic meanings within the religious narratives depicted. It discusses the multifaceted symbolism of these creatures and their portrayal in various scenes, enriching the narrative and conveying spiritual themes. Moreover, the article delves into the geographical and cultural context of the Gilan region, where many of these murals are found, and the challenges posed by environmental factors on their preservation. The article concludes by emphasizing the importance of preserving these artworks as valuable cultural heritage and calls for further research into their social, religious, and artistic dimensions. It utilizes a multifaceted research approach involving library research, image analysis, field investigations, and interviews with local inhabitants to gain a deeper understanding of the significance of these murals. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cultural%20ritual" title="cultural ritual">cultural ritual</a>, <a href="https://publications.waset.org/abstracts/search?q=Shiite%20imams" title=" Shiite imams"> Shiite imams</a>, <a href="https://publications.waset.org/abstracts/search?q=mural" title=" mural"> mural</a>, <a href="https://publications.waset.org/abstracts/search?q=belief%20foundations" title=" belief foundations"> belief foundations</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20paintings" title=" religious paintings"> religious paintings</a> </p> <a href="https://publications.waset.org/abstracts/184300/exploring-the-symbolic-depictions-of-animals-and-mythical-creatures-in-gilan-tomb-wall-paintings" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/184300.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">75</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">16</span> Imami Shia and Democracy</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hamid%20Reza%20Shariatmadari">Hamid Reza Shariatmadari</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Muslims who believe in twelve Imams and believe that their twelfth Imam is now hidden, because of their kind of consideration of immune Imam as their unique canonical authority for interpretation of Islam, are subject of these important questions; how can you be democratic? And can you speak of democracy as the best model of governing? Answering this question, we can talk firstly about the nature of democracy and realize it as a way and mechanism not as a philosophy of identity and secondly we can refer to the nature and functions of Imam in Shiism and thirdly we will focus on the age of Ghaybah (Or concealment of Imam). In such a time we can or have to combine domination of Islamic Faqis (Islamic Jurists) and democracy which is known in Shiite Iran for instance as religious democracy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shiism" title="Shiism">Shiism</a>, <a href="https://publications.waset.org/abstracts/search?q=concealment%20of%20Imam" title=" concealment of Imam"> concealment of Imam</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20Jurists" title=" Islamic Jurists"> Islamic Jurists</a>, <a href="https://publications.waset.org/abstracts/search?q=Democracy" title=" Democracy"> Democracy</a> </p> <a href="https://publications.waset.org/abstracts/19188/imami-shia-and-democracy" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/19188.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">492</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">15</span> Emergence and Manifestation of Ismaili Shiite Beliefs and Rituals in the Fatimid Rule</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hosein%20Rahmati">Hosein Rahmati</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Fatimid government was one of the powerful Shiite governments that was formed in 297 AH in the Islamic Maghreb based on Ismaili ideas and played an important role in promoting the culture and civilization of the Islamic world. Ismaili is one of the Shiite sects that has its own beliefs and teachings. This research seeks to find out which of the Ismaili beliefs and teachings were considered by the Fatimid political government and which the Fatimid government paid serious attention to highlighting. The present study, based on library sources and descriptive-analytical method, has concluded that the Ismaili doctrinal foundations, especially the doctrine of Imamate, are essential elements in the formation and continuation of the Fatimid rule. Their goals were approaching. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Fatimid%20rule" title="Fatimid rule">Fatimid rule</a>, <a href="https://publications.waset.org/abstracts/search?q=The%20Ismaili" title=" The Ismaili"> The Ismaili</a>, <a href="https://publications.waset.org/abstracts/search?q=The%20Islamic%20Maghreb" title=" The Islamic Maghreb"> The Islamic Maghreb</a>, <a href="https://publications.waset.org/abstracts/search?q=Imamate" title=" Imamate"> Imamate</a> </p> <a href="https://publications.waset.org/abstracts/135900/emergence-and-manifestation-of-ismaili-shiite-beliefs-and-rituals-in-the-fatimid-rule" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/135900.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">130</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">14</span> Muslim Social Workers and Imams’ Recommendations in Marital and Child Custody Cases of Persons with Intellectual or Mental Disability</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Badran%20Leena">Badran Leena</a>, <a href="https://publications.waset.org/abstracts/search?q=Rimmerman%20Arie"> Rimmerman Arie</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Arab society in Israel is undergoing modernization and secularization. However, its approach to disability and mental illness is still dominated by religious and traditional stereotypes, as well as folk remedies and community practices. The present study examines differences in Muslim social workers' and Imams' recommendations in marriage/divorce and child custody cases of persons with intellectual disabilities (ID) or mental illness. The study has two goals: (1) To examine differences in recommendations between Imams and Muslim social workers; (2) To explore variables related to their differential recommendations as observed in their responses to vignettes—a quantitative study using vignettes resembling existing Muslim religious (Sharia) court cases. Muslim social workers (138) and Imams (48) completed a background questionnaire, a religiosity questionnaire, and a questionnaire that included 25 vignettes constructed by the researcher based on court rulings adapted for the study. Muslim social workers tended to consider the religious recommendation when the family of a person with ID or mental illness was portrayed in the vignette as religious. The same applied to Imams, albeit to a greater extent. The findings call for raising awareness among social workers and academics regarding the importance of religion and tradition in formulating professional recommendations. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=child%20custody" title="child custody">child custody</a>, <a href="https://publications.waset.org/abstracts/search?q=intellectual%20and%20developmental%20disability" title=" intellectual and developmental disability"> intellectual and developmental disability</a>, <a href="https://publications.waset.org/abstracts/search?q=marriage%2Fdivorce" title=" marriage/divorce"> marriage/divorce</a>, <a href="https://publications.waset.org/abstracts/search?q=mental%20illness" title=" mental illness"> mental illness</a>, <a href="https://publications.waset.org/abstracts/search?q=sharia%20court" title=" sharia court"> sharia court</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20workers" title=" social workers"> social workers</a> </p> <a href="https://publications.waset.org/abstracts/141205/muslim-social-workers-and-imams-recommendations-in-marital-and-child-custody-cases-of-persons-with-intellectual-or-mental-disability" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/141205.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">181</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">13</span> A Comparative-Analytic Study of the Treatises of "I'tiqāDāT" Written by Sheikh Saduq and Sheikh Mufid Concerning the Notions of Monotheism and Divine Justice</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Forough%20Rahimpour">Forough Rahimpour</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Following the beginning of the major occultation of Imam Zaman, the Shiite great thinkers and theologians started to identify and elaborate on the fundamental beliefs, the ones which were subject to more elaboration and criticism later throughout the history. Sheikh Saduq in his Treatise on fundamental beliefs selected the most basic Shiite beliefs and through his special method which was based on traditions and narrations, explained his specific views. Sheikh Mufid, on the other hand, dealing with the same topics, applied a method consisted of intellectual-narrative approach and expressed his own views and also evaluated the ideas expressed by Sheikh Saduq. The present study aims to compare and analyze the theological similarities and differences between the views expressed by Saduq and Mufid about the notions of monotheism and dive justice. The main focus in this study is on the two treatises called "I'tiqādāt” and "Tashih al I'tiqādāt "-written by Saduq and Mufid respectively. Although Sheikh Mufid was Saduq's disciple, he sometimes disagreed with Saduq's ideas and sometimes criticized his methodology. DespiteIn Saduq's high status in the science of Hadith, Sheikh Mufid sometimes discredited the Hadiths narrated by him and considered them Khabar-e Vahid (isolated tradition). <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Saduq" title="Saduq">Saduq</a>, <a href="https://publications.waset.org/abstracts/search?q=Mufid" title=" Mufid"> Mufid</a>, <a href="https://publications.waset.org/abstracts/search?q=monotheism" title=" monotheism"> monotheism</a>, <a href="https://publications.waset.org/abstracts/search?q=divine%20justice" title=" divine justice"> divine justice</a>, <a href="https://publications.waset.org/abstracts/search?q=treatise%20of%20%22I%27tiq%C4%81d%C4%81t%22" title=" treatise of "I'tiqādāt""> treatise of "I'tiqādāt"</a> </p> <a href="https://publications.waset.org/abstracts/129439/a-comparative-analytic-study-of-the-treatises-of-itiqadat-written-by-sheikh-saduq-and-sheikh-mufid-concerning-the-notions-of-monotheism-and-divine-justice" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/129439.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">137</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">12</span> The Lightener of Love, the World Peace </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abdul%20Razzaq%20Azad">Abdul Razzaq Azad</a>, <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Asad%20Razzaq"> Muhammad Asad Razzaq</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The current study reveals that Muslim society losing their basics concepts of courtesy which are the part of Islam. It is known that Muslims played a key role for providing piece in society throughout the history. Humanities always accept the changes through time, ideologies, ethics and traditions, various religious changes, culture, social behaviors and social problems, attitudes, political situations, literature, historical stress, economic clashes, wars and daily routine’s life. It also observed that religious people have their mind set due to their different religious teachings. All the religions have their different religious teachings which have different approaches for their followers. All the religions have same lesson of peace and prosperity. After 09/11 the entire scenario changed, even tried to connect terrorism and extremism with Islam and Muslims. It created a gap among religions and there was not attempt to use for reducing that gap. There were many meetings called at different places of religious scholars in different countries, but not able to get acceptable results. It also created a gap within the country in different religious sects. In the last 15 years there were14000 people have been killed from different religious incidents and even in different sects’ activities. The current study based on survey from 25 Imams and 10 Khatibs from South Punjab. The results show that they knew the word interfaith harmony and the role of Imams and Khatibs for peace in the inter-religious societies. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=peace%20religion" title=" peace religion"> peace religion</a>, <a href="https://publications.waset.org/abstracts/search?q=terrorism" title=" terrorism"> terrorism</a>, <a href="https://publications.waset.org/abstracts/search?q=extremism" title=" extremism"> extremism</a>, <a href="https://publications.waset.org/abstracts/search?q=freedom" title=" freedom"> freedom</a>, <a href="https://publications.waset.org/abstracts/search?q=peace" title=" peace"> peace</a>, <a href="https://publications.waset.org/abstracts/search?q=prosperity%20and%20society" title=" prosperity and society"> prosperity and society</a> </p> <a href="https://publications.waset.org/abstracts/24390/the-lightener-of-love-the-world-peace" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/24390.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">495</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">11</span> A Critical Analysis of How the Role of the Imam Can Best Meet the Changing Social, Cultural, and Faith-Based Needs of Muslim Families in 21st Century Britain</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Christine%20Hough">Christine Hough</a>, <a href="https://publications.waset.org/abstracts/search?q=Eddie%20Abbott-Halpin"> Eddie Abbott-Halpin</a>, <a href="https://publications.waset.org/abstracts/search?q=Tariq%20Mahmood"> Tariq Mahmood</a>, <a href="https://publications.waset.org/abstracts/search?q=Jessica%20Giles"> Jessica Giles</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper draws together the findings from two research studies, each undertaken with cohorts of South Asian Muslim respondents located in the North of England between 2017 and 2019. The first study, entitled Faith Family and Crime (FFC), investigated the extent to which a Muslim family’s social and health well-being is affected by a family member’s involvement in the Criminal Justice System (CJS). This study captured a range of data through a detailed questionnaire and structured interviews. The data from the interview transcripts were analysed using open coding and an application of aspects of the grounded theory approach. The findings provide clear evidence that the respondents were neither well-informed nor supported throughout the processes of the CJS, from arrest to post-sentencing. These experiences gave rise to mental and physical stress, potentially unfair sentencing, and a significant breakdown in communication within the respondents’ families. They serve to highlight a particular aspect of complexity in the current needs of those South Asian Muslim families who find themselves involved in the CJS and is closely connected to family structure, culture, and faith. The second study, referred to throughout this paper as #ImamsBritain (that provides the majority of content for this paper), explores how Imams, in their role as community faith leaders, can best address the complex – and changing - needs of South Asian Muslims families, such as those that emerged in the findings from FFC. The changing socio-economic and political climates of the last thirty or so years have brought about significant changes to the lives of Muslim families, and these have created more complex levels of social, cultural, and faith-based needs for families and individuals. As a consequence, Imams now have much greater demands made of them, and so their role has undergone far-reaching changes in response to this. The #ImamsBritain respondents identified a pressing need to develop a wider range of pastoral and counseling skills, which they saw as extending far beyond the traditional role of the Imam as a religious teacher and spiritual guide. The #ImamsBritain project was conducted with a cohort of British Imams in the North of England. Data was collected firstly through a questionnaire that related to the respondents’ training and development needs and then analysed in depth using the Delphi approach. Through Delphi, the data were scrutinized in depth using interpretative content analysis. The findings from this project reflect the respondents’ individual perceptions of the kind of training and development they need to fulfill their role in 21st Century Britain. They also provide a unique framework for constructing a professional guide for Imams in Great Britain. The discussions and critical analyses in this paper draw on the discourses of professionalization and pastoral care and relevant reports and reviews on Imam training in Europe and Canada. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=criminal%20justice%20system" title="criminal justice system">criminal justice system</a>, <a href="https://publications.waset.org/abstracts/search?q=faith%20and%20culture" title=" faith and culture"> faith and culture</a>, <a href="https://publications.waset.org/abstracts/search?q=Imams" title=" Imams"> Imams</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslim%20community%20leadership" title=" Muslim community leadership"> Muslim community leadership</a>, <a href="https://publications.waset.org/abstracts/search?q=professionalization" title=" professionalization"> professionalization</a>, <a href="https://publications.waset.org/abstracts/search?q=South%20Asian%20family%20structure" title=" South Asian family structure"> South Asian family structure</a> </p> <a href="https://publications.waset.org/abstracts/140621/a-critical-analysis-of-how-the-role-of-the-imam-can-best-meet-the-changing-social-cultural-and-faith-based-needs-of-muslim-families-in-21st-century-britain" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/140621.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">138</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">10</span> Mystical Principles of Islamic Art</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Seyed%20Razi%20Nousavi%20Gilani">Seyed Razi Nousavi Gilani</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islamic culture and especially the Shia is full of mystical and philosophical elements. A close look at the history of Islamic civilization, which is supposed to represent the teachings and words of faith leaders with the knowledge and use of the philosophical and mystical concepts, has influenced Islamic art. This article explains the influence of Shiite Islamic teachings and their teachings of mystical elements on Islamic art and examines as case studies in the arts such as architecture, calligraphy and painting. These arts have always been associated with mystical and philosophical teachings in view of traditional artists. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=mystics" title="mystics">mystics</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20Art" title=" Islamic Art"> Islamic Art</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20culture" title=" Islamic culture"> Islamic culture</a>, <a href="https://publications.waset.org/abstracts/search?q=mystic" title=" mystic"> mystic</a> </p> <a href="https://publications.waset.org/abstracts/53695/mystical-principles-of-islamic-art" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/53695.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">285</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">9</span> A Development of Community Participation in Developing Healthy Religion Places in Narathiwat Province, Thailand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Waepa%20Wanhussen">Waepa Wanhussen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Ministry of Public Health has established policies accelerating health promotion to prevent public health problems in five border provinces of Thailand. One of these policies employs the religion to guide the community development and solve health issues consistent with the lifestyle and culture of those people. This policy is an important strategy to solve the problems due to the unrest and conflicts in the southern border provinces. This participatory action research aimed to develop mosques as healthy religion places in Narathiwat Province. In the development, the participatory action, consisting of 5 stages, was conducted from October 2012 - May 2013. Stage I: Conducting a survey for problems and needs for developing healthy religion places by employing community participation. Stage II: Analyzing problems and situations at a workshop containing informal interviews and group conversations with 200 participants (health providers at district level, Imams (the Muslim leaders), and community leaders). Stage III: Planning for developing healthy religion places by health providers, Imams, community leaders. Stage IV: Implementing the plan according to the conditions of problems and needs of the community in order to develop healthy religion places. Stage V: Evaluating the implementation by using the instrument, a criteria of being healthy religion place, for collecting data. Data were analyzed by using percentage. It was found that out of 630 mosques 575 (90.12%) passed the criteria of being a healthy religion place. Among these mosques, 190 mosques (30.15%) were in good and very good level, in which, after the implementation, the number of being good and very good healthy mosques increased by 22.58%. The researcher suggested that the developing sustainably healthy religion places require the participation of residences in the community and agencies such as local government, the Islamic Council of Narathiwat Province, and Council of Culture of Narathiwat Province. The healthy religion places can be used to strengthen and sustain health promotion and disease prevention in the community as health learning centers. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=healthy%20religion%20places" title="healthy religion places">healthy religion places</a>, <a href="https://publications.waset.org/abstracts/search?q=development%20of%20community%20participation" title=" development of community participation"> development of community participation</a>, <a href="https://publications.waset.org/abstracts/search?q=nursing%20informatics" title=" nursing informatics"> nursing informatics</a>, <a href="https://publications.waset.org/abstracts/search?q=health" title=" health"> health</a> </p> <a href="https://publications.waset.org/abstracts/4299/a-development-of-community-participation-in-developing-healthy-religion-places-in-narathiwat-province-thailand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/4299.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">295</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">8</span> Legacy of Islamic Hadith and Biodiversity</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohsen%20Nouraei">Mohsen Nouraei</a>, <a href="https://publications.waset.org/abstracts/search?q=M.%20Amouei"> M. Amouei</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islamic studies are considered in both the Quran and Hadith. Hadith is defined as a set of reports that narrated the words, and behaviors, of infallible persons such as the holy Prophet (pbuh) or the Infallible Imams (as). The issue of biodiversity which is the one of the most important environmental aspects is considered in the field of Hadith. The present paper has investigated biodiversity on the basis of descriptive-analytical methods and with the approach of library-documentary. The household of the Prophet (as) have referred biodiversity that were included diversity of animals, plants, climate etc. In addition to, they also have emphasized on the human need to keep diversity and no damage. It should be noted that they have expressed the rights of the animals and plants for correct using of human, so that human can use these rights in conservation of diversity and their generation. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=biodiversity" title="biodiversity">biodiversity</a>, <a href="https://publications.waset.org/abstracts/search?q=conservation%20of%20biodiversity" title=" conservation of biodiversity"> conservation of biodiversity</a>, <a href="https://publications.waset.org/abstracts/search?q=degradation%20of%20biodiversity" title=" degradation of biodiversity"> degradation of biodiversity</a>, <a href="https://publications.waset.org/abstracts/search?q=extinction%20of%20biodiversity" title=" extinction of biodiversity"> extinction of biodiversity</a> </p> <a href="https://publications.waset.org/abstracts/41256/legacy-of-islamic-hadith-and-biodiversity" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/41256.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">463</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">7</span> Relationship between Legacy of Islamic Hadith and Biodiversity</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohsen%20Nouraei">Mohsen Nouraei</a>, <a href="https://publications.waset.org/abstracts/search?q=Maryam%20Amouei"> Maryam Amouei</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islamic studies are considered in both the Quran and Hadith. Hadith is defined as a set of reports that narrated the words and behaviors of infallible persons such as the holy Prophet (pbuh) or the Infallible Imams (as). The issue of biodiversity which is the one of the most important environmental aspects is considered in the field of Hadith. The present paper has investigated biodiversity on the basis of descriptive-analytical methods and with the approach of library-documentary. The household of the Prophet (as) have referred biodiversity that were included diversity of animals, plants, climate etc. In addition, they also have emphasized on the human need to keep diversity and no damage. It should be noted that they have expressed the rights of the animals and plants for correct using of human, so that human can use these rights in conservation of diversity and their generation. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=biodiversity" title="biodiversity">biodiversity</a>, <a href="https://publications.waset.org/abstracts/search?q=conservation%20of%20biodiversity" title=" conservation of biodiversity"> conservation of biodiversity</a>, <a href="https://publications.waset.org/abstracts/search?q=degradation%20of%20biodiversity" title=" degradation of biodiversity"> degradation of biodiversity</a>, <a href="https://publications.waset.org/abstracts/search?q=extinction%20of%20biodiversity" title=" extinction of biodiversity"> extinction of biodiversity</a> </p> <a href="https://publications.waset.org/abstracts/11003/relationship-between-legacy-of-islamic-hadith-and-biodiversity" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/11003.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">451</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">6</span> The Discourse Analysis of Friday Sermons in Pakistan: A Social Perspective</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Syed%20Hamid%20Farooq%20Bukhari">Syed Hamid Farooq Bukhari</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study intends to clarify the Friday sermon by evaluating the formation of its discourse, the composition, and selection of its subject matters, the structure, and functions of its rules as well as the outline of its communication proceeds, and the distinctiveness of its words along with definite provisions. In this research, a qualitative and descriptive method is used to draw out conclusions. This paper considers the sermon mechanism of the speech and advances it contextually. The information was composed in Pakistan and several of its mosques supposing the imams of the city and the location of the mosques. The presentation and analysis of the facts have directed to the subsequent conclusions: (1) the Friday sermon holds verbal discussion that has habitual and classic formation, (2) the approaches of the formation of the subjects consist of storytelling, quotation as well as the use of accepted terms, (3) the composition of the codes involves Arabic, English, Urdu, and many other local languages, (4) the expressions of the speech include all types of sermon acts, (5) different requisites emerge in the sermons demonstrating that the Friday sermon functions as an index or usage of verbal communication in an exacting field. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Friday" title="Friday">Friday</a>, <a href="https://publications.waset.org/abstracts/search?q=sermons" title=" sermons"> sermons</a>, <a href="https://publications.waset.org/abstracts/search?q=Pakistan" title=" Pakistan"> Pakistan</a>, <a href="https://publications.waset.org/abstracts/search?q=social" title=" social"> social</a> </p> <a href="https://publications.waset.org/abstracts/104022/the-discourse-analysis-of-friday-sermons-in-pakistan-a-social-perspective" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/104022.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">164</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">5</span> A Social Identity Analysis of Ottoman and Safavid Architects in the Historical Documents of the 16th to 17th Centuries</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Farzaneh%20%20Farrokhfar">Farzaneh Farrokhfar</a>, <a href="https://publications.waset.org/abstracts/search?q=Mohammad%20Khazaie"> Mohammad Khazaie</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The 16th and 17th centuries coincide with the classical age of Ottoman art history. Simultaneously with this age and in the eastern neighborhood of the Ottoman state, the Safavid Shiite state emerged, which, despite political and religious differences with the Ottomans, played an important role in cultural and artistic exchanges with Anatolia. The harmony of arts, including architecture, is one of the most important manifestations of cultural exchange between the two regions, which shows the intellectual commonalities of the two regions. In parallel with the production of works of art, the registration of information and identities of Ottoman and Safavid artists and craftsmen has been done by many historians and biographers, some of whom, fortunately, are available to us today and can be evaluated. This research first intends to read historical documents and reports related to the architects of the two Ottoman states in Anatolia and Safavid states in Iran in the 16th and 17th centuries and then examines the status of architects' information records and their location in the two regions. The results reveal the names and identities of some Ottoman and Safavid architects in the 16th and 17th centuries and show the method of recording information in the documents of the two regions. This research is done in a comparative historical method, and the method of collecting its resources is a documentary library. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=classical%20era" title="classical era">classical era</a>, <a href="https://publications.waset.org/abstracts/search?q=Ottoman%20architecture" title=" Ottoman architecture"> Ottoman architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=Safavid%20architecture" title=" Safavid architecture"> Safavid architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=Central%20Asian%20historical%20documents" title=" Central Asian historical documents"> Central Asian historical documents</a> </p> <a href="https://publications.waset.org/abstracts/136030/a-social-identity-analysis-of-ottoman-and-safavid-architects-in-the-historical-documents-of-the-16th-to-17th-centuries" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/136030.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">129</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">4</span> Fundamentals of Islamic Resistive Economy and Practical Solutions: A Study from Perspective of Infallible Imams </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abolfazl%20Alishahi%20Ghalehjoughi">Abolfazl Alishahi Ghalehjoughi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Economic independence and security of Islamic world is the top priority. Economic dependence of Muslim countries on economies of non-Muslim imperialist countries results in political and cultural dependencies, and such dependencies will jeopardize the noble Islamic culture; because the will of a dependent country to implements the noble teachings of Islam would be faced with challenges. Solidarity of Muslim countries to achieve a uniformed and resistive economy-based Islamic economic system can improve ability of Islamic world to resist and counteract economic shocks produced by imperialists. Islam is the most complete religion in every aspect, from ideological and epistemological, to legislative and ethical, and economic aspect is no exception. Islam provides solutions to develop a flourishing economy for the whole Islamic nation. Knowledge of such solutions and identification of mechanisms to operationalise them in Islamic communities can highly contributed to establishment of the superior Islamic economy. Encourage of hard working, achievement and knowledge production, correction of consumption patterns, optimized management of import and export, avoiding Islamically prohibited income, economic discipline and equity, and promotion of interest free loan and the like are among the most important solutions to realize such resistive economy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=resistive%20economy" title="resistive economy">resistive economy</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20independence" title=" cultural independence"> cultural independence</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=solidarity" title=" solidarity "> solidarity </a> </p> <a href="https://publications.waset.org/abstracts/15303/fundamentals-of-islamic-resistive-economy-and-practical-solutions-a-study-from-perspective-of-infallible-imams" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/15303.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">394</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">3</span> The Discussions of Love, Determinism, and Providence in Ibn Sina (Avicenna) and al-Kirmani</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Maria%20De%20Cillis">Maria De Cillis</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper addresses the subject of love in two of the most prominent Islamic philosophers: Ibn Sīnā (known in the Latin World as Avicenna d. 1037) Avicenna and al-Kirmānī (DC 1021). By surveying the connection that the concept of love entertains with the notions of divine providence and determinism in the luminaries’ theoretical systems, the present paper highlights differences and similarities in their respective approaches to the subjects. Through a thorough analysis of primary and secondary literature, it will be shown that Avicenna’s thought, which is mainly informed by the Aristotelian and Farābīan metaphysical and cosmological stances, is also integrated with mystical underpinnings. Particularly, in Avicenna’s Risāla fī’l-ʿishq love becomes the expression of the divine providence which operates through the intellectual striving the souls undertake in their desire to return to their First Cause. Love is also portrayed as an instrument helping the divine decree to remain unadulterated by way of keeping existing beings within their species and genera as well as an instrument which is employed by God to know and be known. This paper also discusses that if on the one hand, al-Kirmānī speaks of love as the Aristotelian and Farābian motive-force spurring existents to achieve perfection and as a tool which facilitates the status quo of divine creation, on the other hand, he remains steadily positioned within Ismā‘īlī and Neoplatonic paradigms: the return of all loving-beings to their Source is interrupted at the level of the first Intellect, whilst God remains inaccessible and ineffable. By investigating his opus magnum, the Rāḥat al-ʿaql, we shall highlight how al-Kirmānī also emphasizes the notion of divine providence which allows humans to attain their ultimate completeness by following the teachings of the Imams, repositories of the knowledge necessary to serve the unreachable deity. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Avicenna" title="Avicenna">Avicenna</a>, <a href="https://publications.waset.org/abstracts/search?q=determinism" title=" determinism"> determinism</a>, <a href="https://publications.waset.org/abstracts/search?q=love" title=" love"> love</a>, <a href="https://publications.waset.org/abstracts/search?q=al-Kirmani" title=" al-Kirmani"> al-Kirmani</a>, <a href="https://publications.waset.org/abstracts/search?q=Ismaili%20philosophy" title=" Ismaili philosophy"> Ismaili philosophy</a> </p> <a href="https://publications.waset.org/abstracts/51416/the-discussions-of-love-determinism-and-providence-in-ibn-sina-avicenna-and-al-kirmani" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/51416.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">232</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">2</span> Pilgrimage: Between Culture and Religion Case study of Pilgrimage in Shia tradition in Indonesia, Traditional Philosophy approach of Seyyed Hosein Nasr and Religious Experience of William James</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ma%27ruf">Ma'ruf</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Pilgrimage has a universal value, founded in every religion. No exception to Islam, has a ritual value, and became part of the religion, as well as the procession of a social culture in nature. The tradition of pilgrimage, especially in Indonesia, rooted in the society, because the Islam that entered into the archipelago through Sufism (tasawuf). In the Sufi tradition, the interconnecty of the human spirit (ruh) to the spirit (ruh) of God, must go through a guardian (wasilah) appointed by God himself ,the prophet Muhammad and wali. In the process of pilgrimage rituals usually by reading the prayer to praise God, the prophet and wali, then convey intent (hajat). In the pilgrimage procession, usually not only done in the house, but aslo completed the process by direct pilgrimage visiting the tombs of saints. The tradition of pilgrimage, especially in Indonesia continues to be maintained, and still attached to the traditions in Nahdiyin (NU followers). The relationship with God manifested in wasilah prayer to God, the prophet Muhammad, the best companions of the Prophet and Nine wali (Songo), who had been influential in spreading Islam in Java. The tradition of pilgrimage in Indonesia is also linked to the Shia community in Indonesia, along with a growing number of followers of the Shia in Indonesia, especially after the Islamic revolution of Iran after the 1979. Pilgrimage in the Shia community, Likewise NU members also pray with supplication of tawasul to the Prophet and Shia Imams. If NU members to make improvements pilgrimage to visit the tomb wali Songo in Java, residents Shia pilgrimage rituals abroad, usually one package with umrah trip, with a pilgrimage to the tomb of the prophet, proceed to the tomb of the Imam Shia, in Iran and Iraq. Trends of pilgrimage as a ritual in the Indonesian Shia tradition, together with the growing number of Shia residents increased, followed by increasing the awareness (syi’isme) - bond with the Imam, Shia. In every certain months (arbaeen, asyuro) Shia pilgrims routinely perform pilgrimage, along with increasing number spiritual travel. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=traditional%20approach" title="traditional approach">traditional approach</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20experience" title=" religious experience"> religious experience</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=pilgrimage" title=" pilgrimage"> pilgrimage</a>, <a href="https://publications.waset.org/abstracts/search?q=Syria" title=" Syria"> Syria</a> </p> <a href="https://publications.waset.org/abstracts/44045/pilgrimage-between-culture-and-religion-case-study-of-pilgrimage-in-shia-tradition-in-indonesia-traditional-philosophy-approach-of-seyyed-hosein-nasr-and-religious-experience-of-william-james" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/44045.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">383</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1</span> An Analysis of Fundamentals and Factors of Positive Thinking and the Ways of Its Emergence in Islam and the New Testament</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zahra%20Mohagheghian">Zahra Mohagheghian</a>, <a href="https://publications.waset.org/abstracts/search?q=Fatema%20Agharebparast"> Fatema Agharebparast</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The comparative study of religions is one of the ways which provides peace and makes the believers of religions closer together. Finding the common notions could be a foundation for the dialog among the monotheistic religions and a background to eliminate the misunderstandings and to reach common point of views. The cornerstone of all the common efforts of the believers of the religions is to reach an understanding for building a better world where true peace is established. So, the article seeks to verify the notion of positive thinking in the religious resources of Islam and Christianity. In order to understand the foundations of the religious teachings and to provide a better understanding among the believers, then, the article tries to discover the common fundamentals and the opposing points about the positive thinking in these two religions. We first try to explain the notion of positive thinking in Islam and Christianity and then offer recommended ways in both religions to create and to strengthen this way of thinking. As the different parts of the New Testament is not theologically homogeneous, this collection has been verified and explained in four different parts: Three Gospels (Matthew, Mark and Luke), John's thoughts, thoughts and ideas of Paul and finally the Christian sects . The findings of the survey show that the notion of positive thinking in the monotheistic religions of Islam and Christianity can be traced back by the keyword "hope". It is only the hope which could finally create the soul of positive attitude and thinking inside the humankind. This hope is accompanied by the prospect and causes the humankind to work hard to reach their goals. However, there are some opposing points in these two religions about the basic foundation of this true hope. From the Quran viewpoint, the main foundation of the hope is God and the human is obliged to follow his worldly goals in accordance with this foundation as well as faith to God and avoidance of committing sins. On the other hand, the basic foundation of hope in the Three Gospels (Matthew, Mark and Luke) and the teachings of Paul is the promise of a coming Kingdom. Although there are some opposing views about the meaning of this as well as the ways to attain this hope, this hope is generally related to the purpose of human life and afterlife. The Christ, in the John's thoughts, is the source of hope and everybody, believing in God, must also have hope for Jesus Christ. Effects and functions of such hope are strengthening the spirit of love and kindness to others. Hence, in Christianity, the hope and positive thinking about the future, along with good deeds, reflects different viewpoints. On the other hand, in Quran, this is faith to God and fulfilling the Sharia orders which ignite and strengthen this hope and way of thinking. This is the base that continues nowadays with Vilāya and the love for Ahlulbeit in the Shiite views. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=God" title="God">God</a>, <a href="https://publications.waset.org/abstracts/search?q=new%20testament" title=" new testament"> new testament</a>, <a href="https://publications.waset.org/abstracts/search?q=positive%20thinking" title=" positive thinking"> positive thinking</a>, <a href="https://publications.waset.org/abstracts/search?q=Quran" title=" Quran"> Quran</a> </p> <a href="https://publications.waset.org/abstracts/37033/an-analysis-of-fundamentals-and-factors-of-positive-thinking-and-the-ways-of-its-emergence-in-islam-and-the-new-testament" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37033.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">453</span> </span> </div> </div> </div> </main> <footer> <div id="infolinks" class="pt-3 pb-2"> <div class="container"> <div style="background-color:#f5f5f5;" class="p-3"> <div class="row"> <div class="col-md-2"> <ul class="list-unstyled"> About <li><a href="https://waset.org/page/support">About Us</a></li> <li><a href="https://waset.org/page/support#legal-information">Legal</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/WASET-16th-foundational-anniversary.pdf">WASET celebrates its 16th foundational anniversary</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Account <li><a href="https://waset.org/profile">My Account</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Explore <li><a href="https://waset.org/disciplines">Disciplines</a></li> <li><a href="https://waset.org/conferences">Conferences</a></li> <li><a href="https://waset.org/conference-programs">Conference Program</a></li> <li><a href="https://waset.org/committees">Committees</a></li> <li><a href="https://publications.waset.org">Publications</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Research <li><a href="https://publications.waset.org/abstracts">Abstracts</a></li> <li><a href="https://publications.waset.org">Periodicals</a></li> <li><a href="https://publications.waset.org/archive">Archive</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Open Science <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Philosophy.pdf">Open Science Philosophy</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Science-Award.pdf">Open Science Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Open-Society-Open-Science-and-Open-Innovation.pdf">Open Innovation</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Postdoctoral-Fellowship-Award.pdf">Postdoctoral Fellowship Award</a></li> <li><a target="_blank" rel="nofollow" href="https://publications.waset.org/static/files/Scholarly-Research-Review.pdf">Scholarly Research Review</a></li> </ul> </div> <div class="col-md-2"> <ul class="list-unstyled"> Support <li><a href="https://waset.org/page/support">Support</a></li> <li><a href="https://waset.org/profile/messages/create">Contact Us</a></li> <li><a href="https://waset.org/profile/messages/create">Report Abuse</a></li> </ul> </div> </div> </div> </div> </div> <div class="container text-center"> <hr style="margin-top:0;margin-bottom:.3rem;"> <a href="https://creativecommons.org/licenses/by/4.0/" target="_blank" class="text-muted small">Creative Commons Attribution 4.0 International License</a> <div id="copy" class="mt-2">© 2024 World Academy of Science, Engineering and Technology</div> </div> </footer> <a href="javascript:" id="return-to-top"><i class="fas fa-arrow-up"></i></a> <div class="modal" id="modal-template"> <div class="modal-dialog"> <div class="modal-content"> <div class="row m-0 mt-1"> <div class="col-md-12"> <button type="button" class="close" data-dismiss="modal" aria-label="Close"><span aria-hidden="true">×</span></button> </div> </div> <div class="modal-body"></div> </div> </div> </div> <script src="https://cdn.waset.org/static/plugins/jquery-3.3.1.min.js"></script> <script src="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/js/bootstrap.bundle.min.js"></script> <script src="https://cdn.waset.org/static/js/site.js?v=150220211556"></script> <script> jQuery(document).ready(function() { /*jQuery.get("https://publications.waset.org/xhr/user-menu", function (response) { jQuery('#mainNavMenu').append(response); });*/ jQuery.get({ url: "https://publications.waset.org/xhr/user-menu", cache: false }).then(function(response){ jQuery('#mainNavMenu').append(response); }); }); </script> </body> </html>