Journal of Personality and Social Psychology, 84(3), 498.Ĭhittick, W. Moral value transfer from regulatory fit: What feels right is right and what feels wrong is wrong. The Journal of Religious Ethics, 11, 240–263.Ĭamacho, C. The ethical concerns of classical sufism. Adab al- nufus. Beirut, Lebanon: Dar al Jil.Īl-Muhāsibī, A. Bayrūt: Dār al-Kutub al-‘Ilmīyah.Īl-Muhāsibī, A. Masā’il fī a‘māl al-qulūb wa-al-jawāriḥ, wa-ma‘ahu al-Masā’il fī al-zuhd wa-kitāb al-Makāsib wa-kitāb al-‘aql. Beirut, Lebanon: Dār Sādir.Īl-Muhāsibī, A.
Tehran, Iran: Dar al-Kutub al-Islamiyyah.Īl-Makkī, A. New Delhi, India: Islamic Book Service.Īl-Isfahānī, A. The alchemy of happiness (Trans: Claude Field). Islam rejects excessive hope or excessive fear, describing both as a “pseudo”-type, which would respectively contribute to self-deceit and despair, and end in spiritual decline.Īl-Ghazālī, A. Nonetheless, this praiseworthy hope or fear is only distinguishable as “true,” when both are in equilibrium, a necessary condition for spiritual health, which results to perfection. Findings indicate that hope and fear are comprised of three conceptual elements: emotional, cognitive and behavioral, and are identified as “praiseworthy” hope or fear, when associated with God as the ultimate object. Also Web resources are searched for keywords of fear, hope and Islam in three languages of Arabic, English and Persian, including, ,, , Noorlib.ir, and Google Scholar. Both paper and electronic documents related to Islamic and Qur’ānic literature are being used in this study. However, a comprehensive analytical study on these two notions from an Islamic point of view still seems lacking. The Holy Qur’ān and medieval Islamic writings have many references to “hope” ( rajā) and “fear” ( khawf) as both single and paired concepts.
0 kommentar(er)
