نشریه قرآن و علوم اجتماعی
سال سوم شماره 4 (پیاپی 12، زمستان 1402)

In the monotheistic view, God's ownership has a special place, and belief in it can have many effects in various aspects of human life. In this article, with the descriptive-analytical method, the effects of believing in God's ownership in human life from the perspective of the Holy Qur'an have been investigated in three "cognitional, emontional, and behavioral" areas.In terms of insight (cognition), deeds for believing in God's ownership are mentioned in the Holy Qur'an, such as correcting the ideology, negation of polytheism, denial of independent ownership and positive self-concept, which helps man to have a right attitude towards God and mental judgment in accordance with the truth about himself. In terms of emotion and attitude, the Qur'an has stated that belief in God's ownership is one of the guiding forces and has valuable effects in stable emotional states and attributes, such as increasing divine love, sincerity, humility, trust, fear and hope, asceticism and demanding divine support. In the field of behavioral or kinetic, believing in God's ownership is an internal factor and has fruitful results, such as performing worship, and abandoning prohibited deeds and being thankful for divine blessings.

One of the most important developments in the interpretation of the Holy Qur'an in the contemporary era is the emergence of a new orientation of study called social interpretation. The goal of this orientation is to leave the Holy Qur'an out of isolation, by turning it into a dynamic source for solving doubts about religion in new areas of social life, responding to the new needs of social life and treating harms affected by the new manifestations of social life. This interpretive orientation was emerged as a result of the confrontation between Islamic societies and Western civilization and the reformers' search for a solution to the decline of Islamic societies by returning to the Holy Qur'an. There are foundations and indicators have been mentioned for this orientation. Some of the stated indicators are not free of problems, some of them are not accurate and some others are not independent but also observed in other interpretation orientations.This research, with a descriptive-analytical method, aims to review the semantic foundations, methodical and effective indicators of this interpretative orientation, in order to provide the basis for further benefit from it.

One of the important factors in reducing the population, especially in this era, is increase in the age of marriage among young people. Suspending marriage is not just a demographic problem, rather it has wide consequences on society. However, in the field of demographics, postponement of marriage is one of the important factors affecting the length of the childbearing period. Considering the original values of Islamic teachings, it is necessary to examine this issue and ways to overcome it from the perspective of religious teachings, especially the verses of the Holy Qur'an. Undoubtedly, reconsidering the underlying factors in speeding up the process of marriage based on Qur'anic and narrative teachings will lead to increase in the population.Therefore, the present study aims to investigate religious solutions on the subject of high age of marriage and its effect on the population with a descriptive-analytical method. The findings of the research indicate that increasing the age of marriage has a key role in the population decrease. According to the religious teachings, the efforts of the society's elites in reviving the culture of marriage and having children, promoting easy marriage and building the society's culture are the most important ways to get out of this problem. According to religious rulings, easy marriage is provided by opposing Tafakur (mutual boasting) and Takathur (rivalry in respect of wealth), offering Qardh al-hasana (profitless loans) and financial aid, as well as the cooperation of parents in marriage and choosing a spouse for their children.

Social responsibility is one of the basic concepts in modern social sciences that refers to people's sense of responsibility towards their society. A wide literature has been produced about this concept in social sciences, from which the semantic components of this concept can be extracted. The question of this research is that in the Holy Qur'an, what concept can be found regarding social responsibility, which on the one hand has something in common with the term “social responsibility” and provides the context for interdisciplinary connection, and on the other hand, defines the distinctions and prominences of the Qur'anic discourse on this matter. For this purpose, the method of component analysis of meaning, which is one of the methods of semantic science has been used.It has reached the conclusion that the Qur'anic concept of Wilayat (guardianship) when it is mentioned in the communication among the members of the society (believers), refers to the social responsibility as a vital element for the connection among the members of the faith community. This is despite the fact that in the western literature, social responsibility is mainly focused on companies and meant to improve profitability.

Since celebrity is a new concept and issue in society, some may think that there is no mention of celebrities and their social damage in the Qur'an. This is despite the fact that the Holy Qur'an has an eternal and ever-new truth that by maintaining the rules and regulations of interpretation, it is possible to obtain the necessary guidance and help in any case, appropriate to the very period and time.For this purpose, the leading research has referred to the Qur'an in the context of contemporary interpretation, using the foundation's data content analysis method, to examine the characters of celebrities in the verses of the Holy Qur'an. In this study, it was found that the most important components of a celebrities’ characters from the perspective of the Qur'an are: "Preventing and leading the society in wrongdoings", "Dominating the society", "Seeking superiority over others", "Mischievousness and enmity with religion", "Luxuriousness" (Itraf), "Extravagance" (Israf), "Not having enough knowledge and literacy" and "Going astray". Today's sociological studies have also paid attention and referred to all these components. The accumulation of these components in the celebrities’ characters makes them a potential danger to society, which can lead to irreparable social damage, and for this reason, God has given necessary warnings to this group in the Holy Qur'an.

One of the important social issues in the contemporary era is the ones related to woman and her social position from the viewpoint of religious teachings. According to the Qur'an, man and woman are humanly equal and have social authority and status. The present research aims to analyze the components of women's economic impowerment from the perspective of the Holy Qur'an, using a descriptive-analytical method and library tools.The findings of the research show that from the perspective of the Qur'an, woman, like man, can have the components and resources of economic power and thus gain personal and social power. Some of the most important of them are: the ability to obtain income and own property, the necessity of paying dowry when a woman requests it, the equality of man and woman in accessing social positions and status, the right to obtain the highest level of education, having the authority and power to dispose of personal property, the right to progress and find social status and power in all personal and social dimensions, having the authority and ability to take responsibility and the right to have a job that suits her dignity. Some of the Qur'anic documentations of the components are: the generalization of the evidences of the legitimacy of ownership and acquisition in the Qur'an (Al-Hijr: 21; Al-A'raf: 9; Al-Baqarah: 168; Taha: 81; Qaf: 11; Al-Mulk: 15) and also the generalization of the evidences of the delegation of God's power to all humans, which includes financial power (Al-Munafiqun: 8) and the permission of a woman to take money for breastfeeding a baby (Al-Baqarah: 233; Al-Talaq: 6).