جستجوی مقالات مرتبط با کلیدواژه "آموزه های قرآنی" در نشریات گروه "علوم قرآن و حدیث"

Previously, financial issues were considered important factors in the progress of commercial organizations, but in recent years, moral values are considered more important indicators for sustainability. The Qur'an contains religious values for the advancement of man towards happiness. The claim is that Quranic teachings are the basis of religious values; By choosing it better, the network of institutionalization of religious values can be extracted. This research tries to extract the course of religious values with the descriptive and analytical method by applying Quranic teachings based on the systems theory with the aim of better choice in business behavior. In the systems theory, the components are interconnected. And alone they cannot be effective to achieve the common goal. There is coordination and interconnection between the components of this network due to the longitudinal relationship and order between them. Based on the verses, the process of institutionalization of traits was defined according to the three areas of human being: first, one should motivate the businessman towards the fulfillment of that desired trait. After creating the desire to perform the attribute, it is time to raise awareness about the relevant attribute. When the awareness and cultivation of that trait reaches an acceptable level, methods are used in the behavioral stage to attribute that trait to the businessman in the business environment. The emergence of traits can be seen during the implementation of commercial rules, and to realize this, the methods of practical adherence to commercial rules were defined.

Personal autonomy is Educational goal based on the ability to Free choice and independent. The Qur'anic verses show a comprehensive pattern of personal autonomy pattern . Therefore, the present study is based on an analytical-deductive approach to provide an Islamic explanation of personal autonomy focused on Quranic verses.Some of the research results are: Personal autonomy forme in the context of human relationships with God, man, and nature. In the context of communicating with God when man became God's successor on earth, In the context of communicating with God when man became God's successor on earth, the choice and authenticity of appearances appear as two components of autonomy. Promotion of the existence and growth of reason strengthens autonomy. And worship leads to the highest degree of personal autonomy. The man's relationship with himself, following the major obstacle is personal autonomy.Nafs Amareh is a big obstacle to personal autonomy. When Nafs Lavammeh appears that autonomy is allowed to grow. In Nafs Motmaeneh personal autonomy reaches the highest grade. Triple realms affect human communication with the four pillars.

Islamic law has moved towards combating the phenomenon of crime and preventing the occurrence of crime by using the two components of punishment and correction, treatment and rehabilitation and combining these two components with each other. In Islamic law, inspired by the Qur'anic teachings and based on the inspiring teachings of this holy book, it seems that the component of correction, treatment and rehabilitation is preferred to the component of punishment, and Islamic law, as the creator of many new criminal and criminological policies, The title of the last way to fight crime (if the offender is not corrected) has been used and it can be said that Islamic teachings are in accordance with scientific standards due to their firmness on pure human nature. In addition, Islamic law based on Quranic teachings is the first law that pays attention to the personality of the accused and in fact the creator of Islamic law and the founder of criminology, ie the science of attention to the personality of the convict and long before the emergence of the school of research. Therefore, the first sparks of attention to the personality of the accused can be seen in Islamic law. For this reason, Islamic law is the creator of the school of criminology.

The human living environment in which human relationships are formed is one of the influential factors that is very important in terms of having special characteristics in human life and it can be said that environmental management is the most effective way to achieve organizational success. Therefore, we will express a three-step model in the following, for managing the environment in a desirable way and executive strategies that are based on Quranic doctrines, because we believe that the Qur'an is a complete plan for human life and has a high importance to this factor of success. This model consists of three stages: environment selection, reformation and protection of the environment (space, area) and expanding the environment, in the first step, the manager tries to arrange the parts of the environment in the best way to create a healthy environment, but if this is not done properly, the manager focuses his efforts on reforming it and then seeks to maintain his healthy environment (space) and at the end after the stability of the environment, the manager takes a step further and tries to expand his suitable environment, so that other organizations can continue in this appropriate space.

Despite the advancement of human science in the field of mental health, it seems that contemporary man has not been freed from many mental disorders such as anxiety, depression and meaninglessness of life. One of the important functions of the divine religions is to create and guarantee mental health. A survey of Islamic texts shows that mental health is of great importance in Islamic teachings. The aim of this study is to answer the question that what are the theological foundations and principles of mental health promotion based on Quranic teachings?  Studying the verses of the Qur'an makes it clear that the pursuit of mental health is based on certain foundations. Characteristics such as two-dimensional human being, attention to the innate human being, monotheistic attitude to health promotion, the lawfulness of the natural world, and consideration of ontology and axiology of disease, are the most important principles of mental health. Such an foundations in mental health according to  the Qur'anic teachings follows special principles and strategies that  consist in : non-corruption in the environment, caring for the body, communication with God, and benevolence to others.

Woman as one of the dual elements of social life, has been constantly considered by different religions and legal systems in various dimensions. One of the most important issues for women has been their "financial rights". A look at the Qur'anic and Alawite teachings shows that such rights of women have been considered. The present article answers this question by understanding such importance and using the research method descriptive-analytical: what are women's financial rights in Iranian law and the Qur'anic and Alawite teachings? In answer to this question, such a conclusion has been reached; First; in Iranian law and the Islamic financial law system, basically, woman, like man, have an independent financial system and therefore independent financial rights. Second; Despite inequality in the financial rights of men and women in the Qur'anic and Alawite perspectives, in other forms, these inequalities have been moderated, and, of course, such an adjustment does not mean moving in the direction of "equality in financial rights." Third; Since the ultimate goals in the Qur'anic and Alawite teachings are beyond the individual rights of women, so, women's financial rights should be interpreted in the context and terms of issues such as slavery and family consolidation. Fourth; Women's financial rights in Iranian law are not fundamentally different from the Qur'anic and Alawite teachings.

The constitution is considered as fundamental document that contains people’s rights and liberties that is inspired by the Quranic doctrines; paying attention to development and establishment of family have been disregarded from lawyers’ viewpoint and principles such as principle No. 10 of constitution obliges the government to plan in order to facilitate, form and consolidate the foundations of the family and preserve its sanctity. Of course, although the family is a private realm, some decisions about it have social dimensions. In such cases, the support of the legislature and lawmaker is necessary. Obviously, this support should never lead to interference.

In some verses of the Quran, the guidance and misguidance is related to God and on the other hand, man hasthe free will, and his guidance and misguidance happen by him. The purpose of this paper is to investigate this apparent contradiction and the possibility of a combination of these two ratios. The main question is: How can the attribution of guidance and error to both man and God Almighty be explained? The discussion of divine guidance and misguidance is important because it solves the determinism in guidance and misguidance. Because the appearance of divine misguidance and guidance is that man has no choice in his misguidance, and God forces people to walk the right or wrong path. This research is a kind of content analysis and has been done by examining the verses and related narrations and referring to the available sources and interpretations of the Quran. The findings show that there are two types of divine guidance and error: primary and penal; And neither of these two types is contrary to human free will, because it cannot be invoked by God, or if it is, it does not deprive man of his free will. Also, elementary guidance (meaning showing the way to perfection and happiness to man) and criminal guidance (as a result of man's voluntary use of the means of primary guidance of God) as well as criminal error (as a result of man's own abuse), while these three kinds can be invoked by God but do not contradict human will. But the primary misguidance cannot be cited by God.