مجله آموزه های قرآنی
سال هفدهم شماره 31 (بهار و تابستان 1399)

Economic theories can be divided into three groups according to the three scope of distribution, production and consumption. In this regard, distribution theories are of special importance because they are closely related to economic justice. Economic systems can be divided into distributional theories in terms of their intensity and strength of their payment. In the capitalist system, theories of distribution, along with theories of production and consumption, are less powerful. In Islamic economics, because of the importance of economic justice, the theory of distribution has been debated from the beginning. The premise of this can be described in the books of economic. This article is going to answer the question, how can the economy have the efficient allocation and distribution of resources (natural-human) and income? In other words, in Islamic economics, according to what criteria or cases are the allocation and distribution of resources (natural-human) and income? What is the geometry governing these criteria? The way in which this theory is expressed is to address the distribution criteria and classify them. In fact, in this method, each distribution theory must introduce its own distribution criteria and logically clarify the relationship between them. From the perspective of the Holy Quran, five distribution criteria play a role in the theory of distribution. The first criterion that can be considered as the main general criterion of distribution is the reduction of income inequality. The other four criteria are: the actual necessary need, the supervisory/directory job, the actual average personal need (to the extent of adequacy and dignity), and the actual average need of others (to the extent of adequacy and dignity) are specific criteria.

Elite studies are one of the strategic issues for the growth and development of any society. According to the universal rule, the Holy Quran has a guiding feature and explanation of vital issues, and has a mechanism for expressing the components of the elite. Achieving a comprehensive and complete definition of the elite based on its capabilities and effectiveness in society and the characteristics of the elite are based on the revealed revelatory teachings. This research has been done by descriptive-analytical method and by studying religious and sociological texts. Contrary to Western culture, which is based on “humanist” thought, elitism in the Holy Qur'an is based on a better choice in every way, in the shadow of “monotheistic management” and “effectiveness” in society and based on the above components, three levels of descending, middle and excellent for the elite in the Holy Quran can be imagined and according to these characteristics, the redefinition of “elite” from the perspective of the Qur'an can be explained.

According to Islamic teachings, a healthy life arises from positive and transcendent thoughts and beliefs. This positive thought and attitude is the infrastructure of emotional behaviors that reduce the suffering of mental illness and persuade spouses to resist the crises of life and cause equality and each other’s mind similarity based on the ontology and anthropology of religion. People of the Household/Ahl al-Bayt’s (pbuh) lifestyle and a significant portion of his practical advice to couples to achieve healthy and successful relationships are based on an attitude toward living in the shadow of faith and rationality. Despite the physical, psychological and gender differences between couples, the positive attitude in married life is the basis for more compatibility and loving and honest services of spouses to each other and improving the quality of life. Logical relationships and creative thinking to solve problems within the family and the growth of a dynamic and capable generation are the result of a positive attitude in spousal relationships. Developing Islamic perspectives on this subject and teaching it to spouses has a serious impact on reducing the challenges of spousal relationships. This article is an attempt to explain this kind of view. The research method in this paper is based on documentary studies and descriptive methods.

The freedom of speech right is one of the civil political rights of human beings and one of the most accepted principles of human social life in the teachings of Islam and international treaties. On the one hand, in the present age, the focus of the debate on freedom of speech is its limits, and on the other hand, the relationship between the components of tradition and modernity is one of the serious concerns of researchers and scholars. Therefore, this article intends to explore and delineate the boundaries of freedom of speech in international documents and their balance with the teachings of the Holy Quran as the first source of Muslim legislation, to examine the limits of freedom of speech and in this direction, considering that in the field of freedom of speech and its borders has been one of the oldest challenges of human beings in different periods of history with the structures of power and the ruling system. By focusing on the story of Moses in Pharaoh’s reign, this study discusses the boundaries which set out in international documents. Accordingly, and by considering the increasing number of regional and trans-regional meetings on freedom of expression and the increase volume of micro and macro limitations of freedom of speech in international documents, at first have mentioned the most important trans-regional treaties and then compares them with the Qur'anic teachings of the story of Moses prophet and Pharaoh. The results of this study indicate that among the limits of freedom of speech in these documents, only the limit of “protection of the rights of others” can be invoked, and other limits, despite many efforts in the international arena, are very general and vague limitations which threatens and restricts freedom of expression.

Scholars know the use of lies to achieve more important benefits. Is it even possible to consider the possibility of an untrue statement to be reasonable because of the discretion of the word of the wise God? If this possibility is reasonable about the words of God and its non-occurrence is not proven, the authenticity of the Qur'an will be questioned. As a result, Qur'anic guidance cannot be used conclusively in epistemological fields. The present article, first by rational method and then by analyzing the verses of the Qur'an, has ruled out the possibility of finding a way to induce a false interest in the Holy Qur'an. Some of the reasons given for rejecting this claim are insufficient, but an attempt has been made to correct and complete the presented arguments and to prove the claim with sufficient rational proof, and then to emphasize the validity of this claim by quoting the Qur'an. The result is that the Holy Qur'an uses good intentions such as the level of understanding of the audience, speaking the language of the people, and observing artistic issues, but it does not require the induction of unprofitable interests, and none of the examples presented as white lies testify to this.

Despite differences in the definitions of spirituality by experts, most of these definitions agree that spirituality is a behavioral style that directs one’s entire life in connection with a sacred thing. Reviewing the entire Qur'an and the method of codification and conceptual arrangement of its verses, we find that the closest Qur'anic content to this feature is approaching and trying to approach God as a relatively stable behavior in life. Thus, Qur'anic spirituality is, in fact, a discipleship with special characteristics. The psychological basis of this discipleship is hoping for God and the Hereafter, and its destination is a god with all the attributes that each of them is somehow encouraged by this behavior. The central core of the Qur'an is nature, basis and destination of spirituality. The Qur'an states the requirements and obstacles of this behavior, as well as its consequences, which are in fact the fulfillment of basic human needs.

Moral education is one of the valuable topics that various schools have addressed with different approaches. According to the basics and objectives of this issue, the Holy Quran has mentioned approaches for moral education from its perspective. In this research, an attempt has been made to explain the relationship between servant and lord in the Qur'an in a descriptive-analytical way and to present it as a solution of moral education. According to this research, accepting the relationship between servant and lord as the most basic relationship between man and God by man leads to his moral education. The explanation of this matter should be followed in the components obtained from the relationship between the servant and the lord such as ownership, educator, prudent, ruler based on knowledge and wisdom, the absolute power of the lord and praying and obedience of the servant and the manifestations of this obedience and also the result of this relationship which is piety. Therefore, based on the relationship between servant and lord, the Qur'an, in order to accept this relationship by man and as a result of his moral training, has used methods such as proving God's lordship and man’s servitude to a teacher, paying attention to the manifestations of God’s lordship in existence and human life and a teacher inviting to piety based on the relationship between servant and lord.

Legal interpretation of the Quran is one of the methods of interdisciplinary study between the science of Law and the Holy Qur'an. According to the topic, the issues of the science of law and what is expected of the comprehensiveness, perfection and wisdom of the Holy Qur'an, can be offered some issues in the liberal arts in ideological view to the Qur'an, and can be obtained a platform for theorizing it. In this regard, the greatness and superiority of the Holy Qur'an to other scientific resources will be obtained the ability to expand the knowledge of rights based on the truth of Human and the world and etc. In this study, with the focus of this method, one of the issues of the science of Law under the title of participation and accessory in crime will be dealt with the expurgation of legal dimensions of the Holy Qur'an. The main result of this research is the introduction of verses including the concept of participation and accessory, which are often invoked to two or three verses of this field in articles and the prior and later books. Other results of the research include the separation of the abettor and accomplice in the crime from the perpetrator and the amount of punishment for each and the implementation and comparison with the jurisprudential and legal achievements. The research method in this depiction is to define the subject, identify the related verses, categorize them, apply the rules of contemplation and interpretation in it, legal analysis and ordering the achieved results.

One of the arrays of innovative knowledge that makes speech beautiful and captivating with aberrations and grammatical lawlessness is the technique of “Confirmation of something similar to its contradiction’. This article, after studying the explorations of literary men in the history of rhetoric, is going to uncover the mechanism of this figure of speech and the semantic implications of its types. A theoretical exploration of the process of this array reveals that the function of this technique in artistic propositions can be such as emphasis, exaggeration, and sometimes suspension of the impossible and quasi-literary argument. By these achievements, it becomes clear that if an interpreter in the prominent examples of this array in the Qur'an only suffice to the efforts of some scholars, the semantic implications and aesthetic manifestations of the verses will not be revealed and sometimes slip for interpretation. Familiarity with this rhetorical approach sometimes prevents the unreasonable carrying of words over seemingly meaningless ones, and also helps in the integrated interpretation of verses with this literary technique.

The performance and application of the Qur'an have been studied from different angles. Fundamentals, applications, examples, and types of performance and application, but in the meantime the criterion for the correctness or incorrectness of this interpretive rule has not been properly examined. Based on the importance of this rule and the use of this rule by all opposing Islamic groups and sects, the need to examine the criteria for performance and implementation becomes clear. Since most of the performance and application made by the Ahl al-Bayt/People of the Household and the real commentators of the Qur'an are about themselves or their friends or enemies, the satisfaction and love of the two criteria in the epistemological section of belief and the application of verses to the Ahl al-Bayt has been discussed and following, similarity, community, the criteria of the ethical-behavioral section in the implementation made to the friends and enemies of the Ahl al-Bayt which is stated in this article. This article examines and proves these criteria, along with mentioning the examples the reason for each criterion.

The division of the Holy Quran into chapters is based on divine wisdom, and attention to it has existed since the beginning of the revelation, as well as in the teachings of the Holy Prophet (PBUH) and the “People of the Household” (AS), with interpretations and from various angles and few people consider this division to be purely accidental and meaningless. Knowing Surah and attention to the structure of chapters is something that has become more and more important in recent times and has been considered as one of the important characteristics of the style and style of the Qur'an and a basis for systematic thinking. Using the descriptive-analytical method and paying attention to what has been done so far in this field, the present article has followed the reflection of the structure and internal communications of the chapters in the interpretations of the Qur'an. Such research explains the position of concepts such as thematic unity, unit comprehensiveness, geometrical structure, structural interpretation, and structural order more and better and shows that the formation and evolution of understanding the structure of the surah can be one of the factors and strategies for deriving concepts from the verses and surahs of the Holy Quran.

Mohammad Taher Ibn Ashur (1296-1393 AH), a Tunisian scholar and jurist, has interpreted the verses of the Qur'an in the thirty-volume book “al-Tahrir wa al-Tanwir” due to his comprehensiveness and encirclement of various sciences. The present article is going to answer the question of whether Ibn Ashur was able to achieve his goal without any flaws. After examining Ibn Ashur’s commentary, the author first introduces the author and his interpretive structure, then discovers, explains his problems, and then points to some of its examples. Some of the disadvantages and drawbacks mentioned in this article are structural defects and some of them are methodological problems, the most important of which are: weakness of division, large volume and objections of unnecessary content, weakness of reasoning, incorrect quotation of statements, improper reference, inappropriate, lack of attention to the appropriateness of the verses, unfamiliarity with Shiism and imposing sectarian views on the verses. The method used in the present study has been critical.