فصلنامه مشکوه
پیاپی 149 (زمستان 1399)

Piety is one of the most important Qur'anic and tradition techniques to deal with anxiety and peace, as many points about it have been mentioned in Qur'anic verses and traditions. This study seeks to explain the quality of coping with anxiety and achieving peace through the piety techniques with information analysis and comparison of votes’ methodology. Accordingly, at first the basic principles of the piety technique are explained, and then the quality of anxiety relief and achieving peace through the piety technique and finally the levels of piety and the role of each in achieving peace are discussed. Among the results of the research are: 1- One of the basic preconditions of the piety technique is to leave neglect, activate inner desires and the presence of the heart. 2- Regarding the quality of relieving anxiety through piety, five areas can be introduced that piety has a significant role in achieving peace and relieving anxiety: turning unknowns into information; getting out of deadlocks; facilitate earning a living; compensate for past mistakes and seek divine help. 3- The level of piety technique is generally divided into three types: performing duties and abstaining from prohibitions; doing recommended and abandoning abominable and praise God Almighty a lot.

The patterns of social relations are directly related to the people’s mental health. Because of the weaknesses of most patterns, selecting the preferred model is an essential concern. The primary objective of this study was to identify the concept, motivation and influence of the positive and negative patterns of social relationships of "aggression, compromise and decisiveness" on mental health and eventually introduce a new communication model called "contingency model", which superior role in health Spirit and soul, based on Qur'anic verses and the household of the Prophet of God (S.A.W). The research method is analytical and descriptive based on religious, psychological and sociological data. The main findings of this research prove that the best model in social relationships is the contingency model. Therefore, there is a more complete and effective efficacy in the process of communication, and the prophets and the Imams (A.S.) have used this pattern in different situations. By using this template, people's mental health will be better. The results of this research can be used privately for community,researchers, psychologists and managers.

The incidental auspiciousness or unhappiness of parts of time and its effect on human success or misfortune is an idea that some scholars consider to be based on Qur'anic concepts, narration and possible rational reasons. In the present research, first the result of this subject verses meanings is stated in order to evaluate this belief. In the next step, verses contrary to this idea have been found and divided into the following three categories: Verses indicate the goodness of the creation of all phenomena, man's ability to control phenomena, as well as divine and evolutionary traditions in human misery or success. In addition to using a variety of effective Qur'anic arguments on the subject of unhappy times, the innovation of research in the monopoly of argument materials, can be considered as Qur'anic verses and also finding verses contrary to this idea. The result of this Qur'an-based analysis is the inaccuracy of any relation between the attributes of iniquity or happiness to times, even incidentally.

Love is an element in the two-way relationship that also plays an effective role in the mutual relationship between God and the servant. The common meaning of love among servants is heartfelt affection, but this meaning is inconceivable about God. In order to extract the meanings of these two kinds of love, this article examines the verses, narrations and scholars' speeches and finds that God's love for the servant is often interpreted to prevent the assumption of physicality for God; Thus, meanings such as rewarding the servants, removing the veil from the hearts of the servants and God's satisfaction by them have been proposed, which in fact are the results of divine love. The servant's love for God, although confronted with some interpretive meanings, has been less difficult in discovering its true meaning. In this mutual love, God is always the forerunner, and the love of His servants for Him is the reflection of God’s love. article examines the verses, narrations and scholars' speeches and finds that God's love for the servant is often interpreted to prevent the assumption of physicality for God; Thus, meanings such as rewarding the servants, removing the veil from the hearts of the servants and God's satisfaction by them have been proposed, which in fact are the results of divine love. The servant's love for God, although confronted with some interpretive meanings, has been less difficult in discovering its true meaning. In this mutual love, God is always the forerunner, and the love of His servants for Him is the reflection of God’s love.

The meaning of the word "Falaq" at the beginning of Falaq Surah has long been a point of contention between the Qur'an commentators and translators. The effect of difference of a word perception on difference in the concept perception of the whole context; especially in small contexts is obvious. The present article has been done in order to examine the meaning of this word by examining the commentators’ opinions of the two sects and their reasons for the word "falaq", as well as their analysis. Commentators have three main views on this word meaning; some think "Falaq" means morning, some creation, and others as a place in hell. Each group has presented reasons and testimonies for its own point of view; but according to the findings of the present article, the reasons and evidences presented by the first and third views have some drawbacks and "Falaq" in Falaq Surah means creation; because this interpretation is more compatible with the context of the surah verses.

Inspired by the guidelines of the Qur'an and traditions, as well as using the experiences of the tumultuous years before and after the Islamic revolution, the Supreme Leader always draws the attention of the people and officials to the special divine help along with the use of all facilities. This study intends to study the conditions of having special divine help in his thought by studying the Qur’anic principles and the narration of the views of the Supreme Leader which are crystallized in his statements on different occasions. The results of this study show that in his Qur'anic view, special divine help, in line with all religious teachings create mobility and responsibility. Due to the frequent experience, especially in the forty years of the Islamic government, it has an objective, real and calculable role in his thought. But special divine help subject to conditions such as believing in divine promise, prayer, recourse, strategy, jihad, realism as well as avoidance of wonder. If those conditions are fulfilled, the special divine help is definite and inviolable.