فصلنامه مشکوه
پیاپی 164 (پاییز 1403)

The current research tries to investigate the Qur'an perspective on the goal setting, formulate the Qur’anic goal setting model and compare it with the SMART goal setting model using a qualitative and analytical method. The goals in the SMART model are specific, measurable, achievable, relevant and scheduled. In the study of the Qur'an, the verses related to goal setting were extracted and the Qur'anic model of "goal setting" were formulated. In this model, the general goal (nearness to God), continuous goals (piety and religiosity) and partial goals (necessity, value, purity and balance) were formulated. The findings showed that the Qur’anic goal setting model has similarities and differences with the SMART model. The results show that some of the features and principles of SMART goal setting in general and some of the details overlap with the Qur'an goal setting model. But the most important principle in goal setting in the Qur'an is to reach the nearness and pleasure of God; But in the smart model, a person targets only his important and favorite goals.

Shi’ites have always paid attention to shrines and have made many constructions at the graves of divine saints. There are different opinions about the shrines' decoration and gilding. Some believe that it is undesirable to spend money on decoration, based on the traditions of prohibiting mosques decoration and the traditions of avoiding extravagance and promoting simple living. This group also emphasizes the priority of eliminating poverty and strengthening the economic foundation of the Islamic society. On the other hand, the supporters have cited the verses and traditions related to the honoring of rituals and the construction of mosques and shrines. They consider decoration as a tool to strengthen religious and cultural identity, create a spiritual atmosphere and pay attention to the purposes of religion. This research was carried out in a library and descriptive-analytical method and its achievements show that it is desirable to decorate shrines in moderation according to the needs of pilgrims and its social and political effects.

Guardianship and citizenship among Arabs changed from a system based on blood and lineage to an institution based on faith with frequent expressions of the Holy Qur’an. However, the Qur'an has not stated anything against the guardianship legal procedures that existed before Islam. How should this silence be interpreted next to the tremendous visionary and political revolution that has created in the pre-Islamic guardianship system? The current research has reviewed the issue of the legislative model of the Qur'an in the system of guardianship and citizenship with descriptive-analytical method. Investigations show that the Qur'an in the very first step of its revelation confirmed the pre-Islamic procedures of citizenship rights with its silence, and later, only to correct some rejected decrees such as adoption, Qur’an made foundational statements. The result is that in the combination of these silences and Qur'anic statements, the legal aspect of guardianship has been formed in Islam and the citizenship status of believers, infidels, non-Muslim subject, infants, slaves, freed slaves and natural and national apostates has been clarified.

The Holy Qur'an, has dialogues and different situations in which pairs of requests and rejections have happened. In this research, the mechanisms of politeness in "rejecting" in the Qur'an discourse have been analyzed with the text-oriented qualitative method, relying on the face concept in Brown and Levinson's politeness theory. The research question is that depending on the type of audience, request and context, what politeness mechanisms are used in the Qur'an to reject? Request rejection is analyzed in three types of speech pairs with high and low positions, positive and negative poles, and with balanced poles. Based on the results, in the analysis of the first situation, rejecting the request from the superior being in the form of a direct and decisive statement is common in the Qur'an discourse. In the analysis of the second situation, politeness mechanisms such as making excuses and illogical requests, expressing conditions, etc. have been used. In the analysis of the third situation, the use of face saving actions for the rejection is frequently used.

One of the fundamental duties of Islamic law is to bid for good and forbid of wrong. The jurists have listed conditions for establishing the obligation; one of them is the "condition of effect". The research is based on the exploratory-analytical method and by using library sources in order to explain the Qur'anic evidence about the requirement of this condition in establishing the obligation of the mentioned duty. The hypothesis of the research is that based on the generalities and applications of the Qur'an, specially verse 164 of Al-A'raf Surah, as well as authentic traditions, this condition cannot be considered as a requirement of bid for good and forbid of wrong. In order to prove this claim, the meanings of the verses that express the following two principals have been cited: The generalities that guide us to perform our religious duty in the face of social evils and the possibility of influencing the process of preaching and warning cannot be ruled out in an absolute way. The alleged evidences of the believers have been divided into three parts: traditions, consensus and the reason decree which inadequacy of each has been proven.

Fighting with non-Muslims and its conditions is one of the issues that have always been discussed in the interpretations. Commentators differ on who is the warrior and what is the reason for the necessity of war with non-Muslims. This research tries to investigate these views according to verse 193 of Al-Baqara Surah by description, explanation and critical analysis. In the meantime, the neglect of the Qur'an moral theory in the interpretation views has caused unjustified opinions. The purpose of the research is to identify the Qur'an ethical theory   in normative ethics in order to get a better understanding of the mentioned verse.  The results show that the moral theory of the Qur'an is close to the deontological ethics. According to this approach, harming non- warrior is morally objectionable, and a non-Muslim should not be killed for his wrong belief. Also, according to the Al-Baqarah Surah, verses 190 to 193, and its semantics, the word “sedition " indicates the destructive actions of non-Muslims as well as the persecution of Muslims, and other meanings of the word "sedition" are not among its original meanings.