فصلنامه مشکوه
پیاپی 118 (بهار 1392)

One of the subjects of the chapters of the part thirty of the Qur’ān is concerned with human state and speech on the Resurrection Day. Studying different aspects of human depiction in the Plain of Resurrection would not only clarify the grandeur of the Resurrection Day but would also display the sagacious art of human depiction in the Qur’ān to the addressees of the Revealed Word of Allah. Through examining human depiction on the Resurrection Day, the present study attempts to explain the events of that day in the chapters of the part thirty of the Qur’ān. Then, the pictures of the faces, what has been heard and said, and the human behavior are separately examined indicating that through pictures a more accurate and perfect understanding of the sense can be achieved, since there is a close and deep relation between the sense and the pictures.

Trust in God (tawakkul) is among the influential values in all issues. However, its impact on decision-making is more outstanding; in particular because tawakkul is the secret code of receiving assistance fsupports, which is very essential for making the best decisions, especially in conditions of uncertainty.On the other hand, the most important principle of management is “decision-making”; for, managers accomplish their duties through decisions and, as such, there are hindrances and restrictions in their behavior that can have undesirable effects on their decision-makings.Thus, the present article addresses the role of tawakkul and its impact on controlling the behavioral variants of the managers’ decision-making and, through a careful study of the verses on tawakkul and their effects, proves that tawakkul, as the most important pivot that is influential in decision-making by the mangers of the Islamic community, helps them to achieve sound and logical decisions and to resolve restrictions and behavioral variants in their decisions.

The world in which we live today is named as the world of communications. The Holy Qur’ān is the most significant message that man has received. In the Qur’ān, the procedure for establishing communication with others is explicitly or implicitly regarded as important. Throughout the Qur’ān, God has stressed the importance of communication by recounting various stories. In the Qur’ānic teachings, from among the dialogs between different personalities, specific skills can be seen as in agreement with communication sciences. In the story of the Prophet Moses (A.S.) and the Jethro’s daughters, one can notice certain communicative patterns and what is regarded as effective in interpersonal communications. Furthermore, in the process of the dialogs, many of the non-verbal messages are deciphered and received by the addressees. The macommunication in the Qur’ānic culture and the Western culture is the emphasis put on the human norms and values.

The Resurrection is an abode for the appearance and manifestation; therefore, talking about it is a general practice due to its lack of privation, and the worldly limitations, including the language barrier, do not obstruct the manifestation of the inner truths of the creatures.According to the otherworldly discourses, the firmest way for achieving salvation is God-orientedness that is actualized in the Prophet’s (S.A.W.) thinking and religious law. These discourses suggest that the idols and partners that were worshipped instead of and besides Allah will not have any power to help their followers and will be destroyed and lost against the manifestation and rise of Truth.

Descendants of the Imams (sādāt) in the Umayyad period were in coordination with the Abbasids in opposition to the ruling system, until in 132/749 the Abbasids caused the collapse of the Umayyad rule with the slogan “Al-Riḍā min Āl-i Muḥammad” (Al-Riḍā [A.S.] is from the household of Muḥamm{S.A.w.}Once the Abbasids took office, the Alavids were suppressed. Considering themselves as involved in toppling the Umayyads, the sādāt launched movements against the Abbasid’s caliphate. When the Abbasids took over the caliphate, the Ḥasanī branch of the movement played a more active and extensive role against the Abbasids. The further the Abbasid caliphate went on, the more considerable and outstanding the Ḥusaynī sādāt participated in the opposition against the ruling system, to the extent that, in Ma’mūn’s period, both branches of the Ḥasanī and Ḥusayī sādāt took up a more active role together in confronting the government (ḥukūma).

The works of Dr. Shahīdī (1297-1386 sh/1918-2007) indicate that he had been much interested in research concerning the Imams (A.S.). Among others, his special interest was for Imam ‘Alī b. al-Ḥusayn (A.S.) to the extent that he used to address him both in his youth and old age. His methodology in researching the History of Islam and the life of the Imams (A.S.) is critical-analytical and both the chains of transmission (isnād) and the texts of the sanad were of interest to him. This article studies Dr. Shahīdī’s critiques and analyses concerning the fourth Imam. To this end, the article first touches upon his works on Imam al-Sajjād (A.S.) and then addresses his critiques and analyses and finally deals with Dr. Shahīdī’s research methodology. It seems Dr. Shahīdī has reviewed and analyzed the early parts of the life of Imam ‘Alī b. al-Ḥusayn (A.S.) [up to the Āshūrā uprising] more accurately and extensively than the later parts of his life. The life and sīra of the Imam after Āshūra by Dr. Shahīdī’s method seems to require further examination.

Resistance economy is an approach that the Supreme Leader has proposed for ordering Iran’s economic situation and left up to the Hawza scholars and academicians to elaborate on.Is it a long-term strategic plan or a short-term approach merely suitable for critical circumstances? Can the resistance economy be reduced down to economic resistance? The present meeting has been convened to analyze it and to answer such questions.According to the lecturer, the resistance economy is a strategic economy that has applicable planning in fluctuating circumstances for achieving higher levels of economy.