فصلنامه مشکوه
پیاپی 139 (تابستان 1397)

In the genealogy of the prophets, the descent, the name, and the life of the prophets are reviewed. The results of genealogy have a direct influence on prophetic mission awareness, and are effective in denying and proving some of the ideas and doctrines, and sometimes helping to correct attitudes about their mission. In this paper, the genealogy of Elias (A.S.) has been studied and evaluated based on Islamic sources in three subjects: descent, name and life. Islamic sources show two descents about Elias (A.S.) that none of them is perfect and each has its own shortcomings. In the descent of Elias (A.S.), the presence of Joshua and his connection through the Ephraim b.Yusuf is an important point that has been neglected. The name of Elias is Hebrew, and its Arabic derivation is confronted with linguistic and historical conflicts. According to the Qur’an verses' contexts, Eliasin in the Qur’an is Elias (A.S.). The documents that claim Elias is still alive show controversy in documentation and content, and there is consensus among Muslim scholars that he passed away. Hence, the occult mission of Elias is not acceptable to the Islamic tradition.

Study and analysis of the of literary element’s quality of Noah (A.S.) story which is detailed in the seven chapters of Qur'an, and also a whole chapter is entirely devoted to this subject, could reveal some parts of artistic and rhetoric miraculous effects of the Qur’an. Therefore, in this research, descriptive-analytical method is used to study the literary element of Noah (A.S.) story and illustrates its elegant literary structure. The results show that the basis of the story is composed of conflicts and different solutions, in such a way that each incident is a basis for other incidents, therefore events follow a logical process. The main character is static, and sub-characters are often dynamic. The dialogue element among the characters is set to represent the spirit and manner of the characters. Because the point of view is the Omniscient and the Creator of the universe, the story has the moral and educational themes that were introduced to the reader during the events.

Different opinions have been expressed about the purpose of Imam Hussein (A.S.) uprising and martyrdom in ‘Ashūrā. The author, referring to Imam's words, describes his goal as a great forbidding the evil, which is the conversion of the Islamic caliphate into a hereditary monarchy by Muā'wiyah. Then Yazīd asked the Imam to allegiance to stabilize his government. Obviously, the Imam did not swear allegiance to such a libertine person, and the dispute led to jihad. The inequality of the two corps and the tragedies that had occurred for Prophet's grandson turned the event into a great and sad tragedy that had affected ages. We know that one of the attributes of God is "Shakūr", which means gratitude to the devoted servants. In the sad event of ‘Ashūrā, in addition to the reward of the hereafter, which is dedicated to the martyrs, the grateful God has also commemorated the name of these patient and sincere people in the world, as their name is said every day and night in the meetings with moaning and wailing so people do not forget ever them.

Piety, as one of the human virtues that has many worldly and heavenly blessings, is recommended in several Qur’an verses. Among these cases, there are some verses relating to family matters that order to piety. Although, in all cases of encouragement to piety, its absolute meaning is sought, but attention to the verses leads to the fact that in addition to this, particular examples of piety is contemplated in any case according to the subject. In this paper, examples of piety in family, in cases such as marriage and child rearing, child-feeding issues, incompatibility and tension in the family, divorce and separation of spouses, issues related to the period of ‘iddah (period of waiting after divorce) and polygamy of men are analyzed according to the Qur’an verses context and commentators' views, which indicate the different kinds of virtuous practices in various conditions.

To institutionalize the ethical values in children, at first in accommodation phase i.e. learning ethical issues, and then objectivation i.e. the observation of ethical behavior in patterns, and ultimately their continuity in lifetime is necessary. In this paper, the ways of institutionalizing moral values are examined in three areas: cognitive, emotional and behavioral. Awareness of moral virtues and vices, preaching, inculcation, the integration of science and practice from cognitive practices; affection, attention to the child’s needs, storytelling, leniency and tolerance are some emotional institutionalization methods; and the presentation of a practical pattern, play, encouragement, punishment and creating intellectual inducements are some institutionalization practices in the field of behavior. Initially, the factors that influence the institutionalization of values and its barriers are mentioned. In this research, library materials have been used to collect information and research method is descriptive-analytical method.