فصلنامه مشکوه
پیاپی 140 (پاییز 1397)

In general, there are two perspectives on the effect of human acts on the natural disasters occurrence; some people regard natural events as the result of the humans' actions and sins, and others calls for nature and divine destiny. Both groups refer to Qur'an verses. This article using descriptive-analytical and library methodology attempts to analyze these opinions by explaining a set of verses that can be referred in these two perspectives and provides reliable analysis.
The results of the study show natural disasters are an inevitable evil of the creation system and it can not necessarily be attributed to the degradation and sinfulness of the affected people of that region, but the aspect of their affliction and experimentation is always overcome. However, the "impact" of general human performance in "expedient" way is approvable on the occurrence or frequency of certain events, and the possibility of preventing natural disasters. Also, it is possible that these disasters act as punishment for some people.

The discussion of moral education has several aspects, each of which can be the subject of an independent dissertation or a book. One of the most important aspects is the principles and methods of moral education. Based on Imam Reza's (A.S.) conduct, these principles and methods can be divided into three parts of thematic, productive and eliminators. The present article, based on descriptive-analytical method, describes the principles and methods of eliminating moral abnormalities based on Imam Raza’s (A.S.) conduct and words. Principles and methods such as warning of the undesirable consequences of immoral behavior, emphasis on rationalism, attention to the impact of the actions and behaviors on the actor himself, the use of deterrent power of death, patience and tolerance, and the hope with the emphasis on repentance are the most important methods that can be taken out of Imam Reza's (A.S.) conduct of eliminating moral abnormalities.

Human beings instinctively try to recognize right and wrong, and it is essential and valuable to fully understand and analyze the events of life. In the meantime, some people search for the recognition of the right within the personalities, and make their speeches, deeds and beliefs as measure to recognize right and wrong. The dilemma of personality-centeredness has been a major obstacle in various epochs of the history. Because of that, this dilemma has a vast and significant reflection in the Qur'an and Nahj al-Balāghah. In this article, we have tried to identify the fundamental consequences of personality-centeredness such as "failure to recognize right and wrong ", "distortion of values", "intrigue to emergence of sedition", " false prejudice", "deviation from moderation", and "blind imitation”, considering the fact that the emergence of seditions is a harbinger of "division" and "doubt" in the Islamic society.

This paper attempts to provide a charity promotion model, relying on verses 254 to 274 of Surah al-Baqara as the most verses in a row about charity. By examining these verses based on case study research in the Holy Qur'an, a pattern consisting of ten steps was designed. At the first step, believers are introduced as propagation audiences. Then, monotheism and resurrection are referred to as the two pillars for inviting to charity and in the third step, to reduce the initial fear, the evangelical aspect is highlighted. The fourth step is devoted to the charity terms and conditions. In the fifth step, the allegory has been used to address the behavioral pathology of charity. The sixth step refers to the quality of things that can be donated on charity. In the next step, one of the devil’s traps was mentioned on the way to the almsgivers and in the ninth step, we will introduce the people who will be covered by charity. The last step refers to the reserved rewards of the almsgivers before God.

For a long time, lighting at Razavi Shrine has been one of administrators concern. The main goal of this study is to investigate lighting evolution in the most crowded place of the Shrine, the holy burial chamber, which is mainly done using first-hand archival sources. In this article, using a descriptive-analytical method, we have tried to obtain a precise understanding of the lighting status of the Holy Shrine from the Safavid period to the contemporary era. The most important findings of this study indicate that in eight endowment documents, all or part of the income is allocated to the provision of lighting.
Various types of candlesticks (Shurfih, sham‘dān, Lālih, Mardangī, Qandīl, Kachkūlī, Chilchirāgh and Lūstir) were the main lighting equipment of Razavi Shrine in that period. From the Safavid period to the Qajar era, candles and waxes are the only fuel for lighting, but from the Pahlavi I era, electric lights and electric power replaces these tools and old fuels. Also, the main sources of lighting at the Holy Shrine were supplied by devotions and vows from different classes of society.