نشریه پژوهش دینی
سال شانزدهم شماره 33 (پاییز و زمستان 1395)

From the viewpoint of Allameh Tabataba’i, unity is an instinctive phenomenon and this issue has been emphasized in various Quranic verses and narrations. He has argued that the viewpoint of the Quran about unity is God’s non-numerical unity and he has supported his idea by various citations from the Quranic verses and narrations. Referring to the verse that rejects having knowledge domination over God, he considers the Divine essence loftier than any expression. He further explains the verses in which God has been described as unmerciful unity and the verses in which He has been described as free from any attribute but the description of His sincere servants on the basis of boundlessness of the Divine essence and, accordingly, interprets the narrations in which God has been described as outwardness and inwardness

Given the huge mass of interpretation texts produced during the history of Islam, typology of interpretations of the Quran gas become one of the troubles of the interpreters of the Quran during the last century. Although classification of interpretations on the basis of interpretation “methods and attitudes" as well as "historical periods" which has been offered by Muslim scholars and orientalists has some advantages, it suffers from a number of disadvantages and, for this reason, some suplemenrary typologies are needed. Hence, in addition to discussing the shortcomings of the current classifications, the present study attempts to offer a new classification on the basis of the two “human-centered” and “theology-centered” macro approaches. Accordingly, human-centered interpretations try to yield interpretative impressions compatible with the requirements and discourses of their addressees while theology-centered interpretations produce interpretation texts relying on the interpretation heritage of the predecessors and being influenced by tradition of understanding the Quran.

One of the financial obligatory practices in Islam is khoms which has been established by God instead of zakat to honor the Prophet and his descendants’ dignity and it is one of the necessities with which both Shi’ites and Sunnites agree. The jurisprudents of these two religious schools disagree on only two issues. One of them concerns what is chargeable to khoms. Sunni jurists believe that the booty, jewelry and mines are chargeable to khoms but Shi’ite jurists hold that seven items are chargeable to khoms. The second disagreement concerns where and for what khoms is to be used. Shi’ite jurisprudents believe that khoms belongs to the Infallible Imams and the poor people of Bani Hashem Family while Sunni jurists have different opinions on this issue.
The Twelvers’ jurists unanimously believe that profit is one of the items chargeable to khoms. However, they are divided on the meaning of ‘profit’: whether it refers to the profit of business or the absolute profit? Some scholars have claimed that only benefit of business, commerce and farming is chargeable to khoms and some others believe the absolute profit, including heb-e (gift), atiyye (donation), sedaq (dowry) and inheritance, is chargeable to khoms. Among the later jurists, the late Brujerdi, Imam Khomeini and Fazel Lankarani believe ‘profit’ only refers to business profit while other jurists such as the late Khoee, Tabrizi, and Mohaqeq Sistani hold that the absolute profit, including gift, is chargeable to khoms.
Since there is no consensus on this issue, the arguments of both groups have been evaluated in this study and it is concluded that considering the holy verse 42 in Anfal Surah and the sound narrations, absolute benefits ranging from arbah-e makasib, hebe-e and other benefits, except what has been excluded due to a special reason, are chargeable to khoms .

The rulership and public’s commitment to civil rights is the main feature of sustainable human development in the world. From an Islamic perspective, given the Divine and Islamic tenets and objectives, commitment to civil rights is called khalifat-Allah (vicegerent of God) in Islamic communities. Man has been endowed with inherent dignity and general purity by God to help him establish a monotheistic community and have peaceful coexistence. Hence, an evaluation of the components of civil rights from the perspective of the Quran and Nahj al-Balagha is necessary. Stronger adherence to civil rights and its relation with rulership, government and the public is indicative of sustainable development and lack of rupture between the public and the government. Rulership and civil rights is one of the issues pointed out by Imam Ali (a.s.) as an Islamic ruler in Nahj al-Balagha. Exploration of this vital issue in the present study reveals that, in regard to civil rights, Imam Ali’s (a.s.) administration in the first civil society was superior to those of today’s postmodern progressive human community.

Since the mid-20th century, economists have noted the achievements of psychology and explicated the criticism of the basic assumption of rational man in neoclassicism and Keynesianism as new alternatives to explain economic phenomena on the verge of the third millennium. Behavioral economics combines economics and psychology and deals with the causes of limitations and complexities of economic factors. In behavioral economics, the assumptions of totally rational economics are discarded and human limitations and deviations from rational decisions are dealt with. One of the issues discussed in behavioral economics is behavioral biases. Using the analytical-deductive method and referring to the Quran, this present study attempts to look into behavioral biases from an economic perspective. Noting the substantial difference in the origin of the behavioral biases plan in conventional economics and the Quran, this study further discusses some economic implications of behavioral and cognitive biases in the Quran.

In the Quran, God uses the word shakelah (rule of conduct) to refer to man’s robust characters; durable, exhaustive behavior patterns; emotions and thoughts and introduces Himself as his creator who has full knowledge of his developed and disorderly characters (Surah al-Isra, 84). Accordingly, it can be argued that the Quran, as the word of revelation, and hadith, as a supplemental source of revelation, can be used as resources to diagnose and treat various personality disorders. However, what they offer is not similar to what is presented in psychology in separate chapters and under specific titles and topics, but rather they include scattered teachings in different verses of the Quran and traditions from the infallibles, which need to be carefully extracted and studied. Relying on Islamic teachings, this article offers the results of reviewing the Quranic and hadith teachings related to narcissism and explains its nature, its causal factors and the traits of those who suffer from it. Based on the results of the present study, twenty-three traits of the people suffering from narcissism, including fantasizing, megalomania, egotism, self-deception, aggression, etc. were extracted and explained comprehensively and coherently.