پژوهشنامه معارف قرآنی
پیاپی 23 (زمستان 1394)

Adolescents are constantly interacting with people around themselves and also their emotions are turbulent and changing. Therefore, for having people who are committed to their responsibilities and others’ rights, besides social training strategies, emotional training strategies should be applied to benefit from more effective and deeper training. There exist two general methods of social and emotional training. The first set refers to such required recommendations to parents and teachers to educate adolescents as to honor and respect learners, understand learners, love learners, focus their attention to their appearances, behave logically and moderately with learners, teach them etiquettes, make them ready to form a family, set a model for the learner, encourage and punishment learners. The second general method deals with the training needed to train social and emotional behavior and skills to adolescents which includes positive theoretical such as having well behavior, being polite, controlling instincts, being forgiveness, being benevolence to others, speaking well, and recognizing negative behaviors such as having doubts and being suspicious, being arrogant, disdaining and belittling others. It also includes practical training like strengthening confidence and determination, struggling with bad behaviors, being thoughtful and aware, making friends and taking responsibility.

Quran has trained the man with normative approach, and it emphasized the need to correct and redefine the behavior. In this regard, some of the structures are fundamental. Since the issues concentrating on the family as an institution, which is effective in the promotion and development of society, were brought into focus; as a result, the analysis of the theory of efficiency of the Quran in this area seems essential. The main question of this study is that according to the teachings of the Quran, “In which family behaviors have human beings been called to exercise restraint?” In this research, the library method of data collection and the descriptive-analytical method were used to observe the content as well as verses related to the family-oriented theme of “restraint”. This paper presented the concept of restraint in psychology and the Quranic concepts to establish the position of restraint in the form of family behaviors, and finally it presents the results of the adopting restraint procedures in family relationships. Through investigation and analysis of the Quranic statements, it was revealed that “restraint” plays a fundamental role in the whole religious, legal and private practices. Thus, it can be noted that because of adopting a restraint procedure, good companionship and strong family basis will be achieved.

The present research which was entitled “The Quranic Methods to Institutionalize Morality in the Community” has been carried out using the library, descriptive, and analytic methods. One of the faith-development necessities in humankinds is identification of the type of the relationship they make with the Almighty God that starts from belief in the genesis and the resurrection, evolves into self-improvement, and ends in love and hatred absolutely for the Almighty God. Monotheistic morality encompasses purification steps, and divine proximity is the chief objective of morality aimed at paving the way for human development and obviating obstacles thereof. The Quranic method in human development is reaching at the monotheism respecting belief and deed in order to arrive at divine servitude. The Holy Quran focuses on encouragement before punishment, the two of which being complementary and contributing to one’s perfection and elimination of negligence. In the Holy Quran, patterns are introduced to make arrangements for human salvation, and Islam is characterized by presentation of immaculate patterns. The holy prophets are represented by the Quranic verses as the unblemished exemplars, whose significant attributes are put forward as first-rate patterns. The Holy Quran introduces the Holy Prophet Mohammad and the Holy Prophet Abraham as great patterns, and the stories of some prophets and religious leaders are mentioned there for further instruction.

The Interconnection of Divine’s Appellations with Meanings of Verses in Imran Surah is the issue under discussion in this research. Most of the divine names signify the Supreme Being. Some of the names have more than one meaning, but not all of the meanings can be conveyed in all the verses. The relationship between the divine names’ meaning(s) with the content of the verses is undeniable. This relationship has appeared in a number of ways including relationship of the name with the content of the verse containing that name, with the previous or the subsequent verses, with the content of some successive verses, and with the content of the whole surah. In the Descendants of Imrān surah, the divine names are related with the content of their verses in the beginning, the middle, or the ending part of the verses, or with the overall content of the verses. The same pattern occurs to the previous or the subsequent verses. What matters in the relationship of the names with the overall content of the surah is the relationship between the names and the most important theme discussed in the surah. In the Descendants of Imrān surah, such relationship distinctly occurs between the names: the Live, the Eternal, the Invincible, and the Wise from one side, and the issues: negation of divinity from Jesus (pbuH), and its exclusiveness to Allah from the other.

Allusions refer to the application of verses, hadith, stories, or well-known expressions in speaking or writing and will lead to eloquent speeches as well as emphasis on and promotion of the resource used. The Quran and also Nahjolbalaghe as the source of Islamic teachings have always been emphasized. This article dealt with the Quranic allusions of Imam Ali (PBUH) in the first sermon of Nahjolbalaghe, and indicated that how God was present in the entire lives and statements of such Imams, and the use of divine revelations can be found in each part of their lives.

Motaffefin is the Quranic surah that scientists and commentators have different ideas about the time of the revelation and about being Meccan or Medinian. In this case, the difference caused by the contents of chapters and descending order of traditions. More reports indicate descending order of the surah as Mecca. The famous commentators regard it as Meccan; however, some narrations of Revelation indicate the surah as being Medinian which is open to debate. To take features and traits of the surah in terms of being Meccan and Medinian,being Meccan of the surah deems more possible. However, in this study by collecting various narratives and sayings and then analyzing and criticizing them, more evidence was collected in favor of regarding the surah as Meccan. In addition, the researchers endeavored to find the exact date of its revelation. According to the evidence and arguments in the present discussion, it has been concluded that this chapter came into existence in the final year of mission before the migration of the Prophet, as the last surah after Ankabut surah. The study also makes the benefits of considering this surah as Meccan clear in which it makes the readers familiar with the audience of the surah; either unbelievers and idolaters of Mecca or Medina’s Muslims. This in turn will be really effective in our understanding of the verses and distinguishing between the friend and foe.