javad irvani

Prophets of God, upon the definitive establishment of divine punishment for disbelievers, have consistently shown absolute submission and have never resisted God’s decree. However, two Quranic cases have been interpreted by some exegetes as signs of disagreement with divine command; Prophet Noah’s (pbuh) plea regarding the fate of his son and prophet Abraham’s (pbuh) intercession on behalf of the people of Lut. This research employs a library-based approach and a descriptive-analytical method to examine these two cases by analyzing relevant exegetical views and Qur’anic verses. The research proceeded by first extracting all relevant Quranic verses concerning the interactions of these two prophets with disbelievers, followed by a systematic exegetical and interpretive analysis. Findings indicate that Prophet Noah (pbuh) was unaware of his son’s spiritual state and did not request exemption from punishment but rather sought clarification. Likewise, Prophet Abraham’s (pbuh) argument, given the commendable attributes ascribed to him in the Qur’an and his lack of certainty regarding the punishment, is interpreted as a praiseworthy effort motivated by compassion and a desire for guidance. Accordingly, neither case constitutes a breach of prophetic infallibility (Iṣmah) and personality, nor do these actions contradict the broader ethical and theological framework governing prophetic conduct.

The “resistance economy” is a prudential and restorative economy that has an active role, not passive and neutral, not subject to the hostile activities of international miserliness side, and a clear passage through domestic problems and crises caused by economic chaos. The purpose of compiling this work is to examine the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth. Therefore, this article answers the important question that what are the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth? This research is of library type and with content analysis method. The required data have been collected and analyzed and compiled in order to answer the research question. The findings of the issue show that strategies such as maintaining economic independence, increasing the economic authority of the government, balanced economic development, and the like are available in the form of rational, logical and divine strategies within the sharīʿah (Arabic: شریعه) and can be systematically implemented in the form of operational systematization, which in this study we will explain them from the perspective of the Qurʾān and ḥadīth.

The Holy Qurʾān presents individual actions as being based on one’s “shākilah” (Arabic: , disposition), which has led to a variety of interpretations and conclusions. If “shākilah” is rooted in the creation of the individual, the diversity of human natures and a form of determinism in the manifestation of behaviors may be potential outcomes. Conversely, if “shākilah” is a self-constructed phenomenon, uncovering the underlying factors and influences will become significant. This article aims to explore and articulate the concept and purpose of “shākilah,” as well as the factors contributing to its formation, utilizing a descriptive-analytical approach. The study’s findings indicate that human shākilah represents the self-constructed moral personality and secondary temperament of an individual, shaped by a variety of influences, including genetic factors, hereditary traits, personality backgrounds, instincts, innate tendencies, intellectual abilities, social environment and culture, as well as the individual’s element of free will and choice. Therefore, while determinism in actions is dismissed, the role of ethics and education in shaping “shākilah,” as well as the reciprocal influence of “shākilah” on behavior, clarifies the issues of intention and its purity, as well as the concept of eternal life. The results of this research have clear implications in various fields of Islamic studies, such as determinism and free will, eternal life (immortality), the nature and philosophy of ethics, educational sciences, and some issues in moral theology, including sincerity.

Historical reports indicate that the concept of "faith and belief in God" has faced many challenges throughout history by atheists and atheists. Even today, with the development of means of communication, especially cyberspace and social networks, the attack on faith and belief in God by opponents and deniers of God is carried out with different tools and methods before. Atheists are one of the groups that draw thousands of people by designing and spreading suspicions in cyberspace and trying to weaken the foundations of theism. One of the areas that has been invaded by atheists in cyberspace; It is a matter of God's creation. The atheist believes that the world is "self-created" and "self-creating" and in this age, empirical knowledge can explain the cause of the world and we no longer need to resort to God's creation in terms of how the world came into being and the origin of existence; The present article, which is organized by the library method and descriptive-analytical method, tries to express the principle of God's creation and the methods of proving it in the Holy Qur'an, such as the method of reasoning, reasoning, questioning and comparing the doubts of atheists in Cyberspace respond

The media is an important tool of psychological war which can influence thoughts, feelings and behavior in the society with various methods. Therefore, the domination system in its media widely uses false news and lies to deceive the audience and impose its will and goals. Now, there is a question: Can the Islamic media also use this tactic in the media war when necessary? In general, can political expediency in order to reach sacred goals be a license to ignore part of moral and religious principles and rules? This research, which is organized in a library and descriptive-analytical method, investigates the alleged and possible evidence of this authorization. The theft accusation of theft by Yusuf (A.S.) to his brother in the Qur'an, indicating the permissibility of deception in war, the "important and more important" law and the issue of maintaining the government, as well as verses indicating providing forces, intimidation of the enemy and confrontation are the same as the main reasons of the aforementioned claim. The results show that none of the aforementioned evidence can prescribe lies and deception in the media war, and the permissibility of deception is only limited to military war and related propaganda.

Mercy and kindness is one of the attributes of the Almighty God, which negation of the pure Yazdan is like giving in to the imperfection, deficiency and non-existence in the realm of his existence. On the other hand, our belief based on the verses of revelation is that the essence of creation is based on God's compassion and kindness, and many verses of the Holy Qur'an remind us of many manifestations of His kindness. Among other things, honoring and respecting servants, favoring servants, covering faults, the method of preaching, giving good news and giving hope, warning, accepting repentance and delaying the punishment of servants prove this truth. This is despite the fact that many atheists, in their works and writings, especially in the virtual space, by inserting certain doubts, are against the truth of God's kindness and mercy, and by publishing their ideas on social networks, they try to present an image Fierce and terrible from God, they have believers. The present article, which is organized in a library method and a descriptive and analytical method; He tries to answer the doubts of atheists in cyberspace on this issue by explaining God's kindness and its manifestations in the Holy Quran.

The focus of the Holy Quran is on the dignity and rights of women. However, it may be understood that the confirmation of a kind of tyrannical domination of man over woman from the appearance of some verses is understood and this point has raised doubts in this regard. The complete obedience of a woman to her husband, female bondage in the hand of man, superiority of man over woman (male chauvinism), and the permissibility of husband’s oppression to his wife are concepts that are raised in the form of misgiving (doubt) and criticisms of the Holy Quran in the context of women’s rights and dignity. The subject matter of the permissibility of marital relationship with married slave women and the complete authority of men in this field as an example of the mentioned totality is another misgiving in this regard. The necessity of discussion is that the mentioned misgivings, in addition to the unfair accusation against the Quran, have targeted the basis of the beliefs of Muslims, especially the younger generation, regarding the truth of the Quran. This article has answered the raised misgivings in a descriptive-analytical and library method. The findings of the research show that a woman’s obedience to the husband is only within the limits of the husband’s right and in return, the husband has a responsibility for his wife’s rights. The findings of the research show that a woman’s obedience to the husband is only within the limits of the husband’s right and in return, the husband has a responsibility for his wife’s rights. The “mutual rights of husband” and the duty of each other corresponds to the other. Men’s “superiority” over women is merely in greater bodily power, the dominance of intellect over emotions, and spiritual authority. The Quran has blocked the source of slave production in order to abolish slavery and provided ways for the gradual liberation of existing slaves and the regulation of human relations with slaves. As the enslavement of war prisoners is not supported by any strong reason. The verse: “And [marrying] married women is [forbidden to you], except [excepting your slave-women] for those whom your right hands possess [due to war with their unbelieving husbands through captivity] (Arabic: والمحصنات من النساء إلا ما ملکت ایمانکم, Sūra al-Nisāʾ 4:24)” from which the permissibility of marital relationship with a married slave woman is understood and it also means that annulment of marriage contract of a slave woman after the possession of the slave woman is her master’s discretion and he can create a relationship with her as a wife, or confirm and continue his marriage contract after ʿidda (Arabic: عده, period of waiting).

According to verse 60 of Surah Tawbah, one of the expenditures of zakat is "Ta'alif Qoloub (to attract the hearts of those who have been inclined towards Islam)". According to the hadiths and the lifestyles of the Fourteen Infallibles, the most important function and effect of zakat expenditure is to incline the hearts towards Islam and to stabilize weak-minded Muslims. This has caused some opponents to find fault, raise doubts, consider this share as a kind of financial greed, and bribe to buy faith and consider this as the Prophet's inability to present convincing and logical proofs to be the reason for legislating the share of "Ta'alif Qoloub". None of the articles that have been written about the share of "Ta'alif Qoloub" has analyzed the reasons for the legalization of Ta'alif Qoloub in Islam, and they have paid more attention to common jurisprudential issues and some political issues. In this regard, the necessity of discussing and answering this doubt is fully clarified. This article has analyzed and answered this doubt through the analytical-descriptive method and by referring to library sources and using the verses, narratives, and viewpoints of famous commentators. The distinguishing feature of this article from other articles written about the share of "Ta'alif Qoloub" is in addressing the criticism and answering the doubt. The finding suggests that paying this share is a kind of providing the context for hearing the message of Islam based on human's natural love for wealth

The application of "حرث" to women in verse 223 of Surah Al-Baqarah brings up the issue of objectification of women and instrumentalization of them for the interests of men; Because based on the appearance of " نسائکم حرث لکم…", it is addressed to men that women are your fields. The idea that a woman is a parasite of a man from the view of Islam is incompatible with many evidences in Islam that emphasize the high dignity of women and consider their piety as the only criterion of human superiority between men and women. the question is to examine the point of view of lexicographers and commentators, This research considers the creation of the mentioned doubt to be due to the lack of sufficient knowledge of rhetorical points, the eloquent simile in Qur'an, which can be defended not only by using ancient literary perspectives, but also from the perspective of modern semantics. it is approved and admired in a favorable way. Because from this simile, prominent concepts such as the position and vital role of women in the survival and growth of the human race and the necessity of a man's special attention to her are learned scholarly.

The word Ta'reez (To speak ironically) is generally used in two cases; First: Addressing a person while another person is intended; This meaning is one of the terms of the science of Rhetoric and has a wide application in the preaching style of the Holy Quran. Second: Saying a word whose appearance conveys a meaning to the listener, while the speaker has another meaning in mind (i.e. Tauriah). This library research, which is organized in a descriptive analytical method, deals with the extent of Ta'reez in the Qur'an and its role in religious propagation and has come to the conclusion that Ta'reez in the first meaning, although widely used in the Qur'an, contrary to some hadiths, does not state that wherever reproaches, commands and prohibitions are apparently addressing the Messenger of God (pbuh), it is meant to be "addressed to others", but in some cases, it is "praise in the form of blame" and the Prophet (pbuh) is personally intended and addressed. Ta'reez in this sense, has many functions in the field of religious propagation. Among them: expressing love to the audience and eliminating the basis of his violence, accompanying the audience in the best dialectics (Jidal Ahsan), and not rejecting the audience and maximum attraction of others to religion. But the second meaning of "Tareez", despite being attributed to the prophets, cannot be proven in any verse about them, and considering the reasons indicating Tauriah is forbidden except in emergency cases, added with the importance and sensitivity of propagation, should be necessarily avoided by religious missionaries.

The narrations of "deficient of women's intellect" are among the challenging narrations that have become the origin of doubts about the dignity and status of women, and therefore, have been discussed in writings. On the other hand, the aforementioned narrations have joined the issue of "the equivalence of the testimony of two women with the testimony of one man" with the issue of "deficient of women's intellect", whereas there is no such thing in the related verse in the Qur'an, and naturally this question arises, what is the relationship between these two categories? Thirdly, the narrations about intellect in ḥadīth texts also seem contradictory in some ways, including the possibility or impossibility of increasing or decreasing of one's intellect. This research, which is organized by library method and descriptive-analytical method is based on the hypothesis that the correct analysis of the narrations of deficient of women's intellect, its connection with the issue of women's testimony and consultation with women, and the elimination of some apparent conflicts is based on the analysis and correct explanation of the "usages of the word intellect" in narrations presented in this research in a well-reasoned manner. The findings of the research show that intellect has three important uses in narrations, and acquired intellect and experience, the third use, is the purpose of narrations of deficient of intellect and this meaning has nothing to do with the value and status of women and valuation in this field.

"The contribution of the hearts" which is specified in verse 60 of Surah Towba, like other divine commands, has goals and wisdom, the investigation of which is the solution to many religious, economic, social and political issues of the Islamic system and society, and a soft power for Advancing its goals is considered. In this article, the wisdom and goals of this ruling have been investigated using the descriptive analytical method and citing the library sources, using the traditions and opinions of commentators and jurists of the Islamic world.From their point of view, the goals and wisdom of the legislation of Sahem Taalif Qulub are: to incline the hearts to Islam, to stabilize weak-minded Muslims, to incline the border dwellers to repel enemies and to attract the support of various individuals and groups in line with religious and national interests. On the other hand, there is no doubt that financial bribery to make people religious cannot be approved by Islam. Therefore, the aforementioned goals must be returned to two cases so that the suspicion of paying money for the purpose of greed is not raised; First, attracting love for the benefit of Islam and Muslims, and second: "creating a spiritual foundation" for leaning towards Islam.

The relationship between theology and the experimental sciences is a subject that has a long history in both fields. In this process, some people who believe in religion consider the value of human knowledge only in the harmony of that religion. On the other hand, with the monopoly of cognitive methods in the experimental experimental sciences, some consider religious teachings to have no rational validity. The present article, with a descriptive-analytical method and using library resources, intends to recognize the relationship between science and religion based on a selected definition of their scope. And then to deal with the view of Shiite theology about epidemics and solutions and its limitations. According to the findings of this paper, the concept of conflict will be conceivable only between religious knowledge and scientific knowledge, not the essence of religion and science. Also, according to Shiite theology, the system of occurrence of the events of existence is based on fixed laws that are effected by material and spiritual causes. Therefore, the methods of dealing with phenomena from the perspective of Shiite teachings are divided into two categories: micro-based advice and spiritual solutions. As a result, the combination of these methods leads to the synergistic role of religious knowledge with empirical knowledge in improving human biology.

The identity of Islamic denominations is closely tied to the Quran and its exegesis. Moreover, the core identity of the Quran is nothing but monotheism. In this research, we deploy the library method to study prominent, selected Shiite, Ashʿarite, and Muʿtazilite exegeses of the Quran, establishing that the most authentic idea and process of approximation between Islamic denominations is the monotheistic theory of approximation. Accordingly, just like all other Islamic doctrines, approximation is originated from monotheism, figuring in a world of concepts with a central role by monotheism around reason and wisdom. This theory has at least two outcomes: first, it makes no sense to negotiate over explicit monotheistic texts, but as for apparent meanings and ambiguous phrases of religious texts, one might seek harmony and reconciliation. Moreover, differences result from contradictions or conflicts. As long as such differences do not contradict the belief in monotheism, they are included in the scope of approximation and reconciliation, and when such a contradiction occurs, approximation makes no sense.

The expansion of economic interactions between the countries of the world has caused the great affectedness of economic from politics and has paved the way for the pressure of powers on non-aligned countries. On the other hand, the stipulation on the pillar of extraterritorial look (outsourcing) along with internalization in the general policies of the resistance economy indicates the necessity of interaction with other countries to achieve this goal. Considering that economic interactions in the international scene are influenced by the foreign policy of each country, the question arises that: what are the exact criteria and frameworks of challenges and interactions with governments and foreign and non-Muslim societies based on the Qur'an and Sunnah (Arabic: سنه)? In particular, there are challenges in the tradition (Sunnah Arabic: سنه) of the Prophet (ṣallá Allāh ‘alayhi wa-sallam) with polytheists and resistance against their economic sanctions, as well as interaction and agreement. This article, organized by library method and descriptive-analytical method, tries to analyze the prophet’s (ṣallá Allāh ‘alayhi wa-sallam) tradition (Sunnah Arabic: سنه) in this regard while providing the exact course and limits of challenge and interaction, based on the teachings of the Qur'an. The research findings show that the elements of enmity (hostility), hegemony (domination), guardianship [It is explained in the text] and facilitating in Islamic principles (uṣūl) and rules (religious law) determine the limits of interaction and otherwise, the Islamic ruler can have more facilitation and interaction conditioned (depend on) to the observance of public interests.

 Substance abuse treatment is challenging in pregnancy, and methadone maintenance therapy (MMT) is a therapeutic choice. Methadone can cross the placenta and is poorly secreted in breast milk. Given these inconsistent findings of methadone effect on neonatal outcomes, this study was done to investigate the results in neonates of mothers treated with methadone in Mashhad.

 In this retrospective cohort study, mothers referring to two academic hospitals of Mashhad University of Medical Sciences, Mashhad, Iran were studied. Three groups were considered: MMT, other drug abusers, and healthy control. Maternal information, including demographic characteristics, fertility characteristics, and methadone treatment-related characteristics, and neonatal information, including demographic characteristics and neonatal outcomes, were assessed.

 Overall, 122 pregnant women with a mean age of 29.14 ± 4.44 years were studied in three groups: control (n = 59), MMT (n = 32), and other drug abusers (n = 31). Baseline characteristics (mothers’ age, residence, chronic hypertension, preeclampsia, diabetes, heart disease, thyroid disease, and other diseases) were not different between the three groups. The highest history of miscarriage was seen in other drug abusers (35.5%) (P = 0.023). The mean weight, height, and head circumference of neonates in the control group were significantly higher than the MMT group (P < 0.001), and in the MMT group was higher than in the other drugs abusers (P < 0.001). The highest prevalence of malformations (16.1%) and hospitalization in the NICU (51.6%) was observed in infants of other drug abusers. After adjusting for confounding variables, the odds ratio (OR) of low-birth-weight infants was 13.7 in the MMT group and 1946 in the other drugs group compared to the healthy control group. The OR of neonates less than 50cm in height was 11.4 in the MMT group and 22.5 in the other drugs. Besides, the OR of neonates less than 35cm was 4.7 in the MMT group and 7.3 in other drugs.

 Although the neonates of mothers who used methadone had a higher rate of inappropriate intrauterine growth indices than control group, methadone consumption compared to other drugs had significantly reduced unacceptable outcomes in neonates. Increased gestational age and reduced preterm delivery risk were observed in methadone-treated mothers.

The intention (Niyyat) of sincerity (not hypocrisy) is the condition for the correctness of compulsory obligations and the condition of rewarding for any behavior. But is the intention of sincerity in action and avoidance of the material distractors of hypocrisy directly under the control of the individual, or are only the grounds and preconditions at the discretion of man? This research, which is formed by library method and descriptive-analytical method, tries to answer this question. The findings of the research show that the intention of sincerity, or the opposite point: hypocrisy and worldly vices (distractors), arise from the inner goals and desires of the individual, and these goals and desires, in turn, are the product of self-made moral structure and penetrated dispositions into his or her soul. As a result, the realization of the intention of sincerity (Purity of faith) can only be achieved through a positive moral structure (schema) and the goals and desires based on it. Therefore, it is impossible to merely imagine the intention of sincerity without providing the ground for it, and in this sense, the intention of sincerity is not under the control of man, and only its preliminaries and grounds are at the discretion of the individual.

Takfir is one of the most important challenges of the Islamic world in the present age and one of the causes of division between Muslims. The principles of Takfir root in incorrect interpretations of verses and hadiths and bring forth excuses for deviant and vicious groups. On the other hand, some hadiths from Shiite sources which express points of Takfir (in their first layer of meaning), beside their unstable understanding, has provided a groundwork for dissident medias to provoke enmity among Muslims. This article, which uses descriptive-analytical and library method, tries to present a true, firm and comprehensive analysis around these hadiths based on the terminology of "believer" in the Qur'an and "degrees of infidelity, polytheism and misguidance" in the verses. By adjustment hadiths accordingly to Holy Qur'an, incorrect interpretations have been criticized also their important jurisprudential effects discussed. The findings show that as infidelity, polytheism and misguidance have been used in the Qur'an in various levels, so the practical and pivotal point to analyze hadith and solving apparent conflicts is the same. Also, "believer" in its Qur'anic term includes all Muslims - except in special cases - and the judicial verdicts such as purity and forbiddance of Gheebah (backbiting) for all Muslims sects.

Economic security is an important issue and a daily concern of people in society, and its effective role in life is common knowledge. However, due to the great controversy over the concept of “economic security”, this research has provided a Qur'anic reintroduction of this concept and in this way, by examining the uses of the words “safe” and “intention” and their derivatives in the Qur'an, and considering the revelation and non-perversion of the words of the Qur'an and the authority of the appearances of the Qur'an, as well as believing in the arrangement and wise use of its words, a new look at this has given an important economic concept, in order to finally provide a systematic, coherent and efficient structure of harms and a revelatory economic security approach centered on God Almighty. The research findings indicate that from the perspective of the Holy Quran, the definition of “economic security” is in line with some existing definitions, but also emphasizes the feeling of confidence in relative capacity, based on the wise management of a balanced, purposeful and resistant livelihood. In addition, the main approach of revelatory teachings to provide methodical economic security, with special attention to the factors and contexts in the three sections of beliefs, cultures and harm prevention behaviors is drawn.

Throughout history the governance of prophets, saints and religious leaders of society has faced all kinds of a opposition from power seekers. but in the contemporary period especially after the victory of the Islamic revolution some dissidents have put the Republican government against the Divine government and believe that these two are two political systems and two types of government that have a different nature. By rejecting religious sovereignty they’ve accepted the Republican government because in the Republican government the ruler considers himself responsible to the people in the accountability of the ruler for the sake of the people is obvious, but in the religiousgovernment, since he has wilayah over the people and believes that his government is Divine, he doesn’t feel any responsibility toward the people and is not accountable to them. In other word, he’s not on there their control and the people cannot control his power. This article considering some experiences and reviewing library resources and descriptive analytical method seeks to examine weather the nature of religious government is such that its rulers do not what is consider themselves accountable to the people and therefore religious government must be abandoned or when the government is a religious one it considers itself obliged to carry out the religious orders and most of the people have accepted it and consider themselves accountable to the people. Right is the second view and it’s most important evidence, in addition to the manners of the wise, is the narrations and statements of great religious men.

The issue of divine intention endowment and its ownership have always been controversial among jurists, while most of the predecessors consider endowment as a kind of worship requiring intention. Many of the successors took it dedicated to the recommendation like there are variety of different opinions in determining the owner of what is endowed. On the other hand, most of the recent jurists consider endowment as an irrevocable contract and take the irrevocability a reason to exclude intention. While most of the former jurists didn’t mention the contract. This study, written in a descriptive - analytical method and library style, tries to specify and analyze opinions and reasons logically and briefly. From the viewpoint of this study, solving the issue depends on the precise lexicology of the word “Charity” in the traditions. No thing that “endowment” was expressed “charity” in most of the traditions and early Islamic centuries along with some evidence differentiating endowment from other charity instances, leads to realizing that endowment is a kind of necessary persuasion requiring intention which makes it irrevocable and the endowed property after endowment enters the credit ownership of God. This study also indicates how endowment changed from formers’ conditioned charity with intention to latters’ unconditioned contract with intention.

Man uses a lot of power to meet his material and spiritual needs and uses different affairs and various social currents. But many of his efforts are in vain and sometimes unsuccessful. Whether the style and social current that has been chosen is based on unhealthy principles and foundations. This article, which is organized by library method and descriptive-analytical method, seeks to explain the characteristics of monotheistic social current by referring to the Qur'an and content analysis method. A current that recognizes the real, material (corporeal) and spiritual needs of human beings and responds correctly; so that humanity can achieve the perfection of its world and the hereafter in a healthy society. This current responds to human needs under the management of reason and religion; so that human beings can reach the path of divine (pleasure of Allah) pleasure and be free from anxiety and worry and do not suffer from material (corporeal) deficiencies. The necessity of this argument arises when, always in the face of the monotheistic current, the current of Tāġūt (a false god, deity) also claims to meet human needs and has forced many to follow it by material plans. It seeks to meet needs in the direction of power-seeking and hedonism, and also responds to human spiritual vacuums in a material way. Hence, human always faces many failures and keeps man away from pure human nature. This work, with reference to the material and spiritual needs of human beings, explains the principles of the two currents that respond to it. And it has considered worship (devotion, servitude) and God-centeredness (theocentrism), belief in the unseen (invisible, absent) and resurrection and the guardianship of truth as the principles of the monotheistic and human-centered (personalism) current, materialism and the guardianship (Velâyat, Wilāyat) of Tāġūt (a false god, deity) as the principles of the current of Taghut and in the end he has dealt with the characteristics of these two currents.

Commentators have offered various views on the Quranic sentence: "Say: Even though ye had been in your houses, those appointed to be slain would have gone forth to the places where they were to lie. On the well-known view, those killed when fighting are killed in their own death time. The question here is whether killing in war is an unavoidable fate for the victim. Does avoidance from the cases of danger play any role in delaying death? On the findings of the study, the verses 2 of An`am and 39 of Ra`d and the related verses under them concerning the division of the time of death into inevitable death and evitable death are the key for resolving the issues related to the verse in question and accordingly, murder may not be necessarily taken as the inevitable death; it is usually evitable and suspended. Therefore, avoiding the battlefield and other danger positions can be effective in delaying death. Both types of death, however, are divinely destined and may be taken as "kutiba `alayhim ulqatl". The assumption of "inevitability" in all murders challenges elements such as the value of sacrificing one's life for the sake of God, preventing one`s self from being destroyed, expounding retribution and its benefits, and advising caution would be incompatible with a range of Quranic teachings. Other related verses can also be interpreted in the context of this analysis.

Poverty has been counted among the most notable socio-economic problems whose destructive and vast effects has provoked the policy-makers in different fields to suggest and perform various policies for destroying it. The first step of the policies lies in recognizing the poverty-stricken, the fact that given ambiguity in poverty limit may not be established. As is understood, the limit of poverty is also affected by different approaches of measuring poverty and its indicator. The paper, applying descriptive and analytical method, has intended to explain Imam Ali`s view on the limit of poverty and the agents affecting it. Imam Ali (a) has viewed the limit of poverty to be subsistent requirements for life, kifaf. The limit of poverty is considered to be in proportion to need, In the field of consumption, near to moderation and justice and being in proportion to spiritual and bodily qualities and official and personal position etc. in this way, contrary to the current concept of absolute and relative line of poverty, the limit of poverty may not be viewed to be the same for all cases; rather, it is relative and personal.