نشریه قرآن و علم
پیاپی 29 (پاییز و زمستان 1400)

One of the axes of the declaration of the second step of the Islamic Revolution of the Supreme Leader is the recommendation to scientific struggle [jihad]. In this article, first, the concept of scientific struggle [jihad] is discussed and it is a subset of Great Jihad (Furqan / 52); that is, it has been introduced as the part of cultural struggle [jihad] based on the Quran. In the second part of the article, the goals of scientific struggle [jihad] are explained, which is the same goal of creation; that is, knowledge then reaching the honor and power (sultan) of Islamic society. In the third part of the article, the principles of scientific struggle [jihad] are stated, such as paying attention to the levels of science, increasing knowledge, the need to refer to specialists, holistic science, useful science (not pretending and pseud science); Then in the final part of the article, the tools and consequences of scientific struggle [jihad] such as hard-working and sincere volunteer movement to produce knowledge, scientific leap to the peaks of science and efforts to produce Quranic knowledge (struggle [jihad] according to the principles and goals of science based on Quranic teachings) are stated.

Anti-arrogance is one of the most important goals of the Islamic Revolution that the Supreme Leader in the field of thought and action has theorized arrogance and expressed its characteristics and presented solutions to deal with the arrogant ones. Given that the fight against oppression is in the human innate and is still one of the most challenging issues in the world today, it is necessary to analyze the Quranic documents of the view of the Supreme Leader. The authors have studied and documented the mentioned issue by referring to the works of the Leader and verses of the Quran and the sayings of the commentators and using a descriptive-analytical method. The findings indicate that the fight against arrogance is one of the axioms of the Holy Quran and many verses refer to it which show the importance of recognizing the enemy and the ways to deal with it. Numerous verses instruct Muslims to increase their capabilities, because the only way for nations to succeed is to fight against arrogance comprehensively, and the success of this struggle depends on the unity, cohesion and self-sufficiency of Muslims in the areas of cultural independence, scientific, economic, and military and patience. The Supreme Leader has stated in his various speeches and sayings over the years and in the declaration of the second step and has also shown a practical model of fighting against arrogance.

Civil rights are among the new-emerging and specific rights of contemporary times. So they require their own mechanisms. Economic justice is the main content of civil rights and the basis for limiting the power of sovereignty. Authoritarian governments prioritize the establishment of order, while democratic governments prioritize economic justice. According to the Holy Quran, citizens have rights in economic affairs that the government is obliged to respect. These rights are very diverse; one of the duties of governments is to support production and to provide opportunities for production. Citizens have rights in the field of production, which provide solutions for their economic justice. Some solutions are common, such as public cooperation, fair legislation, and a fair executive system; and some solutions are specific; one of the most important specific solutions is work and employment, meritocracy, prevention of monopoly in production, correction of prices and wages and prevention of illicit income. This article seeks to examine the solutions of civil rights of production in the Quran

In the declaration of the second step of the revolution, science is considered the most obvious means of honor and power of a country and the country needs to be the source of science. The humanities have a special place among these sciences. The existing humanities are the product of the West and the intellectual foundations of that land, and the ideas of the modern age and its foundations and components have arbitrarily arranged the humanities per humanism and liberalism, but the divine worldview offers different humanities to human beings. Transformation in the humanities has been and is one of the basic necessities of the Islamic Revolution; but how should a transformation based on Quranic beliefs take shape? What are the harms of non-Islamic humanities based on Islamic worldview? What are the requirements for change in this field? In this research, with a descriptive-analytical approach and based on discovering the views of the Supreme Leader, and emphasizing the declaration of the second step of the revolution, we will refer to His Majesty’s expectations in this development. The research finding is based on the intellectual system of the Supreme Leader of the Revolution, the most important and deepest need of the Islamic system is a fundamental change in the existing humanities

Despair is one of the common problems of human beings in dealing with life events that Islamic-psychological sciences can provide effective strategies in response to this challenge. This study aims to present a conceptual model of the factors that create despair with an Islamic-psychological approach. The method used in this study was meta-synthetic. For this purpose, about 200 articles and theses were reviewed and finally, 25 research works received the highest score according to the standards were analyzed as a sample. The analyzes continued until the findings were achieved, and to collect the data, a meta-synthetic file using open and axial coding method and inductively were used; The results indicated that the pattern of despair formation has 7 dimensions: cognitive, psychological, emotional, personal, social, belief and material, which has a cognitive dimension of 6 components (cognitive error, self-underestimation, lack of self-awareness, false perception, lack of insight into God, false thoughts), material dimension with 3 components (secularism, economic problems, unattainable aspirations), social dimension with 3 components (loss of people’s rights, raising expectations, concealment of correct events), doctrinal dimension with 2 components (lack of knowledge about God, weakness of faith), individual dimension with 6 components (low self-esteem, stagnation of movement, inability to manage oneself, lack of spiritual and psychological support, aimlessness and confusion, physical factors), psychological dimension with 10 components (depression, personality traits, soul low-capacity, low action threshold against obstacles and failures, suspicion, incompetence, jealousy, stressful events, ambition, environmental determinants), the emotional dimension with 5 components (excitement, motivational deficiency, dissatisfaction emotion, annoying emotions, negative emotions) are important. As a result, a conceptual model of disappointment formation factors was drawn and presented based on these dimensions and factors, which shows the diversity of disappointment factors in terms of quantity and quality.

The dignity of the Islamic society is one of the characteristics of the Islamic society and the second step of the revolution that this principle is on the base of “the rule of denying domination” as the one of jurisprudential rules and has decisive role in the relationship of Muslims with non-Muslims and it is used as the convincing indicator for regulate and manage the mentioned relationships. In nowadays world, the colonial powers seek more and more influence and domination over the Islamic countries. The rule of denying the domination is an important bulwark against attacks. But the most important evidence of this rule is the Quranic and narrative documents, and for the authority of this rule, several verses of the Quran can be cited; but the most important of them is verse 141 of Surah An-Nisa’, which is known in jurisprudential literature as the “rule of denying the domination”. We observe a lot of disputes in the opinions of the commentators. Some think that it relates to another world and hereafter not this world. Others have considered “domination” in the verse to mean proof; Others have said that the infidels as being infidels do not have dominion over the believers as being believers; Some, like Allamah Tabatabai, have taken domination both in this world and the hereafter, and the believers dominate the disbelievers in this world as long as they are committed to faith. This article deals with the most important issues between them through descriptive-analytical and critical methods. The result of research indicates that this rule includes both the Hereafter and this world, and the meaning of legislate for the world is the legal legislative while it is ontological one in he Hereafter, because it does not mean any kind of legislation in the Hereafter and in this world it works until the time before the conditions of monotheism and unity.

Happiness and cheerfulness is one of the natural needs of human beings in life, which has been paid special attention in the statements of the Supreme Leader. The declaration of the second step of the revolution, which can be considered as the 40th anniversary of the Islamic Revolution of Iran, emphasizes the need to develop an Islamic lifestyle, one of the special areas of which is the issue of the style of happiness and cheerfulness. He expressed the criteria and requirements of this human mental state with special delicacy and stated the backgrounds and factors for its realization and believes that material and spiritual factors can be involved in the realization of happiness. Interrogating [istintaq] the Holy Quran and presenting the statements of the Supreme Leader of the Revolution to this divine book shows that he, inspired by verses that consider the divine intention necessary for the perfection of human deeds, recommends the intention of closeness to God and worship in happiness. This Quranic teaching that the events of human life, including joy and sorrow, are the causes of human suffering and trial, and the means of learning, is explicitly reflected in the words of the Leader along with some philosophies of happiness. Avoidance of sin is one of the most important prohibitions of the Holy Quran, which is also mentioned in the Quran while forbidding some forms of happiness. Imam Khamenei, who in the declaration of the second step deals with some functions of behavior with a religious and Islamic approach, and in his other statements, by forbidding some forms of happiness that lead to sin, draws the audience to this important issue. The Supreme Leader of the Revolution emphasizes planning and being moderate in happiness, which is, in fact, paying attention to the comprehensive commands and decrees of the Quran in the field of economics and management. Respecting the divine rites and the companionship and convergence of the believers are among the divine commands in the Holy Quran that Imam Khamenei considers necessary to observe in celebrations and joys.

One of the most popular methods in the human epistemology is induction. Induction means a view to examining the particulars and reaching the general judgment found in the particulars; that is, it has been used from particulars to general, as a scientific and experimental method in natural and experimental sciences. The Holy Quran has used the method of induction in explaining the monotheistic teachings along with the argumentative and polemical arguments in proving the rububi (providing) monotheism of God, the resurrection and the divinity of the source of the Holy Quran. The Almighty God has used this easy-to-understand method along with other methods to create knowledge in the audience. Shahid Sadr is one of the most prominent Islamic thinkers who could prove the certainty of induction and the correctness of the result by proposing a new theory called “intrinsic view”. He could analyze the inductive method with the help of ijmali (summary-fashioned) knowledge in the science of the principles of jurisprudence and probability calculation. The present article studies this new method in the field of principles of Quranic inductions with a descriptive-analytical method and by using the inductive model of Shahid Sadr, evaluates the induction used in the divine existence as justified and certain argument

One of the most important foundations of the nutrition system in the Holy Quran is anthropology. This research seeks to answer the basic question with descriptive and analytical method that what are the anthropological foundations of the nutrition system? And what role do they play in the health of the human body and soul? The anthropological foundations of the Quranic nutrition system are divided into three categories: insight, orientation and value. The duality of human existence from body and soul, human intention and free will, are the foundations of anthropological insight. And the most important forbidden foods are the dead, blood, pork and wine. Based on the will and authority, human beings are free to choose halal or haram food, and the choice of either of the two types affects the health and disease of the human body and soul. The most important basis of human tendency is to pay attention to human nature that human beings tend to clean foods based on their nature and avoid unclean and forbidden foods, and fidelity and dignity are the principles of value. Due to the dignity, human-being tends to enjoy clean and lawful foods and avoids impure and forbidden foods, and human fidelity leads him to obey the divine commands and decrees regarding nutrition

Relaxation is one of the most important functions of the family and the Quran, as a comprehensive and eternal instruction of human life, has teachings on the relaxation of the family system. The aim of the present study was to design an explanation of the factors that calm and relax the family based on the Quran by descriptive-analytical method. For this purpose, all verses of the Quran and words and teachings related to the factors of family relaxation in verses and hadiths were studied in several stages. After analyzing the data, 242open source 45sub-factors and 13main factors (being cloth of spouses for each other, kindness, friendliness, mercy, good company, border management, providing basic needs, economic openness, gender’s differentiation in roles, referral to a professional and committed consultant, mental and emotional development, mental health and faith) were identified as some of which are the underlying and grounding factors and others as the factors that reveal family relaxation. Couple creation and gender distinction through mental and emotional development and mental health cause spouses to be properly in their role, manage the family economy and boundaries, and provide minimal comfort by providing the basic needs of the family. At a higher level, when spouses are clothing for each other and cover each other’s sexual and emotional needs, they experience a higher level of peace and love for each other, and with good fellowship, they build relationships based on kindness and mercy and with peace. At a higher level, the faith in God will provide deeper peace for the family .

In the declaration of the second step of the revolution, the Supreme Leader has stated that one of the duties of the Islamic society in the field of ethics and spirituality. The Holy Quran, as the most authentic source of religious knowledge, has various effects on the moral and spiritual dimension of human-being that one of which is the motivational effect. The growth of morality and spirituality in human-being and society is achieved only in the framework of servitude and worship and the performance of religious duties; therefore, the study of the influential factors in servitude is of special importance in reaching the desired point in morality and spirituality. The purpose of this study is to investigate the motivational role of the Holy Quran in servitude for the transcendence of morality and spirituality. The research method is narrative-revelatory. The result of the research indicates that the bestowing knowledge by the Holy Quran is completely purposeful and in it the principles of action such as conception, acknowledgment of usefulness and enthusiasm are considered and in order to motivate human beings to move towards servitude. The Holy Quran also has a special effect on strengthening the esoteric tendencies and desires that agree with worship; the same effect is in weakening the desires and esoteric tendencies opposed to servitude in the bestowing knowledge by the Holy Quran.

Knowing the reasons of couple’s conflict can be the first and most effective step to identify mechanisms to reduce couple’s conflict. Accordingly, the purpose of this study is to explore the “model of couple’s conflict factors in the Holy Quran with emphasis on the “Tafsir al-Mizan”. To achieve this goal, the verses of the Holy Quran were collected, categorized and analyzed analytically-descriptively and through religious-psychological inference. Based on the research findings, the factors of couple’s conflict were divided into three categories. The first category of “underlying and grounding factors” are: the weakness of self-control, the influence of the devil on marital relationships, and disregard for the natural context of marital conflict. The second category of “detective factors” which are: marital infidelity, sexual dissatisfaction, economic problems, dysfunctional exposure to children, developing harmful behaviors and habits such as drinking and gambling, poor communication skills and inattention toward each other’s rights. The third category of “perpetuating factors” of couple conflict includes: weak insight and value system, lack of use of skills such as peace techniques, weak forgiveness, weak will and motivation, weak resilience, and deprivation of external support