نشریه قرآن و علوم اجتماعی
پیاپی 2 (تابستان 1400)

Islamic lifestyle in economic interactions means the principles and methods that Islamic society follows in economic life and solving its problems. The economic issues of Islam are not separate from its moral issues and are completely intertwined, and this is one of the important features of Islamic economics. In the field of economic interactions, the prayers of Imam Sajjad (AS) include insights as well as practical actions and strategies. Imam (AS) considers the attachment to insights, thoughts and beliefs necessary to implement the Islamic laws in the field of economics. The most important of these beliefs and insights are: Belief in God's justice in the field of distribution of provision (Rizq), the necessity of acceptance of divine destinies and obtaining a good provision are among the most important areas of divine test for human (Ibtila). From the supplications of Al-Sahifah Al-Sajjadiyyah, many practical solutions can be obtained; including: Gratefulness, preserving honor and dignity, earning a halal provision, heading toward the Qur'an to increase one's rizq, moderation and equability, and avoiding debt and etc. The research method in this article is descriptive, analytical and text-based, with the aim of explaining the principles and methods of economic interactions based on the supplications of Al-Sahifah Al-Sajjadiyyah.

Tawakkul (dependence on Allah) is the firm belief in the occurrence of all things by God and the non-interference of any power over anything except through Him. Tawakkul in the affairs of life is one of the most important commands of God and His messengers, which is the result of many factors, including love for God. The present study explains the relationship between trusting and loving God, through a descriptive-analytical method and library-software sources and quoting Quranic verses, narrations and sayings of religious leaders. According to the results of this study, there is a significant correlation between tawakkul and love of God in all its forms, so that the requirement of trust in God is to love Him. Hence, tawakkul which is based on love of God, is one of the highest degrees of tawakkul; because in this way, the person wisely and lovingly recognizes the ownership of God over all human affairs and does not consider anyone as a sharer in it, and as a result of this knowledge, he considers only Him as the source of happenings and to achieve his goals, while providing the necessary means, he considers their effect to be influential by the power of God. Therefore, loving God as an inner motivation paves the way for the realization of material and spiritual activities, and tawakkul as one of its fruits in one's life is a valuable way to seek God's help, improve the quality of life and double the power to get rid of fear, reduce anxiety and stress, and create a calm and energetic life.

One of the fundamental issues in the interpretation of religious texts, especially the interpretation of the Qur'an, is the issue of comprehension. Various discourses have been made in the field of comprehension. Some of these discourses are based on the author-centered approach, others are text-oriented, and some are commentator-centered. The commentator-centered interpretation considers the position of the interpreter abow the comprehensor, thus the interpreter is to be involved in constructing the meaning of the text. The purpose of this article is to explain the vulnerabilities of the components of interpreter-centered approch in the category of understanding and interpreting the Qur'an. The present study has descriptively-analytically examined the achievements of applying the principles of the interpreter-centered idea in understanding the Qur'an and has expressed its disadvantages. Findings of the research indicate that the interpreter-centered view causes troubles such as: denying the truthness of the meaning, denying its narrativeness, text independence and ignoring the role of the author and not believing in the objectivity of the meaning. These vulnerabilities are also taken from incorrect foundations of anthropology and phenomenology, which are not realistic and often confine human beings in the space of material and unreal life.

This article aims to explain the personality and behavioral characteristics of ethical educators from the influential and precise point of view of Amir al-Mu'minin Ali (AS) in Nahj al-Balaghah. In this descriptive-analytical study, the characteristics of ethical educators in three areas of intellectual growth and excellence, strengthening moral characteristics and promoting professional performance have been examined. In the field of intellectual growth and excellence, it has been dealt with the category of cultivating rationality and subcategories of contemplation and thinking, wisdom, insight, and the category of theology and subcategories of sincerity, piety, familiarity with the Qur'an, familiarity with history and the category of anthropology and subcategories of study of audience and situation. In the field of strengthening moral qualities, it has been dealt with the category of strengthening good upbringing and subcategories of self-cultivation, increasing patience, dignity and the category of strengthening behavioral ethics and subcategories of affection, countenance, honesty, modesty, openness to criticism and justice. In the field of promoting professional practices, it has been dealt with the category of respecting general educational principles and subcategories of gradual and capability, negligence, moderation, balance of encouragement and punishment, assertiveness and preparation of the grounds as well as observance of the principles of moral education emphasized by Islam and subcategories of enjoining the good and forbidding the evil, preaching, reminding, acting on knowledge, adhering to practice of religious duties and avoidance of nonsense.

Violence is on the increase in the world today, depriving people of security and peace, and leading societies to endless corruption and crisis. This study aims to investigate the role of the Qur'an in combating individual violence. Based on a descriptive-analytical method, this research seeks to answer the question of whether the Qur'an has a role in combating individual violence. For this purpose, verses related to wrath and violence were collected from Islamic sources in the form of libraries and then examined and explained. The solutions presented in the research findings showed that in order to deal with individual violence from the Qur'anic point of view, it is necessary to raise the level of awareness and knowledge, culturalization of the people, humility towards each other, tolerance with ignorant people, kindness and gentleness in behavior and speech toward others, as well as assistance and cooperation with each other, which paved the way for the spread of more love, and avoidance of violence, hatred and bloodshed by institutionalizing the principles of brotherhood, solidarity and unity.  The results showed that to deal with individual violence, using kindness, compassion and forgiveness in behavior and putting patience and sacrifice at the forefront and talking with kindness, gentleness and love, softening relationships and preventing ignorance and prejudice, will help people to find the path of greater peace and harmony. On the other hand, relying on heavenly conventions can help the creation of a world free of violence. Therefore, the only way to human happiness is creating a life free from individual violence through faith in God, faith in the resurrection, having insight, reason, piety and the use of tolerance and love for people, which the Qur'an emphasizes.

Communication skills are one of the most important and effective life skills that have a significant impact on various aspects of individual and social life. The present study was written with the aim of searching for communication skills in the Holy Quran and expressing their role in improving human social relations through content analysis. Since the communication skills include a wide range of abilities, this study examines the most important skills that are usually addressed in communication skills questionnaires and are also considered in the Qur'an. These skills include: self-awareness, the ability to receive and send verbal and non-verbal messages, listening skills, communication with strictness and empathy skills. These skills help to increase the quantity and quality of interpersonal communication by improving communication skills and reducing violence. A person who has communication skills adapts well to the environment and behaves appropriately in any situation. But those who do not have communication skills usually have behavioral problems that affect their social relationships. The conclusion is that if the process of communication among human beings can be properly studied and the laws governing it can be understood, it is possible to create the ability in a person to be more successful in relation to others, eliminate the harms in connections and establish good relationships with everyone.