فصلنامه مشکوه
پیاپی 152 (پاییز 1400)

The present article deals with the conceptual analysis of the Shākilih (rule of conduct) mentioned in verse 84 of Isra' Surah as a mediator between man and his action. Different hypotheses have been expressed about the Shākilih and behavior conduction throughout the interpretation history. Some commentators describe Shākilih as essence of human beings, some acquired phenomenon, and some have doubted between the two. It is very important to explain the structure of Shākilih concept and its effect on educational and moral systems. In this research, the verse is assumed to be a linear graph and the position of Shākilih is examined with its before and after words in this diagram. A comprehensive and new concept can be achieved by analyzing the relationship between Shākilih and human behavior. The human Shākilih is the result of the essence of man and the properties that are his essence and the sum of his acquired assets that conduct his behavior.

"Niḥlah" is one of the oldest Semitic vocabularies that is used only once in the Holy Qur'an (Q. 4:4). Reviewing the Qur'anic exegeses, this study shows that the meaning of "Niḥlah" has been the subject of controversy among Muslim scholars. That's why different meanings have been offered for this word throughout the history. This study, paying attention to the history of lexicography, is going to discuss the history of meanings that has been proposed for "Niḥlah" in exegetical resources. Moreover, this study is going to discover the oldest meaning of "Niḥlah" by adopting the etymological approach. The present study indicates that the original meaning of "Niḥlah" is "transferring property to somebody". Therefore, mentioning "Niḥlah" in the context of "paying bride’s marriage portion" in the Holy Qur'an was an attempt to notify that the bride’s marriage portion is the women's inalienable right. In addition, the present study proves that contrary to the most lexicographers and exegetes’ viewpoint, there is no etymological relationship between "Niḥlah" and "Naḥl" which respectively means “bride’s marriage portion" and "bee". Accordingly, the Semitic root "N-Ḥ-L" has two different origins, and is mistakenly regarded homonymous.

One of the important issues in applied ethics is to solve ethical dilemmas. The methods of fundamentalism, evidentialism and thoughtful balance are the most important common methods in solving ethical challenges and dilemmas. Each of these methods has its drawbacks. In Wisdom 289 of Nahj al-Balaghah, Imam Ali (A.S.) proposes a method for solving moral dilemmas that based on a multi-stage process and all the existential dimensions of the moral agent – including epistemological, emotional and behavioral dimensions. In this way, one can make the appropriate decision while being aware of the moral dilemma with knowledge and heart. This method, which begins by referring two or more moral options to the soul of the moral agent, continues with the inner judgment, and the moral agent, by offering a dilemma, intuitions and opposes what is closer to the soul. The various dimensions of this ethical method are the problem's components and stages that the present article is responsible to explain in a descriptive-analytical method.

Nearly forty Prophet’s (S.A.W.) actions have been introduced as his specific actions. According to popular theory, specific verbs are not patternable. As a result, these numbers of Prophet’s actions (S.A.W.) go beyond the scope of imitable actions. This article, with an analytical approach, presents a different result by criticizing the first two introductions. On the one hand, by determining scientific criteria, the number of Prophet’s specific actions (S.A.W.) is much less than the statistics mentioned so far. On the other hand, by dividing the specific actions into two categories, univocal and equivocal, some specific actions are imitable and not in the specific rank of the Prophet (S.A.W.). In this way, in univocal actions, the limitation of specificity is due to the precept of the action (obligatoriness and prohibition), and in equivocal actions, the constraint of specificity is changed to its extreme degree.

Based on the principle that the Qur'an is a book of guidance and not a jurisprudential book, it can be expected that it has included educational teachings and goals in each of its subjects. This article examines the case study of educational approaches to the jurisprudential verses of marriage, dowry and alimony and after coding, categorizing, describing and analyzing the data, it is found that the following items are present in these verses: Physical, spiritual, economic, sexual and moral educational dimensions; The educational goals to create a spirit of cooperation, to prevent moral vices, to fight against false beliefs and customs, and to strengthen the spirit of gratitude; Educational principles of observing the natural and financial constraints of the educator, continuous supervision of his actions, freedom and authority of the educator, preservation of human dignity; And educational methods such as: encouragement and reward, deprivation, avoidance of specification in sexual matters and comparison and stimulation of human emotions. Accordingly, the Qur'an intended to educate family members by preserving their dignity and by their own free will.

Achieving organizational spirituality requires spiritual motivation in employees. Managers have to pay special attention to human inner tendencies in order to create spiritual motivation because spiritual values ​​are intertwined with human instincts. The purpose of this article is to formulate that part of the Holy Qur’an strategies in creating spiritual motivation which are obtained from man's innate tendency to seek human hedonism and suffering aversion. This article also seeks to implement these strategies as much as possible in the organization by finding desirable methods from the Qur'an. In this research, which uses interrogative-thematic interpretation method, in order to deduce each strategy and its implementation methods, William Frankena’s logical model has been applied. In this model, normative and realistic propositions are used in a logical inference process. The achievement of using the mentioned methods based on the tendency to pleasure includes strategies for explaining the pleasures of spirituality, highlighting the pleasures of the hereafter, observing the principle of pleasure in transmitting spiritual concepts and promoting the pleasure-seeking taste in employees. Strategies for warning and facilitating spiritual matters are also derived on the basis of suffering aversion.