فصلنامه مشکوه
پیاپی 156 (پاییز 1401)

One of the Imam Ali’s (A.S.) educational methods is the use of moral advices along with results expression, which has many manifestations in the Nahj al-Balagha wisdom; seemingly an easy way to promote ethics, which, if it does not have the necessary components, can turn the advice to idle talk. In order to find out the effectiveness of the consequences in the Imam Ali’s (A.S.) moral advices, the article analyze the consequences which are widely used in his moral advices with a descriptive-analytical method. In this regard, the consequences’ styles and types have been examined with different criteria such as connection with human existence, connection with corresponding actions, inclusion scope, impact degree, permanence and valuation. Based on the research results, in the Alawites School, with the aim of influencing the audience and encouraging them to moral acts, advice is combined with consequences, and different styles and types have been used to express the consequences effectively. Surprisingly, worldly consequences have been used more than otherworldly consequences and physical consequences are used as well as spiritual consequences.

One of the claims against the Qur'an is the lack of social systems, including "economic system" as a specific and systematic epistemic, insightful and scientific organization about the economy in the Qur'an. This article which is organized in a descriptive-analytical and library method, aims to answer this claim and provide a brief presentation about the "Economic System of the Qur'an" and explain it and its scope. The findings show that the Qur'an explained the basics and general frameworks of human sciences due to its comprehensiveness in the field of its mission, i.e. "man's guidance". However, natural sciences, as a prerequisite for progress and prosperity, are placed in the realm of "Quran's demands from humanity" and not the Qur'an's mission. Economic knowledge in its broad sense includes two parts; economics as a science, which deals with cause-and-effect relationship based on experience, refers to the "Qur'an's demand from humanity". The part related to worldview and anthropological foundations, scholastic foundations, economics' law and ethics, as well as the discovery of those cause-and-effect relationships of economic relations that are beyond the scope of human experience and knowledge, are included in the "Qur'an Mission". A case comparison between one of the economy sub-systems as an example shows the superiority of the Qur'an's economic system over the human thought's products.

The main issue of this research is that why did Imam Ali (A.S.) sometimes praise himself in Nahj al-Balagha, despite the stigma of self-praise? In this research, which was carried out with a descriptive-analytical approach and library method, by examining and analyzing the society intellectual, social and political atmosphere at the time of issuing these words, it has been concluded that these sentences are not only an example of reprehensible self-praise, but an inevitable necessity.The research findings show that one way to answer this question is to examine the issuing space. The Islamic society intellectual and religious situation, caused by the prohibition of narrating traditions and the household of the Prophet's restriction after Prophet passed away, and on the other hand, opponents' strong propaganda against Prophet's household, especially Imam Ali (A.S.), he had to introduce himself and Prophet's household, their guidance, his close relationship with the Prophet, as well as defending himself against Muawiya's fierce attacks and referring to his knowledge and wisdom. Also, mention to bravery and participation in wars, to motivate the troops and weaken the enemies' morale, is one of the other issues that made it necessary to say these words.

Over time, people have had different reactions to the prophets' call and the basic teachings of the Qur'an. In some Qur'an verses, God Almighty has outlined the deniers' speech and behavior, which shows the projection and lack of mental health; an issue that most deniers try to defend their thoughts, actions and beliefs, while this itself shows the psychological imbalance. This article explains projection as an indicator of lack of mental health with a descriptive-analytical method, and has examined the reaction and speech of those who deny the prophets’ call in the Qur'an. The findings show that the deniers' projections were associated with acceptable appearance, accusations and contradictions. According to the Qur'an's verses, the deniers accuse prophets and believers, among which we can refer to knowing the prophets’ call as a myths, calling prophets cruel and liars, knowing Qur’an as a lie and calling the believers stupid.  Examining the deniers’ projected behaviors shows that things like ignorant prejudices, following self-made criteria about the prophethood position and failure feeling and abusing the ignorance of the common people can be a base for the emergence of such behaviors.

The Qur'an appeared fourteen centuries ago with a universal discourse and promised to overcome all religions. But this promise has not yet been fulfilled. Considering the clashing discourses claiming globalization in communication era, this question arises whether the Qur’an has provided interactive solutions in order to fulfill its promise? This research has reached coherent interactive strategies in international interactions, especially with clashing people, by counting the relevant Qur’anic verses and categorizing them by topic and examining them along with the study of related sources. In a general classification, the Qur'an has given three methods of interaction: soft, semi-soft and hard with three categories of peaceful, quarrelsome and belligerent foreigners. Kindness, focusing on common dialogue with clashing people, and inviting them to the right religion are some of the soft solutions. Some of the semi-soft solutions are forgiveness, disputation in the best way and negation of clashing people guardians, and so on. Some of the hard ways are to fight back, avoid aggression, and equip yourself with power and other things against clashing people.

Some commentators and thinkers believe that in some Al-Ahzab verses, there are some characteristics for the Prophet that cannot be proven for anyone else.  Therefore, some have claimed that this view is incompatible with the Qur'an immortality. This article has investigated these verses using Prophet's characteristics typology and dividing them to natural and legal, with an analytical approach, and using the commentators and jurists' opinions. The conclusion shows that these verses are related to the Prophet's legal personality, beyond his natural personality and it has an eternal message and therefore, it does not conflict with the Qur'an immortality.