نشریه قرآن و علم
پیاپی 32 (بهار و تابستان 1402)

The subject of foreign policy in the teachings of the Quran can be explored, allowing us to align current foreign policy practices of the Islamic Republic of Iran with Quranic verses. One of the highly significant concepts in Islamic foreign policy is 'peace,' which has been addressed by Ayatollah Khamenei in various statements and messages. Hence, this research, utilizing content analysis and semantic methods, aims to answer the fundamental question: Which Quranic references form the basis for Ayatollah Khamenei's conception of peace? To address this query, after analyzing the notion of peace from Ayatollah Khamenei's perspective and expounding the semantic meaning of peace in the Quran, the research revisits this principle. The study thus compares the concepts and results derived from Ayatollah Khamenei's statements with the intended meanings in the Quran, assessing their similarities, differences, and levels of correspondence, to determine to what extent the Supreme Leader's statements align with Quranic evidence. The research findings indicate that 'sulh' in the Quran predominantly correlates with the concept of 'peace' as a term. The Supreme Leader has referred to verse 8 of Surah Al-Mumtahina and verse 128 of Surah An-Nisa as the foundation for his foreign policy principle of pursuing peace. Accordingly, the Islamic government is required to accept reconciliation proposals from non-believers as long as they have not initiated or are not initiating aggression..

Correcting false beliefs is one of the most important goals of the Holy Quran. This celestial book presents a distinct and well-defined model for correcting such beliefs. Accordingly, this research employs an analytical-descriptive approach to present a model for correcting beliefs based on the Holy Quran. The findings of the research indicate that the Quran, which has been revealed for the guidance and rectification of humanity, offers a model through which beliefs can be gradually and logically changed and improved. This model encompasses fundamental structures such as attention to internal capacities, explanation, factors, grounds, and the process of belief correction, each containing various components. First, by considering innate tendencies towards seeking truth, immortality, and inclinations towards worship, human inner capacities are activated. Subsequently, utilizing various methods of argumentation, concretization, education, and exploring horizons and egos, the groundwork for conscious action in humans can be established and elaborated upon. In this context, factors and aspects such as blind obedience, identity crisis, skepticism, attachment to worldly desires, and negative companions are reminded of humanity. Furthermore, since the creation or correction of beliefs takes place over time, the aforementioned aspects must be implemented through a process. In this model, the following steps are used in sequence: utilizing prevalent communication means in each era, creating new symbols and communication institutions, setting examples, employing logic and argumentation, sending preachers, combating superstitions, and engaging in psychological warfare.

Performance evaluation is one of the most fundamental tasks of management. Numerous models and methods have been proposed in the field of performance evaluation of prevailing science, but over time and with changing circumstances, their effectiveness has diminished. In this regard, Islamic approaches have also been developed, yet they have not resulted in the presentation of a specific method or performance evaluation paradigm. Therefore, the main focus of this research is to extract performance evaluation propositions from the perspective of the Quran. This study aims to propose a performance evaluation paradigm based on Quranic propositions, achieved through library research and the interpretative method of Ayatollah Sadr (May he rest in peace!). The research findings demonstrate that the performance evaluation model in the field of management consists of a five-stage process aimed at organizational benefit and productivity for achieving material gains in the earthly realm. In contrast, the Quranic performance evaluation paradigm encompasses precision, comprehensiveness, and consideration of the three realms—world, intermediary realm, and the hereafter—as well as human beings' inherent material and spiritual interests within divine organizations.

The realm of political system structure in the Quran is analyzed from two perspectives: the internal aspect, which involves the viewpoints of Shiite scholars and jurists regarding the internal realm of the political system structure. This perspective spans a spectrum from minimalistic to maximalistic interpretations. Accordingly, the realm of divine and absolute governance encompasses both the public and private domains. However, the realm of non-divine governance (the Guardianship of the Jurist during the Occultation period) is limited to the public sphere and political matters. The second perspective pertains to the external realm, determining the external scope of the political system structure. This is dependent on a correct analysis of principles such as the comprehensive Islamic worldview, the responsibility of every Muslim for the destiny of other Muslims, the influence of the political system on human destiny, and the semantic understanding of the term 'ard' (land) in Quranic verses. Through inferential thematic interpretation based on Quranic verses, this study concludes that the external realm of the political system structure in the Quran encompasses the entire world, as the practical implementation of religious laws necessitates a global government with worldwide jurisdiction. However, until the full realization of the global government, the allocation of territory to a nation or country is recognized in Quranic verses as an acknowledgment of the earthly sovereignty of nations.

Anomie is among the macro concepts within social maladies, explaining one of the key factors contributing to the emergence of such issues. Anomie refers to a state where an individual loses the certainties of the past and collective conscience loses its ability to support and morally guide them. Understanding the factors behind social maladies plays a pivotal role in their prevention and remedy. The question arises whether the Quran, as the most important source of knowledge for Muslims, has paid attention to the concept of anomie within Islamic society. This research aims to elucidate the Quran's attention to the concept of anomie. Revealing the Quran's attention to this concept serves as a prelude to discussing the Quran's strategies to counter this state. The research methodology employs qualitative content analysis with a combined approach. Findings indicate that the factors leading to a state of anomie at the inception of the Islamic governance in Medina include: the scholarly authority of the People of the Book, their influences, the shift of the Qiblah, and the emergence of new converts to Islam. Among the manifestations of anomie reflected in the Quran are: the weakening of the credibility of beliefs, values, and Islamic norms, the formation of dual loyalties and awareness, individuals' confusion in choosing existing religious and moral systems, and their wavering commitment to Islamic beliefs, values, and norms.

The perspective of women's responsibility in childbearing, contrasted with feminist viewpoints, is grounded in specific Quranic foundations. This article aims to examine these foundations. Today, the necessity of strengthening the Islamic system relying on human potential underscores the importance of investigating this topic. The objective of this research is to demonstrate the legal duties and commitments of women within the family and society from a Quranic perspective. The weaknesses of opposing viewpoints are sources of doubt in their validity. Through library research and analytical-descriptive methods along with intra-textual analysis, the author analyzes the Quranic foundations in question. The research findings in this article are devoted to the essential reality that, from a Quranic standpoint, childbearing for women is considered a religious obligation due to ensuring the survival of the human race, attaining positive effects, providing tranquility, and other supporting evidence. Furthermore, the article emphasizes that childbearing for women is a right of the husband, and if proven feasible, he can request a divorce if the wife refuses to fulfill this obligation. Therefore, except in exceptional cases, no factor can serve as a justification for a woman to abstain from fulfilling this religious duty.

Strengthening and deepening the Islamic lifestyle without recognizing the core origins and pivotal focal points responsible for its initial generation and propagation would yield only superficial and ineffective efforts. The family, as the smallest social unit and the nucleus of human society, plays a significant role in shaping the process of adopting an Islamic lifestyle. This research delves into the examination of the institutional role of the family and family roles in realizing the Islamic lifestyle based on the Quran. The study is founded upon an analytical study method of verses related to lifestyle and family, utilizing library resources as well as drawing insights from interpretive narratives accompanying the verses. This investigation, aiming to identify, introduce, and elucidate the nucleus of achieving the Islamic lifestyle, falls within the realm of developmental research and serves as a foundational groundwork for presenting a practical model and an actionable plan, classifying as applied research. The research findings reveal that among the domains and factors involved in realizing the Islamic lifestyle - such as genetic and biological factors, family, and social elements - the “family and family roles” are recognized as a pivotal focal point. The impact of family roles is classified into three overarching categories: the educational role of the family, the nurturing role of the family, and the specific roles of men and women. The educational role of the family, with its subcategories in the religious, ethical, social, economic, and sexual domains, is considered a potential capacity with a focus on nurturing individuals and an effective tool with an emphasis on parents as educators. It is the central point for the establishment, expansion, and institutionalization of Islamic lifestyle values.

Citizenship rights, including nascent rights specific to modern times, entail their distinctive mechanisms. Freedom and social justice constitute the essence of citizenship rights, laying the groundwork for the constraint of governmental power. Authoritarian governments prioritize the establishment of order, whereas democratic governments allocate precedence to social justice. Among these doctrines, the principles of citizenship rights in economic affairs are explored within this study, drawing from the Quran, particularly focusing on the Quranic principles governing citizenship rights in economic matters. Principles such as economic faith and piety, economic security, economic management, economic justice, economic amnesty, economic management of social provisioning, wealth circulation, poverty alleviation, etc. are extracted from the Quran. Each of these principles is subjected to descriptive and analytical methods, explication, and critical inquiry. Like other Quranic teachings, these principles encompass all dimensions of human life. The sustainability and continuity of society hinge upon the presence of a dynamic and progressive economy, as the Almighty God has endowed economic activities as the foundation of societal resilience, which will exert substantial influence across other domains.

In contemporary times, the threat posed by weapons of mass destruction looms over humanity. The absence of a universally ratified law prohibiting the use of such weapons has driven international law advocates to seek remedies. This article employs a comparative methodology to describe and analyze the viewpoints of the Quran and international law regarding the theory of prohibiting the use of weapons of mass destruction. Through this comparative analysis, it becomes evident that the principle of non-aggression in the Quranic school and the principle of non-intervention in international law stand as some of the strongest arguments against the use of weapons of mass destruction. The prohibition of resorting to force binds nations to abstain from using any weaponry against others. Similarly, in the context of justifiable defense, the observance of proportionality and necessity is obligatory. However, the use of weapons of mass destruction inherently violates these criteria. Both the Quran and international law recognize the customary prohibition of using weapons of mass destruction in the realm of legitimate defense. However, according to the view of the Quran and Islamic jurisprudence, the use of weapons of mass destruction is not permissible even under such circumstances.

A person using the pseudonym 'Soha' has argued, based on certain verses and narrations, that valuable knowledge from the Quranic perspective is limited to religious knowledge. They equate the references to contemplation and reasoning in the Quran with faith and regard the absence of engagement with empirical sciences as evidence of the Quran's lack of spirituality. This research aims to address these doubts using an analytical-descriptive approach and drawing upon interpretive foundations. Soha's viewpoint is examinable from two aspects: foundational issues, including disregard for other verses and narrations, neglect of verse contexts, incomplete understanding of religious sciences, and content-related issues. Most of the verses they rely on can be categorized as follows: Firstly, their meanings encompass more than just religious sciences, they refer to absolute knowledge and wisdom. Secondly, in context, verses that simultaneously mention knowledge, faith, and obedience to God do not exclusively signify knowledge within religion, rather, they emphasize knowledge alongside spirituality, faith, and ethics. Because knowledge, akin to reason, is a tool that, when coupled with faith and spirituality, serves values. Otherwise, knowledge can lead to dominance, power, aggression, and the destruction of heritage and generations. The Quran has touched upon empirical sciences in numerous verses, and in some cases, the scientific miracles of the Quran can be demonstrated, which serves as evidence of its divine and authentic nature.

Among the criticisms that skeptics have raised regarding the Quran, the presence of literary inconsistencies within this celestial book is noteworthy. Accordingly, the author of the book ' Critique of the Quran,' in the chapter on Quranic writing errors, presents the viewpoint of the incompatibility of verses with literary science (literature). The prevalence of these instances on the one hand and the critical responses provided on the other hand underscore the necessity of discussing the rationale behind raising doubts and subjecting them to fundamental scrutiny. So, this article investigates and critically examines the doubts and categorizes them. Three reasons were identified: 1. incorrect assumptions made by the author regarding the applicability of the rules and eloquence and rhetoric of the Quranic text, 2. deficiency in literary rules and linguistic intricacies of the Arabic language, 3. the presence of destructive and biased intentions in raising doubts. The results of the investigation indicate that the Quran, as the most eloquent Arabic discourse, serves as a benchmark for rules, and Arabs, from the beginning of its revelation until today, acknowledge its eloquence and rhetoric. Literary judgment of Quranic verses is contingent upon mastering the rules and being aware of the linguistic intricacies of Arabic, and it is not qualified to be undertaken with limited literary knowledge. Moreover, based on evidence, the author has not committed to impartiality and non-bias in critiquing a text and has not collected these doubts with the aim of promoting disbelief and atheism.

Economic freedom and individual profit maximization are among the foundational concepts of the capitalist liberal system. One method to achieve such objectives is to establish an economic system built upon usury and interest. Consequently, societies governed by the liberal capitalist model have been deeply influenced by this phenomenon. Their economic foundation is rooted in usury and interest-based contracts. However, from the viewpoint of religious teachings and the Quran, the freedom to engage in financial and commercial activities, designed to prevent unjust gains, is limited by several prohibitions, including usurious trade. Usury and usurious commercial contracts are prohibited and condemned in the Quranic teachings and traditions, accompanied by discussions of their various ethical, social, and economic consequences. The findings of this research, obtained through analytical-critical methodology, indicate that usury and interest have given rise to numerous societal, ethical, and economic problems in communities where the economic system is based on usury-oriented liberal capitalism. The main content of this paper discusses and examines the usury-based economy of the ideal city of liberalism, along with its social, ethical, and economic impacts and damages, from an intra-religious critical and Quranic perspective.

The Interpretation of the Quran has been a focal point of attention for Muslims and even non-Muslims from the time of its revelation until the present day. Various methods and approaches have been employed by Quranic scholars. One significant approach is scientific interpretation, which, given the advancements in sciences and increasing discoveries, holds special importance in the present era. The Indian subcontinent, home to the largest Muslim population in the world and hosting a wealth of Quranic scholarship, deserves considerable attention in examining scientific interpretation, a field that has received comparatively less scrutiny. Scientific interpretation in the Indian subcontinent has experienced notable ups and downs. This paper, employing a descriptive-analytical method and relying on library sources, seeks to address the question: What are the most significant weaknesses of the scientific interpretation movement in the Indian subcontinent? The findings of this research suggest that while scientific interpretation in the Indian subcontinent has its strengths, it also carries certain weaknesses. These weaknesses include the use of unsubstantiated scientific opinions in interpretation, imposing scientific views on the Quran, attempting to extract all sciences from the Quran, restricting the meanings of the Quran, neglecting the accurate meanings of Quranic vocabulary, overlooking context, conflicting with established and certain tradition, diminishing the Quran's guiding purpose, and critiquing predecessors. The failure to observe necessary conditions for scientific interpretation and the reliance on incorrect foundations have contributed to these shortcomings..

The most prominent method of Quranic interpretation in Bangladesh is the scientific approach, which has long been the focus of scholars and interpreters in the region. This paper employs a descriptive-analytical method to critique and examine the shortcomings of this interpretive method in Bangladesh. The research findings indicate that despite the positive aspects and numerous advantages of scientific interpretations of the Quran in Bangladesh, there are also weaknesses and shortcomings. These shortcomings can be divided into two categories: foundational and methodological. The most significant foundational shortcomings of scientific interpretations in Bangladesh include: providing material justifications for extraordinary matters, conflicting with rational principles of discourse, relying on scientific assumptions, believing that all sciences are present in the Quran, neglecting religious and spiritual matters, and not adhering to the lexical rules of the Quran. Methodological shortcomings, on the other hand, encompass: ignoring the implications of verses, not collecting all verses related to a subject, deviating from the main goal of the Quran, imposing theories onto the Quran, using unreliable sources, and employing incorrect assumptions. Since these shortcomings have arisen due to neglecting the conditions and principles of proper Quranic interpretation, scientific interpretation must be conducted by qualified interpreters who adhere to the conditions and regulations of sound scholarly interpretation.