نشریه پژوهش های قرآنی
سال شانزدهم شماره 61 (پیاپی 63، بهار 1389)

This article discusses the method of tazkiya (purification) from the viewpoint of the Qur'ān. The writer first addresses the verbal and applied conceptology of tazkiya and thenexplains the mechanism of the efficacy of sensual desires on the heart. After that, considering the above efficacy mechanism, he goes on to talk about the purificationmethod that the Qur'ān has proposed. The writer believes that the method proposed by the Qur'ān is based on two pivots: first, preserving the heart and keeping it awakeconcerning the truths; and the other, preventing the dominance of sensual tendencies over the heart through elimination of the ground for domination or taking measures against those tendencies.

In this article, after a brief study of the status of fiṭra (inner nature) and the innate sense in the ancient and more recent non-Islamic schools such as Buddhism, Taoism,Confucianism, Christianity, and the intellectual trends after the age of enlightenment, the viewpoint of the Qur'ān is expounded in this respect. In this part of the article theQur'ānic foundations of fiṭra, the exuberant age of fiṭra, reduction of fiṭra efficiency, disappearance of the innate sense, and the mechanism of the intuition of fiṭra arestudied. Under the latter title are included such elements as effacing negligence, warning against dangers of distancing from fiṭra, paying attention to the destiny of blind-heartedcommunities in the past, worship and expansion of servitude, safeguarding the heart, and enjoyment of an exemplar. The article is concluded with an exploration into the reflection of intuition under the three sub-topics of inspiration of the heart, truth-orientedness, and the vigilance and attaining the station of certitude.

Accurate and comprehensive knowledge about any science has a basic role in solving its problems, since knowing the subject would pave the way for solving many of itsproblems.The subject of education is human being; therefore, presenting an educational system and expressing the effective elements in this educational system is possible onlyon the bases of knowing man and the environment in which he lives. Fully understanding the educational foundation of Islam, its goals, and procedures are possible when we focus our attention on the whole intellectual and ideological system and the principles of the worldview of Islam. From the viewpoint of Islam, training is secondary to humanism, which is in turn secondary to ontology and theology and what is called monotheistic worldview. The issue of education and training has received the attention of various scientists from fields of humanities, but most of them have worked with a western point of view and given a religious color to it.In this article, it is attempted to elucidate the elements effective in the process of education and training in respect to the monotheistic worldview and Qur'ānic humanism.

Axiology is one of the important issues in the philosophy of education which is studied and discussed in the philosophy of Islamic education with a rational or discursive method,or on the basis of intellect, or according to the intellect derived from Revelation. The present article addresses the role of monotheism in the axiology of the philosophy ofeducation on the basis of the Holy Qur'ān's doctrines. The writer believes that according to the verses of the Holy Qur'ān only the deeds of the pious would be deemed asvaluable and that the quorum for accepting anything desirable as a value is the two components of faith and intention, which incorporate the highest level of piety. Sincemonotheism has a key role in increasing faith and purity of intention and thus increasing piety, it is also exclusively pivotal in development and upgrading the real values in theindividual and society. That is to say, once monotheism in deeds and in belief permeates the individual and society, the latter’s values would penetrate from the surface down to the dept; and then these values would be impossible to change.Therefore, it is incumbent upon the authorities of the education system to make endeavors in strengthening monotheism in deeds and in belief in the veins of societythrough various approaches in order to safeguard the Islamic society against any dangers of changing the Islamic and Qur'ānic values

Any philosophy of education is based on a worldview; the Qur'ānic worldview, as Sayyid Quṭb delineated, is a worldview of a movement that is understood by movingalong with the Qur'ān in the scene. The reason for this rule is that the Islamic worldview is based on the reality of existence and human being. This realism is taken into account in human training, as well; i.e., a realistic view on man and his spirit, instincts, needs, and abilities. That is why the Quranic training is a realistic training, in which the society, the individual, and human psyche are taken into account. In legislation, human training is also taken into consideration, as legislation should correspond with the educational objectives, abilities, and tolerance of human beings

The Holy Quran, as the true and real Word of God, which is adorned with truth, consistency, strength, illumination, and expressiveness of words and meaning and is far from mythical intricacy and idle talk, maintains benefits in regard to fermented drink (khamr). The searching mind of a knowledge seeker is preoccupied with the question as to what the term "benefits for people" mean concerning alcoholic drinks despite prohibition of such drinks in the Quran. Is it used in a real or figurative meaning? Thisarticle tries to present an appropriate answer using the blessed, enlightened, and guidance providing presence of the Quran

Human health and well-being have been among the important concerns that have since long past preoccupied human mind and prompted him to fight against illnessesand think up remedies. In order to win over such a crucial issue, besides employing natural means and elements, man has considered pleading with assistance from the unseen world as well. However, sometimes due to negligence of metaphysical messages or insufficiently perceiving them, he has gone astray and fallen victim to the snares ofsuperstition

The issue of bearing witness is among the controversial legal discourses in different rulings between women and men. Insufficient propounding of bearing witness and certifying in journalistic jurisprudence strategy has caused this controversy. This issue has gone to such an extreme that many have regarded the main approach of the Qur'ān and Islamic jurisprudence as more masculine than feminine; and this in itself causes some misunderstanding, extremist heterodoxical thinking, counter-religious texts neoterism.The most important reason for proving the inequality of bearing witness by men and women in the Qur'ān is verse 282 of Sūrat al-Baqara, the subject of which is loan and debt and the causal inference and philosophy of this difference is regarded to be the aberration of women. In explaining the cause of this aberration, the interpreters have stated such instances as deficiency of intellect and memory, emotionality, non-involvement of women in business, etc. which are mostly based on conjectures. What is dealt with in this article is a presentation and analysis of the views of Islamic interpreters and experts concerning the cause and philosophy of difference between bearing witness by men and women.