پژوهشنامه معارف قرآنی
پیاپی 7 (زمستان 1390)

Love is a state existing in all humans and in a specific period of their life it reaches its climax. This common phenomenon, however, is different for divine guides; some people take divine guides as their role models for how to display love and affectionand others criticize them. The present paper examines differing meanings and types of love, first from the viewpoint of different sects as well as divine revelation and then in the lifestyles of these guides. From the perspective of the guides, true love and true lovers are admired and false love and lovers are disapproved of. They see true love as immense, shedding light on one's entire life; for them, virtual love is in line with true love and false love has no room in their lives. Accusations of having false love leveled at divine guides are expressly rejected in Quranic verses and by the Family of the Prophet, and their life and character are introduced as exempt from false love and vain desire.

This paper focuses on IbnArabisperspective on the interpretation of the fourth verse of the holy chapter 'Prohibition'. It examines IbnArabi's attitude, as expressed in his famous work, towards the character of Aisha, Hafsa and their fathers, and has illustrated that IbnArabi has gone too far in admiring these characters, such that he has regarded their vices as their virtues;compared to all other Islamic interpreters, IbnArabihas held a completely divergent view on these people. His mistakes in admiring them and in interpreting the fourth verse of 'Prohibition' are substantiated in this paper, and consequently, not only this fourth verse, but the whole chapter, is deemed as an evidence of Aisha's and Hafsasdisobedience and rebel.

The Holy Prophet (PBUH) is superior to and the role model for all human beings at all times. One of the central tenets of his governmentis the establishment of mutual trust between the government and the people; this is done in various ways including the followings: Creatingthe spirit of brotherhoodamong people which is one of the greatest manifestations of practical faith in an Islamic government Establishing equality and avoiding discrimination (qualities of the Prophet's government which are unique in the history) Consulting with Muslims and the Prophet's companions Pardon and forgiveness which the holy Prophet has valued so much in his life; he used to respond to badness with goodness. Giving gifts was also used as a way of building trust and positively affecting the addressee.

The present paper focuses on economic development as discussed in the holy Quran. It first examines the definitions of the terms 'development' and 'economic development' from the viewpoint of scholars, Islam and the Quran. The suggestions of the holy Quran for economic development are then classified into two types of spiritual and material (such as the impact of piety upon economic development, expenditures for charity, negation of usury as a negative factor in economic development, …) and explained. The results of the analysis revealed that economic development depends on the individuals in a society who should have faith in God and the Book of Revelation and rely on commentator's exegetic interpretations of the Quranic verses and implement Quranic suggestions to attain success; such development takes place when Islamic societies become self-sufficient.

Some Quranic verses have either directly or indirectly referred to man's acknowledging Divine Unity in "the world of pre-existence" or "Alast". Some narrations have mentioned this as well. However, there is no consensus among thinkers as to the existence of such a world; some have argued in support of this world and others have negated its existence. The author of this paper has reviewed relevant verses and narrations as well as the assenting and dissenting views of thinkers about such a world and votes in favor of the world of pre-existence and the existence of immaterial man in that world; the author also selects the theory of men's collective presence before God, Who is beyond all temporal or spatial confines, criticizes the competing justifications, and refutes man's acknowledging God's unity before his material existence. It is argued that accepting such a confession results in the acceptance of metempsychosis and renders maturation and religious obligation vain. The merit of the present paper, compared to previous writings on this subject, is that besides a new arrangement, it analyzes Quranic verses and narrations, reviews supporting and opposing views, supports the selected theory and reports it in simple language. This is a library research of a theoretical type, and relying on the views of scholars, it carries out a content analysis and explains the concept of man's existence in the world before creation.

There are differing views among Muslims on leadership and caliphate after the holy Prophet and different sects of Islam are oriented towards one of these two (either caliphate or leadership). This paper seeks to identify the most significant factors leading to the generation of the idea of caliphate in the mind of the people of Sunna, especially in Ghazali's views. To this aim, we hypothesized that the most important reason of the promotion of such idea is the attention to the realities of the political life ofthe early Islam and reference to the lifestyle of the caliphs, and then we tested this hypothesis. The people of Sunna, particularly Ghazali, have always been concerned with caliphate and have regarded it as a phenomenon taking place with the advent of Islam;they match their views with the idea of caliphateand specially with the conduct of the companions of the Prophet and assume the same duties and rights for caliphs as areassigned toand granted Imams. As a result, the people of Sunnabase their views onwhat actually happened in reality and so we may call them justifiers; the point deserving attention is that from their perspective, practice comes before theory and instead of relying on a prioritheories, they draw ona posterioriones.

The effect of the Holy Quran, with more than six thousand verses, as well as prophetic traditions on precious Persian literature is well known to everyone; these two valuable sources (the Quran and traditions) have always had overt and covert impact on literary works. In this paper, we examine the influence of Quranic verses and prophetic traditions on Sahabi's quatrains. Sahabi is a poet from Safavid era renowned mostly for his quatrains. He has made great use of Quranic verses which are manifestly reflected in his poems.