فصلنامه مشکوه
پیاپی 124 (پاییز 1393)

Encouraging foresightedness is among the eschatological Islamic thoughts, regarded as one of the edifying methods of Islam. Stating the worldly and the otherworldly consequences and reflections of actions is considered as a procedure used to guide mankind and correct human actions and conducts. Deliberation on the characteristics of the people who are explicitly represented as among the enjoyers of Divine rewards displays an uplifting process provided for the seekers of salvation. Extracting the spectrum of the enjoyers of otherworldly rewards through examining all the verses containing the derivatives of the word ajr (reward) is an essential concern of the present research. Other issues of the article include pointing out the reasons for achieving otherworldly rewards, the semantic expanse of ajr, and its Qur’ānic application.

The present study raises the question as to what methods Imam al-Riḍā (A.S.) employed in interpreting the verses of the Qur’ān with regard to the circumstances governing his era.It is concluded, by examining Imam al-Riḍā’s (A.S.) exegetical traditions, that his holiness has enjoyed different exegetical methods in explaining the concepts of the Qur’ānic verses, such as interpretation of the Qur’ān through Qur’ān, interpretation of the Qur’ān through tradition, rational and lexical interpretation of the Qur’ān. From among the above methods, the rational interpretation has a special place in the exegetical one of his holiness. While using the Qur’ān as an expressive document, he paid special attention to rational discussion in his ideological and theological debates with scholars of various theological schools of his time. Similarly, in his confrontation with various theological and heretical sects, he would initiate discussions with reliance on the Qur’ānic arguments and its rational analysis and convince the addressees, to such an extent that it can be claimed that due to the special conditions prevailing his era, he would abundantly employ rational arguments.

In this article, the concept of work and job creation, innovation, characteristics of a job creator and different types of social job creation in the Qur’ān and traditions are put to discussion. The method used in carrying out this research is of documentation analysis type. The most major findings of the research are as follows: firstly, the Qur’ān’s verses concerning work and struggle in the domain of life are so abundant and various that in the Qur’ānic and narrational teachings, work has been considered as equal to worship. Secondly, God is the first Creator and Innovator of the world of creation. Similarly, as God’s vicegerent, man also enjoys the quality of creativity. Thirdly, logical risk-acceptance, asking God’s favor and pious act are among the characteristics of the job creator in the Qur’ān and such components as charity, alms, vows, and practicing benevolence prepare the ground for job creating.

Initiating an accurate exploration of words is of utmost importance, because a word may sometimes imply profound concepts besides its apparent meaning. To this end, studying the exact meanings of the Qur’ānic words and expressions through deliberation on the Qur’ānic impressions can open up the way for further studies. The word ṣiddīq (loyal person) is one of the words used in the Arabic language and the verses of the Holy Qur’ān that is both controversial in terms of meaning among the philologists and different in Qur’ānic definitions provided by them.

Frequently referred to in discourses on Islamic jurisprudence and disciplines, ḥadīth al-raf‘(according to which the responsibility for nine things is lifted from humans due to error and the lack of knowledge), enjoys a clearer text and a stronger chain of transmission, so that its issuance by an Infallible Imam (A.S.) can be ascertained and this confirms the position of those among the Sunnī scholars who have regarded this ḥadīth as valid and relied upon it.None of the Shī‘ī scholars have questioned the validity of this ḥadīth; however, some Sunnī scholars have opposed to it and even regarded it as fabricated.The object (muta‘allaq) of this ḥadīth, as related by both major sects, is flaw, oblivion, and reluctance and the Sunnī traditions have not gone beyond these three instances; whereas, according to the Shī‘ī sources, its object amounts to nine.

The present article is intended to answer the question as to whether the Holy Prophet (S.A.W.) has merely had an economic perspective in his economic decisions, or he has had other political and social perspectives in mind as well.In this writing, the Prophet’s (S.A.W.) reformative approach in Medina’s marketplace has been analyzed and explicated within the framework of the Qur’ān’s verses as well as certain traditions. In the economic analysis, it is also tried to extract the economic outcomes and indications resulted from the Holy Prophet’s (S.A.W.) reforms on a large scale and analyzed appropriate to the present day circumstances.The final conclusion is that the Holy Prophet’s (S.A.W.) reformative approach in Medina’s marketplace has not had a merely economic insight; rather, his perspective has enjoyed farsightedness and inclusiveness, taking into consideration all conditions, including political, economic, and social outlook, and that such an insight has to be included in the perspectives of the policy-makers of Islamic economy as well.