پژوهشنامه معارف قرآنی
پیاپی 15 (زمستان 1392)

Prophet Muhammad، the Seal of the Prophets of God is perfect and meets all the common benefits of the former prophets. Quran has allocated some special characteristics specially for him، and no one achieves such characteristics until the Day of Judgment. These characteristics are divided into two categories: One on which interpreters have reached a consensus such as his marriages، the necessity of night prayers، his name in the Bible، being the first Muslim، being granted the Kosar، being a seal and an international character. The second category includes those on which interpreters and scholars have not reached an agreement، such as having the highest rank، being an absolute subject، being a model، being celebrated when addressed and his being a prophet as grace upon the believers. These are not all characteristics of the Prophet (pbuh)، but there are also other specific properties that according to the Quran، other prophets do not possess.

Debate is a suitable style of explaining and disseminating divine teachings in dealing with the views and ideas of opponents of Islam, which has been given attention in the scientific and practical school of Ahl al-Bayt (pbut), including Imam Reza (pbuh). Among the important debates between Imam Reza (pbuh) and Ma’mun, one of the issues has been Etrat and the nation and the differences between them, in which Imam Reza (pbuh) considers etrat as Ahl al-Bayt (pbut) including Lady Fatima (pbuh) and the twelve Infallibles who are God’s chosen ones on Earth and are at a higher level regarding dignity, righteousness and obedience to God compared to the nation, and the nation is ordered to follow them as a divine responsibility. The purpose of this study is to understand the difference between and the nation according to the debate between Imam Reza (pbuh) and Mamun around this problem. The key question, that the authors are trying to answer by citing researches and investigating into the matter via library resources, is whether there is a distinction between the nation and etrat? If so, what are the aspects of this difference? Therefore, definitions such as nation, etrat, family etc. are considered based on this debate, and eventually, the result from this debate regarding the difference between the nation and etrat is their acquaintance with the character of Imams and their attention to the above mentioned points which leads to the fact that etrat are people chosen from the nation, they are chosen by God in order to rule the nation after the Prophet (pbuh).

Family, always, everywhere and in all human societies, has been considered as the basic social institution and community infrastructure and the source of culture, civilization and human history. Addressing this fundamental and sacred structure, and supporting and guiding it towards its rightful place, has always modified the large family of humans, whereas human negligence regarding this concept leads humans away from real life and results in falling into ruin and destruction. People affect each other in their lives, in a family, both parents and children are effective in shaping each other’s characters and temperaments. The social environment, community, media, press and all members present at the scene of the community in relation to the individual have an effect on the development of one’s mood and character. In short, this flow is evident in all aspects of human life, however, it may be concealed in many cases. Many factors contribute to the vitality of family bonds, the most important of which are discussed in this paper; Suitable familial relations, discipline, the spirit of counseling, patience and persistence in life, forgiveness, the rule of honesty in the family, avoiding suspicion, the pest of envy, confidentiality and loyalty, peace and opposition of arrogance, patience, fear of divine retribution, avoiding extremes, humility, avoiding waste and kindness to parents, are all factors which reinforce families. This paper reviews the factors strengthening the family in Islamic culture, using resources of Islam and Islamic scholars.

Quran, on different occasions, has condemned the popular culture of the era of ignorance. Notions of vanity, the status of ignorant rules, and prejudice are the constituent components of this culture. Analysis of customs and laws that govern the life of modern man reveal the components of ignorance in the present age of modern societies such as fear of Islam, humanism, Europeanism, usury, human trafficking, consumption of psychotropic drugs, and promotion of unsuitable clothing. Considering the moral teachings of Islam, ways to remove components of moral ignorance are identified in Islamic moral and ethical resources. Accordingly, this study also uses content analysis to identify components of ignorance in modern societies and by reflecting on the Quran and the Makarem Al-Akhlaq Prayer, it has mentioned some of the ways to deal with the culture of ignorance such as virtue vocation, self-construction and practice of humility, following the mind and the narrative rationales, moderation etc.

Sedition is one of the most frequent words in the conceptual network of Quran and narratives and has received three meaning by terminologists: First, burning in fire, second, trial and test, and third, dysregulation and public disorder, among which the second meaning is the most common one, though the third definition, which is closer to the connotative meaning of sedition, which includes disorderly social event composed of right and wrong. Since social seditions have harmful effects for the society, the present paper intends to lay out approaches to avoid sedition such as referring to the Quran and the Ahl al-Bayt (pbut). Moreover, the aim is to provide strategies to face such phenomena with intellectual and soft approaches or hard and resolute approaches, if need be, and also lay out short-term solutions such as ethical and moral education and bolstering beliefs as long-term approaches to fight sedition throughout the world.

One of the features of the Islamic faith is bringing about unity, fraternity and peace among the people of the community, so accordingly, different groups of people living in the Islamic community have been formed on the basis of peaceful coexistence. In this regard, the interaction between Muslims and religious minorities formed on contract obligation is the most important examples of Islam's pacifism. Undoubtedly, proving Islam’s justice and peace in dealing with its allies can only be proved by proving the indisputable rights of religious minorities in the Islamic society. With this approach, the present article is to explore the Quran and hadith regarding the assessment of the rights of ally religious minorities in the Islamic community's and prove that Islam is always looking for peace and integration of minorities in the Islamic community, and that they have never been disguised as an alien, but via a contractual obligation, they have a deep spiritual bond with Islam.

Consumption is one of the main economic characters of any society, in a way that the proper ratio between production and consumption in the economy is necessary. One of the principles of economics, the apparent difference in economic systems based on human thought and the Islamic economic system, is the parsimony contradiction principle or the stingy dilemma. According to this principle, if saving occurs at the individual level but it does not increase the mobilization of investment, consumption has decreased at the macro level and thus production has decreased which, in turn, diminishes the national income. It seems that this principle challenges many of the teachings of Islam, such as the prohibition of excessive consumption and moderate consumption. Thus, the aim of this paper is to study the teachings of the Quran via a descriptive-analytical method to answering the riddle of saving. Among the results of this study, we can refer to the Quranic model of consumption as an optimized model of resource allocation pattern, as well as the incentives to increase the marginal propensity for consumption at the macro level, which bring about results such as charity, Zakat, Khums, donations, loans and investments which propel savings to create the flow of money in the economy.