INTERDISCIPLINARY QURANIC STUDIES
Year:2021 | Volume:12 | Issue:1|Papers Count:6

In the present study, in order to achieve the similarities and differences between the Qur'an and psychology perspectives on success and conditions, interactions and consequences, a qualitative approach and a method of grounded theory were used. By applying three types of open, axial and selective coding on Quranic data and psychology, paradigm models were developed and the definition of success was presented. In the Qur'anic model, " salvation" as the corecategory and "God-seeking nature", "divine grace", "belief in the hereafter" as causal conditions,"Freedom" and "entry into the straight path" as contextual conditions,"Positive relationships" and "inner power" were introduced as mediator conditions and "self-construction", "worship", "religiosity", "governorship" and "speed and overtaking" were introduced as strategies. In the psychological model, "flourishing" as the corecategory and "self-knowledge" and "teleology" as causal conditions,"Freedom", "appropriate environment" and "motivation" as contextual conditions,"Positive emotions", "Positive relationships" and "Personality traits" as mediator conditions and "Self-sufficiency and self-management", "Work and effort", "Appropriate thinking and style of explanation" and " Delayed gratification-hedonism "were proposed as a strategy. The findings showed that both success approaches are recognized as human’, s development and flourishing which in Quran viewpoint causes salvation, entering pure life, ending to divine salvation and nearness to the God, but in psychology viewpoint it is performed in order to achieve prosperity, eminency, wellbeing and happiness. And welfare takes place. The Qur'an depicts the paradigm model of success around the "God" axis, while in the psychological model, "man" is the main axis.

Introduction & Objective: Spiritual health is one of the important dimensions of human health and an important approach in promoting public health. Therefore, the present study was conducted to determine the level of spiritual health in Iranian nurses. Methods: This study was performed by meta-analysis. All related studies of nurses' spiritual health were searched in the PubMed, Web of Science, Scopus, Magiran, and SID databases and the Google Scholar search engine by the end of 22July 2021 with the appropriate keywords. In this study, the heterogeneity of studies was evaluated using index I2 and the probability of diffusion in diffusion by Egger test and Meta regression model to evaluate the variables suspected of heterogeneity at a significance level of 0. 05. 16 articles were analyzed using Comprehensive Meta-Analysis software. Results: Based on a random model, the rate of spiritual health in Iranian nurses was 82. 53 ±,2. 81 (77. 02-88. 04: 95% confidence interval). The mean and standard deviation of religious and existential health were 37. 60±,7. 30 and 37. 38±, 7. 75, respectively. There was a significant relationship between sample size, year, mean age and spiritual health (P <0. 05). Conclusion: According to the research findings, the level of spiritual health was optimal. Therefore, given the country's adherence to moral values, achieving such a result is not unexpected.

Although a critical approach to the achievements of modern humanities has been very common in the Islamic world, and in particular in Iran, for decades, it So far, dealing with the sample and producing science has not been able to enjoy significant acceptance. Normative moral theories in the West are divided into three categories: teleological, consequentialist, task-oriented, and virtue-based, based on their interpretation of the criterion of right and wrong in moral judgments and propositions. Through a methodical study of the verses, it is concluded that not only does the Holy Qur'an not limit its moral design to one of these three categories: end (result), duty and virtue,At the same time, it pays attention to the moral agent and emphasizes the observance of moral rules and limits, as well as to moral actions and behaviors that have an irreplaceable role in human well-being, and does not consider them as independent and separate from each other. . The design of "faith" as a set of moral values and the existence of virtues-such as piety-that can only be defended and justified in religious ethics shows that the use of classification (result / task / virtue) in explanation and theorizing Islamic ethics is not as effective as it seems.

One of the areas in which most of the translators of the Holy Qur’, an have stumbled over, is related to the rendering of items belonging to the unique culture of the Noble Qur’, an and Islam. In the translation of these Quran-specific cultural items, every translator with different ideological background adopts different strategies. So this paper is to work on the fifty Qur'an specific-cultural items in all surah(s) of the Holy Qur'an along with their English translations by three different translators A. Yusuf Ali, A. J. Arbery, and T. Saffarzadeh. The present study concerns with the Mona Baker’, s (1992) theoretical model for translating culture-specific items to determine the strategies and techniques which the three translators of the Noble Book have adopted in dealing with Qur’, an-specific cultural items. The results indicate that that the strategy of translation by a more general word has been the most frequently used strategy and the strategy of translation by paraphrasing using a related word is the least-frequent strategy either in the work of each translator separately and in the works of all the three translators as the whole. As a result, the translators tend to use more generic terms and to be more target-oriented.

Education has always been one of the most important issues facing human beings, and the main goal of the prophets, imams and the righteous has been to educate the right person. Therefore, the expansion of the life-giving culture of the Holy Quran and the promotion of Iran to a developed country with an Islamic-revolutionary identity depends on the national determination and the coordinated will of the senior managers of the system to develop the Quranic culture. To this end, efforts have been made to make this happen and various systems have taken action to implement it. Education as one of the important educational centers is one of the important organizations whose task is to train people with a religious and Quranic approach. Has been in charge since entering schools. General teaching of the Qur'an in the elementary school is one of the methods and methods that have been included in schools with the aim of achieving the ability to read the Holy Qur'an, which is sometimes referred to as teaching the recitation and psychic reading of the Qur'an. The ejaculation of the divine book is contemplation and humility in the Qur'an and finally the application of Qur'anic themes and concepts. The present study uses analytical-descriptive method to extract the methods of teaching the Qur'an in primary education and seeks to analyze and analyze its place in the Holy Qur'an.

The model of economic development of the West as the utopia of the present century has attracted the attention of less developed countries, But its implementation in many countries has had consequences and conflicts such as class divisions, injustice and the decline of values and it has raised questions about the relationship between justice and development. Economic development in Islam is based on the principles and values of revelation, which, despite having commonalities with the development process in the West, follows a separate path due to differences in the principles, culture and goals. In this study, after studying the concept of Development and Economic Justice in the Holy Quran, it was found that these two concepts are very similar to each other and in fact it can be said that development is the path to social justice and both are united in the behavioral pattern of the divine caliph. Justice and development are both the ultimate goals of Islamic economics and the foundation of each other, and they do not work without each other. Economic justice also affects in the areas of resource utilization and opportunities, human development, production and consumption flows, trade and redistribution, increasing security and economic trust, and double efficiency.