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The present study, in a referential and descriptive-analytical manner, examines the Qur'anic discourse-building stages on combating the economic corruption of using short measures. The Holy Quran introduces using short measures as one of the most important corruptions for the economy of societies and warns against its spread and raise in societies. Using short measures provides grounds for violating the rights of others, disrupting social scales, and damaging property. What writer means of Discourse-building is a design of recognized economic desirability according to the teachings of the Qur'an, which seeks to turn this desirability into a dominant and all-encompassing epistemological system in society in order to maintain Qur'anic norms in society. The results of the research show that the Holy Quran, step by step, with planning and in accordance with the time and intellectual conditions in the society, deals with the three stages of "description", "interpretation and explanation" and "confrontation and struggle".

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In verse 52 of chapter al-Forqan, Allah, the Almighty says: “So, do not obey the faithless, but wage against them a great Jihad with it”. Though, the commentators have disagreed on the exact meaning of "Great Jihad", but by analyzing the vocabulary and content of the above-mentioned verse, we can get to answers. Given the lexicologists’ views of the concepts of "Great Jihad", the commentators’ viewpoints and the Qur'anic-narrative evidence, the meaning of "Great Jihad" can be clearly defined as ‘to use the utmost power against the apparent and non-apparent enemy by any means possible in the divine direction with emphasis on the greatness of such efforts’. This concept can be deduced through analyzing the context and content of chapter al-Forqan on the one hand, examining the meaning of the phrases of verse 52 of Forqan on the other. Moreover, the pronoun [to it], and its reference imply that great Jihad includes all "cultural, political, moral and ... efforts against enemy and the only means to wage such a war is to disobey enemy and refuse every offer he puts forward.

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The Holy Qur'an considers usury as unlawful way of acquisition of wealth that stems from excessive demand [for worldly pleasures]. This economic practice is common in the society and some people are looking for ways to legalize and justify it. Social commentators have deduced the absolute prohibition of this economic act, which is the subject matter of the present study. The descriptive-analytical study of the problem, with a social orientation in the interpretation of the verses of usury, shows that usury has many dire consequences such as: promoting hatred and intensifying class distance, destroying the economic system, endangering the material and spiritual health of society, destroying human capital, moral anomalies, shortening the life of society, weakening religiosity, and etc. To get rid of such awful consequences, usury has been prohibited. For those consequences would in turn cause productive forces to be discouraged and the victims to take revenge from the usurer. It will result in the unbroken cycle of conflict in the society. For this reason, God Almighty has termed getting involved on usury and as declaration of war against Himself and His Messenger.

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A desirable pattern is expected to simplify complex phenomena on a small scale. From the perspective of the Holy Quran, a desirable pattern of distributing income and wealth should enjoy the following systematic set of principles and infrastructures: the true ownership of the Almighty God over the universe, the succession of man [on the earth] and that man is a trustee of his wealth only. This pattern defines spirituality, justice and growth as its main objectives to be met. The strategies this pattern follows are that one should look at his/her work as a worshipping act, avoid accumulating wealth and extravagant spending. And finally, this pattern espouses structures and institutions such as family, government and the general Muslim population. This pattern being based on a logical structure, on [universally recognized] principles and within the framework of Quranic laws and ethics, draws a comprehensive map from Quran to rightly distribute the income and wealth through various channels in society. The present article, following the method of deducting a theory, is to draw a pattern that shows way of earning primary, secondary income and then shows its right ways of distribution.

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Due to their social nature, human beings are constantly in communication, interaction and exchange of data with each other and accept the data based on the principle of trust, but extreme and absolute trust leads them to superficiality and leads to intellectual problems and social harms. In order to prevent the danger of pests and the penetration of harms, the Qur'an has shown the way to fight superficiality in verses such as the verse of Naba'. This struggle, which is expressed by the grammatical phrase "tabayyana", verified, is formed in seven stages: Avoiding spreading news, rumors and suspicions, avoiding accepting or rejecting news without investigation, requesting documents about the accuracy or correctness of the received message, referring to experts and to the religious leader, to poll and select the best material received. According to the scope of the concept of immorality, the most prominent examples of immorality in today's society are the various Zionist networks and arrogant powers of the time and regional hypocritical governments and organizations and groups of dissidents and their internal mercenaries. And again, their ideological doubts should be opposed by relying on professional and wisely replies.

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The issue of qawwamiyyat, which is raised in verse 34 of Surah An-Nisa ', has always been the subject of discussion and interpretation by scholars. This article examines the reasonable why of its legislation by examining various perspectives in the field. This Qur'anic approach has always been attacked by those who do not consider the position and role of each man and woman in the system of creation and accuse the Qur'anic teachings of being influenced by the culture of the age of revelation, patriarchy and degrading the status of women, with mainly feminist tendencies based on Western legal principles. They have replaced women. This article, in order to remove the doubts and ambiguities arising from the lack of correct understanding of the verse and relying on Quranic teachings and the opinions of commentators with critical analysis, explains rational, narrative principles and the origin of legislation of the verse and its relationship with the nature of each woman and man. He then explains the relationship between the educational strategy of punishment in case of failure, as a last resort, with the issue of qawwamiyyat, and critiques the views of the commentators who consider the verse to indicate the inherent superiority of men over women.