hosein shojaei

Social responsibility is one of the basic concepts in modern social sciences that refers to people's sense of responsibility towards their society. A wide literature has been produced about this concept in social sciences, from which the semantic components of this concept can be extracted. The question of this research is that in the Holy Qur'an, what concept can be found regarding social responsibility, which on the one hand has something in common with the term “social responsibility” and provides the context for interdisciplinary connection, and on the other hand, defines the distinctions and prominences of the Qur'anic discourse on this matter. For this purpose, the method of component analysis of meaning, which is one of the methods of semantic science has been used.It has reached the conclusion that the Qur'anic concept of Wilayat (guardianship) when it is mentioned in the communication among the members of the society (believers), refers to the social responsibility as a vital element for the connection among the members of the faith community. This is despite the fact that in the western literature, social responsibility is mainly focused on companies and meant to improve profitability.

Social anger is a known phenomenon in the world. It is in itself neither positive nor a negative phenomenon. How it is expressed and it effects determine whether it is good or bad. This paper, with a focus on the relation between people and government, tries to determine the boundaries of the negative or positive aspects of expression of social anger and introduce Quranic strategies acting on which can prevent social anger from turning into destructive acts of violence. This paper, written using the library research method, describes positive social anger as one that leads to reforming and improving the conduct of rulers and directing them to the path of accountability and responding to people’s demands. It also describes negative social anger as one that, due to indifference of rulers, turns into violence and involves disintegration of social cohesion and spread of chaos in society. The paper concludes that the Quran’s strategy for preventing social anger from turning into violence can be summarized in four stages and, naturally, if governments act on them, they could avoid facing the consequences (of negative social anger). The four stages are: 1- Allowing criticism and expression of anger; 2- Receiving and analyzing the criticisms meticulously; 3- Having dialogue and humbly accepting faults; 4- Making efforts for reform.

Interdiciplinary Interaction between Quran and history has a long chronicle.Interpreters always contrive to use history as a useful tool to make their works credible. Historians during ages attained new methods and techniques to promote their works but Quranic interpreters failed to keep along with them. As a result they faced grave problems in their line of work.Contemporary Interpreters use outdated historical methods and are repeating using these obsolete procedures over and over again. In this paper we try to recount the pros and cons of the mhistorical methods interpreters use for their works in order to improve them or suggest new approaches in this regard.

In an interdisciplinary mechanism, there needs to be interactions in the three parts of terminology, epistemology and methodology. According to the order applied to these three parts, all steps shall be taken correctly, because if an error occurs in any of these three, it could influence other steps and would eventually end with creating non-principled relations in an interdisciplinary study. Among the three steps mentioned, achieving a common language is the most important issue taken into account in the very first steps of an interdisciplinary study. Because otherwise, it would lead to divergent understandings of concepts and therefore we will witness an unclear research in the sight of the expert readers. The term “History” and different understandings derived from it in various discourses can be an explicit example for clarifying this subject. Usually Quran researchers’ understanding - especially the contemporary scholars of the term “History” is different from that of the historian. This different understanding can absolutely lead to serious misunderstandings that might discredit a Quranic-historical research in the eyes of the historians. This outcome suggests the need for reassessment of the term “History” in order to reach a common understanding of the term. Hence, this paper, through discourse analysis of the meanings of history, seeks, first, to show the heterogeneity of the term and thus explicate the barrier existing in the way of interdisciplinary interaction between history and Quranic sciences, and, second, offer a terminological solution as an effort to eliminate these differences.