نشریه قرآن و علوم اجتماعی
سال دوم شماره 3 (پیاپی 7، پاییز 1401)

Using the narrations of the Infallible Imams (peace be upon them) as the SecondSource of Islam (Thiql Asghar) is one of the most important and essential sourcesof interpretation for every interpreter. Each of the commentators use some kind ofnarration, but they have different views and approach about how to use this valuablesource. In this context, Allameh Tabatabaei paid special attention to the useof hadiths in interpreting the Qur'an. One of the types of narrations that he dealtwith in many places is narrations related to social issues, events and conditions ofsociety [especially in the era of revelation]. During his commentary, he brought upa discussion entitled "The Narrative Research" for a detailed and comprehensiveexamination of the narrations, especially the presentation of them to the Qur'an. Heevaluated the narrations in detail and criticized the ijtihad of other commentatorsregarding the use of narrations in the interpretation of the Quran.The following article, which was conducted with a descriptive-analytical method andlibrary resources, attempts to discover Allameh's approach towards the social narrativesin Tafsir al-Mizan. The result of the present study is that the author of Al-Mizanhas analyzed the narrations related to social issues with different bases, includingthe criteria of presenting the narrations to the Qur’an, in many cases and from differentaspects, and through different approaches such as: document review, semanticstudy, criticism of the narrations of Asbab al-Nuzoul and Sha’an al-Nuzoul (the causesand reasons of revelation), Al-Jary and al-Tatbiq (the study of an example andits application otherwhere), criticizing the approaches of interpreters in how to usehadiths, studying the fiqh al-hadith, and the verification and use of hadiths, etc. Finally,he corrected, analyzed and revised the exegetical narrations on a large scale.

According to the verses and narrations, honesty is one of the basic and veryimportant methods for creating serenity and peace in the Islamic society, whichpeople overlook or do not properly realize its role. One of the basic questionsis how the verses and narrations provide a way to create serenity in societythrough behavioral components of honesty and its exceptions? The purposeof this research is to explain the role of the behavioral component of honestyin achieving personal and social peace using a descriptive analytical methodbased on verses and narrations. In this regard, first, the fundamental differencebetween Islam and ethical schools about honesty was presented, then the typesof honesty and the dimensions of each of them in obtaining peace and serenityin society were examined.Finally, in order to provide a comprehensive package, the alternative behaviorsof honesty in special cases and its exceptions and their role in achieving thecalmness of people in society were examined. Among the results of the researchfrom the perspective of verses and hadiths, honesty has two dimensions, personaland social, each of which has a significant role in achieving peace. Among thealternative behaviors of honesty, we can point out Tawriyah and truthful speech,which can be a factor of peace in some cases in society. The exceptional casesof the behavioral component of honesty are issues such as the expediency ofsaving life, wealth and honor, the expediency of reconciling relations amongpeople, deception in war, and the creation of discord among family members.

The Qur'an has spoken about binding laws, which are expressed as "Sunan"(traditions), which are called "Social Sunans" in the social sciences.According to the social view of the Shahid al-Sadr, society is composed ofthree elements: nature, man and the relationship between them, and thisrelationship is what is expressed as istikhlaf (Representation of God) basedon the Quranic principles of the Shahid al-Sadr. The problem of this researchlies in understanding the type of human relationship with other human beingsbased on the theory of istikhlaf in the relevant verses in Surah al-Anfal,based on a descriptive-analytical method and with the aim of determining themodel of human communication and relations in human society based on thetheory of istikhlaf. According to the verses of Surah al-Anfal, this problem canbe divided into the communication at the micro level (family system) as wellas the communication at macro level.The results of the research indicate the type of communication with the childand the reconciliation of the relationship among people, as the best examplesof the family communication at the micro level; also, giving charity topeople, reconciling hearts, and creating peace, as the best examples of thecommunication at the macro level. Man's relationship with other human beingsat the micro level or intra-family relationships as the smallest social unit,should be based on the fact that a man's child and wife may be a meansof testing him, and the relationship of a man with them should be based onistikhlaf (the merit of the wife and the child to accept the position of divinecaliphate) in actual form. Helping others and giving them charity, reconcilinghearts and creating peace are among the things that increase the level ofsocial solidarity of human communication with other people on a macro level.All these relations must be based on the theory of istikhlaf and on the basisof creating love for all human beings in order to prepare them to attain thepurpose of creation, which is to achieve the position of caliphate and representationof God Almighty on earth.

Belief in the existence of Imam Mahdi (A.S.) and his reappearance, like othercomponents of religious beliefs, has certain educational effects. The necessityof believing in Mahdavism on the basis of the Qur’an and the hadiths ofthe Infallibles (A.S.) provides people with a set of principles and rules to organizetheir lives on the axis of seeking to hasten the reappearance of ImamMahdi (A.S.). This is where the educational teachings of Mahdavism revealthemselves. This research attempted to extract the role of some of the educationalteachings of Mahdavism based on the teachings of the Qur’an andhadiths, using the descriptive-analytical method, and explaining their impacton the education of human society and the preparation for the Reappearance.Studies indicate that educational teachings such as God-centeredness, insight,self-esteem, hope, anti- tyranny, all-round preparation, resilience, etc.Among Islamic teachings and the characteristics of the companions of theImam Mahdi (A.S.) there are virtues that through their application can preparethe ground for the State of Truth on earth and thus ensure individual andsocial happiness.

Moral virtues are praiseworthy qualities that, through their entrenchment in theconscience and subconscious of man, strengthen the relationship betweenthe servant and God Almighty, and lead to perfection and eternal happinessfor man. Moral vices are reprehensible traits that, through their entrenchmentin the conscience and subconscious of people, help them to distance from thedivine path and ultimately lead to punishment in the hereafter. In the twentiethsupplication of the Sahifah al-Sajjadiyyah, known as Dua Makarim al-Akhlaq,Imam Sajjad (A.S.) was exposed to religious teachings and knowledge accordingto the political, social and cultural conditions of his time, directly andindirectly, benefiting from the teachings and lessons of the Holy Qur’an, and hepresented the most important moral and social virtues and vices.This research attempts to achieve this goal represented in the question:What are the Qur'anic documents and evidences for the virtues and vices ofsocial morals that were mentioned in the supplication of Makarim al-Akhlaqin al-Sahifah al-Sajjadiyyah?Using a descriptive-analytical method in this research, it has been clear thatthe Imam Sajjad (A.S.) stated the most important virtues of social morals suchas: good relationship, benevolence and correctness, serving the people, takingresponsibility, following a good example, preserving human dignity, etc. inthe form of supplication and prayer to God. The acquisition of these virtues inthe form of a faculty makes a person avoid moral vices such as: fault-finding,arrogance, pride, greed, envy, extravagance, suspicion, scheming, etc., andthrough communication with other people helps him to stay away from socialharms and finally, by creating a peaceful and pure environment and society,it brings ultimate happiness to him and to others.

The emergence and growth of Islamic civilization has its roots in the socialand political teachings derived from the Qur'anic contents. These teachingsare comprehensive and maximal and belong to all times. Even today, in explainingthe requirements of modern Islamic civilization, it is necessary forthinkers and policy makers in Islamic societies to pay attention and care toidentify these distinctive and responsive civilizational elements that originatefrom divine revelations.This research, using a descriptive-analytical method, seeks to answer thebasic question, which is: What are the social and political beliefs that canplay a role in explaining the requirements of modern Islamic civilization fromthe perspective of the Holy Quran? Based on the divine verses and referringto the library resources, the results showed that the social teachings of theQur'an such as the recommendation for solidarity, preserving the unity ofthe Islamic Ummah, moral orientation, and the need to achieve justice andsocial security are educational requirements in explaining modern Islamiccivilization.Also, by relying on the teachings of political education in the Qur’an, achievementssuch as strengthening the spirit of self-respecting, commitment to thestability of good rulers, attention to economic and industrial development, aswell as strengthening military and defense equipments can help in realizationof modern Islamic civilization.