نشریه قرآن و علوم اجتماعی
سال دوم شماره 4 (پیاپی 8، زمستان 1401)

One of the most important dimensions of human life is communication and interaction in society, as it is considered one of the most important tools for guidance. Therefore, it is necessary to find communication skills, because not having these skills will have serious damage to people's physical and mental health. This is of particular importance in the Qur'anic and narrative teachings. The special circumstances and restricted communication of Imam Hasan al-Askari (A.S.) with the Shiites in itself is evidence and confirmation of the importance of the type and way of communication in the monotheistic lifestyle. One of his scientific and cultural activities was to establish a communication network with his Shiites and followers, so they could benefit from his guidance. The current research was conducted with the aim of analyzing communication skills with other people based on the sirah of Imam Hasan al-Askari (A.S.) with the rational and narrative approach, and descriptive analytical method, and collecting information through the library sources.
According to the sirah of Imam Hasan al-Askari (A.S.), piety in life, modesty towards people, forgiveness for their mistakes and faults, generosity and  kindness, patience and tolerance, etc. are among the most obvious communication skills in the positive dimension. Expressing happiness in the presence of a sad and troubled person, hypocrisy and insincerity, etc. are among the most obvious communication skills in the negative dimension, and observing and not using them in communicating with others, leads to an effective communication

Social systems define the basic principles and requirements for human growth and advancement. Various factors play a role in the formation of a morality-based social system with the aim of bringing happiness to humanity. Among psychological traits, “guiding” and “performing” are two factors in the formation of the social system on the basis of Qur'anic ethics. This research, using a descriptive-analytical method, investigates the role of the guiding personality traits in the formation of the morality-based social system, and explains the role of certainty as one of the guiding personality traits in the formation of the ethical social system. By following the order of revelation of the Meccan verses which calling to adhere to ethics is one of the distinguishing features of this group of verses, the interpretation odds are reduced, the exact meaning of the verses becomes clear, and many ambiguity is removed.
The results show that after prosperity and the formation of certainty, the existence of man and his soul does not take any step except in the pursuit of fulfilling the divine commands, and to achieve this goal, man seeks to form a systematic social group that guarantees the growth and perfection of the individual and society.

One of the most important areas of communication in the Islamic system is the relations in the economic field, and many other relationships of people are affected by that. The most correct way to organize economic relations in society is based on a reliable source of necessities, the non-compliance of which will result in to irreparable damage. The Holy Qur’an, as the most central Islamic source, considers the attention to management of livelihood as an important principle in people’s lives. In this article, the researcher seeks to enumerate the most important effective components in economic education from the perspective of the Holy Quran, with the aim of planning a model for economic education in the Islamic standard system, with a descriptive and analytical method. By examination of the verses related to the science of economics and the existing interpretations related to it, especially the interpretation of Al-Mizan, three components of “cognitive”, “attitudinal” and “behavioral” have been extracted.The findings of the research show that faith in the absolute ownership of God, belief in resurrection, belief in divine dignity and caliphate, belief in divine sustenance, and instrumental attitude towards worldly wealth are among the cognitive components of economic education. Focusing on justice, contentment, asceticism and moderation, the spirit of contentment in life, the spirit of removing poverty and caring for the poor, are among the emotional and attitudinal component of economic education. And giving charity for the sake of God, trying to earn a living, having an economic plan in life, the spirit of work and service and prudence in investment, are the behavioral components of economic education.

One of the main challanges of Tabligh (preaching to Islam), and the most important obstacles to the social relations of Islamic preachers and the impact of their preaching on people's hearts, is the vice of materialistic intention and greediness. Therefore, this research, using library sources and descriptive analytical method, aims to explain the harms of materialistic intention of preachers from the perspective of verses and narrations, and their consequences for the preachers, people, and the process of religious preaching. .
The results of this research indicate that the prechers’ greediness and money-oriented intention during tabligh to Islam may appear in different forms and instances, all of which fall under the three general headings: love of self (egoism), love of wealth (materialism), and love of status and fame. Religious teachings show that the preacher who loves the world will lose his reputation among people and they will disperse from him, and his words and preaching will not only have no effect, rather, it is possible that he deviate them from the right path, which is the most serious harm of wordliness of preachers, and it is exactly the opposite of the purpose of tabligh, and it distances people from religion whether he wants it or not, with his behavior and actions stemming from his love for the world.

Teaching the Qur'an is one of the important goals taken into consideration by the country's Ministry of Education. From the first grade of elementary school to the end of high school, the Textbooks of the Qur’an (9 texbooks), the Heavenly Gifts (8 texbooks) and Islamic Education (3 texbooks), are three titles dedicated to teaching the Qur’an and Islamic education. Despite the considerable time and content of the Qur’anic lessons, the desired goals of teaching the Qur’an have not been achieved, and most of the students do not have the necessary knowledge of the Qur’an after obtaining the diploma and finishing high school, and they do not even have sufficient skill to simply recite the Qur’an. This research, using descriptive and analytical method, with the objective of pathology of teaching the Qur’an in the textbooks, seeks to answer the question, what are the social harms and factors of failure in teaching Quran in education?
The results of the research indicate that this failure is due to four factors: 1. Incorrect structures governing the teaching of the Quran; 2. Inappropriate educational content, such as the lack of necessary comprehensiveness, lack of appropriateness with the age of the student, long training time, lack of logical course of content, etc. 3. Inappropriate and ineffective educational methods with the stages of growth and development of students 4. The use of incompetent and non-specialized teachers. On the basis of this, it is necessary to determine the new, scientific and appropriate content and methods that can be a suitable model for compiling the content of the Qur’anic texbooks and Islamic teachings, and presenting them as solutions to improve the teaching method of the Qur’an.

A variety of approaches have been developed to solve social problems in the humanities, including holistic and atomistic approaches, changing structures that reproduce the problem, and social policy. The Qur'an also dealt at length with the solution to human problems in different dimensions and fields. One of the most important issues of social societies is the status of women in society. The West, with an atomistic approach and without paying attention to the structures that reproduce the problem, while accepting feminism, has chosen to recognize equality in abilities and rights, financial independence and participation in the society's economy, and granting political and social freedoms to women in social policies as solutions of problems related to the status of women in society. This research, by analyzing the method of extraction of human sciences, has investigated the approach of the Qur’an in solving problems using the second part of Ijtihadi method and Tanzili (descending) approach in selecting the verses based on the order of their revelation. Given the structures that reproduce the problem, the Qur'an has attempted to change both subjective and objective structures of society. 
By examining the approach of the Qur'an, we have come to the conclusion that the approach of the Qur'an is not entirely based on a holistic approach nor an atomistic approach. Rather, in resolving problems while correcting many social harms, the Qur'an has removed the gender issue from psychological significance, corrected the structures that reproduce the problem, and, in a logical process in the context of gradual descent, has started extensively to make policies in the three cognitive, attitudinal and behavioral dimensions. These issues are presented in seven steps.