نشریه اخلاق وحیانی
سال سیزدهم شماره 2 (پیاپی 27، تابستان 1402)

The field of human communication with other human beings and his social life style are an important part of the teachings and rulings of the Holy Quran. The Qur'an has expressed both the outlines of many social doctrines in the form of "do's and don'ts" and some foundations and infrastructures of these teachings in the form of "beings and non-beings". There are many researches and writings about social teachings; However, the study of the foundations of social behavior has not received the attention of Quranic scholars, and this justifies the necessity of this research, therefore, the main problem of this research is to find the Quranic foundations of social etiquette, and its findings are as follows: some The Quranic principles of social etiquette are the basis of general social teachings, and some others are the basis of the teachings of believers in particular. The first category consists of: 1. Human dignity; 2. Conjunction of right and duty in social relations; 3. Balance of rights and duties; 4. Precedence of social interests over individual interests, and the second category is as follows: 1. Sanctity of faith; 2. Religious brotherhood; 3. Faithful guardianship of believers over each other. This article, in brief, also examines the effect of the mentioned foundations on social teachings. The research method in this article is descriptive-revelation and its information processing method (data processing) is explanatory and analytical, and its information gathering method is library.

In religious culture, serving people has a special place. The divine saints have always been in the service of mankind and have given orders to their followers. The Holy Prophet (PBUH) introduced the degree of nearness to God as dependent on serving the individuals, and Imam Reza (AS) explains that serving others is a sign of the perfection of human intellect. In secular societies, the purpose of serving others is things like physical and mental health, or prosperity and development of the city and village in which a person lives, but serving in religious culture is the field of growth and excellence, human perfection, and closeness to God.The ethics of service in Razavi's tradition and teaching has such a wide scope that in addition to the activity of serving, the decision and intention of service are also subject to divine reward. This research examines the rules and principles of service ethics in three areas: "Ethics of service to the needy", "Ethics of kindness and generosity" and "Ethics of service for official agents" in the life and teachings of Imam Reza (AS). Imam Reza (AS) introduces serving the needy as a means of safety from the hardships of the Day of Judgment and recommends serving them to everyone. His Holiness’s behavior in the field of generosity and forgiveness has been such that the recipient of the service never feels ashamed. Imam Reza (AS) emphasizes the rulers of the society to be attentive to the situation of Muslims and the mass of the people and orders the officials to be equal and brotherly with the people. In the ethics of service in Razavi's way and teaching, the duties of the officials of the Islamic system are not only limited to Muslims, but they have the responsibility to provide service to all people under their government, regardless of their profession, and to respect their human dignity

The current research has been done with the aim of the semiotics of gratitude and explaining its quorum by relying on Islamic sources. In this article, the relevant materials and documents were collected in a library form and then classified and analyzed with a descriptive-analytical method. According to the surveys that were conducted and relying on religious sources, especially verses and traditions, 13 signs of gratitude were proposed and classified into three categories, which are: A- cognitive signs (three signs), b- behavioral signs (eight signs) and c- emotional signs (two signs). Next, the levels of gratitude were raised. In this part, three aspects were described in the ranking of gratitude. First of all, considering the reaction that a person shows in front of blessings, an attempt was made to express the signs of low level of gratitude, four signs were mentioned in total. According to this classification, if a person has more symptoms, he has a higher rank. And finally, in the second aspect, according to the motivation of the thankful person, and in the third aspect, according to the type of blessing that has reached the person, the degrees were expressed.

Moral education, in the sense of the process of institutionalizing moral values in human existence, is considered one of the most important missions of divine religions. The general structure of these values is the same in different religions, but the moral teachings that are the practical manifestation of these values are different in some details. What is the place of "sacrifice" as an important moral doctrine in moral education? This article examines the place of this doctrine in moral education based on the teachings of Islamic and Jewish sharia by referring to library sources and using the descriptive-analytical method. Both Shari'ahs propose selflessness and sacrifice towards others as one of their most important educational teachings, but they differ in determining its criteria - as a moral act. Paying attention to the race of people in determining examples of self-sacrifice is the most important criterion that exists in Judaism - in its present form; In the sense that self-sacrifice against a non-Jew can have a negative value. On the other hand, the only criterion for self-sacrifice towards others in Islam is that it should be based on God's service. Paying attention to this axis in practice means that only the enemies of God and people who suffer from moral diseases such as wonder and arrogance are not included in the scope of self-sacrifice.

This article examined the relationship between worldly life and asceticism based on Hossein bin Saeed Ahwazi's book entitled "Al-Zohd" (asceticism). These two concepts were on opposite sides of meaning and their practical overlap could be hardly found. In Imami narrative literature, asceticism had been recommended while the world was condemned. In general, muhaddith scholars had so well expressed the opposition of these two concepts in their works. However, it seemed that another approach could be taken to clarify the semantic agreement between asceticism and worldly life based on the narrative heritage of Shia, some signs of which could be observed in the famous book of "Al-Zohd" written by Hossein bin Saeed. This article tried to answer the question of what opinion Hossein bin Saeed had about asceticism and worldly life in the mentioned book. The review of the book "Al-Zohd" could strengthen the hypothesis that Hossein bin Saeed had a practical understanding between asceticism and worldly life contrary to the general view of the Shiite scholars. The reports he had cited from the imams revealed the fact that the ascetic could follow his mystic path while living worldly and concurrently controlling worldly desires in the framework of ascetic life. Indeed, he had presented a social discourse of the world that could be combined with ascetic life.

Among the types of works, moral books should pay more attention to the persuasion the audience, because they are basically written with the aim of influencing the behavior of the audience; So that they can remove their moral vices and motivate them to do good deeds. One of the most important Shia moral works in Persian language is called Mi’raj al-Sa’adat. Mullah Ahmad Naraqi (died in 1244 or 1245 AH) freely translated his father Mullah Mahdi's (died 1209 AH) Jami’ al-Sa’adat from Arabic to Persian, added some content to it, and made some corrections in the arrangement of the content; In such a way that he himself talks about "authorship" in the introduction of the book, which he named Mi'raj al-Sa’adat. Naraqi used the verses of the Holy Qur'an, authentic Shia traditions and hadiths, previous moral books, Views of Greek sages and meaningful Persian literature to outline the ethical issues of Me'raj al-Sa’adat. This book found a high place among Persian moral books since that time. In the article the signs of this success will be described. The popularity and fame of this work, in addition to being related to the value of the contents and the credibility of Fazelein Naraqi (Mullah Mahdi and Mullah Ahmad Naraqi), also comes back to the features of the text that lead to the audience's persuasion. In this article, the focus will be on the text of the book Mi’raj al-Sa’adat, and the success factors of Mullah Ahmad Naraqi in communicating with the audience and persuading them will be considered.