نشریه قرآن و علوم اجتماعی
سال سوم شماره 3 (پیاپی 11، پاییز 1402)

Society and its institutions are an arena for all types of behaviors that play an essential role in human success or failure. One of the most important tools that can put a person’s behavior on the right path and prevent him from deviating is self-control, which plays a major role in achieving great goals. Given the importance of this issue, in this research, using the descriptive-analytical method, self-control in society, the mechanisms of its development, and the factors of its removal have been studied from the perspective of the Holy Qur’an.In the process of achieving the important feature of self-control, some factors can correct human behavior and put human beings on the path of growth and excellence; while some factors prevent the correction of human behavior and cause the removal of his self-control. Among the results of the research is that the most important mechanisms of self-control are strengthening beliefs, piety, thinking, determination, contemplation, and calculation. The most important factors in removing it are following the whims of the ego, self-forgetfulness, arrogance and self-praise, and weakness of will.

The term “Islamic Awakening” is one of the emerging terms used in the last century and its concrete manifestations have become clear in recent years in light of the political movements that the Arab world is witnessing in the West Asia and North Africa region. However, through the meaning and concept of the word “Islamic Awakening” from the perspective of the verses of the Holy Qur’an, we can trace the effects of this blessed movement throughout the history of humanity, especially in the wake of reformers and callers to the truth.How this movement emerged, its historical path, and the type of view on this movement is what concerns us in this research, in which we tried to explain some of the most important theoretical foundations of this topic, taking into account the extensiveness of theoretical research on the foundations of the Islamic awakening, and it is necessary to address the cognitive and collective elements related to this issue. This research aims to present a different point of view based on inference, analysis, and valuable elements related to the theoretical foundations of this issue. Research data and information were collected using objective interpretation (referring to verses of the Holy Qur’an) and relevant hadiths. Based on the definition and explanation of the Islamic Awakening in the research, we found that the Islamic Awakening is a systematic movement that has arisen based on the requirements and circumstances of society, in the presence of great intellectual and jihadist figures and great religious movements​

Haram eating and its social consequences, considering the importance of the health and well-being of society in all its dimensions are among the essential and vital issues addressed in the Holy Qur’an and emphasized by the Islamic religion. In today's society, since there are many harms and threats in social dimensions, the prosperity and health of society and human beings are more important in the context of society. Haram eating and its social effects are important matters that affect happiness and social health, especially in current era. This article discusses the concept of haram eating from the perspective of the Holy Qur’an, and explains its economic and cultural consequences based on divine verses. In this work, the social consequences of haram eating in economic and cultural aspects have been described and analyzed through a descriptive-analytical approach by referring to the Quranic verses and interpretations related to the consept of haram eating.There are two kinds of haram eating: direct and indirect. Indirect haram eating is possossion of  things that are not forbidden themselves, but rather because they have no correct and legitimate relation to the one who possesses them, and Sharia does not consider all the ways of their possession to be permissible, so obtaining and consuming them is forbidden indirectly, such as usury, bribery, and underselling.The results obtained from this research show that the social consequences of haram eating effect society in economic aspects such as corruption of the pillars of Islamic economy, economic oppression, creation of class distance, deprivation of economic security and confidence, and deterring society from economic effort: and finally in the cultural aspect through the challenges such as destroying the culture of donation, the spread of the culture of oppression, and the disappearance of the culture of Qardh al-Hasana

Although political participation in the Qur'an is less directly addressed, but it can be indirectly and implicitly inferred through a thematic interpretation based on some similar concepts and components. Therefore, the main research question is: What are the terms (units) and the levels of political participation in the Holy Qur’an? The research aimes to prove the fact that the Holy Qur’an has paid attention enough to all existing and possible units and contexts at the micro and macro levels in order to maximize political participation. Accordingly, what we call units “zhurouf” indicate the terms of political participation analysis, and these terms can be classified under the context of political terms into following: fi’ah (group), ta’ifah (sect), qabilah (tribe), qawm (nation), ahl al-qaryah, ahl al-medinah, ummah, faithful people and human society, among which the  faithful people, e.i. the expression of ‘O you who have believed’ is the most one to involve political participation.Political participation levels can also be constructed in the three forms of political participation of the masses, the general public, elites, parties and groups. The holy Qur’an emphasizes maximum participation at all levels by taking into account the previous flexible criteria.The political participation of the masses is based on Qur’anic sermons, and the political participation of the elites takes two forms, individual and collective, and the individual form, with the exception of the prophets, is envisioned in the elite front of truth and falsehood.The collective form is also envisioned in positive and negative elite councils and groups.The relevant verses show that the Qur’an considers political participation as the truth and reality. Among the features of Qur’anic political participation are the efficiency of the political system, regular access to it, balanced and proportional distribution of power, increase of trust between the government and the nation, and the realization of rights and transmission of political demands to the government.

Structural interpretation and discovery of the main purposes of the Holy Qur’an are among the new methods in the field of interpretation of the Holy Qur’an, which have received less attention. This article attempts to make a structural analysis of Surah Al-Kahf and explain its political and social implications based on its central purposes. To achieve this goal, the method of structural interpretation and thematic analysis has been used.Based on the indicators of discovering the purposes of Surah Al-Kahf, the findings indicate that monotheism and polytheism are the two main topics in this surah, which give order and coherence to the other verses of it. On this basis, non-compliance with the lifestyle of the polytheists, explanation and uprising against the tyrannical polytheist system that denies Resurrection and Judgment Day, and the strategy of emigration from the polytheist society in order to preserve the faith, obtain cultural freedom, and protect the oppressed are among the social and political solutions during the polytheist government in society. Fighting injustice, establishing justice, removing threats, providing security, people’s participation, and the efficiency of divine rule are among the socio-political solutions during the monotheist government in society.

The first monotheistic religion has descended to [the people of] the earth with the landing of the first human being on it. But over time, changes and developments occurred in the internal and external layers of this religion. Studying the central point of these changes is an important issue that should be looked for in terms of the extent of societies’ involvement in this issue, as a result of which earthly interpretations of religion were presented, or it can be looked for elsewhere to avoid degrading the essence and identity of religion.This article, part of which is descriptive, explains Durkheim’s point of view on the issue of the evolution of religion, and in the other part, which is analytical and critical, aims to understand the view of Allama Tabatabai (RA) on the evolution of religion, in order to present Durkheim's social point of view regarding the origin and development of religion to Allama’s perspective, and to examine the problems and criticisms directed at Durkheim by him.It has been reached that, contrary to Durkheim's opinion, who defined religion according to contemporary requirements of mankind, and viewed these changes as being in the field of the essence of religion; Allamah Tabatabai belives that the basis of religion is the same from the time of the Prophet Adam until the emergence of Islam as the last heavenly religion. The content of all heavenly religions is monotheism, but it has manifested itself in different forms, whether it was strict or lenient, according to the requirements of time and place, people’s understanding, social norms, political relations, etc.; In other words, the laws have been differed, but the religion was one fixed religion. Islam is comprehensive of all the past shar'ias, and has achieved all of their goals through its comprehensiveness..