Lebanon is a complicated society comprising various ethnic and religious communities the relations among which led to a civil war in the country for more than a decade. Because of colonialism, the Shi'ite community, despite its numerical significance, used to be neglected by the rulers, and enjoyed lower political weight than it deserves proportionally. However, under the leadership of IMAM MOOSĀ SADR, the Lebanese Shi'a's self-awareness increased, and when the tide of the Iranian Islamic Revolution reached Lebanon, the community turned into one of the most powerful communities in the country. In this paper, the author compares the social and political position of the Lebanese Shi'a before and after the leadership of IMAM MOOSĀ SADR.

Purpose: The purpose of this article is to explain SADR's view of the state and to point out the main features of this state. Therefore, in the article, the negative and positive issues, the nature of the state, the relationship between politics and religion, and the duality of sectarianism and secularism in SADR's political thought have been discussed. Methodology: SADR's view of the state as the largest and most important institution in a society reflects the reality of the state in society. Therefore, while paying attention to this issue, this article aims to express some characteristics of the state in SADR's thought and opinions with a descriptive approach and thematic analysis and to introduce the ideal state in a culturally diverse society. Findings: While increasing religious and social awareness in the society, SADR has tried to remove the government structure from the domination of sectarianism and secularism and find a correct way to solve social problems and problems in which meritocracy, faith and individual and collective commitment play a greater role. In addition to meritocracy, which is outside the scope of sectarianism and secularism, SADR enumerates other characteristics for the government that show his different view with other views and models. These are: religious, non-authoritarian, competent, non-secular, democratic and heavenly; As shown in the text, the heavenly nature of the state is not a metaphysical point of view, but it means that the state stands beyond the sects and plans, strives and works for the advancement of human beings, considering all members of the society and citizens. Such a government can be considered desirable and heavenly. Conclusion: According to the past discussions and in response to how the president is planning his ideal state, it was said that he is looking for a third way in order to be able to Paying attention to the religious commonalities of the society and by gathering and synergizing the resources and forces to improve the human being and defend the more effective presence of religion in this society. In fact, from SADR's point of view, authentic religion is a religion that pays attention to social realities and tries to reduce human pains and sufferings in the path of practicing religion. Therefore, SADR considers the authentic religion to be present in the social scene and the arena of human life, which helps him to solve his material and spiritual problems; Therefore, he defends the social presence of religion. The main obstacles facing SADR are the sectarian political system, the secular policy of the Lebanese state and society, and the absence of religion in the social scene. During his 20-year presence in Lebanon, SADR considered all three ways wrong and emphasized the third way. This is the third way of taking advantage of the commonalities of religions in building society and solving the problems of Lebanese people; Therefore, SADR's view of the state is not out of this situation.

The study of the alleged differences between IMAM Musa SADR and IMAM Khomeini, as well as the claim that IMAM Khomeini did not follow up on the fate of IMAM Musa SADR, is the subject of this study. In this study, an attempt has been made to describe and analyze the connection and relations between IMAM Khomeini and IMAM Musa SADR, citing personal speeches and writings, SAVAK documents, and the opinions of friends and enemies. Historical studies and examination of documents show that IMAM Musa SADR has been with IMAM Khomeini since the beginning of his movement and has been a strong support and a capable propagandist for the revolution in Iran and beyond the borders during the IMAM's struggles and the course of the Islamic Revolution. IMAM Khomeini's speeches and writings describing IMAM Musa SADR also indicate his high status and position in the eyes of IMAM Khomeini. After the plot to kidnap IMAM Musa SADR, IMAM Khomeini took advantage of every opportunity and pursued all means to support SADR in pursuing his fate. This level of action also indicated IMAM Khomeini's great interest in IMAM Musa SADR and his all-out effort to solve the mystery of SADR.

The subject of ethics and its principles (philosophy of ethics) is of particular importance. Ethics with Two Other Fields of Practical Wisdom (Politics and Education) for some reason it was out of the question, and it was pushed to the field of theologians and limited to the topics of prophecy and IMAMate. In the modern age, the issues of moral philosophy have been at the center of philosophical issues, muslim scholars have sought to consolidate moral principles. There was three streams: Tabatabaei (a Creditable Perceptions), Motahhari (Rational good (Hosn) and evil (Ghobh) and transcendental ego), SADR (a social approach to ethics). In this article, meanwhile refer to the aforementioned history, we introduce and analysis SADR’, s perspective to ethics. SADR is a thinker who, while familiar with Islamic philosophy, has never been confined to it. He went to solve social problems, including the foundations of ethics, to the Quran and Sunnah with free approach, and he laid a divine-social basis (public trust) for ethics.

IMAM Musa SADR is a thinker who has been in Lebanon for almost twenty years as the leader of the Lebanese Shiites, and his thoughts and actions are a valuable experience that we can use to solve various problems in our society. As we know, Lebanese society is a multicultural society; most of its citizens follow the religions of Islam or Christianity, and the two branches, Shiite and Sunni, as the largest religions and denominations. Given that during the presence of IMAM Musa SADR in Lebanese society, there were widespread conflicts, including civil war and the lack of political consensus for growth and development and elimination of backwardness, the question is what is the method of IMAM Musa SADR to achieve peace in Lebanon's diverse cultural and religious society? SADR considers the problem of peace to be the greatest human problem of the twentieth century. Therefore, the answer to this question becomes more important. The author claims that based on a study of SADR's thought and views, a set of strategies for achieving peace and resolving conflicts can be examined in SADR's view. These strategies include the epistemological and non-epistemological dimensions and become important.

Endogenously resolution of economic problems and realizing economic goals requires a theory which has the capability of coherently regulating economic agent's behaviors through an economic system as a whole. In neoclassical economics which is the so-called mainstream economics, rational choice theory implies an endogenous realization of economic goals such as growth and welfare and every macro theory should prove its merits through RCT. In Islamic Economics, what can provide internal coherence and endogenously realizing economic goals such as growth and justice, is Just Choice Theory. It is important that in Islamic economics, individualism and fragmentation is not allowed and economic system is just the economic aspect of the whole social system. Relying on IMAM Al-SADR economic school, we are trying to deploy the elements of just choice in Islamic economics. The Haq-ut-ta'ah (the right of obedience to Allah) theory, Istikhlaf Theory and Social Balancing Theory provide the basis of JCT through determining and restricting the space, incentive and rules of choice.

IMAM Musa SADR is a charismatic figure whose characteristics and habits were formed in Lebanon. SADR’ s activism, according to his humanistic and inclusive views, which aims to promote humanity, has been able to reveal human identity in his social and political actions. Actions that empower the relationships and bonds of all human beings and build trust at all levels. Social capital is formed on this basis and in the vertical process it reaches the super-group stage by upgrading from intra-group, inter-group and extra-group stages. The stage at which convergence between all individuals, groups and tribes in Lebanon and all human beings around the world is based on the view of the inherent dignity of human beings. It is this kind of activism that makes IMAM SADR a social reference and makes him a positive role model in Lebanon, the Islamic world and human societies to attract the hearts of human beings and resolve problems and crises and achieve understanding, interaction and world peace. The research has been conducted through a basic and explanatory method and the data collection has been carried out by a library method. Data collection tools are documents, printed books, Persian and non-Persian sources, translation works, Internet, software and archives.

Abstract: IMAM Musa SADR is one of the most important contemporary Muslim thinkers. The development of his thought and practice in the context of social activities increases the importance of studying them. In this paper, we studied the youth social problems in the thought and practice of IMAM Musa SADR by using the method of thematic analysis. In the field of youth, several problems were brought to SADR's attention.including youth movements, generation gap and communication with youth. For each of these problems, the themes counted were placed in two categories of causes and solutions. In analyzing youth problems, SADR pays attention to the idealistic and revolutionary nature of young people, and also to the requirements and social conditions of today, which is the result of the new civilization. Therefore, by praising this spirit of the youth, he considers it as a capacity for the transformation and reform of the society, which should be used correctly in guiding the youth movements. In addition, he emphasizes on educating the young generation based on the correct worldview, preserving the culture of faith in God and absolute values, and strengthening family and social emotional ties, which prevents generational gaps and its consequences. He also considers the improvement of social conditions as a prelude to interacting with youths and inviting them. In order to attract youths, he calls on religious people to improve their behavior, to introduce religion and its intellectual and practical capacities, while establishing religious organizations and institutions to attract them.

The theoretical explanation of righteous society and city has always been one of the concerns of thinkers and trying to establish it has been the most important goal of social reformers. In this paper, which has been conducted based on the descriptive-analytical method,an attempt has been made to outline the various components of the righteous society based on the writings and works of IMAM Musa SADR as one of the religious-oriented social reformers. The theological, anthropological, sociological and ethical components form the most important foundations of his social thinking, the output of which is a society based on the idea of monotheism, in which all members of that society enjoy dignity, freedom, equality and justice while being equal before the law due to equality in creation and guides people towards the sublime and divine common goal. The society as a single body in the shadow of the right governance and the existence of a suitable educational environment will lead to all-round economic and social dynamics, which will eliminate stagnation and injustice.

IMAM Musa al-SADR’s point of view was really comprehensive one to the (religious) etiquette, he didn’t hang on Religious education and its correspondence like the others, and rather, he tries to presents its reality. The purpose of this paper is reviewing IMAM Musa Al-SADR’s point of view about strategies of Religious education. The methods which, we used in this paper is a qualitative and analytical one. The analysis population were all the IMAM Musa’s quotations in his cultural research institute site, and also his scripts in books like “insan Kedmat”, “nay va ney”, Hadith – e – Sahargah” and we have additional look to the book “Gam be Gam ba IMAM” authored by Zahire. Data analysis were in time with Data gathering, and in mean time we have categorized, encoded, and interpreted them too. Findings indicate that the strategies of religious education include , mental persuasions, preparing atmosphere, making models, thought transfer, behaving with tolerance and saying advice in its place, educating in a fair way, family education, giving responsibility to the Youngs, accepting others, having a sincere relation, avoiding moral vices, bestowing, generosity, social links and at last not using Obligations, prohibitions.