فصلنامه پژوهش های اجتماعی اسلامی
سال بیست و یکم شماره 4 (زمستان 1394)

If a society is going to achieve progress and move to the superiority it should establish its backgrounds in its executives of this progress and movement and these backgrounds are nothing except culture. Culture in reality is the way, custom and method of life which it cannot imagine far from the human life. The existence and flourish of a nation depends on dynamic and growing culture. Science and economic, money and wealth and underground sources for providing and guaranteeing the future of man are not the mere determinant but the power or weakness of culture and cultural factors constantly cause the rise and fall of societies. Not paying necessary attention (not caring to) to the cultural current and its correct pathology makes a nation be corrupt and finally leads the decay. The necessity of planning to protect the cultural boards and the religious beliefsmakes obviousthe necessity of the effective management according to the Quranic teachings. This note tries to examine and study one of the important subjects of the cultural management mean the knowing of pathologies and lacks (deficiencies). It is obvious (clear) that we do not have a proper planning for the cultural evolution and from the other side in some cases which we have planned we are not able to carry out. Therefore, in the present condition and in order to achieve the determined goals it is unavoidable to have a fundamental review to the cultural management and it does not obtain except when it is considered its pathology at the first step. The pathology is a method which tries to explore the problems with a careful look and provides solutions for them. Sometimes knowing pathologies have been resulted by thinking over, reasoning, and analysis and learning from others and in some cases they are achieved by confronting and experiencing those occurrences (happenings). In many Quranic verses and Islamic traditions (through presenting and sometimes repeating different stories) it has issued guidelines for people and specially leaders and managers relating to know pathologies and the obstacles of cultural growth and success.In a general look and division, it can be said that some of the cultural damages and obstacles are inner and some external damages.The factors which basically cause preventing men notice cultural values are the external damages and those cause to weaken the religious beliefs and cultural values are inner damages which these kinds of the damagesare more dangerous and dreadful.

At first in this research, the author plans a suggestive model with this title" the strategy of the religious leaders relating to the governing authorities then after affirmation and being finalized by the religious experts and scholars, meanwhile dividing Ashura movement into 14 periods (from the presence of Hazrat Imam Husayn – Hussein- in Medina after abominableYazid ascended to the caliphate till the return of the caravan of the Ashura captives to Medina) it studies the strategies of this movement according to the components of the research model and with using the opinions of the experts. This has been done with distributing a questionnaire including 89 questions among 60 experts and then gathering and analyzing data through t and Friedman test and results have been explained in details. It is necessary to be explained that the results are merely derived from the selected sample and they cannot be associated with certainty to the strategies of Hazrat Imam Husayn – Hussein-(a.s.). The strategy of asking (wishing) for martyrdom of the strategies of the Ashura Uprising has granted the most important strategy between all the periods and the most applicable strategy which is seen among 7 periods is the defensive strategy of the great strategies of the Ashura Uprising. Before the martyrdom of Hazrat Imam Husayn – Hussein-(a.s.), it should be mentioned of the different types of the great strategies: uprising (qiyyam); verbal combat; the creation of opportunities which they have more important and in this period it should be represented asking (wishing) for martyrdom; defense; disclosure; effective presence and pilgrimage and in the periods after the martyrdom of Hazrat Imam Husayn – Hussein-(a.s.), it should be referred to the hidden combat and verbal combat of the great strategies have the most important that it should be defined that patience, disclosure and mourning or Azadaari for Imam Hussain (a.s.).

The principle of religious differences is inevitable among people and human communities but the obligation of paying attention to the management of these differences should not be rejected. The management of the religious differences is a kind of knowledgeable- scientific- managements (in any forms between religions or schools of religions or insight of that religion) when it is observed by the religious scholars and experts. But when the religious differences are transmitted from scholars to ordinary people it is counted as a special social situation and knowledgeable (scientific) management does not have efficiency. Because in these levels, emotions, feelings, desires, passions and wishes and generally psychological affairs overpower rational affairs. It is natural that the management of the differences in these levels contains specific features. One of these instances which it has engaged Islam world in two mentioned levels is the takfiri Movements. This paper tries to examine the pathology of two forms of the managements: knowledgeable (scientific) confrontation and social confrontation with this current. This note has presented the methods which help the proper management of these religious challenges in both levels and it has also presented methods which help to get rid of the harmful situations.

The Muslim scholars have been paying attention to the subject of individualism and socialism over the past few decades. Some of them have taken (hold) a moderate position and given authenticity to both and some others have totally rejected socialism. Although both parties have presented evidences and proofs for their claim affirmation but this issue has remained as a problem by now. Therefore, the aim of the present note is determining the position of individual and society and their relationship from the perspective of Islamic teachings. According to this, the questions of this study are: 1.from the view of Islam, which of individual or society contains authenticity? 2. Based on Islamic teachings, what role and position can we consider for society? The method of the present study is analytic- deductive. The results show that according to the Islamic teachings at last the individual is principle (the principle of individual is accepted by Islam). But society also has an effective role. This effectiveness acts as groundwork and at the end the favorite groundwork has been argued from the view of Islam.

Happiness and gladness are promotor of feelings and spirits in human. It is regarded as a sign of health. But still, the word happiness or gladness is a general and ambiguous title and it is a word with multiple meaningsand sometimes with opposite meanings. Moreover, desirable happiness and gladness (which are accepted by the religious teachings) has a limited inclusion in comparison to the absolute happiness and gladnessand they include some special instances. These instances necessarily are not compatible with happiness which is popular in the society and include different stages (the stages in different fields: spiritual, moral and practical). This paper has extensively emphasized on the capacity and comprehensiveness of the religious teachings in establishing happiness and through the religious teachings which have been stated in the noble Quran and Islamic traditions it presents a paradigm for achieving happiness which is accepted by the religious teachings. This paradigm defines both whatness of the desirable happiness and ways to achieve this happiness, too. According to this, man should step based on the Islamic teachings to obtain and experience the agreeable religious happiness and gladness. It guarantees eminence and resulting in choice for man and also contains a manner which man does not involve the religious harm and damages.

The main goal of this research is to prove the necessity of enjoining the good and forbidding the evil in social area and to honor it. This paper has studied a part of aspects of beyond personal limits of this category from the view of the social-historical thought of the religious- centered based on Islam- centered and with emphasizing on achievements.Enjoining the good and forbidding the evilis a rational problem and a religious obligation which it is duty of all member of the religious community. The aim of this research is to study the relationship between enjoining the good and forbidding the evil and human community and its achievements in this area. According to it, this research has been adopted in three pivots: first, the concept and position of enjoining the good and forbidding the evil in Islamic thought has been examined briefly. Then the social results of enjoining the good and forbidding the evilhave been exploredfrom two aspects: theoretical and practical and from the practical side, these out comings have been separated in to the political, educational and public areas. Enjoining the good and forbidding the evil provides moving engine and dynamic symbol (code).Active presence of this important religious obligation is a symbol of the moral health and the spiritual superior of the community and a guarantee for its security and movement around the religious teachings and divine decrees.Enjoining the good and forbidding the evilhas a crucial rolewith informing a comprehensive monotheistic pattern of life with respect to the religious belief and regarding God right for man to determine his fate to provide social perfectness and the monotheistic society which it can be mentioned some of them such as definition of special activities in the educational area and reinforcing social relations strengthening the social relations and active presence in the political and public area and strengthening the superior (high) human ideas and protecting the privacy of God-Man.This note with using Islamic texts andanalytic- descriptive and documentary method has provided an opportunity to understand this divine obligation.it is hoped it is a proper approach for the cultural managers and provides more success for the public to honor and protect it.

The Islamic Revolution of Iran hascarried a new method of life and has created a new way to human living style. Therefore, research in lifestyle; it is reality stepping to deep the noble values and aspirations of the Islamic Revolution. Lifestyle is in some extent one of the new issues of our society which it takes a position as a new constructed subject in investigation and researches of the researchers after emphases of the supreme Leader Ayatollah Khamenei. The paper has multi looks to this issue; from one side it tries to study and examine the lifestyle of the current (contemporary) Iranian people and explain the rate of the non- Islamic –Iranian and western model influence on the life of Iranians. From the other side, it views the scientific and thought works which are created by intellectuals and criticizes both of them and at last it determines and draws utopian life based on the values and principles of the Islamic- Iranian life; this paper calls this utopian life the paradisiacal life. This research explains the pathology of our current (present) lifestyle of our community and our culture in comparison with the lifestyle which is regarded by the noble Quran and Islamic traditions and the life of the Prophet (s) and Aemeh (s) and also states the main differences between them and for proving this claim it presents evidences and reasons like the jurisprudential, Quranic and traditional proofs and provides aquestionnaire. Therefore, the structure of this note is: the first step: the pathology of the current life of Iranians through studying the available objective evidences and documents and the second step is: planning the paradisiacal life differing from the current lifestyle through representing the jurisprudential, Quranic, traditional and historical evidences of the life of the great religious men. The method is library-field research.