دو فصلنامه الاهیات اجتماعی
پیاپی 3 (بهار و تابستان 1389)

The main purpose of this study is to examine comparatively the viewpoints of Pr. Mutahhari and Dr. Shariati on social inequity. The study has been performed by a descriptive method, the data have been gathered by a library way, and they have been analyzed comparatively. The results are as follows: Pr. Mutahhari considers discrimination, abnormal habits, ignorance of the divine rules, inobservance of the laws, money-accumulating, and exploitation as the factors bring about the social inequities, while Dr. Shariati mentions private ownership, presence of the tyrants, money-accumulating, and exploitation as the factors lead to the social inequities. Both think of inequities as inevitable.To efface the social inequities, Pr. Mutahhari suggests the following resolutions: Islamic education, survival competition, observing the laws, mutual observance of the human and government rights, and taking the Islamic taxes. Dr. Shariati's resolutions to treat the social inequities include: making a nation on the basis of justice, creating social ownership and taking the Islamic taxes.

The present article has a glance to the Protestant Social Theology from the emergence of Christian Socialism to the emergence of "Social Gospel". It takes a look to the emergence of Christian Socialism in Germany as its departure, and, then, examines the viewpoint of Max Weber, Karl Kautsky, and Troeltsch, and studies the Social Theology in England and in the U. S. A. Willliam DeWitt Hyde, Richard T. Ely, Washington Gladden and Walter Rauschenbusch are the scholars that their views and role in Social Theology were examined in this article. The influence of the Social Gospel movement is the last issue examined in this article.

Every religion, in addition to external teachings, has internal dimensions that are called "Mysticism". Mysticism or Sufism is a trend which pays attention to the internal dimension of Islam. A serious attention to importance of peace and coexistence between the human beings is a definite principle of Islamic teachings, and to perform this divine and human value is one of the Islamic fundamental goals. This teaching is considered more seriously and more deeply in Sufism. To establish peace, the Islamic Mysticism does not content only to superficial and nominal campaigns, but in involves elements that considering them will uproot violence and unfair wars and will provide the psychological and social grounds needed for the establishment of peace, love and brotherhood. Some of these elements are: the wide divine mercy, justice, love, devotion, and purification of the self. Only by the inner-making and institutionalizing of these values one can gain the establishment of real and enduring peace.

The appearance of 'the Social Exegesis School' is one of the very important developments of the Quranic studies. In this development, the exegetes think of the social messages of the Holy Quran. This new exegetical movement had the intention to include the religion's social teachings into the middle of people life, and struggle against what had caused the Muslims to be retarded. The important characteristic of this trend was to make change in Quranic exegesis from individualism to social-thinking and analyzing the whole destiny of the Muslim community.Struggle against superstitions and weak and extremist beliefs, rethinking in religious traditional thought in various fields especially in the field of the challenges of social life and new affairs like struggle against dictatorship, establishment of social justice, and the return of women in the social arena are among this movement's results. There had been written various commentaries in this field, and today, there rarely are such commentaries that were not influenced by this stream.In this paper, it was attempted to introduce this trend in different conceptual and existential aspects, to retell its place and importance, to explain its purposes, bases, and methods and its influence on other exegetical trends like scientific and political, and to offer some of its examples in the verse's exegesis.

As a member of the society, responsible for security establishment, and as the public welfare messenger in the community, the police force is a necessary and a dedicated-to-service organization that has its roots in Islamic thought. It possesses a strong history. In this essay, with an emphasis on Imam 'Ali's behavioral patterns in Nahdj ul-Balaghah and their comparison with the today police community, all influential elements on police authority are examined and analyzed, so that, after defining authority, it introduces the factors that individually and organizationally bring about police's internal and external authority.

In our day, the humans walk into the third millennium in a condition that is confronted with many environmental challenges. The unharmonious rhythm of the environment destruction became a serious worriment. The dimensions of this crisis involve the whole world and create a deeper fear. The current conditions require immediate campaigns in all scientific and otherwise areas. The dangers which came to being due to the human dominance on the nature brought about sometimes untreatable problems. To save the environment, in this essay, it is referred to Islamic prudential bases about the prohibition of environment destruction, and finally this result was attained that Islam involved in all human relations and affairs and legislated rules for all issues that one can infer the command of a certain issue from these rules. As a result, using the useful Islamic bases, one can attempt for the advancement of worldly welfare in terms of a divine framework.

Examining the life-style and social behavior of the Ahl ul-Bayt (peace be upon them) and the culture-making instruments and capacities used by them in the Islamic society, and experimental-historic exploration of these divine saints, this article attempts to have a forward step toward reproducing a religious model in cultural policy-making in Islamic society, appropriate and in accordance to the time demands.First, to do so, some social and religious concepts like preaching, relation and Islamic relations are offered, and, then, exploiting historical documents and evidences, the social instruments and methods used by the infallibles for culture-making in society are explained.From among these instruments and methods, the most important are: the Holy Quran, cultural symbols and institutions, mosques, Hadjdj (pilgrimage to Mecca) writing letters, relationship with tribes and groups, communal rituals, and language.The greatest achievement of this study, is to offer a picture of some proceedings and policies of the purified Imams for establishing an exemplary Islamic society and social education of individuals, and to offer it as a practical model of Islamic teachings in a wide domain which, in fact, is counted as the most objective and the most influential culture-making model in society.