جستجوی مقالات مرتبط با کلیدواژه « social action » در نشریات گروه « علوم قرآن و حدیث »

The current study aims to extract the components of Islamic social action and compare it with identity styles. The method of this research is comparative and exploratory factor analysis and variance analysis have been used. "What are the components of Islamic social action and its relationship with identity styles, what are the differences between them", are among the questions of this research. Data collection was done using questionnaires of Islamic social actions (based on interpretation of verses and narratives) and identity styles questionnaires. The statistical population of this study is the students of Islamic Seminary and university in Qom, among whom 388 people were selected by available sampling method. The findings suggest that Islamic social actions have four separate components (factors) among social activists. Religious normativity, avoiding narcissism in social relations, religion-oriented communication, and ethical boundary-finding were obtained from this structure. This structure of Islamic social action in relation to the triple identity is such that informational and normative identity styles are not significantly different from each other, but each of them is significantly different from the avoidant identity style. That means that, people with informational and normative identity style show higher levels of Islamic social actions and those with avoidant identity style have weak levels of Islamic social action.

The rate of impact of “Akhbari” thought on Shiite scholars’ thought has fluctuated since its formation. Seemingly, due to the efforts of fundamentalist scholars, the Akhbari approach has left the field of jurisprudential thought; however, in reality, this movement has had its impact both in terms of insight and action. This view, in the field of Mahdism, has had its impact and presence on the Shiite scholars in a serious way. This paper addresses the action and behavioral influence of Akhbari thought on the field of Mahdism in the contemporary era amongst the Shiites. The main finding of this paper is that the Akhbari egocentric knowledge of religion has its impact on both individual and social actions of the Shiites. Avoiding social responsibilities, expressing futile discussions, such as narration of dreams, personal status of Imam of the Time (a.s), meeting-oriented[1], seclusion, selection of the technique of silence against the arrogant movements of the West are among the action effects of Akhbari thought. Moreover, due to this view, Akhbarism is against the presence of women in the society as the social activists in relation to the preparing the ground for the appearance (of Imam). The following research measures the impact of Akhbari thought on some of the contemporary Shiites’ personal and social behavior and life style.
 
[1]. Meeting Imam of the Time (a.s) Personally

Humans are born into social structures that are not self-created and live within a social institutional set-up that they themselves have not constructed and they operate under the pressure of constraints, customs, traditions, and laws. These all act as constituents of the “self “, but all these considered, the “I” still always responds to predetermined situations in a unique way because the rules governing society are subjective forms that can be broken, and it is only when the individual acts upon them that they manifest externally. This is also true of human moral social actions because the reproduction of morality in society is carried out only by the individuals acting by said morality. A fundamental question here is this: What subjective components lead to the manifestation of ethical social actions in individuals? In the present paper, it was strived to answer this question by examining Allameh Tabataba’i’s views through an analytic methodology. Ultimately, the following were identified as effective subjective components in the manifestation of ethical social action: 1) knowledge, 2) needs, 3) conventional conception, 4) free will, 5) emotions, and 6) faith. According to Allameh Tabataba’i, among these components, faith is the main factor that guarantees the manifestation of ethical social action by individua

Rationality is one of the struggling issues for thinkers of social sciences. Among them, Max Weber has formulated the rationality of social action based on a particular concept of reason and action, and has considered modern societies as rational, which is incompatible with the view of Islamic scholars. Accordingly, the rationality of social action, from viewpoint of Islamic wisdom, has been examined and explained through using an analytic-comparative approach to the Weberian tradition. Rationality and action are the terms that, in the abstract sense, they mean "derived from reason and will", but in concrete sense, they have their own special meanings based on how they view the nature and cognitive faculty and motive power of human. Accordingly, in Webber's analysis, reason and action have been considered the method and practice derived from the autonomous practical wisdom and the rationality of social action, as well as having a mathematical calculation to achieve the aims of life, reductionism, and Western society, a rational society, and at the same time suffering from the crisis of spirituality. However, Islamic scholars, based on their view of human nature and power, regard "reason" as the capacity for the understanding of meanings, and "action" as the result of the will arising from the stimulative power influenced by the powers and dispositions of high and wicked human's selves. Therefore, they define the rationality of social action, as social actions based on the capacity of perceiving abstract meanings, and in its various contexts and examples, they consider the definition and observance of the method as well as rational calculation in social action as only one of the criteria for being rational, and in this respect, they don't let the society suffer from a crisis of spirituality. Rationality is one of the struggling issues for thinkers of social sciences. Among them, Max Weber has formulated the rationality of social action based on a particular concept of reason and action, and has considered modern societies as rational, which is incompatible with the view of Islamic scholars. Accordingly, the rationality of social action, from viewpoint of Islamic wisdom, has been examined and explained through using an analytic-comparative approach to the Weberian tradition. Rationality and action are the terms that, in the abstract sense, they mean "derived from reason and will", but in concrete sense, they have their own special meanings based on how they view the nature and cognitive faculty and motive power of human. Accordingly, in Webber's analysis, reason and action have been considered the method and practice derived from the autonomous practical wisdom and the rationality of social action, as well as having a mathematical calculation to achieve the aims of life, reductionism, and Western society, a rational society, and at the same time suffering from the crisis of spirituality. However, Islamic scholars, based on their view of human nature and power, regard "reason" as the capacity for the understanding of meanings, and "action" as the result of the will arising from the stimulative power influenced by the powers and dispositions of high and wicked human's selves. Therefore, they define the rationality of social action, as social actions based on the capacity of perceiving abstract meanings, and in its various contexts and examples, they consider the definition and observance of the method as well as rational calculation in social action as only one of the criteria for being rational, and in this respect, they don't let the society suffer from a crisis of spirituality.

Development and sublimation, and faring the path of perfection in today’s conditions is regarded an inevitable and definitive requirement for the human societies and this will not be achieved except through planning and devising a guideline for moving toward development. Thus, devising the progress guideline has been taken into consideration by many elites since long time ago. The thinkers in Islamic societies have not been an exception to this rule, either; they can undertake this task proportionate to the Islamic culture by using the Qur’an as the only source of Revealed Words of Allah.
The present paper is intended to identify various kinds of social actions as one of the variants in the process of progress based on the Qur’an’s teachings and has, in this respect, undertaken the Qur’anic study through the methodology of quality investigation and background theory mechanism. In background theory, three types of concentrated, pivotal, and selective coding have been used for classification of the data. On this basis, first, the concepts and categories related to the Qur’anic verses have been extracted and their relation to each other has been explained and finally, a theory on various social actions in the process of progress has been formed. These groups of actions include control, correctional, participatory, cohesive, and emotional actions that would interactively prepare the type of background for progress.