communication

The era of Imam Baqir (PBUH) is one of the most ups and downs of Islam. During this time, various currents and sects were formed among Shiites and Sunnis. These sects tried to prove their legitimacy and weaken the position of the rival. The study and analysis of the encounter between the infallible imams (PBUH) - especially during the era of Sadiqin (PBUH) - has an important place. The analysis of Imam Baqir's approach to deviant sects is considered essential in the history of Islam, because the Imam's speech is related to the issue of Imamate and authority. The purpose of this research is to analyze the confrontation of Imam Baqar al-Islam with one of the most important deviant Shia sects, namely, the Ghalat sect, based on a new approach. In the following article, Imam Baqir's (PBUH) way of dealing with grains has been investigated and analyzed using the descriptive-analytical method, the Pedam discourse analysis method, and the capabilities of this discourse in the form of operational variables and categories. In this analysis, absorption, repulsion, defensive, protection, and offensive approaches are observed more. The main and secondary signs in this discourse are the prohibition of exaggeration and guilt about the Ahl al-Bayt (PBUT), the prohibition of excesses in the province of the Ahl al-Bayt (PBUT), the denial of the knowledge of the unseen, the rejection of the words of Ghali leaders, the curse of Abul Khattab and his acquittal. To consider the Ghalians worse than the Magi is to call the Ghalians unbelievers and to expel the Ghalians from one's presence; Therefore, the results of the research show that in the approaches of the Imam, peace be upon him, the Pedam discourse analysis method can be clearly discovered

The current research has focused on developing a model of the relationship between human communication and employees' job performance and the intervening role of organizational culture based on Islamic moral values.               

The current research is applied in terms of purpose and descriptive-survey research method and specifically based on the structural equation model. The statistical population of this research is all the managers and employees in the social security organizations of southwestern Iran (Kohkiloyeh and Boyer Ahmad, Fars and Bushehr). 171 people were selected as the statistical sample of the research using simple random sampling method. Data collection tool, three standard questionnaires 1- Organizational culture; 2- Occupational performance questionnaire and 3- Human communication questionnaire. In order to analyze the data and draw the model, PLS software has been used.

The results of statistical tests indicate that there is a relationship between human communication and its dimensions (conflict management, self-disclosure, trust, motivation, self-acceptance, self-awareness and Islamic communication skills) with the job performance of employees (task performance and context). Organizational culture based on Islamic moral values (education-oriented culture, knowledge-oriented culture, ethical culture and relationship-oriented culture) plays a mediating role between the two variables of human communication and job performance.

The combination of organizational culture and Islamic work ethics as an active element can help Islamic behaviors and act accordingly.

The institutionalization of the ethical system of policy making in the policy makers can be the basis for the development of ethical values in the organization, with the understanding of this importance, the current study aims to provide a model to explain the ethical system of the policy makers of the Ministry of Communications and Information Technology.

This research is a type of qualitative study that uses foundational data theory. The participants in the research were the experts of the Ministry of Communication and Technology (senior managers and experts) and university professors, 14 people were selected as a sample from the judgmental non-probability sampling method. The tool was an interview and the concepts were extracted using the open coding method of Strauss and Corbin.

major and core categories in the form of 6 dimensions of causal conditions, including (fear of God and religiosity and possession of skills and competences), background conditions (cultural infrastructure, effectiveness and efficiency of organizational processes, investment educational), intervening conditions (cognitive skills of managers, friendliness and tolerance), central category (rule of law, quick response, trustworthiness of managers), strategies (efficient regulatory regulations, participatory management, justice-oriented) and consequences (reduction of administrative corruption, improvement of community satisfaction, meritocracy, transformation and improvement of the administrative system, human resources satisfaction) were upgraded to a higher abstract level and finally the research paradigm model was presented.

The development of ethical system in the ministries of communication and information technology can become the foundation of ethics in policies, and the model presented in the present research can be used to reach this important point.

Virtual space is one of the most important phenomena of human life today, which, like its philosophy, covers all periods of education, childhood, adolescence and adulthood, male and female gender, as well as various aspects of religious, educational, cultural, economic life, etc. has made an impact Considering the changes and developments and the expansion of the range and scope of information, preparing a clear framework and determining regular intellectual limits and boundaries for the training of appropriate educators is a necessity that must be taken into account. The purpose of this research is to deal with the fundamentals of virtual space, how to acquire knowledge and create communication in this space, as well as the value and norm in it. This research was done with a descriptive-analytical method and the research findings indicate that the way of receiving information and its speed is different from the past. The example of the global infectious disease of Corona and receiving the message according to the existential, value-based philosophical structure, as well as knowledge about it, have important and fundamental effects on education and the way educators interact and communicate with their surroundings.

The purpose of this study is to investigate the Quranic norms and narrations regarding the five stages of the process of verbal communication with the moral approach. This study examines the following question: "what norms can be found for each stage of the verbal communication process in terms of ethical-educational principles and by exploring Islamic teachings?" Based on data collection, the method is "library" research and based on the way information is presented and processed, "documentary-analytical" method is used. The results show that, in both meanings of "broad" and "special" process, in Islamic ethics for all five stages of verbal communication (before the start, in the beginning, in the process, at the end, and after the end) common human and special norms of faith have been established. Thinking before the start, building trust and affection in the beginning, steadfastness in the process, honoring and thanking at the end stage, and calculating and receiving feedback after the end are the main axes of these norms. The purpose of these norms is to ensure health and improve communication, their origin is monotheistic teachings and their roots are the divine nature of man and his moral institution.

This paper is a description of the brilliant word of the Amir al-Mu'minin Ali (P.B.U.H.) regarding the characteristics of the righteous and real Shiites. Some of the other characteristics of believers are, conscious communication with people, peaceful separation, useful words and purposeful question. Naturally, the first means of communication is verbal communication. The believer must have plan and the tact for both communication and to speaking. Communicating with fellowman is an innate tendency that can promote the human status in the social life. Social people are extraverted, but non-social ones are introverted. The important point is that, huff and separation, and communication and interaction must be done with a Divine motive. Aside from it, speaking should also be for taking a benefit, and asking for understanding and increasing the knowledge

One of the main issues in explaining the phenomenon of diversity of religions in the world is the issue of religions ranking; i.e. the question of whether religions are essentially comparable or not! And if it is comparable, what is the criterion and criterion of this comparison? It seems that the border between two different positions in explaining the phenomenon of religious plurality, namely relativism and religious pluralism, comes from the accuracy of the issue of religions ranking. In this article, we will speak of two main representatives of these two trends by proposing and examining this problem and among the religious relativists we refer to Ernest Troeltsch and to John Hick from religious pluralism. This article seeks to put these two theories together and remind them of their similarities and reveal their fundamental differences. Briefly, it can be noted that the major similarity between Troeltsch and Hick is to rely on cultural categories in the consistency of religious awareness, while the fundamental difference between them is the observation of objectivity or subjectivity in their grading criteria. In the end, Hick claims that although religions are comparable in principle, but practically the result of this comparing is the equivalence of religion’s Truth-claims, while Troeltsch says it's basically impossible to compare religions, اowever, in his original statements, he clearly states that in practice, Christianity is superior to other religions. Of course, in his later remarks, he reviews this result and claims that religions are only relative in absolute terms and he claims absolute religions are relative only.

Semiotics is a knowledge that its purpose is how to find meaning of sign and it is an objective presentation of an absent concept or phenomenon to communicate with the audience. Roman Jakobson and Umberto Eco attribute the semiotics as an outcome of language; Jakobson has introduced semiotics as a process of meaningfulness based on texture and Eco has recommended Architecture semiotics as a cultural phenomenon and a tool for communication; Cities in Islamic societies have signs and the mosque is the most significant architectural representation in them, and the use of its physical elements has made it known as a means of communication with the mind of the audience, in such a way that they are comprehensible for inhabitants by having these signs. The purpose of this research is to analyze the elements in the architecture of the mosques that have become a sign of communication in the cities over time to answer this question: what component of the physical elements of architecture have been changed to communication tools? This research has been investigated by descriptive-analytic method based on the analysis of the elements of the Jakobson verbal communication theory including context, message, sender, receiver, channel and codes in semiotics and their adaptation to the ECO’s view in architectural semiotics and these factors has been studied in the signs which are used in Tabriz Kabood mosque as a case study for realizing how to communicate

Organizational culture can have a significant impact on organizational trust. Today, ethical ‎standards have been considered and can play a significant role in the relationship between organizational ‎culture and organizational trust. The purpose of this research is to analyze the role of moderating ethical ‎standards in the relationship between organizational culture and organizational trust.‎ The research was descriptive-survey. The statistical population ‎includes all employees who working in the Azad University, Islamshahr branch (N=346). ‎The sampling method was random stratified sampling. Using Cochran’s formula, 183 people were chosen ‎as the sample size. To gather the data, standard questionnaires were used .Structural equation modeling ‎‎(SEM) was adopted for data analysis. The validation of the structural model was achieved using Smart PLS ‎‎.‎ The results confirmed the role of moderating ethical standards in the relationship between ‎organizational culture and organizational trust, and communication and job challenge are ranked highest in ‎importance.‎ This finding means that in the Islamic Azad University of Islamshahr the emphasis on the ‎importance of ethical codes and observance can not only have a positive effect on the organization's ‎culture, but also significantly affects the organizational trust of the staff. Therefore, we must pay special ‎attention to it in the organization.

Semiotics is a knowledge that its purpose is how to find meaning of sign and it is an objective presentation of an absent concept or phenomenon to communicate with the audience. Roman Jakobson and Umberto Eco attribute the semiotics as an outcome of language; Jakobson has introduced semiotics as a process of meaningfulness based on texture and Eco has recommended Architecture semiotics as a cultural phenomenon and a tool for communication; Cities in Islamic societies have signs and the mosque is the most significant architectural representation in them, and the use of its physical elements has made it known as a means of communication with the mind of the audience, in such a way that they are comprehensible for inhabitants by having these signs. The purpose of this research is to analyze the elements in the architecture of the mosques that have become a sign of communication in the cities over time to answer this question: what component of the physical elements of architecture have been changed to communication tools? This research has been investigated by descriptive-analytic method based on the analysis of the elements of the Jakobson verbal communication theory including context, message, sender, receiver, channel and codes in semiotics and their adaptation to the ECO’s view in architectural semiotics and these factors has been studied in the signs which are used in Tabriz Kabood mosque as a case study for realizing how to communicate

The main purpose of this study is to obtain a social approach to moral education. At first, using Dewey's view as the one introducing ethical education with a social approach, an attempt has been made to know and introduce the agent that causes a the process of moral education take the form of a social approach, as shown in the paper, that agent may be known as "communication". The impact of this agent is such that it strengthens human moral strengths. Then, the role of this component in promoting human morality based on the viewpoint of Islam was studied and, while gaining confirmation of the importance of this component, attempts have been made to find out how its role in promoting ethics was achieved. As concluded by the study, the eleven capabilities known as the basis of moral education with regard to the social aspect of human being may be known as being based on the viewpoint of Islam.

"communication" is a concept beyond technical and linguistic tools and mechanisms. The highest level of "communication" is conducted through "conversation" or "dialogue" where a common concept is created by the parties involved in the conversation. Conversation in Masnavi is a process which is defined by applying codes, analogies, stories and humor. In this process, language is considered both as a communication and an anti-communication tool. Communication, in Rumi’s view, is "audience-oriented" and "polysemous" and is formed by an emphasis on "morality" and extra-linguistic and extra-physical understanding. After selecting a "mystical thought theme" in the research, the conversation content in Masnavi was pursued with an emphasis on tales, stories, and linguistic and ethical concepts.
In Rumi’s communicative thought, cultural and social context impacts on the possibility or the impossibility of communication and therefore "conversation" takes shape as a phenomenon beyond language restrictions and structural constraints, sometimes with "eloquence" and sometimes "in silence". In fact, dialogue is a "polysemous, spiritual and moral" category and to be achieved it requires believing in and exercising the ethics of conversation.

Religion and monotheistic beliefs are the bases of the human societies and culture and communications are the most important manifestations of these bases. About the three elements of religion, culture and communications, which act as the distinctions of human beings from other beings, and the relationship among them, many discussions have been occurred. In this article, the definitions offered for religion, culture and communication and their relationship, using the literature governing the Intercultural Communication and Cross-cultural Communication as two subjects discussed in the field of Cultural Communication and International Communication, have been reviewed and tried through a novel method to promote the level of religion from a concept usually seen as something such as race, ethnic, identity and life style under the title of international communication and cultural communication to a much higher position and place it under the title of interreligious communication. Following creation of a new field of study, many of the scholars and thinkers who are concerned about that field get together and focus of its issues and try to offer definitions and divisions about the subject. Later, after accumulation of scientific materials about different issues in the field, the human knowledge in that subject starts to develop further and in a more organized way. In this regard, first, the preferred definitions of religion, culture, communication, and Interreligious Communication will be offered. Accordingly, every society includes a meaning structure which is called culture and communication would act as an interaction tool in this system whose task is coding and decoding. Religion is considered the origin of culture and the director of communication. Based on these primary definitions, the interreligious communication is defined as: the relationship between or among the monotheistic religions based on the common understanding of religious concepts, and by highlighting the similarities in order to create an international society having a general religious discourse with no tension but peaceful coexistence. According to this definition, the interreligious communication can be regarded as a vast field of specific inter and cross cultural communication and by focusing on it and after creating its necessary literature it is possible to mix the three fields of interreligious cultural studies, interreligious dialogue and religious cross cultural communication and cause to strengthen and deepen the relationship among different religions. The most important purpose of interreligious communication in present era is to firstly emphasize the similarities of religions in both attitude and action using the three central elements of common understanding, highlighting and institutionalizing and secondly after locating the tension backgrounds and removing them and thirdly by following a proper strategy for appropriate communication, the road for a better and more purposeful communication will be paved. The communication should be based on strengthening the similar points rather than convincing the followers of other religions. To achieve this purpose various tools in three levels of authority, elites and common people should be applied. The most important obstacle for interreligious communication is the radical and extremist movements in different religions. Also the most important barrier for interreligious cooperation in cross religious communication is having a pluralistic conception towards such cooperation. Islamic republic of Iran as the pioneer in promoting religious attitude in present era and because of having successful experience in putting religious patterns into practice and in social life, should take action in making proper policy to develop the three fields of structures, programs and human sources for the purpose of interreligious communication.

The life and social behavior of individuals and groups are influenced by the norms which determine the ought tos and ought not tos of social behavior and set normal cultural patterns. According to Islam, one of the main social communicative norms is chastity and Hijab. The main question of this paper is centred on the meaning and symbolic and behavioral aspects of chastity concerning verbal and non-verbal communications. Using a descriptive-analytical method, the paper seeks to delve into the connection of Islamic teachings about chastity with the knowledge of communication focusing on two theoretical principles of symbolic interaction and typology to achieve a deeper understanding of chastity on all levels of human communications, specially speaking, looking and behavior. Consequently, the fiqhi-communicative aspects of chastity in Islamic teachings are underlined and a new definition of descent communication is given. Thus, the paper suggests a theoretical principle for the communications in Islamic culture which makes the process of cultural policy-making on chastity easier issue.

Karl Jaspers like other existentialist philosophers contends that existence depends on “being in the world” and “being with others”. In general, the concept of “otherness” is one of the fundamental concepts which is proposed more profoundly in his philosophy than in other existentialist philosophies, because for him otherness is something through which the individual understands himself. Communication with others is not necessarily conveying emotions and ideas; rather, it is related to “existence” or inter-subjectivity and also bound up with a type of mutual respect. One may say that for Jaspers, man’s “existence” lacks theoretical aspect and appears just in practice and choice; thus communication with others is among the situations that would make the emergence of human existence possible. In this essay, we try to highlight the importance of “otherness” and its relation to Jaspers’ other significant philosophical concepts. Above all, we attempt to elucidate the importance and the status of “otherness” in his philosophy.

One of the most important factors in reducing organizational conflict is effective communication that several factors might affect it. Several studies have pointed to these factors. This article aims to explain the impact of ethics on effective communication staff will also refer to the role of mediator variables. The method of study is correlation. The population of the research staff of the hot-rolled Steel Complex. 134 samples were selected using simple random sampling formula. A questionnaire was used to collect data, which consists of five sections: ethics, wisdom, spirituality, virtue, and communication. In addition to data analysis, descriptive statistics, inferential statistics and path analysis model in LISREL software was used. Based on the output path model and t-values, results showed that between ethics, wisdom, spirituality, virtue and effective communication within the organization there is a significant relationship. In other words, the 10 relationship between the variables mutually were determined, that 9 relationship was significant and only relationship between virtue and effective communication was not significant. Based on acquired result, we can help planning organization in order to increase productivity with using ethical parameters influencing effective communication, also, based on the principles of ethics and social impact of Iranian-Islamic culture; conditions provide to create relationship between managers with Islamic characteristics.

In the age of communication, the cyber space has created opportunities for the easier dissemination of different thoughts and cultures on national and global scales. As centers for production of Islamic thought, the Shiʻa seminary schools too have more or less been present in this area. Despite its importance, such cyber propagation has not been properly investigated so far by the researchers, and its weaknesses and strengths have not yet been made clear. Explaining the opportunities for and challenges to communicating religious messages in the Internet, this paper prepares the ground for cultural policy-making in this regard. This is a documentary- quantitative research in which, after presenting a conceptual framework, the opportunities opened up by the internet, the harms caused by the cyber space for conveying religious messages are mentioned.

In his civil law, Farabi, a philosopher of the Islamic world's culture, has investigated man's social life and its various dimensions such as "communication", using a rational approach. According to his cultural - communicative view, the reason of human relations as well as its nature is of great importance. He sees that the question about the nature, reason, and quality of human relations and the analytical study of Farabi's works show that "meaning" has been of special interest to him. "Communication", to him, is the art of using signs for conveying meanings between "one" and "the others " which creates the meaning system or people (culture) and determines the social structure or nation (society). Therefore, Farabi links communication to culture and to society, and believes that the change in communication patterns causes cultural and social change. Farabi believes that the typology of societies is dependent on the communication pattern, and his main concern in civil knowledge is creating an idea human society. Hence, identifying the most perfect meaning, i.e. certain meaning -and demonstrating the best kind of communication-, i.e. the discursive relation, Farabi presents a picture of such a society.

In addition to the leading role played by the media within social forms in culture-making and socialization, the media is regarded as a medium of many social interactions. So, what kind of relationship is there between the mass media and the principle of "commanding the good" as the most important modus operand of socialization in Islam? Can the facilities of mass media be used to for applying the principle of "commanding the good" and "forbidding the bad? Referring to the verse 104 of Chapter three of the Quran and the "constant asymmetrical comparative method", the present paper concludes that the activity of mass media, especially visual media, is intermingled with the principle of "commanding the good" and "forbidding the bad" and that this principle, as the normative theory of Islam, has a high capacity to contest with the prevalent normative theories. If media is viewed as an organization which is responsible for commanding the good and forbidding the bad, then its type of activities will be subject to some requirements such as: recognizing the position of the media in Islamic system, which has the duty of bearing the bearer of divine trust (responsibility), offering proper context for conveying the message, harmony between theory and practice, media convergence, an Islamic study about audience and the like.