فصلنامه اسلام و مطالعات اجتماعی
سال سوم شماره 3 (پیاپی 11، زمستان 1394)

In this paper, we will analyze and review the intellectual system of Ibn Rushd and its influence over the progress of Iranian-Islamic community. First, the main tenets of the thought of Ibn Rushd will be explained and then the central elements of his scholarly system will be mentioned. Although rationality has a high rank in his thought, but this rationality is not at odds with the religion and the revelatory teachings. In his view, the religion and the reason are consistent with each other; because the reason is also a sacred category and has its root in heavens. Next, the borders of the category of progress will be discussed and modern and Islamic interpretation of the progress idea will be presented; in this part, will be explained that the borders of progress in Iranian-Islamic community will be set based on attitude and world view of that society. In the following step, superiority of Iranian-Islamic community's criterion for progress over the modern criterion for progress will be proved and finally the influence of the intellectual system of Ibn Rushd over progress of Iranian-Islamic community will be analyzed.

Welfare systems in developed countries, after passing their evolution phases, are now in a fresh phase which called postmodern era of welfare systems. This era, with special elements that emerged from deficiencies of modern welfare systems, present a new vision of social welfare to governments. Postmodern welfare system engages in formulating principles that provide for the principle of commitment to emancipation, the difference principle, and the unity principle and reject essentialism and structuralism in social policymaking. From the other side, in the Islam school, we witness the existence of the good tradition of Waqf which, in the view of the authors of this paper, possesses unique features that in addition to the provision of consequences and goals expected from postmodern welfare systems, are also free of deficiencies and ambiguities of these principles. Thus this paper, employing a comparative method, examines the principles of postmodern social policy, which emerged from the rejection and critique of the principles of modern social policy and compares these postmodernist principles with features and capacities of waqf. Accordingly, it will be proved that waqf can be an alternative to postmodern social policy and can be above theoretical dilemmas and ambiguities of a postmodern welfare system.

The question about occurring or not occurring of secularization in Iran after the Islamic revolution has been one of the main concerns of researchers of sociology of religion field during recent years, and it has received diverse answers from them. This paper, written with the aim of revising the experimental aspects of this phenomenon from a relatively different perspective and based on an interdisciplinary research regarding building secularization theory with an Islamic approach, has reconsidered the issue of secularization in Iran. It has done the job by a particular emphasis on the secularization indicators gathered through examining and reflecting on Quranic verses and Islamic Hadith and by meta-analyzing some empirical researches undertaken lately on secularization or transformations of religiosity in Iran. Results of this study point towards a relative decrease in the influence of religion on the personal and social lives of people, although this matter, at the moment, only has reliable factual support, in special realms of religious rituals, sexual affairs, religious references and economic activities.

There has been a minor difference between two generations in all communities and times. The difference between two generations is called 'generation gap' -which is the difference in values or norms and attitudes. In the field of sociology of generation in Iran, two opposing views titled the 'generation gap view', and the 'generation agreement' view can be mentioned. This paper, with examination of the basic components of the Iranian culture and identity, seeks to study this generation gap using beliefs, values, attitudes, emotions, norms and behaviors of the Iranian community after the Islamic revolution. These aspects are derived from the "Iranian values and attitudes" survey, which conducted in 2003. The results show that there are continuity and agreement at the level of beliefs and values and a slight difference is normal for every community, but in context of some norms and behaviors, there is significant difference, which can be called generation gap in behaviors and symbols.

Researchers perceive creativity as the creation of novel thoughts and ideas that have social utility. However, it seems that social capital –as a social phenomenon- cause creativity, imagination, facilitation of innovative behaviors and risk-taking in societies generally and in organizations, specifically. Thus the aim of the present paper is the theoretical and empirical investigation into the impact of social capital on the emergence of creativity among the management students at the University of Ilam. The research method is descriptive correlative and by objective, is applied. The research statistical population consists of all management students at the university and the sample size, determined using Cochran's formula, equals 252 persons, which chosen randomly. For the test of hypotheses, the Pearson correlation test and the regression have been employed. The findings suggest that personal and institutional trust has a positive impact on creativity. In addition, cooperative, charitable and religious participation improves student's creativity. However, the impact of formal participation and public trust in the emergence of creativity was not significant.

It seems that with the increase in use of the virtual environment, new deviancies have also been formed. This issue can be due to ignorance of society's people about the right use of this environment, to the dearth of appropriate space for the correct manifestation of emotions, to the absence of mutual respect in the community, to existence of awkward norms in the actual world, to hindrance of the real society and to the freedom of action in the virtual environment. Following these damages, for many users, especially women, the fear sense of victimization arises, which will have direct effect on their emotions and on their lives. This research tries to address to the signs of victimization of women, in their views and investigate its impact on their quality of life and on their Islamic beliefs. Therefore, the researchers, after interviewing with 63 female users of the virtual environment, concluded that, in the view of feminine users, the victimization in the virtual environment carries various emotions. These emotions include, for example, the decrease of trust between people, the decline in the communication extent, the increase of tension in the family, the drop in self-confidence, the increase in the vague fears in persons and in some cases, the pessimism to other people, especially the religious ones, the indifference to the religion, the decrease of attention and commitment to the religious rituals.