فصلنامه اسلام و مطالعات اجتماعی
سال پنجم شماره 3 (پیاپی 19، زمستان 1396)

One of the main goals of the teachings of the Prophet and the Imams is religious culture-building and the creation of Islamic civilization. Meanwhile, the teachings of their Excellencies that are about Mahdiship, the grounds for the emergence of Savior and the formation of a global state, are of particular importance. This article seeks to examine the views of the infallible persons on these teachings and their impact on the revival of modern Islamic culture and civilization. The research method is descriptive-analytical and to achieve research objectives, the research data gathered from the existing and related hadith texts using note taking forms and analyzed by a qualitative method. The results from this study indicate that factors such as relative rational growth, scientific progress, moral excellence, optimal political measures, economic development, justice, and the establishment of security grounds are among the characteristics of the civilized Islamic community that have been introduced in the teachings of Mahdiship.

Religious scholars have always played the intermediate role in transferring religious teachings to people. However, the formation of the intermediary institution of marja’iyat taqlid, as a centralized institution with a structure and hierarchy, is less than two hundred years old. The formation of the marja’iyat taqlid institution has been linked with the formation of the theory of ijtihad and the imitation (taqlid) and development of the theory of imitation of Aalam (the most knowledgeable). This theory, with the help of some political, social and economic factors, led to the formation of the institution of marja’iyat taqlid in the Shiite world. One of the factors contributing to the formation of this institution is the development of the theory of ijtihad and imitation of Aalam, following the theoretical and political defeat of the Akhbaris from Usulis - in the late 12th and early 13th centuries AH. In addition, the stabilization of the payment of khums to the mujtahids and Aalam mujtahids and the concentration of religious marja’iyat in Iraq provided the necessary economic and social conditions for the emergence of a centralized and somewhat bureaucratic institution. The transformation of the scholars of countries into a central institution of marja’iyat taqlid was followed by dramatic results in the political and social field. In this article, the historical process of intellectual and social developments that provided the conditions for the formation of the marja’iyat taqlid institution, is discussed.

Human beings are capable of meeting their vital needs, choosing to live in a community and continuing to live in a human society with a special style of life; of course, society can consolidate its social fabric when institutionalizes its lifestyle based upon a culture that fits in. Hence, the main concern of the scholars and the governors of societies is to identify the culture and consolidate it in the human community. For this purpose, they have often chosen two forms of socialization and acculturation for the education and institutionalization of their own culture, and because acculturation is more effective in achieving this goal, the governor of the Islamic society considers the factor or factors influencing acculturation more important and places more emphasis on them.
This paper shows that with regard to the diminution of the role of the family in the transitional society - which underscores the vital role of the family in relation to social factors affecting socialization - the religious missionary can take an effective step in the acculturation of Muslims using Islamic teachings and explaining and promoting them. In fact, it can strengthen and consolidate the basis for Islamic lifestyle. Therefore, not only should not be ignored of traditional preaching, and relied only on modern methods and media, but importance must be attached to this method of preaching, and we should try to strengthen and institutionalize it.

The drafting and approval of the "Declaration of the Right to Development" on December 4, 1986, in the form of United Nations General Assembly resolution 41/128, should be considered a milestone in considering development as a human right. The declaration recognizes the "right to development" as an inalienable human right, by which all people have the right to participate throughout the process of economic, social, cultural and political development and to benefit from it.
Despite the importance that the right to development can have in the development of human rights and fundamental freedoms, the realization of this right is faced with numerous and fundamental barriers and challenges. The question that this article seeks to answer is what are the obstacles and challenges facing the right to development?
It seems that the main obstacles and challenges facing the realization and implementation of the right to development include: strategic and structural barriers and challenges, legal and political barriers and challenges, armed conflicts and environmental crises. In order to answer the above question and evaluate the proposed hypothesis, this paper analyzes the barriers and challenges of the development right in four discourses, based upon the documentary method, as well as the analysis of the situation and views of the less-developed countries.

In the historical course of Islamism, large cities were formed, along with the increase in the number of small and medium-sized towns, which, while coinciding with other cities, exhibited unique features in terms of physical appearance. Construction, texture and urban buildings, such as mosque, bazaar, school, caravanserai, and drinking fountain, each symbolizes the concepts, values and manifests many Islamic concepts in the Islamic city. Using a descriptive-analytical method in the form of documentary and library studies, the present study examines and analyzes the factors of the creation and development of Islamic-Iranian cities in the spatial dimension while referring to the physical characteristics and structure of Iranian-Islamic cities Studies show that the physical elements of Iranian-Islamic cities are historically dependent on the cultural values and beliefs rooted in Islamic laws, as these elements affect the physical structure and various aspects of Muslim life.

The emergence of youth subcultures in Britain after the Second World War attracted the attention of many scholars. Richard Dick Hebdige, a prominent figure in Birmingham School of Cultural Studies, and one of the most influential theorists in the youth field tried to explain these developments by presenting a political and stratified model. In his view, these subcultures are struggling to challenge the dominant order and have political motives, with calculated disobediences and symbolic resistance.
His theory, like any other scientific theory, is based on certain epistemological and non-epistemological foundations. Critical realism, the originality of conflict, a politically motivated culture, human without essence and in the midst of determinism and in indeterminism and as a truthmaker, and the construction of the truth can be considered the epistemic foundations of Hebdige's theory. This theory was also the result of social developments The British developing society of the post-World War II years.
A group of Iranian sociologists has tried to use his ideas to analyze the lives of young people in Iran, especially in the years after the end of Iran-Iraq War. The explanation of characteristic of Hebdige's theory shows that the lack of attention to its foundation leads to errors in understanding of Iran’s social status and the inability of researchers to predict future events and reactions of this generation. The result is that Iranian theorists must, while taking advantage of the potential capacities of the ideas within the field of youth studies, come up with a new model for explaining the conditions of their own society. This model should, on the one hand, recognize the features and complexities of today's Iranian young people and, on the other hand, it does not ignore its roots and cultural background.

The human being is a social being that, in the light of connection with others, can understand its talents and meet its needs. This interaction begins with the family, then goes to kinship and then to other community members. Since the prevention of criminal behavior is on the list of duties of prophets and religious leaders, prevention of crime and deviations in the social system of Islam has always taken precedence over reforming the perpetrator. In the Quran and the narrations of the infallibles, the best practices for the prevention of social crimes and corruption have been introduced.
By the descriptive-analytic method with emphasis on ijtihad method, the present paper investigates this question which, with the focus on verses and narrations, how does the family prevent crimes and deviations based on the need satisfaction model? The results of the research show that in the teachings of Islam, there is a set of control layers in the prevention of crime and deviations that is prior to the layer of the state and precedes it. These layers include layers of the person, family, kinship, neighborhood, and faith fraternity and brotherhood that play an important role in the prevention of crimes through two important approaches of support (meeting the needs lawfully) and protection (preventing the satisfaction of needs illegally).