فصلنامه اسلام و مطالعات اجتماعی
سال پنجم شماره 4 (پیاپی 20، بهار 1397)

Joseph Schacht a German Orientalist, has carried out extensive studies on Islamic jurisprudence. According to his view, Islamic law is the essence of Islamic thought, and jurisprudence has incorporated imported materials into its own culture, that has become a unique phenomenon, despite the fact that it has influenced by other legal systems like ancient Rome, the Talmudic-Jewish rights, and Iran's Sassanid era. This article seeks to answer the question of how Schacht's view on Islamic jurisprudence is in terms of the tendency of social knowledge. Schacht, with the help of the historical and methodological presuppositions of Goldziher in his study of Islamic jurisprudence of the early Islamic period, breaks the historical connection between hadith and jurisprudence by referring to the phenomenon of the "common link". In his view, the hadiths do not have a real foundation and they are fake. With this argument, Schacht emphasizes that this knowledge is an import. He also recognizes jurisprudence as a social knowledge that governs the Muslim community and its core is social justice. The rules of jurisprudence are social laws that apply to the agent. Hence, the core of jurisprudence’s system of thought is the agent and agent-centeredness. Therefore, jurisprudential knowledge, while being a social knowledge, consists of idiographic theories. This knowledge does not claim universality and due to the Quranic rulings which, of course, have been derived from the Quran in certain cases and originally have their roots in the west, is dedicated to the Muslim community. The totality of these views, despite his praise from jurisprudence, places him in the position of non-empathetic view about Muslim social knowledge.

Within the theoretical framework of Putnam’s social capital -in which political regimes are considered as a factor in decreasing or increasing the social capital- and using the futures studies method of roadmap, the author attempts to consider the role of the trust problem as one of the important elements of social capital in preserving and sustaining the sustainability of the political system of the Islamic Republic of Iran. He has concluded that in the last four decades, with the reduction of trust at the three levels, especially at the level of political figures and personalities and at the level of institutions, challenges have been created for the Islamic Republic, which, if not handled, we will face more serious challenges in the area of legitimacy crisis.

The feminist movement, in its early decades, was viewed as a social and political movement. But it went on to enter the most important theoretical fields to provide philosophical theories, cultural critique, and cultural theories. Epistemology is one of the philosophical fields that feminist scholars have worked in and presented theories. The main question of this article is "the study and explanation of feminist epistemology." This article, by an analytical method and using library resources, first explains the foundations of feminist epistemology and then criticizes it. Findings of the research indicate that the most important basis for feminist epistemology is "the role of gender in knowledge", "the role of social-political factors in knowledge" and "critique of the objectivism of science".
Feminist epistemologists, after raising some criticisms about conventional epistemology, are introducing alternative theories. Feminist empiricism, vision theory, and theory of postmodernism are three important feminist epistemological theories. Feminist epistemology has received widespread criticism from many thinkers. This study shows that feminist epistemological views, both religiously and with a non-religious perspective, face serious challenges.

The transformation of values refers to rapid changes in social values. Such changes in values are taking place in the Iranian society: rapid changes that reflect the sluggishness in the stabilization of values in society. This kind of transformation will cause the backwardness of the communities that are exposed to it. Of course, all metamorphoses are not blameworthy, but the criterion for praising and blaming it, from the perspective of Islam, is having the color of divination. The present paper, with an interpretive analysis method, seeks to answer the question of what values are and how can counteract the transformation of values?
The results show that in Islam, there are fixed values that cannot be changed in different conditions, and the way to deal with its transformation is to inform the social masses, collective actions, to prevent generation conflict, and to take a decisive approach. Considering religious teachings and developing solutions to the transformation of values, is one of the new findings of this research.

The hypocrite is a social type that has come about through communication with others and is the product of the action and the expectations of others from such a person. A hypocrite has two opposite faces, while a healthy man is in harmony with his appearance. Apparently, the collective conscience of Iranians denies the pretense, but some research suggests that it’s regarded as a social skill and a means to achieve goals.
This article seeks to answer the question of what are the structural factors of pretense in Iran. To achieve this, we have tried to identify the hidden structures of the society, using the critical methodology and focusing on theoretical and conceptual models. The essay first begins with the conceptualization of "hypocrisy" and "duplicity" and to characterize the meaning of pretense. Then, inspired by the Machiavellian theory, as well as the "formal and informal society," theory and with a contemplation of existing structures, it enumerates the elements of pretense. Findings of the research are indicated in three levels of macro, middle and micro. With the conflict approach, the "conflict between formal and informal values" in Iran can be considered as the underlying and hidden layer that several factors (middle factors) arise from it. The acquisition of profits and dignity is also presented at the micro level.

In the current societies, political communication is shaped in the form of international relations, but, due to the speculative nature of political relations, these communications less provide the context for intercultural coherence; therefore, the need for the international community to expand other areas of communication, especially scientific communication, is highly felt. Scientific communication is the basis for cultural communication in various ways, most important of which, in terms of consensus, is a dialogue among scholars that, given its specific characteristics, can be the most effective way of transferring information and findings.
According to David Bohm's theory of dialogue, which is based on the axis of "communication," "creativity," and "tolerance", the scholarly thinkers and debaters must primarily hear, then they must understand each other based on their intellectual-cultural paradigms. In this paper, inspired by the above conceptual framework, the scientific discussions of Professor Bruno Latour with the representatives of the seminary in Qom have been critically examined in a comparative way. The results show that despite the fact that the mere holding such meetings are praiseworthy and have had great successes, but, due to the lack of success in the sharing of the foundations, they are evaluated without "scientific understanding" and with minimal functionality. The article implicitly recommends the idea of strengthening scientific communication with a priori and posterior communication.

Because computer games, with a high level of attraction and interaction, have found many audiences and become a tool for socialization, the need to review the content and recommended lifestyle of these games is felt more than ever.
In this article, the Sims 4 was selected as an example of video games for review. The research question is, what criticisms about the lifestyle components of this video game come from the perspective of the Islamic lifestyle? To answer this question, the researchers, using the qualitative method of thematic analysis, entered the game world as a player and extracted the explicit and hidden themes of the lifestyle components presented in the game. Then, referring to religious sources, they clarified the viewpoint of Islam on these components, and relying on it, they evaluated the components of lifestyle presented in the game. The results of the research showed that the views of materialism, humanism, secularism, and the primacy of pleasure are hidden in the underlying layers of most components of the presented lifestyle which in no way are suitable for Islamic societies and, moreover, for all human societies. The contribution of the research is to inform policymakers and cultural officials about this aspect of the video games.