فصلنامه اسلام و مطالعات اجتماعی
سال ششم شماره 1 (پیاپی 21، تابستان 1397)

Enjoining what is right, as one of the most important teachings of the religion of Islam, is the guarantor of the Shari'ah and the divine limits. The implementation of this duty in the right way will lead to a wide range of worldly and heavenly benefits, at the individual and social levels, and will advance society on the path to salvation. The present article aims to provide a model of enjoining what is right and forbidding evil to identify the various components of this concept. Therefore, using the concept of chain of results and the method of qualitative content analysis, a model is presented consisting of the inputs (conditions of obligatoriness, attributes of the enjoiners and forbidders, the reasons for the abandonment of this duty, the causes of the tendency to the rights and evils), the processes (levels and methods of enjoining what is right and forbidding evil), the outputs (individual and collective), the consequences (economic, political, social, religious, cultural and legal) and the effects (worldly and heavenly). A deep study on the subjectfor empowering the enjoiners and forbidders, for the proper understanding of the motives of doing evil and providing solutions to it, for cultural development in society, and for the designing of the accurate educational methods for the implementation of this Divine obligation are among the strategiesfor reinforcing the input and the process of achieving the desired outcomes and effects

The concept of religion and religiosity, due to its importance in human life, has long been considered by many scholars and religious studies scholars. Studies in this area include quantitative surveys on the measure of the level of activists' religiosity and its interaction with different variables, quantitative and qualitative studies on types of religiosity, and documentary studies on the developments in religiosity in Iran. The most important shortcoming in these studies is the researchers' limited attention to the basic concepts and their indigenization. Religious capital is one of the basic concepts that has been neglected. This paper, with a documentary method, tries first to address the genealogy of the concept of religious capital from the perspective of intellectuals and then it identifies the components of the religious capital that is tailored to the Iranian society and at the end, it presents a proportional definition of the religious capital.

Exercising the right to marry means the ability to form a family and to enjoy sexual satisfaction. Exercising this right is very difficult for some people in the community today. The question is, exercising the right to marry what social functions (hidden and obvious) does carry out? To answer this question, after proposing the conceptual definition of some of the vocabulary and the mentioning some cases of the occurrence and emergence of the right of marriage, the social effects of it have been presented using a rational and scriptural method. These effects include 1. The extension of sexual justice as an instance of inclusive justice; 2. Promoting moral chastity as an example of promoting moral virtues; 3. Preventing the vice of sexual addiction; 4. Generation survival; 5. Providing mental, psychological and emotional security, as instances of security.
In the present circumstances, the ways of exercising the right to marry, that are different from that of the Prophet, include the appointment of a special custodian for it; the provision of a set of cultural packages with the aim of breaking the obscene nature of polygamy and temporary marriage and removing the legal barriers of polygamy and making the rules needed to facilitate it

According to Easterly, the prosperity and comfort of a nation do not depend entirely on their per capita production. One of the views expressed in solving this mystery is the role of non-material goods in bringing the prosperity, which the family institution plays a key role in the production of these goods. The family is not only a place of the consumption of goods and services, and the supplier of factors of production, such as labor and capital, but also the producer of a variety of immaterial goods, such as emotional support that increases the prosperity or is the basis for it. Islam is one of the most comprehensive thoughts that views the family as the producer of nonmaterial goods. The family in Islam is a sacred institution with many functions, the most important of which is helping human to reach perfection. The present paper shows that the ideal Islamic family consisting of couples and children as the hardware and teachings of Islam as software, enjoying pleasures and satisfaction from reaching their various desires, firstly, obtains comfort and, secondly, provides the necessary field for reaching human perfection. Thus, the destruction of the family institution creates the grounds for reducing satisfaction and not achieving human perfection even with increasing income.

The Messenger of God has had interactions in different situations at different times and places with different classes of people. During his stay in Medina, his actions can be studied and modeled in specific and different dimensions. One of these dimensions is the social interactions of the Prophet with women. The present paper seeks to answer the question "How were the Prophet's interactions with the social presence of women in Medina?" In response to that, by the way of mental presence, it turns out that the Messenger of Allah, in interacting with the women of Medina, practiced moderation in action. By analyzing these interactions, one can reach the principles governing them. Participation of women in political affairs of the society, their pledge and participation in the migrations and their presence in wars for support, logistics and the like are examples of such interactions. In their interactions with the Prophet, women also sought to develop awareness and gain rights that had been ignored in the pagan ignorant community.

Khunbas is part of the traditional customs of some tribe of the country to solve ethnic conflicts and it is a social contract with indigenous mechanisms to overcome the gaps that have been created between races and to restore tribal cohesion and solidarity. In this tribal tradition, women are part of the blood money. This social phenomenon is also occurring among Bahmei clan, who lives in the Seydun area of Khuzestan and within the Geographical area of Southwest Iran. This phenomenon’s essence, factors, actors, functions, and social effects are among the issues that require serious study.
The present paper is based on a comprehensive research aimed at answering the above-mentioned questions. It conducted in 2017, using an anthropological approach and a field method and utilizing techniques of interview, observation, written documents review, and non-paper contracts.
Based on the findings of the study, territorial constraints, tribal contracts, and tribalism system are among the contexts of this phenomenon and the murder, wounding and damaging are one of its important factors, and it has functions such as tribal unity, resolution of disagreements, population and family system expansion, preservation of integrity, and it has actors such as elders, headmen, and women. The "Khunbas", although having short-term ethnic effects, in the long run, has had adverse consequences for some actors, while some aspects of it are inconsistent with the teachings of Islam

Among the three dimensions of the TV program evaluation, which includes: production, content, and audience, this article focuses specifically on the pathological study of the of Honeymoon program production processes from the viewpoint of culture and media professionals. In this research, a conceptual literature related to the field of media production process has been used and its research method was a qualitative study using a deep interviewing technique with production managers and experts. According to the research findings, the lack of clear policies and specific production guidelines, are among the major problems to the television program production sector, and especially in the honeymoon program, the repetition of subjects has made it less attractive than ever before. On the other hand, the emphasis of the TV programmers on the audience studies based on survey has led to neglecting other methods of audience studies and content research, such as perception analysis, content analysis, narrative analysis, interview, and the like to evaluate such programs. In sum, it seems that the Honeymoon program needs to be evaluated and reviewed in terms of production policies, audiences and research in order to improve the quality of programming in the coming years.