نشریه معرفت فرهنگی اجتماعی
سال دهم شماره 2 (پیاپی 38، بهار 1398)

The social sciences are organized on the basis of some epistemological foundations in which anthropology plays a central role. Hence, as the central implication of anthropology, innate nature assumes more importance in this knowledge. Understanding nature and its reflections in various fields of social science can help us in acquiring social knowledge. This paper reviews the reflection of innate nature in the area of social lawfulness and its requirements as one of the major subjects in social sciences, and answers this question: how can social lawfulness and its requirements be analyzed in social sciences on the basis of nature? This question has been studied using the rational -analytical method, and the relation between the theory of innate nature and its theoretical implications in social sciences is explained based on the fundamental methodology. The results show that on the basis of innate nature, it is possible to demonstrate the contribution of different societies and cultures in social lawfulness. Moreover, the possibility of presenting a unified theoretical model in explaining social phenomena, providing a universal value system and the possibility of value judgments between different cultures can be explained.

As a traditional-revealed knowledge, fiqh deals with stipulating the duties of the religiously accountable individuals (Mokallaf) and examines individual and social norms. Of course, in addition to the Quran and Sunnah, intellect and consensus are also used in this knowledge. In addition, Shi'i fiqh is a dynamic fiqh, which is in accordance with social conditions and a function of time and space, and thus has the ability to fulfill the changing needs of individuals and societies. This flexibility does not mean ignoring the constant divine rules or secularization. Rather, since divine rules are subject-oriented, and the transformation or removal of a barrier or the fulfillment of conditions in the course of time either remove phenomena from the status of a jurisprudential ruling, or classify them under a jurisprudential ruling, it becomes harder to understand such changes in social issues, and this can lead to petrification and stagnation. After the Islamic Revolution and the activation of fiqh in social areas, it is necessary to examine the impact of society on fiqh. Imam Khomeini's jurisprudential school is important because by drawing attention to the element of time, place and expediency, that are the cause of change in ijtihad, he highlighted the impact of social conditions on understanding the fiqh rulings and determining their instances.

The Shiite culture governing Iran in different historical periods and regarding the tribalistic tyrannical governments or colonial supports as illegitimate have led to the gap between the government and the nation. In different periods, scientists have had different theoretical and practical experiences with native or extrinsic approaches. The present research deals with the practical and theoretical encounter of Allameh Majlesi, late Naini and Imam Khomeini with the three traditionalist, fundamentalist and governmental approaches in the three different periods of Safavid, Qajar and Pahlavi. This research has been conducted by using the fundamental methodology approach and the historical -analytical method in two axes of epistemic and non-epistemic factors. The findings of the research indicate that all the mentioned three approaches are similar in regarding illegitimate the above-mentioned governments, adopting positive approaches for elimination of an evil by a worse evil. However, relatively different jurisprudential capacities of the three types of reformist, critical, revolutionary fiqhs have had different consequences in epistemic, social and political areas.

Islam has always been a justice-oriented and justice-promoting religion. It is clear that injustice in the society causes the oppressed in the community to be the main victims of the corruptions in governmental and administrative organizations, and this will shake their fundamental and doctrinal beliefs. The new components of financial supervision in Islam are as follows: a legitimate, open and accountable government, fighting corruption, and justice and development for all. This paper examines the components of new financial supervision in the governmental conduct of Amir al-Mu'minin Ali(pbuh), which has been organized by content analysis and the adaptation of the new components of financial supervision to the government of Imam Ali(pbuh), and seeks to prove their existence in the practical conduct of him.

In the past centuries and before the emergence of the new communication media, the most important way of preserving and exchanging information and science was writing. This study examines the historical evidence of the role of the West in reducing the scientific communications of Islamic civilization by reducing its texts. Therefore, using the analytical- historical research method and by note taking and library-based and documentary method, the present research investigates the historical evidence of the role of the West in reducing the scientific communications of Islamic civilization by reducing its texts and limiting access to the scientific sources of Muslim scholars. Findings of the research indicate that by plundering and transferring Islamic works, the West restricted access to Islamic civilization sources and texts, and destroyed them, and this led to irreparable damages and reduced the level of scientific communication in the Islamic world.

In this research, the relationship between social capital and religiosity among the students of Yasouj University has been studied. The survey method was used and the sample size included 400 students selected through multistage cluster random sampling. The data gathering tool was a structured pre-existing questionnaire whose validity was confirmed by experts and whose reliability was also evaluated using Cronbach's alpha coefficient. The results showed that there was a direct and significant relationship between the amount of religiosity and the amount of social capital. The result of this research showed that social capital has a significant synergy with the variable of religion, which has a cohering ability, and each of them strengthens the other.