مجله مطالعات الگوی پیشرفت اسلامی ایرانی
پیاپی 19 (پاییز 1400)

One of the requirements for the full realization of the Iranian Islamic model of progress is to move towards the Islamic way of life and paying attention to Islamic economic rationality makes the above path smoother.The purpose of this article is to empirically study the role of Islamic economic rationality on improving the welfare of Islamic society. Increasing attention to mere economic rationality and the lack of success in improving welfare in society shows the importance and necessity of such research. Therefore, after designing a theoretical framework, based on verses and hadiths and the basics of Islamic economics and conventional economics, using the generalized torque method, experimental observations of 24 provinces of Iran in the period 2015-2011 have been studied. The most important hypothesis of this research is the study of the positive role of Islamic economic rationality on the Islamic society that the findings of the research confirm this hypothesis. In other words, the results of this study show that increasing charity has a positive effect on reducing the Gini coefficient and thus improving income distribution. Accordingly, the higher the Islamic economic rationality of the society, the more appropriate the distribution of income is and one of the indicators of the welfare of the Islamic society improves; Other results of this study confirm the Kuznets hypothesis and the positive effect of rising unemployment on increasing the Gini coefficient. Therefore, it is proposed to institutionalize and strengthen Islamic economic rationality in society to increase the welfare of Islamic society.

The good governance features for each region must be defined locally to be effective and efficient. Therefore, with a historical and indigenous approach and considering the actions of famous people to govern a country, the purpose of this study was to reflect the model of good governance based on Khajee Nezam al-Mulk Tusi’s point of view. In this regard, the present study was conducted by mixed-method (qualitative and quantitative). In the qualitative part, the text of Sir al-Muluk was openly, axially, and selectively coded by inductive method and content analysis, and then, the dimensions and features of governance were determined. In the quantitative part, the repetition rate of each category in the text was determined. At last, the good governance model of Khajee Nezam al-Mulk was introduced in the form of political, military, administrative, social, cultural, legal, and economic dimensions and then, the identified model was compared with other models of good governance in a deductive way. It also should be noted that at first glance, there are many similarities between Khajee Nezam al-Mulk’s model and other good governance models, but after examining the various aspects and their analogy, it became clear that the similarities are superficial and in the form of concepts and concepts have inherent differences. Finally, this study is innovative in presenting the dimensions and components of good governance from Khajee Nezam al-Mulk's point of view and comparing it with other good governance models.

The mosques are one of the important manifestations of the Islamic worldview in the cities of the Islamic world, which have always had a variety of different functions in cities. Among the various functions that mosques have always had, the main focus of this research is based on the study of social functions of mosques in contemporary society (cities) and in particular, understanding how mosques relate to social sustainability in human settlements. Accordingly, the purpose of this study is to understand the relationship between mosques and social stability in Iranian urban areas. the research was conducted by a survey method and a researcher-made questionnaire. the statistical society is citizens over 20 years old in Mashhad and the sample size is 400. study areas include Kowsar, Sajjad, Tollab, Ghaem and Meysam neighborhoods. findings indicate that the mosques have positive effects on quality of social sustainability in selected neighborhoods. the quality of mosques and their functional diversity, which causes to increase citizens' satisfaction of mosques, has been effective in promoting social sustainability and its indicators such as sense of place, social participation, social capital and sense of social security. according to the findings, citizens who have more presence in mosques to participate in various activities including worship, social and etc., activities, have a higher level of social sustainability than those who have less contact with mosques.

Lifestyle over the last century has become increasingly popular with scholars and it has been paid attention more and more by scientists and scholars. Lifestyle means how a person individually behave in his/her life. Among the reasons why lifestyle is important is the enormous impact of modernity culture on individuals' lives. Led them to pay attention to these issues. By identifying the managerial-strategic dimensions of lifestyle and quantifying their impact on lifestyle based on cultural elite viewpoints with the combined Delphi and Shannon entropy method, this article acts as a guide for cultural managers and managers will be able to, Increase the effectiveness of their activities. Finally, the "employment and business" dimension is most important in the Islamic lifestyle, followed by the categories of "communication and interaction", "discipline", "architecture and urbanism", "health and health", There are "cover and make-up", "education", "nutrition", "pattern of consumption", "leisure" and "traditions and rituals, rituals and rituals".

The present study deals with the pattern of Iranian-Islamic progress by looking at the balance of Islamic culture between women's individual interests and ensuring the health of their social relations in society. Appropriate behavior of women in society is one of the manifestations of the Islamic lifestyle. Explaining this behavior in the form of religious rules is the responsibility of jurisprudence, which is facing challenges in the present era. Jurisprudence has taken steps to protect women from the pests of social activities, accusing the Islamic lifestyle of patriarchy. In order to dispel this accusation, this descriptive-analytical method discusses the importance of maintaining women's beauty in the Islamic lifestyle as an Islamic model for balancing women's individual interests and ensuring the health of social relations for progress. For a woman, beauty is an asset and the tendency to beauty is a reality. Islamic law, in spite of the fact that it considers the main and lasting human capitals as acquired and spiritual perfections, has recognized both beauty in women and attention to their sense of aesthetics. It is recommended not to cut the nails completely, it is forbidden to shave the hair during Hajj, it is permissible to cover the silk and use gold in ihram, it is disgusting to pray without adornment, to put the beauty of a woman as one of the criteria for determining the proverb Women's hair, although the root of the hair has not been removed, is one of the things that jurisprudence has dealt .

The fight against smuggling is a necessity to support the country's production capacity. In order to implement the goals of the resistance economy, it is necessary to identify the legal problems in this area and provide suggestions for solving them. This research is a documentary-analytical-descriptive method that seeks to answer the question that from a legal point of view is the reason for the complete failure in the fight against smuggling of goods. It was concluded that there is no legally necessary infrastructure for the full implementation of the laws in this area. In most border provinces, smuggling of goods is the only source of income for the people of those areas, and according to the verses of several principles of the constitution that require the government to provide decent jobs and a prosperous life for citizens and the government has not yet fully implemented these principles. Also, according to the rules of Islamic human rights, such as tolerance, they should be tolerated in order to preserve the only source of income for these citizens. On the other hand, some legal provisions, such as the regulations for the entry of goods by seafarers, are not applicable due to lack of technical infrastructure and full coordination between anti-trafficking units, and it is necessary that the executive Take various actions and then prioritize employment-generating projects in the border areas and at the same time create a job opportunity for these citizens and fight against the smuggling of goods.

One of the challenges of divine religions is interacting with rapid cultural and social changes, and changes in patterns, especially in the field of art such as storytelling, is one of them. In this regard, defending the charm and immortality of Islam depends on how religion is reproduced in the movement from traditional to modern society and knowledge of the characteristics of the Islamic way of life. The question of this research is what harms the art of "religious storytelling" in the "Islamic lifestyle" suffers from and how it should be saved from the pollution of "Western modernist storytelling". The result of the research, which has been written by library, descriptive and analytical methods, is as follows: A. "Attitude" towards the harms of religious stories means the pathology of Islamic-indigenous stories in order to better convey scientific messages and fulfill the divine, human and educational goals of "religious stories" without the harms of "Western modernist storytelling". B. "Building a strategy" to "remove the damage from the religious story" and examine the conceptual and structural ills and plagues that have plagued the religious story since the first century of Islam. C. "Creating a strategy" for how to work to achieve the goal and obtain 22 cases of damage to the religious story and present it to the artists of Islamic-indigenous fiction and Quran scholars.

The purpose of this study is to explain the functions of the cultural system in promoting organizational attachment in the telecommunications industry. This research has been done in two parts: quantitative and qualitative, using statistical tools and data base using a questionnaire and in-depth interviews. To achieve the objectives of this study, 37 experts in the field of telecommunications industry answered the questionnaire and 9 people participated in the interview process. Also, for data analysis, SPSS software version 22 and descriptive statistics tests such as frequency and percentage and inferential statistics, t-test were used. The results showed that the most important reason for membership in the telecommunications industry of Iran has been self-actualization and efforts to understand and develop the scientific talents of employees. It can also be said that the dominant organizational culture can maximize the types of job attachments, including secure attachment, job fascination, and most of all, insecure attachment. Other results indicated that the highest attachment identified in the study was insecure attachment, which shows itself in contrast to other types of organizational attachment. In the existing literature on organizational culture, no model has been mentioned to study the effect of dominant organizational culture on organizational attachment of employees, which has been studied in this study and the model was drawn based on the research results.