دوفصلنامه اسلام و علوم اجتماعی
پیاپی 26 (پاییز و زمستان 1400)

The importance and necessity of understanding the factors affecting Islamic unity in our society, especially in the present day, is not boring. Accordingly, the purpose of this study was to measure the relationship of spiritual intelligence components with Islamic unity.This research is with descriptive-survey method. The statistical population of the study consisted of students from Payame Noor University of West Azarbaijan in the academic year of 97 with 5000 students. The data gathering tool was a questionnaire and Pearson correlation coefficient and regression were used for data processing and analysis. The findings of the research confirmed the Positive and significant relationship between the components of spiritual intelligence and Islamic unity of students. Also, the results of the research show that the components of critical existential thinking Personal Meaning Production, Transcendental Awareness and Conscious State Expansion respectively, explain 6/5, 22,11 and 2/9 percent of the changes in the Islamic unity. According to the findings, it can be concluded that by strengthening the components of spiritual intelligence, Islamic unity and cohesion will increase.

If people are made a choice between helping their loved ones and helping others, are they morally allowed to prefer their loved ones or should they have an impartial choice? This is the challenge that exists between the two views of ethical Impartiality and the ethics of Care about social relationships. According to moral impartiality, all human beings are equal and it is an ethical act to be impartial. But the Care ethics say that our most important moral responsibility is towards the relatives and those whom care is in our ability. his study focuses on the relationship between parents and children, with the aim of achieving a solution to the conflict, examines the arguments for and against the two views and in this direction has used the method of comparative analysis based on the model of George Bereday. The results show that the reasons for both views are insufficient. Proposed solutions of these two western perspectives are either unreasonable or limited to material matters. But the approach taken from the Islamic doctine states that the specific obligations of parents and their support of their children are solely limited to the duties that religion has set for them, but outside the scope of these duties, they must maintain impartiality between their children and other children in All the material and spiritual things.

In the present study,The aim of this study was to investigate the social factors of the tendency to behead, which has not only been objected to by many religious and social experts, but also in significant cases of various social and cultural harms such as apostasy, anxiety and violence, destruction of Shiite image among other religions and ... followed, done a statistical society in Khomeini city was selected. Using the Cochran formula, a sample size of 260 people was selected using snowball sampling. The researcher-made questionnaire and validity were confirmed by certified and reliability experts with a mean Cronbach's alpha of 0.915. Descriptive statistics were used to examine the variables and inferential statistics (Pearson correlation coefficient and t-test) were used to examine the relationship between variables. Theories of social construction, mutual interaction, learning, subculture, exchange and social control were used as theories of the theoretical framework. Test results There is a meaningful relationship between the lack of knowledge of religious teachings, the existence of some reference groups among women, the fanaticism of family traditions, the level of literacy, the relationship with peer groups and the spiritual motivation and the tendency to fluttering. The economic and social base with a tendency to flutter was not significantly correlated.

Assessing the status of social justice is one of the important requirements of governance Iran. One of the common tools in this area is to design "composite indicators”. The composite index as tools of governance have an effective role in identifying the status quo and designing regulatory interventions to achieve the required status. According to designing composite index with respect to Islamic theoretical foundations, this study assessing the sections of composite index for Iran. Weighting is an important part of methodology constructing composite index, that based or the perspective of the elite or a theoretical foundation. The method of this study for weighting and assessing is Fuzzy Analytic Hierarchy (FAHP). The results of this study show that in 5 sections and three main areas of the composite index, labor market, poverty and education (in the field of economic exchanges), family (in the field of social interactions) and political justice (in the field of political governance) was known as most influential component in the realization of social justice in Iran.

This paper aims at introducing and comparing two ontologically individualist theories, namely the “social constructionism” and the theory of “strong association”. At the first section of the paper, it is emphasized that though both theories are committed to ontological individualism (as opposed to ontological holism), one of them traces its roots back to the phenomenological tradition (as developed by Edmond Husserl and his indirect pupil Alfred Schutz), and the other draws heavily on a number of theses in the philosophy of language as developed in the Islamic intellectual tradition. In this theory, the points of focus have been Mirza Na’ini and Muhammad Baqir al-Sadr. Taking benefit of a comparative-analytic method, in the next section, it is shown that however there is a common ground (ontological individualism) on which both theories have stood, their methodological consequences are different. At last, it is suggested that the different philosophical foundations of these two theories might account well for their divergent methodological implications.

Social capital is a set of values that promotes partnership and trust among people. Religion is also one of the factors influencing the formation of social capital. This article also uses the data of the National Social Capital Measurement Plan survey in 2005 and 2015, to study the relationship of social capital at the macro level among the religions (Shiites, Sunnis, religious minorities) of the country.The components of social capital in this article are those considered in measuring the country's social capital. In those surveys, macro social capital is defined by two elements of trust and social relationships.Results were compared by means of the comparative method and secondary analysis. In the 2005 survey, there was a significant relationship between the index of perception of system performance, the perception of community goodwill and the index of evaluation of the future with the type of religion. But these indicators in the national survey of 2015 did not have a significant relationship with the type of religion. Respondents from different religions have a large homogeneous social capital.The situation in the country has made the respondents of different religions have the same views on the current and future state of the system

Numerous factors in the world contribute to the formation of social heritage for human beings, one of these factors, depending on the condition, can be diseases, such as coronary heart disease. But how coronary heart disease can underlie social heritage is unclear In response to which we undertook a research, in this research, which is descriptive-analytical According to the rules of cognitive science and especially linguistic theories that imply a change in theoretical concepts, was done, The authors came to this conclusion That Corona disease in terms of being able to change various common concepts in the field of jurisprudence and law, It can create social heritage in two ways: First, the disease causes jurists and jurists to pay attention to social history in order to apply similar examples in order to issue rulings and fatwas and make laws. Which, as the case may be, reflects the sequence or transformation of social behavior, or, according to the requirements of the circumstances, jurists and jurists create legal jurisprudential requirements Which paves the way for similar behaviors for people in later generations against infectious diseases In this case, coronary heart disease will literally be the basis of social heritage.

After four decades of the Islamic Revolution in Iran, the analysis of the causes of the emergence of this revolution and its comparison with the major and recent revolutions in the Islamic world is one of the major issues in the academic field. Among the various theories that have addressed revolutionary analysis and analysis, the theory of unbalanced development is of secondary importance because of the popularity of research and the focus on political institutions and its role in social and economic transformations. Many researchers disagree about whether Samuel Huntington's theory of uneven development is capable of explaining the Iranian revolution. This theory is still in the debate. This issue has also been measured in the Tunisian revolutionary developments in 2011. This article tries to assess the ability of the two countries to balance the theory of balanced development with the alignment of the Iranian Revolution of 1979 and 2011 in Tunisia. The author believes that political development was a factor in the crisis in both Iran and Tunisia, but it is not a major cause of the Iranian revolution and is more in line with the Tunisian Revolution. Nevertheless, the present article will show that the theory of unbalanced development with its constraints only explains part of the causes and factors of the Iranian revolution and is more consistent with the Tunisian

This study aimed to investigate and comparison of Marital Health among Hawza & non-hawze Families In 2016 - 2017. In this descriptive comparative study, 533 female of hawza & non-hawze families (Including 233 hawza and 300 non-hawze) in Tehran with at least one child were selected through available sampling method and then assessed by Iranian Family Health Questionnaire (IFHQ) and Demographic Characteristic Questionnaires. The age range of the participants in the study was between 20 and 49 years for the hawza group with an average age of 36.3 years and for non-hawze individuals between 21 and 52 years with an average of 37.6 years. Data were analyzed using MANOVA and SPSS 19.The obtained results showed that there was a significant difference between hawze and non-hawze Family (p

Today, we are witnessing some paradoxes and fundamental challenges in terms of adhering to the Islamic Lifestyle, in its true sense. To answer the question of such paradoxes and challenges, we need extensive theoretical and empirical studies. The method of research in this research was survey method. The sample population was 329 people. The relationship between adherence to Islamic Lifestyle and general characteristics of respondents showed that: The Place of Birth, Marital Status, Employment Status, Field of Study, Educational Level, Ethnicity, and Religion did not affect the level of Adherence to Islamic Lifestyle. In the test of research Hypotheses, the following results were obtained: 1. There is no meaningful relationship between variables of Socio-Economic Status, Age, Educational Status and Household Population of the respondents, and the level of Adherence to the Islamic Lifestyle. 2. The variables of Cultural Facilities, the Performance of the Global Reference Group and the Leisure Time do not have a significant effect on the Adherence of Students to the Islamic Lifestyle; 3. There was a significant relationship between the variables of Educational and Cultural Performance of the Family, Cultural Capital, Educational and Cultural Performance of the University, Social Capital, the Performance of the Friends Group in the Educational and Cultural field, the Performance of Iranian Reference Group and the Iranian Media Mass Media Performance with the variable of Adherence to the Islamic Lifestyle. 4. The variable of Global Mass Media Performance has a significant and reverse effect on Adherence to the Islamic Lifestyle.

According to the general mandatory military service law of Iran, the male citizens of the community are faced with a phenomenon called mandatory service. Social order has high important in this situation. Given that young people are the most vulnerable to social abnormalities, therefore, it important to identify the factors involved in their prevention process. The goal of this study is to recognize the role of religiosity in determining disorder and deviant behaviors among soldiers. The statistical population of this study is composed soldiers of a military organization. This study is a survey-based quantitative study and the data collection instrument is questionnaires. The process of selecting the final sample has been based on classified randomized sampling, which has been distributed among 303 people based on the Cochran formula. Analysis of the two variables indicates a significant and reverse relationship between religiosity and Disorder. Also, the multivariate analysis shows that among the four dimensions, the belief dimension (-0.357) has the highest total effect on the Disorder, followed by the consequent dimension (-0.173), religious dimension (-0.133) and experimental dimension (-0.077) in the next influencing categories. Also, the coefficient of determination (R2) is calculated as 0/125%, which means that the four dimensions of religiosity are capable of predicting about 13% of the changes of “deviant behavior