فصلنامه اسلام و مطالعات اجتماعی
سال نهم شماره 4 (پیاپی 36، بهار 1401)

Secularism or the separation of religion and morality from the public arena, politics, and government power in general, is influenced by the prevailing post-Descartes dichotomies, regardless of connections and relationships. In the realm of politics, which is the main topic of this paper, secularists emphasize the freedom of faith, the legal equality of religions, and the moral choices and neutrality of governments. It is claimed that this neutrality is due to the avoidance of religious and moral commitments and attachments to an area that can be detrimental to individual rights and civil liberties and equality. Secular governments are not against loyalty, but only loyalty to the government and its rules and regulations is promoted and allowed. How, and fundamentally, the alleged neutrality can be summed up in primary and secondary loyalty to the government is itself a serious question and paradox. The paradox of dualism hidden in secularism; That is, the duality of individual and social life, the paradox of transnational diversity and state unity, and the disregard for the conceptual relationship between God and man and his rights and capabilities as the basis for the justifiability of human rights, are major paradoxes of secularism.

Undoubtedly, social phenomena as the subject of a study, as complex as they are, have several aspects and sides, the correct analysis of each of which requires its own appropriate method. Therefore, researchers in the field of social studies have tried to develop a special study method in this area to be able to explore phenomena more closely to reduce the possibility of error. Of course, one should not ignore the fact that if all social phenomena are studied from a reductionist point of view through one or more general methods, it is likely that the researcher will deviate from his goal, which is a better and more accurate knowledge of social phenomena. Therefore, as far as possible, a unique method should be used for each social issue and phenomenon. In this study, the author intends to examine the theoretical challenges, which is one of the most frequent phenomena in today's societies, through an appropriate method and then, for its analysis, provides a special methods for university students in the field of social knowledge to gain a more accurate understanding of the challenge before them and finally present the results to the experts in the field of opinion and the rulers in practice. The proposed method is, in fact, a beacon that can be used to study the challenge from multiple aspects and not be only limited to one aspect.

Qur'anic globalization means the expansion of general and eternal concepts, teachings, and rules, which, as a series of precise programs and laws in accordance with nature, considers the general guidance of humanity centered on monotheism with a comprehensive view of all aspects of man and the universe. The belief in the ultimate truth of religion and the logical arguments of spiritualism and revelatory rationality in social relations are the foundations of this globalization. The Qur'anic teachings have created a great deal of potential for this process by referring to coherent and unique principles that has a monotheistic and integrated view of the universe. The mechanisms provided by the Qur'an for the inclusion of its divine and human values, according to the basic principles, are profoundly different from what is considered in globalization in today's literature in terms of worldview, adaptation to nature, attention to individual and social dimensions, etc. This paper seeks to explain the comprehensive view of the Qur'an in comparison with its today's equivalent concepts, relying on the descriptive-analytical method, while using and paying attention to verses and interpretations of the Qur'an.

The Statement of the Second Phase of the Islamic Revolution of Iran has been compiled with the aim of self-construction, dealing with society, and making civilization. In order to achieve Islamic civilization, many requirements are necessary, and one of the main preconditions for achieving this goal is the role of the mass media in this regard. The orientation of the mass media in the various dimensions of media activities is influenced by the normative system that governs it. Thus, in order to realize the new Islamic civilization, it is necessary to present rules based on the Statement of the Second Phase of the Islamic Revolution for the mass media in order to provide the context for the realization of the new Islamic civilization by focusing on the basis of the mass media. In the present paper, which was conducted by the method of argument-studies research, forty normative components were extracted, then among them, the normative components that were more emphasized and referred to the components of the civilization-building media were obtained. These components include monotheism and deep faith, having hope for the future, youthfulness and hope for young people in creating the upcoming evolutions, scientism and focusing on research, strengthening spirituality and morality, promoting prosperity and economic progress, discourse of justice, supervision and anti-corruption, strengthening national dignity, independence and freedom and the promotion of mujahidat in all arenas and the promotion of the Islamic way of life. In order to realize these components in the media, and especially in the national media, it is necessary to compile a document on the transformation of the national media based on the Statement of the Second Phase of the Islamic Revolution and to make the necessary plans based on it.

In order to achieve the desired culture, different societies need planning that determines the path of cultural growth and the effective factors in realization of this goal.Since people in Islamic society are obliged to plan their lives according to divine instructions, it is necessary to refer to divine verses in the field of cultural issues.In this paper, which aims to identify the social strategies of the Qur'an to achieve the desired culture and done in a library method, the factors that create the desired culture are divided into two main parts including the people and the government.The most important responsibilities of the people in the three areas of "following the divine Wali (guardian)", "cooperation and assistance" and "public oversight" as beneficial in establishing the desired culture, can be pursued in the two main areas of "protecting" and "promoting" the desired culture.The main duties of the government must be demanded in the three areas of "spreading justice", "expanding security" and "ensuring freedom" in the role of executive agent of divine laws and overseeing their implementation in the two areas of "nurturing, promoting and maintaining the desired culture" and "preventing the spread of counter-values and counter-cultures".Each of these areas, which are relevant in the field of desirable culture and are considered as its components, also have the role of a prelude to the realization of other values.

survival of any government depends on the general popularity of the people and the acceptance of its elements by different social groups, and without an acceptable level of political socialization, the survival of the government faces difficulties.Political socialization is a process that is completely related to the behavior of the government and its elements, and the government is considered one of the influential factors in the realization of this process.This paper, which is conducted through using the capacity of the basic theory, seeks to analyze the role of government in creating the context of political socialization by referring to the teachings of the noble book of Nahj al-Balaghah.Imam Ali's speeches and sirah (lifestyle) in Nahj al-Balaghah have valuable points that facilitate the formation of political socialization.The research findings suggest that in order to achieve the desired political socialization, the government and its elements must first provide a suitable context for it by correcting their behaviors. In this regard, contexts such as focusing on monotheism, value, and truth, rightism, epistemology empowerment, transparency, and interactionism are among the contexts that are important in the sirah and words of Imam to prepare the political socialization of members of society.Moreover, he has insisted on managing government affairs and motivating agents and managers.

The issue of power and its equitable distribution between men and women is one of the most important and controversial issues in the present age and has attracted the attention of many theorists. The concept of power in feminist thought and the Islamic approach seems to differ fundamentally and significantly. Therefore, a comparative study of two thinkers, one representing feminist thought and the other representing the Islamic approach, is useful in explaining their different interpretations of the power. In this paper, after examining the works of Simone De Beauvoir and Shahid Motahhari, using the comparative method, the views of two thinkers in the concept of power are compared. The findings suggest that Simone De Beauvoir considers power as a human-centered concept and gives it an inherent originality, but Islam's interpretation of power focuses on the divine purpose and attention to revelation in social matters. In other words, in the feminist approach, power is a human thing, but in the Islamic approach, it is a divine thing. The result of feminist thought is that women should have as much power as possible, but in the Islamic approach, their place in the power system is determined by considering the inherent differences between men and women.