دوفصلنامه اسلام و علوم اجتماعی
پیاپی 27 (بهار و تابستان 1401)

In the Islamic Republic of Iran, the Islamic Humanities, as a "paradigm" is becoming a "discourse" with the support of religious forces loyal to the government. Ministry of Education is one of the institutions exposed to the promotion of the discourse. In recent years, with the changes in school textbooks, especially in the field of Humanities, a great effort has been made to institutionalize the Islamic Humanities and turn it into the dominant discourse in these books. Evidence suggests that among the works of high school students in the field of Humanities, Sociology books in this field have undergone the greatest impact of this discourse. In these books, the principles of ontology, epistemology, and methodology of the Islamic Humanities have been discussed by criticizing the ontology, epistemology, and methodology of Western Humanities. The purpose of this study is to analyze and review the reflection of this discourse in the book, Sociology of Humanities, by implementing the method of Critical Discourse Analysis of "Theon Van Dyke". Therefore, the present study is of a descriptive-analytical type with a discourse approach that will be done in the form of content analysis. The research finding is that by applying Van Dyke's theoretical framework on the subject under study, it is possible to reflect the standing and strengths and weaknesses of the Islamic Humanities discourse in the mentioned books. Thus, the components considered by Van Dyke such as extension, attribution and using implicit reference, revealing, application of negative phrases, and especially polarization, such as "the spiritualist approach vs. the materialist approach", western man vs. divine man", and "liberal democracy vs. democracy" are found passim in that book.

Realizing and ideation of a good society and achieving human ‎happiness is one of the permanent goals of leaders and scholars ‎in Islamic societies from the past to the present. In this study, we focus on ‎Imam Khomeini's thought to identify the components of a good society ‎and Islamic balance. The ‎results of this study confirm that the components of a good ‎society from the perspective of Imam Khomeini consists of ideals at ‎three levels of insight, value and action and individual, universal ‎and institutional aspects. These components include ‎monotheism, freedom, righteous deed, committed faith, justice and equality, trust, unity and ‎brotherhood, order and rule of law, establishment of the ‎guardianship of the Islamic jurist and participation and religious ‎democracy. The ideal subject is the perfect divine courteous ‎human being whose monotheistic thought dominates his life. ‎The good society in the field of ‎economics is based on the ideal of justice and in the field of ‎politics with emphasis on the connection between politics and ‎religion, and the stability of religion in all aspects of a good ‎society is the realization of a religious society and religious ‎education. Also in the political construction, the rule of people ‎over their destiny is centered on the framework of religious ‎democracy, the distribution of power is through the leadership of ‎just and righteous jurists, whose goal is the development of ‎the world, the promotion of moral virtues, the elevation of the ‎spiritual dimension of individuals and service to the people.

Mosques have always played an influential role in shaping Muslims' culture. After the Islamic Revolution, in order to expand the functions of mosques, various institutions were formed in their surrounding area that need to be evaluated and improved. The present study aims at discovering the optimal system of cultural management model of mosque-based institutions, and Tebyan Cultural Institute as a successful example of cultural activism in the country was under the field study. Interview and observation techniques were used to collect information as required by the "case study". For the coherence and orderliness of the interview questions as well as the structuring of the findings based on the posdcorb conceptual framework, seven components of planning, organization, recruitment, guidance, coordination, communication and budgeting have been examined. Finally, the "content analysis" method was used to analyze the findings. The results obtained such as Guidance based on "humility and piety", " consultation-centrism", "project-oriented planning", "horizontal communications", "contingency budgeting", "giving responsibility" and recruitment based on "wise emotional relationships" show that this model can be used for activation of the mosque-based cultural centers.

The aim of this study was to investigate the effective factors on managers' perceptions in organizational behavior based on the governance tradition of Imam Ali (AS).The research method was qualitative and the text analysis method was deductive-inductive. The research population consisted of managerial resources as well as verses and narrations related to the research topic, which were selected by purposive sampling of verses and narrations directly related to the research subject. In the research process, first, the codes related to the research topic were selected by open coding, and after screening them, basic codes including subcategories were extracted and classified. Then, in the axial coding process, theoretical codes including categories were extracted and then in the selective coding process, by obtaining concepts with a higher level of abstraction, nuclear codes were counted. Findings of the study in explaining the factors affecting the management of perception based on the governance of Imam Ali (AS) included two general areas of the manger's perception of the employees and the manager's perception of himself. In this framework of 3 concepts, 9 general categories were identified and classified by deductive-inductive method taken from Islamic texts with 57 subcategories. The enumerated concepts included spiritual growth and excellence, social performance, and the concept of managerial techniques. General categories also included spiritual orientation, moral characteristics, justice-centrism, democracy, honesty, selection, management and organization, guidance and monitoring and control were identified and extracted. The results of this study can be used in the process of management of human relationships in organizations in order to attract, preserve and promote the level of manpower's performance.

 Due to the novelty of modern entertainments and their changing nature, finding the functions of these entertainments in general and also finding their sociological functions in particular is itself a challenge; Also, the conditions that affect the desirability or not of these functions are important issues in the field of entertainment. Paying attention to Islamic considerations to understand these functions and their desirability can be a way out of these challenges. Leading research with descriptive−analytical method seeks to find the sociological functions of entertainment and their desirability from an Islamic perspective. < p >In this study, it was found that some of the sociological functions of entertainment are: sociability, strengthening the sense of cooperation and cooperation, transfer of values, creating economic development, obedience and control of public opinion and also expressing political ideas. In today''s world, these functions are often performed undesirablely, and the religion of Islam in this regard sets conditions and restrictions for the desirability of these functions.‎

The moral framework, as one of the basic coordinates for understanding concepts, has found a special role in the social sciences. If we consider the moral philosophy as a criterion for the validity or inadmissibility of an action, then the knowledge of ethical philosophy will be in charge of examining the theories of normative ethics. One of the concepts whose normative framework should be examined based on the knowledge of the philosophy of ethics is social capital. Although examples of social capital in the religion of Islam are also considered, but neglect of the normative framework of this concept in religious studies has led to the introduction of religion and religiosity in some studies only as a micro component to strengthen social capital. The present study, conducted in an analytical manner and in the context of moral philosophy, presents a division of religious studies in the field of social capital. The study extracts the normative framework of social capital and shows the criticisms of the concept of social capital witch emerged through the framework of "Utilitarianism". According to the findings of this study, the components that are presented as social capital in Islam, while having a collective consequence, have some characteristics that justify them in the form of "deontological ethics" and this is something that is far from the eyes of researchers in this field. While this study is not going to analyze the social capital on the basis of the Islamic moral philosophy, its denotations will be informative for religious studies due to its consideration of the features of concepts introduced into the humanities.

Assessing the impact of information and communication technology on the family system (structural and emotional relationships) in order to predict the structure of families in the future can be the subject of an applied research. Iranian families in metropolitan areas face structural problems and a lack of emotional relationships due to the use of ICT, as almost all family members, regardless of gender, age and status, are considered users. This study seeks to investigate the effects of information and communication technology on the structural relationships and emotional relationships of the family members according to the social theory of communication. So the research question is how the structure of the family (structural relationships and emotional relationships) will be constructed by the influence of information and communication technologies? According to the social theory of communication, the change in structural and emotional relationships is due to the influence of technological relationships in the family. The difference in the forms of the family in the future is due to the influence of communication technology, due to the difference in the amount and manner of using technology between family members and at different stages of life. The main conclusion and idea of this paper is that the structure of the contemporary family will change in new ways due to the influence of ICT according to the social theory of communication in near future.

The purpose of this essay is to provide a Primary framework that has the necessary capability to explain how the lifestyle of Iranian society was formed in the first phase of the revolution. Therefore, how the lifestyle became problematic forty years after the victory of the Islamic Revolution is the main question of the essay. In order to limit the subject range of the essay, we have tried to examine the socio-economic context and cultural-political mechanism of the possibility of proposing the concept of lifestyle in Ayatollah Khamenei's statements. Because regardless of the position of the supreme leader in the legal and religious systems of Iranian society, he seems to be the first person to use the term lifestyle about Iranian society and to turn this issue into a general issue through pathology of the current situation and exposition of Islamic-Iranian lifestyle. To achieve this, a secondary analysis of the available data concerning the views of the Supreme Leader is on the agenda.The research findings show that problematic lifestyle in Iran after the revolution can be attributed to two currents of continuous implementation of development programs and also cultural polarization with political motives. In addition, in parallel with these two currents, we are witnessing the flourishing of some unpredictable blessings and capacities of the Islamic Revolution in the religious and spiritual fields. These are the capacities that have somewhat met with the material and spiritual support of the government.

Social class, as an aspect of individual and social identity of individuals, has an important role in the extent and type of their religiosity in a way that the specific socio-economic conditions of individuals and groups more or less lead them to specific styles of religiosity. Recent studies of the sociology of religion, however, have largely neglected attention to social class. Therefore, in the present article, we have attempted to pay attention to the typology of religiosity of different social strata and classes in Shahrekord, while paying attention to the category of social stratum and class. This research has been done in a qualitative manner with an interpretive approach inspired by the Max weber ideal type approach. The method of data collection was a semi-structured interview with 57 people from individuals who were selected by purposeful sampling. The data were first coded sentence by sentence based on the thematic analysis technique and then the main and sub-themes were extracted and analyzed. The findings indicate a kind of difference in attitudes towards the foundations of religious belief, religious feelings and emotions (religious experience) as well as religious behaviors and actions of the three social strata and classes. Thus, we can talk about three ideal types of religiosity with certain religious characteristics and coordinates: "The ideal type of religiosity of lower social classes and strata"; "The ideal type of religiosity of the middle social classes and strata", and the "ideal type of religiosity of the upper social classes and strata".

The development of urbanization and its multiple requirements have affected neighborhood relations in its traditional sense. In cities, heterogeneous groups and individuals who are culturally different and socially distant from each other live together. This heterogeneity weakens or destroys altogether the suitable ground for the development of face to face and neighborhood relations. Nevertheless, religiosity can be an important variable in empowering the neighborhood relations. So, this research analyzes the influence of religiosity on neighborhood relations among the people living in Babol, Mazandaran, Iran. The study was based on the survey method and the data were collected through questionnaires. The statistical population of this study consisted of all citizens over 25 years old living in Babol. The sample size consisted of 384 participants chosen through cluster sampling. The results showed that the rate of neighborhood relations in this city is slightly less than the average. The findings also showed that religiosity and its dimensions (ritual, doctrinal, consequential, empirical) explained 20% of the variance in neighborhood relations. The influence of religion on neighborhood relations was positive (β= 0.40). Based on the results of this study, it can be stated that religious and faith communities are the basis for gathering individuals and the most important productive sources of social capital in neighborhood relations. Therefore, it is suggested that due to the importance of the role of religious teachings in the amount of neighborhood relations and its promotion, it must be considered in policies relating to urbanization, particularly neighborhood relations.

This study aims at investigating the prediction of adherence to Islamic hijab based on religious beliefs and the use of cyberspace by female high school students in Mako.

The method of the present study was applied in terms of purpose and descriptive-correlational in nature. The statistical population of this study was female high school students in Mako city in the academic year 2020-2021. Among them, 150 students were selected by cluster random sampling. To collect data, the Islamic Hijab Observance Questionnaire, Glark and Stark Questionnaire of Religious Beliefs and the Social Networking Dependence Questionnaire were used. Pearson correlation coefficient and regression analysis were used to analyze the data.

The results of correlation coefficients showed that the observance of Islamic hijab has a positive and significant relationship with the total score of religious beliefs and belief, emotional and ritual components and a negative and significant relationship with dependence on social networks (p <0.01). Also, the results of regression coefficient showed that 0.50% of the total variance of observing Islamic hijab is explained by religious beliefs and dependence on social networks.

It can be concluded that there is a direct relationship between the level of religiosity and adherence to genuine Islamic values such as hijab, and on the other hand, the use of cyberspace, if it is without media literacy, can have negative effects such as less commitment to hijab in students.

Economic corruption, as shifting social interests towards individual or group interests, has negative effects on societies. Factors affecting corruption can be exogenous or endogenous. Religion with an emphasis on ethical values can be an endogenous barrier to corruption. Therefore, in this paper, the aim is to investigate the effect of religiosity on corruption. The method used is to analyze questionnaire research. In the questionnaire, we measure simultaneously religiosity and corruption tendency and then analyze the relationship between the two. According to the results, with the increase in the level of religious subsets including beliefs, worship, morality and sharia, corruption tendency declines. If the levels of worship, morality, sharia, and social religiosity increase, individuals will not use their position for the self-interest. With increases in the religiosity level, people are less likely to use unauthorized ways to solve their problems. Also, partisanship and fraud decline, and the individuals are less likely to commit corruption in order to solve problems.