دوفصلنامه اسلام و علوم اجتماعی
پیاپی 31 (بهار و تابستان 1403)

Considering the irreplaceable importance of students in the social and political developments of Iran's contemporary history and, on the other hand, the multifaceted role of social capital in the stability and development of society, the present research was conducted with the aim of measuring the amount of social capital among two groups of students and seminaries. The research method was a survey, during which 620 students were selected and studied using random sampling. The findings show that the average amount of social capital among all respondents is low and also, this average is higher among students than students. The dimension of social participation is the only dimension of social capital in which no significant difference has been observed between the two mentioned groups. About 70 percent of the participants - both students and students - have a reason to protest (against the power structure); That is, this group of respondents are willing to participate in protest campaigns if peaceful mechanisms are implemented. Strengthening political efficiency, strengthening the discourse of maximum absorption along with laying the groundwork for strengthening democratic and participatory platforms is one of the most important strategic prescriptions.

The main purpose of this article is to review and critically evaluate the book "Holy Ignorance: The Time of Religion Without Culture" written by Eliwieh Rua (Roy), one of the followers of the sociological thought of Islamism. The present research, using the method of six-step methodical criticism (Abadi Jafari et al., 2016), while expressing the strengths and weaknesses of this work, challenges this basic idea of the author of the book, "separation of religion from culture" and its examples and explanations. By listing the violations, show the true face of Islamic fundamentalism and prevent religious dogmatism. The findings show that this work, despite some positive points, has several weak points, among which are his incorrect perception of religious assimilation, especially regarding the Shia religion, simplifying the analysis of Islam in Europe and Muslim countries, neglecting all the positive aspects of religion in interaction with culture, exaggerating He pointed out the role of secularization in religious societies, the unjustification of the claim of separation of religion from culture, and the unjustification of the commodification of religion and religious signs, and the incorrect analysis of Islamic fundamentalism and political Islam.

"Islamic tradition" in the field of science is a valuable heritage of revelations, along with the achievements of Muslim thinkers, which are available to us today and have been given more attention and tools of analysis and analysis than in the past with the cultural approaches that require ecological perspective. This tradition is full of propositions and treasures that formed the "scientific culture" and can be revived and serve the movement of Islamic natural, social and human sciences. In order to identify and illustrate one of the fields of scientific design and bioculture, the present article analyzed the book of Tazkira al−Sami and al−Mutaklam Ibn Jama'ah, using the method of theme analysis, with 317 codes, 36 organizing themes (themes obtained by combining and summarizing the basic themes) and 4 themes. He has extracted the comprehensive (higher topics including the principles governing the text as a whole) and drawn the network of topics. The findings show that "value−oriented scientific culture" is the ruler and environment in the field of science and education in the Islamic approach, and with its establishment, there is a possibility and probability of producing natural sciences based on Islamic and Quranic teachings.

In recent decades, the flow studies of political and social institutions and personalities have become one of the research styles. These studies generally lack a theoretical framework and a documented and defensible method. The current research is trying to provide a theoretical framework and a method for the flow analysis of social institutions, inspired by Allameh Misbah-Yazdi's intellectual system in designing the foundations of Islamic thought. This idea is named as "layered analysis of epistemic bases". In the following article, the theoretical coordinates of this explanation idea and its methodological indicators have been adapted. The main coordinates of the theoretical framework include three layers of practical foundations, theoretical foundations and epistemological-methodological foundations. These main layers include sub-indexes, which are explained in detail and related to the main issue, i.e., flow studies of social institutions. The research is based on the qualitative content analysis method and is a type of descriptive-analytical research. The data collection method is document study.

Sociology is a discipline that, like many other sciences, originated outside of Iran and mostly in Western countries. In this sense, there has always been a debate on whether such sociology can achieve a deep and accurate theoretical understanding of Iranian society, and it can be said that in recent years such opinions have been discussed more and more. The issue of realizing sociology that is compatible with the cultural and social conditions of Iranian society has been taken into consideration with terms such as "Islamic social sciences" and "religious sociology". Regardless of the many debates that exist in this regard, the present article seeks to answer the basic question that what path has been followed in the last decade with a macroscopic approach to the realization of Islamic sociology? And under what headings can different views and approaches be categorized and conceptualized? In this article, using the library method and content analysis, the set of works done around the subject of the discussion has been analyzed and a threefold classification of the possibility and refusal of the realization of religious sociology has been presented, which can achieve a correct understanding of the social issues of Iranian society. According to the findings, the realization of religious sociology should be understood in the simplest form under the "reductionist" point of view. In this view, religion and religious issues of society will be the subject of sociology. The second point of view is called the "adaptive" point of view. According to this point of view, which is based on the dialectic of religious-ideological commitment and scientific commitment, the sociologist researcher should try to keep in mind the religious assumptions and foundations in understanding social issues. Finally, the third point of view, i.e. the "possibilityist" point of view, can help in the realization of religious sociology. According to this point of view, the researcher has proposed ways to realize Islamic sociology in the three areas of method, theory and subject.

Order in society depends on the existence of rules and norms, and training people to adhere to those rules. In Islam, such rules and education have been compiled by the religion and presented to the human society. Considering society's need for moral man, in the absence of a single and coherent narrative of religion in modern society, thinkers such as Durkheim have tried to provide a framework for moral construction and socialization of people minus religion. According to a kind of identity of society and God in Durkheim's view, on the one hand, society has the power and validity of legislating rules and norms, and on the other hand, emphasizing its sanctity is the basis of moral education of people. In contrast and based on the Holy Qur'an, man cannot build a moral society without divine law and without a messenger on whom the explanation of law and justice depends. In this article, using the documentary method and the approach of Surah deliberation, an excerpt from the semantic and communicative structure of Surah Nisa, the Qur'an's view on how to implement the law in a faith society and human commitment to social rights have been examined and compared with Durkheim's educational approach. In Durkheim's view, society replaces God, trade unions replace God's messenger, and the order of customary and civil rights replaces the divine order.

Religion provides a set of elements for an orderly and sacred understanding of the world. After many years of shadowing religion in human life, in the modern era, some people believe that religion has become less prominent in people's lives, and others point to the emergence of new styles of religiosity. In any case, religion plays a prominent role in the individual and social life of people and deserves attention. In the current research, he studied the types of religiosity of female students in the city of Tehran, and for this purpose, qualitative approach and phenomenological method were used. According to the tradition of phenomenology, sampling was done in a targeted way and among the students born in the fifties and sixties of Islamic Azad Universities in Tehran, and finally the number of samples reached fifteen people. The data collection tool was the interview, which continued until theoretical saturation was reached. By analyzing the interviews based on the three main pillars of religiosity, i.e., religious beliefs and beliefs, religious actions, religious emotions and feelings, four types of religiosity were obtained, which were: Sharia-ritualistic, emotional-semantic, self-referential, and moralistic religiosity. The diversity of these types of religiosity shows that the religiosity of women in today's Iranian society has undergone a transformation. These changes resulting from the personalization of religion and the developments affected by modernity have introduced different types of religiosity from the past that can have an impact on the formation of the cognitive, ideological and social order of the society. have a lot

The purpose of the current research is to map the context of Quranic teachings as a framework for the development of the coherence of social systems. In terms of approach, this research is a qualitative type of case study that was conducted using thematic analysis and histography methods. In order to confirm the validity of the research data, concepts such as believability, defensible and trustworthiness have been used. The findings of the research show that the contextualization of Quranic teachings can be explained as a framework for developing the coherence of social systems in the form of conceptual, structural, social, emotional and spiritual themes. Therefore, the conceptual dimension includes components such as understanding the meaning of coherence, purpose, necessity and solutions. In the structural dimension, components such as strategic orientation, system plan and cultural background are important. In the social dimension, the components of identity, harmony, commitment, in the emotional dimension, the components of inclinations, belonging, positive feelings and finally, in the spiritual dimension, the components of religious rituals, belief bases and moral system can be explained.

The concept of human dignity is one of the fundamental and very important issues in the philosophy of ethics that has always been the focus of the Islamic religion. This issue is important from three aspects: first, dignity in humans is a type of spiritual perfection; that is, it essentially belongs to the soul; but the body also benefits from this dignity as a tool and servant of the soul, and every human being has the inherent and indisputable right to respect, dignity, and self-esteem, which is respected by everyone regardless of credit and social contracts such as gender, color, race, etc.; second, it is the preserver of many divine and human values ​​and leads to the regulation of relationships between humans; third, today, social media, and especially cyberspace, including Instagram, is considered the most efficient tool for transmitting information and meeting the needs and demands of public opinion, and is expanding and expanding at a tremendous pace. Therefore, this issue has affected the concept of human dignity in various dimensions and areas. Therefore, the purpose of this article is to examine the status of human dignity indicators from the perspective of Islam at the individual level (case study: users of the virtual network Instagram). The applied research method is descriptive-survey and the statistical population includes 300 Instagram users. To measure human dignity, the Human Dignity Indicators Questionnaire was used (Afkhami-Rouhani et al., 2014) and independent t-test, analysis of variance and F-test were used to analyze the data. According to the findings, Instagram has had a negative impact on the dimensions of human dignity at the individual level of users and has caused cultural and religious changes in people.

Hijab is a social phenomenon that is formed in the context of social interactions, actions and reactions and can be examined from the cultural, social, political and economic perspective as well as identity, religious, spiritual, dignity and behavioral components. This research has been conducted with the aim of sociologically investigating the semantic implications of users of virtual campaigns protesting the mandatory hijab. The method used is qualitative content analysis. The statistical population is all the notes of YouTube users under the videos of the fight against the mandatory hijab, which had more than five thousand notes. Sampling continued until theoretical saturation and finally, 500 notes were reviewed and analyzed. Among the meanings of the opponents of the mandatory hijab, the most important meaning that users gave to the protest against the mandatory hijab was the anti-political system and then the anti-religious. But the most important meaning that the proponents of the mandatory hijab approved was the religious significance. In addition, strategies have been extracted that were used by two spectrums in favor and against. The most important strategy of the spectrum in favor of removing the hijab was the strategy of verbal aggression, and the most important strategy of the spectrum against the removal of the hijab was the strategy of emphasizing the sacred. In addition, the third group, known as the indifferent ones, emphasized other more important issues as their most important strategy.

The discussion about the issue of ethics and politics and its relationship has been of interest for a long time; In such a way that there have been disagreements and disagreements, and even conflicting opinions. The purpose of this article is to examine Imam Khomeini's view as a politician, jurist, philosopher and mystic of the present era, about the relationship between ethics and politics, and the question is, what is the inner logic of Imam's theory about this relationship? Therefore, the present research has focused on Imam Khomeini's thought, by conducting a descriptive-analytical research in a library method, and has examined the internal logic of his ideas with the analytical model of Thomas Spriggans.According to the findings of this research, the main axis of the internal logic of Imam Khomeini's views on ethics and politics and the relationship between the two is his Islamic worldview, and the main foundation of the Imam's worldview is the principles of Islam (especially the principle of monotheism). Imam Khomeini considers ethics and politics to be a supreme value and worship, which are the cause of human excellence and happiness and the prelude to his reaching the ultimate goal of creation. In Imam's worldview, reaching the truth of monotheism and monotheism is defined as the main goal of creation and the cause of human happiness, and this is the goal and duty of ethics and politics. As a result, the relationship between ethics and politics is an absolute, necessary and unique relationship. Based on the analysis of Imam Khomeini's views in the form of Spriggan's analytical model, the Imam believes that the solution to the existing crises is the creation of unity between ethics and politics, and in a word, the rule of Islam over all aspects of human life in the world.

Various changes in various fields, especially with the revolution in cultural communications, have affected people's views of themselves, their families, and their expectations of married life. With the emergence and rapid development of media technologies that have led to the growth and increasing diversity of sexual acts and the formation of a new type of sexual act called "virtual sexual act," the security of meeting the emotional and sexual needs of spouses within the family has been threatened. Among the results of this research is that communication within the family requires the exchange of feelings and thoughts between husband and wife verbally and nonverbally in the form of listening, pausing, and facial expressions with each other; while the widespread use of cyberspace - despite the positive consequences of facilitating communication - has led to the formation of a feeling of loneliness and a decrease in the amount of interaction and intimacy between couples, which has led to the weakening of their positive feelings towards each other.The findings of this study, which was conducted using a descriptive-analytical method and based on library resources, show that the gradual change in the attitude of cyberspace users towards marriage and family is due to the uncensored representation of sexual acts in which the distinction between reality and fantasy, surface and depth, or reality and illusion, is distorted, and as a result, the formation of a culture of hyperreality leads to a preference for virtual sex over a real sexual partner and coldness of emotional relationships, which is reflected in an increase in the rate of divorce, abnormalities in sexual behavior in the form of sexual deviations and masturbation, etc.