فصلنامه پژوهش های اجتماعی اسلامی
سال بیستم شماره 4 (زمستان 1393)

Cultural engineering is inevitable necessary that it has been determined by the supreme leader of Islamic republic several times and it has been considered as one of the main duties of Supreme Council of the Cultural Revolution by the Supreme Leader of Islamic republic. According to this, the present note is going to study the concept of cultural engineering. This paper has stated the necessity and importance of the subject firstly and then the principle concepts including culture, engineering and cultural engineering have been defined. Also the examination of the culturelayers and cultural engineering has been considered. In addition it has been tried to investigate the governing principles of cultural engineering with applying the supreme leader discourses.

If the culture of work and endeavor is determined well in the Islamic community, the position of work and working has been counted the worthy concepts like fighting for Allah, the path to material and immaterial well-being, public growth and perfection and Many of economic, political, social and cultural problems of that society will be resolved and under this act, proponents will be paid attention like diligence, innovation, act flowering and creativeness, teaching responsibility, work ethic, practicing social discipline, morality and restraining from corruption originated from unemployment. in the pathway to the growth and flourish of a population, the change of people’s view to their abilities and using cultural and religious capacities will provide the background to access progressive andefficient economic and therefore, “culture” as an important and necessary principle will reveal its role beside “economic “more than before. The Supreme leader as an observer of the Islamic republic with a correct understanding of situationsand the present need of the country, called this Year 'The Year of Economy and Culture with National Determination and Jihadi Management'. It makes me write the article “The Relation between Culture and Economic from the Perspective of Islam” and study and analyze its effect on the culture and economics. It can cause a significant help as a cultural hands in striving management and safe and precious economics. This note tries with documentary and library sources and with descriptive – analytic method to answer this question if there is a relation between religious culture, work and economics. With stating issues like work and attempt culture from the view of the verses of the noble Quran and Islamic traditions, this paper studies and critiques the effects and benefits of work and also examines the category of self-indulgent and the position of time off (inactivity) in Islam. Working in Islam causes the development and progressive of human intellect and soul and moral virtues and working with criteria which have been considered in Islamic ordinances and it guarantees the society and prevents man from many moral and religious vices and it backs the society and its people spiritually and physically.

Islamic weltanschauung (world view) has targeted personal and social well-being of man and in order to achieve this goal it has presented several manner paradigms in the fields relating to his life. Economics is one of the codes (symbols) of continuity of family and consequently continuity of the Islamic society. The noble Quran emphasis on ethic and afterlife belief it makes planning to production, distributionand the necessity of applying a right pattern of consumption and justice- centered, the necessity of parent's endeavor to economic education (teaching and training) of children. Family as a center of man's excellence (through teaching children to respect and apply the precious moral principles of economic area) makes persons from the beginning of youth with having good behavior and the deliberateness in the area of family's economics be able to accept considerable charges in economic transformations (changes) of societies. Therefore constant parent's control systemizes the deliberate economic conducts. For this, children being engaged to moderateness, approaching the concept of benevolence to economics in the thought of children, stating the motivations of economic activities for children, indoctrinating work utility and rebuking idleness and encouraging children to increase commitment, specialty and innovation are as instances of economic education (teaching and training) of children.

Almighty God has stated in the noble Quran that education (training and teaching) is duty of the Holy prophet and set Him up as the teacher and educator of Ummah. Almighty God in the direct speeches emphasizes on the holy prophet possessing of some characteristics in this position for achieving the results. The present research with descriptive-analytic method aims to extract and determine these features which they should be applied by persons who engage in education especially the religious trainers. The results show that 10 features in the dignity of teachers are considered for the holy prophets that they are categorized under two principle features: profession and individual. Profession features include knowledge and recognition and knowing of educator and addressee and individual features determine features relating to self and to others. Individual features relating to self is abbreviated to God- fearing, true-heartedness, application for right and individual characteristics in relating to others include honesty, endurance, kindness, good manners, modesty and aestheticization.

One of the human needs for life is having happiness (jollity). Man who does not have happiness (jollity) faces problems (difficulties) in his activities. The happiness is an inner multiplied forces which it helps man to do his activities and causes him to succeed with a more happiness. People who are happier spiritually and physically are safer also. Islam which is an instinctive (fitrah) religion and provides needs and the righteousness of earthiness and the afterlife of man is not conflicting with happiness (jollity) and liveliness but also it supports and guards it. The several verses of the noble Quran and the speeches of the Islam prophet (peace be upon him) and Islamic traditions (hadith) transmitted from Ahl al-Bayt (a special title for some members of the family of the noble Prophet) determine the importance of this issue in Islam. This research has studied and analyzed the importance and necessity of happiness and liveliness in Islam and the religious, belief, social, emotional, psyche, scientific, cultural and healthy means for creating happiness and liveliness in Islam and the earthy and afterlife effects on the believers according to sira (life of the prophet and imams) and teachings of the prophet and imams. The result of the research shows that Islam is the most perfect religion which has considered all sides and directions of human being. Many of Islamic teachings are in harmony with what have mentioned by psychologists and researchers of happiness andliveliness. The position and importance of jollity in human life and reasons and its effects has been considered by the religious teachings particularly and also the purposive and positive happiness and liveliness is many times recommended by Islamic instructions and traditions of Ahl al-Bayt.

In this research, the author tries to achieve the originality of motherly role with her specified responsibility as wife and consequently applying methods to facility her motherhood and material role. Also in this paper it has been attempted to solve the conflict between motherly affairs and marital ones and her occupation. What the author is going to emphasize in proving this assertion is reliance on differences and above them is gender differences which specialize woman as carrier and creator of offspring and his teacher and according to this point the motherly concernment is origin and superior in nature to her social charges as other assumptions are affected by. The other important pivot is the present religious – social necessity of giving birth in order to protect our country Iran from becoming an old generation which has happened from a time ago. From the other side, Islamic Iran ina world competence of civilization cannot put aside half of his generation idle and inactive in his social affairs because taking this aim from the perspective of Islam is extravagance of man ability and ithas been rebuked. With respect to this, for achieving this goal we need a sufficient thought to resolve this conflict which has been has determined by the author in the last chapter as a strategy in this field. The present paper with the form of foundation- strategy and with documentary (library/ Archie) method and with descriptive method has been adopted in the limitation of executive of Islamic Iran.

Necessity of women clothing before strange men is one of the important Islamic issues which has been emphasized on by the noble Quran. From the point of Islam, a woman who is of integrity (abstinence) and God- fearing and has not committed vices and corruptions is important. The evidence of this speech has been brought by 35th verse of Surat Al-Ahzab (the Combined Forces) while it states that “the men who guard their private parts and the women who do so (وَ الْحافِظينَ‏ فُرُوجَهُمْ‏ وَ الْحافِظاتِ وَ الذَّاكِرينَ اللهَكَثيراً وَ الذَّاكِراتِ أعَدَّ اللهُ لَهُمْ مَغْفِرَةً وَ أجْراً عَظيماً). One of important issues which it has been stated for Hijab is what the individual and social influences of integrity and hijab are in creating social security of women. Are the clothing ordinances social features meaning that the advantages and disadvantages relate to the society or not? Besides the social effects, are there individual ones which the evil results of not having hijab direct toward women firstly and secondly the society? This note studies these subjects. Therefore it has been examined in two fields: individual effects and social effects. It has been cleared for addresses that there is adirect relation between hijab and integrity and social security of women.