فصلنامه اسلام و مطالعات اجتماعی
سال دوم شماره 4 (پیاپی 8، بهار 1394)

As a library research based on a descriptive–analytical method, our research model is sketched after the criteria of devising this model are presentedthrough Delphi technique according to Ayatullah Khamenei’s views. Here we conclude that Islamic Iranian Model of Development is a principally intrinsic and existential one in respect to its hardware and institution made up of its four macro-criteria and nine substantive ones. Instead, in terms of software and analysis in all fields of science, it is based on time and space subtleties, which is defined confirmatively as changing principles. Therefore, the model is unique in those affairs that religion has taken for granted, and it is multi-dimensional wherever the affairs are changing temporally and spatially. To answer the main research question (i.e. understanding the quality of Islamic Iranian Model of Development in terms of being monist or pluralist), we have tried to explain this bi-strata concept, which is formed as two sides of a coin under the theory of pluralist unity and united plurality in coalition correlation fuzzy logic.

The aim of this study was to explain the origins of the indigenous independent development formation in post-revolutionary Iran and lack of formation this kind of development in Arabic countries in the Middle East based on comparison the role teachings of political jurisprudence Shiite and Sunni Muslims in the face of emerging of the West. Theotrical and methodological basis of Weber's conceptual analysis framework study has been in the study of the role of religion in the qualitative metamorphosis. Reconstruction ideal type of political jurisprudence Shiite and Sunni theory in the desired duration and compare them on how to deal with the emerging modern West has shown that one of the main barriers to the formation the independent indigenous development in Sunni Muslim countries (and leading its development path towards the development of related) compared with Iran have been non-formation of new indigenous government and groups of carrier idea of progress and prosperity in these countries.
In the teachings of Shiite political jurisprudence with a focus on Imam Khomeini from the viewpoint of ijtihad active attempt to extend the authority of the Supreme Leader and the promotion of its duties to the point a modern state formed the new indigenous government and groups and thus indigenous development after the revolution, but ruled in the Sunni political jurisprudence to renounce the trappings of modern and return to the law Caliphate and its foundations that its consequence has been the refusal of the local conditions in these countries.

Social conformity is a proof of the fact that the behavior of society members originates from certain social principles and norms; however, the sole obedience of the majority to a rule or norm could not prove its favor. Here we refer to the Quran, as the main reference of defining accepted values of a society, to divide possible social conformity among society members into favorable and unfavorable. While we reiterate the importance of favorable conformities, we count the causes and consequences of unfavorable conformities and their disadvantages to the members of society. Also, we mention the factors leading to favorable conformity and state that sublime ideals, steadfastness and determination, sensible flexibility, good temperedness,needologyand troubleshootness, humbleness before people, and behaving different from oppressors make us achieve such goal.
Our method is descriptive analytical doing library research; the Quran and its interpretations are the main references of ours. We have concluded some solutions to make conformity based on Quranic Teachings.

This paper explores social relationships as social capital in Nahj al-Balaghah. We have resorted to the Imam Ali’s sermons, letters and short sayings to investigate macro and micro social relationships based on qualitative conceptual content analysis. In its micro level, we analyze relationships among family members, relatives, neighbors, and friends, which constitute intra-group social capital concept.On the other hand, in a macro level, we review Muslims’ inter-relationship and the relationship of Muslim authority to Muslims in an Islamic society that leads to a comprehensive vertical trust between the authority and people as well as a horizontal trust among people themselves. The latter in the Imam Ali’s words brings about humans’ extended relationships with each other, which leads to establishing extra-group social capital. Regarding two principles of faith and right seeking in establishing social relations, he reiterates such warm, continuous, and intimate relationships that lead to a comprehensive social capital, whose achievements encompass all believers in the Islamic world and all humans in the world, devoid of instrumental and material jobbery. According to our findings in this study, words and guidelines of the Imam form an eternal capital, which can be decisive verbally and practically to preserve and strengthen the social capital.

Each society’s lifestyle is a representation of the society’s internal beliefs and values; the society could benefit from its advantages only if the members’ lifestyle were formed in conformity with those beliefs and values. The Iranian society has so far been deprived of the effective factors of religious life and affected by western culture, so it has never been able to make a profound tie between its religious beliefs and lifestyle across different private and social realms. This has deprived our society of real Islamic lifestyle, while the study of religious maxims and ponder upon them demonstrate their high capability of culture-building and giving proper behavioral criteria. The problem is how we should utilize this huge religious capacity to make our lifestyle more Islamic. The solution lies in recognizing factors leading our lifestyle to Divine criteria and the ways to achieve those factors. Thus, we have explored several influential factors on the Islamization of lifestyle and some ways to achieve them.

Upon the popularity and dominance of new technologies over human’s life, satellite along with other similar media has been used to globalize public thought and eliminate local cultural features and change useful religious teachings through their immoral and useless programs. The aim of this study is to investigate how satellite influences the relation between religiosity and lifestyle among the students of Ilam University. The study contains a primary hypothesis and three secondary ones. The method is descriptive and we use correlation and regression to do the research and examine our hypotheses. We had a 6000 population out of whom we selected 300 ones through random simple sampling. The research concludes that satellite balances the relationship between the students’ religiosity and their lifestyle; in other words, satellite plays the role of a strong modifier between them and affects their relationship. It is suggested that families and the media be a guide to the youth in all aspects of their religiosity, including their religious belief, religious emotions, and fulfillment of their religious duties. In addition, the reason why abnormal styles and models are preached on the satellite and their background aims should be clarified along with the waysby which they should be confronted logically.