فصلنامه اسلام و مطالعات اجتماعی
سال ششم شماره 2 (پیاپی 22، پاییز 1397)

The topic of the relationship between religion and civilization and the role of religion in the process of civilization-building is one of the most important issues in the field of civilization studies. This article is about what and how is the relationship between the religion of Islam and civilization in the thought of Imam Khomeini (RA). For this purpose, through a descriptive-analytical method, it has been attempted to answer the question of what is the relationship between Islam and civilization, from the viewpoint of Imam Khomeini.
The results of this study indicate that Imam Khomeini, believing in the universality, maximum realm, and the social and worldly dimensions of Islam, regards it as a civilization-builder religion in which the real civilization, the highest level of civilization, can be found. In the past, Islam has demonstrated its ability to build civilization and the main reason for the decline of Islamic civilization is the alienation from religion and the way to revive it is also to return to Islam. The dynamics of religious thought is imperative for civilization-building. The formation of a religious state is an essential step in the materializing religion in the realm of the social life of Muslims and, consequently, in the realization of Islamic civilization, and the formation of the Islamic Ummah is an indispensable necessity for the achievement of universal Islamic civilization.

What is considered as the legacy of a thousand-year Islamic religious culture and relying on this spiritual reserve, Islamic societies continue their social life, consists of the set of institutions, constructs and spiritual and material resources of the Islamic human community that has shaped Islamic civilization; the civilization has gradually come to the present evolved state, backed by its revelatory foundations and the supreme leadership of the highest servants of God and constructive engagement with the public. Undoubtedly, the mosque has been the main base of this interaction and the most important and influential element of the Islamic society; the center upon which all social, political and cultural activities of Islam is based and has played a special role in the historical experience of Islam.
Employing a descriptive-analytic method, the present article seeks to review the aspects of the cultural interaction of the mosque and the community, based on the religious teachings and historical experience of Islam, and, in accordance with the religious ideal of this interaction, offers suggestions for the existing conditions.
Interaction in the transfer of beliefs, values, norms, and behaviors such as the centrality in education and cultivation, being a model in the individual and social way of life, having an impact on cultural components such as language, knowledge, clothing, and the delineating the way of personal and social communication, the pattern of Islamic architecture and the like are among the most prominent and the most emphasized examples of the religious teachings and social conduct of Muslims about the cultural interaction of the mosque and the community. By adapting and mapping the proper interaction of the mosque with these areas in contemporary conditions, it is also possible, once again, to see the centrality of the mosque in the Islamic society.

The purpose of this research is to study the preaching pattern of Imam Musa al-Sadr in interacting with the Shiites of Lebanon using the method of thematic analysis. To collect and identify the themes related to Imam Musa al-Sadr's preaching pattern, the theoretical foundations of Islamic scholars were first examined, then the related themes were extracted and coded through the complete study of the book "Step by Step with the Imam" (12 volumes).
A review of the collection of works and activities of Imam Musa al-Sadr shows that he presents a different pattern of religious preaching. Imam knows a preacher as a social reformer and emphasizing the attention paid to the justice by the preachers, he calls on them to strive for the preaching. In his view, the preacher’s purpose is to cultivate humankind on the road to perfection, and the noble role of the religious scholar is man-making and upbringing of human beings. In his preaching, Imam has used two tools of speech and conversation more than other tools. In the dimension of preaching, he describes five ways: tolerance and permissiveness, the use of religion in the life affairs, service-oriented practical preaching, preaching based on the human nature, and modeling as preferred methods of preaching. He believes that serving the people as the main function of the religions and holds that preaching religion by serving people and paying attention to their economic well-being can be effective in increasing the tendency toward religion; therefore, in the field of audience, field study of social issues and audience recognition, and familiarity with spiritual needs is essential.

Prejudice, meaning negative attitudes toward other groups or their members, is one of the major topics of social psychology. Considering that, on the one hand, solidarity and cohesion in societies composed of different ethnicities, groups, and subcultures are influenced by the quality of efficient and effective communication between individuals. And considering, from the other hand, Islamic ethics includes all the criteria which, in the light of monotheistic thinking, provide the growth and excellence in various aspects of human social interactions, the main issue of the present research is what the Islamic perspective on prejudices is? Using a comparative method, the present study, after defining the conceptual scope of prejudice from the perspective of Western and Islamic social psychologists, categorizes factors affecting the development of prejudice. At the end of the study, it was concluded that although Islamic and Western teachings have a close perspective on identifying the factors influencing the development of prejudice, however, the boundaries of this concept can be recognized through the scrutiny of Islamic sources, which include negative and positive prescriptions.

Each action has different components and their recognition is more important than doing it. Indeed, the value of the action is directly related to the recognition of its components. Components are the elements that action is composed of. Some of the components are "pre-action," some of them are "mid-action", and some of them are "post-adaptation". This article seeks to study the components of "mid-action" by an inductive-interpretive and descriptive-analytical method in the Qur'an from the perspective of social studies and to answer this question, "from the point of view of the Qur'an, which components the action is composed of?"
By reviewing the verses, it can be said that the conceptual scope of action in the Quranic scriptures consists of these words: ‘acquisition’, ‘production’, ‘doing’, ‘act’, ‘good’ and ‘evil’. The study of the verses shows that the Qur'an has expressed about twenty stages of "mid-action”, such as: feeling of need, visualization, measuring, comparing, consulting, enthusiasm, choosing, wanting, belief, intention, reason, and cause, will, Final decision, determination, trust, consideration, action, try, accomplishment, patience, and endurance. In order to determine the components, the mechanism, the order, the intensity and weakness of the components of action, one must first determine the type of action, since it is not necessary for each action to have all of these components. Dividing the component into three parts and extracting the maximum steps for the action is one of the research innovations.

After the recent crisis in Afghanistan, a large number of Afghan citizens (about two million), most of them Shiites and from the Hazara people emigrated to Iran. The residence of these immigrants has taken place not in the form of a camp and a special place for residing, but in sprawling parts of the country. Many of them have been in Iran for many years, and as a result, the second generation of Afghan immigrants formed who have spent all or most of their lives in Iran and have grown up with Iranian culture. This research seeks to explore the identity, nationality and religion difference between these two generations of immigrants, the generation born in Afghanistan, and then immigrated to Iran, and in 2017 they’ve been a resident of Qom, and a generation born in Iran, and in the same year, they are settled in Qom. This research is applied and problem-oriented in terms of purpose. It is quantitative in terms of data, gathered using a survey method and a questionnaire tool based on the Likert scale in order to observe changes in the Shiite culture of the Hazara people. The findings of inferential analysis (one sample T-test and T-test with two independent samples) indicate that the culture of the Hazaras and Shiites has changed in different parts of the national, religious, and behavioral-normative identity, in both generations.

The present study seeks to investigate the relationship between users' having media literacy and their potential for being exposed to the cultural invasion by using the Instagram social network. The statistical population of the study consists of active users in the Instagram social network, and a sample of 435 people was selected with a convenience sampling technique. Meanwhile, the measurement tool was a researcher-made questionnaire and the validity of the questionnaire was formal and for reliability, a preliminary test using Cronbach's alpha was conducted, and it resulted in 0.817 for the cultural invasion variable and 0.878 for the media literacy variable. Findings of the research show that there is a negative relationship between media literacy and the cultural invasion among users. There was also a negative relationship between users' age and cultural invasion. The results indicate a significant difference between the two variables of gender and the education of users with the cultural invasion. The path analysis also confirms the impact of variables such as age, education, media literacy, and the use of the Instagram social network on cultural invasion.