فصلنامه اسلام و مطالعات اجتماعی
سال نهم شماره 2 (پیاپی 34، پاییز 1400)

In his book, Mutual Services between Iran and Islam, Shahid Motahari has dealt with Islam and the issue of nationality and, by explaining the inseparability of Islam from Iranian identity, rejects the ideological approach of the monarchy to Iranian nationality. However, this narrative itself had been captured by a kind of cosmopolitan Islamic ideology that was common in the Islamic world for more than a century. As a result, since his main goal in this book was to reject royal nationalism, the subject of explaining nationality and its necessary aspects in this book has been remained unfinished. The current paper has examined this unfinished narration of Iranian nationality on two levels: theoretical foundations and practical results. At the level of theoretical foundations, the paper has examined the shortcomings of the idea of Islamic unity and has shown that in the Islamic world, this idea seeks to revive the caliphate through negating the system of national government, and by defeating the revival of the Islamic caliphate, has been defeated by the system of national government in practice, The findings of the study show that, in the practical level, the educational, political, and legal system of Iran has faced serious challenges and the negation of the concept of the national government and the lack of a clear interpretation of the relationship between the national government and the monotheistic nation, the national soul has been wandered between the two national and global bodies.

Shiite leaders have always been in a pervasive dilemma of their eras and have not had access to basic sources of power, such as government and the economy. Therefore, the answer to the question "What have been the most important components of the Imams for the extension of Shiite social life?" is an important question that this study seeks to answer based on historical sources and through using the method of analyzing the content of the remaining sayings of the 12 Infallible Imams. The findings show that their most important strategy to get out of this dilemma has been "cultural authority", of which "scientific authority" and "cultural investment" are the most important pillars and as a result, the strengthening and continuation of Shiite life has been achieved outside the sphere of power and overcoming the discourse of the ruling majority. As far as they were concerned, by adopting this vital strategy, they were able to give new life to the half-dead body of the Shiites. In addition to the profound impact on other cultures as well as the development of the influence of the Shiite cultural geography, they reached the pinnacle of true authority and became social power beyond the political realm of the rulers in order to guarantee their social extension. Obviously, using these motivating foundations can be a beacon for the Shiites in the globalization of Shiite culture and play a role in promoting their social authority on the path to the flourishing of the new Islamic civilization.

One of the most important historical letters of Amir al-Mo'menin Ali, which shows his character well in the field of education, political ethics and society management, is the letter 45 of Nahj al-Balaghah addressed to Uthman Ibn Hanif Ansari. Although the content of this letter has been examined in textual and documentary form in several articles, so far no one has explained the most important issues raised in the letter in order to extract a practical model for combating aristocracy along with its step-by-step process in a methodical and systematic manner with the aim of approaching the Alawi government and achieving justice. In this study, it has been tried to discover two general categories: "aristocratic pathology" and "strategies to deal with aristocracy" in this letter, through using the content analysis method and the "categorical content analysis" technique. Then, by using information classification, it examines their themes and finally, draws the geometric structure of this khutba (sermon). The content analysis of the categories of Imam Ali's letter to Uthman Ibn Hanif shows that in this historical letter, two categories: "pathology" and "providing a solution" have been considered to deal with aristocracy and providing the context for justice in the desired Islamic society along with its stages and processes in a step-by-step manner. Advising on piety, paying attention to righteous role models, advising on deliverance from worldliness and belief in resurrection are among the strategies extracted from the Imam's letter, and the details, stages and steps of the letter have been described in an accurate way.

The paper aims to examine the cultural contexts of emergence of ISIL in its violent way and most importantly, the consequences that which has been left by the violent approaches of ISIL in the cultural arenas of the region which in the future can provide extended cultural and non-cultural harms. The question related to the aim of the paper is" why an extremist current called violent ISIL has been formed culturally in the region and what are the cultural consequences of actions of this current in the region?" This study is practical in terms of type, and qualitative in terms of approach, which has been conducted using library sources and documents by "semiotic" analysis method. Existing signs that can be pointed out and collected in different forms indicate a variety of cultural backgrounds such as political culture and cultural values and the like in the region that have acted synergistically and they give rise to a group like ISIL that can take no other approach and behavioral base than violence. In this study, the consequences of ISIL's violent actions are considered more important since it endangers the future of the region and even the world. The cycle of violence, that is, the use of violence to counter violence seems to have become more active in the region in the future, other movements and currents that are the result of ISIL's violent activities are activated, and violence is strengthened as a cultural trait in the region.

The importance of the activity of the mind and its role in human tendencies and behaviors has been considered by the humanities and behavioral sciences today and has created wide-ranging discussions about the philosophy of the mind, its levels, and functions. One of these topics that studies how to create or change mental images in the individual and human society is mind management. Awareness of this process is one of the main branches of communication science and basic tools of governance. Although this expression is not very old in terms of scientific terminology, but the Holy Qur'an mentions very interesting and complex examples of it that the actions of Pharaoh is one of them. The issue of the current study is how Pharaoh, as an oppressive dictator, was able to penetrate the minds and hearts of many of his people and force them to obey him and fight against the right and conduct them into the fire. On the Day of Resurrection, he will lead his people and conduct them into the Fire (The Qur'an, Hud, 98). For this purpose, the paper has analyzed the content of Qur'anic verses and extracted the methods of managing Pharaoh's mind towards his people. The results show that Pharaoh, by using the methods of demagoguery, instilling fear, instilling superiority, humiliation, destroying character, and the like, was able to conquer the minds of his people and divert them from following the call of Moses.

The main question of the current paper is whether religiosity inherently leads to intolerance. By reviewing the existing literature, the view of intergroup relations and the view of individual differences about the relationship between religiosity and intolerance were mentioned. The research method is deductive, the research design is correlational, and the data collection tools are standard and researcher-made questionnaires. The statistical population is citizens 18 years and older in Kashan and the sample size is 531 people based on Cochran's formula, which has been selected by multi-stage cluster sampling method. In order to guarantee the validity of the research criteria, the content validity method was used and in order to evaluate the reliability of the questionnaire, Cronbach's alpha coefficient was used. The results of correlation analysis showed that there is a negative and significant relationship between religiosity and tolerance. However, the results of regression analysis indicated that considering the interactive effect of the authoritarianism variable, the negative relationship observed in the bivariate analysis turns into a positive relationship. The findings suggests that, in the case of the relationship between religiosity and intolerance, religion and religiosity are not the problem in themselves; rather, the problem is with the way some people are religious. Religiosity, therefore, will not inherently lead to intolerance.

Chastity in the Shari'a means abstinence and restraint of the soul against any extreme carnal desires, and in its specific sense, "sexual chastity" is the abstinence from extreme sexual desires, which is a strong barrier against shaking the foundation of the family and committing transgression and sin. The degree of convergence and common understanding of the concept of sexual chastity among the elites of religious sciences as the context providers of legislation and ordinary people as the followers of the law is of great importance in the executive guarantee and public satisfaction with the law. This study has been conducted in the framework of qualitative research method and thematic analysis. The seminary elites participating in the study were selected in a purposeful manner (authors and experts in the field of sexual chastity) and ordinary people were randomly selected from men and women in Tehran and Qom. The viewpoints of both groups were obtained through semi-structured interviews. Thematic analysis of data was extracted and classified by open coding, axial coding, and selective coding. The Findings indicate that in the concept and realm of sexual chastity between the two groups, there is a relative convergence and in the objective examples of sexual chastity, the degree of convergence is clearly reduced.