دوفصلنامه اسلام و علوم اجتماعی
پیاپی 29 (بهار و تابستان 1402)

This article deals with the critical review of the book "A Theory of Secularization: An Ijtihadi Experiential Approach" (Bostan 2016). In this review, two basic and central problems that go back to the whole of this book have been taken into consideration, which have been addressed in the present article. These two serious problems or inadequacies were explained in detail in two different sections under the headings of receive and inappropriate applying and confusion of explanatory model with the theory. In the first part, by presenting arguments regarding the thesis of secularization in sociological literature, we showed that the comparison of intra-religious debates about lack of faith, which is a general and trans-historical category, with sociological discussions related to the thesis of secularization, which is a non-general and historical matter, should be taken as an example of considered inappropriate applying. In the second part, several argumentative points were presented to show that the maximum work done by Bostan in their book was to transform a saturated explanatory model into a Parsimonious explanatory model, which should not be confused with theory.

Masked secularism after the Islamic revolution, with intellectual influence among officials and elites, tried to pursue the goals of worldliness and atheism through secularist justifications of religion, and by removing the sanctity and extraterrestrial and spiritual dimensions, it tried to destroy the essentials of secularism that is, democracy and liberalism to institutionalize in the Iranian society with a religious identity. This movement, by slowly promoting secular beliefs, provided the possibility of the transformation of public culture in the deepest layers of knowledge. In this research, the integration between the root (rational) and the branch (gradual) approach has been followed for the cultural policy of the Islamic government in facing this trend. The branch approach (transversal) through the examination of the existing and objective contexts of the masked secularism flow and its previous encounters in the periodization method (periods of Soroush's intellectual transformation) and the root approach (longitudinal) through the layered analysis of the causes of Soroush's transformation from a pro-system thinker to the leader of the opposition The idea has been reviewed abroad. Then, from the combination of these two approaches, solutions have been tried under the title of cultural policies for the interaction of Islamic government officials with secular elites in the form of a table in 4 litany (superficial), social, discursive and mythological layers and at each level for each cause, governance solutions and strategies. Submitted.

The purpose of the present study was to determine the effect size of the antecedents and religious consequences of Internet addiction based on domestic research through a meta-analytical research process. Twenty four related studies were selected, which were conducted in 1380-1400 with the aim of evaluating the antecedents and religious consequences of Internet addiction and were published in domestic and Irandac authoritative quarterly journals. 16 independent variables and 15 dependent variables were identified. Selected research have been carried out with survey method and by using the questionnaire in different statistical population and based on reliable scales. The level of religiosity (ES, -0.63), Islamic lifestyle (ES, -0.45) and spiritual intelligence (ES, -0.44) respectively as the strongest antecedents and religious beliefs (ES, -0.31), attitude and Practical commitment to prayer (ES, -0.31) and degree of religiosity (ES, -0.26) were identified as the strongest consequences of belief. Due to the heterogeneity in the studies, the effect size of the snowball sampling method in the researches related to the antecedents and the available sampling method in the researches related to the consequences was higher than other sampling methods. Addiction to the Internet increases religious beliefs, attitudes and practical commitment to the appearance and level of religiosity and is influenced by Islamic lifestyle and spiritual intelligence. In this regard, it is suggested to increase the amount of use of the Internet and virtual social networks, management and media literacy of people.

It appears that we can relate spiritual intelligence as a skill in events interpretation and discovering the meaning of life and solving the problem to life religion. The objective of this study is to explore the relationship between spiritual intelligence with religiosity types of youths using life worlds pluralism and Berger's market metaphor and Eimonz spiritual intelligence. The instruments of this study was a researcher-made questionnaire whose validity was corroborated through face validity and its reliability was confirmed through alpha Cronbach. The statistical population is Yazd youths aged 15 to 34 among whom 384 were selected through Cochran formula and cluster sampling. Data were fed into SPSS software and analyzed through conducting factor analysis and t-test, f-test, correlation coefficient and path analysis. The findings of the research indicated that the two types of public religiosity and bricolage has been recognized among youths and females have public religiosity whereas males have bricolage religiosity. Economic-social base has a negative correlation with public religiosity, but it has a positive and significant correlation with bricolage religiosity. Also, there is a positive and significant correlation between spiritual intelligence and religiosity type. The regression model shows that: independent variables (spiritual intelligence, marital status, economic-social base), explain 12 percent of public religiosity fluctuation and 11 percent of bricolage religiosity fluctuation.

Masculinity is an emerging field of gender studies that examines the degree of conformity between biological male and ascribed and expected masculinity. Today, masculinity, which has been upgraded to masculinities, follows the study of male's gender, studies male behaviors that are claimed to be rooted in natural and authentic masculinity. To measure this claim, this article deals with the expectations of Islam from Muslim men and the objective behaviors of Muslim men. It seems that the Muslim man's behavior in some cases differs from the expected areas of Islam and Islamic ethics when dealing with a Muslim woman in the family. This article has used Persian proverbs and the reasons for violence of Muslim man against Muslim woman in other cultures in order to point out the behaviors of Muslim man with Muslim woman outside of Islamic teachings. This article focuses on examining the cognitive process that has created this difference in behavior, and points to the single-sex orientation of men in Muslim male culture following the extinction of competing cognitive forms as the reason for the prevalence of this practice. It is possible to solve this problem by strengthening other cognitive forms and following the teachings and recommendations in Islamic ethics, and it will lead to the removal of the accusation that women are considered subordinated in Islam due to some behavior of Muslim man.

Our main claim is that in the contemporary period of Iran, the meaning of science, which has always been "superior science" in the historical experience of Muslims, has changed to "dominant science". The concept of "science" is one of the fundamental concepts of Islamic culture and the change in its meaning in the contemporary period of Iran, has led to great cultural changes and has led to new structures. The country's public education system is one of these emerging structures. The public education system from the beginning of its formation until now has always been influenced by the new meaning of science and therefore, as the largest and main source of production of the meaning of "dominant science" is propagating and promoting this meaning of science in the country. Is. Students are introduced to the meaning of "dominant science" at the beginning of entering the country's public education system, and acquiring this knowledge becomes one of their main priorities. By preferring the natural and experimental sciences, which are more closely related to the meaning of dominant science, the public education system of the country takes other religious sciences out of the orbit of science and promotes communication by promoting the meaning of dominant science as a strong barrier. Students have benefited from the historical meaning of science or science.

The life of human society is formed from an interwoven relationship of social interactions of human societies. The center of these exchanges is the human soul and his body and the productive meaning of man. The importance of this article is that the meaning, which has a metaphysical nature, must be created by a metaphysician, the supernatural world and how it relates to the world. The present article, which has collected its data based on library analysis and analyzed human beings within the framework of Islamic anthropology, has dealt with the relationship between the supernatural world and the meaning and manner of their presence in the world. The relationship of meaning, which is the central signifier of the connection between the abstract world and the world, has been explained with other concepts such as example, concept, and reality. Therefore, the meaning is created by the human soul in the supernatural world, and through his body, it descends from the supernatural world to the world of matter and is produced. What communication thinkers have discussed so far in the field of theories of meaning and its place is the exploration of meaning in two areas: one is the place of meaning in the message, and the other is the place of meaning in the mind. However, based on Islamic anthropology, it is possible to go a step further and considers a place for meaning, that main place of meaning is the supernatural world.

This article aims to clarify the foundations and the way of emergence of "social mysticism" based on the logic of mystical journeys. For this purpose, first a short report on the meaning of Asfar Arbaah is presented, and then the relationship between the homes of this Seleucid logic and social life has been investigated with an analytical-philosophical and not historical method. The importance of this research is to investigate the intersection of two important and historical subject areas in the Islamic tradition, that is, mysticism and societyAnd the result of this research is that social mysticism can fully appear in the first, third, and fourth journeys of the logic of Arbaah journeys, except in the second journey - where plurality is veiled. Rather, beyond a possibility, basically the logic of the third and fourth journeys of the mystic four-fold journey is the main basis of social mysticism. Because this logic shows that as long as the seeker does not return from the homeland of unity to multiplicity, and does not reach the place of unity between unity and multiplicity, he has not reached the complete mysticism of monotheism, and his mystical path is incomplete, in addition to the foundations and consequences of social mysticism in the first journey has been investigated in detail and it has been shown that traveling the first journey under the social guardianship of a divine guardian leads to quantitative and qualitative improvement and the speed of monotheistic conduct.

Islam is a religion in which Daʿwah (invitation) is an important and fundamental part, and unlike some religions, Islam has made Daʿwah obligatory on every Muslim. Daʿwah of religion has taken different forms in each period, influenced by the existing conditions, tools and facilities. Today, the Daʿwah of religion has become a social sub-institution that doubles the need for the Daʿwah of religion in an organized and organizational way, and on the other hand, the variability and dependence of affairs on change has increased dramatically in recent times. Therefore, the issue of how to present religion in a correct and principled manner and in accordance with the requirements of the time and the characteristics of today's societies in the thought and behavior of individuals is one of the most important challenges and issues of religion in today's religious community.
Marketing knowledge as a dynamic, modern, technical, efficient and profitable science has been applied to a wide range of goods and services. But in recent decades, the scope of this trend has expanded to the point where experts and policymakers have also used it to conceive and create social change and ideas. One of these areas is the Daʿwah of religion, in which church-centered Christian scholars have sought to use marketing tools to grow and develop their target audience. However, this has been criticized from various perspectives, some of which have been presented in this study.

The purpose of this article was a comparative and critical analysis of Max Weber's view regarding the factors of the emergence and non-emergence of capitalism in the comparison between Christianity and Islam from the perspective of Shahid Motah'hari. The basis of the criticisms of this article is the acceptance of the revealed truth of religion, which separates the levels of religious research in the field of theorizing religious studies. Weber's sociological view and objectification and functionalist view of it have made him unable to understand the philosophies and inner truths of Islam, like other Western scholars, to be caught in the trap of intellectual confusion, and in the position of religious investigation, regardless of the facts and capacities religious teachings should evaluate the economic capacities of Islam only by looking at the historical reality.In this article, by referring to the works of Shahid Motah'hari, grounds for a critical look at Weber's theory about the causes of the non-emergence of capitalism in Islam have been extracted. These criticisms have been raised in the two main fields of theology and psychological and behavioral tendencies, and their emphasis on the theory of separation of levels of religious studies has been clarified.

Alawi Management is the overall title of this article, with special emphasis on the political structure of this type of management. The paper also explores this conceptual construct in a new way in the context of a sociological theoretical framework known as structural functionalism. The ideal type is the text of Imam Ali's commands to Malik al-Ashtar (letter 53 of Nahj al-Balagheh), which is examined through a content analysis method and with a glance at the Alawi community or state, the principles and structure of Alawi management. Especially the role and place of the political structure in this management has been analyzed.The conclusions show that according to organism view, policy in Alawi system, the political subsystem as a governor agency acts on relationship with other subsystems particular values system. Also in Alawi view point concept of state is too close to concept of society. Because the state arise from the society and society divided to four subsystems includes: social, cultural, economic and political ones.

The purpose of this study was to analyze the content of the sixth grade elementary social studies textbook based on the principles of social education from the perspective of Nahj al-Balagha. To answer the questions, the methods of documentary analysis or library method and content analysis were used. In this study, the community was equal to the sample; as the sixth elementary social studies book 2021-2022 was selected as a community and research sample. In the findings section, in order to answer questions, the book of sixth grade studies with analysis to 4 units; Texts, images, activities, and worksheets were divided. Then, the units of analysis in 10 principles of social education from the perspective of Nahj al-Balagha, including the principle of dignity, principle of unity, principle of justice, principle of participation, principle of titivation, principle of responsibility, principle of patience, principle of love, principle of freedom of expression against others, and the principle of healthy communication were organized and the results showed; Textbooks 61 times, lesson activities 88 times, images 77 times and worksheets at the end of the book in 10 times have paid attention to the principles. Therefore, in the findings section, it was shown that in all four sections of the book, in order to pay attention to all the principles, the existing capacities have not been used well, and in compiling textbooks, the executive agents are expected to use all the capacities of the book in teaching the principles.