ابراهیم عباسپور

The clerics have always had a good relationship with people and have been considered a refuge in the adversities of life. The connection and friendship of the clerics with people is the epistemological result of the knowledge that was formed based on epistemological foundations and organized the social life of people and the social and epistemological conduct of the Shiite clergy. Due to the promotion of scientific literature diverging from these principles, one of the biggest dangers is the divergence of the morals and conduct of the clergy from people. One of the manifestations of the connection between people and the clerics is their physical convergence; but today, due to reasons such as the development of divergent cities and the daily activities of the clerics, they have considered it expedient to live in separate settlements from ordinary people, and special neighborhoods and towns have been built for them. This spatial separation has given rise to the idea that the clergy want a more comfortable life, and that companionship with people deprives them of peace. This leads to social separation. Using historical approach and descriptive-analytical method, this research examines the social contexts of the residential separation of the clergy and its consequences. The research findings show that change in lifestyle, change in the way of living, seeking comfort, staying away from the harms of modern urban life, numerous intellectual and executive occupations, etc., have led to the clergy’s preference for living apart from ordinary people. This trend never existed in the Imam-Ummah style the continuation of which, based on religion and ethics, would cause convergence and unity between the clergy and the people.

The Supreme Leader of the Revolution is not only a distinguished thinker with strong opinions but has been guiding the Islamic society of Iran for over thirty years. His astute political understanding in contemporary world, as evidenced by analysis of his behavior, speeches, and decision-making at the national, regional, and international levels, is crucial in shaping the modern Islamic civilization. This research aims delve into his intellectual system and outline a pathway aligned with the transcendental goals of the Islamic Revolution. For this, we will explore his statements and address the context in which the new Islamic civilization can be realized, as well as the role that nation-building ummah plays in this transformative process.

The Supreme Leader's thought has been investigated using the qualitative content analysis method.

The formation of modern Islamic civilization is a complex and continuous process with various stages. It starts with the Islamic revolution and the implementation of the Islamic system the means the implementation of the engineering plan and the general form of Islam. Once the Islamic system is established, focus shifts towards creating an Islamic state where the methods and character of the leaders align with Islamic values. The next stage involves the formation of an Islamic society and an Islamic country, where the entire nationembraces Islamic values. Moving forward, the goal is to establish an Islamic Ummah and Islamic world, where the principles of Islam are adopted globally.According to the Supreme Leader, an Islamic world can be established through the creation of Islamic countries. The influence and example set by an Islamic country can inspire other nations to follow a similar path. The successful implementation of Islamic principles in one country can serve as a model for the rest of world.Studies have focused on analyzing the role of key social components, such as nation-building ummah, government's agents, knowledge resources, technology, and future studies, in shaping modern Islamic civilization.The guardianship system plays a vital role as it leadership, citizens, and societal elites, with the governor or leader at its core. The supreme believes that in order to create and manage such a society, the leader needs a committed community. This community must be so united and connected that no external factor can separate them. This unity, called Wilayat –guardianship- in Islamic culture, is crucial in a guardianship society.According to the leader, a guardianship society has three interrelated dimensions: "internal continuity," which ensures unity within the society; "cease of external dependence," meaning independence from external influences; and "intel and practical connection with the guardian," which refers to a strong relationship between the people and their leader. This third dimension is considered the essence of Islamic society.In the system outlined above, the intellectual and practical relationship with the guardian is of utmost importance as it guarantees the other dimensions and serves as the crucial aspect of the Islamic society.

The Supreme Leader outlines the stages of establishing an Islamic system in order to create a modern Islamic civilization. He emphasizes the importance of the nation-building ummah as a crucial step in the formation of Islamic state and system. By understanding the role and responsibilities of each societal layer, individuals within Islamic Ummah can align themselves with the revolution and follow the correct path towards achieving their goals. Understanding the roles and responsibilities of each societal layer within the Islamic Ummah is crucial in guiding individuals on the right path. This awareness not only provides a clear roadmap for individuals but also their revolutionary spirit and ensures logical decision-making.

There are basic components in the Arbaeen march such as religiosity and God-centeredness, ethics, justice and fairness, effort and struggle, improvement of international relations, oppression and defense of the oppressed of the world, etc., which are among the indicators of the new Islamic civilization. They are considered and the best evidence of the capacity and capital of the civilization-builder is the transcendent Shiite culture. (The beginning of the presence of Iranian pilgrims in this super event) includes four sources: "Noor Magazine Database", "University Jihad Scientific Information Center", "Database of Iranian Publications" and "Comprehensive Humanities Portal" by full census sampling method , Available samples will be selected. The reason for choosing the format of the articles, for methodological reasons, is to correspond to the objective and external reality, as well as to produce more articles than books and dissertations. The following are some of the methods used by Lipsi and Wilson. 2001 The research findings show that the various components that exist in the Arbaeen walk are related to the realization of the new Islamic civilization.

The logic of social life is based on culture. Depending on the type of cultural system, the goals, structure and content of society can be defined and the division of society into desirable and undesirable means. Accordingly, the determination of social injuries, their classification, and the type of interpretation that takes place from them vary from culture to culture. Therefore, in the subject of social pathology, defining the criteria and indicators of social injuries is one of the focal issues. The two ideal types of good and evil are the two dominant models of society in Quranic literature. Evils are injuries that lead the purity and health of the good society in the path of the instincts and requirements of the ignorant society. This research has tried to network the Qur'anic concepts in the framework of the epistemological system of the Qur'an through thematic and semantic interpretation methods and to deduce the criteria and indicators of social injuries in accordance with the image that the Qur'an presents of a healthy and damaged society. All topics are categorized into two levels. At the level of diagnostic criteria, the three principles: right, justice and solidarity have been analyzed and, in fact, the logic of understanding and recognizing injuries has been revised. The sum of them, what they are, the consequences, and the logic of injury control are also understood.

Deviation and deviance and ways to deal with, are one of the important social issues that most societies including our own community is engaged. Considering that our country is an Islamic society most effective and best way to prevent and deal with deviations can be considered go to a coherent theory of the deviations and their localization is in accordance with Islamic values and norms drawn to the Islamic model, effective step to be taken to resolve deviate.In this regard, the present research review phenomenological theory of deviation Among varied theories of aberrations, as " review of phenomenological approache to deviance based on the Quran and Hadiths" And review like analytical, we had a situation in which using descriptive and qualitative content analysis and criticism of that kind of assessment is also part of the main axes deviate phenomenological approach to fit the categories and questions and answers provided on the Quran and its validity in describing the views obtained from the Quran and Hadith.Results of this study show that regardless of the criticism ontology, epistemology and anthropology on the basis of phenomenological approaches deviate, Quranic statements and the validity of the phenomenological theory of the selected axis orientation may deviate

The selection of human actions is influenced by several factors. Some theorists emphasize individual factors and will, and some emphasize the role of peripheral factors. Man, as an autonomous and selective being, chooses his actions in a process that is influenced by the will and the environment. The calculation and selection of consonantal or deviant actions is influenced by environmental factors [physical, psychological, situational, structural (social, economic, ...)]. According to the theories of rational choice, committing wrongdoing is a selective matter and this choice is influenced by various factors and phenomena. Scholars' analysis of the verses and hadiths of the Ahl al-Bayt (AS) shows the acceptance of the point in the Shiite teachings that human free will under the influence of environmental factors is limited, which of course does not mean deprivation of authority, and this article examines the effects of environmental factors. In general, it explains and analyzes. In the analysis of this category, some limiting and influential factors in human selection from the perspective of Islamic sources have been pointed out and the study of these variables has been followed at the micro, intermediate and macro levels, respectively. The research method is descriptive and qualitative content analysis. The purpose of this research is to analyze the content of the Quran and narrative and interpretive sources. The subject is also: describing the view of the Qur'an and Shiite hadiths about the mapping of environmental factors in the calculation and selection of voluntary actions. The analysis of the axes of verses and narrations indicates the similarity of the contents of these teachings with the axes of modern theories of deviant sociology.

Social changes in the sphere of beliefs, attitudes and various behavioral patterns in Iranian society over the recent years are not disputable. Some media activists contend that over the past years, Iranian society has been turning away from religious faith and moving toward secular attitudes. This group of activists perceive such parameters as the growth of urbanization, level of education, the government's inefficiency in some areas, the growth of demand for change, etc. as the signs and causes of Iranian society's secularization. In the present research, we explored the parameters of secularism in order to verify its correspondence with the current features of Iranian society, drawing the conclusion that modern elements such as urbanization, demand for change, level of education and so forth not only have not resulted in the secularization of Iranian society, but they have been inspired by Islamic-Iranian culture, helping to deepen the cultural and religious beliefs and attitudes of Iranians

Emotional labor is one of the new concepts introduced and developed by Arlie Russell Hochschild in the field of sociology. In this study, using the ideas of Hochschild, Ashforth and Humphrey, Maurice and Waldfeldman and Grandee, the amount of emotional labor and the factors influencing it in the target community were investigated. Based on the research findings, the factors affecting emotional labor are social capital, cultural capital, economic capital and religious interests. The emotional labor of teachers was measured considering the expressed opinions and the social factors affecting it in both surface and deep dimensions. By using survey method, stratified sampling and Cochran's formula, the variables of the research were measured among 350 teachers in Islamabad Gharb. The results of the research showed that the mean score of the emotional labor of teachers was 46.8, the mean score of deep acting was 22.84 and the mean score of surface acting was 51.6. Given the fact that surface acting was higher than deep acting, and the amount of emotional work was less than average, it can be established that teachers of the target community are not keen on internalizing the teaching job. Multivariate regression analysis showed that the independent variables could account for about 44 percent of changes in the emotional labor of teachers.

In Islamic world, the system of caliphate has entered Muslims’ socio-political life with a sacred divine hue. In order to escape the difficulties which encounter the society caused by this system Sunni scholars have refer to fiqh and theology in order to justify this system. But the fiqhi-theological justification is not sufficient per se, and the stability and continuity of this system needs sociological explanation, for without analyzing its theoretical dimensions, it will become groundless. Hence, the social pathology of this system can explain how this system survives. Therefore, Ibn-Khaldun makes use of the capacity of Asharite fiqh and theology and gives a sociological explanation of the system of caliphate basing his view on the theory of fanaticism. This paper investigates the way Ibn-Khaldun explains caliphate system and the sociological view about the existing capacities in the Islamic communities. Then, concentrating on the concept of ‘fanaticism and the approach of acceptability in Ibn-Khaldun’s thought which is based on fanaticism and splendor, the paper criticizes the friction of his fundamentals with the category of legitimacy.

Every social theory is influenced from the beginning of its development by different factors. The social thought of Ash‘arites, too, is based on special epistemological or non-epistemological principles which are rooted in Ash’arite theology. Such knowledge which is based on Ash‘arite theology, revitalizes special ideological areas which consider conservatism and concentration on description and demonstration as the main function of this knowledge. The trends of Ash‘arites’ thought which came, later made Ash’arism lose the capability of having interpretive, explanatory and critical knowledge. On the other hand, this condition brings this knowledge closer to the followers of realism who surround themselves by the barriers of status quo and past events, and cannot dissociate themselves from the present situation and idealization. This research investigates Ash‘arites’ ontological, anthropological and epistemological principles and demonstrates, in the framework of fundamental psychology, the potential they have for producing the sociology of these principles.

Caliphate theory is considered as one of the significant theories by Ibn khaldun in “Moqaddameh- introduction” presented due to the requirements of the world of Islam. This theory reveals that the justification for caliphate system is regarded on the basis of urbanization science and the continuance of this system in this theory is of particular importance.
In this article, referring to Ibn khaldun’s book- “Moqaddameh”- as well as taking advantage of fundamental methodology in field of humanities, and through the documentary research method, his epistemology principles is mentioned; moreover, it is investigated the quality of the existence of these principles in caliphate theory being in the form of conditional proposition. Finally, it is concluded that regardless of the mentionedepistemological principles, Ibn khaldun could not theorize beyond this limit, which mainly originates in Asharite’s principles.

Rationality is considered as one of the main elements of modernity. Habermas is among the thinkers of Frankfurt Critical School who believes that critical rationality dominates communicative rationality. He proposes communicative rationality as a means for removing the restrictions of modernity. As for his criterion for removing these restrictions and gaining freedom in communicative rationality, due to his limitations, it can be no more that public culture or common sense. This is because he does not rely on the criteria of sacred intellect which the highest form of intellect and is unable to provide value and normative criteria based on practical intellect derived from sublime human values and ideals. So, we could not help accepting Habermas's criteria to free ourselves from these limitations if Islam had not provided a criterion which goes beyond common sense, based on divine teachings. Using the cognitive and ontological principles of Islam and applying principal methodology, the present paper criticizes Habermas's principles of communicative action and tries, through an overview of the principles of his theory to find what, according to Islam, position it has. In other words, does Islam accept the criteria proposed by Habermas in his critical ideas by using communicative action for obtaining freedom?

Semiotics is one of the new methods in the field of humanities which has been used like research methods, especially in the realm of "knowledge of connotations" and "understanding communication mechanism" from the 1950s onwards. The ancient Greeks are considered to be the earliest followers of Semiotics. Semiotics can be said that has always been in close proximity to Structuralism and in accordance with its model.  In this paper, we introduce a typology of two prominent scholars of semiotics and analyze the relationship between signifier and signified as a constitutional relation from their viewpoints, then, review Saussure and Pierce views from the perspective of Islamic Philosophy and in the light of the opinions and views of Mulla Sadra and Avicenna.

The present research investigates the relationship of religion and Islamic basic fundamentals with social sciences. The aim is to find answers from the glorious Quran and the traditions of the Prophet’s Household (peace be upon them) to the questions which have been raised in different versions of the approach to rational selection about the variables which influence the definition, formation and control of deviation. Therefore, the basic questions and topics which are deal with in these versions are selected and classified according to their subject matters. These categories are presented in the form of questions for the Quran and Shiite hadith resources to answer, and the outcome is organized by providing a description of the views of the Quran and traditions related to them. The research offers a qualitative – descriptive content analysis, and its minor aim is “to analyze the content of the Quran and traditions and Quran commentaries”. The article aims at introducing a description of the views of the Quran and Shiite traditions about the functional aspects of “rational selection” in defining, explaining and controlling deviation.