فهرست مطالب qasem ebrahimipour

The objective of this study was to assess the relationship between social issues and inter-institutional relations using an analytical method and to propose an optimal model for inter-institutional relations. From this perspective, religion is considered a super-institution, while family, economy, government, education, and law constitute the five main institutions that shape the macro-level relations of the social system. The super-institution of religion occupies the first level, family and education the second level, and economy, law, and government the third level. The relationship between religion at the first level, family and education at the second level, and economy, law, and government at the third level is vertical. However, the relationship between the family and education institutions, as well as the relationship among economy, law, and government, is horizontal. Many social issues and harms stem from structural and institutional disruptions. Therefore, both in studying and understanding these issues and in providing solutions, macro-structural and institutional studies are necessary. Numerous social and cultural issues and extensive social harms in contemporary Iran are rooted in inter-institutional relations, and their resolution will be successful only at this level. Institutional competition and conflict in inter-institutional relations or the dominance of one institution over others in contemporary Iran have been the primary causes of many disorders and crises. The main and overarching solution lies in realizing the optimal model of inter-institutional relations.

The main issue of the current study is sociological examination of the periods of hadith sciences with the approach of basic methodology and the method of analysis of historical texts. During the six historical periods of hadith sciences, almost half of which have been growing and the other half have been declining, some factors such as belief in the adequacy of existing hadith works, the weight of the shadow of sciences such as jurisprudence and theology on hadith along with inappropriate division of labor, the prevalence of extremist rationalism, political repression and cultural turmoil, have declined hadith sciences, and factors such as individual characteristics of narrators such as questioning, being obligation-oriented and scientific interactions, political and economic support, the differentiation of scientific roles, the existence of an efficient educational system, the formation of organizational and group activities and easy access to scientific resources, have led to the growth of hadith sciences.

The Shiite culture governing Iran in different historical periods and regarding the tribalistic tyrannical governments or colonial supports as illegitimate have led to the gap between the government and the nation. In different periods, scientists have had different theoretical and practical experiences with native or extrinsic approaches. The present research deals with the practical and theoretical encounter of Allameh Majlesi, late Naini and Imam Khomeini with the three traditionalist, fundamentalist and governmental approaches in the three different periods of Safavid, Qajar and Pahlavi. This research has been conducted by using the fundamental methodology approach and the historical -analytical method in two axes of epistemic and non-epistemic factors. The findings of the research indicate that all the mentioned three approaches are similar in regarding illegitimate the above-mentioned governments, adopting positive approaches for elimination of an evil by a worse evil. However, relatively different jurisprudential capacities of the three types of reformist, critical, revolutionary fiqhs have had different consequences in epistemic, social and political areas.

Divorce or ending the connection between wife and husband becomes valid by pronouncing especial words and it is different from such concepts as marriage break-up, declaration of husband's loss and desertion. In Islam giving the right of divorce to man is founded on the traditions which confirm the idea of entrusting to man financial responsibilities, and refer to natural and sexual differences between man and woman. There are two kinds of divorce: the first is not adherence to one’s promise including the promise to provide conventional facilities for life, satisfying sexual need, paying alimony and lack of understanding between spouses, and such thing like absence of mutual affections, hatred, indency, emotional in attention to religion, doing dishonest things, and addiction. Although Islam is extremely against divorce, it approves it and sometimes considers necessary when spouses do not adhere to their promise and do not do their duties and when the philosophy of marriage and some social institutions are in danger.