جستجوی مقالات مرتبط با کلیدواژه « جامعه اسلامی » در نشریات گروه « علوم اجتماعی »

The issue of drawing an ideal situation On the way to worship in the Islamic society is essential from the point of view of martyr Motahari, whose works have been approved by the imams of the Islamic Revolution in terms of accuracy and richness of content. For this purpose, This research article is an attempt to Based on Spriggans' theoretical framework To examine the indicators of the ideal situation On the way to worship in the Islamic society Based on the view of Martyr Motahari. For this purpose and with the text-to-text interpretation method as an operational method, Different levels of people were divided in three categories: The best people to God - the good ones - the hellish. Then based on this division The most important crisis in worship To be hellish is to be human And the reasons for the crisis in the direction of worship are: a. Just looking at the affairs of this world B: Not accepting the hereafter. The favorable situation in the direction of worship occurs when a person will reach the rank and status of the good ones and The best people to God.The solutions to solve this crisis are: In the formation of Islamic society as an institution and strengthening the status of geniuses as important people in society, Every useful knowledge of the Islamic society centered on the Qur'an and the Sunnah of the Prophet of Islam and Ijtihad are the sources of the model of the Islamic society in the direction of worship in the Islamic society. The ultimate goal of the Islamic society in the direction of worship in the Islamic society is the need for coordination in the development of human values and bringing man to divine perfection. The dimensions in which the Islamic society can work to achieve the aforementioned goal are in the three core parts of the Islamic religion, which are: beliefs, ethics, and jurisprudence.

Muhammad Ghazali is one of the most prominent thinkers and the most influential religious scholars who called for the reform and revival of religion, he is one of the leaders of the movement of returning to predecessor. The teaching of the principles and pillars of religion, the way of governance and other customs such as marriage customs have been taken into consideration in his works, in which he also mentions his opinions about women. In this research, Imam Mohammad Ghazali's view on issues related to women was explored and investigated with descriptive analytical method and critical approach, then the historical, cultural and social contexts influencing Ghazali's thinking were analyzed. In the Ghazali's works, there are thoughts about women that contradict the tradition of the Prophet (PBUH) and his practice. A closer examination of his views on women reveals the cultural view of the society in which Ghazali lived. It seems that some of Ghazali's views were influenced by Pre-Islam’s culture and changes in Islamic society after the death of the Prophet Mohammad (PBUH). The presence of orders such as consulting with women and acting contrary to it or women being created from crooked ribs, locking women at home and depriving them of education, placing women in the ranks of servants and slaves, and emphasizing the function of women bearing children are the topics emphasized in the thoughts of Ghazali that is against Islamic & Quranic teachings & directly related to the cultural changes of the Islamic society after the death of the Prophet (PBUH).

The topic of the current research is “The effect of cottage and palace life on people (people and society) from the perspective of Imam Khomeini.” The purpose of the research is to examine, from the perspective of Imam Khomeini, the nature and manner of living in cottages and palaces, as well as their impact on social life and human behavior.A qualitative approach and “documentary analysis” constitute the research methodology. In order to conduct research, the focus is on primary sources, which are the foundation of the research’s validity.The research demonstrates that in Islamic societies, palatialism and palatial architecture are corrupting and detrimental to society. Because it creates social distance, general mistrust, a weakened sense of solidarity and social cohesion, a sense of injustice, and ultimately social conflict. But the cottage style is distinct in addition to fostering solidarity, cohesion, and trust in the society, it lays the groundwork for more participation, since the purpose of every action and participation is to please God. As a result, in addition to motivating the activist, it promotes the reproduction of more participation and activity in the service of the community.The results indicate that a society with a nomadic spirit is stable and will grow and develop, and that enemies cannot harm the society during crises such as wars, seditions, and sabotage because the people and government, as a cohesive whole, reject and repel any strike.

From the point of view of Islam, unlike the western views, both the individual and the society have originality. In this framework, issues such as resistance and virtues such as collectivism, sacrifice, self-sacrifice, helping one another find meaning and meaning in practice. The aim of the current research was to reconstruct the meaning of the Islamic society from the perspective of the Supreme Leader and to present its paradigmatic model based on the data theory of the foundation. The data of the current research were extracted from the statements of the supreme leader of the revolution related to the issue and subject of the research, which was followed up with a targeted method until theoretical saturation. After analyzing the data, and transitioning from the initial coding stage, the central and selective theory of Islamic society has been shown in the form of a visual model with an emphasis on causal conditions, contextual conditions, intervening conditions, strategies and consequences. The findings of the research showed that various factors including fundamental, social, cultural, political and economic requirements can be effective in the realization of Islamic society. According to the results of the present research, it can be said that in the case of cooperation and coordination of agents and people in the Islamic system, we can hope for the realization of the Islamic society as one of the processes of the realization of the new Islamic civilization in the thought of His Holiness.

Social life and paying attention to the spirit of society is one of the most basic teachings of the Quran. The perspective that the Qur'an draws for human society and its commentary on the active factors that play a role in this society is based on a holistic approach to human beings at all levels and strata as a homogeneous and harmonious group that oversees its aspects. . In this perspective, various interpretations can be seen in the verses of the Qur'an and the works of thinkers, which express their traditions and history, social issues and call for the study of societies. Discussing the existence, nature and composition of society solves some of the problems and ambiguities in social issues. Authenticating the individual with the society will solve the task of the possibility or impossibility of including a single ideology on the whole society, the existence or non-existence of traditions on it and many theoretical and abstract issues about the society. The method used in this research is a descriptive library type method. In order to identify the role and impact of Naja in the realization of Islamic society, articles and sources related to this issue were examined and studied. Also, with consensus and consultation with experts and deepening and thinking about them, the role of Naja in the realization of Islamic society was identified and the findings were analyzed.

From the perspective of the supreme leader, one of the phases of the realization of Islam in societies is the realization of the Islamic society, which occurs before the realization of Islamic civilization. The significance of establishing an Islamic society lies in its capacity to foster human progress and development. As long as the environment is conducive, it is conceivable for society members to advance.This paper has been done by using the qualitative method and grounded theory. It addresses the central question of how Islamic society is realized. Examining the book plan of Islamic thought Qur'an and its statements (1989 to 2019), this paper seeks to examine a model for the realization of an Islamic society from the leader’s perspective.According to the coding, the primary causes of the formation of Islamic society are monotheism, which is realized in the context of guardianship, leadership, and the faithful people. As an intervening condition, ignorance, rogue, depraved creatures, and Shrek were also identified. Strategies for the realization of its only consequence, namely the construction of the individual, obedience to God and the Prophet, faith, emigration, struggle for religion, patience and prayer, perseverance, enmity and recognition of duty, dignity, rationality, resemblance to the Holy Prophet, Explaining Islam and Islamic rules, compiling government jurisprudence, teaching and cultivating. These strategies can also be categorized as cognitive or behavioral. According to the view of the Supreme Leader, and taking into account his definition of faith as belief combined with action, there is a profound connection between these two areas of strategy, such that they cannot be separated in this manner. The cognitive strategies serve as the foundation for the behavioral strategies, and each supports the other. Therefore, the realization of one cannot occur without the realization of the other, and both will be realized simultaneously.

According to the Statement of the Second Step of the Revolution, one of the main slogans of the Islamic Revolution, which plays an important role in its maintenance, is the motto of justice, and one of the most significant factors threatening justice and consequently leading to the fall of Islamic society is the prevalence of oppression in society. Verses 45 to 52 of Sūrah Al-Naml are among the key verses in which oppression has been introduced as one of the causes of the downfall of a society. Since today’s world is a world full of oppression at all levels, including individual, social, political and economic ones, raising awareness among human societies for recognizing the consequences of oppression can certainly play an influential role in eradicating it and creating an Islamic society. Following the mentioned verses, the present article intends to examine and analyze the role of oppression in the fall of the Islamic society by the descriptive-analytical method. Through the study and analysis of the interpretations following these verses, it was concluded that oppression has irreparable consequences for the Islamic society. For instance, it causes discord and division, and as a result, religious truths are distorted, divine blessings are lost, social security is destroyed, the oppressors dominate the Islamic society and eventually, these factors lead to the gradual fall of the Islamic society.

The issue of work and employment has been considered since the beginning of human life. Women's employment is one of the significant issues in different societies. There are pros and cons on women's employment. Hypotheses such as role multiplicity, role conflict, and role pressure suggest that employed women are more likely to be less healthy because of reasons such as greater responsibilities and workload, and the stress of multiple roles. In contrast, hypotheses such as role expansion and role aggregation suggest that employment, which has been added to traditional women's roles is positive and useful, because of increased self-esteem, higher income, and wider social support. Since women in today's society have a very positive effect on the advancement of society and a considerable population of students are now women, this study examines the awareness of female students about women's employment in the Islamic society.

The research is applied and was conducted with a mixed view (quantitative and qualitative). The data for the first phase (qualitative) were collected by interview and the participants were 11 female students of Humanities at the University of Tehran. Based on the findings of this phase and with using the research literature, a questionnaire was developed and as a result, the data of the second (quantitative) phase was collected by survey method. The sample consisted of 132 undergraduate female students studied Humanities at the University of Tehran, using random sampling. After completing the questionnaires, data were analyzed using SPSS software.

The findings of the qualitative section indicate that the positive effects of women's employment can be categorized in four groups: individual and psychological, economic, knowledge and insight, and cultural and social. Also, negative effects can be classified into three groups: individual, family, and social. According to the findings, the reasons for women's employment can be grouped into three categories: knowledge and psychological, economic, and social. The findings of the quantitative part indicate that the level of awareness of female students about women's employment in the Islamic society is moderate. Significant differences were found between students' awareness of women's employment based on the variables: membership in Islamic student organizations, and use of religious programs of Radio and TV. According to the findings, higher education and religious knowledge and beliefs of family members are the most important factors affecting students' awareness about women's employment in Islamic society. In addition, from the respondents' point of view, the most important positive effects of women's employment is the increase of self-esteem and the most important negative effect is physical and mental fatigue.

This study was undertaken to assess the level of knowledge of female students about women's employment in the Islamic society. In addition, according to the findings, women's employment involves a combination of both positive and negative effects. Therefore, in order to benefit more from the positive effects and reduce the maximum negative effects of women's employment, it is necessary to identify and consider the effective factors. Considering issues such as the nature of the job and the volume and hours of employment of women is important factors that should not be overlooked.

Lifestyle is the most important emerging form of a civilization. Ayatollah Khamenei has since begun to focus on different aspects of behavioral, symbolic, and cultural aspects, including the lifestyle. The term originally came up in the early 2000s. On the other hand, since the 1990s and on various occasions, he had spoken of the evolutionary process of the Islamic revolution of Iran. In the five stage revolutionary process, we have crossed the first two stages successfully, namely the Islamic revolution and Islamic system-making, and are now in the third stage, that is the Islamic government. After that we will reach the stage of Islamic society and finally Islamic civilization. This paper is an analysis of lifestyle indicators in the evolutionary stages of the Islamic Revolution from the view of Ayatollah Khamenei. The indicators associated with the lifestyle are based on his public speeches. According to these indices, it could be a supplement of the incomplete part of the declaration of the second step of Islamic Revolution.

sacrifice id one of the basic values in the individual and social filed. the opposite of self sacrifice is self sacrifice which means prioritizing self selection and self interest which is considered a moral vice. the research method in this research is descriptive analytical and its purpose is to influence the preference of one of the two in society. given the high importance and value of self sacrifice in society and Gods emphasis in various verses of the Quran it is necessary to explain the principles of self sacrifice and self sacrifice in jurisprudence and low more accurately. according to the verses and Hadiths and the rule of reason and the value of self sacrifice over self sacrifice is evident and the benefit of this preference in society that causes the development and health of society and this in it self leads to spiritual and psychological excellence to achieve this benefit is the result of this article is.

The modern university, as a symbol of the discourse of modernity in the field of science and culture, embodied beliefs and values that were at odds with Islamic societies In this regard, various ideas, researches and actions were taken to Islamize the university. The present study seeks to find an approach to "Islamization" and examine how to resolve the conflict between the modern (current) university organization and the Islamic community. In this study, through qualitative method of library study, interview, and content analysis method, questions are answered: How can a modern university fundamentally resolve its conflict with society? What do institutional models help this? Which of the elements of the university organization has the greatest share in the Islamization of the university organization used. The findings showed that the university is associated with the mental and objective elements of Islamic society. In addition, the element of environment plays the main role in defining the organization of the Islamic University. It also became clear that by "institutionalizing" the university, its conflict with the Islamic community could be removed and the power and skill are gained to speak and empathize with the people, and legitimacy and continuity are gained in life. Therefore, the organization of the Islamic University as an institution of science is flexible and adaptable to the Islamic society and it has three institutional elements and pillars: strategy, culture and organizational structure that have the greatest impact on the process of institutionalization of the university organization.

The Islamic Republic of Iran is a people's government based on the principles and rules of Islam. Meanwhile, the law enforcement force of the Islamic Republic of Iran, which is responsible for maintaining order and security of the people in all its dimensions according to the constitution, along with other security agencies, can fulfill the principles mentioned by the Supreme Leader in a statement, "The second step of the revolution. "Now, when it comes to the law enforcement forces of the Islamic Republic of Iran, it must be viewed from the perspective of Islam, because this institution was formed to apply the two religious principles of enjoining what is good and forbidding what is evil through the rule of the Islamic State. The purpose of this study is to explain the role of the NAJA in the realization of the Islamic society by emphasizing the views of the Supreme Leader (Grand Ayatollah Khamenei). In this regard, the author has tried to discuss the position and role of the law enforcement forces of the Islamic Republic in the realization of the Islamic society by referring to the thoughts and ideas of the Supreme Leader. This research has been done by analytical-explanatory method and using library and internet resources.
The findings show that from the Supreme Leader's point of view, security is of particular importance, which will be met through the NAJA as the most important producers of national authority and security, and on the other hand, according to the roadmap of the Islamic Revolution. The law enforcement force of the Islamic Republic of Iran has duties that can lead to the stability and permanence of the government and the Islamic society

Every state and society needs a strong clergy, strong, powerful and organized armed forces to ensure security, maintain independence and territorial integrity, and achieve their goals and aspirations. After its establishment, the Islamic Republic of Iran has provided armed forces to establish order, maintain security and repel internal and external threats, and achieve its goals and aspirations, including the army, the IRGC, and the Basij (mobilization).

The remnants of the war, border insecurity, and drug trafficking were the most important problems in those years, and these crimes led to mischief, hostage-taking, murder and insecurity, and armed robbery. However, with the formation of the police force, the culture of creating security was redefined and implemented within the framework of the revolution. The great police force defended the people and the revolution in various scenes and defended the holy defense and before that in different parts of the country. The Kian of the Islamic Republic, the revolution and the people have remained and will remain to this day. Today, the police have a very brilliant record, and wherever they have ordered, they are ready immediately and wherever they are needed, and they rush to the aid of the people to help in the incidents that have taken place in the country, along with all the armed forces. All the armed forces, a divine army and a supporter of the nation, the revolution and under the leadership of the Supreme Commander of the Armed Forces and at the top of the epic arrow are in all scenes and are present on the battlefield, economy, science, progress and strengthening the country's security and authority.

Using the constructivist and interpretive approach and methodology of the data theory, the present article reconstructs the semantic reconstruction of the Islamic society based on the statements of the Supreme Leader of Iran (Ayatollah Khamenei). If man is a creature, he is creative and meaningful, so social realities such as Islamic society are always emerging. Islamic society is one of the important socio-political issues of the Supreme Leader's speech. Despite the many debates and discussions that have taken place between academic theorists, administrators and leaders, this concept and its examples have not yet been presented in the form of a scientific model and theoretical (analytical) model based on the statements of the Supreme Leader. However, about three decades have passed since the emergence of the Islamic Revolution. In order to fill the scientific gap in the country and to follow the example of the Supreme Leader, the article examines the ideas of that figure in the field of Islamic society.

The progress and development of any country in all dimensions, individual, organizational and social, requires a model appropriate to the philosophical foundations and the specific belief system of the same country. The announcement of the second step by the Supreme Leader is a turning point for all institutions to draw a roadmap for progress and development. Police Force of the Islamic Republic of Iran; As a security and law enforcement agency, it is at the top of the arrow to draw the roadmap for progress. No country can move forward without justice, security and order. In the second step statement, the Supreme Leader repeatedly referred to the issue of justice and security. All these components can be achieved with the guidance and guidance of the Naja. In this regard, in this article, with the method of documentary and library study, while pointing to the position of the model of progress to the role and position of Islamic society in the second step It deals with its realization and the establishment of order and security. Finally, in this article, a conceptual model of the role of the Naja in depicting Islamic civilization is presented, which can be a tool to test this organization.