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

The The Iranian Islamic Model of Progress Abolghasem Sahab in the style of Mirza Hossein Khan Sepahsalar consists of two parts. One is the Iranian Islamic Model of Progress. . Another is Abolghasem Sahab Tafreshi, who was one of the intellectuals of the late Qajar era and the first Pahlavi era. He has a different approach from other writers of his time. In Sahab's time, with the support of the government for anti-Islamic beliefs and writers from this category, he has deep Islamic beliefs, is fascinated by Islamic-Iranian culture and civilization. Takes over. In his works, Sahab repeatedly adhered to his religion and homeland and agreed with the progress of Islamic Iran like European countries, but as long as it did not harm Islam and the Shiite religion, and if he was against Islam and Iran, he expressed his opposition. The mentioned matters are very evident in books such as "Happy History", "Sepahsalar High School" and so on. Sahab has a strong interest in the behavioral model of Mirza Hossein Khan Sepahsalar, which is itself a source of the Iranian Islamic model of progress. The present study, using a descriptive-analytical method and relying on documents and library resources, intends to review the works related to the Iranian Islamic model of Abolghasem Sahab's progress, critique and validate their importance as a historical research. Extract, examine and analyze.

Trying to implement an efficient model of governance based on Iranian Islamic political culture and indigenous values has always been one of the concerns of thinkers and planners of the Islamic system. Accordingly, many theoretical efforts have been made to achieve this goal, which has been published in the form of writing dozens of articles, books, and academic research. However, we are not yet witnessing the realization of an efficient local model of good governance, and institutional and structural dysfunctions are still the Achilles' heel of this realization. Accordingly, using the background of research literature and the application of meta-combined method, this article seeks to answer the question of what conceptual foundations the Iranian Islamic model of good governance is based on and what categories its explanatory theory is based on?The findings of this study indicate that the Iranian Islamic model of good governance based on categories such as "ensuring worldly and otherworldly happiness of society", "one-sided view of the good governance model of the Western paradigm to man and weakness and inadequacy in domestic political culture." "The rule of reading modern jurisprudential Islam" and "realization of the model of religious democracy" is firm; Also, the higher central category that can be abstracted from the mentioned categories can be explained in the form of "realization of the ideal reference model of governance in the light of modern reading, based on modern requirements, and comprehensive of jurisprudential Islam

At first, consumption was considered as a purely economic concept, however "Max Weber" defined consumption as a process including different social and cultural actions, which is not only caused by economic factors, but also expresses the differences between social groups. Later sociologists like " Pierre Bourdieu and Jean Baudrillard specifically addressed the category of cultural consumption. At the theoretical level, cultural consumption means the acceptance and use of various products and symbols of the cultural system, and it determines the type of tendency and taste of consumers. This article examines cultural consumption among students of public universities (under the coverage of Ministry of Science, Research and Technology).

According to Cultural consumption indicators mentioned above a survey was conducted. The statistical population of this survey is 651,524 people, taking into account the dispersion and variance of the statistical population among different universities and following the sampling rules according to the principle of proportion and distribution of study fields, a questionnaire was completed from 1500 people in the studied universities.

 The descriptive results of the findings show that a total of 51% have low and very low levels, 22% have high and very high levels, and 27% have moderate (sometimes) cultural consumption in different dimensions. According to the obtained average (2.50 in the range of 1 to 5), it can be said that the amount of cultural consumption by students is on average decreasing. The comparison according to educational levels shows that the highest amount of cultural consumption is among undergraduate (2.57), doctoral (2.53) and then master's students (2.40), respectively. According to the findings of the present research, it can be said that despite spending part of the students' free time on social networks and watching movies and listening to music, attending to religious teachings and rituals (participating in mosque ceremonies, holy shrines, visiting religious places, etc.) among the relative majority of students, it is considered as one of the forms of spending time in terms of cultural consumption

The significant suggestion of the current research is to carry out cultural and social policy and planning by related organizations with the aim of diversifying the leisure time of the target group according to the country's educational patterns; Because as long as cultural planning is done according to the priorities, needs and demands of the target community and taking into account cultural policies and Iranian and Islamic values, alienation among students and young people will be reduced and the possibility of entering culture through a discourse gap will be reduced.

At first, consumption was considered as a purely economic concept, however "Max Weber" defined consumption as a process including different social and cultural actions, which is not only caused by economic factors, but also expresses the differences between social groups. Later sociologists like " Pierre Bourdieu and Jean Baudrillard specifically addressed the category of cultural consumption. At the theoretical level, cultural consumption means the acceptance and use of various products and symbols of the cultural system, and it determines the type of tendency and taste of consumers. This article examines cultural consumption among students of public universities (under the coverage of Ministry of Science, Research and Technology).

According to Cultural consumption indicators mentioned above a survey was conducted. The statistical population of this survey is 651,524 people, taking into account the dispersion and variance of the statistical population among different universities and following the sampling rules according to the principle of proportion and distribution of study fields, a questionnaire was completed from 1500 people in the studied universities.

  The descriptive results of the findings show that a total of 51% have low and very low levels, 22% have high and very high levels, and 27% have moderate (sometimes) cultural consumption in different dimensions. According to the obtained average (2.50 in the range of 1 to 5), it can be said that the amount of cultural consumption by students is on average decreasing. The comparison according to educational levels shows that the highest amount of cultural consumption is among undergraduate (2.57), doctoral (2.53) and then master's students (2.40), respectively. According to the findings of the present research, it can be said that despite spending part of the students' free time on social networks and watching movies and listening to music, attending to religious teachings and rituals (participating in mosque ceremonies, holy shrines, visiting religious places, etc.) among the relative majority of students, it is considered as one of the forms of spending time in terms of cultural consumption

The significant suggestion of the current research is to carry out cultural and social policy and planning by related organizations with the aim of diversifying the leisure time of the target group according to the country's educational patterns; Because as long as cultural planning is done according to the priorities, needs and demands of the target community and taking into account cultural policies and Iranian and Islamic values, alienation among students and young people will be reduced and the possibility of entering culture through a discourse gap will be reduced.

One of the challenges of divine religions is interacting with rapid cultural and social changes, and changes in patterns, especially in the field of art such as storytelling, is one of them. In this regard, defending the charm and immortality of Islam depends on how religion is reproduced in the movement from traditional to modern society and knowledge of the characteristics of the Islamic way of life. The question of this research is what harms the art of "religious storytelling" in the "Islamic lifestyle" suffers from and how it should be saved from the pollution of "Western modernist storytelling". The result of the research, which has been written by library, descriptive and analytical methods, is as follows: A. "Attitude" towards the harms of religious stories means the pathology of Islamic-indigenous stories in order to better convey scientific messages and fulfill the divine, human and educational goals of "religious stories" without the harms of "Western modernist storytelling". B. "Building a strategy" to "remove the damage from the religious story" and examine the conceptual and structural ills and plagues that have plagued the religious story since the first century of Islam. C. "Creating a strategy" for how to work to achieve the goal and obtain 22 cases of damage to the religious story and present it to the artists of Islamic-indigenous fiction and Quran scholars.

The naturalism-empiricism debate has always been one of the most historical and far-reaching debates about human nature. The present study aims to explain the indicators of mental health in nature-based counseling with an Islamic approach and compare it with the three schools of psychoanalysis, behavioral therapy and individual therapy. This research is fundamental and has been done using content analysis method. The results of this study showed that mental health is based on the nature-based approach, a concept of transtemporality, trans-spatial, transcultural and trans-situational. Man’s fourfold relationship with himself, God, creation, is a basic prerequisite that ensures one’s attainment of this concept. Accordingly, a healthy person is one who has a “dynamic” and “evolutionary” relationship with the four basic factors mentioned above and experiences it. This study also showed that in the nature-based approach, all methods and treatment models in achieving the health of the client’s personality are designed based on the instinctual “perfectionism” of the clients and the rest of the instincts and instinctual tendencies are subject to this. Will be the trend.

Violations and social harms are among the anomalies of human society. This study has determined, explained and prioritized the Quranic teachings and the validity of preventing violations and social harms. Therefore, the main purpose of this study is to enumerate the effective components in preventing social violations based on the Holy Quran and Islamic traditions.

In terms of its objectives this study is of an applied research and in terms of nature, it is considered as a descriptive-analytical research and in terms of approach it is considered as a mixed method research type. Also in the present study, the method of interpretive structural modeling was used. Therefore, the initial data was collected by referring to Quranic documents and the required concepts were extracted by content analysis method. By refining and classifying the concepts, a geometric diagram of the interaction of the components was drawn, and a matrix of influence power and dependence of the research components was presented.

In this study, the variables of piety and self-control were in the influential zone, respectively, which shows the greatest effectiveness of these variables in preventing social violations. The variables of patience, justice and benevolence were in the linking zone due to their interrelationship with other variables. The variable of discipline was placed in the dependency zone, which indicates its minimum effectiveness and maximum influence in the research model.

According to the Qur'anic teachings and the narration of piety, self-control and internal competencies are the most important components that prevent the occurrence of violations in society, and ensure the observance of the rights of individuals in interpersonal interactions.

In discussing the theories of social harms, the purpose can be solving harms or manage the harms. The purpose of the existing social science theories is to manage the harm rather than solve it. On the contrary, the purpose of Islamic theorizing is to solve social harms. We believe that using this method, the harms will be solved and managed together. In order to investigate this claim and understand its quantity and quality, we consider individual and social will as a matter of principle. People who break individual and social norms and deflect themselves, they do it by their own will. We believe three levels of values, ethics, science, knowledge and behavior in individual and society. At each of these levels and between them, deflection can occur in person, in society or between person and society. Western social thinkers are trying to coordinate these three levels in person, in society or between person and society. This resulted in the anomalous management. Due to the principles of monotheism, prophecy and resurrection in Islamic thought, the purpose is to coordinate personal or social inconsistencies or inconsistencies between individual and society based on divine will. As a result, harm is managed and solved simultaneously. The purpose of this study is to theorize and discuss the above components by relying on Quran concepts with rational reasoning.

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 purpose of this study is to investigate the psychological analysis of self-sacrifice from the perspective of Islamic sources through qualitative analysis.
 In him, the method of qualitative analysis of the content of religious texts was introduced and the principle of synonymy, polysemy, lexical domain and Component analysis was used.
   Sample unit, verses and narrations were related to self-sacrifice. The data were first analyzed using the principles of text preprocessing and then formulated using the principle of interaction in psychological context. The research findings show that self-sacrifice means having another prioritize oneself in what one needs. Its components are: safe and without harassment, without asking for help, the helper needs it and the help is right.
In self-sacrificing behaviors, human dependents have priority and if they need it, self-sacrifice is not worthy of others. A distinction can be made between self-sacrifice and altruism. In fact, self-sacrifice is specific to altruism and may be altruistic behavior but not self-sacrifice. It should be noted that self-sacrifice in religious sources is divided into three types: self-sacrifice in life, self-sacrifice in property, self-sacrifice in questioning and self-sacrifice in prayer.

The development of the Islamic Iranian pattern of progress requires, in advance, theories that address its nature and clarify the limits of this model. This theory is the product of a second view of the pattern, and its rules can form the basis of the pattern. Therefore, the method of analysis in the theory of modeling is a philosophical reflection and a fundamentalist critique. In the book Islamic and Iranian Progress Pattern Theory (Axioms and Elements), the author has tried to present several concepts about Islamic and Iranian progress and finally enumerated the basic principles and elements of this theory. In this article, two parts of this book have been criticized. Firstly, formal and visual flaws including the design of the book and the way it is referenced and the quality of the resources used. Secondly, given the issues raised in the book, the present book cannot be considered as a strong and usable book in the field of Islamic and Iranian progress theory, and its use, whether as a book containing precise theories or as a textbook containing various theories is problematic.

The main focus of this review article is on the role of morality and spirituality in Islamic lifestyle. The research method is descriptive-analytical, the method of data collection is descriptive using library and documentary studies and the method of qualitative and documentary analysis has been used. The present study seeks to show that spiritual discourse is identity-based and can serve as a basis for dialogue and thus improve the Islamic lifestyle as well as show the place of ethics in the Islamic lifestyle. The findings of the study show that the basic spirituality lifestyle can be involved in at least two components: a) the area of ​​spiritual belief that leads to the creation of a religious discourse as a common language of the family members b) the spiritual conduct that consolidates and enhances the morals and Spiritual property comes into life. It also shows that the most important environmental influence of Islamic lifestyle is ethics, and the family is one of the most important pillars of the environment in moral development.

Promoting the “social trust” is necessary for strengthening the collective identity, coherence and order; and as a dynamic and intrinsic component influences public actions. In this research, cognitive and emotional foundations of trusting (as a conscious and voluntary action)are investigated with a religious perspective. The purposes of this research are: a. to clarify the conditions and limits of "optimism" based on the Qur'an verses and the traditions of Ahl-al-Bayt(AS); and b. the explanation of the interpersonal emotions, appropriate for trust, with regard to the concept of "faith-based brotherhood" in Qur'an. The research method was descriptive-analytical method. Findings showed that in Islam, trusting is a result of proper combination of thoughts, emotions and reality; and has exact criteria. In general, knowledge-based optimism to believers in the cultural-social context in which truth and honesty overcome unrighteousness, in addition to a powerful faith-based brotherhood that creates a sense of belonging and collective identity, can create a wisely social trust. So, avoiding unjustified doubts, realistic optimism, as well as self-management in confrontation with suspicions on one hand, trust-building behaviors from trusted person on the other hand, and modifying the overall ethical atmosphere of the community, is recommended for strengthening public trust.