جستجوی مقالات مرتبط با کلیدواژه « communications » در نشریات گروه « علوم قرآن و حدیث »

Religious propagation is a social phenomenon that was formed with the emergence of religions, including the religion of Islam, and as the main duty of the Islamic seminary, it has undergone changes in different periods. The victory of the Islamic Revolution of Iran with its religious leadership provided the context for the growth and development of religious propagation. The present article aims to answer the question, what organizational and structural developments religious propagation has had after the Islamic revolution, and what are the concrete examples of these developments in religious propagation? This research is done through the library research method, and by examining the documents related to propagation during the period of the Islamic Republic and before, we will identify the changes in propagation and examine its different types. Considering the political developments and the new possibilities of religious propagators and those in charge of propagation in the Islamic Republic, in addition to the capacities and traditional methods of propagation, new capacities and tools have also been used in religious propagation and as a result, the structure of propagation has also changed. The formation of special organizations and institutions in charge of propagation, such as Islamic Propagation Office of Qom Seminary, Islamic Propagation Organization, Seminary Propagation Deputyship Office and expanding the scope of propagation from the public to government and educational institutions, shows a serious development in religious propagation during the Islamic Republic

During his Imamate, Imam Riḍā (as) was faced with various theological, religious sects. Various sects and trends had emerged among the Shiites. Among the most influential of them - among the Shiites - is the deviant sect Wāqifīyah. The Wāqifīyah sect can be considered the first group within the Shia that made a large number of common people lean towards them with their deviance. A group of knowledgeable people who were actually the lawyers and deputies of Imam Mūsá Kāẓim (as), the honorable father of the eighth Imam. Due to various motivations, they created the sedition of endowment on the Imamate of Imam Mūsá Kāẓim (as). The social status of this sect and other factors caused a large number of nobles and commoners to lean towards Wāqifīyah. The present research, in a descriptive-analytical way, based on Pedam's method of narrative discourse analysis and its completion, has dealt with the approach of Imam Riḍā's (as) communication in dealing with this deviant group. The analysis of structural space and semantic space of Imam Riḍā's (as) speech with the leaders of the Wāqifīyah clearly indicates the decisive position of the eighth Imam in facing this deviant trend. The findings show that imams mostly take an offensive-repulsive approach when dealing with Wāqifī leaders. This approach has the highest frequency with 58%. On the other hand, defensive and absorbing approaches have the lowest frequency with 9 and 10 percent. The Imam's communication approach in dealing with the followers of Wāqifīyah - who had joined this sect with bad intentions - is in most cases an attractive-repulsive, aggressive and repulsive approach. However, this honorable Imam, in dealing with the misguided public or those who are suffering from sedition and doubters regarding the martyrdom of Imam Kāẓim (as), have dealt with an absorbing and absorbing-repulsive approach.

Actions are not ethically equal, and it is particularly important to understand priorities among them in cases such as moral dilemmas . To find such priorities, it is helpful to consult religious statements in which “origins, ” “keys, ” “peaks, ” and “heads” of superior values are introduced . When we examine their instances, however, we face the question of how to reconcile these apparently inconsistent statements . To answer the question, we have deployed the descriptive-analytic.

‘Failure in communication’, selfishness, and conflict are three properties of communication in our modern sociopolitical everyday life. War and threat are the first options of modern human for confronting others. The British philosopher, John Locke, theorized the empirical model of communications, according to which he discovered failure in communication. In his work An Essay Concerning Humane Understanding, he changed the meaning of communication to something personal and individual. The question of this study is how Locke defined the ontological, epistemological, anthropological, and methodological foundations of communications so that it would lead to failure in communications. Here after we elaborated on his definition of communication and demonstrated how his transitive impression has converted to a dominant impression, we uncovered epistemological premises of Locke’s communicative linguistic theory through a fundamental methodology. Upon a short introduction of the philosophical theory of communications, we criticized Locke’s communicative theory from the viewpoint of transcendental philosophy. MullaSadra criticizes the idea of man being passive and blank (static soul) because it negates the ‘creative’ and ‘executive’ characteristic of soul; human has an absolutely active function in communication. Man and his perceptions evolve in an internal move in which he moves towards others and creation. In his move, neither is he apart from others (mubāyin) nor he is blended into them (mamzūj).

Throughout history and in the contemporary world in particular، communications، as a social capital، has gained importance alongside natural، technological and human capitals. To inspire motivation and growth in employees and workers to realize organizational goals، every manager should therefore try to establish positive two-way communications in order to create an atmosphere of mutual understanding، satisfaction and harmonious relationships، and try to encourage mutual understanding and satisfaction among them. Islam is the gist of all revealed religions، for which all prophets of God have worked. The religion brought God’s Favors on humans to their fullest by the verse “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion” (Al-Ma’idah: 3). However، the religion went through distortions and adverse events until Imam Ali’s rule brought it back to its original condition. Like every rule، Imam Ali’s rule needed officials and managers who were able to bring satisfaction among people using effective communicative skills، and thereby assist the government in reaching its goals by effective mutual relationships. This paper thus looks at different aspects of communication and communicative skills to then explore their role in Imam Ali’s rule.

Because two terms, “culture” and “communications”, are semantically distinct, formalizing the philosophy of “culture and communications”, as a simple combined philosophy and first-rank knowledge, helps the students to deeply understand this multi-disciplinary and paves the way for the upcoming studies with an Islamic approach. Since the philosophy of the compositional concept of “culture and communications” has not yet been elaborated in the literature of social sciences, the author tries to reestablish the philosophy of the contingent concept of “culture and communications” with the aid of the existing literature and the thinkers of this field through the semantic analysis of two distinct concepts of “philosophy of culture” and “philosophy of communications” as the simple combined philosophy.In so doing, after the analysis of two concepts of “culture” and “communications” in order to reveal the logical relationship between them, “philosophy of culture and communications” is defined as “a supervisional and intellectual study of the general rules of culture and communications in the levels of ontology, epistemology, and methodology”.

Imam Reza Cultural and Artistic Festival is held annually with the presence of national and international participants in various fields. Its blogging field can be a suitable subject for communication study. This article first explores blogging section in Razavi Festival and introduces density of information resulting from large number of blogs as damage. It then examines and analyses the presented criteria and shows that message and its subsidiary indicators are ignored by officials in charge and as a result, some blogs that are not rich enough in terms of content are awarded as the select ones which has led to a gap between the elite youth and such festivals.