فصلنامه اسلام و مطالعات اجتماعی
سال چهارم شماره 3 (پیاپی 15، زمستان 1395)

It is impossible to regard the individual and society separate, and in relation with the other, the two elements mean. By relationship between the individual and society in social approach, after the debate of originality of the individual or its non-originality, the writer means the extent and type of society's influence on evolution and change in individual's personality and the direction and amount of the individual's effect on society and the type of their interaction.
In that interaction, both the individual has many functions and powers, and society possesses many effects. Despite many efforts have been made to integrate the two elements in philosophical, sociological inquiries, there are one-sided perspectives that threaten these integrations. However, with a satisfactory view and by attention to Quran's verses, each one's role has been considered acceptably, that prevent us from extreme views.
In this view, both the individual has responsibilities toward society and society own duties for the individual. Quran views right as a mixture of the two individual and social attributes so that neither the individual could exit from society's influences and ignore it, nor society could be indifferent towards its elements, while Quran intends a third dimension along with the two ones, and it is the divine dimension. Meaning because the world possesses a special intelligence and perception, it isnt apathetic towards human's actions and behaviors and reacts to their individual and collective actions. This paper, with regard to Quran's verses and with an emphasis on the valuable al-Mizan commentary, examines these aspects.

Developing a relationship between the two variables of religious differences and the Islamic unity has been one of the main concerns of current Islamic scholars. In some cases, the inference made from these two variables, has faced Islamic communities with different crises which religious extremism, in present-time era, is one of the obvious examples of it. The thought of some present scholars has been organized in such a way that despite acknowledging religious differences, there will be no damages to the unity of Islamic communities as the "Ummah." Seyyed Abdul Hussain Mousavi Ameli (1873-1957) is one of these contemporary scholars, who as a great harbinger of the Islamic unity, presents unity between the sects not as a compromise in religious beliefs, but as their convergence against Islam's enemies. Using the ijtihad method in the two realms of religion's principles and foundations (Fiqh al-wifaq), and its branches and comparison of subsidiary religious rules (Fiqh al-khilaf), Allameh Sharafuddin sought to present the strategy that the main principles of the religion are shared to religious sects and focused on these principles, they can unite against Islam's enemies and existing differences among Jurisprudential views, whenever based on ijtihad rules, is revered by all sects. In the intellectual system of Allameh Sharafuddin, the analysis on the issue of religious differences and its relation to the Islamic unity, also can be presented in such a way that in a special mechanism, religious differences could be the axis of unity and convergence between Islamic communities against the common enemies.

The family transformations and changes in Iran in recent years will have negative impacts on the family and society and, accordingly, require a proper cultural policy that can be addressed correctly and meet the challenges that have arisen. This article seeks to answer the question of which are the core issues of family consolidation in Iran - that should be prioritized in the cultural policy-making? The data collection method is a documentary one and media-centered and is based on the opinions of experts, and the data analysis and issues prioritization method is TOPSIS –a multi-criteria decision-making technique. Findings of the research show that the most important future family issues in Iran are centered around values and value changes so that cultural policies on family consolidation should address the issues of family value and ethics.

This paper examines and analyzes the dialogue between Henry Corbin and Allameh Tabatabai and in this regard, refers to the other works of Corbin and continues a comparative analysis of his works and for the first time, presents the importance of his view on secularization and his precedence over introducing that notion in Iran and claims that Corbin's project is about the question of why and how theological and philosophical secularization, occurred in the West, hasnt happened in Iran. Henry Corbin looks for resistance against secularization and seeks Shiite's and Iranian Islam's teachings against it. Allameh Tabatabai confirms Corbin's spiritual and numinous solution, but he doesnt satisfy to this amount and mentions a special secularization in the Islamic history that by ignoring one of Quran's most important commands, led to the decline of Islamic communities. Answering the secularization question, he introduces an Islamic comprehensive plan. As it results from this paper, it is impossible or, at least, very hard to understand the views of Iranian scholars about secularization, without an understanding of Corbin's works and his project.

The present study examines the extent of conformity of the moral education programs of Radio Maaref to the principles of Islamic ethics. This research is a descriptive-analytical one and is conducted based on qualitative content analysis and library study, and in the theoretical framework of the foundation of extraction and Islamic ethics.
Although the research results, in the selected sample, show a good conformity of Radio Maaref's moral education programs to the principles of Islamic ethics altogether, but the program of "Educational Question and Answer," which deals with the ethical issues with a counseling approach, has the least conformity with the principles of Islamic ethics among the sum of ethical programs in this network. In the "whisper of the knowledge" program, which is dedicated to the words of Ayatollah Mesbah and in the "treasure of the happiness" program, which produced based on Miraj al-saadah book, there has not found any nonconformity with the principles and teachings of Islamic ethics. Additionally, the two categories of "judicial nonconformity" and "lack of methodology in proving semantic signification," have the most inconsistencies among the categories.

Attention to the underlying foundations of strategic thinking is important to understanding the position of the specified model for the practice health system (non-dazzling display) in an indigenous system. Based on this perspective, explaining the "paradigm" is necessary as a fundamental prerequisite for the strategic thinking process and for the presentation of the "doctrine of dazzling display," in the view of what, why and how is "dazzling display," with a paradigm shift to the Quranic paradigm for strategic design.
The purpose of this study was to investigate the "dazzling display" among married women in Ahvaz city. The approach to this research is a qualitative methodology, and the ethnographic method was used in the research operations. The sampling method was qualitative-theoretical, and using the theoretical saturation index, twenty-four married women were interviewed as the research sample. Data analysis was performed using "grounded theory." The main findings from this research include: social changes and production of new demands, commodity and capital view on women, the desire to distinguish themselves and independent identity, modeling building by the media and actresses, extreme individualism and self-indulgence, weakened inner, behavioral modesty, and pietism, ill heart, marital conflicts, emotional divorce, and loss of skills and opportunity for dialogue and personally emotional relationships. All the categories can be categorized as "sick heart." In other words, sick heart is the "core category" is this grounded theory.