فصلنامه اسلام و مطالعات اجتماعی
سال هفتم شماره 1 (پیاپی 25، تابستان 1398)

Rationality is one of the struggling issues for thinkers of social sciences. Among them, Max Weber has formulated the rationality of social action based on a particular concept of reason and action, and has considered modern societies as rational, which is incompatible with the view of Islamic scholars. Accordingly, the rationality of social action, from viewpoint of Islamic wisdom, has been examined and explained through using an analytic-comparative approach to the Weberian tradition. Rationality and action are the terms that, in the abstract sense, they mean "derived from reason and will", but in concrete sense, they have their own special meanings based on how they view the nature and cognitive faculty and motive power of human. Accordingly, in Webber's analysis, reason and action have been considered the method and practice derived from the autonomous practical wisdom and the rationality of social action, as well as having a mathematical calculation to achieve the aims of life, reductionism, and Western society, a rational society, and at the same time suffering from the crisis of spirituality. However, Islamic scholars, based on their view of human nature and power, regard "reason" as the capacity for the understanding of meanings, and "action" as the result of the will arising from the stimulative power influenced by the powers and dispositions of high and wicked human's selves. Therefore, they define the rationality of social action, as social actions based on the capacity of perceiving abstract meanings, and in its various contexts and examples, they consider the definition and observance of the method as well as rational calculation in social action as only one of the criteria for being rational, and in this respect, they don't let the society suffer from a crisis of spirituality. Rationality is one of the struggling issues for thinkers of social sciences. Among them, Max Weber has formulated the rationality of social action based on a particular concept of reason and action, and has considered modern societies as rational, which is incompatible with the view of Islamic scholars. Accordingly, the rationality of social action, from viewpoint of Islamic wisdom, has been examined and explained through using an analytic-comparative approach to the Weberian tradition. Rationality and action are the terms that, in the abstract sense, they mean "derived from reason and will", but in concrete sense, they have their own special meanings based on how they view the nature and cognitive faculty and motive power of human. Accordingly, in Webber's analysis, reason and action have been considered the method and practice derived from the autonomous practical wisdom and the rationality of social action, as well as having a mathematical calculation to achieve the aims of life, reductionism, and Western society, a rational society, and at the same time suffering from the crisis of spirituality. However, Islamic scholars, based on their view of human nature and power, regard "reason" as the capacity for the understanding of meanings, and "action" as the result of the will arising from the stimulative power influenced by the powers and dispositions of high and wicked human's selves. Therefore, they define the rationality of social action, as social actions based on the capacity of perceiving abstract meanings, and in its various contexts and examples, they consider the definition and observance of the method as well as rational calculation in social action as only one of the criteria for being rational, and in this respect, they don't let the society suffer from a crisis of spirituality.

The aim of the study is to answer this question "What are the components of the Interpersonal Relationship between Shiites and Sunnis from the Viewpoints of The Fourteen Infallibles based on the book Jami' Ahadith al-Shi'a?" Therefore, through using conventional qualitative content analysis and inductive approach, the existing data were first analyzed and the result was obtained by extracting the key concepts and major and minor categories. Based on the findings, in Hadiths, it has been emphasized on the relationship methods in two main categories; first, the methods of the verbal relationship between Shiites and Sunnis include four minor categories: best debates, verbal Taqiyyah (Taqiyya is a precautionary dissimulation or denial of religious belief and practice in the face of persecution), not revealing the secrets, and considering the courtesy of verbal action, they all emphasize the thoughtfulness of the Shiites words in different contexts. The second category is the Shiites non-verbal methods of relationship with Sunnis, which include seven minor categories: Shiites model making, behavioral Tayiyyah, highlighting the Shiite identity, indirect propagation, Peaceful coexistence, creating an environment to honor the Imams (a.s) and using negative attitudes. These categories are various due to the importance of considering the context and conditions of the audience relationship and features so that it requires the relationship maker Shiites  to choose the best methods of interpersonal relationship with Sunnis in any conditions. The current study has tried to deal with this aspect of the Fourteen Infallibles' words.

The entire universe is purposeful and based on the law of cause and effect. Accordingly, the relations governing the human and non-human world are based on the principle of effect and influence. Human social relations are not out of this system and inevitable. Quran –which has the law of the whats and whys of the universe- has talked about the social existence and has named these types of necessary laws, "traditions" which are called in social sciences "social traditions". Due to the extent of the Qur'an and the limitations of the paper's capacity, and to identify social traditions, the present study only examines Surah Isra- which has mentioned the most important social traditions- through a descriptive-analytic method and with the help of interpretative, historical, and sociological sources, so that it can identify the model of process for realization of traditions in human communities from origin to destination, and be useful for interpreting past events and analyzing the upcoming phenomena as a fundamental knowledge. The Identified laws and traditions in this Surah are: The principle of divine guidance and human guidance, the educational principle of encouragement and persuasion, the principle of being an autonomous human, the principle of evaluation and getting feedback from the deeds, the tradition of asking for respite, reward in the form of punishment for criminals and victory of righteous people, and finally the succession of the righteous people over the wicked people or the tradition of (Istikhlaf) substituent.

The current study seeks to examine and analyze the effective role of Iranians in different stages of the worldwide movement of Imam Mahdi (a.s). This worldwide movement is divided into three stages: reappearance, uprising and global government. The criteria for fulfillment of all the ideals of the divine religions in the end of the world are the reappearance-which heralds the coming of the savior and the uprising-which announces the implementation of the savior's plans and the global government. These three stages come about when the people, their relationships, and their requirements are already operationalized in society in advance. Therefore, people play an important role in the realization of these three great events and in the implementation of their preparations and preliminaries. According to the narrations in the Shiite and Sunni hadith sources, the role of Iran and Iranians has been important and fundamental among the creatures of the events of reappearance and uprising. The narrations "Rayat al-Saud (black flags)" which report the Iranian movements and currents in the onset of the reappearance, refer to the unique place and role of Iranians specially the role of Rayat al-Saud leaders i.e. Sayyid Khorasani and Shu'aib Ibn Salih in Imam Mahdi worldwide movement as the commanders and leaders for Imam Zaman (a.s). The bottom line is that, Rayat al-Saud has two uses for the events of the reappearance and uprising: first it provides the context for reappearance and uprising and second, it is considered one of signs of reappearance and uprising.

The differing views of Muslim philosophers on epistemic principles have provided distinct capacities for the production of social sciences. The methodological capacities of reason and narration have been considered from the perspective of Javadi Amoli in these three areas; subject and purpose, epistemological foundations, and theories of social sciences. The conceptual framework of the present study is fundamental methodology and its method is analytical. Considering the social micro and macro phenomena in the arena of subject, lack of monopoly on empirical science and methodological interferential pluralism, accepting the existence of a society alongside one's originality and the legitimacy of the society and adopting the human species are some of the methodological capacities of this approach. Some of its capacities of anthropological foundations are the triple plan of social interactions: exploitive, contractual, and reasonable; dividing culture into three models: exploitive, contractual - referred to as secular culture - and transcendental culture; and dividing society into despotic, democratic, and civilized. The possibility of achieving a variety of rational theories including: abstract, semi-abstract, empirical, intuitive, and narrative theories in the production of Islamic social science are also some of the capacities of reason and narration in the arena of theorization.

Post-secularism means re-orientation towards religion and its impact on people's lives. The present study examines the relationship between religious teachings on the lifestyle of high schools in Qom, district 4, by using a survey research and questionnaire. Morgan table was used to calculate the sample size, and for each group (girls and boys) independently, a sample of 360 people was randomly selected. Data analysis was performed through using inferential statistics, which the simple linear regression was obtained by calculating Cronbach's alpha coefficient. In this study, the Lifestyle Questionnaire examined six factors that had internal relationship with each other. The results indicate that religious teachings have meaningful relationship in four dimensions of lifestyle that the greatest impact was on perception of life and then social responsibility, stress management and social support, respectively. The results of the comparison between the two groups of boys and girls show the superiority of boys over girls in two dimensions of social support and stress management; and in contrast, it suggested the superiority of girls over boys in two dimensions of social responsibility and perception of life.

The information technology revolution has evolved the indicators of power. This technological evolution has caused the new era based on communication technology to be called the information age. One of the issues that Islamic Republic of Iran has been facing in this era is designing a model to counter the media arrangement and Western media tactics considering the information age. The US government has repeatedly tried to influence global public opinion, including Iranians, through a variety of media methods, from product manufacturing to building internet infrastructure. The sedition of 2009 was the beginning of the expansion of the virtual world on the geography of Iran. In this study, after open, pivotal, and selective coding on a series of documents and interviews, the theoretical concepts of "the emergence of a networked community on the Web 2 platform" and "transnational media connectivity and the formation of autonomy space" have been developed. The findings show that the ideal pattern of confrontation with rival media is based on two factors of "content production and network connectivity", which attempts to turn its content and message into action and operation by creating a multilayer arrangement. Based on their mission, these layers are transformed into layers such as layer of content production and distribution, layer of network operation and layer of real operation. First, All these layers try to produce and distribute their message and then by attracting accounts they can build their own network. Finally, the network, which is created, can become a real action and affect the real environment.