فصلنامه اسلام و مطالعات اجتماعی
سال هفتم شماره 4 (پیاپی 28، بهار 1399)

Mahdavi society has transcendental characteristics such as comprehensive faith, comprehensive religion, comprehensive welfare, comprehensive comfort, as well as comprehensive security, defense, and resistance. The aforementioned characteristics, especially the characteristics of security, defense and resistance, which have been established and modeled by the waiting (for Imam Mahdi) society, i.e. the society of the Wali Faqih (guardianship of the Islamic jurist) in the era of occultation, their consistency and continuity depend on principles such as the leader focusing on justice, interaction, unity and charisma. Each of these axes, as principles and foundations, provide the context for social characteristics such as comfort, tranquility, welfare, resistance, security, and defense. Because with spread of justice, the public's trust in the system will increase, and through focusing on interaction, the people's serious presence in the society will increase. Moreover, by focusing on unity, the comprehensive and public participation of people in society becomes more serious, and with the charismatic role of the leader, people's love, and interest in the system and its political leaders deepens. The current study focuses on the main question: "What are the foundations of the social-security and defense culture of the society in the era of occultation based on the idea of Mahdism thought?" and it analyzes and explains the issue through anecdotal method along with narrative evidence.

Cultural policy-making is a set of systematic actions to advance and develop the cultural activities. The societies, which are based on their own intellectual thoughts and principles, have a framework for their policy-making especially cultural policy-making. In fact, thoughts have a great impact on cultural policy-making. The issue dealt with in this study is the discovery and explanation of the cultural policy-making framework based on the thought of Mahdism. In Mahdism's thought, cultural policy-making has its own cultural goals and components of policy-making. Therefore, in order to explain it two questions can be raised, which are: What are the cultural goals in the thought of Mahdism? In addition, what are the components of the cultural policy framework in Mahdism? This study aims to provide a framework for cultural policy-making in Muslim societies based on the thoughts of Mahdism. In this regard, the teachings of Mahdism were examined by the method of analyzing the themes. In addition to analysis of the themes of Mahdism teachings, the themes of "expansion and spread of justice", "development of global security", "evolution of intellect and thought" and "globalization of Islamic culture" as "cultural goals in Mahdism thought" and "networking", "implementation and enforcement", "internalization of values", "participation in affairs" and "dignity" were identified and explained as the components of cultural policy-making in the thought of Mahdism.

Indeed, which identity components does the religious identity-giving of Indonesian Muslims follow, as one of the largest societies in the Islamic world? Is it supra national or sub-national, or is it derived from the identity of religious culture, and where has the identity-building Islam come from? These questions led us to analyze them in a historical-descriptive way in order to answer them. Since the facts of the present, the past, and their relation to the future are explored in this paper, the most appropriate method for this study is the historical-descriptive method. The findings suggest that in Indonesia, a moderate definition of Islam, in conflict with other identity-building components, has been able to approach a native model of religious perceptions appropriate to Malay cultural thoughts. In this new approach, Islam has tried to be active using all Islamic resources and to establish the religious identity of Indonesian Muslims

The sociability of the hijab in the Islamic society as a belief, value and cultural norm in the social system of the Qur'an is a new look at the phenomenon of hijab. This paper has dealt with the elements of sociability of hijab. The research method is qualitative, library documentation and thematic interpretation. In the method of sociability of hijab, by using the method of modeling from the reference group, the Ahlulbayt of the Prophet (pbuh) has been introduced as the reference group. In the content of sociability of hijab, the Qur'anic culture of hijab has been the focus of discussion in belief, value, and norm. In the sociability, the elements such as family, group of friends, education, and mass media have been considered; also, some of the verses of the Qur'an, which were directly related to hijab or all the verses of the Qur'an, which included hijab, have been analyzed. The verses of the Qur'an have been described and analyzed using interpretive and sociological methods. The finding indicated that the sociability of hijab has special teachings in analyzing social system based on the monotheistic system of the Qur'an in elements of sociability (method, content and factors).

With the appearance of Islamic Revolution in Iran, religiosity as the most important factor of Iranian people's lifestyle has been considered in the position of the revolution's software. That is why it is important to know religious people in order to promote the effectiveness of religious propagation. Due to various factors such as the emergence of the information society, the development of science and technology, and even cultural invasion, we are witnessing diversity in the forms of religiosity of Iranians, especially young people. The main issue of this paper is the strategies of propagation for dealing with the types of religiosity among the youth. Therefore, the main goal is to achieve strategies in promotional methods and messages. To achieve this goal, in the tradition of qualitative research, analytical methodology has been used for typology of religiosity in the previous studies. Then, through comparative-analytical method, it was compared with another study of a researcher in a semi-structured interview with 42 young people who were selected theoretically and in the form of purposeful non-probability. The findings suggest that according to the criterion of attitude towards religion, seven types of legal, conventional, ethical, resorting (to God), epistemological, rational and secular duties can be identified in the religiosity of Iranian youth and classified among floating indications in four levels. Then, the found types of religiosity were presented to seven professional preachers and their strategies were collected. The results of the research show that the strategies of warning and advising, paying attention to social ethics, paying attention to death and resurrection, Mahdism and the Promised One (Imam Mahdi), interpreting the Qur'an and paying attention to the truth of the guardianship of the Fourteen Infallibles are among the most important methods and messages that preachers should consider.

People in the Fatimid era (910-1172) paid serious attention to holding different religious and ethnic ceremonies since their arrival in Egypt (973). Among the ceremonies, the Shia rituals especially Ghadir Festival and Ashura Mourning Ceremony had been especially important due to the deep relationship with identity of Shia Fatimid Government and its claimed legitimacy against Abbasid. According to the reports of resources, Ghadir Festival was held annually in Fatimid Egypt. Competition with Abbasid formal Sunnism, strengthening the Fatimid Shia Identity and legitimacy of Islam'illian government as well as the efforts made to change the behavior of Egyptians as an introduction for changing their value and belief structure, were all the reasons to consider holding Ghadir Festival and its continuity to organize as important. This festival has not always been the same in terms of grandeur, magnificence and expansion during the mentioned two centuries, and it has undergone significant changes and developments many times in accordance with the cultural policy of the Fatimid government. What are the developments of this celebration and what are the characteristics of each stage are the main questions of this study that will be examined through an analytical descriptive method and with a historical approach. The findings of this study show that the ceremony was initially simple and extensive; but after the establishment of the Fatimid government in Egypt, it underwent great changes. As most researchers have reported this important and glorious celebration that took place over a decade as well as carnivals of joy with Shiite symbols. Organizing the great Moukeb of Imam-Caliph Fatemi during this period, while giving joy to the celebration of Ghadir, was very effective in spreading Shiite culture. In the last period of the Fatimid government, due to the cost of this Moukeb, the celebration of Ghadir was limited to the inside of the palace and was held in a simple and one-day manner

For various reasons, Attar's time, is the age of anti-wisdom and the struggle against reason and its consequences. Basically, the issue of focusing on reason in all affairs has been emphasized in all religions and sects. However, in the time of Attar, the emphasis on narrative affairs and resorting to words had replaced scientific documents, as a result of which we are facing a decrease in the effects of reasoning and the diversity and multiplicity of narrative works. Currently, in this study, first, we try to answer the question of whether the tendency to reason has diminished. Secondly, what are the causes and reasons for it? Thirdly, how has it been reflected in Attar's works as one of the literary features of that era? The purpose of this study is to answer the above questions and to clarify the atmosphere of the era in question from the perspective of this research. The research method in this paper is analytical-descriptive and library method. The results of the study indicate that such a rational condemnation of sciences in Attar's works is influenced by the social conditions of his time. Among the factors influencing this are the policy of the Abbasid caliphs, the policy of the Seljuk kings, the orientation of the institution of the Ministry of Establishment and the growth of religious schools, the domination of anti-rational groups such as the Ash'aris and the decline of rationalist groups such as the Mu'tazilas.