فصلنامه اسلام و مطالعات اجتماعی
سال هشتم شماره 3 (پیاپی 31، زمستان 1399)

The Concern for the development of justice in the field of culture, along with economic justice, political justice, etc., confronts us with the combination of cultural justice. The concept of cultural justice, in the sense of considering the fairness or unfairness of actions, policies, distribution of cultural goods, and cultural system in general, is an extremely complex concept whose discovery and determination of criteria and indicators depend on fundamental epistemological questions. This study seeks to explain the important epistemological questions of cultural justice through a descriptive-analytical method. The results lead us to think that the adaptation of cultural choices to the nature of culture is crucial in reflecting on "understanding the origin of cultural justice." In the second question, paying attention to the originality of our culture saves us from falling into relativism in cultural justice. For the discourse of "How to achieve the standards of cultural justice", one must look for the answer to what is the nature of culture and the possibility of its controllability. Pluralism in cultural justice and the necessity of purposefulness will be the other two principles of cultural justice that the paper deals with.

This study aims to provide a model of the foundations of scientology in the humanities considering the criteria of the Holy Quran. This study is a kind of basic research and in order to analyze the data, the method of thematic content analysis has been used in a descriptive-analytical method and with regard to the probability of the results to avoid personal interpretation of the Qur'an. Through the rational relationship between sciences, the study has used a model for the foundations of scientology in the humanities inspired by the Holy Quran. The findings of the study suggest that the foundations of scientology with emphasis on Quranology are considered as a system whose components include three types of revelatory sciences, world sciences, and humanities. In the subject of humanities, in the three dimensions of God (Allah), the world, and human being, one can reach the foundations of scientology whose origin and destination is knowing the human being. The foundations of scientology in the humanities can be obtained by knowing and identifying God by the human being, through knowing the intrinsic, proven, and true divine attributes, with the approach of correct interpretation, and knowing the world by human being since the world is the discoverer of God Almighty's deeds, with the approach of beneficial, comprehensive, and valuable science, and finally knowing human being by human being through cognition of action, additional and news attributes (of Allah) with the precious goal-oriented science approach.

The school of transmission and the school of production and exchange of meaning are two schools in communication that have a high level of influence and effect on theories and topics of communication. These two schools were examined with the help of the Qur'an and the method of investigation. From the Qur'anic point of view, neither the positivism of the school of transmission nor the interpretivism of the school of production and exchange of meaning (as this school expresses it) is accepted. Rather, from the perspective of the Qur'an, understanding and interpretation are considered important and the production of meaning is considered permissible and valid in the community of faith and in the Qur'an within the framework specified in the Qur'an. Thus, the production of meaning will move in the direction of the sender's intention and will not lead to relativity and distrust of the message. However, we can refer to the normative, critical approach and in other words, the moral approach of the Qur'an that these two schools have nothing to say in this regard. Finally, the Qur'an recognizes and applies the retrieval of meaning alongside the production of meaning, and considers retrieval to be the result of the use of methods such as warning, advice, and punishment; the methods which do not seek to learn science but rather they seek to remind by using the language of the soul.

This study aims to investigate the evolution and non-evolution of the status of women in both Salafi and Shiite discourses. In this study, using the method of analysis of Laclau and Mouffe discourses, we will show that although in the past and in Shiite discourse, like other traditional Islamic discourses, women had a lower status than men, but Shiite discourse using the institution of ijtihad was able to change the status of women and could eliminate many inequalities between men and women. This Shiite discourse was able to gather and attract many aspects of modern discourse such as freedom, equality, right of participation, etc. to focus on the signs of Ifaf (chastity) and to redefine these signs. Accordingly, women in the evolved Shiite discourse benefitted from many rights such as the right to freedom, participation, equality, etc., like men and the meanings of these signs also changed. For example, freedom means the freedom that does not conflict with chastity. It would make a huge difference in the field of women, but the Salafi discourse could not achieve this because of its implications.

The main question of this paper is what are the harms of social ethics related to Surah Al-Baqarah and what solutions have been proposed to get out of them. The hypothesis emphasizes that by referring to the verses of Surah Al-Baqarah, it can be seen that the main moral harm in the Islamic society of Medina in the process of formation is breaking the covenant, which has caused various other moral damages such as prejudice, stubbornness, corruption, disobedience to the leader, immorality, and disharmony. Therefore, Allah Almighty in the process of revelation of verses, step by step and gradually sought to identify those harms and has stated strategies such as remembering divine blessings, patience, saying prayer, charity and spreading piety in Islamic society to find their solutions. In this process, it has been tried to introduce the grounds for the formation of harms, their identification, and their solutions, and finally provide the initial steps of the Islamic society to move towards an ideal society. The findings suggest that breaking the covenant can lead to various moral harms in the personal, political, and social arena, including disharmony and violation of the order of the leader of the Islamic society. This research has been carried out through a descriptive-analytical method.

The main purpose of this study is to examine the effect of moral values on people's desire for benevolent behaviors in the context of the corona virus in Kermanshah. The statistical population is the total number of citizens who are 20 years and older in the city of Kermanshah, which is 2431782 people. Out of this statistical population, 360 people based on sampling with SPSS Sample Power software were selected using cluster sampling. Face validity was used to assess the validity of the research and Cronbach's alpha was used to estimate the reliability of the research instrument. Hypotheses were tested using correlation and regression indices. The findings suggest that moral values in the dimension of perfectionism (r = 0.417), dimension of avoiding wrong behaviors (r = -0.158), dimension of moral virtues (r = 0.491), dimension of forgiveness (r = 0.208) and in the dimension of moral identity (r = 0.537) and in general (r = 0.492) has a significant relationship with benevolent behaviors. Beta coefficient for the variable of moral identity is equal to (Beta = 0.35), for moral virtues is equal to (Beta = 0.29), for moral perfection is equal to (Beta = 0.18), for moral forgiveness is equal to (Beta = 0.16), for moral gratitude is equal to (Beta = 0.17) and for avoidance of misbehavior is equal to (Beta = -0.13). The amount of T is significant for these six variables at the 95% level.

The present study has sociologically explained the relationship between religiosity patterns and demographic variables with the degree of social tolerance between ethnic groups living in Kazerun city (in Iran). The research method was survey, the sample size was 389 people, and sampling was based on multi-stage cluster sampling method. Data collection was done through a researcher-made questionnaire based on the Clark and Stock Religiosity Questionnaire as well as social tolerance questionnaire based on King's view. Data analysis tool was SPSS software at both descriptive and inferential levels. According to the findings, the level of social tolerance is the same between ethnicities. In addition, the level of social tolerance does not differ significantly between ethnicities according to the level of income, employment status, and marriage, but it differs according to the age and education levels of the subjects. According to the results, there is a significant relationship between religiosity and social tolerance with (sig = 0.001). Among the components of religiosity, the greatest impact on social tolerance is related to the belief component of religiosity (Beta = 17.8). Also, ritual components with (Beta = 15.7), experimental (feelings and emotions) with (Beta = 16.8) and consequential (behavioral) components with (Beta = 15.5) explained the fluctuations in social tolerance between ethnicities.