فصلنامه اسلام و مطالعات اجتماعی
سال دهم شماره 3 (پیاپی 39، زمستان 1401)

Divine traditions have a frequent and effective place in the analysis and political-social measures of Ayatollah Khamenei, and this study tries to explain the social functions of divine traditions through a descriptive-analytical and interpretive-inferential method of his words. Traditions in this article are divine rules and regulations governing the world and human beings, which appear in a formative and absolute form or in a legislative form and under the condition of the existence of human intention and action. Divine traditions are the methods by which Allah Almighty plans and administers the affairs of the world and man based on them. Just as there exists divine traditions and laws in the natural world, there are also laws and traditions in human societies that may not be understood by someone with a material eye, but they exist. The word "function" is a sociological term that is used in the meaning of effect and result. The function of the divine traditions and the results and effects that follow the traditions are both individual and social. This article seeks to express social functions. Realization of supervision, protection of values, realization of honor, strength and resistance, spirituality, rationality, justice, insight, awareness about enemie and realization of progress in society, etc. are among the most important social functions that can be extracted from the words of the Supreme Leader of Islamic Republic of Iran.

The present article seeks to criticize the theory of social construction of reality from the perspective of the social worlds of Parsania. This critique has been done through the method of logical analysis of library data and in two areas. The first area is the external criticism of the theory, which examines the foundations of the theory. From an anthropological point of view, it was shown that Berger's theory, unlike Sadraei's wisdom (hikmat), does not consider the abstract self to be essential, and on the contrary, it considers a concept called the concrete ego for humans. In the ontological critique, it was shown that unlike Berger, who considers the biological world created by humans to be real due to its direct and complete improvisation, social worlds consider the social world to be a real existence and not a phenomenon, which is compatible with human souls based on the theory of the union of science, the world, and the known. In the critique of epistemology, it was also shown that in Islamic wisdom, social values are based on nature, truth and human purpose. Unlike Berger's epistemology, social values are based on common intersubjectivity created by humans. The second area is the internal criticism of the theory, which evaluates the coherence of the theory with critiques such as self-contradiction, reductionism, etc.

The proper understanding and feeling of criminal justice is one of the important social issues for citizens, which its realization depends on the provision of criminal justice indicators in criminal processes on the one hand, and the society and individuals having appropriate emotional and cognitive backgrounds on the other hand. Deducing the ideal criminal justice criteria is the result of years of experience and reflection, which is reflected in approaches such as "restorative approach". Examining the factors and contexts of citizens' understanding of these criteria through findings in sociological and psychological sources and inspired by religious texts is the subject of this study. The findings of this study suggest that if the criteria of criminal justice are objectively achieved in the penal system, the perception and favorable feeling of criminal justice for the citizens will be achieved only when they, in addition to awareness and believing in the criteria of criminal justice, shouldn't be vulnerable to have emotional growth and enjoyment of social justice and should not have any problems in meeting their "basic needs of life" which are ranked ahead of "needs of justice". All these factors, along with the bureaucratic order in the country's administrative system and accurate, transparent, and honest information about criminal processes in the judicial system, can provide suitable contexts for the citizens' perception and ideal feeling of criminal justice in their current society.

The purpose of this study is to identify the concept and examples of social classes from the perspective of the Qur'an and how to deal with them. Societies are seen as distinct forms of human communities that form social structures within themselves, draw relationships according to them, and establish interaction and confrontation with each other based on them. It seems that reasons such as cultural, biological, material differences and the ability of individuals and groups to seize nature and take advantage of other species have gradually caused the formation of social classes. Components such as power and wealth are the basis for the formation of a group of classes, and elements such as God-seeking and spiritualism have become the basis for the formation of another part of the social classes. In other words, the type of attitude and action of a group of human beings, which was focused on worldly factors, caused the creation of a group of classes, and the attitude and action of some others focused on the hereafter, formed distinct social classes. The question of this research, which was carried out via a descriptive, analytical method and by using sources of evidence, is what social classes are like from the perspective of the Qur'an; What are the factors of their creation and what are their characteristics and how is the way of dealing with each of the mentioned social classes. Achieving ideal results from this study helps to read and analyze more deeply the factors of formation of social classes and as a result, the reasons for the social gap in the current situation, and subsequently to use the solutions to face this social phenomenon as a desirable model in today's societies.

After the revolution of Iran, the clergy play an important role in reviving and promoting religious education. With the passage of time and changes in the society and some environmental factors, the social place of the clergy has been damaged. This study explains the various aspects of the convergence of people and clergy using the Grounded Theory database method. This research has been carried out through a six semi-structured interviews of elites, a brainstorming session with the presence of eleven experts and university professors, the use of documents and interviews on the issue of the people and the clergy, as well as the use of the speeches of the two imams of the revolution and interviews with different classes of people to obtain the perspective of the society in the causes of people's interaction with the clergy. The data obtained in the form of open coding led to the emergence of 178 abstract concepts in the form of 54 components. Then these components were related to each other in the axial coding process. Finally, by selective coding in five cases, different aspects of convergence of people and clergy have been examined. The theory of data analysis shows that the central category has been defined as the interaction of people and clergy. On the other hand, according to the data, the causes and factors of intervention and foundation, strategies and consequences are explained in detail.

Modernity is one of the key concepts discussed by Professor Morteza Motahari. Of course, modernity has various aspects and in this study, we will focus on the collective issue or narrative of Iranian nationalism and Motahari's criticisms on it. Motahari does not narrate the concept of Iranianness in the form of "Aryan race" and says that the conceptualization of Iranianness in the form of Aryanism alienates the majority of the Iranian nation and this alienation is against the real national interests of Iran. Why does Motahari say this? What is Motahari's basis for this conceptualization? Does he not pay attention to the fact that his words are against the discourse of extreme nationalism? Does he not think about Iranian nationality? What are the Motahari's reasons who is a first class philosopher? Professor Motahari's answer is very surprising. It is true that he is not an anthropologist in the academic sense of the word. However, his answer is derived from a deep anthropology and his experimental understanding of Iran's pluralistic society, which is rooted in his philosophical worldview and this worldview, formulates the problem of society under historical developments and sees the relationship between religion and society as heavily involved in the construction of national affairs and national identity. The research method in this article is based on critical content analysis method.

Home and family are influenced by each other. In other words, the matter is between two paths. First, assuming the house and the family being affected by it; Second, defining the ideal family, and designing a house based on it. Considering the western origin, the common patterns of housing in Iran, and its conflict with the desired Islamic family form, it is necessary to enter the second path. In this article, firstly, the western approaches of contemporary architecture that affect the family are illustrated on both ends of the individualistic and collectivist spectrum, and then the characteristics of the Islamic view are determined in the middle of this spectrum. For this purpose, by referring to the blessed Surah "Noor" and examining the verses related to the family, based on the thematic research method in the Holy Qur'an, a model is introduced to analyze and explain ideal relationships in housing. Based on this, the relationship of family members with each other and with others is explained in three sections. 1. Benefit 2. Being together 3. Direct relationship. Quotations related to housing in Islamic sources are presented in the continuation of these three sections, and based on them, the ideal level of relationships in each of the three types of relationships is illustrated. Based on three sections, desirable housing patterns based on Islamic social relations are identified, and it is possible to compare desirable Islamic housing with other housing patterns.