دوفصلنامه اسلام و علوم اجتماعی
پیاپی 30 (پاییز و زمستان 1402)

Qom Academy of Islamic Sciences seeks to provide a model for religious science that uses all three epistemic sources of revelation (quotation), reason and experience centered on revelation. According to this view, every scientific theory is a simplified model of a complex reality and has three levels of development, macro and micro.The "level of development" of the scientific theory expresses the desired and ideal state of the phenomenon. In the theory of religious science, this desirable situation is obtained from the teachings of Islam as a whole - not from individual revelations. The "macro level" of scientific theory begins with the generation of an evolutionary description. In order to obtain evolutionary attributes, we need information on the level of development (as religious concepts governing the research) and experimental information (based on library and historical studies), because it provides the basis for the researcher's speculation to produce attributes. With experimental, religious and theoretical validation of hypotheses (and their confirmation or modification), the descriptive model of the phenomenon is obtained. These systematic attributes are responsible for describing the phenomenon as a variable whole.

This article contains a scientific and critical discussion with Dr. Mohammad Reza Taliban regarding his criticism of my book entitled the theory of secularization with an empirical ijtihadi approach. In his article "Deriving Theory from Sociology and Improperly Adapting It to Religious Texts: A Criticism on the Theory of Secularization with an Empirical Ijtihadi Approach", he made two main criticisms on the theorizing effort of this book: firstly, mistaking and adapting intra-religious topics with sociological topics related to secularization, and secondly, confusing the explanatory model with the theory. In the following article, after referring to the main principles of the theory presented in this book, I have attempted to answer these two criticisms with a logical analysis method. For this purpose, it was shown with a sufficient explanation that none of the two aforementioned claims has case in my work.

Soleimani in creating unity and security of the Islamic world. This research was conducted using the qualitative analysis method. The sampling method was purposeful and the data collection method was interviews with Sunni managers. In this context, by using the coding of the interviews during the process of open, central and selective coding, the following findings were obtained, and three patterns were extracted from all the interviews. The components of the behavior pattern of Sardar Martyr Soleimani from the point of view of Sunnis include: courage, always being in the presence of God, defense of models, effort, equality of speech and behavior, deliberation and service to the people, and the components of serving the people, sincerity, defending the oppressed, Equality and fraternal behavior with people, protection of Islam and Muslims are extracted in interaction with Sunnis and their effective behavioral components in establishing peace and security in the Islamic world, which include: strategic performance, thorn in the eye of enemies, political thinking, stability and security in The region and elites in military sciences and their effective behavioral components in establishing unity in the Islamic world included: creating unity, defending Islam and the land, promoting the culture of resistance, using all forces, eliminating disagreements. Therefore, according to the extracted dimensions, Sardar's interaction with Sunnis can be undeniable in creating unity and security in the Islamic world.,

Domestic violence against women is an inevitable phenomenon that Pakistani society has been facing for a long time. This research aims to examine the content of published researches in the field of domestic violence between 2000 and 2020 using a systematic review method. Based on the inclusion and exclusion criteria, 41 titles have been selected and analyzed from the collection of 729 researches published in these two decades. According to the findings, the effective factors of domestic violence against women include individual factors, socioeconomic factors, incorrect interpretations of religious teachings, and family factors. According to research, the negative consequences of domestic violence are physical and mental injuries. Also, policies and solutions to control and reduce this phenomenon have emphasized the intervention of the government and the participation of non-governmental organizations. It seems that domestic violence has become a social phenomenon under the influence of cultural norms and incorrect religious interpretations, which requires a refinement between the religious culture and the culture of Pakistani society with the aim of removing religious interpretations as a justification for violence.

The aim of this research is to investigate the relationship between the use of virtual social networks and the types of religiosity of the youth of Yazd city, based on the theory of multiple worlds and the metaphor of the burger market, with the help of a researcher-made questionnaire, whose validity is through validity. Its content and reliability have been confirmed through Cronbach's alpha. The statistical population is 384 young people aged 15 to 34 in Yazd who were selected by multi-stage cluster sampling. The data were analyzed with the help of spss software and factor analysis and t, f tests, correlation coefficient and path analysis, and the results after identifying two types of popular religiosity and bricolage show that women have popular religiosity and men have strong bricolage religiosity. They have a The correlation of economic-social base with popular religiosity is negative, but with bricolage religiosity is positive and significant. Also, there is a significant relationship between the amount of use of virtual social networks and types of religiosity. Regression analysis shows that independent variables (social-economic base, non-recreational use of virtual social network and social-economic base) are 9% of changes in popular religiosity and variables (use of virtual social network, social-economic base and recreational use of virtual social network) explain 20% of the changes in bricolage religiosity.

The extent and dispersion of studies on the subject of economic-social base and religiosity has doubled the necessity of using the meta-analysis method. The purpose of this article is to combine the results of the researches conducted in relation to the economic-social base and religiosity and to extract new results in order to interpret the findings more authentically. The statistical population of this research is made up of all the scientific research conducted in Iran regarding the relationship between the economic-social base and religiosity during the years 1383 to 1399, which is in one of the scientific information databases of academic jihad, Noor specialized journals database, publications information database. The country is indexed in the database of Iran's Scientific Documentation Center. A total of 26 research documents were found, of which 16 met the conditions and selection criteria and entered the comprehensive meta-analysis (CMA) software. In the first step, publication bias and homogeneity of studies were examined; The statistical tests used in this section indicate the lack of publication bias and heterogeneity of studies. In the next step, the effect size as well as the role of moderating variables were evaluated; The results show that the size of the effect of economic-social base on religiosity is equal to (-0.168), which is evaluated as "small" according to Cohen's interpretation system; In other words, the independent variable "social-economic base" has a small but significant effect on the dependent variable "religiosity".

This article seeks to investigate distribution and locating of religious uses as one of the platforms for formation of religious, cultural, social, economic and political actions and communications in city to examine the connection and compliance level of these uses with the religious needs and eligibility of citizens living in Arak regions. this study was based on mixed method with questionnaire tool in the first data collection stage and with a proportional sampling method. then, Physical data collected through secondary analysis were mapped. Among the most important results, we can point out the problematic deficiency and the significant difference in the level of enjoyment and the establishment of religious facilities in the regions of Arak, which shows inequalities in the allocation and distribution of these services. Also, by considering factors such as per capita, standard per capita and functional radius of religious uses, we can talk about the situation of spatial and social inequality and deprivation in a significant part of the geographical and demographic area of Arak. Finally, the pattern of spatial distribution of religious uses based on the needs and eligibility of citizens in Arak is inefficient, and unequal, which has created inequalities in regions and among citizens

Considering the importance of the Islamic hijab issue and its political and social role in societies and different social levels in the international arena, this issue is one of the important issues in the field of international politics and any discussion about it is linked to political and international issues. On the other hand, understanding the global role of Islamic discourse is deeply dependent on examining the nature and function of Islamic hijab as one of the power-building components of Islamic discourse in the field of soft power. Hijab as a cultural element and a manifestation of Islamic principles and discourse with a soft nature has been able to play a special role in the form of figures of power and is a threat to the liberal discourse of the West. Therefore, the question arises as to how the Islamic hijab has strengthened the soft power of Islamic discourse in international politics. This research, with a constructivist approach and using a qualitative method and in a documentary way, explains the idea that the Islamic hijab as a communication medium has strengthened the soft power of the Islamic discourse through identity building and the expansion of the discourse system against competing discourses. The most important achievement of this research is the explanation of the role of hijab according to its media nature in advancing the soft power goals of Islamic discourse.

The present article with the title; The systemic model of social structure is from the perspective of Imam Ali (AS), which collects information in a descriptive-analytical way with a documentary-library method, and the type of analysis is based on content analysis. The stratification system is one of the concepts that is studied and analyzed in the description of the social structure. And the Islamic society is like a supersystem that is made up of sub-systems. Therefore, this work seeks to explain the existence of systems and transform it into the correct social model, as well as the characteristics and tasks of each system in the form of inputs and processes of the system model in order to achieve the hypothesis that the existence of these subsystems and supersystems in society requires each other, pays.Therefore, according to the outputs of the systemic model, the goal of this work is that Imam Ali (a.s.) mentioned the need and dependence of each class on each other in Nahj al-Balagha, and the consistency and stability of each class to reach He knows the stage of evolution and excellence dependent on other classes; In addition, the results show that the systemic model of the social structure has input elements, process elements and output elements.

Based on this, the upcoming article with the basic question that; "What are the causes of the Islamic revolution and the strength of the revolutionary theory system and what are its overarching themes in the cross-border and international arena?" It seeks to identify its components and indicators. This article is done with a qualitative approach, it tries to answer it using thematic analysis method. The statistical population of the research includes the statements of the leadership known as the "Second Step of the Revolution" statement. Using the theme network method, one of the theme analysis methods, the qualitative findings indicate that the components and indicators extracted from the theme network include four dimensions and 32 components. In this article, four themes of revolutionary internationalism, compatibility of domestic ideals and foreign behavior, exportation of revolution, and revolutionary government/system were presented. As a result, the descriptive findings extracted from the statement can be a suitable basis for understanding the reasons for the permanence and strength of the theory of the revolutionary system in the future and future studies.

Today, "anthropology" is a very frequent word with multiple meanings in the texts of social sciences and humanities, and by combining with other words, it creates diverse and wide-ranging expressions that sometimes share words with each other, overlap in meaning, or overlap. For example, what is equivalent to the term religious anthropology in Farsi, is usually a word common to two distinct concepts of religious anthropology and religious anthropology. In this article, first the reason for such conceptual interferences is revealed, then with the help of logical classification method, the types of "religious anthropology" are introduced and the place of each of them in the knowledge of anthropology is determined. Of course, for this purpose, it was first necessary to draw the various branches of the tree of anthropological knowledge in a logical concept.This research is developmental-applied and its method is descriptive-analytical. The data were collected using the library method and the qualitative content analysis method of categorization, analysis and finally classified in a logical model with methodological criteria. Based on the results of this research, religious anthropology can be achieved by all four philosophical, mystical, scientific and narrative methods and of course with different applications and scopes.