دوفصلنامه اسلام و علوم اجتماعی
پیاپی 7 (بهار و تابستان 1391)

Cultural norms, as rules of conduct which depend on social and religious values, form collective behaviors. Obedience to them will result in social conformity. Accepting changes in material culture and the values derived from it are in accordance with the general consensus. But changes in the intellectual culture of the community are slow and do not keep up with that of individual people. Changes in values can cause changes in behavior of individuals. People’s approaches to the religious and social values are overshadowed by predisposing factors for the change in values. Some of these factors include: playing with religion, the selective approach to values and religious elements, conflict between religious practice and claims of pious people, nonconformity behavior in the invitation to faith, failure to meet the essential needs of the public in the religious community.

The concept of right-duty is originally a concept of Western philosophy (sociopolitical philosophy, moral - legal philosophy) and modern social sciences (theory of citizenship). This complex concept, as some kind of social balance equation in social interaction of self-other, has honestly excelled from this point of view and especially from that of the theoretical one and practically has led to the development of modern man and his civic status and consequently transformed subject into citizen. Since the literature of Islamic jurisprudence is a non-discourse one, there is no trace of this concept in it (both Shi`a and Sunni). But it can be found between the lines of Islamic teachings and texts. It can also be inferred from intellectual and ideological foundations of this social equation among Muslims, which refers to duty in one hand and right as a matter of an ideological issue, based on legitimacy of abiding by Islamic religious teachings in one’s life. Due to this, in this paper, using the technique of content analysis, the authors attempt to analyze intellectual and ideological foundations of right-duty social equation from the religious perspective. To this end - and not to make a comparison - we deemed it necessary to make a brief review of some theoretical and epistemological considerations of the equation, which is embodied in Western philosophy and modern social sciences and usually arranged in the context of citizenship theory. Likewise, it was also necessary to deal with intellectual and ideological foundations of right-duty social equation in religious discourse following the first part of this paper. Finally, it was necessary to present some documentations of conventional religious discourse in the Islamic world. Therefore, the author of the present paper analyzes two precious books: Nahj al-Fasahah (sayings attributed to the Prophet, peace and blessings be upon him) and Nahj al-Balagha (belonging to Imam Ali, peace be upon him). One can find the origin of religious citizenship (which is a strange phenomenon in the contemporary Muslim) from the inferred findings of these two important and reliable books just as Western scholars have elicited the phenomenon of secular citizenship from political, social, and ethical philosophy.

Thirty years have passed since the Islamic Revolution, yet many people of Iranian society as an Islamic society have a little knowledge and understanding of Islam. This makes the task of the mass media and in particular television even more important. But the essential point is that these devices cannot be used in the vein of former communications systems. We must learn how to use these new means of communicating so that religious messages have the greatest impact on the audience. Accordingly, the following questions can be posed in this context:How much TV provider has been successful in traditional and new form of the religious message (movies, soap operas, shows, etc.)?Why some religious programs have not been successful in delivering their message? Why some religious programs do not appeal to the audience? What are the reasons for the lack of audience’s attention to these religious programs?How much TV has been able to meet the religious needs of its audience and attract them effectively? In this study, a questionnaire survey was conducted dealing with the effectiveness of religious programs Channel One Iranian TV on special occasions (Ramadan) from the perspective of the senior students of communication at Islamic Azad University Central Tehran. Data analysis was performed on the frequency data and the Pearson correlation coefficient. The results suggest that television can produce media products to suit the needs and interests of the audience indirectly, simply, clearly and based on simple facts such as avoiding extremes, benefiting from scholars and expert's opinions about the proper techniques and patterns of religious programs.

In this paper, the role of factors of religiosity and piety in social relations has been analyzed using the view of sociologists and social theorists and thinkers of God. However, the role of Islamic scholars is more prominent than others. They believe that the teachings of Islam, regardless of time and place, have integrating, disciplinary, and relaxing function. Finally verses of the Quran that directly or indirectly addressed the issue of social relations form the statistical population of the present research study. Among them 19 verses were selected reviewed through a detailed study using descriptive and analytical method.

This paper examines the relationship between globalization and national identity in textbooks of social science courses in elementary, junior, secondary and pre-university. Nowadays, although the dominant idea demonstrates a certain kind of cultural orientation; general cultural orientation is also reproducing a continuous process with emphasis on the cultural adaptability and understanding in a parallel way. Multi-ethnic communities in order to achieve a systematic balance of national identity with the emphasis on general cultural orientation at home and production of multiple identities should increase their competitiveness and modernization. However, the nationalist discourse in Iran which has also been included in the curriculum is based on a radical "Ethnocentrism" that does not allow diversity and cultural fusion to exist, on the contrary attempts to destroy the cultural and ethnic differences. In this paper, the author challenges this issue and presents cultural and educational strategies on quality of national identity tailored to the information age and globalization. In the first part of the paper, theories of globalization and national identity and their contrast are discussed through theoretical approaches. In the second part of the study, using document and content analysis, he evaluates and approves concepts such as xenophobia, one-side oriented positive self-inductance approach and the absolute position of Iran in the international system in primary to pre-university textbooks of the social sciences. The third section is devoted to providing solutions. Due to its relation with globalization, civil nationalism in the field of national identity is discussed herein which can pave the way for textbooks to remain ethnocentric.

Social justice, based on its various principles such as ontological and anthropological principles, has complex dimensions. While reviewed from different perspectives, it becomes even more complex. One of the defining principles for illustrating social justice is the type of approach to individual and society. According to the individualistic approach balance has not much scope in social justice theory for and Social Justice is followed in the form of "poverty removal". But according to Shahid Sadr and Shahid Motahari’s views, as they believe in individualism and socialism, the balance can contribute to the explanation of social justice. According to the second approach, inequality is defined in terms of the imbalance and at odds with social justice. The individualistic view of social justice is solely defined by means of poverty removal and in consistence with inequality. While explaining the attitude toward "individualism and socialism" from balance perspective, the author of the of the present paper takes into consideration that understanding social justice in Islamic system is possible when the dimensions of society which is associated with the structure of society is deeply explored. So he deals with the issue of stratification and social cohesion in the knowledge of sociology and investigates the relation between social justice and inequality in Islam. The result is that Islam seeks dignity of people and public consent through establishment of justice in satisfaction. By preventing the concentration of wealth in the hands of a few, Islam provides individual people of society with equal access to opportunities and maintains their dignity and consent.

Many sociologists believe that the process of modernization in developing countries leads to secularization of individuals and religion, that is, religion loses its social role in shaping and normalizing affairs of public domain and enters into the individuals’ private realm. Whether such a process has happened among the new generation of Iranian students who were born during the peak period of modernization of society and lived in the most important institutional carriers of modern culture namely, modern schools and universities or not? To answer this question, the author of the present paper defines "the role of religion in personal behavior" and "the role of religion in public behavior" and puts them into a questionnaire and distributes among 84 to 91 students of Sharif University. Finally, it seems that religion not only has a weak function in public attitudes of students but it is losing its importance in shaping the behavior of individual students. %55 of them believe in individual jurisprudential precepts and only %26 favor the non-jurisprudential dimensions of religion.