Components of"God-Centeredness" And its Effects onLifebased on the Quran and Narratives
Mansour
Pahlevan
استاد گروه علوم قرآن و حدیث دانشگاه تهران
author
Abdolhadi
Faqhizadeh
دانشیار گروه علوم قرآن و حدیث دانشگاه تهران
author
Ruhollah
Mohammadi
دانشجوی دکتری علوم قرآن و حدیث دانشگاه تهران (نویسنده مسئول)
author
text
article
2014
per
One of the important principles of life based on the Holy Quran and the narratives of Imams (A.S) is "God-centeredness",which is explicitly emphasizedin Islamic teachings. According to this principle, the entireuniverseis split of apureanduniqueentity whose necessity ofexistenceis fromhis own. Ifthe basis ofindividual and social lifeis on our belief inUnity andour devotion to piety,many social and family problemswill be lost, sothatone's lifewould beundercontroland will ofGod, andself-forgetfulness andselfishness will be missingin one’s personal life, sofearofGod, inner peace, resistanceagainst sins, religious understandingandinsight intoshariahwill substituteit. Also,controlling collective behaviors, balancing social likes and dislikes, establishing philanthropy and kindness, as well asdeveloping forgiveness in family could be of itsmost important social effects.
Journal of Islam and Social Studies
Islamic Sciences and Culture of Academy
2345-5586
2
v.
شماره 2 (پیاپی 6)
no.
2014
2
22
https://jiss.isca.ac.ir/article_3039_a24753c0974f75d4cf8dd0157f8083fd.pdf
The Study of the Extent of Qom-ResidingStudents’ Familiarity with Imam Khomeini’s Political Jurisprudence
Ali
Akbari Mo’allem
استادیار پژوهشگاه علوم و فرهنگ اسلامی
author
Nematollah
Karamollahi
استادیار دانشگاه باقرالعلوم(ع)
author
text
article
2014
per
In this article, the extentof familiarity of Qom-residing third-generation students with Imam Khomeini’s political jurisprudence is examined using surveys and questionnaires. A sample size of 600 people hasbeen selected throughcombined sampling (stratified quota) method. The results show that the average of familiarity with Imam Khomeini’s political jurisprudence is 74.01 percent. Accordingly, variables such as gender, marital status and habitat (urban/rural) of the respondents have had no effectontheir familiarity; however, variables such as place of education, age and degree have been effective in their familiarity.
Journal of Islam and Social Studies
Islamic Sciences and Culture of Academy
2345-5586
2
v.
شماره 2 (پیاپی 6)
no.
2014
23
42
https://jiss.isca.ac.ir/article_3040_6384edd9cf64ed37f69bbb643f484470.pdf
The Manner and Functions of Discussion in the Prophet’s Conduct An Analysis based on the Theory of Communicative Action
Mohsen
Alviri
عضو هیئت علمی دانشگاه باقرالعلوم(ع)
author
Hossein
Mehrbanifar
دانشجوی دکتری فرهنگ و ارتباطات دانشگاه باقرالعلوم(ع) (نویسنده مسئول).
author
text
article
2014
per
Discussion, which is an unavoidable necessity for establishing agreement and eliminating disputesand growingthought in human life, has been the subject of study for different philosophicalschools and intellectual trends. In the Islamic tradition, discussion has been a key strategy toresolve conflicts and develop empathy and compassion. In order to know more of the Islamic tradition of interpersonal and group discussion, this research is going to study the manner and functions of discussion in the practical conductof Prophet Mohammad (PBUH) in the early Islam based onHabermas’ theory of communicative action. According to the written documents, the Prophet’s discussions hadfeatures such as “equality in discussion”, “freedom of expression”, “patience” and “carefulaudition”, and functions such as “preaching” and “maintaining convergence and resolving doubts”. Analysis of these findings on the basis of Habermas’ theory of communicative action displays the high resemblanceof these two approaches to discussion, despite their differences in epistemological foundations.
Journal of Islam and Social Studies
Islamic Sciences and Culture of Academy
2345-5586
2
v.
شماره 2 (پیاپی 6)
no.
2014
43
75
https://jiss.isca.ac.ir/article_3041_911512b2d09b478faa5e32de24890d13.pdf
Tradition and Modernity inPost-Revolutionary Iran
Hamid
Mirkhandan
دانشجوی دکترای رشته فرهنگ و ارتباطات دانشگاه باقرالعلوم(ع) و عضو انجمن مطالعات اجتماعی حوزه
author
text
article
2014
per
Modernity and tradition as two opposing concepts in the western intellectual and cultural context make their own sense. Transferring these two concepts to our scientific and cultural space, without taking the context into account, would lead to some theoretical and practical mistakes. Therefore, tradition and modernity in Islamic culture, unlike West, don’t have conflict and prohibition with each other, and modernity does not necessarilynegatetradition. Internal and external factorsof modernity lead human and society to evolution and reform. Organizing modernity, whichis associated with change, in different cognitive, emotionaland behavioraldomains is only possiblewith reference to thereality of religion. This reference and citation,whichis done methodically through a proper approach, purifies culture and, while emphasizingonits Islamicity,guarantees its modernity too. Investigatingtwo issues ofwomen's educationandcinemain the post-revolutionary periodshow the impact of internal and externalfactorson these two issues. Thesetwo issuesreveal the necessityofreviewingwhathas happenedin the Westabout thesetwo issues(as external factors) based on thereligious foundations.
Journal of Islam and Social Studies
Islamic Sciences and Culture of Academy
2345-5586
2
v.
شماره 2 (پیاپی 6)
no.
2014
76
93
https://jiss.isca.ac.ir/article_3042_50ba624805a0e3421c45a5c032160155.pdf
CriticalMethodology of Foucault'sCulturalTheoryCriticalMethodology of Foucault'sCulturalTheory
Ruhollah
Abbaszadeh
دانشجوی دکتری فرهنگ و ارتباطات دانشگاه باقرالعلوم (ع) و عضو انجمن مطالعات اجتماعی حوزه
author
text
article
2014
per
To applyeach theory, paying attention toits social and epistemological backgrounds as well asits ontological, anthropological, epistemological, and method ological fundamentals seemnecessary. SinceFoucault's cultural theory has been recently taken into considerationin Iran, inthispaper we are going to investigate the fundamentals and backgrounds of this theory using descriptive-analytical method and raise some of the criticisms againstitto be consideredin applying it later. It seems that Foucault’s cultural theory has some fund amentals without which we cannot analyze Iran’s social issues.
Journal of Islam and Social Studies
Islamic Sciences and Culture of Academy
2345-5586
2
v.
شماره 2 (پیاپی 6)
no.
2014
94
119
https://jiss.isca.ac.ir/article_3043_3cf301a4ab100a2becc37efa30c7f56c.pdf
The Study of “Rene Guenon”’sTheory of Tradition “Tradition as the Central Signifier”
Davoud
Rahimi Sojasi
عضو هیئت علمی جامعة المصطفی العالمیه و عضو انجمن مطالعات اجتماعی حوزه
author
Tahereh
Atoufi
کارشناسی ارشد جامعهشناسی و مدرس دانشگاه پیام نور کاشان
author
text
article
2014
per
This article is going to study the theoretical foundations of “Rene Guenon”- the founder of descriptive-analytical method of traditionalism. Traditionalism is a religious intellectual movement, which emerged in the intellectual and social arena of the west in the early twentiethcentury, and started to oppose newly-developed modernity sothat itcould bringto justice the renovated world, which was eliminating divinity in the interpretation of the world and human; italso took the truth-seeking human’s right back. Contrary to the western thought, Guenon interpreted the world and human on the basis of a specific epistemological system, in which the universe, knowledgeand humanitywerebased on a vertical hierarchy of reality; in this chain, the lower levels got their existence from the higher ones jointly. Inthis view, Guenon affected all his works byhis own mystical approach, and entered science, intellect, philosophy and social fields.
Journal of Islam and Social Studies
Islamic Sciences and Culture of Academy
2345-5586
2
v.
شماره 2 (پیاپی 6)
no.
2014
120
141
https://jiss.isca.ac.ir/article_3044_e8b2a1994f36d7eb09be2b8b936cbbe7.pdf