ISLAM AND SOCIAL STUDIES
Year:2022 | Volume:10 | Issue:1 (37)|Papers Count:7

The present paper deals with the analytical and explanatory analysis of Mahdavi social justice in the age of occultation based on the theory of Wilayat-e-Faqih. This paper, first deals with the nature of Mahdavi justice and its characteristics, such as "comprehensiveness and universality", "comprehensiveness and perfection" and "having universal acceptance" and then focuses on processing two post-reappearance (of Imam Mahdi) and pre-reappearance horizons, one of which is associated with the ideal Mahdavi society and the other represents the society of the Wali-e-Faqih. In the following, how to implement Mahdavi justice in the age of occultation is examined based on the theory of Wilayat-e-Faqih. Accordingly, in this process, first the justifying components of the realization of the principle of Mahdavi justice such as "representation of the Wali-e-Faqih", "Considering Wali-e-Faqih as a jurist", "justice of the Wali-e-Faqih" and "knowledge of the Wali-e-Faqih " are stated. Then, the explanatory components of the continuation of Mahdavi justice such as "being charismatic of the Wali-e-Faqih", "justice of the Wali-e-Faqih and his agents", "promotion of Mahdavi justice by the Wali-e-Faqih" and "proper implementation and management of Mahdavi justice by the Walie-Faqih " are explained.

The sacred and philosophical aspects of Imam Hossein mourning have sometimes caused the forgetting of identity-making and effective roles in the relations of daily life. Due to this lack of attention to the earthly valuable dimensions such as Ashura and mourning for Imam Hossein, the Iranian-Islamic lifestyle has increasingly met its diverse needs with improved imported resources. However, traditions and rituals have semantic and inspiring aspects to feed lifestyles. Accordingly, the main question will be what objective and practical capacities are there in the mourning of Imam Hussein-as a human process-to lay the groundwork for the Iranian-Islamic lifestyle? This study aims to use the logic of objective and practical relationships within mourning, to introduce some relationships that make up a comprehensive lifestyle and outside the limits of a religious ritual. In this paper, the method of understanding phenomena will be based on phenomenological forms that follow the description of mourning phenomena based on the needs, experiences, and influences of the Shiite Muslim identifier in everyday life. Therefore, the form of phenomenology will be a personal matter and does not follow the transcendental pattern. In addition, the lived experiences and objective observations of the authors of the mourning ceremonies of Imam Hussein and the reflections of mourning in the narration of some written sources have also been considered. One of the results of this study will be the compilation of a list of consistent and positive propositions for an objective lifestyle and the construction of new relationships in everyday life.

The basis and fundamental of the formation of various sciences is based on logic and methods that determine how to analyze realities. One of them is the developmental logic that Durkheim claims to use in his social science. In other words, in the study of social realities, it is necessary to start from the simplest manifestation of social phenomena in order to achieve the development of complex realities in simple components. This brings up a different approach by looking at the philosophical principles of transcendental wisdom (Hikmah). The present paper uses the library method and the documentary method to express the point that although attention to developmental logic is important in transcendental wisdom, ignoring other levels of knowledge that play a significant role in the production and development of science, causes reductionism, relativism etc. In transcendental wisdom, due to the longitudinal correlation of perceptions, methodological diversity, attention to the intention of actors, attention to rational principles and the close connection of science with metaphysics, the stability of science and its truth-centeredness is guaranteed by returning to basic beliefs.

The concept of risk refers to the threats that have arisen as a result of human decisions, especially after modernity. The complexity, uncontrollability, and global scale of risks in the modern world have made this concept increasingly welcomed by the scientific community since the late twentieth century. In this study, the concept of risk is outlined in Mulla Sadra’ s intellectual system and in this regard, the analytical method is used. This concept, when brought up in the system of Sadra’ s wisdom, covers both a concept and a case, a wider and deeper scope than that proposed in Western theories, and will not end only with the side effects of modernity. From Sadra’ s point of view, risks occurs due to lack of harmony with existence and due to man’ s neglect of the truth of existence, according to which existence also hides itself from man. Since disobeying the commands of God and the perfect man as the truth of existence and God’ s caliph on earth causes risks, so does man’ s return to the truth and seeking refuge in the perfect man as the only one who has the power to take over the world will save man from risk.

To what extent do the philosophies related to hijab justify the fairness of this task and expand the perception of justice in this position? The current paper analyzes the answer to this question through a critical-analytical method. In Islamic jurisprudence, unlike men, women are obliged to cover their bodies as much as possible, except for the face and arms up to the wrists. To justify this jurisprudential distinction, philosophies such as controlling the fire of lust, strengthening family ties, stability of society and the like have been mentioned. Based on point of view of jurists, the mentioned philosophies are not the "causes" of the religious hijab and are considered its "wisdom (Hikmah)". Therefore, hijab is obligatory even in their absence. What guarantees the realization of these philosophies is the formation of "moral chastity" in the context of society, not necessarily "jurisprudential hijab". Violation of these philosophies in some jurisprudential fatwas-such as prescribing the non-covering of slaves and people of the Book and prescribing looking at disabled women and women who are not accustomed to covering-shows that relying on these philosophies alone cannot fully justify this jurisprudential distinction between men and women. In this regard, proving gender justice at a real and perceptual level is not possible by relying on these philosophies, and we can only speak of following (Share’ ) Allah’ s commands and the right of obedience to Allah.

The globalization of Covid-19, the high rate of disease transmission and mortality resulting from it, has explicitly persuaded researchers and thinkers, especially sociologists, to consider it a social issue. This study aims to discover the interpretation and meaning of religion from the perspective of male students living in Tehran in the face of the Covid-19 pandemic and its impact on their mental and social health. The research method of the present paper is qualitative and the strategy of the underlying theory has been used. For this purpose, in-depth and semistructured interviews were conducted with 23 male students living in Tehran who were selected by purposive sampling and snowball methods. Eight main topics and one core topic were extracted through the data coding system including fear of death, strengthening thinking and belief in the hereafter and the world after death, highlighting the ritual aspect of religiosity, strengthening the belief aspect of religion, religion and peace during the pandemic, strengthening social capital and social health during the pandemic outbreak, the emergence of new meanings of life, and changes in diet and lifestyle. In addition, "Covid-19 pandemic and return to spirituality" was selected as the core topic, and finally, the paradigm model extracted from the data was set up. The findings suggested that male students in the face of the Covid-19 pandemic had significantly strengthened religiosity in the belief and ritual aspects or experienced a return to spirituality. Furthermore, the role of religion in improving the mental and physical health of these people in the face of the Covid-19 pandemic is significant and important. An issue that in the global age with an individualistic culture, invites the human eye to concepts such as cohesion and solidarity, intimacy and social participation, charity in crisis and peace in life.

The tendency towards religiosity, effectiveness, and religious adherence is a strong barrier against all kinds of social harms and difficulties of life. This study aims to examine religious adherence and tendency to Risky Behaviours among citizens of Kashan. The research method used in the present study is a survey and the statistical sample of the research, 552 people based on Cochran’ s formula and considering the views of the supervisor, were selected as the final sample by possible sampling method appropriate to the volume. The reliability of the questionnaire was based on Cronbach’ s alpha coefficient and its validity was based on the opinions of academic experts. Pearson correlation test and paired t-test using SPSS 25 software were used to make inferential analysis and measure the relationship between independent and dependent variables. The findings of Pearson correlation test indicate that the correlation between the variables of religiosity with its three aspects (belief, ritual and consequential) and the dependent variable of research, i. e. Risky Behaviours have been negative and inverse, in addition to having a significant relationship.