ISLAMIC SOCIAL STUDIES
Year:2022 | Volume:27 | Issue:2 (124)|Papers Count:7

The Islamic Revolution is the beginning of a new era in human society toward new horizons and the opening of new strategies in the intellectual dissemination of the younger generation. One of the important features of the Islamic revolution in civilizing competitions is the power of the concept of freedom. It is tried in the following article, which is written by descriptive-analytical method to explain the impact of students' ideas of freedom based on professor Moṭ, ahharī, 's view on civilizing of Islamic universities in order to take a new step in this regard in light of the concepts of freedom of thought, freedom of opinion [speech], freedom of spirit, social freedom and cultural freedom. The foundation of human civilizations in professor Moṭ, ahharī, 's school of thought is freedom of thought, which is different from freedom of opinion, which is based on interest, and one of the other components of civilizing is the freedom of spirit, which enlightenment and insight are considered as one of its important effects, just as social freedom and cultural freedom are other interpretations of freedom in the pure thought that play an important role in rereading and reconstruction of civilization and they are considered as fundamental principles of the discourse of civilization in Islamic universities and are in line with the strategic policies of the Supreme Council of the Cultural Revolution.

Every society in order to survive needs to socialize its members,so that it can help to create individual personality and stable patterns of thought, feeling and action and show the position of all the community and the common value and normative system through this path. The institution of the family in the meantime, has had a double importance and Islam religion has paid special care and attention. The present study by using qualitative content analysis method extract and interpret the socialization propositions of religion and its surrounding issues in the institution of the family based on the teachings of the Qurʾ, ā, n. The studies of this research have achieved the effects of the structural elements of parents and children [the effect of constructive meanings of parents and children], feelings and emotions of kinship and the desirable social base of the family at the macro level of the social system in the process of socialization and the studies of this research have focused on factors such as cultural homogeneity [cultural homogenization] and the continuation of religious rituals [ceremonies] in order to stabilize the internalization of religious elements. The functions of socialization have been processed and the existence of blind imitations and deviancies in the society and vices in the human institution have been mentioned as the damages of this mechanism.

The members of the society have reciprocal rights and obligations depending on their position and the type of relationship they have with each other. The meaning of right is power, dominion or a kind of civil privilege, which is prescribed and intended for people by custom, law or moral system [in moral rights] for individuals, groups or organizations and they can constructively fulfill [claim and use] it in the form of accepted patterns [models] of relevant [entitled] persons. It is obvious that the possession of any right is indispensable to a type of obligation mutually or mediated. Imam Sajjā, d ʿ, alayhi s-salá, m in some prayers of al-Sahifa al-Sajjadiyya [Arabic: ٱ, ل الصحِیفَة السجّادیّة, , aṣ,-Ṣ, aḥ, ī, fah as-Sajjā, dī, yah, lit. the scripture of al-Sajjad] and also in his treatise of rights has paid attention to a considerable part of reciprocal moral duties and rights [and to some extent legal and mandatory] of individuals generally and believers in particular. The present article is going to extract a list of these rights and duties by considering the various prayers of al-Sahifa al-Sajjadiyya and explain and interpret them as much as possible. The main question of the present research is that what rights and duties believers reciprocally have in Islamic society and in their social relationships from the point of view of al-Sahifa al-Sajjadiyya. Analyzing the qualitative content of selected passages from the supplications of al-Sahifa al-Sajjadiyya is the method of this study.

Justice is one of the qualities [properties] that everything in the universe can be attributed to it. The truth and the concept of justice are also about to God and His actions, as well as to the system of existence [system of being], and in particular, to man and his individual and social actions. Justice is the criterion and the measure [extent] of truth and the truthfulness of objects and actions. Community and society are among the things that are described as [characterized by the attribute of] justice that is just as human beings as people are described as justice [are characterized by the attribute or adjective of justice] and we call him just,so, community and society have the ability to attribute justice and we call it just society or oriented justice community and society. What constitutes the basis of this article is the descriptive-analytical explanation of the relationship between monotheistic society and social justice in the light of Imā, m Riḍ, ā, 's words. The result of this research is that the basis of social justice from Imā, m Riḍ, ā, 's point of view is a monotheistic truth, and the only way to establish social justice is the formation of a monotheistic society and the implementation of Divine decrees and orders and the adherence of society members to it.

Considering the history of philosophy and mysticism and the differences that exist between the intellectual and traditional [scriptural proof], intuitive and experiential advocates, their connection point and evolution can be seen in Mullā,Ṣ, adrā, 's views and opinions. Therefore, this research, by adapting Mullā,Ṣ, adra's theories is going to understand the ontology, epistemology and methodology of the intuitive method and the application of intuition along with reason, traditional [scriptural proof] and experience, which have been discussed in this research. This research is looking for the paradigmatic elements of the intuitive method as a research method in terms of ontology, epistemology and methodology, which has benefited from Mullā,Ṣ, adra's ideas and opinions in this way. Mullā,Ṣ, adra believes in analogical gradation in existence as a single truth, and he can also be regarded as a believer in analogical gradation in the way to reach that truth which is a single way that occurred in three levels of intellect, intuition and revelation. The universe, according to Mullā,Ṣ, adra is composed of three levels of existence that created the worlds of existence, which are: material world [the world of matter], Imaginal world, and intelligible world. There are levels in the soul for each of these worlds, which include the level of natural or physical existence, pneumatic [psychic] existence, and intellectual existence. The human soul according to him, is a comprehensive human being of all truths of existence. Mullā,Ṣ, adra has made it possible to relate intellect, traditional [scriptural proof] and intuition together and has accepted the possibility of using the intuitive method with rational and traditional [narrative] reasoning. The intuitive method has an ontology based on the knowledge of God's appearance [emergence] and an intuitive epistemology combined with reasoning [argue], tradition, and experience, and unity of knowledge and the identity of knower and known, and based on intuitive knowledge [knowledge by presence] and attained knowledge, and the methodology of using intuition, intellect, tradition, and experience to reach the truth.

This research has been done with the aim of expressing the methods of education of emotions and moral tendencies in moral discourses in the Holy Qurʾ, ā, n. The method of this research is descriptive-analytical. In this way, first, researches related to the subject were studied and collected and then, all the verses of the Qurʾ, ā, n were studied, examined and collected with this view. The results of this research show that restraining negative emotions and tendencies and arousing positive emotions and moral tendencies in the audience is the purpose of training moral emotions and tendencies in moral discourses in the Qurʾ, ā, n. To educate the audience's emotions and moral tendencies in these discourses, the methods of using exoteric and oral attractions, introducing moral models, provoking [arousing] and restraining, and friendship and devotion have been used. Parents and those who are in the position of moral education of others based on the findings of this study, should use the method of discussion well, use the mentioned educational methods to train the moral emotions and tendencies of children and students.

The lack of a conceptual framework for investigating barriers to accountability in social systems based on the Holy Qurʾ, ā, n is strongly felt in the research literature of the country, hence this research has been conducted with the aim of explaining the concept of accountability and its obstacles in social systems through consideration and examining the theoretical foundations and related Qurʾ, ā, nic verses and using the cyclic process of qualitative analysis. This method consists of four stages: data collection and information, data reduction, data organization and interpretation, which allows analysis of scattered and multi-dimensional qualitative data. All the verses of the Holy Quran are the statistical population [area] of the research, which has been explored using the thematic list of commentaries [interpretations, exegeses, tafā, sī, r] of Noor [Persian: تفسیر نور, literally means: Light Commentary] and Nemooneh [Persian: تفسیر نمونه, literally means: The Ideal Commentary], messages and concepts related to the concept of barriers to accountability in the Verses of the Holy Qurʾ, ā, n using researcher-made worksheets based on the mentioned qualitative method as a research tool. The results of the research in the first part show that the concept of accountability is comprehensive in different domains of time, place and subject, from accountability to God to accountability to people and social institutions. In the second part, through studying verses and pondering these verses using commentaries [interpretations, exegeses, tafā, sī, r] of Noor and Nemooneh, 99 basic concepts of statistics were obtained and then these concepts are categorized under 27 central concepts and finally 8 organized concepts includes blasphemy, misguidance, lack of insight [short-sightedness], analogical gradation, misdeeds [evil deeds], trespassing, deception and breach of one’, s promise are suggested as barriers to accountability in three cognitive, emotional, and behavioral domains in order to promote and develop Qurʾ, ā, nic doctrines [teachings] of Islamic governance in the country's administrative institutions and organizations.