ISLAMIC SOCIAL STUDIES
Year:2014 | Volume:20 | Issue:3 (102)|Papers Count:9

Family as a small unit of a community has a pivotal role in economic growth and development of society. Therefore its quantity and consumption patterns and saving have significant impact on economic circle. Because consumption is considered the goal of production and contribution, every change in it can have a crucial influence on other macroeconomic variables such as saving and investment. The principle factors of consumption (which are the level of consumption, combination of consumer goods and consumption patterns) is formed in the family realm , because family is the first training site of human sources .Whereas the consumption culture accompanies with waste -profligacy -(tabdhir) and extravagant consumption (israf) ,therefore, improvement in family consumption patterns is inevitable because of its long distinction with reasonable consumption patterns in the resistive economy and its in harmony with obligations of consumption patterns which have been considered in Islamic society. This research is going to prove this hypothesis which there is a meaningful relation between consumption patterns and family saving and the resistive economy. The findings state that if consumption patterns are compatible with the country production patterns they will be consistent with the resistive economy and if they are not compatible with the national production patterns they will act anti- resistive economy. Because the present family consumption patterns and achieving the suitable-fair- family consumption patterns have been shaped or are shaped by beliefs and values realm, strengthening the religious beliefs and using Islamic teachings which are related to consumption can be more effective. In short times through strengthening investment opportunities in order to attract small savings with advertisement for its positive impacts on economy in order to reduce consumption and increase saving.

There are several factors in the accomplishment of an aim which is assumed success. Some of these factors have direct roles and some others have indirect roles to achieve the aim. The position of biological factors is inevitable among these factors. Islam has pointed to the origin of this effectiveness which the mentioned effectiveness is classified into three currents: the effect of the body on the soul, the effect of psyche and soul on the body and the body is a tool or instrument of the soul. Islam has presented considerable and accurate instructions for biological living of human which some of these instructions are contained in this categorization. They are: 1. Nourishment (includes: a. appropriate in nourishment; b. balance in nourishment; c. nourishment manners); 2. Islamic toilet etiquette; 3. Hygienic; 4. Resting; 5. avoiding sin; 6. biological factors; 7. management of instincts. Almost those who live according to rational principles follow an aim to achieve it which is considered success.

The term: “Civilization” in social sciences is applied in historical- social analyses. Civilizations according to their genesis have different forms and each has specifications that they can be recognized from each other and divided. One of these civilizations is Islamic Civilization which is based on Islamic world view. In this research we try to study and determine the most obvious parameters and specifications of Islamic Civilization which is originated from Islam such as having dynamic world view, struggling against wrong social and cultural customs governing the society, justice - centered, emphasizing on tolerance and insight- intelligence-, authoritarianism, taking responsibility and etc. from the point of the verses of the Quran and Islamic traditions. Library research and descriptive- analytic methods have been used in this research.

Social sciences concern with important realities such as man, community, human thought and social behaviors. Social sciences and humanities try to get social rules according to the type of attitude to human, community, relation between human and community and individual and social thought while extracting social rules from the mentioned cases which rely on the bases of metaphysics and religion which social sciences based on them. The Quran as a Divine Book provides glorious teachings about God, man, community, customs and the rules of social life which provides to form metaphysics and religious outlook means the divine weltanschauung (world view) for man which is the base and hypothesis of social sciences. In reality, with using the Quran teachings we can achieve anthropology and ontology means a general philosophical outlook to the world and human societies and God in relation to man. It is a coherent world view (weltanschauung) which is given to the social science researchers to apply in his reconstruction of social attitudes. For example the Quran with stating the correct meanings for human nature (fitrah), free will and freedom in man and its position in the universe, the fixed community legalities and unchangeable results of behaviors and human social activities and God's linear role in social happenings creates a new insight to form social science bases. In this note the way of using the Quranic teachings to reconstruct bases and hypothesis of social sciences such as sociology as a case study have been explored to show how the quiddity of sociology bases which are affected by the Quran teachings is and what results consist.

The word “Jar” (neighbor) which its pluralisJireh and jiran (neighbors) in Arabic language has been considered by the Quran and Islamic texts often. There are different opinions and disagreements in literal and terminological meanings the best judge is the mores and Islamic law (share). These disagreements can be seen in its realm also. The word “jar” from different aspect such as neighborhood, farness and etc. has classifications. Although the mentioned word includes all types of nearness like nearness in work place, car, and airplane and etc. but its application dealt with dwelling and residing has more clarity and has attracted(drew) the attention of different Islamic scholars like moral, jurisprudence ones. With respect to the concept of Jar (neighbor) and its realm in Islamic texts like the Quran, SahifehSajjadieh and etc., etiquette has been mentioned which states the appropriate lifestyle of Islamic neighbor from one side and shows the role of good neighbor in mental health and peace from the other side. Also under topic of neighborhood for neighbors include public and society managers has been stated manners in order to create affability and friendliness and friendship and attract hearts which can be constructive and useful.

One of the important and fundamental issues on reviving encouraging good and discouraging bad in the community is the examination and analysis of non- acceptance of encouraging good and discouraging bad. The pathology of encouraging good and discouraging bad report card reveals the weaknesses and obstacles of acceptability. There are two free-willed things which correspond and have relation.it is necessary to be acquainted with possible and contingent being characteristics in personality and conducts and discourses of those who implement and are ordered for analyzing and exploring the problems and challenges of acceptance and acceptability of enjoining good and forbidding bad in society. It is used personal experiences and cognitional evaluations and opinions of secretaries and members of councils of enjoining good and forbidding bad in training workshops and courses in this research. This research with individual studies of Islamic jurisprudential and hadith books in the field of encouraging good and discouraging bad with descriptive- analytic method with regarding sources about these two obligations has been conducted. The aim is to familiarity with and determining the reasons of non- acceptance of enjoining good and forbidding bad in the community and providing background in order to remove them. It is good to explore and survey the causes of non- acceptance of encouraging good and discouraging bad in two sections, those relate to persons who implement and those relate to addressee. In this note the general reasons and reasons relate to those who implement encouraging good and discouraging bad are investigated.