ISLAM AND SOCIAL STUDIES
Year:2024 | Volume:12 | Issue:3 (47)|Papers Count:7

Fiqh (Islamic jurisprudence), as one of the key religious sciences, holds significant potential for shaping religious sciences, particularly in its capacity to explain social phenomena, thereby positioning itself as a social science. It seems that the jurisprudential focus on masalih (benefits) and mafasid (harms), along with its attention to the consequences of rulings, enables a unique form of explanation within fiqh. However, a key question arises: What is the relationship between a fiqh-based explanation grounded in benefits and harms and Functional explanation? This study, employing a descriptive approach and analyzing data from both fiqh and social sciences, argues that reconciling these two explanatory models is not feasible. The differences are substantial, both in foundational principles and practical application. Functional approaches, rooted in positivist philosophy, exclude fiqh from the scope of science due to its reliance on revelation as a source of knowledge. Moreover, while fiqh embodies a critical and progressive nature, functionalist theories tend to adopt a conservative perspective toward society. Therefore, despite superficial similarities, the divergence between these two types of explanation is profound.

The ability to communicate and engage in dialogue with others is an innate human trait. When conducted effectively, dialogue facilitates relationships and enhances social capital as a cohesive, unifying, and elevating factor. The aim and main issue of the present study is to examine the role and significance of dialogue in promoting social capital, with a focus on the debates of Imam Reza, using a qualitative method and a descriptive-analytical approach. The research findings are presented in the form of a theoretical model. This model demonstrates that Qur'anic and Imam Reza dialogues act as facilitators of relationships by embodying characteristics such as tolerance and gentleness in speech, honesty, special attention to the audience, understanding their perspective, respecting differences, politeness, cheerfulness, and brevity. These dialogues, by promoting constructive interactions, strengthening participation, cooperation, and empathy, as well as increasing cohesion, knowledge, and awareness, contribute to the enhancement of social capital components. Consequently, adherence to these principles leads to the improvement of lifestyle and the material and spiritual well-being of human society.

The study of the history of scientific and technological transformations in Iran reveals an inverted understanding of Western developments. Our primary global challenges began with the issue of technology, followed by the educational system (embodied in Dar al-Funun), and later the political system (the Constitutional Movement). Subsequently, the philosophical and legal layers of these transformations were gradually introduced into Iran, often with significant delay, through the translation of certain epistemological and philosophical discussions. Among the factors contributing to this flawed understanding and inverted perception is the incorrect comprehension of the nature of technology in Iran. Analyzing the relationship between technology and values highlights the interconnectedness and alignment of the technical layers of the Western world with its epistemological and worldview layers, providing a deeper perspective on how we engage with Western technologies. The research findings indicate that in Iran’s cultural and social life, the dominant approach to technology remains either instrumental or deterministic. This has created significant challenges in understanding the relationship between technology and values in Iran. Therefore, using an analytical-documentary method, this article first categorizes various definitions of technology concerning the relationship between technology and values. Based on the selected definition of technology, it then discusses the significance of the issue from historical, cultural, legal, educational, and technological importation perspectives in Iran. Finally, the article offers research suggestions for a proper understanding of this issue.

The engagement or non-engagement of jurists with social issues is rooted in their jurisprudential theories. Mohaghegh Karaki is among those jurists who undertook extensive social initiatives, reflecting the capacity of his jurisprudence to interact with societal matters. Theories do not emerge in isolation; every theory is built upon epistemic and non-epistemic foundations. This study aims to identify the foundations of Karaki's social theory. Theological and Usuli principles are considered epistemic foundations of jurisprudence. Through a fundamental methodology and an analytical-logical approach, this research examines the theological foundations that influenced Karaki's social theory. The findings indicate that Karaki's rationalism and some of his theological foundations, such as the comprehensiveness of the Prophet and Imam's roles and the general deputieship of jurists in the era of major occultation of Imam Mahdi, facilitated the engagement of Karaki's jurisprudence with social issues.

In Islamic teachings, awakening, social responsibility, and addressing people's essential needs are of utmost importance. Awakening empowers individuals with the ability to think and reason, broadening their vision and perspective. Stagnation occurs when individuals remain in a state of negligence. Negligence, in various dimensions—such as neglecting the life-giving origin and human purpose, disregarding humanity's unique position in creation and the blessings granted to him, particularly the blessing of intellect, overlooking divine traditions, and failing to associate with people of insight—can serve as significant obstacles to awakening. Identifying and addressing these obstacles can lead to awakening and, subsequently, to cognitive, attitudinal, and behavioral transformations, guiding individuals to fulfill their vital social responsibilities in Islamic governance—one of its most critical attributes. This study, by examining Quranic verses and narratives through a descriptive-analytical and content-based method, enumerates the dimensions of negligence as barriers to awakening, aiming to contribute to the affirmation of Islamic governance's efficacy and the revival of a modern Islamic civilization.

Information in organizations is valuable when it is accurate and reliable. Organizational rumor is a phenomenon that affects the transfer of useful information within the organization. Organizational behavior scholars have explored this phenomenon, identifying the ways in which it forms and grows within organizations, and have utilized ethics to address it. In this research, which employs an analytical-ijtihadi methodology, an effort is made to examine the factors that contribute to the formation of rumors and their remedies using Islamic teachings. Studies in Islamic sources show that there is a suitable capacity for combating organizational rumors. By identifying the factors behind the formation of rumors and focusing on the mechanisms for their treatment and counteraction, the healthy flow of information within the organization can be ensured. The key findings of this study for combating organizational rumors include transparency, accuracy in information, critical analysis of hearsay, the moral education of employees, an active feedback system, and avoiding undue optimism.

The Islamic Revolution of Iran established a religious government, which gave the clergy a special role and position. This role and position should align with the expectations of the people from this group. The significant social changes in the decades following the establishment of the Islamic Republic and the experience of the clergy's social role in these years may have changed the people’s expectations from this group. This study aims to understand the expectations of the people from the clergy, considering their function as a reference group in society. A qualitative approach using the Q-methodology was employed to categorize and analyze these expectations. In the first stage, 22 statements about the community’s expectations of the clergy were identified through 24 in-depth interviews with various social groups. Then, 40 Q-cards were sorted by the study participants on a spectrum from +3 to -3. Finally, using factor analysis of the Q-methodology, the community's expectations of the clergy were divided and analyzed into six categories: moral expectations, operational expectations, lifestyle-related expectations, promotional expectations, passive expectations, and managerial expectations.