ISLAMIC SOCIAL STUDIES
Year:2021 | Volume:27 | Issue:1 (123)|Papers Count:21

The present article examines and compares nationalism and ummatism in the Islamic world with a descriptive-analytical method. The confrontation and interaction of national identity and Islamic nationalism is one of the challenging issues among Islamic thinkers. The unity of the Islamic world and the formation of the Islamic government and the implementation of Sharia law are among the basic concepts of political Islam. Many Muslim countries have specific geopolitical, cultural, and economic characteristics, and national interests in each government differ from those under the influence of external and internal factors. International threats to the Islamic world are on the rise. In such circumstances, the priority is with the unity of the Islamic nation. In contrast, nationalists believe in internal interests and national nationalism. The findings of this study show that due to the increase in international threats, which are mainly applied by Western developed countries, the two concepts of unity of the Islamic world and nationalism are compatible with each other and Muslim countries can maintain Islamic identity to Islamic convergence. Achieve and implement the concept of the Islamic nation.

This research is correlational intermsof applied purposeand descriptive in termsof method. Thestatistical population of this research includes worshipers of mosques in Zavareh city Due to theunlimited statistical population and the application of quarantine conditions to determine the sample size usingMorgan table384 people were determined and due to the lackof access to the researcher and thesmall presence of people and repetitive samples in the mosque, 59 questionnaires were used by cluster samplingThe standard questionnaire of Hosseini et al. 2016 was used to measure the attitudeand practiceof pilgrimage and the researchermade questionnaire with a reliabilityof α = 0. 70 was used to measure the attitude of going or not going on pilgrimage during the corona. Data analysiswas performed withspss19 softwareThe findings showed that the corona and the closure of the Razavi shrine have a positiveand significant effect on the attitude of the people towards the pilgrimage as well ason the practice of going or not going on the pilgrimage to the people prayingin the mosque and theresearch hypotheses are confirmed. With the increase in the number of deaths due to the outbreak of the corona virus, the desire of peopleprayingin the mosques of the city of Zawara has decreased Although the outbreak of the coronavirus has led to the closure of holy shrines and the cessation of religious activities and diminished social interactions, itseems that these conditions have helped maintain the health of individuals in the community from the transmission ofthe disease through accommodation and travel of pilgrims on the waytoProvides access to the Razavi shrine.

Although the problem of identity has a long history in the human history, but in the contemporary Islamic-Iranian world, due to the suddenly encounter of Muslims and especially Iranians with modern Western civilization, the ground for re-design and reflection has been raised. The attention to identity as a problem in Iran is influenced by various theories of identity that have been formed in the modern Western world for several centuries after the Renaissance. The problem has emerged as a problem of identity after the Iranians' encounter with Western civilization. After this encounter, due to the dominance of Western civilization over Islamic-Iranian civilization, many identity conflicts arose in the contemporary history of Iran and with the occurrence of the Islamic Revolution, these conflicts took on a new form. In the article, with historical studies, has been tired to study the way Islamic-Iranian identity confronts theories of modern identity after encountering this civilization. Then we investigate the identity theories that have tried to elevate the "problem" of Islamic-Iranian identity in the new situation and present a special formulation of it. In conclusion, it has been pointed out that the occurrence of the Islamic Revolution has made it possible to formulate theories of various Islamic-Iranian social identities that can be proposed by various thinkers.

Montesquieu is one of the experts who has greatly influenced other thinkers and even politicians. In his book, The Spirit of Laws, he enumerates various social functions for religions. The researcher in the present study seeks to explain Montesquieu's theories with a critical approach and using the library method. Some of the conclusions he has reached in his studies of religion include the compatibility of moderate government with the religion of Christ and authoritarian rule with the government of Islam, the relationship of Catholicism with the monarchy and Protestantism with the republic, the need for morality to agree with the law. It is religious and. . . which is mentioned in the text of the article. What Montesquieu enumerates as the social functions of religion reflects his reductionist or instrumentalist view in the two areas of reducing the truth of religion to its function and reducing the transcendent goals of religion to the world. Also, his analysis of Islam seems to be incomplete and based on the behavior of oppressive rulers and caliphs during Islamic times. It should be noted that the bias and interference of religious interests in explaining matters is also one of the criticisms against him.

The notion of culture has been discussed in modern science, but there is no discussion on the cultural issues because modern science claims neutrality. In this article, we show definitions of the concepts of episteme and paradigm, then we show change of paradigm is the cause of episteme changing. We introduce the three significant paradigms of the antique, modern, and post-modern eras and use them to introduce the corresponding epistemes which are "self-centrism", "altruism" and "virtual reality", respectively. In this manuscript, we also will see that cultural issue is a result of thinking contradiction which happens when a paradigm changes more quickly than episteme. This contradictory thinking is a consequence of incompatible mixing of old episteme and new paradigm which can be found in the new civilizational instruments. We show that thinking contradiction causes a kind of self-alienation. Finally, we conclude that the first step to finding a solution for the cultural problems is to recognize this contradiction. Explaining the philosophy of cultural issues is crucial to confront social abnormalities.

Contemporary Salafi social movements in the Middle East are the product of ideological principles derived from diverse and variegated social crises that have emerged and spread in the Islamic world throughout history. And now, in the minds and hearts of most Takfiri and Salafi movements, these are viewed as a precious legacy and a singular axis around which they should gather and reproduce that legacy. There is no doubt that the analysis of this legacy based on mere juridical and theological terms and teachings, while ignoring the social frameworks, contexts, and crises of its maturation in each historical period (and vice versa) will lead to an irrational reductionism in the research; which, ultimately, will include nothing but procrastination and subjugation of the force of argumentation. Therefore, in the course of this study, in addition to expression of the most important ideas of thinkers such as Ibn Taymiyyah, Abd al-Wahhab, and Muhammad Rashid Rida who have, directly or indirectly, influenced the contemporary neo-Salafism; the role of social crises, especially in the interaction of Islamic world with the West, in the past century was explored in a combined manner. In other words, what this study aims to explore from an intellectual and sociological perspective includes the explanation of ideological principles of the pioneers of the early and contemporary Salafism, and the sociological analysis of the social reasons for their genesis in the context of social, cultural, and political crises within the Islamic world.

The political structure of the Islamic Republic is based on the republic and Islam. The main question is whether this structure can manage social conflicts? The answer to this question depends on examining the quality of the combination of the republic and Islam and the prevailing order as to whether the two are compatible or whether the republic and Islam are in conflict. There are two views in this regard: First, the theory that the combination of republic and Islam is homogenous. The second is the view that the Islamic government is in conflict with the republic and the people. The result of this view of religious government is the inability of the state to manage social conflicts, but this style of government itself gives birth to unresolved conflicts. The decline of social harmony is one of the consequences of the decline of democracy. This article reinforces the first view by analyzing the concepts of "province", "Islamic government", "republic" and "social conflict" and by examining religious texts. In the end, he considers the pillar of the republic as a condition for the efficiency of the Islamic system and a reduction of social conflicts. The status and necessity of this debate becomes apparent when some raise the suspicion that the Islamic Republic is not efficient enough. This is a topic we did not find a background on. Therefore, designing it is the first step in designing the issue.

Much research has been done on political participation. One of the most important variables related to political participation is the social capital variable. Therefore, the purpose of this study is to investigate the relationship between social capital studies and political participation using a meta-analysis approach. The statistical population of the study includes master's, doctoral dissertations and articles related to social capital and its relationship with political participation. Twenty-five studies using purposive non-random sampling as a sample entered the meta-analysis process. Were. The effect size coefficient was evaluated using CMA2 software. The results show that the effect size of social capital studies and political participation is equal to 0. 452, which is interpreted as moderate but high according to Cohen's criterion. The results of the study also show that as the time of the Islamic Revolution, the relationship between social capital and political participation is increasing and this shows that social capital is one of the most important variables related to political participation in the Islamic Republic of Iran. This should be taken into account in national planning, and provided the ground for increasing social capital by building trust, raising awareness and encouraging citizens to participate in social activities.

Understanding the works of architecture and the type of its impact on the behavior of the audience, without knowing the architect's soul in the creation process, is a topic that can be considered in the field of pathology of contemporary architecture. The action between the creator and the audience of the architectural work is a social phenomenon whose subject is human and addressing the issue of anthropology in this area can explain and control many behavioral actions of the audience towards the living environment and any change in the meaning of architecture. Which is the result of the architect himself, will create different behavior for the audience in the community. Nowadays, the sputum of different types of architecture, regardless of examining the architect's soul, has led to the creation of any behavioral reading of the audience, while different levels of the human soul can be different cognition), different creation and Create different behavior. Which cognition is real and results in truth-oriented action and which cognition results in unreal action; It is a subject and purpose that the present study tries to recognize descriptively-analytically in the context of Islamic wisdom governing the existential levels of the human soul. In this regard, it has been achieved that the effect is based on the ego, form-oriented architecture and neglect-oriented behavioral action, the effect based on ego, semantic architecture and perfection-oriented behavioral action, and the effect based on the confident self, sacred architecture and It will create a reminder-oriented behavioral action.

The Qur'an, as the center of Islamic thought, on the one hand, denies idolatry in society and, on the other hand, introduces monotheistic thought as the basis for the call of the divine prophets. The basic principles of Islamic society must be derived from the Qur'an. . Is the framework itself clear? By examining the basic issues that the Qur'an has about the collective life of human beings, the general principles of Islamic society are obtained. Legislative guidance, which draws the negative outlines and positive social movements of the people through the guidance of the prophets and testators, is the pillar of the people's guardianship over their destiny and the statement that the will of the people plays a key role in changing social relations. The Qur'an is an inviolable principle for each of these pillars. According to the teachings of the Qur'an, the Shari'a of the believers, by relying on the Islamic lineage, achieves Islamic civil society under divine guardianship. The principles of Islamic society indicate the compatibility of Sharia and nature. Universality and humanity are based on nature and basic rights. It reflects the constant human need for these principles. The author has explained these principles in a descriptive-analytical way so that you can acquaint your audience with the basic positive and negative characteristics of the Islamic society.

In recent years, in the research literature of psychotherapy and counseling, there is a great interest in perfectionism and it seems to have a prominent role in the mental health of the individual and society. The purpose of this study is a comparative study of perfectionism and human characteristics. It is complete from the point of view of Imam Sajjad and Erich Fromm. The present study was conducted with a qualitative approach and content analysis method was used to analyze the data. The results showed that the dimensions of perfectionism according to Sahifa Sajjadieh include emotional dimension (such as friendship with God), behavioral dimension (such as believing in the resurrection and gaining God's approval), spiritual dimension (such as believing in the resurrection) and social and personal behavior (such as oppression and Gratitude and gratitude) and the basis of perfectionism in the first place includes God-centered and in the second place includes human-centered. While the basis of perfectionism from Erich Fromm's point of view emphasizes the centrality of man himself and therefore it can be said that according to Sahifa Sajjadieh, the balance between the dimensions of perfectionism based on God-centered and human-centered is necessary for human beings to be perfect