Empirical application of Muslim social knowledge
Seyyed Pouya Rasoulinejad; Akbar Shahbazi
Abstract
This study investigates Khwaja Nasir al-Din Tusi’s affection-justice theory and its application in social control. Through qualitative content analysis of Tusi’s works and related sources, the findings reveal that he developed a comprehensive framework for regulating social relations by intelligently ...
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This study investigates Khwaja Nasir al-Din Tusi’s affection-justice theory and its application in social control. Through qualitative content analysis of Tusi’s works and related sources, the findings reveal that he developed a comprehensive framework for regulating social relations by intelligently integrating affection as an internal mechanism of control with justice as an external one. Tusi’s affection-justice model not only ensures order and stability but also fosters a balanced and harmonious society by reducing reliance on coercion and emphasizing human bonds. Affection, as an intrinsic and spontaneous force, promotes social solidarity through emotional relationships in an organic manner, while justice guarantees the structural order of society. With its dual emphasis on emotional and structural dimensions, alongside cultural adaptability, this theory offers a native framework for analyzing and designing social control systems in Islamic societies. The study demonstrates that Tusi’s theory has strong potential to address contemporary challenges of social control and may be applied to issues such as reducing deviance, strengthening social capital, and managing conflicts.
Empirical application of Muslim social knowledge
Amin Khakpour; Mahmood Mohammadi; Mohammad Masoud
Abstract
Managers and their decisions play an essential role in inter-organizational coordination. In fact, the selection of managers with participatory approaches based on Contemporized indicators provides the basis for the realization of inter-organizational coordination in the management and urban planning ...
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Managers and their decisions play an essential role in inter-organizational coordination. In fact, the selection of managers with participatory approaches based on Contemporized indicators provides the basis for the realization of inter-organizational coordination in the management and urban planning system of Iran. Based on this, in this research, Farabi's thoughts regarding the necessary conditions for the managers of governmental institutions, contemporary Western theories regarding the characteristics of managers and the existing laws and regulations related to the conditions and characteristics of the country's executive managers were compared with each other and finally 19 indicators were introduced. Although there are laws and regulations regarding the qualities and characteristics of managers, we face difficulties and expediency in the implementation position. Based on this, it is suggested that a database of employees of executive bodies who have at least 5 years of executive experience be formed and an arrangement be made that senior managers are only allowed to appoint operational managers from within this database. It is also suggested that the index of "adherence to the implementation of the Action Plans of the organization" should be considered as one of the main indicators in the appointment of managers of executive organizations.
Empirical application of Muslim social knowledge
Mohammad Yaribeygi; Mohammad seyyedghorab; Mahdi Vahidi asl
Abstract
Attention to research in the field of religious studies has not only a declining trend, but we can see the quantitative and qualitative growth of this researches, especially the research about the types, amount and changes of religiosity in recent decades. Among these, one of the most fundamental challenges ...
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Attention to research in the field of religious studies has not only a declining trend, but we can see the quantitative and qualitative growth of this researches, especially the research about the types, amount and changes of religiosity in recent decades. Among these, one of the most fundamental challenges in the field of religious studies is the design of indigenous indicators that are appropriate to the cultural, historical and social contexts. Although in Iran, in the last two decades, valuable efforts have been made in this field; But still, the designed indicators have not been able to gain general acceptance and usage. On the other hand, religion and consequently religiosity can be classified and studied in three cognitive - epistemic, emotional or behavioral dimensions. In the studies that have presented the scale about religiosity, the effort to present the scale in all three dimensions has reduced the accuracy and detailed discussion in each of these mentioned dimensions. Therefore, the need to pay more detail about each of these dimensions in the topics related to religiosity is felt. so, the aim of this article is to provide Indigenous indicators with an emphasis on the epistemic dimension of religiosity. In this research, first through theoretical studies, 81 indicators were calculated to measure religiosity and were evaluated during 20 exploratory interviews. Then, 23 components under 6 more frequent and more important axes were identified, which can be used as an indicator to measure epistemic religiosity in different statistical societies. These components are: "attitude towards religion", "expectation from religion", "epistemic foundations", "anthropological foundations", "meaning and purpose of life", "man's understanding of ethical foundations".
Empirical application of Muslim social knowledge
shahrooz shariati; Ali Nematpour
Abstract
The advent of non-state organizations and their involvement in the global arena since the end of the Cold War have brought about substantial changes in the comprehension of public diplomacy and its role within world systems. By conducting an examination of the influencers present in Shia doctrines, this ...
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The advent of non-state organizations and their involvement in the global arena since the end of the Cold War have brought about substantial changes in the comprehension of public diplomacy and its role within world systems. By conducting an examination of the influencers present in Shia doctrines, this study seeks to clarify the aspects of “faith-based diplomacy” and offer guidance on how the Shia clerical institution can further its diplomatic objectives internationally. From a theoretical standpoint, the study places significant emphasis on the notion of balance of power in its examination of the trajectory of Shia diplomacy. The article examines the theoretical inquiry into the manner in which public diplomacy operates within the Shia faith to further its objectives and establish equilibrium beyond the confines of nation-states. This study aims to examine the hypothesis that the public diplomacy practices of the Shia faith are grounded in the consensus reached by its adherents concerning the fundamental principles and underpinnings of Shia political culture, namely Imamate and justice. By utilizing three distinct forms of diplomacy—specifically, “exchange,” “aid,” and “cultural” diplomacy—its objective is to cultivate the necessary capabilities to accomplish the common goals of Shiites and promote equilibrium among rival communities. This study investigates contemporary Shiite diplomacy in a global context through the application of a “interpretive method” and a comprehensive analysis of scholarly, documentary, and library materials. The findings of this research emphasize the critical significance of faith-based diplomacy in influencing forthcoming global affairs. Furthermore, the article sheds light on the capacity of the Shi'ite institution to utilize its resources and faith-driven diplomatic abilities to facilitate the concurrent growth of its impact on a national and global scale, thus promoting stable equilibriums in the global sphere. This inquiry further demonstrates the significant influence that religious viewpoints have on the formation of geopolitical dynamics.
Empirical application of Muslim social knowledge
Asghar Molaei
Abstract
The subject of art, beauty and aesthetics has been of general and special interest since ancient times as one of the important aspects of human life and an important dimension of philosophy. The philosophical approach to aesthetics examines what is why, why, its roots, causes, and necessities, and analyzes ...
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The subject of art, beauty and aesthetics has been of general and special interest since ancient times as one of the important aspects of human life and an important dimension of philosophy. The philosophical approach to aesthetics examines what is why, why, its roots, causes, and necessities, and analyzes them. The purpose of this article is to explain the do's and don'ts of aesthetics in Islamic architecture from the point of view of Islamic jurisprudence and ethics. Aesthetics from the perspective of Islam can be analyzed from both jurisprudential and moral aspects. From the point of view of Islamic jurisprudence and rules, God, himself, other human beings and environmental creation should not be wasted in any legal action. This may be in various cases, such as the abuse of laws and regulations in the construction of buildings, non-payment of Sharia funds and the rights of the deprived, disregard for the place of worship and worship space in seemingly beautiful buildings, providing bed and sin space, harming others Chart people, neighbors and nature. From the moral point of view, human beings are forbidden from paying attention only to the appearance and beautification of the building and space and ignoring other dimensions such as humility, helping the needy, remembering the resurrection and God's pleasure, as well as exaggerating the beauty of the building Space for worldly affairs, in addition to the aforementioned effects and consequences, may lead to the envy and regret of others. Therefore, in the subject of aesthetics, the religion of Islam recommends human beings to benevolence and simple living, with the design of beauty, which has a meaning and content derived from goodness and goodness. In fact, in the subject of Islamic aesthetics, Islamic rules and ethics take precedence over beautiful appearance, and Jamil in the true sense, which is one of the attributes of God, relies on true beauties. True beauties are the same different levels that are beautiful nature, motherly love, freedom and self-sacrifice and devotion and honesty and beautiful divine beauty.
