Journal of Islam and Social Sciences2322-2506163220241221Examining the Relationship between Islamic Management and Social Tolerance with Emphasis on the Mediating Role of Psychological CapitalExamining the Relationship between Islamic Management and Social Tolerance with Emphasis on the Mediating Role of Psychological Capital119227910.30471/soci.2024.10193.1998FAMoslem SoleymanporAssistant professor, Department of Business Management, Payam-e Noor University, Tehran, Iran0000-0002-9656-3347Reza Norouzi AjirlooAssistant Professor, Department of Business Management, Payam-e Noor University, Tehran, Iran.0000-0001-5787-6140Mahdieh Sarhad'diFaculty Member, Department of Psychology, Payam-e Noor University, Tehran, Iran.0000-0001-5254-3160Journal Article20240608Introduction and Objectives: Islamic management is a specific approach to management of organizations based on Islamic principles and values. The relationship between Islamic management and psychological capital is a significant area of study in the field of organizational behavior and management. Within the framework of Islamic management, social tolerance can be considered a key element for promoting ethical management that respects differences. Tolerance and interaction between employees of an organization, especially a university, are essential for its growth and prosperity. Social tolerance in the university environment is a vital aspect of creating a harmonious environment for employees that includes the ability to accept and respect differences in ideas, beliefs, and lifestyles among people with different backgrounds. Islamic management principles emphasize the importance of values such as compassion, empathy, and fairness in the workplace. These values are closely related to the concept of psychological capital, which refers to positive psychological states that contribute to an individual's ability to perform effectively in the workplace. The purpose of this study is to apply Islamic management principles and their impact on social tolerance with the mediating role of psychological capital among employees of the University of Mohaghegh Ardabili (also known as Mohaghegh Ardabili University).
Method: In this study, 400 administrative and educational staff of Mohaghegh Ardabili University were studied. A sample of 118 people was selected using the Morgan table, and to determine the causal relationship between variables, statistical analyses were performed using the structural equation method and (SPSS-23) and (Smart-PLS) software. In this context, the questionnaire's questions were collected from the general framework of the Asgari et al. (2014) questionnaire's questions including value criteria, professional criteria, school criteria, and Peter King's Social Tolerance Questionnaire (1976) including dimensions of political, ideological, behavioral, and identity tolerance, and Luthans et al., (2007) Psychological Capital Questionnaire including dimensions of self-efficacy, hope, resilience, and optimism, whose validity and reliability had been confirmed in previous research.
Results: The results of the study showed that Islamic management has a direct and positive effect on social tolerance and psychological capital, β = 0.775 and β = 0.826, respectively. There is also a significant relationship between Islamic management and social tolerance, and psychological capital mediates this relationship.
Discussion and Conclusions: According to the results of this study, Islamic management has an impact on social tolerance. The intersection of social tolerance and Islamic management reveals a complex interaction between cultural, psychological, religious, and ethical dimensions in shaping social norms, business practices, and individual behaviors. The results of this study showed that Islamic management increases psychological capital among employees. Islamic management principles can affect psychological capital by fostering a culture of trust and increasing respect and open communication within the organization. The results of this study also showed that employees with higher levels of psychological capital tend to be more socially tolerant. When employees have a strong sense of self-efficacy, hope, optimism, and resilience, they are more likely to be open to and accepting of different perspectives and cultures. Overall, the findings indicated that there is a significant relationship between Islamic management and social tolerance, and psychological capital mediates this relationship. Psychological capital can be used in Islamic management to improve employee performance and well-being by encouraging practices such as meditation, prayer, and spiritual reflection, as well as human resource management, spirituality at work, emotion management, and leadership. It is suggested that in selecting university administrators, specialized criteria such as knowledge, skill, and competence, value criteria such as tolerance, justice, and fairness, and doctrinal criteria rooted in the Islamic school of thought such as benevolence, personal, and political piety should be taken into consideration.
Acknowledgement: We would like to express our gratitude to the administrative and educational staff of the University of Mohaghegh Ardabili who assisted us during the research and completed the questionnaire.
Conflict of Interest: There is no conflict of interest between the authors.Introduction and Objectives: Islamic management is a specific approach to management of organizations based on Islamic principles and values. The relationship between Islamic management and psychological capital is a significant area of study in the field of organizational behavior and management. Within the framework of Islamic management, social tolerance can be considered a key element for promoting ethical management that respects differences. Tolerance and interaction between employees of an organization, especially a university, are essential for its growth and prosperity. Social tolerance in the university environment is a vital aspect of creating a harmonious environment for employees that includes the ability to accept and respect differences in ideas, beliefs, and lifestyles among people with different backgrounds. Islamic management principles emphasize the importance of values such as compassion, empathy, and fairness in the workplace. These values are closely related to the concept of psychological capital, which refers to positive psychological states that contribute to an individual's ability to perform effectively in the workplace. The purpose of this study is to apply Islamic management principles and their impact on social tolerance with the mediating role of psychological capital among employees of the University of Mohaghegh Ardabili (also known as Mohaghegh Ardabili University).
Method: In this study, 400 administrative and educational staff of Mohaghegh Ardabili University were studied. A sample of 118 people was selected using the Morgan table, and to determine the causal relationship between variables, statistical analyses were performed using the structural equation method and (SPSS-23) and (Smart-PLS) software. In this context, the questionnaire's questions were collected from the general framework of the Asgari et al. (2014) questionnaire's questions including value criteria, professional criteria, school criteria, and Peter King's Social Tolerance Questionnaire (1976) including dimensions of political, ideological, behavioral, and identity tolerance, and Luthans et al., (2007) Psychological Capital Questionnaire including dimensions of self-efficacy, hope, resilience, and optimism, whose validity and reliability had been confirmed in previous research.
Results: The results of the study showed that Islamic management has a direct and positive effect on social tolerance and psychological capital, β = 0.775 and β = 0.826, respectively. There is also a significant relationship between Islamic management and social tolerance, and psychological capital mediates this relationship.
Discussion and Conclusions: According to the results of this study, Islamic management has an impact on social tolerance. The intersection of social tolerance and Islamic management reveals a complex interaction between cultural, psychological, religious, and ethical dimensions in shaping social norms, business practices, and individual behaviors. The results of this study showed that Islamic management increases psychological capital among employees. Islamic management principles can affect psychological capital by fostering a culture of trust and increasing respect and open communication within the organization. The results of this study also showed that employees with higher levels of psychological capital tend to be more socially tolerant. When employees have a strong sense of self-efficacy, hope, optimism, and resilience, they are more likely to be open to and accepting of different perspectives and cultures. Overall, the findings indicated that there is a significant relationship between Islamic management and social tolerance, and psychological capital mediates this relationship. Psychological capital can be used in Islamic management to improve employee performance and well-being by encouraging practices such as meditation, prayer, and spiritual reflection, as well as human resource management, spirituality at work, emotion management, and leadership. It is suggested that in selecting university administrators, specialized criteria such as knowledge, skill, and competence, value criteria such as tolerance, justice, and fairness, and doctrinal criteria rooted in the Islamic school of thought such as benevolence, personal, and political piety should be taken into consideration.
Acknowledgement: We would like to express our gratitude to the administrative and educational staff of the University of Mohaghegh Ardabili who assisted us during the research and completed the questionnaire.
Conflict of Interest: There is no conflict of interest between the authors.https://soci.rihu.ac.ir/article_2279_13f08bcf1348d6f912a62bfaf907ac9f.pdfJournal of Islam and Social Sciences2322-2506163220240922Divine Solidarity with the Oppressed: The Socio-political Implications of Liberation Theology in the Christian-Islamic TraditionDivine Solidarity with the Oppressed: The Socio-political Implications of Liberation Theology in the Christian-Islamic Tradition2141231010.30471/soci.2025.10501.2027FAMahdi GanjvarAssociate Professor of Islamic Philosophy and Theology, Faculty of Theology and Ahl Al-Bait Studies, University of Isfahan, Isfahan, Iran.0000-0003-2429-1730Journal Article20241025Introduction and Objectives: The 21st century is the age of globalization, science, and technology, yet many human societies are entangled in numerous crises. Millions of people suffer from injustice, oppression, and violence. In the postmodern world, people are still under pressure from unemployment, poverty, hunger, malnutrition, and homelessness. Refugees and marginalized people are victims of war and violence and endure the torment of racism and discrimination. Currently, the liberation struggles of these oppressed people, hoping to be freed from suffering and oppression, have begun on a large scale and continue in some way. The ideological backbone of such liberation and anti-colonial movements in Muslim societies is the altruistic teachings of Islam. Islam is the religion of kindness towards others, establishing justice among them, granting them their rights, and defending the oppressed and abused. The political theology of Islam, as a religious and anti-colonial liberation theology, was formed in response to the oppression, tyranny, exploitation, interventions of colonialists (imperialism), corruption, backwardness, and poverty of Third World countries (especially the Middle East and some Latin American countries). Islam calls on all the freedom-seekers of the world not to remain silent in the face of poverty and oppression and to rise up for the freedom of the deprived and oppressed and against structural oppression and violence. The religious duty of a true believer is to fight against the existing conditions and realize social justice and public welfare. Therefore, liberation theologians do not consider theology merely "knowing God in a theoretical way," but rather actualizing it through fighting against poverty, oppression, discrimination, and class divisions. The purpose of this article is to analyze the roots of this humanitarian approach in the religious texts of Christianity and Islam and to identify its common features in these two traditions.<br />Method: This research was conducted using the documentary method and content analysis. In this method, first, religious and historical texts related to the topic of liberation theology in Islam and Christianity were collected, and then, using content analysis techniques, the concepts and teachings related to this topic were extracted and analyzed.<br />For data collection, library resources such as books, articles, and documents related to liberation theology, political sociology, and religious studies were used. Also, the holy and narrative texts of Islam and Christianity have been used to extract teachings related to social justice, the fight against oppression, and support for the deprived. In the content analysis stage, key concepts such as justice, freedom, oppression, poverty, deprivation, and solidarity with the deprived were identified, and then the relationships between these concepts were examined using a comparative approach between the two religious traditions. Finally, using the findings from the analysis of the texts, a model for Islamic liberation theology with an emphasis on solidarity with the deprived has been presented.<br />Results: The research findings showed that Islamic liberation theology is rooted in the justice-seeking and anti-oppression teachings of Islam. Islam, by emphasizing concepts such as justice, equality, brotherhood, and social solidarity, calls for the fight against any kind of oppression, injustice, and inequality. Islam's support for liberation movements is based on principles such as uncompromising with oppressors, spiritual connection, sacred love and hatred, and love for the people. Islamic liberation theology, by emphasizing the socio-political role of Islam in confronting poverty, oppression, and inequality, shows that Islam is not only an individual religion but also a social and political religion that pays special attention to improving the living conditions of the deprived and oppressed. Also, the research indicated that there are many common points between Islamic liberation theology and Christian liberation theology. Both approaches emphasize justice, freedom, solidarity with the deprived, and the fight against oppression and injustice. These common points can provide the ground for dialogue and cooperation between the followers of these two religions in order to achieve social justice and eliminate deprivation.<br />Discussion and Conclusion: Islamic liberation theology, an understudied area, warrants further scholarly attention. Emphasizing Islamic teachings on justice and the religion's socio-political role in combating oppression, this approach offers the potential for improving the lives of the marginalized. Drawing inspiration from shared principles between Islam and Christianity, it can foster interreligious dialogue and collaboration towards achieving social justice and alleviating deprivation. This article challenges traditional theological approaches that fail to address contemporary human needs, analyzing commonalities between Islamic and Christian liberation theologies. Traditional theology, in both faiths, often focuses on a God depicted with absolute, detached attributes, an image that has proven ineffective and even detrimental in the modern world, contributing to environmental damage, social inequality, and discrimination.<br />In response, theologians have sought more relevant interpretations. Liberation theology, originating within Christian theology, arose from a perceived neglect of social issues by the Church. This article explores the roots of liberation theology within Islam's anti-tyrannical mission, highlighting Islam's emphasis on justice, equality, and the fight against oppression, exemplified by Prophet Muhammad (PBUH). Islamic political theology, as a form of liberation theology, emerged in response to global injustices like oppression, exploitation, and poverty.<br />Despite its significance, "Islamic liberation theology" remains relatively unexplored. This article proposes an Islamic model of political theology as liberation theology, examining its theoretical and practical dimensions. A key feature of both Christian and Islamic liberation theology is the emphasis on faith in action. Faith devoid of liberating action is considered insufficient for individual and societal well-being. Genuine faith, therefore, necessitates engagement with and transformation of unjust social structures. From this perspective, faith and spirituality are dynamic forces manifested in tangible actions. Believers are called to be actively involved in the world, loving God's creation, opposing oppressors, and standing in solidarity with the marginalized.<br />Acknowledgment: The author of the article sincerely appreciates the tireless efforts of the esteemed editor of the journal and the honorable reviewers, whose valuable suggestions helped the author in conducting this research.<br />Conflict of Interest: The author of the article has no conflict of interest in conducting this research.Introduction and Objectives: The 21st century is the age of globalization, science, and technology, yet many human societies are entangled in numerous crises. Millions of people suffer from injustice, oppression, and violence. In the postmodern world, people are still under pressure from unemployment, poverty, hunger, malnutrition, and homelessness. Refugees and marginalized people are victims of war and violence and endure the torment of racism and discrimination. Currently, the liberation struggles of these oppressed people, hoping to be freed from suffering and oppression, have begun on a large scale and continue in some way. The ideological backbone of such liberation and anti-colonial movements in Muslim societies is the altruistic teachings of Islam. Islam is the religion of kindness towards others, establishing justice among them, granting them their rights, and defending the oppressed and abused. The political theology of Islam, as a religious and anti-colonial liberation theology, was formed in response to the oppression, tyranny, exploitation, interventions of colonialists (imperialism), corruption, backwardness, and poverty of Third World countries (especially the Middle East and some Latin American countries). Islam calls on all the freedom-seekers of the world not to remain silent in the face of poverty and oppression and to rise up for the freedom of the deprived and oppressed and against structural oppression and violence. The religious duty of a true believer is to fight against the existing conditions and realize social justice and public welfare. Therefore, liberation theologians do not consider theology merely "knowing God in a theoretical way," but rather actualizing it through fighting against poverty, oppression, discrimination, and class divisions. The purpose of this article is to analyze the roots of this humanitarian approach in the religious texts of Christianity and Islam and to identify its common features in these two traditions.<br />Method: This research was conducted using the documentary method and content analysis. In this method, first, religious and historical texts related to the topic of liberation theology in Islam and Christianity were collected, and then, using content analysis techniques, the concepts and teachings related to this topic were extracted and analyzed.<br />For data collection, library resources such as books, articles, and documents related to liberation theology, political sociology, and religious studies were used. Also, the holy and narrative texts of Islam and Christianity have been used to extract teachings related to social justice, the fight against oppression, and support for the deprived. In the content analysis stage, key concepts such as justice, freedom, oppression, poverty, deprivation, and solidarity with the deprived were identified, and then the relationships between these concepts were examined using a comparative approach between the two religious traditions. Finally, using the findings from the analysis of the texts, a model for Islamic liberation theology with an emphasis on solidarity with the deprived has been presented.<br />Results: The research findings showed that Islamic liberation theology is rooted in the justice-seeking and anti-oppression teachings of Islam. Islam, by emphasizing concepts such as justice, equality, brotherhood, and social solidarity, calls for the fight against any kind of oppression, injustice, and inequality. Islam's support for liberation movements is based on principles such as uncompromising with oppressors, spiritual connection, sacred love and hatred, and love for the people. Islamic liberation theology, by emphasizing the socio-political role of Islam in confronting poverty, oppression, and inequality, shows that Islam is not only an individual religion but also a social and political religion that pays special attention to improving the living conditions of the deprived and oppressed. Also, the research indicated that there are many common points between Islamic liberation theology and Christian liberation theology. Both approaches emphasize justice, freedom, solidarity with the deprived, and the fight against oppression and injustice. These common points can provide the ground for dialogue and cooperation between the followers of these two religions in order to achieve social justice and eliminate deprivation.<br />Discussion and Conclusion: Islamic liberation theology, an understudied area, warrants further scholarly attention. Emphasizing Islamic teachings on justice and the religion's socio-political role in combating oppression, this approach offers the potential for improving the lives of the marginalized. Drawing inspiration from shared principles between Islam and Christianity, it can foster interreligious dialogue and collaboration towards achieving social justice and alleviating deprivation. This article challenges traditional theological approaches that fail to address contemporary human needs, analyzing commonalities between Islamic and Christian liberation theologies. Traditional theology, in both faiths, often focuses on a God depicted with absolute, detached attributes, an image that has proven ineffective and even detrimental in the modern world, contributing to environmental damage, social inequality, and discrimination.<br />In response, theologians have sought more relevant interpretations. Liberation theology, originating within Christian theology, arose from a perceived neglect of social issues by the Church. This article explores the roots of liberation theology within Islam's anti-tyrannical mission, highlighting Islam's emphasis on justice, equality, and the fight against oppression, exemplified by Prophet Muhammad (PBUH). Islamic political theology, as a form of liberation theology, emerged in response to global injustices like oppression, exploitation, and poverty.<br />Despite its significance, "Islamic liberation theology" remains relatively unexplored. This article proposes an Islamic model of political theology as liberation theology, examining its theoretical and practical dimensions. A key feature of both Christian and Islamic liberation theology is the emphasis on faith in action. Faith devoid of liberating action is considered insufficient for individual and societal well-being. Genuine faith, therefore, necessitates engagement with and transformation of unjust social structures. From this perspective, faith and spirituality are dynamic forces manifested in tangible actions. Believers are called to be actively involved in the world, loving God's creation, opposing oppressors, and standing in solidarity with the marginalized.<br />Acknowledgment: The author of the article sincerely appreciates the tireless efforts of the esteemed editor of the journal and the honorable reviewers, whose valuable suggestions helped the author in conducting this research.<br />Conflict of Interest: The author of the article has no conflict of interest in conducting this research.https://soci.rihu.ac.ir/article_2310_4c74f2b16cec7635e0954b567e64c1b5.pdfJournal of Islam and Social Sciences2322-2506163206210323Structural Equation Modeling of the Effect of Religiosity, Social Support and Peer Rejection on High-Risk Behaviors of StudentsStructural Equation Modeling of the Effect of Religiosity, Social Support and Peer Rejection on High-Risk Behaviors of Students4368228010.30471/soci.2024.10326.2007FAAlireza GhorbaniDepartment of Social Sciences, Payam Noor University, Tehran, Iran0000-0001-8718-8816Nazmohammad OunaghDepartment of Social Sciences, Bojnord University, Bojnord, Iran.0000-0002-2134-1272Journal Article19700101Introduction and Objectives: During adolescence, major, rapid, emotional, physical, and social changes occur (Achenbach and Gitelman, 2011, p. 366). This is when adolescents accept new roles and responsibilities and learn social skills to assume roles. Still, since a precise, clear, and comprehensive model of appropriate behavior has not been determined for them, they resort to the assessment of behavior, experimenting with roles, declaring their distinction from adults, and in some cases, ignoring rules (Schafers, B; (translated by K. Rasekh, 2013, p. 147). Various factors influence risky behaviors. Religious beliefs are one of the important factors that influence individuals' behavior and actions. Some Scholars believe that religion always invites people to do good deeds and receive rewards for them, and it has played a guiding role in controlling people's deviant behavior. Another group of factors affecting risky behaviors is the peer group. Children entering adolescence are going through many changes and the role of peers in their lives increases (Steinberg and Monahan, 2010, p. 153). Social support is another variable and is an important predictor that can play a role in reducing risky behaviors (Schultz and Schwarzberg, 2015). Social support is the degree of affection, companionship, care, respect, attention, and help received by an individual from other people or groups such as family members, friends, and others (Sarafino; translated by Mirzaei, 2019, p. 53). The article aimed to explain the role of structural equation modeling with the variables of religiosity, social support, and peer rejection in its validation and meaningful relevance.<br />Method: The present research method is practical in terms of purpose and descriptive-survey in terms of method. The statistical population of the research consists of all second year high school female students in the Dorudzan district of Shiraz, 600 people. The research sample was 234 people based on the Krejcie and Morgan table, who were selected by random sampling method. Four questionnaires were used in the present research.<br /><br />a) The religiosity questionnaire by Glock, CY, & Stark. R. (1965) has 26 items with a five-point Likert scale (completely agree to disagree) where each item has a value between 1 and 5.<br />b) The Iranian Adolescent Risk Scale was developed by Zadeh-Mohammadi and Ahmadabadi (2009). This scale includes 34 items to measure the vulnerability of adolescents to 6 categories of risky behaviors; Dangerous driving, violence, smoking, drug use, alcohol use, and friendship with the opposite sex are the items that respondents express their agreement or disagreement with on a 5-point scale from strongly agree (5) to disagree (1).<br />c) Peer Rejection Questionnaire: This test was designed by Tahmasian and Golmirzaei (2009) and consists of 15 questions that measure the adolescent's feeling of being rejected or loved by the peer group. This questionnaire has two subscales: peer acceptance and peer rejection.<br />d) Fleming et al.'s Social Support Questionnaire (SSQ) was developed in 1982 and has 25 questions and 5 subscales: perceived support from family, perceived support from friends, opinion and attitude toward the importance of social support, and perceived public support.<br /><br />Results: The effect of religiosity on the component of risky driving shows that the t value is -48.8 and this value is greater than 1.96; therefore, the effect of the religiosity variable on driving was confirmed. Also, the intensity of this negative effect is indirect and weak and is equal to -0.40. The effect of religiosity on the component of violence showed that the t value is -20.05 and this value is greater than 1.96; therefore, the effect of the religiosity variable on the level of violence was confirmed. Also, the intensity of this negative effect is indirect and strong and is equal to -0.80. In other variables, it was seen that the effect of religiosity on cigarette consumption (t-value of -19.95 and correlation coefficient of -0.79), drug consumption (t-value of -22.56 and correlation coefficient of -0.83), and alcohol consumption (t-value of -20.41 and correlation coefficient of -0.80) has an inverse relationship, and its intensity has been strong in three cases. Also, the effect of the religiosity variable on the tendency to be friends with the opposite sex has been negative and indirect, but its intensity has been seen as weak (t-value of -63.8 and correlation coefficient of 0.30). The peer rejection variable has, in a general sense, increased the occurrence of high-risk behaviors in respondents. So that this change in the components of dangerous driving (t-value of 15.9 and correlation coefficient of 0.51); Violent behaviors (t-value of 9.80 and correlation coefficient of 0.54); smoking (t-value of 9.57 and correlation coefficient of 0.53); drug use (t-value of 10.28 and correlation coefficient of 0.56); alcohol use (t-value of 10.11 and correlation coefficient of 0.55) and friendship with the opposite sex (t-value of 10.08 and correlation coefficient of 0.55) were shown.<br />Discussion and Conclusions: The results of the study showed that religiosity, peer group rejection, and social support are predictors of high-risk behaviors among female high school students in the Dorudzan district of Shiraz. The model had a good fit with real-world data, meaning that in the overall structural equation model, the effect of the variables of religiosity, peer rejection, and social support on the variable components of high-risk behavior was confirmed and the fit was significant. According to the studies conducted, no research was found that solely showed the role of religiosity, peer rejection, and social support as predictors of high-risk behaviors. However, the following studies can be mentioned among the studies that are in line with the mentioned hypothesis; Jazayerī et al. (2019), Kalat-e-Sadatī et al. (2018), Koūhi and Vafa'ī-Aghdam (2017), Afshanī et al. (2015), Bakhsh-e-Borojenī et al. (2018), Razzāghī et al. (2018), Ahmadī et al. (2017), Mohammadī et al. (2012), Ashayerī et al. (2012), Zad'dehesh and Babakhani (2012), Alexander et al. (2019), Kaptanovich et al. (2019), and Cole, Purcell, Keller, and Carlson (2020). Adolescents are considered the main group exposed to high-risk behaviors. At this stage of development, adolescents, due to their self-centeredness, may not fully understand and perceive the risky consequences of their behavior and may be more inclined to discover and experience high-risk situations (Kloep et al., 2011). Various factors contribute to the occurrence of risky behaviors during adolescence are involved, and parental supervision, acceptance of adolescents by appropriate peers, attitudes of parents and peers towards risky behaviors, role modeling from peers, and failure of parents to engage in risky behaviors themselves are among the important factors in preventing the occurrence of risky behaviors (Narjiso et al., 2013).<br />Acknowledgment: We are deeply grateful to all those who helped us in this research.<br />Conflict of Interests: There are no conflicts of interest in this article.Introduction and Objectives: During adolescence, major, rapid, emotional, physical, and social changes occur (Achenbach and Gitelman, 2011, p. 366). This is when adolescents accept new roles and responsibilities and learn social skills to assume roles. Still, since a precise, clear, and comprehensive model of appropriate behavior has not been determined for them, they resort to the assessment of behavior, experimenting with roles, declaring their distinction from adults, and in some cases, ignoring rules (Schafers, B; (translated by K. Rasekh, 2013, p. 147). Various factors influence risky behaviors. Religious beliefs are one of the important factors that influence individuals' behavior and actions. Some Scholars believe that religion always invites people to do good deeds and receive rewards for them, and it has played a guiding role in controlling people's deviant behavior. Another group of factors affecting risky behaviors is the peer group. Children entering adolescence are going through many changes and the role of peers in their lives increases (Steinberg and Monahan, 2010, p. 153). Social support is another variable and is an important predictor that can play a role in reducing risky behaviors (Schultz and Schwarzberg, 2015). Social support is the degree of affection, companionship, care, respect, attention, and help received by an individual from other people or groups such as family members, friends, and others (Sarafino; translated by Mirzaei, 2019, p. 53). The article aimed to explain the role of structural equation modeling with the variables of religiosity, social support, and peer rejection in its validation and meaningful relevance.<br />Method: The present research method is practical in terms of purpose and descriptive-survey in terms of method. The statistical population of the research consists of all second year high school female students in the Dorudzan district of Shiraz, 600 people. The research sample was 234 people based on the Krejcie and Morgan table, who were selected by random sampling method. Four questionnaires were used in the present research.<br /><br />a) The religiosity questionnaire by Glock, CY, & Stark. R. (1965) has 26 items with a five-point Likert scale (completely agree to disagree) where each item has a value between 1 and 5.<br />b) The Iranian Adolescent Risk Scale was developed by Zadeh-Mohammadi and Ahmadabadi (2009). This scale includes 34 items to measure the vulnerability of adolescents to 6 categories of risky behaviors; Dangerous driving, violence, smoking, drug use, alcohol use, and friendship with the opposite sex are the items that respondents express their agreement or disagreement with on a 5-point scale from strongly agree (5) to disagree (1).<br />c) Peer Rejection Questionnaire: This test was designed by Tahmasian and Golmirzaei (2009) and consists of 15 questions that measure the adolescent's feeling of being rejected or loved by the peer group. This questionnaire has two subscales: peer acceptance and peer rejection.<br />d) Fleming et al.'s Social Support Questionnaire (SSQ) was developed in 1982 and has 25 questions and 5 subscales: perceived support from family, perceived support from friends, opinion and attitude toward the importance of social support, and perceived public support.<br /><br />Results: The effect of religiosity on the component of risky driving shows that the t value is -48.8 and this value is greater than 1.96; therefore, the effect of the religiosity variable on driving was confirmed. Also, the intensity of this negative effect is indirect and weak and is equal to -0.40. The effect of religiosity on the component of violence showed that the t value is -20.05 and this value is greater than 1.96; therefore, the effect of the religiosity variable on the level of violence was confirmed. Also, the intensity of this negative effect is indirect and strong and is equal to -0.80. In other variables, it was seen that the effect of religiosity on cigarette consumption (t-value of -19.95 and correlation coefficient of -0.79), drug consumption (t-value of -22.56 and correlation coefficient of -0.83), and alcohol consumption (t-value of -20.41 and correlation coefficient of -0.80) has an inverse relationship, and its intensity has been strong in three cases. Also, the effect of the religiosity variable on the tendency to be friends with the opposite sex has been negative and indirect, but its intensity has been seen as weak (t-value of -63.8 and correlation coefficient of 0.30). The peer rejection variable has, in a general sense, increased the occurrence of high-risk behaviors in respondents. So that this change in the components of dangerous driving (t-value of 15.9 and correlation coefficient of 0.51); Violent behaviors (t-value of 9.80 and correlation coefficient of 0.54); smoking (t-value of 9.57 and correlation coefficient of 0.53); drug use (t-value of 10.28 and correlation coefficient of 0.56); alcohol use (t-value of 10.11 and correlation coefficient of 0.55) and friendship with the opposite sex (t-value of 10.08 and correlation coefficient of 0.55) were shown.<br />Discussion and Conclusions: The results of the study showed that religiosity, peer group rejection, and social support are predictors of high-risk behaviors among female high school students in the Dorudzan district of Shiraz. The model had a good fit with real-world data, meaning that in the overall structural equation model, the effect of the variables of religiosity, peer rejection, and social support on the variable components of high-risk behavior was confirmed and the fit was significant. According to the studies conducted, no research was found that solely showed the role of religiosity, peer rejection, and social support as predictors of high-risk behaviors. However, the following studies can be mentioned among the studies that are in line with the mentioned hypothesis; Jazayerī et al. (2019), Kalat-e-Sadatī et al. (2018), Koūhi and Vafa'ī-Aghdam (2017), Afshanī et al. (2015), Bakhsh-e-Borojenī et al. (2018), Razzāghī et al. (2018), Ahmadī et al. (2017), Mohammadī et al. (2012), Ashayerī et al. (2012), Zad'dehesh and Babakhani (2012), Alexander et al. (2019), Kaptanovich et al. (2019), and Cole, Purcell, Keller, and Carlson (2020). Adolescents are considered the main group exposed to high-risk behaviors. At this stage of development, adolescents, due to their self-centeredness, may not fully understand and perceive the risky consequences of their behavior and may be more inclined to discover and experience high-risk situations (Kloep et al., 2011). Various factors contribute to the occurrence of risky behaviors during adolescence are involved, and parental supervision, acceptance of adolescents by appropriate peers, attitudes of parents and peers towards risky behaviors, role modeling from peers, and failure of parents to engage in risky behaviors themselves are among the important factors in preventing the occurrence of risky behaviors (Narjiso et al., 2013).<br />Acknowledgment: We are deeply grateful to all those who helped us in this research.<br />Conflict of Interests: There are no conflicts of interest in this article.https://soci.rihu.ac.ir/article_2280_01a88f1de918f8b6ca4a7152fcf16447.pdfJournal of Islam and Social Sciences2322-2506163220240922The Effect of Religious Attitude on the Evaluation of Retrieved Documents: A Case Study of Screenwriting ResearchersThe Effect of Religious Attitude on the Evaluation of Retrieved Documents: A Case Study of Screenwriting Researchers6992232610.30471/soci.2025.10301.2003FAFaezeh FarhoodiAssistant Professor, Faculty of Management, Social Sciences and Media, University of Religions and Denominations, Qom, Iran.0000-0002-4025-1264Journal Article20240729The main objective of the research was to discover the impact of the religious attitudes of researchers in the field of screenwriting on the evaluation of retrieved documents during searches. Screenwriters, who are considered the main roots of television and cinematic works, can influence the tastes of audiences and their religious thoughts. Moreover, their religious outlook and that of researchers who assist in elucidating screenplays can affect their behavior. Therefore, this research aims to demonstrate how the religious attitudes of these individuals influence their searches in databases and their evaluations of retrieved documents, as ultimately this evaluation by them will directly impact the type of screenplay text and dialogues that are to be written. On the other hand, considering that the evaluation of retrieved documents is performed by the end user, the conditions in which the user finds themselves also affect their evaluation. The researcher seeks to examine whether there is a link between the beliefs, convictions, religious practices, and religious approaches of screenwriting researchers and their information-seeking performance. Various studies have been conducted on indicators of religiosity; however, no research has been done in the field of content production in media, which provides a significant portion of society's intellectual nourishment through this medium, and the impact of religiosity on the behavior of content producers has not been examined. The question that is to be answered is: What effect do the dimensions of religious attitudes (belief-based, ritualistic, emotional, and consequential) among screenwriting researchers have on their evaluation of retrieved documents?
Method: Method of this research is applied in terms of its objective and utilizes a quantitative approach (descriptive survey method) for data collection has been used. The statistical population consists of 43 researchers in the field of television and cinema screenwriting (census method). To measure the dimensions of religious attitudes (religious beliefs and convictions, religious practices, religious emotions, and religious outcomes), the Glock and Stark religiosity questionnaire has been used, which includes 26 items categorized into four dimensions: belief-based (7 items), emotional (6 items), consequential (6 items), and ritualistic (7 items). In the present study, work tasks were designed to
prepare the experimental environment and simulate real information needs for researchers. A scenario was defined for each user, based on which they searched for the necessary information resources. The most important metrics and sub-metrics for evaluating retrieved documents in this study were "information search performance" and "interactive performance." Each work task included a scenario and a request that specified what each user needed to do. Researchers, after carefully studying the scenario and request, initially conducted searches related to their scenario and request, then evaluated articles pertinent to the scenario based on the criteria from the questionnaire assessing the relevance of retrieved documents. The key indicators for evaluating documents included information search performance (use of search engines, number of selected information sources, and number of pages viewed in each database) and interactive performance (recognition of content producer reputation, discernment of content comprehensibility and novelty, user satisfaction level, and time spent on searching).
Results: This research examined the impact of religious attitudes (ritualistic, experiential, consequential, and emotional dimensions) on the evaluation of retrieved documents by screenwriting researchers. Document evaluation refers to users' judgments about the relevance of the retrieved documents resulting from their searches and how well these documents meet their information needs. The results indicate that the religious context of society can have a significant impact on the evaluation of the relevance of retrieved documents. Findings showed that information search performance has a higher average. The ritualistic (B=0.400) and belief-based (B=0.262) dimensions can act as significant predictors for the evaluation of retrieved documents. The beta coefficient in the ritualistic dimension (0.400) indicates that each unit increase in the score of the ritualistic dimension (such as prayer, fasting, and participation in religious ceremonies) increases the likelihood of a positive evaluation of retrieved documents by 40%. This finding confirms that performing religious rituals directly influences researchers' judgments about the retrieved content. The beta coefficient in the belief-based dimension (0.262) suggests that religious beliefs (such as belief in God, resurrection, or Sharia) also have a positive but weaker impact. This implies that researchers with stronger religious beliefs may unconsciously incorporate religious criteria into their evaluation of retrieved documents. However, the consequential (B=-0.057) and emotional (B=-0.021) dimensions do not have a significant impact on the evaluation of retrieved documents. This means that emotions, perceptions, and feelings related to a spiritual relationship with God, as well as the religious awareness of researchers, cannot predict the evaluation of retrieved documents.
Discussion and Conclusion: The ritualistic and belief-based dimensions can predict the evaluation of retrieved documents by researchers, as their significance levels are 0.02 and 0.03, respectively; considering the beta coefficients, the impact of the ritualistic dimension is greater than that of the belief-based dimension. However, the consequential and emotional dimensions do not affect the evaluation of retrieved documents. Therefore, in evaluating retrieved documents, one should not rely solely on the information retrieval algorithms of databases. It should be noted that the user plays a direct role in decision-making and assessing the relevance of retrieved documents. Bordbār and Keshāvarz (2023) concluded that there is a significant relationship between the belief-based dimension and the optimism of nurses in making appropriate decisions to improve patient conditions, which aligns with the results of the present study. However, the findings of Jafarī Kādijanī and Maʼadanī (2023) do not correspond with the results of this study, as they concluded that the consequential component plays the most significant role in internet addiction and selecting irrelevant pages based on students' information needs. Lewis et al. (2011) found that core components of religiosity, such as religious identity and religious rituals, have the highest correlation with the level of use of virtual social networks. The findings of Kinley (2012), which indicate a positive and significant relationship between users' cognitive styles and their information-seeking behavior, are consistent with the results of this study. It is recommended that designers of information retrieval systems consider the religious context of the society from which users will be drawn.
Conflict of Interest: This article has no conflict of interest.The main objective of the research was to discover the impact of the religious attitudes of researchers in the field of screenwriting on the evaluation of retrieved documents during searches. Screenwriters, who are considered the main roots of television and cinematic works, can influence the tastes of audiences and their religious thoughts. Moreover, their religious outlook and that of researchers who assist in elucidating screenplays can affect their behavior. Therefore, this research aims to demonstrate how the religious attitudes of these individuals influence their searches in databases and their evaluations of retrieved documents, as ultimately this evaluation by them will directly impact the type of screenplay text and dialogues that are to be written. On the other hand, considering that the evaluation of retrieved documents is performed by the end user, the conditions in which the user finds themselves also affect their evaluation. The researcher seeks to examine whether there is a link between the beliefs, convictions, religious practices, and religious approaches of screenwriting researchers and their information-seeking performance. Various studies have been conducted on indicators of religiosity; however, no research has been done in the field of content production in media, which provides a significant portion of society's intellectual nourishment through this medium, and the impact of religiosity on the behavior of content producers has not been examined. The question that is to be answered is: What effect do the dimensions of religious attitudes (belief-based, ritualistic, emotional, and consequential) among screenwriting researchers have on their evaluation of retrieved documents?
Method: Method of this research is applied in terms of its objective and utilizes a quantitative approach (descriptive survey method) for data collection has been used. The statistical population consists of 43 researchers in the field of television and cinema screenwriting (census method). To measure the dimensions of religious attitudes (religious beliefs and convictions, religious practices, religious emotions, and religious outcomes), the Glock and Stark religiosity questionnaire has been used, which includes 26 items categorized into four dimensions: belief-based (7 items), emotional (6 items), consequential (6 items), and ritualistic (7 items). In the present study, work tasks were designed to
prepare the experimental environment and simulate real information needs for researchers. A scenario was defined for each user, based on which they searched for the necessary information resources. The most important metrics and sub-metrics for evaluating retrieved documents in this study were "information search performance" and "interactive performance." Each work task included a scenario and a request that specified what each user needed to do. Researchers, after carefully studying the scenario and request, initially conducted searches related to their scenario and request, then evaluated articles pertinent to the scenario based on the criteria from the questionnaire assessing the relevance of retrieved documents. The key indicators for evaluating documents included information search performance (use of search engines, number of selected information sources, and number of pages viewed in each database) and interactive performance (recognition of content producer reputation, discernment of content comprehensibility and novelty, user satisfaction level, and time spent on searching).
Results: This research examined the impact of religious attitudes (ritualistic, experiential, consequential, and emotional dimensions) on the evaluation of retrieved documents by screenwriting researchers. Document evaluation refers to users' judgments about the relevance of the retrieved documents resulting from their searches and how well these documents meet their information needs. The results indicate that the religious context of society can have a significant impact on the evaluation of the relevance of retrieved documents. Findings showed that information search performance has a higher average. The ritualistic (B=0.400) and belief-based (B=0.262) dimensions can act as significant predictors for the evaluation of retrieved documents. The beta coefficient in the ritualistic dimension (0.400) indicates that each unit increase in the score of the ritualistic dimension (such as prayer, fasting, and participation in religious ceremonies) increases the likelihood of a positive evaluation of retrieved documents by 40%. This finding confirms that performing religious rituals directly influences researchers' judgments about the retrieved content. The beta coefficient in the belief-based dimension (0.262) suggests that religious beliefs (such as belief in God, resurrection, or Sharia) also have a positive but weaker impact. This implies that researchers with stronger religious beliefs may unconsciously incorporate religious criteria into their evaluation of retrieved documents. However, the consequential (B=-0.057) and emotional (B=-0.021) dimensions do not have a significant impact on the evaluation of retrieved documents. This means that emotions, perceptions, and feelings related to a spiritual relationship with God, as well as the religious awareness of researchers, cannot predict the evaluation of retrieved documents.
Discussion and Conclusion: The ritualistic and belief-based dimensions can predict the evaluation of retrieved documents by researchers, as their significance levels are 0.02 and 0.03, respectively; considering the beta coefficients, the impact of the ritualistic dimension is greater than that of the belief-based dimension. However, the consequential and emotional dimensions do not affect the evaluation of retrieved documents. Therefore, in evaluating retrieved documents, one should not rely solely on the information retrieval algorithms of databases. It should be noted that the user plays a direct role in decision-making and assessing the relevance of retrieved documents. Bordbār and Keshāvarz (2023) concluded that there is a significant relationship between the belief-based dimension and the optimism of nurses in making appropriate decisions to improve patient conditions, which aligns with the results of the present study. However, the findings of Jafarī Kādijanī and Maʼadanī (2023) do not correspond with the results of this study, as they concluded that the consequential component plays the most significant role in internet addiction and selecting irrelevant pages based on students' information needs. Lewis et al. (2011) found that core components of religiosity, such as religious identity and religious rituals, have the highest correlation with the level of use of virtual social networks. The findings of Kinley (2012), which indicate a positive and significant relationship between users' cognitive styles and their information-seeking behavior, are consistent with the results of this study. It is recommended that designers of information retrieval systems consider the religious context of the society from which users will be drawn.
Conflict of Interest: This article has no conflict of interest.https://soci.rihu.ac.ir/article_2326_8b587ad232df045cca9ff5d940755d56.pdfJournal of Islam and Social Sciences2322-2506163220240922Sociological Reflections on the Funeral of Iran's Martyred President: Sayyid Ebrahim Raisi (Known as "Shahid-e Khedmat")Sociological Reflections on the Funeral of Iran's Martyred President: Sayyid Ebrahim Raisi (Known as "Shahid-e Khedmat")93106228310.30471/soci.2024.10502.2028FAGholamreza TajbakhshAssociate Professor, Department of Social Sciences, Faculty of Humanities, Grand Ayatollah Boroujerdi University, Iran.Journal Article20241025Introduction and Objectives: The values created in the unique funeral of "martyrs of <em>Khedmat</em>" have positive and constructive elements, the protection and preservation of which, and their correct transmission, ensure the prosperity and development of society. Undoubtedly, the unique and historic reaction of the people to the unjust martyrdom of the then President of Iran; Martyr Sayyid Ebrahim Raisi (1960–2024) - who served as the eighth president of Iran from 2021 until his death in a helicopter crash in 2024 - and his companions (Since then they have been called martyrs of <em>Khedmat</em>) reflected the lofty values that unify society and deepened the Islamic-Iranian identity and led to greater cohesion and solidarity among the various strata and factions in the country. Therefore, it is necessary for academics to strive to revive this great culture before the people's historical memory forgets it and it takes on the color of antiquity and obsolescence. Ignoring this important issue and the lack of this rich culture can cause irreparable consequences and damage to society. Considering the aforementioned and considering that the funeral and farewell ceremony of Martyr Raisi and his companions was a unique social event, when the nation was facing severe economic problems, and for this reason, some statements about the government were laden with incorrect analyses and interpretations, from the government's social decline to expressions such as the erosion or collapse of the government of martyr Raisi. But the participation of millions of people in the funeral procession showed their indifference to current economic issues and their expression of love and affection for the nation's servants, which led to greater national solidarity. The grand commemoration of the memory and names of martyrs of <em>Khedmat</em> is an important sociological subject matter. The main question of the present research was what social reasons led to the formation of such a widespread and massive activism? Regarding the question, the aim of the present research was to study and analyze the widespread participation of different classes of people from a sociological perspective.<br />Method: The present research method is qualitative and was conducted in June 1403. The scope of the research was the participants in the funeral of the Iran's martyred president, which was the main criterion for inclusion in the study. In order to meet the theoretical saturation criterion in qualitative research, semi-structured interviews were conducted with 21 people. The two main research questions were: 1. Describe your lived experience and reasons for participating in this event? 2. What are the reasons for the magnificent participation of the people in the funeral of Martyr Raisi? The written data obtained in this research were analyzed using thematic analysis, and by extracting the data, basic, organizing, and overarching themes were obtained. Results: Using thematic analysis strategy, the research reached 115 basic themes, 20 organizing themes, and 5 overarching themes. The emergence of basic themes such as <em>jihadi</em> management, emotional support for the deprived, spiritually enthusiastic expression, ethics-oriented, maximal and unity-oriented absorption, responsibility, therapeutic action, herald of justice, belief in science, and organizing themes such as <em>guardianship (Velāyat)</em>-oriented, ethics-oriented, people-oriented, responsibility-oriented, pragmatic, resistance-oriented, region-oriented, independence-oriented, science-oriented, youth-oriented, and comprehensive themes such as individual character, managerial character, social gratitude, rethinking revolutionary and jihadi identity, was a pure event. In general, the research findings showed that the funeral of martyrs of <em>Khedmat</em> took place in a context of social and political interactions in the country, which led to the promotion of social capital, the reproduction of social solidarity, and the continuation of revolutionary and jihadi management.<br />Discussion and Conclusion: The findings of this study showed that the martyrdom of Raisi and his companions led to the formation of a kind of social and political solidarity in society. This social cohesion and solidarity was based on the widespread and extensive presence of different groups of people from various social and political groups and was, in a way, a renewal of the life of the Islamic Revolution. In fact, Ayatollah Raisi and his companions, with their martyrdom, left a remarkable, powerful, and lasting impact on creating solidarity and social cohesion in the country, and they led to social reconstruction and restoration, as well as strengthening social capital in both intra-group and extra-group dimensions. To analyze the funeral of Martyr Raisi, three versions of Raisi must be examined. One in terms of a real personality, meaning a spiritual and compassionate figure; the second in terms of a legal personality and someone who held the executive (government) and spent a lifetime of struggle and service and who was finally given a magnificent funeral, and third, one who was both mourned, interpreted, and became a national hero. Iranian society needs a local and domestic management style for the country's progress and construction, development in political, social, cultural, and economic dimensions, and influence at the international level. Shahid Raisi's jihadi management style was a new model for future statesmen. If it fades and becomes marginalized, society will surrender and accept foreign models, which may impose costly and difficult consequences on society. This style includes lofty concepts such as sincerity in action, trust, tact and prudence, knowing the enemy, drawing clear horizons, continuous effort and pursuit, being with the people, seeking people's participation, etc., which are very different from existing management concepts.<br />Acknowledgements: We would like to express our special thanks and appreciation to all those who helped the author in conducting this research. <br />Conflict of Interest: There is no conflict of interest in this article.Introduction and Objectives: The values created in the unique funeral of "martyrs of <em>Khedmat</em>" have positive and constructive elements, the protection and preservation of which, and their correct transmission, ensure the prosperity and development of society. Undoubtedly, the unique and historic reaction of the people to the unjust martyrdom of the then President of Iran; Martyr Sayyid Ebrahim Raisi (1960–2024) - who served as the eighth president of Iran from 2021 until his death in a helicopter crash in 2024 - and his companions (Since then they have been called martyrs of <em>Khedmat</em>) reflected the lofty values that unify society and deepened the Islamic-Iranian identity and led to greater cohesion and solidarity among the various strata and factions in the country. Therefore, it is necessary for academics to strive to revive this great culture before the people's historical memory forgets it and it takes on the color of antiquity and obsolescence. Ignoring this important issue and the lack of this rich culture can cause irreparable consequences and damage to society. Considering the aforementioned and considering that the funeral and farewell ceremony of Martyr Raisi and his companions was a unique social event, when the nation was facing severe economic problems, and for this reason, some statements about the government were laden with incorrect analyses and interpretations, from the government's social decline to expressions such as the erosion or collapse of the government of martyr Raisi. But the participation of millions of people in the funeral procession showed their indifference to current economic issues and their expression of love and affection for the nation's servants, which led to greater national solidarity. The grand commemoration of the memory and names of martyrs of <em>Khedmat</em> is an important sociological subject matter. The main question of the present research was what social reasons led to the formation of such a widespread and massive activism? Regarding the question, the aim of the present research was to study and analyze the widespread participation of different classes of people from a sociological perspective.<br />Method: The present research method is qualitative and was conducted in June 1403. The scope of the research was the participants in the funeral of the Iran's martyred president, which was the main criterion for inclusion in the study. In order to meet the theoretical saturation criterion in qualitative research, semi-structured interviews were conducted with 21 people. The two main research questions were: 1. Describe your lived experience and reasons for participating in this event? 2. What are the reasons for the magnificent participation of the people in the funeral of Martyr Raisi? The written data obtained in this research were analyzed using thematic analysis, and by extracting the data, basic, organizing, and overarching themes were obtained. Results: Using thematic analysis strategy, the research reached 115 basic themes, 20 organizing themes, and 5 overarching themes. The emergence of basic themes such as <em>jihadi</em> management, emotional support for the deprived, spiritually enthusiastic expression, ethics-oriented, maximal and unity-oriented absorption, responsibility, therapeutic action, herald of justice, belief in science, and organizing themes such as <em>guardianship (Velāyat)</em>-oriented, ethics-oriented, people-oriented, responsibility-oriented, pragmatic, resistance-oriented, region-oriented, independence-oriented, science-oriented, youth-oriented, and comprehensive themes such as individual character, managerial character, social gratitude, rethinking revolutionary and jihadi identity, was a pure event. In general, the research findings showed that the funeral of martyrs of <em>Khedmat</em> took place in a context of social and political interactions in the country, which led to the promotion of social capital, the reproduction of social solidarity, and the continuation of revolutionary and jihadi management.<br />Discussion and Conclusion: The findings of this study showed that the martyrdom of Raisi and his companions led to the formation of a kind of social and political solidarity in society. This social cohesion and solidarity was based on the widespread and extensive presence of different groups of people from various social and political groups and was, in a way, a renewal of the life of the Islamic Revolution. In fact, Ayatollah Raisi and his companions, with their martyrdom, left a remarkable, powerful, and lasting impact on creating solidarity and social cohesion in the country, and they led to social reconstruction and restoration, as well as strengthening social capital in both intra-group and extra-group dimensions. To analyze the funeral of Martyr Raisi, three versions of Raisi must be examined. One in terms of a real personality, meaning a spiritual and compassionate figure; the second in terms of a legal personality and someone who held the executive (government) and spent a lifetime of struggle and service and who was finally given a magnificent funeral, and third, one who was both mourned, interpreted, and became a national hero. Iranian society needs a local and domestic management style for the country's progress and construction, development in political, social, cultural, and economic dimensions, and influence at the international level. Shahid Raisi's jihadi management style was a new model for future statesmen. If it fades and becomes marginalized, society will surrender and accept foreign models, which may impose costly and difficult consequences on society. This style includes lofty concepts such as sincerity in action, trust, tact and prudence, knowing the enemy, drawing clear horizons, continuous effort and pursuit, being with the people, seeking people's participation, etc., which are very different from existing management concepts.<br />Acknowledgements: We would like to express our special thanks and appreciation to all those who helped the author in conducting this research. <br />Conflict of Interest: There is no conflict of interest in this article.https://soci.rihu.ac.ir/article_2283_27dc69747966aa3ddbbff2ab376926af.pdfJournal of Islam and Social Sciences2322-2506163220240922The Role of Hollywood Movies in Legitimizing the Anti-Savior ViewThe Role of Hollywood Movies in Legitimizing the Anti-Savior View107123227510.30471/soci.2024.9841.1962FANarges Sheikh'alipūrPhD student, Muslim Social Science, Imam Sadegh University, Tehran, Iran0009-0007-2711-4592Mehdi BazrkārAssistant Professor, Bagheralud University, Qom, Iran.0009-0007-2711-4592Journal Article20231226Introduction and purpose: The concepts of "Mahdavī‘at" (a religious term in Shia Islam translating to "Mahdiism" or "belief in the Mahdi") and Monjī (savior) is one of the issues that has gained momentum in Hollywood films since 2000. Thus, the belief in the waiting for the savior has been targeted by destroying the character of the Savior. The importance of the culture of the waiting for the savior lies in the fact that hope is the main focus, which keeps alive the spirit of joy, responsibility, and commitment. Belief in the Savior is to see the future of the world as clear and not to consider the current situation of the world as extremely complicated. (Pourseyed Aghāī, 1400, p. 56) When a person has hope for a bright future, he/she strives for self-improvement and never gives up. This effort, in turn, has an impact on the advancement of society and leads to the development of the Islamic society. It is obvious that the Zionists are opposed to the growth of the Islamic community and are using all their might to hold it back. Therefore, one of the enemy's strategies to confront Muslims is to use the media to promote anti-savior thinking and destruction of hope. Given the need to know the country's enemies, it is essential to be aware of the methods of our enemies so that we can take appropriate measures to preserve Islamic thoughts and confront our enemies. Therefore, the purpose of this research was to examine Hollywood's techniques against promoting anti-savior view and how Imam Mahdi (a.s.) (The last of the Shi'a Twelve Imams) is introduced to the people of the world with regard to Hollywood media.<br />Research Method: From a methodological perspective, this study is classified as a qualitative descriptive-analytical study with a discourse analysis approach. Discourse analysis is a new technique and method in the study of media texts and cultures. In this method, the researcher aims to show the relationship between the audience and the movie and to determine what social, cultural, political, etc. contexts and factors influence the production of discourse.<br />Results: The impact of media on the audience: Media has a great impact on individual personality and human society. For example, when watching movies, humans are influenced by the characters in the movie; to the extent that they are linked to the characters of the actors, so that many of the audiences' behaviors are unconsciously copied from the behaviors, accents, and even the personal behaviors of the actors. This is while the audience is completely unaware of the changes that have occurred in the intellectual and mental layers of their minds. In colonialism, the goal is to conquer the mind, thoughts, interests, and ultimately change human behavior. This influence is carried out unconsciously through the media. As a result, the media indirectly affects identity and culture in society. Therefore, belief in a savior, which is targeted in some Hollywood films, can also be attacked.<br />Distortion of the Savior (Monji) in Hollywood movies:<br /><br />The person who is portrayed as the Savior is a person with Anglo-Saxon racial characteristics. This Savior appears in all apocalyptic films from Western countries, especially America, to save the world. Like the movie "<em>I, Robat</em>," (2004), in other words, the root of saving the world from problems lies in the hands of people from West. The savior depicted in apocalyptic cinema often makes exaggerated use of the achievements of human knowledge. In this view, if a miracle is performed by the savior, it is under the influence of science and technology. The movie "Iron Man" (2008) is an example of a savior with an extreme approach to human knowledge, where the ultimate salvation is accomplished by a scientist with pure mastery over advanced tools and far from metaphysical discussions. In the film "<em>I Am Legend</em>", it is also medical knowledge and the continuous efforts of a wise person that will provide the prospect of saving people. (Sat'tārī, 2016, p. 27) This means that in this era, concepts such as miracles, sacred things, prophets, and saviors have lost their validity, and instead, it is science, technology, instrumental and experimental knowledge, and scientists who can play the role of saviors of the people of the world. In the three films mentioned above, the savior of the world is desecrated and becomes the symbol of a secular man.<br />In another distortion, the human dimension of the Savior's personality and identity was questioned and he was depicted as an animal in the apocalypse. That means it doesn't have to be a human savior, an animal can also save the world, like in the movie "<em>The Chronicles of Narnia</em>", which was released in 2005. In which a lion named "Aslan" played the role of the savior. In the film "<em>Planet of the Apes</em>", a monkey named "Seamus" with an American appearance and blue eyes wearing a tie becomes the savior.<br />In the final stage, which is the main focus of the Hollywood media, is the creation of anti-savior thinking and the creation of fear towards the savior, which will be explained below.<br /><br />"<em>Constantine</em>" (2005): Imam Mahdi (a.s.) is Dajjāl (Antichrist) of the end times.<br />"<em>Dune</em>" (2021): The Savior is the result of illegitimate relationships and is introduced as the Dajjāl (Antichrist) at the end.<br />"<em>Legion</em>" (2017-2018): The mother of Christ was a prostitute, and Christ is born in this film on the exact anniversary of Jesus' birth. But he is an illegitimate child, and even his mother doesn't want to keep him.<br />"<em>Transformers</em>" (2007): A robot whose eleven brothers were killed by humans and returns to Earth after a long absence for revenge.<br />"<em>X-Men</em>" (2000): The Saviors emerged from the rubble long after, immortal, wearing a green cape and scarf.<br />"<em>Justice League</em>" (2017): The villain (the Savior) rises from the side of the Kaaba-shaped cube and then prostrates himself to it, and is finally destroyed by the One Eye.<br />"<em>Immortals</em>" (2011): The name Mahdi is synonymous with disease and madness, and his appearance equals destruction and slaughter.<br /><strong>Conclusion: </strong>In today's world, the media plays a major role in transmitting information and exchanging public thoughts and opinions and this is while global Zionism, in line with the advancement of the media, has used it to its advantage and served its goals. One of the important issues that Jews have spent a lot of money on is the anti-savior debate. The Zionists have used the media and the Hollywood industry to promote this idea, and have spent huge sums of money on it. Therefore, we must also strive to use the media, film, and education industries to carry out activities to increase the awareness of the younger generation about the issue of Mahdism; (in the Twelver branch of Shia Islam, derived from the belief in the reappearance of the Twelfth Shiite Imam, Muhammad al-Mahdi, as the savior of the apocalypse for the salvation of human beings and the establishment of peace and justice.)<br />Some of the solutions and suggestions are as follows:<br /><br />A film festival should be held on the topic of Mahdism and international experts should be invited to attend.<br />Showing analyses of the Hollywood antichrist film in schools to inform teenagers.<br />Considering the use of Islamic and Mahdavī symbols that indirectly convey Islamic concepts and teachings.<br />Production of Mahdavī movies suitable for different ages, such as children, teenagers, and young people.<br />Creating computer games with the aim of promoting Mahdism.<br />Holding annual digital content production competitions on the theme of Mahdism.<br />Allocating a portion of the annual budget of the parliament for cultural works in the field of Mahdism.<br /><br />8. Dedicating one day a week in schools to Mahdism, for example, Mahdist Tuesdays.Introduction and purpose: The concepts of "Mahdavī‘at" (a religious term in Shia Islam translating to "Mahdiism" or "belief in the Mahdi") and Monjī (savior) is one of the issues that has gained momentum in Hollywood films since 2000. Thus, the belief in the waiting for the savior has been targeted by destroying the character of the Savior. The importance of the culture of the waiting for the savior lies in the fact that hope is the main focus, which keeps alive the spirit of joy, responsibility, and commitment. Belief in the Savior is to see the future of the world as clear and not to consider the current situation of the world as extremely complicated. (Pourseyed Aghāī, 1400, p. 56) When a person has hope for a bright future, he/she strives for self-improvement and never gives up. This effort, in turn, has an impact on the advancement of society and leads to the development of the Islamic society. It is obvious that the Zionists are opposed to the growth of the Islamic community and are using all their might to hold it back. Therefore, one of the enemy's strategies to confront Muslims is to use the media to promote anti-savior thinking and destruction of hope. Given the need to know the country's enemies, it is essential to be aware of the methods of our enemies so that we can take appropriate measures to preserve Islamic thoughts and confront our enemies. Therefore, the purpose of this research was to examine Hollywood's techniques against promoting anti-savior view and how Imam Mahdi (a.s.) (The last of the Shi'a Twelve Imams) is introduced to the people of the world with regard to Hollywood media.<br />Research Method: From a methodological perspective, this study is classified as a qualitative descriptive-analytical study with a discourse analysis approach. Discourse analysis is a new technique and method in the study of media texts and cultures. In this method, the researcher aims to show the relationship between the audience and the movie and to determine what social, cultural, political, etc. contexts and factors influence the production of discourse.<br />Results: The impact of media on the audience: Media has a great impact on individual personality and human society. For example, when watching movies, humans are influenced by the characters in the movie; to the extent that they are linked to the characters of the actors, so that many of the audiences' behaviors are unconsciously copied from the behaviors, accents, and even the personal behaviors of the actors. This is while the audience is completely unaware of the changes that have occurred in the intellectual and mental layers of their minds. In colonialism, the goal is to conquer the mind, thoughts, interests, and ultimately change human behavior. This influence is carried out unconsciously through the media. As a result, the media indirectly affects identity and culture in society. Therefore, belief in a savior, which is targeted in some Hollywood films, can also be attacked.<br />Distortion of the Savior (Monji) in Hollywood movies:<br /><br />The person who is portrayed as the Savior is a person with Anglo-Saxon racial characteristics. This Savior appears in all apocalyptic films from Western countries, especially America, to save the world. Like the movie "<em>I, Robat</em>," (2004), in other words, the root of saving the world from problems lies in the hands of people from West. The savior depicted in apocalyptic cinema often makes exaggerated use of the achievements of human knowledge. In this view, if a miracle is performed by the savior, it is under the influence of science and technology. The movie "Iron Man" (2008) is an example of a savior with an extreme approach to human knowledge, where the ultimate salvation is accomplished by a scientist with pure mastery over advanced tools and far from metaphysical discussions. In the film "<em>I Am Legend</em>", it is also medical knowledge and the continuous efforts of a wise person that will provide the prospect of saving people. (Sat'tārī, 2016, p. 27) This means that in this era, concepts such as miracles, sacred things, prophets, and saviors have lost their validity, and instead, it is science, technology, instrumental and experimental knowledge, and scientists who can play the role of saviors of the people of the world. In the three films mentioned above, the savior of the world is desecrated and becomes the symbol of a secular man.<br />In another distortion, the human dimension of the Savior's personality and identity was questioned and he was depicted as an animal in the apocalypse. That means it doesn't have to be a human savior, an animal can also save the world, like in the movie "<em>The Chronicles of Narnia</em>", which was released in 2005. In which a lion named "Aslan" played the role of the savior. In the film "<em>Planet of the Apes</em>", a monkey named "Seamus" with an American appearance and blue eyes wearing a tie becomes the savior.<br />In the final stage, which is the main focus of the Hollywood media, is the creation of anti-savior thinking and the creation of fear towards the savior, which will be explained below.<br /><br />"<em>Constantine</em>" (2005): Imam Mahdi (a.s.) is Dajjāl (Antichrist) of the end times.<br />"<em>Dune</em>" (2021): The Savior is the result of illegitimate relationships and is introduced as the Dajjāl (Antichrist) at the end.<br />"<em>Legion</em>" (2017-2018): The mother of Christ was a prostitute, and Christ is born in this film on the exact anniversary of Jesus' birth. But he is an illegitimate child, and even his mother doesn't want to keep him.<br />"<em>Transformers</em>" (2007): A robot whose eleven brothers were killed by humans and returns to Earth after a long absence for revenge.<br />"<em>X-Men</em>" (2000): The Saviors emerged from the rubble long after, immortal, wearing a green cape and scarf.<br />"<em>Justice League</em>" (2017): The villain (the Savior) rises from the side of the Kaaba-shaped cube and then prostrates himself to it, and is finally destroyed by the One Eye.<br />"<em>Immortals</em>" (2011): The name Mahdi is synonymous with disease and madness, and his appearance equals destruction and slaughter.<br /><strong>Conclusion: </strong>In today's world, the media plays a major role in transmitting information and exchanging public thoughts and opinions and this is while global Zionism, in line with the advancement of the media, has used it to its advantage and served its goals. One of the important issues that Jews have spent a lot of money on is the anti-savior debate. The Zionists have used the media and the Hollywood industry to promote this idea, and have spent huge sums of money on it. Therefore, we must also strive to use the media, film, and education industries to carry out activities to increase the awareness of the younger generation about the issue of Mahdism; (in the Twelver branch of Shia Islam, derived from the belief in the reappearance of the Twelfth Shiite Imam, Muhammad al-Mahdi, as the savior of the apocalypse for the salvation of human beings and the establishment of peace and justice.)<br />Some of the solutions and suggestions are as follows:<br /><br />A film festival should be held on the topic of Mahdism and international experts should be invited to attend.<br />Showing analyses of the Hollywood antichrist film in schools to inform teenagers.<br />Considering the use of Islamic and Mahdavī symbols that indirectly convey Islamic concepts and teachings.<br />Production of Mahdavī movies suitable for different ages, such as children, teenagers, and young people.<br />Creating computer games with the aim of promoting Mahdism.<br />Holding annual digital content production competitions on the theme of Mahdism.<br />Allocating a portion of the annual budget of the parliament for cultural works in the field of Mahdism.<br /><br />8. Dedicating one day a week in schools to Mahdism, for example, Mahdist Tuesdays.https://soci.rihu.ac.ir/article_2275_bf79070699d89ba57c95ad694e6bfe87.pdf