MARIFAT I FARHANGI AND EJTEMAII
Year:2011 | Volume:2 | Issue:4 (8)|Papers Count:7

Religious science has different dimensions, domains, principles, definitions, presuppositions, and representations. Those who hold that it is not possible to have religious science cite such precedent reasons like: ideologizing science has an unsuccessful background; discussion about religious science is abrogated; religious science lacks scientific and political support; defending religious science is emotional; there is a disparity between what ‘is’ and what ‘ought to be’, every science has unity in subject matter and method; the accidental nature of science; the term "religious science" is paradoxical, and its implications are unacceptable.The reasons stated above cannot establish the claim that it is impossible to have religious science because ideologizing science in Christianity and Marxism cannot be considered as evidence for inefficiency of religious science. This illusion arises from the incorrect presupposition that Islam is identical to other religions. Other aforementioned reasons such as abrogation of religious science, accidental nature of science, disparity between what ‘is’ and what ‘ought to be’, and lack of scientific support for religious science are unfounded claims which do not correspond to the facts of the history of science. The conclusion that the unity of subject matter and method of religious science is incorrect and that the term "religious science" is paradoxical are a sort of fallacy. Finally, the idea that the implications of religious science are unacceptable is a mere claim which has to do with the realization of religious science and resulting from the unfamiliarity with Islamic sciences and domain of the doctrines of Islam.

Perhaps Durkheim first introduced social cohesion into sociology. He concluded the concept of social cohesion from division of labor in social system. Durkheim has formulated a particular analytical and conceptual system whose four sides are as follows: social division of labor, collective conscience, social cohesion, and law rights.On the other hand, the Holy Quran which takes care of social cohesion chooses another point of departure for advancing its theory in this respect based on natural and genetic foundations instead of being based on shaking conventional ones. The Holy Qur’an believes that the most fundamental factor contributing to [social] cohesion is divine religion which has natural and genetic origin. Furthermore, the Holy Qur’an mentions other social and genetic components such as family and kinship relationships although none of these social factors can be compared with the submission to Islam and belief in the One God. Using an analytical-descriptive approach, the present paper seeks to explore the concept of social cohesion in the Holy Quran.

Man has always been faced with the problem of disharmony and deviant behavior caused by some other human beings since he has adopted a collective life. He has always tried to recognize the causes of this problem, how to solve it and how to prevent it. In the meantime, ignorance and nescience (lack of knowledge) represent the most fundamental cause of social deviance and scholars emphasize on the idea of disseminating information through socialization and acculturation in this regard. Of course, they have consider socialization and acculturation as a most definite and effective way of dissemination of information.The present paper studies the unique role of family in solving or decreasing the problem of social deviance and deviations. Having drawn upon the previous research and religious teachings, it proves that family is the only factor which has an outstanding and positive role in decreasing social deviance. Using a good and reliable religious method, one can shape children's behavior according to the governing values, but, due to mismanagement, stricture or laxity, one can prepare the ground for their deviation, disharmony, and anomie in society.

As an institution, organization, and active socio-cultural actor, mass media is necessarily influenced by two modeling systems in its organizational existence and identification as well as in the role it plays and the assigned and realized functions it performs: structural or normative structure-oriented model, and functional or normative act-oriented(pragmatic) model. National media which is regarded as a religious media is not an exception in making religious orientated programs. Inspired by reliable Islamic sources as the only reference and valid normative model for guiding the social institutions of the country theoretically and practically, the present paper seeks to provide behavioral rules and practical logic of national media in performing professional functions, in general and entertaining function, as the most important function of this media, in particular. These rules and logic, provided in a set of strategic principles and practical guidelines, represent the normative guiding foundations of the media for achieving this important aim.

Sociology has different aims and methods as a result of the influence of philosophical schools. Durkheim's sociology which is based on Kant's positivism, reduces science into observable realities, and only puts causal explanation on its agenda without taking into consideration. Winch's sociology which is based on the philosophy of the later Wittgenstein lays emphasis on the interpretation of meaningful behavior by using elucidating methods and on investigating the reasons behind the action without considering the causes of social phenomena. Basing his philosophy on Sadrain theosophy, 'Allamah ṬabaṭabaI, also, considers senses (sense perception), intellect, intuition and revelation as the sources of knowledge and believes that each of them is related to reality to a certain extent. Therefore, various interpretive, explanatory, normative, and critical theories can be developed in the light of his views, each of which arises from a particular source, refers to a certain extent of reality and can be checked through especial kinds of tests.

The present paper aims at providing an introductory idea about designing and validating questionnaires about belief in hereafter and belief in just Islamic hereafter. The statistic population includes 267 students of psychology in Azad Islamic University Khorāsgān (Isfahan). The students who were selected by available sampling responded to questionnaires about the belief in Islamic hereafter, belief in just Islamic hereafter, belief in a just world for others and Islamic morality of work. The result of the correlation analysis showed that the belief in Islamic hereafter and just Islamic hereafter has no significant relationship with the belief in a just world for others (p>0.05), but it has a significant relationship with Islamic morality of work in every aspects (p<0.0). The result of regression analysis showed that the belief in just Islamic hereafter is more significantly predictive than the belief in Islamic hereafter and belief in just Islamic hereafter for the belief in a just world for others and the various aspects of Islamic morality of work.

The present research has been conducted with the aim of comparing between, recognizing, and sociologically analyzing traditional and modern eulogies in terms of content, literature, and mode of conduct in the last decade. The theoretical framework of this research combines Durkheim, Geertz, and Berger's sociological theories on religious rituals. The research uses a documentary method and content analysis as technique. Inverse questionnaire is used for gathering the data. The research findings showed that modern eulogies have emotional- sentimental thrust, popular (folkloristic), romantic, and derogatory literature, contents with worldly love as a mark of esteem for a religious master and the desired figure, a state of frenzy, excessive religious zeal, professional lighting and voice system, and professional stage management by eulogist. In traditional eulogies more emphasis is put on describing the oppression the Holy Prophet's family suffered. The main features of this type are: formal literature, emotional and moral themes, single style and context. On the whole, these two types of eulogies lack rich content and they sound formalist, emotional, and have the nature of a public show.