The Holy Quran has stressed the issue of thought in various occasions, knowing it as the foundation of man’s character. Thus, man can attain perfection under the protection of true thinking. It is worthy to mention that the Holy Quran has elaborated not only the importance of thought but also the principles working as the basis of thought, including man’s nature and knowledge. As a result, the true thinking is always in conformity with man’s nature as well as knowledge. Accordingly, the present article lays stress on 1) the importance of thought in the holy Quran 2) the principles of though in the holy Quran.

There is a bond and relation between praise and other poetic devices.Among these devices, praise is the origin and other artistic devices are, in fact, its branches. In aself‐laudation, as a pre‐Islamic form of poetry, a poet is motivated by admiration of himself and his claim of superiority over those around him. And his pride is of a tribal nature, dominated by a passionate spirit.Lamentation is of two types: personal and particular and tribal and general. The first type is more truly a lamentation, intertwined with the soul and being close to mankind’s temperament and nature. Crying over the fall of tribal heroes and the notion of accepting the determined fate became typical of the tribal general lamentations.Ghazal (‘Lyrics’), in the Ignorance Era (Pre‐Islamic Arabia), was of three types: explicit lyrics which dealt with physical description of a woman, decent lyrics which dealt with the moral qualities of the woman, and artificial lyrics which meant to be an introduction to a qasida(‘ode’).So self‐laudation, lamentation and lyrics largely or partly contain acclamation. For, in a lyric poem a woman or the beloved’s merits are stated and she is praised. In a self‐laudation one’s personal qualities or his tribe’s merits are mentioned or they are praised. In a lamentation a dead person is praised and his/her merits are illustrated. The only difference they have is the one who is praised. When the praised one is the poet himself or his tribe, then this kind of praise is called ‘selflaudation’.If the praised one is the poet’s beloved, it is named ‘lyrics’.Accordingly, if the praised one is a dead person, it is called ‘lamentation’. And even the descriptions that a particular poet provides in his poetry, is actually acclamation of the phenomenon and manifestations he enjoyed perceiving by eyes or by heart. Satire, on the other hand, which is the opposite of acclamation, is naming the existing or claimed disadvantages of the satirized one. However, if we had the right to divide acclamation into two main types of positive and negative acclamation, we would call satire as negative acclamation. As a conclusion, we can say that the whole pre‐Islamic poetry is acclamation and praise in nature.

The purpose of this paper is to introduce the most important principles of an Islamic sociology in the form of a paradigm compared with the working sociological paradigms in which human nature, social reality, social research goal and method and values in sociology are the most important elements. These principles are as follows:1) acceptance of innate attributes of humans, 2) rejection of social determinism and stressing on free-will, 3) mixing methodological individualism and holism, 4) emphasizing on human-God relationship, 5) emphasizing on divine laws as parts of social reality, 6) explaining social relations with regard to struggle and relying on some features such as kindness and mutual employing of others, 7) explanation and comprehension of the causes and meanings of behavior, criticizing social conditions and the purposes of social phenomena in term of their relation with God 8) distinguishing between experimental and meta-experimental levels in sociology as a discipline, 9) emphasizing on scientific method in the context of justification., in the experimental level 10) emphasizing on value-freedom in the experimental level.

Rationality is a means of recognizing the reality of mankind and one of the important concepts of contemporary theory of culture. The main question of this discussion is: what is the relationship between Max Weber's view of rationality in his theory of culture and 'Allamah Tabatabaii's view of rationality?; Taking into consideration the four types of rationality (substantive, formal, theoretical, practical), the author presents a logical-analytical review of the views of these two thinkers. He concludes that although both of them accept substantive and formal rationalities, there are fundamental differences between them in terms of the content of rationality manifested in theory and practice. Weber considers that rationality in everyday life is a reflection of a merely pragmatic and arbitrary view, i.e., selecting the most appropriate means for achieving one’s aim. He considers that modern world is a world where instrumental rationality has determined western man's social world by dominating all the social aspects of his life. Conversely, according to 'Allamah Tabatabaii's view, rationality is inseparably linked to man’s sound original nature. Therefore, man should meet all his needs and instincts and avoid going to extremes so that his nature (fitrah) may remain sound, his mind secure from deviation and his conduct rational and then he can live an agreeable life. Innate rationality contributes to framing an Islamic social life (agreeable life) and furnishing an agreeable social world for believers.

Due to the way of creation God has made (Fitrah), there are rights in the nature of all human beings which are undeniable and unchangeable and at all the times, human beings altogether and apart from their color of skin, their wealth and their prestige enjoy these rights. In Islam, Fitrah has been made by Almighty God and all the laws of Islam are in accordance to this kind of creation (Fitrah) and it is due to this fact that in the Holy Quran religion Islam has been mentioned as a natural religion (fitri religion). In the essay the authors, based on the texts of Holy Quran as the first and most important source of Islamic Laws, try to argue for the fact that laws and instructions issued by Quran are in accordance with Fitrah. Hence the holy Quran is esteemed as the best source for knowing and observing of human right especially natural laws.

The present study was to recognize children's religious educational damages via interview with experts in educational sciences, psychology, religious knowledges, children's literature and primary school teachers. The questions of research are as follows: what are children' s religious educational damages in primary schools based on the interviewee' s viewpoints?, what are right solutions to repair the recognized damages according to interviewee's opinion?, and one marginal question: what are the similarities and differences between the interviewee's opinions in educational sciences, psychology, religion, literature and primary schools teachers?. This study was a qualitative research which used a half-open interview to collect required data of research. Number of experts participated in the survey was 18.8 out of 18 were experts in educational sciences and psychology, 4th interviewees were experts in religious knowledges, just 2 experts in children literature and 4th primary school teachers. Considering the purpose of this research, it must be mentioned that a systematic sampling was used through collection of data which were analyzed by rational or conventional content analysis method and results were inferred from the collected data. The most important damages recognized through the research were listed below: neglecting the principle of seeking religion by person and focusing on teaching religion instead, not taking individual religious experiences into account, not considering the principle of priority of being, not administering religion-oriented educational program, not caring about the principle of freedom in education particularly religious one, disregarding equilibrium and finally not using imagination and art in education.

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.

The theory of genesis" depicts a divine, comprehensive, unchangeable, non-acquired, and immune- against- error essence for man that other creatures do not enjoy. Therefore, genesis differentiates man from other creatures. The entrance of concept of "genesis" into the foundations of different sciences has had many cognitive consequences. The cultural theory is one of those sciences that have attained some important scientific achievements after adopting the concept of "genesis". Such issues as "basing the duration of cultures on natural elements", "using divine nature by all cultures", "accepting some cultural differences among societies as valid", "analyzing cultural crises based on genesis", "accepting the fact that all cultures can transcend", "believing that communications are natural, "the possibility of dialogue between cultures with the language of genesis", "essential compatibility of cultures with religious culture", and "formulating cultural policy making based on the theory of genesis" are some significations of the theory of genesis in cultural theory which have been analyzed and criticized in this paper.

Human natural and existential aspects and, in particular, human material substance have always been attended by theologians and philosophers. Having studied human real nature and mostly knowing it as moist soil and unchangeable object, philosophers and theologians, on their special views of human being and essence, have serveyed the traditions in the field in detail and proposed challangable discussions. This paper has reviewed the traditions, some scholar‘s explanations and finally, regarding some objections by determinists has explaind its own view in the field.