Norbert Elias offers a particular paradigm for sociological thought, one which opposes both the structural-functionalist and methodological-individualist tendencies in sociology in a quite different manner from the Marxist and Neo-Marxist critics, or structuralist and postmoderist theories. He developed a unique set of concepts for analyzing social life which he hoped can cut through many of the central dilemmas in sociology, especially the apparent oppositions between action and structure, individual and society. There are at least five interconnected principles underlying Elias's approach to sociology. Firstly, the outcome of the combination of human actions is most often unplanned and unintended. Secondly, human individuals can only be understood in their interdependencies with each other, as part of networks of social relations. Thirdly, human social life should be understood in terms of relations rather than states. Fourthly, human societies can only be understood as consisting of long term processes of development and changes, rather than timeless states or conditions. Fifthly, sociological thought moves constantly between a position of social and emotional involvement in the topics of study and one of detachment from them.

The civilized world, in order not to do violence on the "other", imposes many limitations on bodily activities. These limitations show themselves in interpersonal manners and institutionally sanctioned regulations. According to Norbert Elias, persons in modern times must constantly control themselves and undergo various disciplines. Based on this theoretical framework, one may consider the certain degree of violence in sport centers as bodily playfulness. Sport centers can be considered as a suitable place for the emergence of the behaviors which are not usually taken as normal and common.

After converting to Islam in the Transoxiana, the Turks retained much of their previous religious beliefs. The victory of the Seljuks over the Romans in the battle of Malazgerd (463 AH / 1071 AD) caused the Turks and Islam to find their way to Anatolia. There were two types of Turks living in Anatolia: the civilized and urban Turks of Central Asia settled in the urban centers of Anatolia and the nomadic Turks settled in the villages and summer areas. The Seljuk policy in settling the Turks led to clashes between the nomads and the settlers. The nomads were dissatisfied with the government due to being deprived of sources of wealth; therefore, they revolted against the Seljuks. The Babaian uprising is a clear example of these uprisings, which, despite its failure, weakened the Anatolian Seljuk government. Using the descriptive-analytical method, this research aims to investigate the factors that formed the Babaian uprising. Thus, the author seeks to answer the following two questions: What factors caused the Babaian uprising? What was the contribution of each factor to the uprising? In response, two hypotheses have been proposed: a) Economic, political and religious factors played a role in the Babaian uprising. B) Although this uprising had a religious form, it seems that the main motive of the insurgent was to achieve economic goals

The most authentic information concerning Bābā Tāher may be found in Rāvandī's book Rāhat al-sudūr.In this book, Bābā Tāher's visit with Toqrol the Seljūqīd in Hamadān as well as his recommendation to Toqrol as to respecting justice have been mentioned. But Bābā Tāher's real life, like that of many other sufists, has been hidden behind a halo of ambiguity and myth.With regard to the concepts of Bābā Tāher's quatrains one can say and even accept that he has been neither an Ahl-e Tarīqat, as the word is described in different books, nor a gnostic, abandoning all personal desires, nor an obvious claimer of gnostic illumination which is the greatest point in mysticism, but his inner grief and his hermitage and enthusiasm as well as his natural ability in seeing or feeling unknown and invisible things formed his typical mysticism. His dervish-like life style which made a saint out of him in public opinion, placed him in a position higher than austers and hermits and lower than great mystics so much as his name was recorded as a fascinated disciple.

Baba Taher (died around 410 Hegira) is one of the mystical poets of the fifth [Hegiral century who was born in Hamedan, but there is little information available on his life. Our discussion here is about the reserach conducted by the orientalists and foreign researchers who somehow talked about the works of Baba Taher, translated his couplets, and explored his personality, lifestyle, thoughts and works, thus throwing light on the dark aspects of his Hfe and surrounding. Here we take for granted the works of the Iranian researchers, which are a lengthy and valuable category in their place, and address the result of the research conducted by the orientalists and foreign researchers.

Elisa Abu Shabake was born in 1903 (A.D) in Lebanon and died in 1947 after a life full of ups and downs with a lot of experience to love and poverty. Generally, the main theme of his poetic collections refers to the fall of man to pollutions and their awakening to the elevated spirit and ascension towards intellectuality and purity. In fact, his poems are the mirror of his life. First, he states about sacred and sins-free soul in "Gheysare" and "Ghalva, e" but suddenly and to drowning in caprice trap, falls into the sinful hand. Afae Ferdos represents such situation, but with the growth of a new love as well as free of doubt composes "Neda-e-Ghallb" and "Elal Abad" poetic collections and finally calls God with this pure love and sacred heart.

This essay studies one of the most earliest problems in theoretical sociology that is under different titles e. g. agency - structure, individual -society and subject –object discussed, meaning that problem of relation between individual and society, from Elias process sociology point of view. The author stand for the opinion that Elias urges as well against the authors who emphasize on one of both dimensions as a main factor in establishment of the social life (Durkheim, Marx, of one side, G. Homans of another side) as well against the authors, who try to emphasize of both of them simultaneously (Giddens, Bourdiue) and follows completely different path. Elias tries in Horizon of his process sociology to show that both dimensions of social life that are as static and separate categories interpreted in another sociological theories, are actually completely processional and dynamic entities and in reality are not separable .There is no an independent “I” as “Homo clausus” that appears and acts over against the “milieu” or “Environment”. the Human being is more “somewhat” independent existence. “Homines Aperti” “open men” they permanently constitute “Figurations” which nobody intended. to Seek and find the law which govern these permanent changes of “Figurations” is the main Task of sociology.

Buraq Baba or Buraq e Rumi of Mawlawiya sect was born in Tuqat (between Kunya and Sivas) (mid of 7th century A.H).He became one of Mashayikh of Baba'iya after his apprentice to his Murshid Sari Saltuq and was entitled Buraq. Apparently Baba'iya was subdivision of Mawlawiya specially its Qalandari Tariqas (ways) which was vocal in Azerbaijan and Anatolia for a long time. Buraq Baba's personality is very notable regarding his political activities and his efforts for the development of Islam in Ilkhanid time. Also, the importance of the Daravish attributed to him who is called Heydari makes Buraq's personality, from the Qalandari point of view, an important person. In this article, we will discuss some topics such as: Buraq Baba's life, Buraq's appellation, the sources that cited him, some of his works, and political missions. The article includes some other parts such as his Shari 'a, his Tariqa, and his extant works.

During the end of nineteenth and the beginning of twentieth century the great majority of people from Arabic lands specifically Lebanon and Syria migrated to the American continent and settled down in Canada, Brazil, Argentina, and Mexico. These folk migrations were mostly an escape from economical, social, and intellectual crisis which dominated the Arab society. Among these immigrants, there existed some literary men and poets who transmitted their literary heritage to the newly moved lands. Being known as an obscure poet they created a species of literature which was profoundly affected by the catastrophic milieu of people from Palestine. The shadow of the classical Arab poets falls so immensely upon the character and poetic style of Ferhat that he fails to emancipate himself from it. The verse stories of Ferhat are vivid portrayals of various facets of his own era and reflect his personal experiences in an ample scope.

Non-alcoholic fatty liver disease (NAFLD) is a common cause of chronic liver disease worldwide. Recent studies have shown that NAFLD occurs in both sexes, at any age, and in any economic situation. In Iran, the prevalence of NAFLD has been reported between 2. 09% and 2. 9%. The most common cause of the disease is insulin resistance, along with obesity and cardiovascular disease. The true incidence and prevalence of NAFLD can be difficult to determine due to the variability in the definition of the disease. Clinical symptoms of fatty liver disease are often unreliable and non-specific, and diagnostic methods include biochemical markers of radiological imaging accompanied by liver biopsy. The most commonly used treatments are diet, exercise, and pharmacological and surgical treatment of the liver. In this article, after the introduction of the disease and symptoms, epidemiology, etiology, complications, laboratory findings, differential diagnoses, treatment, and follow-up are described. Diagnostic methods of this disease include laboratory tests, biomarkers, imaging studies such as ultrasonography, computed tomography, magnetic resonance imaging, and fibroscopy, and biopsy sampling. Interactions such as lifestyle changes, weight loss, insulin resistance management, lipid lowering factors, decrease weight, drugs, surgery, and liver transplantation are effective treatments. Management of NAFLD and early and correct diagnosis and treatment of this disease can reduce the mortality and morbidity of the disease.