(A Comparison between Traditional and Modern Eulogies)
Dawood Safa*, Seyyed Mahmud Nejati Husseini**
Abstract
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.
Key words: content analysis, traditional and modern eulogies, lamentation ritual, popular religion.
Muhsen Golparvar*, Zahra Jawadiyan**, Elham Estabraqi***, Hamid Reza 'Arizi****
Abstract
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 ٢٦٧
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>٠.٠٥), but it has a significant relationship with Islamic morality
of work in every aspects (p<٠.٠). 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.
Key words: belief in hereafter, belief in a just hereafter, belief in just world, Islamic morality of work.
Winch's and 'Allāmah ṬabāṭabaῙ's Methodology of Social Thought
Qasim Ebrahimipoor*
Abstract
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, 'Allāmah ṬabāṭabaῙ, 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.
Key words: social thought, sociology, methodology, Durkheim, Winch, 'Allāmah ṬabāṭabaῙ, theory.
(with Emphasis on National Media)
Seyyed Hussein Sharaf Al-Din*
Abstract
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.
Key words: entertainment, the media, television, Islam, model, norm.
Shamsullah Mariji*
Abstract
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.
Key words: social life, deviance, socialization, acculturation, family.
Fazil Hesami*
Abstract
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 Qur’an 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 Qur’an.
Key words: the Holy Qur’an, social cohesion, religious cohesion, law system, bringing hearts together, nature.
Mahmud Rajabi*
Abstract
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.
Key words: religious science, the evidence of
proponents of religious science, distinction between sciences, precedent
of religious science.