نشریه نظریه های اجتماعی متفکران مسلمان
سال چهارم شماره 2 (پیاپی 7، پاییز و زمستان 1393)

In this study the main goal is explain the achievements of development after the revolution as a unique and special phenomenon as “various local development” based on the specific realities of Iranian society. For this purpose have been used of analytical and concept framework Weber’s sociology in explaining the qualitative transformation. According to this model, in creating evolution is important both condition and factors; although it is more important preparation agents unto Weber. For Weber one of the most important factors in preparing agents in conformity with rational behavior is magical-religious force and a sense of duty based on them. The hypothesis of the present study was designed based on this approach Weber and given to the peculiarities of Iran.
By studying research hypothesis through qualitative methods with respect to the adequacy of meaning and casual in the reconstruction of examples and establishing sociology causal relationship between them turned out between the doctrines of political jurisprudence of Imam Khomeini (RA) and experience of independent indigenous development in post-revolutionary Iran there are structural similarities. Namely at jurisprudence innovations Imam Khomeini in the contemporary periods has been able to provide adequate mental condition to pursue development activities relying on internal skills among development carriers current now in comparison to former religious traditionalism

Today, Islamic scholars sought the cause of development of the Quran and Islamic Ummah are single, as the cause of Islam by the Prophet (pbuh) was achieved in a short time to disperse the pre-Islamic Arabs, cohesive nation, civilized and powerful build. These emerging power could stand up against TmdnHay its glorious times and has for along time period was the undisputed power and profound works in all areas of society, ie economic, cultural, political, artistic rather than let it characterized as " Islamic civilization "is mentioned. Distinctive features of Islamic civilization, in every time and place that the internal dynamics of ventricular recovery capabilities and content can make it flourish. In modern times, Islamic civilization was a great reformer-long weakness in the abdominal strength that BramdhAnd prosperity. Imam Khomeini great Islamic thinkers, while mentioning the establishment of Islamic Ummah Islamic theory, to explain the causes of the challenges and problems of Muslims and Islamic civilization is. This article descriptive - analytical method tries to find answers to these questions facing the Islamic Ummah Islamic Imam Khomeini inhibited than what view? And Islamic civilizations have provided solutions to problems? The results show that, sectarianism, globalization, lack of unified leadership among Muslims, there is unjust and corrupt leaders, promoting American Islam, Muslim countries foreign dependence of the most important challenges facing the Islamic Ummah and arrogance, and self-Muslim unity and continuity of the Islamic Awakening guidelines of Imam Khomeini (RA) to meet the challenges and problems of the Muslim world.

At first, this article explained the theoretical foundations of Sadraee wisdom as a criterion for evaluation, then; it discussed the Bourdieu’s intellectual system and then is criticized his approach. In discussing the theoretical foundations of authenticity of individual and society, substantial motion, human truth, knowledge, integration and development-oriented nature based on Sadra’s point of view are expressed. However, some of the issues that are addressed in Bourdieu’s critical approach are: trying to eliminate the false opposition between objectivism and subjectivism; the study of Second Nature and sociologists’ experience in different fields of study as a scientific and academic world; Social actors are known as those who follow reasoning, not those who are condemn to mechanical forces and self-aware selectors and believed that Second Nature is shaped within the space and fields; and fields are structures where strategies and fights are occurred within them. According to Bourdieu, the modernization is the process of differentiation and legal, political, intellectual, artistic, and etc self-independence (the narrow domain) from more areas of public power (wider domain)Some of the subjects that are considered in Bourdieu's critique include the inability to integrate agency-structure, incomplete understanding of traditional and modern society and logic of behavior in these communities, and offering a way to obviate determinism and social properties. Finally, it has been tried to present a more accurate report of the process of human society development by providing identity-environment theory, overcoming emotions, overcoming social belonging, rational selection, and presenting movement of individual and society model.

The methodology and strategies of research in social sciences are of great importance and momentum. Although very little attention has been paid, in the early scientific literature, to logic and methodology about generating knowledge, certain early Muslim scholars such as Farabi and Ibn-e Khaldun have made valuable conscious efforts in methodology, research techniques and scientific standards that are characteristic of contemporary style. Especially Farabi's profound reflections and accurate observations of methodology have made him a pioneer of methodological issues.
Delving into Farabi's works such as Kitab Ihsa' al-'Ulum, 'Ilm-e Madani , Al-Madina al-Fadila and some other works that deal with methodology, this study seeks to extract, classify and explain the rules and principles of methodology developed and used by the author. Thus attempts have been made to elaborate on the methods used by Farabi to collect and analyze data and critically assess other's viewpoints.
Before that, this study discusses assumptions about the nature of social reality, called ontological assumptions, and also a number of assumptions relating to the method through which knowledge can be obtained about this reality i.e. epistemological and anthropological assumptions that precede methodology.

Since social capital is one of the ground of social science, and in recent decades it get much importance that it was called invisible wealth, this article has paid attention to the comparative study of this concept with the Asabiyah of Ibn Khaldun who used this key word to analyze the social and political disorders of this time and he knows it a consolidating and uniting factor. In fact, the main goal of this study is to answer this question that whether we can update the Asabiyah of Ibn Khaldun according to the theories of social capital?
Theoretical framework of this study is based on the theory of Gidenz and, its supplementary, ideas of Putnam. The set of presented arguments were resulted in this that although these two concepts have some in common, they have some differences which distinguishes them from each other in some respects. Thus, it can be inferred of differences of these two concepts that Asabiyah couldn’t be updated completely (however religion is still the main factor of solidarity in most societies specially our society, confederacy which also nowadays is formed regionally and universally, are some items which help to the possibility of updating the Ibn Khaldun theory of Asabiyah with new society) .On the other hand, Ibn Khaldun lived in a time and place with which Asabiyah was blended while in present modern societies race and lineage have been replaced by law and competence. In this way, the possibility of updating is cancelled in this case.

This articleseeks toinvestigate andexplainsome of the"excessesof thereligiousmourningBijarcity" is. The researchers in this study approach using qualitative techniques "Seeing the building undetected" and "semi-structured interview" with the combined approach, to describe, explain and interpret to some extent have investigated the matter. The population ofthepracticesobservedin thefield, allcategories ofMoharrammourning, and chest ofa womanin the cityon the night ofthe seventhyearAH1433(7 Dec 2011)hasbeenstudiedas awholenumber,Inallcommunitiesinterviewingofficials, activists,professors andscientific, culturaland religiousmanamong thepopulation ofthe city Bijarwhodeliberatelyusing thesamplingwereinterviewed.According to a surveycarried outthrough acombinationofmeans, direct observationand interviewswritten, the results of the study indicatethat thedistortionover timehas beenenteredin the mourningof thecityof Bijar.

The discrimination between the meanings of science and religion, and the determination of the precise relationship between these two domains are the prerequisites of rectifying the meaning and the essence of religious science in the eyes of theologist Mesbah. Expressing the status of the science in the system of scientific religion, and the right contemplating of the impacts of religion, and the fundamentals of oxiology of science will open new horizons in yielding scientific theories, the validation of the mentioned ideas twoard the researchers. Precisely explaining the meaning of science and concerning the different realms of science have settled the scope of current expectations and capabilities in forming the scientific ideas, therefore leading to a correct judgment about the science.
According to the ideas of theologist Mesbah, what has affected the formation of scientific theories, which is mentioned here as religion and fundamentals of oxiology, is greatly significant. Furthermore, determining the impacting scope of each one is worth paying attention.
Consequently, available statements about this subject and the existing flaws are discussed within this essay. Theologist Mesbah has placed value on the affection of religions and fundamentals of oxiology in the description part of human science, as in the advisory part.