نشریه نظریه های اجتماعی متفکران مسلمان
سال ششم شماره 1 (پیاپی 10، بهار و تابستان 1395)

The aim of this study was to evaluate the role of human perception in the formation of human societies and their evolution in Farabi's civil science; In other words, the aim of this study was to evaluate Farabi approach to human communities of the origin of differences in levels of perception in a society.Methodology In this study, using exploratory and descriptive-analytic approach and is tried the views of This Muslim thinker about the issue of research, clarify and review.Such research will be organized after the introduction on importance and necessity the issue and to such research, anthropological the principles of knowledge is presented from the perspective of Farabi, Then he discussed the topic of human communities is based. And the principles of cognitive and noncognitive involved in the emergence of these communities will be studied, And in the end discussed to the origin differences in human societies and their relation with the utopia that shows the difference between virtuous and non-virtuous communities.

In order to overcome passivity against the spreading vulgar culture and to implement the doctrine of globalization of Islamic culture, subjective criteria of the missionaries should be avoided. This seriously need a standardized model of religious sources. Therefore, This study aims is to extract and elaborate the agency pattern of the social influence of religion relying on the teachings of the Quran and using the content quality analysis and grounded theory. The findings show that the obtained pattern has two practical and theoretical dimensions. The theoretical indicators include expertise, knowledge of the (cultural, social, economic, political and international) conditions, recognition of the audience and recognition of the personal roles. Practical indicators include faith, fidelity, confidence in the presentation, endurance and sustainability and coordination with the audience. Results reveal that there is a direct relationship between the social influence of the religion and the degree of their proximity and similarity with the pattern of social influence agency of the religion in the teachings of the Quran through each of the agents; so that the more proximity and similarity are, the more social influence of the religion is and the less proximity and similarity are, the less social influence of the religion is.

Before the coronation of the Second Pahlavi, religious literature rarely noted the concept of Fitrah. After coronation of Mohammad Reza Pahlavi in September 1941, however, the term and its theorizations found wider recognition in those magazines and newspapers aimed at promoting religious ideas. Gradually, Fitrah became a key concept in two significant ways: making a case for religion against criticisms raised by Marxists and secular critics of religion on one hand, and criticizing reactionary and superstitious interpretations of the religion on the other. Hence, Fitrah became so significant a tool in socio-religious struggles that it was called “the mother of all problems” of Islam by Morteza Motahari right before the Islamic Revolution. After the revolution, however, its moment was gone and the functions it had in pre-revolution era went obsolete. Thus, again, the concept was marginalized altogether. This paper investigates the socio-religious functions of Fitrah in the Second Pahlavi era.

Ibn khaldun’s science of omran has been founded based on Special methodology that understanding that logic of explain is an important step to understanding the logic of khaldun and subsequently understanding of phenomena that He is going to explain them. This article is going to examine how to explain fact’s by khaldun. The research method in this study is documentary. The findings indicate that explained approach of ibn khaldun in explaining the facts is rule-based or nomothetic approach that is alignment with today's conventional scientific approach. In terms of methodology, findings demonstrate that khaldunin experience reference to the frequent experience in the history, in other words, his methodology is as structures of structural approach that to followed themselves repeated specific results. From the perspective of ontology also ibn khaldun recognizes assume external reality independent of the mind.

Social capital is a contextual concept and religion is one of the most important factors in its investigation. This research tries to provide a picture of social capital in the Islamic society of Iran. The first step towards shaping a framework for the concept is finding an answer to these questions: What is the core of social capital? What is the motivation of the actor to do activities in networks? What are the components (sources) of social capital? In adapting the above framework in the context of Iran, two historical and contemporary aspects are considered. Investigating the social structure of Iran showed that the structural social capital is very weak due to the limited and trivial presence and impact of formal group and networks. The teachings of Islam on the one hand promote and strengthen the sources of social capital and on the other hand approve and recommend its cognitive elements. Contrary to the west, social capital in Iran had been rich and powerful in cognitive terms, and provides the incentives for growth and prosperity. This conclusion also makes it possible to determine the components and techniques of emergence of social capital in the context of Iran.

native science and its relation to religious science in recent decades has been the focus of Muslim scholars. According to some readings of native science, the pursuit of wisdom to science, all indigenous and historic.This approach usually taken as relativism and pluralism knowledge and in conflict with the principles of Islamic epistemology. Contrary to popular perception, relativism is not a unified whole and have varieties. Kachooyan is one of the scholars of Islamic methodology of human knowledge, which explain the historical nature of human and assert pluralism in humanities. This is reason to the accusation of radical relativism from some alternative streams in religious knowledge. The authors have tried to carefully distinguish between What is known as relativism, wise relativism and not acceptable relativism, and by explaining the views of the community of this Muslim thinker, to show that his ideas about native science, has no epistemological objections of fails types of relativism.