دوفصلنامه اسلام و علوم اجتماعی
پیاپی 3 (بهار و تابستان 1389)

The author of the present paper views the status of values through a philosophical-logical approach from three perspectives: the question of "it is and should be", value relativism, and value neutrality or value partiality. Obviously, if Islamic sociology is seeking to act as a powerful and influential paradigm in the field of social sciences, it will have to clarify its position in relation to such paradigm issues in way that it is possible to make a comparison between them and current paradigms. Main items which have been highlighted by the author of this paper are as follows: possibility of deduction of normal rules from descriptive statement and vice versa; rejection of value relativism based on the acceptance of foundations of fitrah (fundamental nature) concerning legal and moral values; necessity of value partiality in science as an ideal; and seeking to increase objectivity of analytical and descriptive issues of sciences.

Justice, as viewed by Ayatullah Sadr, is of an inherent value and needed for realization of other values in a society. It is desired by man through his fitrah (fundamental nature). It is not subject to constitution and does not belong to certain historical and social conditions as well. In his view, the concept of equality has been negated by the quiddity of justice. He regards labor as a criterion for different fair enjoyments. Social justice is mainly concerned with the level of human relations in distribution of sources and interests while there is a conflict of interest between the strong and the weak. A conflict which, while looking deeply into it, refers us to a fundamental paradox viz. the inner quarrel between man's divine and material aspects. It will continue and not stop till the divine aspects are triumphant. To him, Islamic type of social justice consists of two general principles: general support and social balance. He also presents strategies for each of them. He holds that Islam establishes agreement between collective and individual fitri criteria and maintains social welfare and justice in two ways:1- an exact and true interpretation of life and its development (cognitive factors); 2- moral education of man (motivational factors).

The author of the present paper tries to view the ontological foundations of sociology from the Quranic perspective. Using the verses of the holy Quran, he considers God, man, earth, and the relationship between man and other men as four main components of a human society. Centralizing two elements, i.e. man and his relationship, he makes an analysis of either of them and then deals with two other elements and their impact on these two element. Such an approach has turned the current man-oriented sociology into a God-oriented one within which man is just a trustee. According to this view of the Quran, man is a two-dimensional being: celestial and terrestrial, i.e. he has an infinite desire both for virtues and vices. This will also occur in human society which is the product of individual's thoughts, views, moralities and tendencies. In this approach, three elements of power, cognition, and opposite tendencies pave the way for the most distinctive feature of man, i.e. man's free will. According to the Holy Quran, too much involvement of man and human society in animal tendencies and external affairs (nature and earth), on the one hand, and man's oblivion of his divine self and disobedience to God, on the other hand, will result in man's individual and collective alienation. The most important factor for removal of this stat is obedience to God and knowledge of real self. The author finally concludes that in order to have a full view of human society we should always pay due attention to two main elements of society, that is, man and community. The sort of relationship between these two elements and God and nature has an important impact on man's individual and social behavior.

The present paper is concerned with sociological analysis of religious conversion with concentration in conversion from Christianity to Islam. It aims at the causes of religious conversion from Christianity to Islam. In theoretical part of this study, the author deals with psychological, social, and sociological approaches. In practical part of it, he tries to find a proper conceptual framework so he utilizes the Lewis R. Rambo's seven-stage model: context, crisis, quest, encounter, interaction, commitment, and consequences. This seven-stage model is employed within the research method framework of reanalysis theory while giving a biographical account of 30 new converts to Islam through a semi-standard interview. According to concepts, categorizations and life stories of new converts, the author concludes the following elements: incompatibility of previous predisposition; obtaining new approaches to Islam; lack of knowledge and convincing response in their previous religion; and the existence of convincing and promising teachings, rituals, and charisma in Islam.

In addition to verification of Sayyid Jamal a-Din Asadabadi's social thoughts and views, the author of the present paper tries to prove that Sayyid Jamal a-Din Asadabadi has been a pioneer of intellectual movement among the Islamic seminary students. He holds that Sayyid Jamal a-Din Asadabadi had a good knowledge of ideologies, movements, philosophical school of thought in the West, world geography, and social changes of the contemporary world and viewed them from the viewpoint of an intellectual Islamic scholar. He then makes a list of Sayyid Jamal a-Din Asadabadi's intellectual elements. They are as follows: reform in religious thought, deliberation on Ijtihad, world development, approximation of Islamic sects, modernism, social developmentalism, nationalism, rule of law, belief in social freedom, critical view of current situation, and rationalism.

This paper concerned with the perception, experience and interpretation of Khorram Abad women about Hijab. It employs a variety of theories related to gender, body management, and identity. The main question of the paper is how these women interpret the Hijab based on their social situation. So, the semi – structured interview with 40 women was used to collect data. The purposive sampling was used to find the informants and the data analyzed through thematic analysis. The qualitative findings demonstrate that despite of a sort of relationship between tradition and modernism about Hijab, there exist a reflexivity and demystification about the issue. At end, there types of Hijab, including of Traditional, Semi – Modern, and Modern, has been distinguished.

Religion is an institution which influences the social political structure of communities. The influence of religion in communities that their social groups and individuals tend to religious norms and beliefs is much wider than other communities. Beliefs and deeds are two main components of a religion. Beliefs are consisting of all teachings, views, thoughts, and ways of action. Religious deeds are the product of religious beliefs. The continuance of religious beliefs depends on rituals and their proper performance. In the light of the variety of religious ceremonies and rituals in our country, the present paper tries to make an assessment of functional state of these ceremonies in relation to religious beliefs and values. It aims firstly at measuring the participants' awareness of the goals of religious role models (Imams) and secondly detecting the possible pathos of participants' ignorance of these goals. The data were collected using a survey method. Statistical population of the study consisted of 74 mourning groups from Tehran which were selected by the simple random method. Some results indicate that participants' awareness of the goals of Imam Hussayn, peace be upon him, was higher than those of other religious role models. It also shows that their awareness of the goals of Imam Ali, peace be upon him, was lower than those of other ones.