seyyed hossein sharafoddin

The transformations and changes of human societies on a macro scale as an undeniable fact have always been the concern of philosophers of history and thinkers of social sciences. On the how and manner of the changes of societies with a dynamic approach, three models of evolution, circular and degeneration have been proposed so far. The evolutionary model claims that all or the fundamental parts of a society go through successive stages of growth and development in the process of time and without interruption, and reach a degree of perfection and maturity. The present article aims to compare the views of Talcott Parsons and Professor Motahhari on social evolution by relying on the comparative method in order to gain a deep understanding of what social evolution is and its social and cultural implications. The findings of the research show that these two views are similar to each other in issues such as the belief in the independent existence of the society, the integrated approach to the twin roles of the individual and the society (structures) in the bio-social process and the evolution of the society, the multi-linearity of the path of social evolution. While, these two views disagree with each other regarding what social evolution is, the evolution index, the evolution factor, and its purpose.

“Culture”, as generally regarded in social sciences, is the most general and vast concept to include all non-material and semantic products (and even material products, according to some definitions) achieved by human being during his difficult historical social life. One of the subjects posed in the philosophy of culture, and culture anthropology and sociology is the question of the beginning, the origin, creation causes and preparing causes, and simply the ontological bases of culture. Reflecting on the views - with different approaches - presented in this article, I will try to answer this question as much as possible. Therefore, the main question is as follows: what are the sources, origins, beginning, and cognitive and non-cognitive backgrounds for culture as a whole (and therefore its elements and parameters). The method used in this article to collect data is documentary and to interpret the data is analytic, explanatory and deductive. The conclusion of this research is that human’s culture or cultural system is generally formed under the influence of a complicated collection of natural potentialities and talents, human multilateral relations, environmental factors (including natural and social factors), metaphysical factors (religious and revelational teachings) and dense historical experiences; and it has been continuous along with generations through the process of the formation of societies.

This research is trying to make a religious critical means for criticizing dramatic religious programs by using thematic analysis method and then, on the basis of this means, the study tries to criticize one of the religious Iranian serial made in Iran by the name of “Yousef”. In this study, we have used narration studies and especially characterization studies and as a result, it can be said that Yousef and Yaqub characters in Yousef serial have not been characterized on the basis of the themes of prophets that they represent in Quran. In the case of Yaqub, it can be said that “patience and trust in God” are the core themes in the Qur’anic narration, but in characterizing Yaqub in the serial, the character has not been characterized thoroughly. Also In the case of Yusef, it can be said that “patience and virtue” are the core themes in the Qur’anic narration, but in characterizing Yusef in the serial, the character has not been characterized thoroughly as far as "virtue" is concerned, although characterizing “patience” is a proper one in the serial of Yousef.

It has been known certain that Islamophobia in the West lies in a rootless and irrational fear and prejudice against Islam. The fact has been emphasized by a team of researchers with many evidences. On the one hand, some have viewed Islamophobia as a result of the conspiracy theory and the fabrication of their illusionist minds of Muslims to confront any scientific critique. As viewed by some, paying little attention to what said by the critics of Islamophobia may be regarded as one weaknesses of present researches in this field. The present paper, using the descriptive-analytical method and surveying documents, has studied the most important theories and views of the critics or those denying Islamophobia in three distinct sections: a) some scholars, while confirming the empirical fact (the existence of a current opposing Islam and Muslims in the West), do not consider the word Islamophobia as appropriate; (b) Some viewed Islamophobia as not being an emerging phenomenon, which constitutes a new form of racism; (c) Others essentially deny the existence of Islamophobia and all its symbols.

Pier Bourdieu is one of the most prominent theorists in the area of lifestyle, whose works are of the most important resources in this area. The question asked by this paper, in which a descriptive-analytical and library-based method is used, is: what, according to Bourdieu are the real concept of lifestyle and the factors and forces that are effective on its creation, stability and alteration? The findings show that Bourdieu analyzes the concept of lifestyle in conjunction with concepts like; habitus, Capital Square and attitude. He believes that lifestyle are behaviors that are specifically categorized and are the outcome of individual understandings as to the society and their position in various aspects of society. Also lifestyle is systematized activities that is originated from habitus and attitudes of an individual and it has physical reality and it is manifested. While, symbolically lifestyle gives identity to the individuals and groups of the people in society and it is the factor that distinguishes various layers from each other in the society.

Wahhabism must not be considered merely as an intellectual- ideological system or a religious-historical sect, rather it is considered as a political-security process and as an ideological tool to promote imperialistic goals. The present study attempts to analyze some of the interferes made by this sect in the Islamic written heritage and their drastic actions by utilizing modern media technologies. All Muslims must preserve the tradition and interpret and propagate it accurately. They must also react properly toward the perversions, misunderstandings and intellectual deviations. In this descriptive-analytic research some of the activities of Amway-Wahhabi school are analyzed. The basic foundations of this study are; promo-destructive policies of Wahhabism as the greatest threat not only for Islam, but also for the whole world, their tactics and ploys in the real world and on internet in order to destroy the original sources of Islam`s history and narrations, dissemination of biased and oriented interpretations as the idea of consensus of Islamic scholars, the intensification and deepening of sectarian debates, poor Shiites historic and religious facade in the public eyes of Muslims and the world, dealing with the growing trend of the Islamic Revolution and deviating the Islamic awakening movement. Also, resenting practical solutions to deal with different activities of this deviating process is the other achievement of this paper.

In the last two decades, Islamophobia has been known as (fear or abhorring Islam and consequently abhorring all Muslims). This phenomenon has different aspects, such as; historical, cultural, social and political. A comprehensive understanding of it needs a multi-faceted look. Using a descriptive-analytic method and collecting data from various library sources (the historical roots and the causes of contemporary Islamophobia) are analyzed. The important historical roots include: Crusades in the Middle Ages, the Ottoman conquest and also European nation`s colonial in the 18th and 19th century AD, clarifying the causes and backgrounds of this phenomenon. There are many factors in the formation Islamophobia; not having sufficient awareness and ignorance of Islam are of the most important ones. Another major cause is the rooted fear of Islam in the west. Using various sources, in addition to these two causes, there are eleven more alternative causes mentioned at the end of the paper.