جستجوی مقالات مرتبط با کلیدواژه "خرافات" در نشریات گروه "علوم انسانی"

The Safavid period is one of Iran's civilizational periods, and the current identity and culture of Iran is a reminder of that civilizational age. This magnificent and powerful civilization was destroyed by a few Afghan soldiers who had primitive weapons. Can any thinker believe that the great Safavid civilization was destroyed easily and only by military power? Or are there other reasons that turned this civilization into a hollow drum? The main question of the current article is what caused the Safavid government to lose its authority and disintegrate with the slightest blow? The hypothesis of the article is that the expansion of the Akhbarist school and the fading of rational sciences in the field of Safavid era science caused the rationality and thinking and strengthening of thinking man to be removed from the society. It is natural that when the rational sciences are weakened and the scientific dominance is with transferable sciences and the approach of the school of Akhbarism, it causes significant science not to be produced and thinking and rationalism in the society are reduced and as a result, superstitious views spread in the society. Proving this hypothesis by referring to first-hand sources and reports of domestic and foreign writers from the Safavid period, the state of scientific centers and the management method during the peak and decline of the Safavid civilization were investigated. The findings of the research show that during the era when the Safavid dynasty was at its peak in terms of political power, architecture, art, urban planning, etc., the view of the government and the personalities who were in the power structure and the curriculum of schools and scientific centers were rational and philosophical views, and after this, the views and approaches in scientific centers and among political figures became weak and the Akhbari approach and irrational views and as a result, superstitions spread, the Safavid dynasty started to decline and finally, the Safavid government fell.

The main purpose was to test the superstition model in sports fans. The present study is a descriptive correlational study based on structural equation modeling and is considered as an applied research in terms of purpose. The statistical population of this study consisted of all fans of the Iranian Premier League football, basketball and volleyball teams in the 98-99 season. The statistical sample was selected using 390 people using G-Power software and the available random sampling method. In this study, questionnaires of Lachman (1986) control source, Carlson et al. (2009), superstitious beliefs Flack et al. (2014), superstitious behaviors Dwyer et al. (2017) were used. The results of Structural equation modeling with partial least squares approach showed that the locus of external control has a significant positive effect on superstitions in sports fans as well as superstitions on adjective superstitions and superstitious beliefs. However, the effect of superstitions on superstitious behaviors was not significant. Therefore, it is suggested that the cultural committee of sports federations, sports clubs and sports fans' associations control sports superstitious behaviors among fans by holding training courses.

Superstitions are one of the most harmful factors that have affected various areas of human life, especially religious beliefs, since long ago. The present study tries to answer this question by using library sources and in a descriptive-analytical way, what is the effect of superstition on people's religious beliefs and how can its damage be prevented with educational strategies.In various verses, the Holy Quran invites people to think and deliberate, but superstitions call people to shut down their intellect and replace superstitions with facts, and from this point of view, it causes serious damage to the intellectual and thought structure of a person and causes the weakening of belief foundations. Narrations from the innocents (PBUH) in denying heresies and fighting hypocrisy show the importance of the issue of superstition and preventing its spread in the society. Therefore, to deal with it, the power of reasoning and thinking should be strengthened and ignorance and blind imitation should be avoided.

The magic of similarity is based on the idea that in order to achieve a goal or reality, one must simulate or depict that reality so that nature is encouraged to repeat and imitate that action. This research, which is a type of qualitative study, tries to investigate and classify the beliefs and customs formed based on the magic of similarity in the popular culture of Ivan city by the means of library and field methods of data gathering such as semi-structured interviews. The sampling method was snowball in the seven villages of Ivan city. The results of this research, which was carried out over five months, show that some beliefs and customs in Ivan's popular culture have been formed based on the magic of similarity, and these cases are in ten sections: beliefs related to marriage, pregnancy, and the birth of babies, therapy-blogging, fertility and blessing, mourning, tattooing, black magic, lost objects and animals, and getting rid of uninvited guests are examined and analyzed, among which, respectively, beliefs related to babies, fertility and blessing , therapy-blogging, marriage and pregnancy reflect more than other beliefs. It seems that this is rooted in the importance of children as a labour force and a factor in maintaining the family and in turn a blessing in the rural life and subsistance of the agricultural community.

This article has studied the widely used word "delusion" in Muslim literature under the lexical network of superstitions, all of which have a discounting content and a critical and critical attitude. The evidence presented shows that there has been a critical attitude among some Muslim thinkers from the very beginning and this term has been used to reject and reject the beliefs of others. Therefore, the early texts of early Islam have been carefully studied based on the approach of the social history of language and reflecting on historical developments, and the mentality and belief of Muslim writers in various fields of science (difference, philosophy, mysticism, etc.) in religious and intra-religious conflicts. has been investigated. Finally, the studies and findings show that no conceptual change has taken place in the meaning of this word in its historical course and the same mentality of the initial use is dominant and stable in the speech and writing of Islamic writers.

During the Safavid era, a branch of scholars left the natural method of ijtihad in jurisprudential derivation of Religious orders and turned to Akhbarism. The Safavid government, in the position of the claimant of Shiism - negatively or positively - was the focus of Shiite scholars; For this reason, the study of scientific and social movements in this period is important. Examining the views of  Mujtahids (Usulis) and Akhbaris leads us to the important point that the source and origin of the type of interactions and actions of each sect is in the way they look at the dignity of leadership for society, which the Usulis consider to belong to the comprehensive Mujtahid and the Shah (King) is required to obtain permission from him, but the Akhbaris have considered this dignity customary and have entrusted it to the  people. Akhbaris' perception of the leadership of the society had consequences. This trend in a way fueled appearanceism and this made the progress of Islamic civilization decadent and fueled the autocracy of the Safavid kings. On the other hand, this school and its occurrence in the Safavid era caused the spread of superstitions and heresies in religious beliefs and practices, including religious disputes, the legitimacy of dreams, heresy in religious dates, especially mourning, as well as capturing the beliefs of Shiite saviorism. Attention to the position of intellectual and rational sciences in the Safavid period is also noteworthy, which by excluding it, the social consequences of Akhbarites are doubled. This article, considering the method of documentary analysis, seeks to examine various historical sources and documents in order to make its understanding in accordance with that era and new manifestations of positive and negative and sometimes destructive effects of the news flow on the course of Aryan history. To discover Islam and to depict the consequences that current  had at the same time, and while explaining in detail their point of view, it also seeks to express its difference with the principled current..

Folk medicine in the Safavid period was influenced by several epistemological, cultural and social contexts. On the one hand, the long-lasting established historical, intellectual and cultural traits established the status of the Iranian society of the Safavid era as a pre-modern society. On the other hand, the occurrence of some political, social and cultural changes in this period influenced the cultural situation, the system of beliefs, worldviews, norms and actions of the social classes in the context of everyday life. These two major components directly and indirectly affected the state of folk medicine in this period. It is hypothesized that the folk medicine of the Safavid period is affected by some factors, such as the mythic nature of the society, reliance on pre-modern cosmology, the predominance of foreign sciences and approaches based on astrology, the spread of superstition and also the structural state of science. Using an analytical approach, the author tries to explain which of the epistemological, cultural and social factors highly affected the folk medicine in the Safavid era?

The historical and sociological study of the Safavid period is of special importance due to the closeness of the political and social with today's issues. The main reason for this closeness and importance is the widespread shadow of the religion and propagation jurisprudence of that time. Therefore, it is important to study the religious approaches of that time, especially the writings, works and attitudes of Allameh Majlisi as one of the greatest clerics of that time. Thus, in the face of questions such as the reason for the spread of superstition in the religious community of the Safavid era, the social influence of the current epistemological system that has been influenced by religion and jurisprudence is also important. The belief of this research is that the approach of the clerics of the Safavid period to religion was like a comprehensive encyclopedia that has the possibility of explicit and direct answers to everything. This comprehensive approach, which focused on narratives, gradually led to the decline of rational-based epistemological systems and created the conditions for the spread of superstition.Due to the importance of studying these issues under historical attitude, the present study tries to explain this process in the theoretical framework of historical sociology.

Although the development of science and technology speeding up during last years, still superstition play a role in people believe and behaviors. Since superstitious beliefs may result in wrong solution and harm people, they are considered as unfavorable social behavior. It seems that superstitious beliefs widespread among people through informal socialization ways (family and mass media). The present study designed to investigate the role of these factors in people superstitious beliefs. For this propose, by using random sampling and questionnaire, superstitious beliefs of 400 persons who live in Mashhad were assessed. The results of this study showed that believe in superstition was highly reliable (α> 0.95). Furthermore, the finding of the current study confirmed the initial assumption which there was a significant correlation between tendency to superstition and tendency to “other important people”. In addition, the persons who follow informative media had less tendency to superstition rather than persons who follow entertainment media. Thereby, it is suggested to weaken superstitious beliefs in society, we should focus more on content of entertainment media in addition to re- socialization of family.

Superstition and superstitious beliefs are among the important concerns today to the extent that they could be considered social and cultural issues as they can influence human social life. This study examined the socio-cultural factors influencing the tendency towards superstition among women living in the slums of Yazd, Iran. The study was designed as survey research and the data was collected using a questionnaire with cluster sampling among 246 women living in the slums of Yazd. The validity of the questionnaire was confirmed through content validity and Cronbach’s alpha coefficient was used to assess the reliability. The findings of the study indicated that the variables of marital and employment status and social security had no significant relation with the tendency of participants towards superstition. However, the variables including age, socio-economic status, modernism, alienation, life satisfaction, social learning, social exclusion, and the use of mass media had a significant relation with the tendency towards superstition. The results of multiple regression analysis confirmed the significant relation of four variables of life satisfaction, social learning, modernism, and the use of mass media among which mass media had the strongest role in explaining the variable of the tendency towards superstition.

Despite the rise and expansion of knowledge and technology, We can still easily observe the presence of strong superstitious attitudes amongst people in human societies. Such attitudes are socially damaging, because they are essentially misleading people about how they can solve their own problems. Superstitious attitudes are simply the by-product of people’s socialization in different stages. Media are key factors in process of socialization which to a great extent cover people’s cultural consumption. Depending on what sorts of contents are promoted by the media, they are creating an attitude either in favor of or against superstitions. The current study is seeking to explore the Relationship of cultural consumption on having superstitious attitudes amongst the university students in Mashhad. the research methodology in this study is based on survey and it has been conducted by means of researcher-made questionnaires. The population was university students of Mashhad (97146 persons) of whom, we have chosen 363 university students (all of whom live in Mashhad) by cluster-stratified method as a statistical society. The result has shown us that in one hand, there is a negative or inverse relationship between having superstitious attitudes and informative cultural consumption such as books and newspapers. On the other hand, there is a positive or direct relationship between having superstitious attitudes and entertaining cultural consumptions such as social media and satellite channels. On the whole and after taking everything into consideration, there is a meaningful inverse relationship between the amount of cultural consumption and having superstitious attitudes.

Knots and related issues, which are among the most controversial topics in magic, are widely used in folklore culture and have been addressed in mythology. Knot magic is one of the types of homeopathic (imitation) magic and it can be divided into two types of positive magic and negative magic. The most important and frequent functions of magic knot are healing, marriage, pregnancy, asking for rain, stopping the rain, finding the lost, closing the malicious tongue, closing the groom, and so on. Recognizing and exploring the magic of the knot as part of the popular culture familiarize us with popular beliefs, thoughts, and spirits. The statistical population of this article is Iran and the method is library research and reference to popular cultural books. In this article, an attempt has been made to classify, describe, and evaluate the most important applications of knot magic in the folklore culture of the Iranian people with a descriptive-analytical approach.

A quick look at issues related to the ways in which used by the people of the Safavid era in dealing with epidemic diseases brings us to the fact that human beings have been concerned with the treatment and overcoming of disease since its inception. Therefore, the present study is based on the question of what precautions did the people in the society of Iran in safavid era to solve this problem? And what methods did they use and what were the consequences of using these methods? Studies based on descriptive-analytical methods have shown that people resorted to the treatments that were available due to the unknown and unpredictable nature of these diseases and the therapists treated using beliefs and cultures derived from the Safavid era society. Most of the treatments in the Safavid era were either based on Islamic thought and Sharia medicine, or were based on traditional medicine which people performed using herbal medicines and a mixture of experience and beliefs or by turning to Magical and superstitious treatments treated the diseases with irrational practices. Some of these treatments were incapable of treating the main source of the disease and they only eliminated the symptoms and complications in the case of infection and the consequences resulted in prolonged fear and even death among the people.

Khorāfāt (Superstitions), with its diverse lexical network of synonym terms, is one of the words that have had many meanings and connotations in various Muslim texts. Despite the attention of some researchers to the lexical, sociological, and psychological dimensions of superstitions, the term has been less studied along with its network of corresponding and similar terms. This article, with the approach of social history of the religious language and reflecting on the historical developments of the uses and meanings of words, focuses on the linguistic components of the Lexical network of humiliation in Islamic literature. To do so, we survey the use of terms such as Mozak̲h̲rafāt, Mohmalāt, Had̲h̲yānāt, čarandiāt, k̲h̲oza'balāt, Lātā'ilāt, Rakākāt, Harzegoyi, Arādjifsarāyi and Lāf-o-Gazāf in the semantic network of the word Khorāfāt in two areas: religious (i.e. theological, hadith and mystical areas, etc.) and non-religious (i.e. geographical, travelogues, and socio-political uses). The study shows that these terms have been used in a very wide range of approaches and for different purposes; however, almost all of them have a semantic dependence on a central word i.e. Khorāfāt, being utilized to reject, deny and suppress the doctrine and beliefs of the “other”. Reasons such as the emergence of religious sects and the intensification of intra-religious controversies are among the main factors behind the sharp increase in the use of these terms in the early Muslim literature.