جستجوی مقالات مرتبط با کلیدواژه « جامعه شناسی دین » در نشریات گروه « علوم قرآن و حدیث »

The first monotheistic religion has descended to [the people of] the earth with the landing of the first human being on it. But over time, changes and developments occurred in the internal and external layers of this religion. Studying the central point of these changes is an important issue that should be looked for in terms of the extent of societies’ involvement in this issue, as a result of which earthly interpretations of religion were presented, or it can be looked for elsewhere to avoid degrading the essence and identity of religion.This article, part of which is descriptive, explains Durkheim’s point of view on the issue of the evolution of religion, and in the other part, which is analytical and critical, aims to understand the view of Allama Tabatabai (RA) on the evolution of religion, in order to present Durkheim's social point of view regarding the origin and development of religion to Allama’s perspective, and to examine the problems and criticisms directed at Durkheim by him.It has been reached that, contrary to Durkheim's opinion, who defined religion according to contemporary requirements of mankind, and viewed these changes as being in the field of the essence of religion; Allamah Tabatabai belives that the basis of religion is the same from the time of the Prophet Adam until the emergence of Islam as the last heavenly religion. The content of all heavenly religions is monotheism, but it has manifested itself in different forms, whether it was strict or lenient, according to the requirements of time and place, people’s understanding, social norms, political relations, etc.; In other words, the laws have been differed, but the religion was one fixed religion. Islam is comprehensive of all the past shar'ias, and has achieved all of their goals through its comprehensiveness..

Peter L. Berger (1929–2017) was one of the most influential sociologists of the last sixty years. In the sociology of religion, his publications are among the key works of the discipline. This paper is a “positive critique” of three aspects of Berger’s theoretical work in the sociology of religion: (1) an inconsistent application of the idea of social construction, (2) a lack of focus on power and ideology, and (3) an insufficient operationalization of language as a vehicle of world-construction. Augmenting Berger’s field-defining work with insights from contemporary theories of ideology and discourse, the article provides an outline for a critical constructionist approach to the sociology of religion.Peter L. Berger (1929–2017) was one of the most influential sociologists of the last sixty years. In the sociology of religion, his publications are among the key works of the discipline. This paper is a “positive critique” of three aspects of Berger’s theoretical work in the sociology of religion: (1) an inconsistent application of the idea of social construction, (2) a lack of focus on power and ideology, and (3) an insufficient operationalization of language as a vehicle of world-construction.

If we consider the words as the appearance and body of the text, it is considered as its texture, interior and soul. Words take on meaning based on context, and ignoring them is tantamount to eisegetes (eisegesis) the text. But how can texture be achieved? Especially in a text such as the Qur'an, which has a wide time gap with our time, how is this goal achieved and by what mechanism can a reconstructed view of those ages be achieved? Achieving this goal is very complex and requires the cooperation of many sciences. In the reconstruction of a context, several fields such as politics, economics, culture and religion are involved, each of which needs its own tools for reconstruction. In the meantime, if we seek to reconstruct the religious context, knowledge such as the sociology of religion has the appropriate capacity for this purpose. Based on this ability, the authors of this article have tried to test the ability of this knowledge in reconstructing the texture of idolatry of the pre-Islamic era by using one of the methods available in the sociology of religion as a method of functionalist analysis. Accordingly, it was found that idolatry in the Arabian Peninsula had three functions: security, covenant, and norm, and because of these positive characteristics, it was very much welcomed by the ignorant Arabs (the pre-Islamic, jāhilīyah Arabs).

With the appearance of Islamic Revolution in Iran, religiosity as the most important factor of Iranian people's lifestyle has been considered in the position of the revolution's software. That is why it is important to know religious people in order to promote the effectiveness of religious propagation. Due to various factors such as the emergence of the information society, the development of science and technology, and even cultural invasion, we are witnessing diversity in the forms of religiosity of Iranians, especially young people. The main issue of this paper is the strategies of propagation for dealing with the types of religiosity among the youth. Therefore, the main goal is to achieve strategies in promotional methods and messages. To achieve this goal, in the tradition of qualitative research, analytical methodology has been used for typology of religiosity in the previous studies. Then, through comparative-analytical method, it was compared with another study of a researcher in a semi-structured interview with 42 young people who were selected theoretically and in the form of purposeful non-probability. The findings suggest that according to the criterion of attitude towards religion, seven types of legal, conventional, ethical, resorting (to God), epistemological, rational and secular duties can be identified in the religiosity of Iranian youth and classified among floating indications in four levels. Then, the found types of religiosity were presented to seven professional preachers and their strategies were collected. The results of the research show that the strategies of warning and advising, paying attention to social ethics, paying attention to death and resurrection, Mahdism and the Promised One (Imam Mahdi), interpreting the Qur'an and paying attention to the truth of the guardianship of the Fourteen Infallibles are among the most important methods and messages that preachers should consider.

The question about occurring or not occurring of secularization in Iran after the Islamic revolution has been one of the main concerns of researchers of sociology of religion field during recent years, and it has received diverse answers from them. This paper, written with the aim of revising the experimental aspects of this phenomenon from a relatively different perspective and based on an interdisciplinary research regarding building secularization theory with an Islamic approach, has reconsidered the issue of secularization in Iran. It has done the job by a particular emphasis on the secularization indicators gathered through examining and reflecting on Quranic verses and Islamic Hadith and by meta-analyzing some empirical researches undertaken lately on secularization or transformations of religiosity in Iran. Results of this study point towards a relative decrease in the influence of religion on the personal and social lives of people, although this matter, at the moment, only has reliable factual support, in special realms of religious rituals, sexual affairs, religious references and economic activities.

What follows is a lecture given by one of the prominent contemporary sociologists of religion, who has a great many works on this subject. In this writing, Peter L. Berger is concerned to explain the status of the sociology of religion nowadays, and discuss its challenges and related topics. Berger, who is himself one of the critics of the theory of secularization, in this lecture makes some important considerations, which can provide a general framework for this discipline. Considering the theory of secularization and its relationship with modernism, he emphasizes that with the coming of the sociology of religion and its emphasis upon empirical evidence, the theory of secularization and also secularism were doubted; and these theories could not explain some events, which occurred in some countries

The public sphere is a social life arena, in which people come together, talk about their subjects of interest freely and openly, possibly reaching a common understanding. Thus, in modern societies the "public sphere" refers to an arena in which the political cooperation is done through dialogue; it may also correspond to a social life arena in which the public opinion is formed and a variety of actions are taken. By the public sphere I mean a political sphere which includes collectives that operate at different levels, such as the nation, the state, and the civil society. On the other hand, religion is not outside the public sphere; neither is it regarded as neutral in relation to the public sphere. Therefore, one may ask the question: In what forms is religion expressed in the public sphere in modern societies? Ms. Furseth presents five forms in which religion is expressed in the public sphere: the official religion of the state, civil religion, religious nationalism, public religion, and religious legitimation of political power.

Two of the most challenging topics in the realm of the study of religion are, and have always been, Religiousness and Spirituality. Adopting a sociological approach, the present essay aims at studying the role of spirituality and religiousness in the social functioning of the elderly. The research, of which this paper is a representative, is based on a long-term study conducted by a research institute in the University of California in 1920s. This longitudinal study has examined the factors involved in the rise of religiousness and spirituality among a group of Americans throughout some decades of their life span; the extent and characteristics of the increase were also measured. The key issue of the study was the review of common patterns in religiousness and spirituality, and their relation with social functions in the elder ages. The authors first come up with some certain definitions of religiousness and spirituality, and then examine the grounds of the rise of religiousness and spirituality in the older adulthood. Then, they present how religiousness affects people's satisfaction of the life. They finally illustrate the role of religion and spirituality in setting goals for life and turning the older adulthood to a period of vital involvement in social functioning.