Resilience is a human ability to adapt in face of hardship and tragedy events. Individuals have different levels of resilience, which can be increased or decreased by different factors. Friendship can be considered as one of these factors. The aim of the present study is to determine the relation of friendship quality and friendship reciprocity with resilience. The sample included 250 students (120 boys and 130 girls) of third-year students in high school selected by random cluster sampling from four areas of the city of Shiraz. They were assessed by three questionnaires: friendship quality, friendship reciprocity (Hejazi and Zahrevan, 1380) and resilience (Conner-Davidson, 2003). The results showed a positive and significant relation between friendship quality, friendship reciprocity and resilience. Based on the results of stepwise regression analysis, self-disclosure, loyalty and confidence, proximity and friendship reciprocity are able to predict resilience changes. In relation with components of friendship quality, intimacy & self-disclosure and friendship reciprocity, girls have significant superiority to boys. Also the results showed girls are more resilient than boys. Friendship quality and friendship reciprocity can predict resilience. Therefore, encouraging adolescents to make reciprocal friendships can lead them to be more resilient. Also components of friendship quality, friendship reciprocity and resilience are different between two genders.

The idea of ​​social capital in modern thought is based on “utilitarian friendship” and “profit-oriented” relations, and the social capital formed on the basis of such relations is fragile. This study deals with categorizing friendship and love in the thought of Islamic scholars and assessing its capacity to formulate an alternative model for utilitarian social capital. The question is, what is the relationship between the concept of friendship and love in the thought of Islamic scholars and social capital? Therefore, the main purpose of this article is to critically evaluate the utilitarian friendship and social capital based on this kind of friendship and also to understand the concept of friendship proposed in the thought of Islamic scholars from the perspective of social capital. In this paper, the analytical - comparative method is used, which means the method through which a set of thoughts and ideas is examined and by comparing them a qualitative result is achieved. According to the research findings, three levels of friendship can be considered in the views of Islamic scholars: “friendship as a virtue”, “friendship as a means of achieving happiness” and “friendship as a moral worldview”. All three types of friendship have aspects superior to utilitarian friendships that form the basis of modern social capital. The model of friendship and loving relationships formed on the basis of the three relations of friendship hidden in the views of Islamic scholars has the necessary capacity to strengthen the foundations of social capital.

An examination of the remnants of ancient Iranian texts demonstrates the importance of friendship in the beliefs of ancient Iranians. According to the teachings presented in these texts, achieving the desired Ahurai world depends on a correct understanding of the concept of friendship in teachings of Zoroaster. This descriptive-analytical study examines the various aspects of the concept of friendship in surviving texts of ancient Iran and seeks to answer the question of how the types of friendship appeared in the Achaemenid inscriptions and the texts of the old and new Avesta. The findings of this study show that In Gathas, the levels of friendship are expressed through friendship with Zarathustra and attribution to the Ahuraian attributes (six Amshaspandans). Zarathustra has provided a hierarchy according to which the Zoroastrian person at each stage is characterized by various manifestations of friendship and eventually achieves the friendship of Ahuramazda. With the spread of instances of doctrine, expressions of friendship have increased in the late Avesta. The Yazatas and Fravahr of good people are those who’ve joined the friends of Ahuramazda and mediate achieving friendship with Ahuramazda. Sushyants are also mentioned in the explanation of the end of the world; friends of Ahuramazda who will determine the fate of the great battle.The concept of friendship in Achaemenid inscriptions is based on creating a bond of friendship with Mazda effects. The consequences of friendship with truth and friendship with untruth and their impact on the fate of the kingdom are expressed.

Friendship has been discussed in the doctrinal writings from a long time ago. But the first philosophical statements of friendship belong to the Greek philosophers and the best compiled narrative of friendship has been raised in Aristotle’s Nicomachean Ethics. Aristotle had a civic conception of friendship and based his narrative on public interests of polis residents and civic relations. We can call this narrative the civic narrative of friendship. In the Islamic philosophy, although some Mashaie (Peripatetic) philosophers have dealt with civic friendship, another narrative could be found in the thoughts of late sages who propound friendship not within the framework of city but in the hierarchy of being. We call this narrative the cosmopolitan friendship. Hence the question of this article is: What are the features of friendship patterns in the Islamic philosophy. In the Islamic philosophy, although the friendship pattern is influenced by Aristotle’s philosophy, Muslim sages have distanced from civic friendship pattern, particularly after the emergence of Eshraqi philosophy, cosmopolitan friendship replaced. In this article, we discuss civic friendship pattern, particularly in Mashaie sages such as Farabi and Moskuye Razi’s thoughts. Then we examine cosmopolitan friendship in Shahabadin Sohrevardi and his followers. In the conclusion we will try to compare these two patterns.

The present study attempts to investigate the relation between friendship and leadership or, in another word, types of authority and interpersonal communication, from linguistic point of view. Friendship is considered as an important concept thorough out the political philosophy. In ancient Athens, it was considered as a human virtue, like justice, equality, and fraternity; and philosophers was so interested in the term that in constructing their ideal polis, friendship would always played a basic role. On the other hand, leadership is to guide and manage the community on the predefined system, which was aimed to lead people to the philosophically selected telos. Using Skinner’s methodology, that is author-context hermeneutics, it could be said that in Farabi’s political philosophy there is a direct and organic relation between friendship and leadership. In another word, leader of the utopia (Madina-al-Fadhila) succeeds when there is friendly relation among all members of the society, from all different social classes. Thus, friendship is mutual: the leader to the subjects and the subjects to the leader.

This paper focused on the analysis and explanation of “civil friendship” in al-Farabi’s philosophy; so the question is: what are the beginning and the end of civil friendship in his philosophy? It seems that for al-Farabi، the friendship has the power of binding the creatures to each other. It shapes all contexts for creatures; among them، it forms the variant cities، and the ruler of each city looks at the category of friendship as a tool to have good governance. For Farabi، like Aristotle، man naturally has teleos in itself. For him، the cities need justice and civil friendship to be a good city acording to the scheme that planed by the ruler; without friendship، the cities cannot be shaped، and without justice they cannot be maintained. But in reality، the type of friendship is different in each city، and it defines the happiness for each city.

The present paper seeks through objective analysis and logical inference to investigate the Islamic viewpoint about friendship in the light of the narrations of Infallible Imams (pbuh). Concerning the philosophy of friendship, which is compatible with the narrations, two civil and ontological patterns have been propounded, according to which, friendship is regarded as a necessity for leading a desirable social life and for man’s movement towards perfection and eternal felicity based on monotheism. These two patterns refer to the function a friendship which has a supportive intended to serve physical, material, mental and social needs and a friend which has a guiding function leading to monotheism and servitude of God. The narrations, emphasizing the necessity of investigation for selecting a friend points out to a number of methods and criteria for achieving this purpose and to the actions necessary for the permenance and promotion of friendship. Also, a hierarchy of friendship relationships is defined by the narrations, the highest of which is one’s friendship with prophets and Infallible Imams (pbuh) and friends of God.

The relationship between personality types and the dimensions of friendship is amongst the most important issued sought after by researchers such as Arnold’s 1995 work in which he found a significant relationship between the two. The problem is could the five elements of personality and the eight clinical disorders be in anyway relevant to the dimensions of friendship. Therefore, the aim of this present paper was to study the relationship between dimensions of friendship and personality types among Tehran university students. Correlational research method was conducted and 450 students (200 mails, 250 females) at Tehran University were selected using cluster random sampling. The subjects completed Hendricks friendship dimensions questionnaire and two personality test of NEO and MMPI. The data were analyzed by statistical indicators such as mean, standard deviation, Pearson and spearman correlation coefficient, t test and ANOVA. The results showed there is a significant relationship (0/320, 0/001) between friendship and personality. Also, the research found a significant relationship between some dimensions of friendship with traits and specific personality disorders.

The politics of friendship comes directly from discussing the conditions of human beings with one another.Living and communicating with others is important and undeniable based on human social nature.Now a day,with the expansion of private space, as opposed to the narrowing of the circle of human common space, friendships have faded. The issue of violence and enmity in the Islamic world has gained particular prominence with the rise of jihadi takfiri groups, as often theorized and elaborated by scientific and academic research.However, the issue of friendship, which is otherwise a political issue from Schmidt's point of view, has been less addressed, especially in domestic research and especially in political philosophy. Contemporary Muslims have not been followed.Therefore, the present study seeks to discover indicators of friendship in the political thought of Imam Khomeini as a contemporary Muslim thinker and leader of the Islamic Revolution based on the theories of Hanna Arendt and Jacques Derrida (with emphasis and adjustment). To accomplish this, it is important to use the approach Schleiermacher's hermeneutics used qualitative content analysis, indentation and inference method. On this basis, the main question of the research is “How does the concept of friendship in Imam Khomeini's thought make sense of politics and politics in the Islamic world?” and its hypothesis is that categories such as vows and covenants, power, acceptance of differences, acceptance of differences, acceptance The other is that forgiveness, responsible friendship, and negative self-negation are decisive in the form of friendship politics in their thinking system.

Civil friendship is one of most important category in Farabi's political philosophy. The question of this paper is that "what is the relationship between civil friendship and the kind of city in Farabi's thought?" Based on this question and with the method of philosophical content analysis of Farabi's political philosophy, it would be clear that civil friendship is the binding matter of members of city. Civil friendship shapes the form of cities, too. In fact, the knowledge which determines the happiness, would appear in a friendly matter that shapes all civil affairs and cooperation. Accordingly, the most important finding of this paper is that depending to the excellent matter to be followed by people as the members of city, the excellent city will shaped and based on matters as like pleasure, joy, power, and so, the opponent of excellent city (or ignorant cities) will appeared. So, based on the civil friendship, the different kinds of excellent and non-excellent cities will shaped and each city requires the certain relations between its members.