Imam Khomeini's reformative movement in the twentieth century with the support of theIranian awakening is considered the most significant religious revolution of its time. Inthe face of this spiritual revolution, formed a theological movement in the Latin Americanregion. The struggle against public oppression in Latin American society, social and economicinjustice, the exploitation and colonisation of nations by international imperialism werethe essential aim of the Latin American Revolutionary Church for its movement. But it failedto implement the goals of its action in establishing social justice and eradicating poverty andoppression in society. The present study primary question is ‘What are the commonalities anddifferences between the Latin American Revolutionary Church and the social theology ofthe Imam Khomeini movement in the social function of religion?’ The hypothesis is themost critical goal of Imam Khomeini's movement is to bring man to true happiness, andthe only strategy to achieve it is creating justice in a monotheistic society. Despitealigning with its ultimate goals and operational plans, the Latin American RevolutionaryPriests Movement has failed to produce the grounds for a human awakening in the LatinAmerican region due to its disbelief in the expansion of justice in the context ofmonotheistic society and its school subscription with Marxism and Nationalist parties.Belief in the two components of religious democracy and Vilayat-e Faqih formed a vitalstrategy called the Islamic Republic for Iranian people that the followers of theRevolutionary Church can fill their vacancy through this strategy. The present study, witha descriptive-analytical method and based on library resources, has been done.

The function of religion, is an effect and developments that religion plays in human society. Religion has two important functions in the individual domain. First: Increase knowledge, Ibn Sina believes that only the prophets can come without training as a capacitor of facts. Second: soothing, Ibn sina belives that correct ideas are the agent of health.The most important social function of religion in the territory of the state is making law. Avicenna knows that religion is necessary for operation, legislation and solidity of society. Another function of religion is the alliance of society also. Ibn sina sancts what led to weakening the base of society. From the perspective of thinkers, some of the functions of religion are proprietary and do not have any replacing choice in science, philosophy and mysticism.

One of the central concerns in the Sociology of Religion is the social functions of religions. The purpose of this study is indexing and measurement of some of the major functions of religion including social solidarity, social control, social participation, and religious-based identity. The aspects, principles, and items related to these factors are elicited with reference to the well-known theories of the field, and are tested among the statistical society of the research, that is the students of the University of Tehran and Shahed University. The population of the sample consists of 382 students and the sampling method is stratified. The validity is tested by face and criterion validity and for the test of reliability, Cronbach's α (0.86) is used. In addition, for measuring the accuracy of questions, parametric tests such as factor analysis have been used. The results of the tests are as follows: 72.8% of the respondents believe that religion is the cause of solidarity for themselves and others; 56.2% understand religion to be preventative against misconduct; 79.4% consider religion as enforcing social participation; and 68% claim to have religious identity.

One of the most important discussions about sociology in recent decades is the discussion of the sociology of religion and the role of religion in society, which has been conflicted by Islamic thinkers and non-Islamic sociologists and has become a challenge among sociologists that should be assessed in their opinion. One of the Islamic thinkers in this field is Allameh Seyed Mohammad Hossein Tabatabai. The purpose of writing this article is to study his views in this field. The research method in this article is a library method based on the views of Allameh Tabatabai. The results show that Allameh does not view religion as a worldly phenomenon and, unlike some Western thinkers, does not consider it to be of material and worldly origin, but considers the origin of religion to be divine. He believes that religion has positive functions and considers the functions of religion in terms of social, strengthening the cohesion of society, the spirit of righteousness and combating oppression in society, establishing social justice in society, the capacity for civilization, the spirit of hope and continuity of society with regard to religion and society.

It is necessary to offer a clear and exact definition of religion in discussing its nature and function. After a period in which one-dimensional definitions of religion were common, researchers of religion resort to multidimensional definition of religion now. Among these definitions, Smart's seven-dimension definition is more acceptable. Sociologists of religion also admit the inefficiency and failure of theories of conventionality of religion and clearly emphasize on sociopolitical function of religion as they elaborate on its various functions. Religion not only gives meaning but also identity and legitimacy, and can play a role in ordering and disciplining the society and even in mental health, education and international relations. The capacity of religions to play each of these roles is not the same and there are clear differences between them. The present paper discusses and analyzes the types of these functions through a philosophical-sociological view.

Following the developments that have occurred in recent decades, once again religion as an important variable have been entered in the social sphere and has challenged secularism authority in all areas. This led to not only have been focused attentions once again to the role of religion in political relations, rather many believe that despite the prevailing notion, religion has acted in the human life in different ways and has a positive function in order to achieve peace and a negative function by fueling tensions. In response to the how religion Is permanently acting In the public sphere in general, this hypothesis is followed that religion because it has been along human history and provides a framework that mankind think and act in its form, affect his life in a variety of ways and so, what is known as the secularist although denied the authority of religion as a guide to life, but could not quit itself from the and its indirect and hidden consequences of religion so that following change in circumstances and communities, onc again had proceeded besides hidden influence revitalized its authority in all aspects of human life.

The significance of fire and fire temple in Iranian religion and subsequently in Zoroastrianism has always been considered as one of the prominent and well-known aspect of this religion. This being the case, fire worshipping and its related rituals haven been firmly established as pillars of ancient Iranian culture and religion to the extent that external observers had no other choice than calling Iranians fire-worshipers. In this regard, this research is a descriptive-analytical study based on library research method that is relying on historical documents and texts as well as using anthropological data to explain the reason and contexts that have provided such a prominent position for fire and fire temples in the culture of ancient Iran. As such, firstly, the study is dealing with the religious function of fire and fire temples and also discusses the role of fire as a mediator between earthly humans and the heavenly gods. Furthermore, the study discusses the social function of fire temples, especially Bahrām’s fires (Ātaš Bahrāms), in terms of their role in shaping social identity and strengthening the social unity and solidarity to better explicate some of the historical events in ancient Iran and Islamic times.

In today's world, there are many doubts and questions about religion, and raising the issue of the inefficiency of religion in society is the purpose of some of these discussions. Explaining the social functions of religion is a response to the above doubts. Imami theologians have long tried to dispel these doubts and prove the social functions of religion by stating the benefits of the advent of prophets and the effects of religion on human life.The present research, using a library study method, seeks to address the question: What are the social functions of religion from the perspective of the Imamis? Early theologians of the Imamiyyah, while discussing the benefits of the advent of prophets or the effects of faith, have generally answered the question, but contemporary Imami theologians, by expressing the functions of various sciences such as psychology, sociology, etc. for human social life, have enumerated examples of social functions for man. After examining the examples and proofs in Imami sources, it can be said that this group of thinkers believe in the maximum function of religion in human society.

Man's desire and tendency towards religion is an inherent, deep and rooted issue. But belief in the realm and its functions is one of the controversial categories among religious scholars. Apart from individual functions, does religion also have a function regarding political-social life? Among Muslim religious scholars, Seyyed Jamaluddin Asadabadi, as a Muslim activist and social reformer, pays special attention to the issue of comprehensiveness of religion and its functions. Based on the findings of this research, the discussion of the comprehensiveness of religion is one of the important topics from Seyed's point of view, and in his works based on the belief in the comprehensiveness of religion, he points out many of its functions. The acceptance of the active presence of religion in socio-political relations is related to the main feature of Seyyed's theology, and it is the acceptance of Islamic rationality, in the light of which the belief in the entry and involvement of religion in all aspects of human life is raised.

In recent decades, especially after the victory of the Islamic Revolution and the collapse of the communist system and the refutation of the theory of “religion is opium” and the successful experience of the presence of religion in various fields and the emphasis of the great architect of the Islamic Revolution, Imam Khomeini and Supreme Leader on the comprehensiveness of Islam and the inseparable link between religion and politics, the issue of the function of religion has been raised more seriously in the second step of the Islamic Revolution. This study aims to reveal the effectiveness of religion in the present era and the results of the presence of religion in social spheres, intra-religious method and using written library resources, and deals with analyzing the social functions of religion in the second step of the Islamic Revolution from the perspective of Nahj al-Balaghah and the declaration with the second step of the Islamic Revolution. These functions are clearly stated in the verses of revelation, sermons, letters and the pearls of wisdom of Nahj al-Balaghah. In determining the general policies of the system in the second step of the Islamic Revolution, the Supreme Leader, relying on the Quran and Sunnah, especially Nahj al-Balaghah, has addressed the social functions of religion and invited the youth in particular to achieve it. The results show that the formation of Islamic government, justice and fight against corruption, increasing morality and spirituality, independence and freedom, increasing insight in the face of the enemy and unity and preventing differences and divisions, are the most important functions of religion in society. The most obvious achievement of the study of the social functions of religion is the proof of the comprehensiveness and maximum function of religion in the administration of society, which the study of the conduct of Imam Ali (A.S) and the declaration of the second step of the Islamic Revolution, shows this fact well.