Charity is one of the religious practices in Islam and can perform various functions such as poverty alleviation and inequality reduction in a high-capacity Islamic financial system. However, a large amount of this capacity has not yet been used, perhaps due to a lack of studies on the motivations of the donors. The present study is a field study that examines the demographic variables and motivations of people in charity in Abdanan city of Ilam province with a focus on RELIGIOSITY ASPECTS. The sample size of this study was 370 persons. After collecting data, factors affecting participation in charity and its amount were analyzed using Heckman two-stage model. In this model, first, the factors affecting charity and non-charity are investigated and then in the second stage, the factors affecting the rate of payment among donators are evaluated. The results of this study showed that at 95% confidence level, among the variables studied, variables of charity statehood, type of job (public or private), commitment to obligatory acts and inviolable ordinances of God, and the amount of performing public rituals in the first stage affect participation in charity. Also, in the second stage and among those who donate, the variables of belief in productivity and profitability of charity, belief in satisfaction of charity, moral integrity and the amount of performing social rituals, affect the amount of charity.

The aim of the research was to investigate the role of personality factors in predicting the different RELIGIOSITY ASPECTS. 436 people were selected from the students of Payam-Nour University of Tehran as the simple size and they responded to the demographic questionnaire, the NEO five-factor inventory (the short one), and the RELIGIOSITY questionnaire. The results showed that there is a significant correlation between the different RELIGIOSITY ASPECTS and the personality factors. In the research, the only personality factor that does not have any significant relationship with the RELIGIOSITY ASPECTS is the extroversion. The personality factors found as the most important predictors of RELIGIOSITY ASPECTS are respectively the openness to experience, the conscientiousness, and the agreeableness. According to the findings, the personality factors can predict the different RELIGIOSITY ASPECTS and among them, the openness to experience is the most important predictor of RELIGIOSITY ASPECTS and the next two factors are the conscientiousness and the agreeableness.

Religion as system of values and norms can have a profound impact on human social life. Regarding that religious beliefs and attitudes are encouraging of social cooperation and collaboration; religious peoples’ behaviors are expected to be more social. Since religion as set of values, beliefs and norms has special program and education system, it is likely to support community participation. This research was focused on this question that whether experimental observations verify the positive impact of religion on behavior. It has implemented a repetitive 5 stage Public Good Game with measuring RELIGIOSITY of players. It was to examine the relationship between religion and cooperation behavior. The backward regression results show that religious people with higher scores of morality have more participation in the first stage of production of public goods. Changes in the Index of morality could explain 25% of the variation in the cooperative decision makings after the controlling of personality and demographic variables. High scores on neurosis index was an effective element for reducing participation in the next steps of the game. Individual positive reactions to community participation and the increase in the explanatory power of reactive variables at each step of the game and neutralizing the religious, psychological, and the demographic variables are other conclusions of this investigation. These results support the impact of the subtitle indices of RELIGIOSITY on economic behavior.

Objectives: The purpose of the present research has been to determine the role of RELIGIOSITY in preventing juvenile delinquency (robbery) in Tehran on the basis of RELIGIOSITY perspective theoretical and social integration, and the aim has been to provide the sociological analysis of RELIGIOSITY as solution for confronting to juvenile delinquency.Method: The research method is survey and a kind of causal- comparative. In tense of time, it is cross- sectional and in tense of intensive it is a kind of extensive the data, and have been collected through questionnaire. Finding & Results: The results of this study shows that there is a significant difference between RELIGIOSITY and delinquency rate of typical (non delinquent) and confined (delinquent) juvenile group in significance of % 95. The theoretical finding of the research showed that although it is possible to describe the separated and direct relalation between each one of independent variables (religious aspect) and the dependent variable (the rate of delinquency), based on RELIGIOSITY and social integration theories, but the result of multi variable analysis shows, only consequentive aspect of RELIGIOSITY has a direct effect on delinquency and it proved to have the greatest share in explaining the preventing juvenile delinquency.

One of the greatest preoccupations in the field of Sociology of Religion is a practical (pragmatic) definition of religion and RELIGIOSITY which is mostly studied in Social Psychology and can be divided into Sociological Tradition or Collective-Social Tradition and Psychological or Subjective-Individual Tradition. Prior to Glock and Stark, scholars considered different ASPECTS and principles for religion. For example, Erich Fromm emphasized on practical, practical-magical, ritual and semantic ASPECTS of religion; while Wakh’s division was theoretical/mental, practical/behavioral and social/institutional. There were also other scholars who were concerned with four pillars for religion: faith, belief, devotional (worshipping) edicts and political/social edicts. Moreover, there was another group who concentrated on religious experience, recognition, emotion and practice. It was from the early 1960s, that under the influence of such sociologists as Emile Durkheim, religion for the first time was conceived as a multi-dimensional phenomenon, and Watch stressed on three dimensions: theoretical/belief, practical/ritual and collective/societal. In 1965 Glock and Stark attached five dimensions for all the religions in the world: 1. Belief; 2. Ritual; 3. Experimental; 5. Intellectual; 6. Consequential. These five dimensions were accepted by most scholars and were considered to be an appropriate model for studying and doing research on any religion. It is quite axiomatic that RELIGIOSITY is an important aspect of Hafez’s personality trait which is adaptable to Glock and Stark’s model. The present article was written from this conviction that by applying Glock and Stark’s model to Hafez’s poetry (gazels), one can find that Hafez believed in oneness (monotheism), prophet hood and resurrection. Questing for truth is an important feature of his ritual aspect, suggesting his pragmatism in the obligations of the religious law and spiritual virtues as well as religious positions. His religious experience possesses an insight quality, an intuitive kind of knowledge, which can lead to recognition, faith and hope, thereby culminating in monotheism, content with God’s will, practice of religious duties, participation in religious ceremonies, adornment with spiritual virtues, steadfast faith, amorous servitude, as well as reaching unity and the position of a perfect human, which are the consequences of his RELIGIOSITY.

Different kinds of RELIGIOSITY emerge in the interaction between religion and culture. Various factors are involved in the formation of cultural RELIGIOSITY, including geographical and historical conditions, environment, habitus and media. The present paper is an attempt to conceptualize the typology of four main forms of cultural RELIGIOSITY: the RELIGIOSITY of culturally lower stratum, RELIGIOSITY of culturally middle stratum, RELIGIOSITY of intellectuals and RELIGIOSITY of religious scholars. The main factor distinguishing the intellectuals and religious scholars from the other two strata is their possession of reasoning in RELIGIOSITY, while the way of dealing with reason leads to the gap between intellectuals and religious scholars.

Globalization is “the expansion of strange world”, the very world which is constituted of dialectics between “subjectivity of actors in near world” and “objectivity of elements coming from distant world”. The expansion of strange world will make the elements of familiar world undergo transformation. “RELIGIOSITY”, as one of the most important elements of familiar world, would not survive such effects. Religiosities in this article are divided by four types: 1- “Method- oriented RELIGIOSITY” in which methods of achieving religious goals, takes priority over the goals itself. 2- “End-oriented RELIGIOSITY”, in which the goals are attributed by originality and methods, remain fluid and variable. 3- “Moral-oriented RELIGIOSITY” in which the believers make their whole living frame-work based on rational and moral codes, and religion, in its conventional meaning, constitutes just a part of the life. 4- “Custom-oriented RELIGIOSITY” is a less conscious RELIGIOSITY and more in following the conventional custom. Each religious has its different encounter with the expansion of the strange world which will have four different consequences: Increasing the actor’s consciousness; increasing the actor’s activation; sharpening of religiosities and creation of substitute religiosities.

This research aims to predict the adolescence' RELIGIOSITY by the parents’ RELIGIOSITY and family communication patterns in middle and high school students. Statistical populations were all high and middle school girls and boys of Shiraz city. Participants were 382 (160 girls and 222 boys) who were selected via clustered random sampling and were asked to complete the Glock and Stark’s RELIGIOSITY questionnaire, The revised questionnaire of family communication patterns (Koerner & Fitzpatrick, 2002) and the adolescent’s RELIGIOSITY questionnaire that designed by researcher. The data was analyzed by hierarchy regression. Result showed that mother and fathers’ RELIGIOSITY positively predict adolescent’s RELIGIOSITY; family communication patterns of conversation predict adolescent’s RELIGIOSITY positively. The results also revealed that although conformity family communication pattern couldn’t predict many of the dimensions of adolescent’s RELIGIOSITY, but it can predict some of dimensions negatively. The interaction of fathers’ RELIGIOSITY and conversation family communication pattern was the positive predictor of some dimensions of adolescent’s RELIGIOSITY, and the interaction of mothers’ RELIGIOSITY and conformity family communication pattern was the negative predictor of some dimensions of adolescent’s RELIGIOSITY. In total all three hypothetic were proved and the finding was discussed in line with current research and some suggestions were presented for future research.