The SOCIAL NORMS and anomalies are among the issues discussed in sociology. In psychology, norm is a rule and criterion for behavior and arrangement of relationships that the majority emulate, and non-conformity with it would entail punishment. In one respect, NORMS are certain conducts which are based on the observance of SOCIAL values which would bring orderliness to the society. Imam ‘Ali (A.S.) assumed the reins of government as an Islamic ruler and proceeded to reform the Muslim community a quarter of century after the Holy Prophet (S.A.W.)'s demise while some problems had arisen in the community. ‘Ali (A.S.)'s sayings in Nahj al-Balagha, especially some major parts of it which had been delivered during his direct rule and responsibility in running the community, are of special significant in this regard.The present article seeks to express the viewpoints of Nahj al-Balagha and analyze the NORMS and values in order to there by achieve trusted approaches in strengthening helpful NORMS, restraining abnormalities, and transforming NORMS to SOCIAL values. Teachings of Nahj al-Balagha in this respect suggest that Imam ‘Ali (A.S.), besides encouraging people and creating the elements and circumstances to follow religious NORMS, enjoined them to follow useful SOCIAL NORMS and stressed on not following detrimental and paganist NORMS.

SOCIAL NORMS play an important role in regulating the behavior of societies. They are behavioral standards that are considered acceptable in a group or society and violating them will result in sanction to violator. Both governments and various cultural communities use this SOCIAL component to solve various problems in society. The use of NORMS leads to a large reduction in community spending to control harmful behaviors. SOCIAL NORMS have two important aspects of promulgating and sanctioning. They are promulgated by activists in the community and, after creation, are endorsed with a sanction. NORMS can be used to promote a variety of different behaviors. Online SOCIAL networks have established a new and influential platform for promulgating SOCIAL NORMS. We first redefined the Rescorla-Wagner conditional learning model in the context of SOCIAL NORMS with the help of a norm’ s intrinsic properties, and extract the main coefficients in the Rescorla-Wagner model related to it. Based on this model, we extract a network structure related parameter (i. e. clustering coefficient) for any individual in the SOCIAL network to promulgate the norm with the conditional learning method. In this paper, by using the intrinsic properties of NORMS, we use and tune the Rescorla-Wagner conditioning model in order to obtain a new model for SOCIAL norm promulgation. Based on this, we define criteria for the amount of effort required to promulgate NORMS in SOCIAL networks. We show that there is negative correlation between the amount of effort required by each node to promulgate a norm and the clustering coefficient of that node. This result can be used to devise effective algorithms for SOCIAL NORMS evolution.

The word "Sharia" which in the Islamic legal studies' is translated as "Islamic law", is not adequate to define Islamic law, because Sharia covers a wider range of meanings than law usually does. Thus modern muslim jurists often define Sharia as revealed or divine law in order to distinguish it from "Fiqh". The mentioned conception of Sharia has problematized the binding nature of law in Islam, because it conceals its material bases in SOCIAL NORMS. Therefore, it is a necessary task to Muslim jurists to make an effort to keep Islamic law acceptable by bringing the legal NORMS close to SOCIAL NORMS. Thus: 1- Islamic law needs a basic reform in its legal horizon. Therefore, Islamic jurists should redefine the normative bases of Islamic law so that they can make the SOCIAL NORMS close to law.2- The historical review of Islamic law is one of the important points that teach us that Islamic law in the past had a more closer connection to SOCIAL NORMS and therefore, this point should be attended that SOCIAL NORMS are changeable, thus Islamic law should be in correspondent with this changeable nature.

The purpose of this research was to identity a set normative SOCIAL behaviors in respect to the sex and school grade of students in middle schools. This set of SOCIAL behaviors could be used to increase SOCIAL response of students with emotional- behavioral disorders lacking SOCIAL skills. A total of one hundred and twenty students (60 males and 60 females) who attended the grade schools in the province of Rafsanjan in the academic year 1996-97 were selected randomnly to participate in the study.Template-matching procedure developed by Bem and Lord (1979) was used to collect data. In addition, multivariate analysis of variance was then applied. The results indicated statistically significant difference between girls and boys in their selection of SOCIAL behaviors. Girls selected behaviors that showed recognition from others. Boys, on the other hand, indicated preference for friendship with those who can be more helpful. In addition, grade level was found to be a significant factor in determining normative SOCIAL behaviors for boys and girls. Finally, limitations and suggestions for future research are presented.

Objective: SOCIAL Security as an essential element for modem life, formed in follow of world wide evolutions in concepts of rights and political thoughts of governing. In spite of many researches in the field of SOCIAL security from SOCIAL, economic, political and historical view points, there were not often legal analyses in this matter. Method: The purpose of this paper is to study the SOCIAL security creation and completion process according to the history of global conventions and provisions. Findings: There are two per-suppositions for this research: the relation between rights and duties, afterwards SOCIAL security as one part of human rights.      

It is said that trust and common values are interrelated, and that play role in SOCIAL trust and SOCIAL cohesion. In this article we wish to find out if religiosity, SOCIAL acceptability and observance of morality as common values in the society, determine the SOCIAL trust. The study is descriptive and causative and the method is survey. The population that sample of study is taken from consists of the students, teacher and other employees of the Azad University in Tehran. The sample is drawn through allocation random sampling. A questionnaire is used to collect data from 1212 individuals in 2010. The findings indicate that 32% of the respondents have high SOCIAL trust. Though only 14% had high morality and observed ethical values, yet 84% had a high level SOCIAL acceptance. The citizens’ religiosity was 74% which is high too. The findings indicate that SOCIAL trust has significant strong and direct relationship with three variables: religiosity has the highest impact, and the other influencing factors are respectively, SOCIAL acceptance and observance of morality.Religiosity influences SOCIAL trust besides other influences

Since the 9/11 bombings in New York, and the 7/7 bombings in London, Muslims’,integration in the UK has been under intense scrutiny. Muslim integration, however, has long been a matter of debate in Britain, revolving around the maintenance of Muslims’,distinctive identity and practice. For instance, David Cameron (Cameron, 2011), Britain’, s then Prime Minister, announced at the Munich Security Conference that “, state multiculturalism”,has encouraged “, different cultures to live separate lives, apart from each other and apart from the mainstream”, . In criticizing multiculturalism, most critics mainly refer to Muslims as being less integrated into wider society than people from other minority groups, and Muslims are shown to be disloyal. The complexity of Muslims’,integration and its dependency on different SOCIAL, structural and cultural factors are, however, mostly less studied. This paper is designed to understand the SOCIAL and cultural barriers to Muslim integration. In doing so, it aims to explore Muslims’,integrational strategies to deal with these barriers. Findings of this paper draw on research that involved 43 semi-structured interviews with Muslims across Scotland’, s major cities and small towns.