Abstract
 There are various theories about the origin of religion, such as "animism" and "naturalism", which Durkheim examines and rejects in his third important and famous work, "The Fundamental Forms of Religious Life". The present research is of the basic research type and the means of collecting information in it is the first-hand library sources. The purpose of this research is to examine Durkheim's theory about the origin of religion. In this research, an attempt is made to analyze and express the strengths and weaknesses of Durkheim's theory about religion with an analytical-descriptive approach. The research results show that there have been many criticisms of Durkheim's explanation about the origin of religion, and these criticisms can be divided into four methodological, functionalist, theoretical-anthropological and post-colonial categories. In examining the origin of religion, Durkheim goes to the most primitive tribes, i.e. Australian tribes and Totemism, and tries to prove; The origin of religion is nothing but society. Durkheim's strong attachment to society has made him take a social result from every phenomenon and consider everything as a product of society.
     Keywords: society, collective consciousness, social cohesion, religion, Emile Durkheim.
 
     Introduction
Durkheim's theory about religion is similar to his previous theories to prove the claim that religion, like other social phenomena, has a social origin rather than other causes (Jamshidiha, 1387: 140). The basis of Durkheim's theory was the emphasis on religious phenomena not as individual categories, but as social categories (Kozer, 1379: 200). Durkheim's approach to religion is a functionalist approach. According to him, various institutions in the society strengthen each other, create stability and solidarity among the members of the society and guarantee its survival (Moradi, 1393: 37).
     Materials & Methods
The current research is a basic research type. This type of research seeks to test theories, explain relationships between phenomena, add to existing knowledge, and present new knowledge (Azkia, 1382: 288). The method and tool of data collection in this research is the use of library resources, and for this purpose, it was tried to use first-hand books and articles. Considering the fundamental nature of the research, the research background was checked first. Then, a detailed definition of the concept of religion in Durkheim's theory was presented, and in the next step, with an analytical-descriptive view, Durkheim's theory about the relationship between society and religion was carefully examined, and the findings of the research were presented.
 
     Discussion & Result
Durkheim initially seeks to provide a definition of religion, and for this purpose, leaving aside any perception of religion, he tries to consider religions in their reality and identify their common elements. Before presenting his desired definition of religion, he examines the existing definitions. Throughout the discussion about such definitions, Durkheim is trying to show with the help of examples from various religions that these definitions are not correct and another definition of religion should be presented. After a complete discussion and examination of religious aspects and its examples, he comes to the following definition: "Religion is a system of interrelated beliefs and actions related to theological matters, that is, separate from [non-religious matters], forbidden; These beliefs and actions of all those who follow them; They unite in a single moral community called the church [or nation]" (Durkheim, 1384: 30-63).
 
     Conclusion
Durkheim's explanation of religion has been criticized a lot; But these criticisms can be divided into four categories of methodological, functionalist, theoretical-anthropological and post-colonial studies.
     Methodological reviews: Malcolm Hamilton believes that among the methodological problems of Durkheim's work is that he based his entire review on a limited range of data from a number of Australian aboriginal tribes; But can the characteristics of a particular religion be generalized to all religions? The first point is that he says: the subject of the case of religion, which is rabbinism; There is nothing but society. It is perfectly acceptable to describe similarities between religious concepts and the social nature of religion; But from observing these similarities, can we conclude that religion is nothing but a symbolic representation of society? (Hamilton, 1387: 170). Raymond Aron also mentions reductionism in Durkheim's work. In his opinion, considering a special and privileged case like the case of totem worship as a basis for the essence of religion requires accepting the idea that a correct experience is chosen and can be the essence of the manifestation that exists in common in all societies; to show He objects that Durkheim's theory about religion is not based on examining a large amount of religious manifestations; Rather, in this theory, the essence of religion is followed only on the basis of a specific case and the assumption is accepted that that specific case expresses the inherent element of all manifestations of its kind (Aron, 1363: 61-44).
     Functionalist reviews: Another issue is related to the functionalism of Durkheim's theory. He is not only trying to prove that religion embodies fundamental truths symbolically; Rather, he wants the role that religion plays in the integration of society; also express The problem with Durkheim's work is that he said that simply gathering and holding a group ritual is the cause of common bonds and a sense of unity; But then he argues that rituals originate from these feelings; While rituals cannot exist without a previous social order (Hamilton, 1387: 185-185).
     Anthropological-theoretical investigations: Durkheim's analyzes destroyed the tradition of intellectual originality from the inside; Because he recognized religion as a truth that has its own quality. He meant that religious symbols are neither pure illusions nor substitutes for other phenomena. They exist in people's minds to prevent selfish impulses and to discipline the person in some way. These joint performances are the things that make the existence of society possible (Jalali Moghadam, 1379: 64-65). Durkheim believes: "Totem is a kind of sacred object." This issue is related to the role of Shuringa, which is a tool for religious ceremonies, and anthropologists have called it a kind of "roaring bull"; It is determined. According to custom, persons such as women or boys who have not yet been introduced to religious life; are prohibited from contacting this device. This device gives power and courage to clan members and provides proper reproduction of all kinds of totems. This impersonal power is the root cause of all the movements that have taken place in the world. So what can be found in this Australian religion; The initial form is the "idea of ​​power" (Tavasoli, 1380: 215-214).
     Post-colonial studies: With the rise of the bourgeois revolution and the rise of the middle class, there is a struggle with religion, and two types of visions emerge: one is a developed and worldly religious vision, and the other is a non-religious vision that basically attacks religion as a religious feeling and religious philosophy. and both, especially the second faction, resort to the tactic of science to fight against different forms of religion. According to Shariati, people like Levi Brule in books like "Primitive Spirit", "Primitive Life" and... compiled all the studies and researches that had not been done about primitive religions. But the one who was able to formulate the latest sociological thesis against religion from all these researches was Durkheim (Shariati, 1356: 73-90). Determining Durkheim's views on colonialism and empire is therefore as important to historians and intellectuals as it is to sociologists. According to Durkheim, the study of primitive society is necessary to understand modern society. From a postcolonial perspective, it is important to understand that these theories of social evolution were developed within the broader context of European imperialism. In particular, the theory of social evolution enabled European scientists to organize knowledge in a way that reflected and justified their growing political and economic dominance over others(Kotzé, 2021: 230-234).