Bi-Quarterly Journal of Islamic Studies on Social Injuries

Abstract Trauma research and detoxification, especially in the social sphere, are the most important stages of social research and public culture management. Although extensive research on pathology in the last three decades has focused on "describing" and "explaining" social injuries, little research has been done on "managing" and "controlling" social injuries and modifying social behaviors. The main issue of the present article is what scientific or practical considerations or prerequisites should be considered for trauma research and social injury reduction? In answer to this question, we have reached four considerations in the field of trauma research and three considerations in the field of detoxification through analytical methods. Paying attention to "the multifactorial nature of social injuries", "not being satisfied with internal solutions", paying attention to "pathology difficulty" as the last stage of social research And "creating public demand and social reform discourse" have been considered as four important scientific considerations in the field of trauma research and attention to "difficulty of elimination" and change of behavioral habits, attention to "gradual change of behavior" and the necessity of jihadi work and Uninterrupted and "unauthorized delay" in detoxification are discussed in this paper as three important practical considerations in detoxification.

Abstract The purpose of this research is to teach philosophy to children based on Islamic foundations to prevent social harms. The qualitative research method is descriptive-analytical and inferential. Considering the importance and role of teaching philosophy to children based on Islamic foundations in country’s education and even Islamic world and its vacuum in the educational system of country, the present research aims to explain the disadvantages of the traditional method of teaching and its inefficiency for the needs and developments of present world and emphasize on teaching philosophy to children based on Islamic foundations and the necessity of children's philosophical education and its role in preventing social harms such as delinquency, addiction, divorce, immorality, negative effects of cyberspace. The purpose of philosophy education curriculum for children based on Islamic foundations is to modify the way of thinking in schools and to create the element of thought in the educational system of Islamic countries. The purpose of next stage is to educate citizens who are creative, critic, inventor, and have the power of reasoning and independence, wisdom, analyst, lawful and responsible, which all of these features belong to an explorer and sensible community. This curriculum tries to educate reasoning, differentiation and judgment from childhood, so that they will be able to think and decide by themselves, and choose the best. In other words, they will achieve the ability of self-learning and learning lifelong. If such a community is realized, the unconscious of community will be safe from social harms.

Abstract In this article, the importance and positive and negative functions of electronic and computer games in social life have been studied and it has been proved that electronic games are related to social life in two main axes of the game, namely "game content" and "game environment". Play in the process of early socialization provides people with familiarity with the patterns, norms, values, and customs of social traditions, and thus strengthens social integration and cohesion, as well as the spirit of cooperation and collaboration in individuals. The achievement of the game in social life does not end with the positive functions of the game, but also with the distortions of functions such as "isolation", "violence", "promotion of non-indigenous values" and "acquaintance with peer groups". The religion of Islam proposed "culture of family and public supervision", "culture of all-round participation" and "culture of moral evaluation of technological products" to overcome the harms caused by the distortions of the functions of the game.

Abstract The main issue of this article is that in order to ensure descriptive studies of social harms and assign them to Islamic thought, what methodological principles and requirements are necessary? To answer this question, by dividing descriptive studies of social harms into five parts: definition, description, interpretation, explanation and prediction, attempts have been made to use the method. Inferental and relying on the principles of Islamic thought, we can express the methodological requirements of each of these sections. Avoiding limit definitions, being measured, comprehensive and influenced by defining the system of beliefs and values are the four methodological principles of definition. Truth and falseness, comprehensiveness, using combination method and clarity and impartiality are also described as four principles of methodology. Discipline, influence of insights and trends, use of endocrine methods and measurability are also interpreted as methodological requirements of the authority. Having a pluralistic view, measurability, delivery and efficiency are also principles that should be considered as explanations and finally, difficulty, uncertainty and measurability are among the rules and issues that should be considered as predicting social harms.

Abstract After the death of the Messenger of God and during the presence of the Ahl al-Bayt, contexts and factors had an impact on the occurrence or continuation of anomalies or social injuries that were outside the logic of Islam. Identifying the harmful axes on the one hand, recognizing the factors and contexts affecting them on the other hand and how the Shiite Imams as the reformers of the Islamic society deal with these injuries, the present study led to a historical analysis and  To answer this fundamental question, what have been the strategies and solutions of the Ahl al-Bayt in the face of social injuries? This research method by using the method of biography and using the basic concepts in the knowledge of social history, while extracting the axes of damage and the grounds for its emergence, reacted to the infallible Imams and concluded that the social structures of the present age society, natural and human geography and Too much role Political factors caused the continuation of social injuries and the Ahl al-Bayt while dealing with them, adopted the necessary policies to strengthen society. They, while warning with a negative approach such as denying bigotry, reminding with a positive approach such as returning to the Prophetic tradition and the Holy Quran and in the field of political factors, by strengthening the government in the shadow and implementing poverty alleviation policies, establishing justice, fighting some Manifestations of corruption and the presentation of a model of social life achieved their goals by cultivating religion and religiosity.

Abstract This article has been written with the aim of examining the function of self-esteem in the prevention of social injuries and in particular the prevention of moral corruption. In order to understand the meaning and purpose of the narrations containing this concept and to identify the related concepts, the jurisprudence of hadith has been used as a research method and also the method of inference as appropriate. The findings of the study indicate that the sense of self-worth, which is realized as a kind of evolution of insight about the divine origin of man and his existential truth as well as self-knowledge in man, acts as a stimulus and internal motivating factor effective in moral behavior and prevention of moral and social injuries. A person who feels honor and greatness in the service of self-love and love of perfection of the soul (which are natural things) with things that cause the humiliation and humiliation of the human soul; Feels incompatible and avoids them. In addition, the feeling of self-dignity is one of the factors that evoke the trait of modesty in human beings, which has very special functions in not subjecting human beings to moral vices and ugly behaviors. On the other hand, the feeling of inferiority, lowliness and humiliation of the soul is the basis for committing evils and giving in to humiliations and vices. Supporting and guaranteeing the emergence of the function of self-esteem in preventing moral and social injuries is that this process is comprehensive, preparatory and perceptual and stimulating principles for the realization of human behavior and based on internal motivations in the realization of human action.

Abstract For several years, due to the increase of social and cultural anomalies, the issue of social harms in Iran has found new theoretical and practical dimensions. Concerns in the field of culture and society with operational approaches seek to find solutions to deal with these harms, but it seems that ignoring some fundamental and theoretical issues leads to a misunderstanding of the field of action and thus inefficiency and timely diagnosis in eradicating social harms. It becomes. For this purpose, it is necessary With a proper understanding of the impact ratio between prioritized social harms, identify the more fundamental harm that other social harms result from. Given the centrality of the concept of space in the nature of social affairs, the main idea in response to the problem under study is placed on the concept of space. Given that the city as a social phenomenon determines the space, social harms are formulated based on the concept of the city. From this perspective, social ills are the product of a particular lifestyle in modern space and city. The method used in accordance with the fundamental research in this article is the fundamental methodology, which is read with a critical approach from the perspective of transcendent wisdom.

Abstract Muslim social science has delved into social issues from various angles. This knowledge, with proper control of social harms, has played an important role in Islamic civilization. Among the approaches of Muslim social knowledge, the rhetorical approach has had the greatest impact on people's thought and behavior. The rhetorical approach has been the most common aspect of Muslim social knowledge. The texts of the rhetorical approach, due to their special attention to customs and many interpersonal and social relations, have provided a balanced combination in accordance with the conditions and requirements of their time. The rhetorical approach gave people a constructive attitude towards life situations. The success of Muslim social knowledge in the emergence of normal behaviors by citizens is the focus of this article. The question arises as to whether re-reading and updating the effective patterns of the rhetorical approach to society and culture can still help the Muslim community in controlling social ills. This research has recreated the views and theories of Muslim thinkers in the rhetorical approach by using the method of directional qualitative content analysis. Findings show that the works of Muslim thinkers in the rhetorical approach, relying on characteristics such as ethics, awareness, using persuasive methods, as well as the breadth and diversity of the audience, have considered four main axes in the optimal control of social harms: realism and realism social; Drawing an achievable vision of a desirable society; Improving socialization and institutionalization of social network; Highlighting the original cultural themes in the lifestyle.

Abstract The reasons of degeneration of history and civilization of a society and the discovery of their legitimacy are one of the concerns of thinkers in each period which have been discussed based on various theoretical frameworks. Since history, like all other phenomena has laws and stable traditions. Quran has firmly stated that promotion and degeneration of societies depend on cultural, social, political and economic factors. Collapse and degeneration of society and history has been expressed in various verses of the Quran. Moreover, there are specific strategies for explaining its internal and external consequences and modifying society in various verses. The purpose of this paper is to provide the why, how and consequences of degeneration from Islam perspective especially Quran’s verses in a network of interconnected concepts. Since modern societies have experienced great spiritual and social crises due to neglecting supreme human value. Also the structure of society has faced many crises. As a result, the importance of this discussion is evident from the perspective of the Quran and narrations.

Abstract This article tries to provide a clear picture of the methodological requirements of Islamic policy design in the face of social injuries by using the author's experiences during the implementation of a research project on chastity and hijab policies in Iran. To this end, it has separated the three main stages of the policy design process, namely problem analysis, philosophical and normative principles, and proposed policy analysis, and has tried to explain how Islamic themes influence each of these stages by giving examples. The first stage includes several axes that in at least two axes of expressing the problem and explaining the current situation, we can talk about the possibility of influencing Islamic themes in policy design. The second stage includes two axes: philosophical principles and normative principles, in which Islamic themes play a decisive role in almost all of them. The third stage also includes several axes which, although mainly based on empirical and statistical methods, sometimes we see the effect of Islamic themes in them, and that is in cases where the explanation of reasons for selection or capacities or obstacles to the proposed policy depends on explaining its relationship with Islamic views. has it.

Abstract Drug addiction and abuse is one of the most important social harms in our country, which is very worrying due to its increasing scope, depth of impact and adverse consequences, and along with the issue of divorce, it is mentioned as the most important social harms and problems in the country. So far, many efforts have been made by scholars of behavioral sciences and social sciences to explain and analyze this issue, but less attention has been paid to the capacities and implications of Islamic teachings in both theoretical and practical fields. The capacities of Islamic teachings can help to develop programs to counter the Islamic approach and in accordance with the indigenous needs of our country. Countering drug addiction and abuse must be done on both supply (production, distribution and sale) of drugs and demand (purchase and abuse). On the supply side, Islamic teachings can help set deterrents as well as eliminate the motives of drug trafficking. Demand for addiction and drugs on the demand side includes three stages: prevention, treatment, and cure. In the prevention phase, both insightful teachings (such as looking at the world and philosophy of life, etc.) and moral and behavioral teachings (such as patience and self-control in the face of difficulties and control of desires, etc.) in reducing the tendency and abuse Drugs are effective. In the treatment phase, Islamic teachings can reduce the spiritual vacuum in sufferers, by giving hope and strengthening the individual's will (for example, using prayers, supplications and appeals to the Imams) to complete the treatment cycle and reduce the rate of return and stability. Help the improved person as much as possible. Unfortunately, little attention has been paid to the healing process, especially in those around the injured person, but it seems that the use of Islamic teachings and the use of religious experts in all three stages of prevention, treatment, and healing are useful and necessary.

Abstract The purpose of this research is to determine a model of social sustainability of Mollasadra's philsophy and to extract scientific and practical approaches for preventing social harms from Mollasadra point of view. The research method is descriptive-analytical. First, the theoretical foundations or fundamental assumptions of the problem were stated with respect to Sadra's anthropological foundations which include: «the type of being unit of human at first and various types of it in continuing life», «unity of human personality», «the role of actions in shaping human personality», «outward and inward relationship», «the originality of the spiritual balance» and «Pluralism in therapeutic versions».Then, Sadr's strategies were mentioned for preventing social harms in two categories of scientific-epistemological and practical-executive approaches by relying on these foundations and moreover by searching in different works of Sadra,. Six approaches consisted of «strengthening science and perception», «strengthening reasoning», «strengthening self-awareness», «thinking about death», «general education and introduction of patterns» and «creating common understanding» were obtained from first categories. Approaches of Second category consisted of «needs adjustment», «promoting moderation», «modifying the nutrition system», «occupational guidance», «increasing family controls» and «counseling support of families» were extract from Mollasadra's Foundations and Speeches.

Abstract Abstract
The Islamic government has different duties before the people. One of the most vulnerable segments of society is widows, for whom the Islamic ruler has special duties, as in hadiths, the Prophet (s) and Imam Ali (a) have been mentioned as the refuge of widows. This article tries to study the islamic government's duties toward widows from the perspective of verses and hadiths, and then examine the Islamic model in terms of implementation of Iranian law. The research method is descriptive-analytical and based on the data collected in library intermediary resources. According to the findings of this study, from the perspective of verses and hadiths, providing economic needs of widows and creating justice is one of the most important duties of the Islamic ruler, and the ruler should also reduce social harms such as slander, humiliations and psychological harms of widows by creating and creating facilities for quickly addressing widows' complaints and preparing conditions for facilitating communication with counselors. In a comparative study of the Islamic model with Iranian laws toward widows, the findings show that the laws Iran has enacted regarding widows are related to the provision of economic needs of widows of non-working women, which is the responsibility of the welfare and relief committee to enforce these laws. Also, by placing counselors in these two institutions, the government has addressed the problems of widows in the social, economic, law, etc. Gives free advice. However, the problems caused by society's misguided cultures and attitudes, including suspicion, slander and humiliation of widows and sexual harassment, have also been ignored. In this regard, optimal culture building by public media, establishment of associations for consulting, welfare, financial and empowerment services These women, as well as publications and websites to investigate and address the problems of widows, including housekeeping as jobs, the creation of government kindergartens with appropriate facilities and the number needed, and most importantly, putting officers in place to inspect widows and address their complaints are proposals to alleviate the problems of widows.

Abstract Social damage is one of the serious challenges of the sovereignty of countries and is associated with the efficiency of the system. Social damages, complex, multidimensional and regularly being updated that should be considered from different psychological, social, economic and legal perspectives. From the beginning of the Islamic Revolution, attention to social harms as social problems was considered by the late Leader of the Islamic Revolution, Imam Khomeini, and after him, the Supreme Leader of the Islamic Revolution. Ayatollah Khamenei's special attention to these injuries became more special in the 1390s. Research shows that in the source of social damages of Islamic society Imam Khomeini and the Supreme Leader of the Revolution look They have the same and Ebteeh for the treatment of these injuries provide solutions tailored to the time and type of damage, which of course both greatly highlight the responsibility of the Islamic Government in this regard, this article with qualitative method of documentary analysis and using library and internet resources seeks to answer the question that the islamic revolution leaders' view of social harms is. What have they been and what solutions have they come up with to solve these problems.

Abstract The negative function of social harms has prompted the managers of societies to provide legal and legal solutions to reduce these harms. But this effort is often not fully efficient. One of the most efficient ways to acknowledge scholars is to spread religious beliefs. These beliefs help to reduce social harms by generating meaning and creating an internal control system in people. In this paper, we have tried to analyze the strategies for the impact of religious beliefs on reducing social harms. The method of this research is descriptive and analytical and based on library and documentary collection method. The findings suggest that religious beliefs help to reduce harms by creating social solidarity, meaningfulness to life, creating self-control, feelings of support from God, and producing a sense of responsibility before God.