نشریه بصیرت و تربیت اسلامی
پیاپی 53 (تابستان 1399)

At present, the ideological-political organization of I. R. I. Police, according to its mission in promoting the religious and political insight of I. R. I. Police employees, carries out various cultural activities in different sections of I. R. I. Police and its affiliated organizations, which have suffered from various damages in the course of conduction since the beginning. This study seeks to identify the harms in the cultural activities of the ideological-political organization of I. R. I. Police in police stations and checkpoints and provide suggestions for improving the current situation.

This research has been conducted using qualitative method – theme analysis. The research data were collected through 78 interviews and 7 documents and analyzed during the three stages of descriptive coding, interpretive coding and integration through comprehensive themes using MAXQDA software.

The result of data analysis was a total of 2,358 codes that were classified under various descriptive and interpretive themes. Finally, the damages in the cultural activities of the ideological-political organization of I. R. I. Police in police stations and checkpoints were identified under 8 areas (comprehensive theme): policy-making, operational planning, human capital of the ideological-political organization of I. R. I. Police, structure and organization of the ideological-political organization of I. R. I. Police, structure and organization of I. R. I. Police, staff of police stations ( the audience of programs), the content of programs, culture, resources and, finally, evaluation and monitoring and suggestions were made to eliminate the existing damages.

The ideological-political organization of the I. R. I. Police has a key role in the growth and development of the police force as one of the arms of the revolution, and repairing the damages identified in this research can make the ideological-political organization of the I. R. I. Police more effective in playing this role.

The purpose of this study was to evaluate the effectiveness of the actions of those who call for the good and forbid the evil doings in improving the status of the good and reduce the evil doings in the cultural, economic, social, religious, organizational, and managerial dimensions in different provinces with a comparative approach in I. R. I. Police.

The mixed method of exploratory design has been used and after making the tool and checking its validity and reliability, the survey method has been employed. The statistical population of the study included all those who call for the good and forbid the evil doings in police organization throughout the country, the direct officials of all those who call for the good and forbid the evil doings in police force throughout the country, and all those who were called for the good and forbade the evil doings throughout the country. The sample size for each group was 1100, which was a total of 3300 people. Sampling was done using stratified random sampling method in proportion to the size of the population of those who call for the good and forbid the evil doings in the provinces.

The results of analyzing the views of the three groups studied (those who call for the good and forbid the evil doings, the direct officials of all those who call for the good and forbid the evil doings, and those who were called for the good and forbade the evil doings) through Friedman analysis of variance showed that the measures taken by all three groups were successful in promoting the prevalence of the good and reducing the evil doings. As in the total score of the dimensions, from the point of view of those who call for the good and forbid the evil doings themselves, the success rate in increasing the good was 70 points; while the success rate in reducing the prevalence of evil doings was 66.3 points out of 100. From the point of view of the direct officials of those who call for the good and forbid the evil doings, the success rate in increasing the good was 69.8 points; while the success rate in reducing the prevalence of evil doings was 63.5 points out of 100. From the point of view of those who were called for the good and forbade the evil doings, the success rate in increasing the good was 68.3 points; while the success rate in reducing the prevalence of evil doings was 61 points out of 100.

According to the research findings, both in terms of increasing the prevalence of the good and decreasing the prevalence of the evil doings, those who call for the good and forbid the evil doings themselves have the highest score in terms of the success rate of the actions taken; while those who were called for the good and forbade the evil doings gave less points than the other two groups. Of course, it is worth mentioning that among the good, the most success in increasing the prevalence of the good in political dimension and among the evil doings the most success was in reducing the prevalence of evil doings in the political dimension.

The law enforcement force of the Islamic Republic, in order to be at the level of the Islamic society and ensure sustainable security, must follow the wise strategies and guidelines of Imam Khamenei and fully master the essence and theme of his guidelines. Clarification, explanation and application of his intellectual system in I. R. I. Police can be of great help in establishing this organization at the level of the Islamic Republic. Understanding this, the present study aims to "identify and explain the characteristics and requirements of the police at the level of Islamic society; based on the intellectual system of Imam Khamenei.

In terms of its objectives this study is of an applied-developmental research. For data collection, the theme analysis of qualitative method with exploratory approach has been employed. Its statistical population was a collection of statements of the Supreme Leader of the Revolution from 1989 to 2017. The scope of the present research is chronologically from the time of his leadership (1989) to the time of the research (December 1398).

The findings showed that from the point of view of the Commander-in-Chief, the most important characteristics of the police at the level of Islamic society are: believing in religion; community-orientation; rule of law; increasing authority and creating security. In general, the analysis of the content of the Supreme Leader's orders from 1989 to 2017 shows that no word or concept other than "ensuring the security of society" as the main duty and mission of law enforcement in his words has a quantitative dimension and qualitatively important and priority that requires adherence to the principles and teachings of religious law, observance of law and human dignity of individuals associated with compassionate authority in society.

In order to be at the level of the Islamic society, I. R. I. Police must be more dependent and committed to requirements such as "careful recruitment and selection", "deep training and education", "honest recruitment and appointment" and " trust supervision and monitoring".

Social education is one of the most basic parts of human education and has an important role in the process of education in other fields and its effect on cultural, economic, etc. developments is remarkable. Considering the existence of cultural and social harms in the current society and relative distance from the desired Islamic lifestyle, the purpose of this article is to investigate the relationship between social education and lifestyle and determine the effect of social education on the formation of Islamic lifestyle according to Islamic teachings.

Based on the nature of the data, this research is a cross-sectional survey study, and in terms of its objectives, it is of an applied research type and in terms of data collection method, it is considered as a field study. The statistical population of the study included 110 female students of the sixth grade of Tehran's 9th education district in the 2019-2020 academic year. According to Morgan's Table, 86 of them were selected and examined using simple random sampling. In order to collect research data, researcher-made questionnaires in the field of social education and lifestyle were used. Descriptive statistics as well as inferential statistics, including Kolmogorov-Smirnov tests, confirmatory factor analysis and structural equations were used to analyze the data.

Findings show that the factor load of social education variable on lifestyle is 0.673. Also, the t-statistic for this coefficient is equal to 5.67, which shows that this coefficient is significant at the error level of 5%. In general, according to the research findings, the main hypothesis of the research is confirmed, meaning that social education has a significant positive effect on students' lifestyle. In fact, the research findings indicate that social education is a key factor in shaping the Islamic lifestyle.

Based on the research findings, it can be concluded that the realization of the Islamic lifestyle is not possible without social education. Accordingly, in order to achieve Islamic society and civilization, it is necessary to prioritize the social education of individuals, especially students, in the agenda of educational institutions.

Family is the first building block of society; therefore, strengthening the foundation of the family is an important factor in creating a healthy society. The family is facing many challenges in the present age, challenges that can shake the foundations of the family and endanger the mental health of individuals and consequently reduce the optimal functioning of individuals in society. If each member of the family becomes acquainted with the indicators of the transcendence family desired by the Qur'an and applies them in life, a guarantee of excellence and stability of the family is created.

The present study has studied the internal indicators of the family with a descriptive-analytical approach and using the verses of the Holy Quran.

Findings indicate that: 1) Love is the most important factor in the health of the soul and its absence causes mental disorders; 2) Empathy in the family leads to understanding and understanding of the mental and physical condition of individuals; 3) Expressing problems with children and involving them in difficulties and trying to find a suitable solution, has a great effect on increasing the spirit of patience and resistance in children; 4) Observance of chastity and protection of family privacy is one of the most important duties of family members and one of the indicators of the transcendent family; 5) The kindness and good manners of the family members together cause the peace and warmth of the family center and strengthens the foundations of this sacred center; 6) Honesty is one of the things that in the atmosphere of the transcendent family, members gain trust in each other and prevent resentment and turbidity; 7) Mutual respect in the family environment is one of the important principles for family strength.

The phenomenon of Islamophobia has intensified in the West since the 1990s due to its historical context. This phenomenon, by presenting a directional and negative image of Islam and Muslims, has been able to be effective among its audience. On the other hand, Salafi-Takfiri currents, with their own reading of religion, as a group of Muslims, have attempted to portray Islam and other Islamic groups and have carried out acts such as suicide operations in order to deny others and achieve their goals. Now, the question arises that what effect does the operation of Takfiri terrorism have on the phenomenon of Islamophobia?

The method of this research is descriptive-analytical and explanatory and the data collection tool is library and statistical.

Considering that the phenomenon of Islamophobia, having both negative and positive aspects, has been able to influence the formation of negative views towards Muslims and Islam in the West; the hypothesis of this research is that the suicide operations of Salafi-Takfiri currents have a positive effect on the phenomenon of Islamophobia. Accordingly, the suicide operations of Salafi-Takfiri currents, considering the three geographical factors of occurrence, form and method of attacks and the media, have had a positive effect on the phenomenon of Islamophobia, among which the media plays a more prominent role due to its functional nature.