نشریه بصیرت و تربیت اسلامی
پیاپی 57 (تابستان 1400)

Imam Khomeini issued a message on August 7, 1979, inviting all Muslims and the oppressed of the world, named the last Friday of the holy month of Ramadan as Quds Day. A conscious initiative that, more than forty years after its issuance, continues to be pursued by Muslim nations and the free people of the world to liberate Palestine from Zionist occupation. The aim of this study is to analyze the content of Quds Day in Imam Khomeini's thought in order to answer the basic question: What are the goals of Imam Khomeini in naming Quds Day and what are its characteristics from his point of view?

This research has been done qualitatively and with the method of theme analysis. Its statistical population includes the total of unclassified statements of the founder of the Islamic Republic of Iran from August 7, 1979 to June 1989 on issues related to the present study. The method of data collection is a library study with note-taking tools and reference to first-hand documents, for which the MAXQDA software has been used. The research findings have been analyzed and presented using a network of themes.

The most important goals of Imam Khomeini in naming Quds Day can be considered in the liberation of Palestine from the occupation of the Zionists, the liberation of Muslims in Islamic countries and the oppressed of the world from the domination of arrogant countries. To achieve these goals, the characteristics of Quds Day are: creating solidarity among all Muslims and the oppressed, confrontin=g the Zionist occupation and cutting off the hands of the arrogant from the Islamic countries, turning the issue of Palestine from an Arab to an Islamic issue, promoting the spirit of resistance, and keeping the issue of Palestinian alive and on the priority.

Knowledge of the world is one of the branches of religious sciences and one of the most important tasks of any religion, without which knowledge of the interaction with the world is not possible. Based on such a necessity, the present article seeks to explain the truth of the world based on the words of Amir Al-Mo'menan Ali (PBUH) and to design a conceptual model based on the cosmological teachings of the Imam.

This research has examined the documents related to Imam Ali's (PBUH) statements about the world with a qualitative approach and grounded theory method. The words of Amir Al-Mo'menan have been used as a research community and narrations related to the research objectives have been used as a research samples. The content was organized with Citavi software and coded with MAXQDA software. In order to enumerate the main axes of Alavi's ontological teachings and to create a conceptual model, the three-step process of coding was followed as: a) determining the signs in the documents; B) Extracting concepts from signs; C) Extraction of dimensions and determination of the main axes of the categories.

By studying the statements of Imam Ali (PBUH), it became clear that the conceptual model based on the oncological teachings of that Imam is drawn in four main axes, which are: 1) the nature of the world; 2) the introduction of the praised world; 3) introducing the condemned world; 4) presenting solutions to deal with the world and adopting the right approach to it. Also, the analysis of the content of the words of Amir (PBUH) showed that his greatest emphasis was on "correct knowledge of the world", which is the main prerequisite for "adopting the right approach and behavior towards the world." Thus, based on the findings of the research, it can be said that striving for cosmology and acting according to this knowledge is an inevitable task for all the followers of that Imam.

The main issue of the present article is to what extent are religious virtual networks effective in the social pacification of their users?

The statistical population of this study, which was done by qualitative method of content analysis, included students (9 individuals in the field of education) and staff members and professors (12 individuals in the Department of Islamic Education and Ethics and Political Science) of Amin Police University, who were 21 in total. The method of data collection was field study and its tools were in-depth semi-structured interviews which continued in a purposeful way until theoretical saturation. In order to increase the reliability of the research findings, the interview protocol included how to start the interview, entry into the subject, and the course of formulating questions and guiding the researcher in the interview during the interviews so that there would not be too much scattering and fluctuation in the interview. These steps were performed with emphasis on the view of Brown and Clark (2006).

The network of themes shows that the main theme of the research is the same effect of religious virtual social networks on social pacification (users) consisting of four constructive themes: "harms, problems and family challenges", "meeting individual and social needs", "links and dependencies, Attachments", and "patience, emotion control and stress prevention", each of which was divided into basic and organizing themes. The results show that due to the religious nature of Iranian society, social networks can deepen the religious beliefs of young people in a new way, create and recreate more commonalities among members of social networks, and lead to pacification.

Since there are differences in the conventional and material concepts of security in conformity with the religious approach, the removal of ambiguity and clarification of the content and form of the concept of security needs to be examined, which this article is responsible for explaining.

In terms of its objectives the present study is of an applied research type and in terms of methodology it is considered as a descriptive-analytical study.

Security has a tremendous impact on the policies of activists in all social, cultural, economic dimensions, including criminal and criminal dimensions. In fact, the type, content and model of penal and criminal policies are evolving under the influence of the interpretation of effective actors in this field, both in the legislative, judicial and executive dimensions of security. The effect of Islamic penal and criminal policies on security is based on the definition of security aspects and to increase the material and spiritual security of the audience of these policies, i.e., all citizens of the Islamic society and to exalt their faith in God.

Since in the religious approach, unlike the material approach, this value, along with its material and worldly dignity, has a spiritual and otherworldly field, the source of which is beyond the material and limited human intellect, and in fact has a divine and revelatory origin and in harmonious interaction with others. Values such as justice and freedom and not in conflict with them, while providing security and material security of individuals, strive for their spiritual excellence in all areas and achieve nearness to God, including in the field of penal and criminal policy.

The main purpose of the present study is to examine the religious foundations and social functions of public supervision in the police force. Supervision in the religion of Islam is defined in three types: the first level, the supervision of God Almighty, who records and scrutinizes all actions, movements and actions and even the intentions of human beings. In addition to invisible divine supervision, there are two other types of supervision along it. One is the direct and indirect supervision of the Imam and the ruler of the Muslims, the other is the general supervision of the people over each other and also over the rulers and the public organs of government.

The present study is based on descriptive-analytical method, using written sources and lived experiences and field study of the researcher.

Public supervision in the language of religion with the interpretation of "calling for the good and forbidding the evil doing" is one of the religious duties and is a reminder of the great social responsibility of the people of the society towards the actions of the people and government agencies. In a religious democracy, public supervision is not only the right of the people, but also a religious duty and rule for citizens. In other words, if the individual and collective interests are in a case that is in no way negligible, the citizens of the Islamic society cannot and should not fail to realize it. Based on this, it can be concluded that the development of "public supervision" on the behavior and performance of law enforcement personnel, the guarantor of health and organizational sustainability, citizens' trust and satisfaction, paving the way for better services to the people, conscientiousness, efficiency and dynamism of this organization.

Drug and psychedelic substance use by children and adolescents has become one of the concerns of criminal policymakers today. Therefore, prevention of drug and psychotropic use, and maintaining the security of communities is very important. Developmental or early prevention is one of the types of non-criminal prevention that is applied to children and adolescents, which is manifested in the form of family-centered and teacher-centered measures. In this article, the authors will explain family-centered prevention programs against the tendency of children and adolescents to use drugs and psychotropic substances by looking at Quranic teachings.

This article has been done by analytical-descriptive method with a look at Quranic teachings.

According to the Qur'anic teachings based on the central role of the family in the upbringing of children, the more the child is present in the home environment or the more parents have control over the relationship between children and adolescents outside the home, to that extent the tendency of children and adolescents is reduced in their use of drugs and psychotropic substances. Early education of parents based on the advice that Hazrat Loghman uses towards his children and provides the correct educational principles, is one of the most effective methods of intervention and developmental prevention to deal with the tendency of children and adolescents to drugs and psychotropic substances. One of the points mentioned in the Holy Quran is having good behavior and speech and its role in strengthening the self-confidence of children and adolescents and the growth and development of their personality.