نشریه مطالعات اسلامی آسیب های اجتماعی
سال سوم شماره 2 (پیاپی 6، پاییز و زمستان 1400)

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.

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.

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.

Sexual health is one of the most important human concerns and one of its basic prerequisites is sexual education. The method of this research is qualitative analysis of documents. Giving man independence and his needlessness from God, authenticating individual freedoms and denying moral principles and values, materialism, the originality of pleasure in hedonistic behaviors and actions, are among the most important principles of liberalism in sex education. From the Islamic point of view, sex education should be based on monotheism and morality and put him on the path of growth. In hedonism, man has a framework with a fixed moral value. The system of sexual education in the Islamic approach is based on principles such as three principles: 1) God-centeredness, 2) Nature-based 3) Dignity of the soul.Content-oriented education and comprehensive sex education are considered as sexual education strategies in the West. The goal of these strategies is more health and control of sexually transmitted diseases than the elimination of sexual relations outside the framework of marriage; Unaware that, according to available research and evidence, these trainings themselves are one of the factors increasing sexual problems in the West. In contrast, in the Islamic approach, sex education is commensurate with human nature and self-respect. Immunization based on refinement, upbringing, and empowerment is the basic Islamic strategy in sex education. Education based on these principles and strategies can help self-efficacy and management of sexual behavior and guide it in the natural path of sexual response, while promoting healthy sexuality.

Organizations, by hiring and employing employees, seek to achieve their goals. Organizational conditions in terms of physical space, work and rules, as well as the ethical and behavioral characteristics of employees provide the ground for some employees to shy away from work and at the same time be absent in terms of performance. It is one of the social ills that can make organizations more efficient. This research has been done by descriptive analytical method; It seeks to highlight the phenomenon from the staff's subconscious and cultural exposure to this phenomenon. In this context, various social phenomena can be studied. The results of this study show that paying attention to the cultural components in selecting employees, strengthening their religious and spiritual beliefs, and familiarizing employees with the socio-cultural consequences of their performance, can help reduce the phenomenon of underemployment on employees.

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.

Marginalization has been one of the most important social ills in our society for more than 80 years, and the measures taken to address it so far have not worked. The purpose of this study is to investigate the roots of this phenomenon in the contemporary history of Iran and its evolution. This article, by referring to historical sources and conducting a documentary research, examines the structural roots of this phenomenon and examines its evolution by referring to official statistics. The theory used is the theory that Zahed introduced in the book Marginalization in 1986 and based on it, he has conducted several researches on migration and migrations leading to marginalization. In this article, it becomes clear that the roots of marginalization are in the way of structuring development in Iran, which began in the middle of the Qajar period and intensified in the second Pahlavi period with American development plans. After the Islamic Revolution, due to not changing the centralized development plans and trying to repair the superstructure of the plans and empower the residents of the marginalized areas, but this phenomenon still remains and its dimensions have been increasing day by day. At the end of the article, the efforts are made to change the direction of development, growth and development and use a decentralized strategy.

The global coronavirus, although better known as a physical health disorder and a threat to life and survival in public opinion, and the main cause of this withdrawal has been the apparent mobility and active role-playing of organizations and factors in the field of health, but from a wider horizon Corona can be described as a multi-magnitude and continuous earthquake that has affected all the pillars of life, structural order and model rules governing the everyday world and human relations in different levels and areas and in different, direct and indirect proportions. This article seeks to describe and analyze the negative and positive effects of this phenomenon on various processes of human and social communication based on objective experiences and environmental evidence. The statements made are mainly inferred and formulated from notes, interviews, documented reports and objective observations.

The logic of social life is based on culture. Depending on the type of cultural system, the goals, structure and content of society can be defined and the division of society into desirable and undesirable means. Accordingly, the determination of social injuries, their classification, and the type of interpretation that takes place from them vary from culture to culture. Therefore, in the subject of social pathology, defining the criteria and indicators of social injuries is one of the focal issues. The two ideal types of good and evil are the two dominant models of society in Quranic literature. Evils are injuries that lead the purity and health of the good society in the path of the instincts and requirements of the ignorant society. This research has tried to network the Qur'anic concepts in the framework of the epistemological system of the Qur'an through thematic and semantic interpretation methods and to deduce the criteria and indicators of social injuries in accordance with the image that the Qur'an presents of a healthy and damaged society. All topics are categorized into two levels. At the level of diagnostic criteria, the three principles: right, justice and solidarity have been analyzed and, in fact, the logic of understanding and recognizing injuries has been revised. The sum of them, what they are, the consequences, and the logic of injury control are also understood.

Numerous national and international studies confirm the definite link between marginalization and social injury. Poverty and the concentration of the poor in these areas are the cause of all kinds of injuries and social deviations. In this study, the method of analyzing documents and criminal records in law enforcement centers has been used to investigate the relationship between poverty concentration in marginalized areas and crime in these areas. The sample size used includes 1825 files. In addition, the results of other studies have been used to supplement the research data. In the section of explanation and solution, an attempt has been made to explain the relationship between poverty and social injuries based on the verses and narrations of logic. Findings show that the suburbs of Khorramabad are the main centers of crime and all kinds of social injuries, especially theft and addiction. According to verses and hadiths, poverty facilitates pessimism, cynicism, social isolation, humiliation and modesty in individuals. An important part of relief programs should focus on solving these psychological and social problems.

In this article, the category of "religious social policy" is addressed because one of its main components is "social harms", so that social policy is expected to design the social world in a way. In which the social harms are minimal and limited, or if they spread and increase. But before the nature of a religious social policy and how it distinctly deals with social ills can be determined, one must look at and recognize the "conditions" and "contexts" that encompass and affect it. Therefore, in this article, an attempt has been made to identify and analyze such dominant and inclusive fields. Accordingly, the contexts found are the "scientific-conceptual contexts" that deal with religion and its grasp of the meaning of terms; "Scientific-theoretical contexts" that look at religion and the creation of a theoretical approach; "Prescriptive-political contexts" that look at religion and the distinguishing element of a religious state; The "objective-external context" that governs religion and the globalization of social modernity; And the "objective-internal contexts" that govern religion and the post-revolutionary social world.