نشریه مطالعات اسلامی آسیب های اجتماعی
سال دوم شماره 2 (پیاپی 4، پاییز و زمستان 1399)

This article tries to depict the role of education in the prevention of social harms and provide appropriate educational solutions in this regard. In this regard, the research seeks to answer questions such as: What is the general role of education in the prevention of social harm? What are the educational goals of preventing social harms? What are the principles, methods, educational methods of prevention of social harms? In terms of purpose, this research is applied and in terms of research method, it is a qualitative research of inductive content analysis (conventional content analysis), based on which the issues related to educational exposure to social harms are explained with emphasis on religious principles. One of the important findings of the research is that, from an educational perspective, prevention is the best way to deal with social harms. Preventive measures ‌ As the most important strategy to combat social harms in the education system, it consists of two parts: first, the approach of preventive activities is: focus on educator awareness, and secondly, strengthening social skills. 10 educational goals, 15 educational principles and 12 educational methods of dealing with social harms were identified and presented. Then, educational suggestions in the face of social harms were presented in educational centers. What is certain is that societies that pay attention to the education system as a deterrent and reduction of social harms have achieved better results. Priorities to be considered in this direction are: Special focus on primary prevention programs in schools along with the design and implementation of the curriculum and prevention curriculum with emphasis on its implementation based on the land management model.

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.

From a sociological point of view, the subject of pathology is undoubtedly a multifaceted subject that has theoretical and practical sensitivity and slipperiness. On the other hand, social change, which appears slowly, pervades other branches of social life, such as culture, politics, and economics, and connects us to the social problem. According to social analysis, it must be admitted that today is different from yesterday, just as the future will be different from today. The question is, what factor or factors connect the three past, present and future? The answer is that social issues are the links between the past, present and future of a social life. Coherence and time are important aspects of the social problem, and since the most important generators of social problems are change, changes occur constantly, leading to the production of new problems that are likely to lead to social harm. In fact, the occurrence of social change will generate social problems, and if the social context is favorable, these issues will cause social harm in the future. From this point of view, the study of the future pathology of social issues is an important platform in the pathology of social issues, emphasizing that to study the present, we need to study the past and to predict the future, the past and the present must be explored together. In the analysis of the above issue, in this article, criteria for studying the future pathology of social issues are discussed. In this study process, social change as an independent variable and social harms as an intermediate variable and a favorable social context for the future, which will be the background for the formation of emerging and surprising social problems, is the mediating variable. Coherence and time element are also important aspects of this research.

Recognizing the logic of classifying various types of social harms from the perspective of the Qur'an and hadiths is an important issue that has been less studied. By what criterion or criteria can such a goal be achieved? Reflection on verses and hadiths shows that there is a hierarchy of deviations that can be classified by multiple criteria. The severity and importance of forbidding an issue, insisting on committing anomalies and sins, promoting and revealing it in society, and belittling it are among the criteria specified in the narrations as a criterion. What they have in common is that any sin that shows a person's lack of worship or religious observance, or that committing it undermines values in society, is one of the great anomalies that is called a great sin. In addition, to understand the wisdom and criterion of the severity of the prohibition of an anomaly in Islam, one can be arrogant towards religion, what changes the Islamic identity of the individual and society, and weakening the capabilities of society are among the criteria that can lead to a series of deviations and social harms. Classify below.

In discussing the theories of social harms, the purpose can be solving harms or manage the harms. The purpose of the existing social science theories is to manage the harm rather than solve it. On the contrary, the purpose of Islamic theorizing is to solve social harms. We believe that using this method, the harms will be solved and managed together. In order to investigate this claim and understand its quantity and quality, we consider individual and social will as a matter of principle. People who break individual and social norms and deflect themselves, they do it by their own will. We believe three levels of values, ethics, science, knowledge and behavior in individual and society. At each of these levels and between them, deflection can occur in person, in society or between person and society. Western social thinkers are trying to coordinate these three levels in person, in society or between person and society. This resulted in the anomalous management. Due to the principles of monotheism, prophecy and resurrection in Islamic thought, the purpose is to coordinate personal or social inconsistencies or inconsistencies between individual and society based on divine will. As a result, harm is managed and solved simultaneously. The purpose of this study is to theorize and discuss the above components by relying on Quran concepts with rational reasoning.

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.

The recognition of the logic of categorizing social harm types from the point of view of the Qur'an and narrations is an important issue that has been underestimated. What criteria are required to achieve this purpose. Thinking in verses and narrations shows that there is a hierarchy of deviations that can be categorized by many criteria. The criteria that exist in the narrations include intensity and importance of prohibition one subject, insisting on sin, disclosing it in society, and minimizing it. Some sins indicate that individual is not committed to religious beliefs. These sins also undermine the values of society. In fact, Their common aspect is that they are mortal sin, because it causes major disruptions in society. Moreover, some categorical criteria of social deviations and social harms include enmity against religion that changes the individual's identity and society, weakens the capabilities of society.

The selection of human actions is influenced by several factors. Some theorists emphasize individual factors and will, and some emphasize the role of peripheral factors. Man, as an autonomous and selective being, chooses his actions in a process that is influenced by the will and the environment. The calculation and selection of consonantal or deviant actions is influenced by environmental factors [physical, psychological, situational, structural (social, economic, ...)]. According to the theories of rational choice, committing wrongdoing is a selective matter and this choice is influenced by various factors and phenomena. Scholars' analysis of the verses and hadiths of the Ahl al-Bayt (AS) shows the acceptance of the point in the Shiite teachings that human free will under the influence of environmental factors is limited, which of course does not mean deprivation of authority, and this article examines the effects of environmental factors. In general, it explains and analyzes. In the analysis of this category, some limiting and influential factors in human selection from the perspective of Islamic sources have been pointed out and the study of these variables has been followed at the micro, intermediate and macro levels, respectively. The research method is descriptive and qualitative content analysis. The purpose of this research is to analyze the content of the Quran and narrative and interpretive sources. The subject is also: describing the view of the Qur'an and Shiite hadiths about the mapping of environmental factors in the calculation and selection of voluntary actions. The analysis of the axes of verses and narrations indicates the similarity of the contents of these teachings with the axes of modern theories of deviant sociology.

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.

Increasing the age of marriage is a problem and a harm that, if left unaddressed, the effective generation must be ignored. Young people are the strategic forces for the country, and if marriage as their instinctive need, which is the basis of their growth and perfection, is not taken into account, depression, reduction of life expectancy and constructive activity will occur in the country. The main purpose of this study is to analyze, explain and interpret the phenomenon of increasing the age of marriage based on the lived experience of single girls and boys. Research data were collected through in-depth interviews with 23 individuals, including 13 girls and 10 boys identified by the snowball method. The research method is based on grounded theory and the information is analyzed using axial coding. According to the data analysis, modernity can be considered as one of the main factors affecting the attitudes of singles, which includes increasing the culture of modernity and urbanization, free sex and .... On the other hand, increasing the culture of the eye and the eye in society, adhering to false customs, has also been effective. In the meantime, family support and irresponsible upbringing based on happiness and well-being play a major role; But it is not possible to ignore the lack of infrastructure to create a minimum living such as housing, income, married dormitory, etc .; The role of the media and changing the standards of marriage and moving towards idealism are other reasons. In the strategy of singles to increase the age of marriage to increase religious beliefs and life skills, as well as the creation of infrastructure by the government with cultural management has a significant place.

According to the teachings of narration, shame and modesty are the basis of all desirable attributes, so that if modesty disappears from society, all virtues will collapse one after the other, and public culture will be emptied of utopia. This study aims to analyze the factors, mechanisms and consequences of the socialization of modesty and indecency in the contemporary period from the perspective of narrative texts. Findings show that the internalization of modesty is not seriously considered and the socialization of indecency is influenced by many factors such as lowering the level of religiosity, lowering self-esteem and social status, lowering patience and tolerance, lowering The level of wisdom and rationality and expression of need has been overcome. Also, the activities of formal organizations such as health, education, media, sports and lack of recreational and sports facilities for women in contemporary society pursue immoral socialization in today's society.

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.