نشریه مطالعات اسلامی آسیب های اجتماعی
سال دوم شماره 1 (پیاپی 3، بهار و تابستان 1399)

Concerns about sexual health in the present age are doubly necessary due to the expansion of information networks and means of communication that lead to the intensification and arousal of lust. The Holy Qur'an has used the utmost chastity and sobriety in raising sexual issues and has avoided innocence and using explicit and ugly words in narrating sexual acts and organs, this method has become a means to bring the Qur'anic audience to the principle of modesty and sobriety. Speech and behavior should be given more attention and the moral and educational effects of the Qur'an should be reflected in public culture. Sexual desire and the need to satisfy it is one of human instinctual desires, and the Qur'an, due to its compatibility with human nature, pays attention to human beings choosing the healthy way of satisfying it and avoiding misguidance, and teaches them how to believe in God and seek help. Get rid of sexual crises and problems from him. On the other hand, the Qur'an instructs the believers to observe the principle of modesty in speech and behavior and to prevent mixing of men and women in order to enjoy sexual health. Has perfected sexual health. This study, focusing on the verses of the Qur'an, examines these methods and principles of education so that those in charge of education instead of using the unprincipled and immoral educational laws of the West to use this revelatory and infallible source to advance educational goals

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. Keywords: Social Harms, Deviations,

The cultural flow in the contemporary world and the apartment life style has reduced emotional relationships in human life. Distances increase every day and social relationships are at risk. On the one hand, the existence of society depends on convergent relationships. The Islam’s suggestion for solving the problem is an (observation of) relationship, which has important social consequences. This research is a descriptive, analytical, and library based study of relationship as a solution to the problem of today's society. It shows that this instruction plays an important role in the emergence and sustainability of the social consensus that is essential to human life. On verses and narrations, (observation of) relationship can have a wonderful effect on creating and strengthening intellectual, emotional and behavioral elements. The (observation of) relationship causes a human being to share in sadness and happiness and members of the society, when confronted with problems, hope that their suffering through their help and affection will be eliminated. In this kind of relationship, due to the love, a feeling of empathy emanates and relationship increases public participation and cooperation. And thereby a practice to normalize convergent and consistent behaviors towards the formation of a sustainable social consensus. Of course, good influence requires proper education and right use of (observation of) relationship

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.

Social harms are one of the most complex social phenomena; Both in identification and in confrontation; Therefore, it needs correct and comprehensive measures to identify and deal with it. It is necessary to look at injuries from different angles but it is insufficient and we need comprehensive analytical models to integrate approaches. What we are looking for in this article, assuming the nature of injuries and the Islamic basis in it, we seek to aggregate the factors and contexts of social injuries from different external and internal aspects with a different impact share in a comprehensive model. Accordingly, first the effective factors in the occurrence of injuries in the form of injury activity cycle and different levels of this cycle from the simplest to the most complex form (in the form of opposition front or advanced organized crime) are drawn; Then, the model becomes a matrix for identifying and analyzing the damaged factors, which according to the level or position of the agent and the role of the agent in the incidence of injury and the index of the agent, to identify the types of factors causing the injury and finally the prescribed matrix in the field of exposure Social harms are depicted separately by the factors influencing the formation of the harm cycle; In such a way that the strategy and strategy of dealing with injuries are considered separately for the factors involved in the injury and in the matrix of other effective factors in choosing the means of coping and the type of coping and the purpose of coping with the injury is modeled according to the injury factors.

The purpose of this study is to investigate the effect of Islamic lifestyle on crime prevention and social harm with emphasis on the role of prayer. This research is qualitative and philosophical analysis. The method of data collection is documentary study and search for scientific information from written and digital sources. Research shows that prayer as one of the dimensions of Islamic lifestyle has a very important role in crime prevention. The reason is that the Islamic way of life, especially prayer, causes man to remember God. Since man prays 5 times a day, he always remembers God in his heart, and that is enough to prevent him from making a mistake and committing a crime. Of course, in order to do this, we must first institutionalize the Islamic way of life in society and turn it into a culture.

AbstractIn this study, with the aim of investigating the role of the foundations of religious education in the face of existential suffering during the Corona virus epidemic, a new theoretical model was explained and introduced using the Frankenna advanced inferential research method at the highest level. In this regard, after examining the propositions of the theoretical model in question, which we called the "positive model of religious education versus existential suffering", the challenges and issues surrounding depression and existential suffering caused by this epidemic were examined and the findings indicate that. Existential suffering from the coronavirus epidemic by questioning accepted assumptions, social isolation, and suffering from the death of others pose challenges to the meaning of people's lives; Existence becomes effective.

Emerging social harms are harms caused by new communication technologies such as the Internet, satellite, smartphones, and social networks and messengers, and have had significant effects on the individual and, consequently, society. These injuries, which are divided into two categories, social and psychological, have a double effect on this section of society due to their increased use and special psychological characteristics of women. Women seem to be more affected by cyberspace than men, and as a result, cyberspace harms them more than men. On the other hand, due to the special role of women in family management and child rearing, the harms caused to them by cyberspace are more important. Many Iranian women now spend a lot of their time around the clock on social media. Among social networks, Instagram, as an image-based media, has a greater impact on women and, as a result, can do more harm than good. The present study seeks to investigate the social harms of Instagram on Iranian women by observing female Instagram users and analyzing their activism. In a general view, the most important of these harms are: cyber sex, sexual assault, free relationships with illegitimate children and cyber betrayal, immoral normalization, fashion, virtual addiction, disclosure of privacy, disregard for religious observances such as chastity and hijab, cultural change Psychological problems, desire for self-expression, self-expression, individualism and weakening of the role of mother and wife. In the last part of the present study, practical suggestions for the prevention of these injuries are presented.

The institution of the family as the holiest institution of the social system has been affected by the opportunities and challenges of the growth and expansion of cyberspace in the field of human life. Undoubtedly, passive exposure to emerging phenomena such as cyberspace can cause irreparable damage to society and consequently to the family; Therefore, the government needs to be a pioneer in managing cyberspace and guiding public opinion to make the best and maximum use of its opportunities. In the meantime, it should be noted that unbridled cyberspace will seriously pose challenges and threats to the family institution. Violating the family privacy and disorganizing it is the most fundamental challenge of cyberspace for the family institution. According to Islamic teachings, the principle of inherent human dignity, the principle of necessity of concealment and the principle of honor and dignity are the most important principles that govern family privacy, and any virtual action that violates these principles is a threat to the family system. . The public interest justifies the need for government intervention and protection of family privacy in cyberspace.

The family in our current society has undergone changes, transformations and injuries, one of which is monogamy. The purpose of this study is to investigate and analyze single child injuries for parents. The findings indicate that although there is no direct discussion of monogamy, quantity and number of children in religious teachings, the totality of verses and narrations on childbearing emphasize the importance of this issue. Monogamy is not only endorsed by religion, but is also known to be a problem that can cause many harm to parents. In this study, the physical, psychological, educational and spiritual injuries of a single child have been studied. Physical injuries of single parents such as the effect of pregnancy, breastfeeding and childbirth on maternal health, psychological injuries such as increased anxiety, stress and depression of parents, educational injuries such as childbearing, reduced family cohesion and time consuming education and spiritual injuries such as deprivation of virtues and childbearing rewards. Deprivation of spiritual support after death and reduced help in old age. The method of collecting documentary and library research and the method of processing descriptive and analytical materials has been the results of previous research.

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.

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.