نشریه مطالعات اسلامی آسیب های اجتماعی
پیاپی 2 (پاییز و زمستان 1398)

One of the social issues in the field of women and family in today's Iranian society is the growing trend of women's celibacy. Celibacy, including elementary celibacy (girls who fail to get married on time for any reason, especially between the ages of 18 and 29, this process, if extends to the threshold of 45 and according to some views until the age of 49, is referred to in the customs of demographers as definitive celibacy); Secondary and late celibacy (women who have been released from marriage after one marriage due to divorce or death of their spouse and have not been able to remarry despite desire and readiness) are caused by many personal and structural causes and factors and have harmful effects and consequences at individual and social levels. Considering the sacred status of marriage and the formation of a family in the dominant religious discourse of Iranian society, delay in the age of marriage, especially long-term delay and definite deprivation of it from both men and women, and the preference of celibacy, in the absence of justification, conflict with the existential philosophy of the family in the value system of Islam with special functions. Demographers, for other reasons, consider women's celibacy in large circulation as prablomatic and pathological, and consider social cultural policy-making and planning to reduce and modify it inevitable. This article seeks to describe, interpret and explain this issue theoretically, with a focus on Iranian society after the revolution, by referring to the statistics, studies and researches conducted. The method of this study is in the position of collecting documentary information and as an analysis and explanation, deductive and inferentative .

Prevention of crime means predicting, identifying and assessing the risk of crime and taking the necessary measures and measures to eliminate or reduce it, which has always been one of the most important concerns of legal systems, today constitutes one of the most important organs of criminal policy in countries. Undoubtedly, along with the judicial, executive and law enforcement agencies, but also, first of all, the legislative system by enacting efficient and effective laws, Especially in Iran and countries following the codified legal system, it can have a good impact on the prevention of crimes by criminalizing criminal acts and setting up a list of crimes and punishments and informing people about antisocial behaviors, and by mobilizing and directing the judicial and executive agencies to prevent the occurrence and prevalence of social harms. Today, the Achilles' heel of the Islamic Republic is the spread of corruption and crimes, and consequently the event of social damage, which has been geometrically exponential with the vast and easy access of cyberspace, its destructive and destructive effects are beyond imagination. In this research, we tried to investigate the role of law in crime prevention and social harm through critical analytical method.

Social damage is one of the serious challenges of the sovereignty of countries and is associated with the efficiency of the system. Social damages, complex, multidimensional and regularly being updated that should be considered from different psychological, social, economic and legal perspectives. From the beginning of the Islamic Revolution, attention to social harms as social problems was considered by the late Leader of the Islamic Revolution, Imam Khomeini, and after him, the Supreme Leader of the Islamic Revolution. Ayatollah Khamenei's special attention to these injuries became more special in the 1390s. Research shows that in the source of social damages of Islamic society Imam Khomeini and the Supreme Leader of the Revolution look They have the same and Ebteeh for the treatment of these injuries provide solutions tailored to the time and type of damage, which of course both greatly highlight the responsibility of the Islamic Government in this regard, this article with qualitative method of documentary analysis and using library and internet resources seeks to answer the question that the islamic revolution leaders' view of social harms is. What have they been and what solutions have they come up with to solve these problems.

Many functional structural theories emphasize only social deviations; but some of the group's thinkers, such as Sutherland, have investigated white-collar devitions and corruption, there are other major political and economic deviations in Qur'anic verses and the theory of conflict that have more dangerous consequences and more complex dimensions. In this article, the categories of such deviations are extracted from the theory of contradiction by qualitative content analysis method and then presented to the Qur'an and the final categories and subcategories are extracted. According to these categories, the deviations of the powerful and the rich in the first place harm the thoughts and feelings of the powerful and make them reckless towards others, cultural principles and waste of valuable economic resources. They also justify and institutionalize deviant behaviors through influence, culture, and legitimacy. By exploiting, monopolizing, colonizing, creating false needs, introducing deviant reference groups, they force others to obey and imitate. Therefore, the mechanisms of the deviations of the able are different from the deviations of the poor. The able-bodied use emotional mechanism, intellectual, and normative mechanisms to produce deviations. Their deviations have unintended consequences, such as the escape of the powerful and the rich from social responsibilities and the spread of indifference. Their deviations ultimately destroy the culture and structure of society, although it is more difficult to control and explain due to the legitimacy and influence of the powerful, and the verses of the Qur'an are the best source for examining it.

Modern information media, especially internet have brought about renovations in social processes and despite the opportunities which have been available to human beings, some damages have been caused to the cultural values of societies. a major part of present cultural identity is the result of interactions between people and cyberspace and since the current society is a society in transition, it naturally faces transformations related to the transition from traditional to modern society. One of these transformations is the change of identity in cultural dimensions. Cyberspace, especially during adolescence and youth, can cause great transformations in cultural identity. Improper use of cyberspace will affect the transformation of cultural identity by affecting gender identity, family identity, national identity, global identity and religious identity. this study, as a warning sign and sociological research, studies the harms of social networks and sites in cyberspace on cultural identity. This study is a qualitative research in terms of methodology and applied in terms of purpose, because it identifies the cultural harms caused by cyberspace to the cultural identity in national and individual levels. This study adopts the thematic analysis method to identify the damages and through a review of the literature and during a comprehensive observation of all the suspicions published in social networks and sites by skeptics during a year these themes were counted and then by separating the cases related to cultural issues the doubts and suspicions were obtained. In the end the cultural damages were explained in the form of four main axes of lifestyle, national identity, cultural values and cultural norms and fifteen sub-themes. Finally, solutions in the form of discourse and executive strategies have been proposed to managers and officials in the field of culture and communication, such as launching a national information network.

Numerous fascinations of digital games (computer games, Android games, etc.) and easy access to them, have led to increasing attention of peoples to this new media, so that today a major part of the daily lives of many children, adolescents. And young people are dedicated to using digital games.The Abundant desire of the people of the world and Iran for this new category of media has caused the attention and investment of thinkers and capitalists in this industry to be able to promote and institutionalize their ideas while generating rich incomes, and in fact, the digital game is one of The best and most productive solutions can be selected with the highest level of impact on the users.The use of various technical and complex techniques in line with the goals of digital game developers and people behind the production, is one of the most important reasons for the impact of games on gamers, which has been severely neglected by researchers. , And no specialized pathology has been performed in this field."Light" and "shadow" as one of the most important techniques used in digital games, which this article tries to present this interdisciplinary research for the first time, to examine the methods of using light and shadow in games. And explain the methods of its effectiveness and the pathology of it from Islam view and psychology.In article, descriptive-analytical and qualitative analytical methods such as content analysis and semiotics, and library studies for religious discussions have been used.

The purpose of this study is to provide a conceptual and fundamental model for the identifying social harms. The premise of this study is that sociology has particular complexities in the present era. In order to design social development programs or social pathologies, the impact of all components of social life, or even individual life on one another should be examined. Moreover the contribution of each of them for developing entire society should be investigated. In this regard, one of the important harms in our planning system is the lack of a comprehensive model for systematic identification of social harms. In this model, first all social harms will be identified. Second, communications and the impact of these harms on each other will be determined. Third, the weight and contribution of impact of any harm on social anomalies will be determined. This conceptual model is designed to make a matrix relationship between three categories of conceptual components in identifying social harms. The three categories of components are: social harms in three areas: "political, cultural, economic" and in three levels: "development, macro, micro" and in three scales "national, regional, global". By multiplying these in each other, a model is obtained with 27 houses. As a result, social harms can be classified, weighed, and moreover explained their relationship to each other. The method of this study is descriptive-analytical using written and library resources.

Currently, the process of defensive operations to neutralize the harm of a pest in cyberspace, in the public layer in the form of damage detection manually and not by machine and with a faithful and revolutionary mind and not ijtihad and based on verses and hadiths in a non-linear way and Neither online and then generating a post or comment based on a damage-appropriate scenario is done in an individual or island organization, neither systematically one-dimensional nor hybrid, and at the governmental level we have almost no vulgar reaction. In the method of dealing with cyberspace damage in terms of method, any method that has one of the characteristics of 1- machine as much as possible and manual action as necessary 2- hybrid operation 3- systematic activity 4- online operation 4- ijtihad and not mind believerly 5- Using the capacity of verses and narrations 6- With the support package in accordance with the designed scenario 6- Relying on the cyber army, is not doomed, is doomed to failure and can not be assessed as the religious government is exposed to cyberspace and From this point of view, facing cyberspace according to the above conditions and step by step, is quite possible and desirable.

The rise of radical right discourse is one of the major challenges facing European countries today. Increasing the number of seats in the European Parliament, extremist organizations and institutions and violent discourses particularly against Muslims, are some significant manifestations of the resurgence of this discourse in Europe, This phenomenon can create serious problems for Muslims of Europe. This article tries to investigate this opposition to the Muslims in the region by studying the rise of right-wing extremist discourse in Europe. So, the main question of this article is that: ‘What are the challenges of resurrecting radical right discourse against European Muslims?’ Our central hypothesis is that "resurrecting radical right discourse by articulating the nodal point of racial nationalism and signs of populism, unification in Europe, authorization and xenophobia, especially against Muslims, are consequences of a chain of equivalence that provides securitization of Islam and restriction of Muslims political and social rights in Europe."

Drug addiction is one of the four global crises of the third millennium and is at the forefront of threats and social harms and one of the saddest problems of today's societies. Therefore, the aim of this study was to determine the relationship between spiritual intelligence and general health with craving in glass addicts.

It is a descriptive correlation. The statistical population is all drug users in Kordkoy. From four addiction treatment centers in Kordkoy, a sample of 100 people was selected by simple random sampling. The instruments included Spiritual Intelligence Questionnaire (ISIS), General Health Questionnaire (GHQ-12) and Instant Craving Assessment (DDQ). Data were analyzed by Pearson correlation, regression and independent t-test.

The results showed that general health is a better predictor of glass-dependent cravings than spiritual intelligence. There is a positive relationship between spiritual intelligence and general health and age. But there is no relationship between general health, craving and age. Education does not affect people's spiritual intelligence.

The higher the spiritual intelligence and mental health of people, the lower the craving.

Social harms are among the issues that exist in any existing society and its extent depends on the definition that is provided. Sociologists have proposed biological, psychological, and sociological theories for social harms, but what this article focuses on are ways of dealing with social harms from an Islamic perspective. Social pathology studies the disorder and disorder and imbalance in the functions related to human social life and the term pathology is borrowed from the biological sciences and in sociological discussions with  Tolerance refers to misbehavior. Islam's strategies for combating harms are some social and some economic. Issues such as strengthening religious sociability, social supervision, healthy recreation and the role of reference groups are among the social factors in reducing social harms. Zakat, almsgiving and endowment are also among the economic factors to reduce social harm from the perspective of Islam, which in this article is examined by descriptive-library method.

The negative function of social harms has prompted the managers of societies to provide legal and legal solutions to reduce these harms. But this effort is often not fully efficient. One of the most efficient ways to acknowledge scholars is to spread religious beliefs. These beliefs help to reduce social harms by generating meaning and creating an internal control system in people. In this paper, we have tried to analyze the strategies for the impact of religious beliefs on reducing social harms. The method of this research is descriptive and analytical and based on library and documentary collection method. The findings suggest that religious beliefs help to reduce harms by creating social solidarity, meaningfulness to life, creating self-control, feelings of support from God, and producing a sense of responsibility before God.