فصلنامه مطالعات فرهنگ - ارتباطات
پیاپی 68 (زمستان 1403)

 Subject: 

Communication is the solution to many of the problems in the new society, and it is only through communication that the fragile bond between the social components in the mass society is maintained. Human communication is not only influenced by social forces and cultural context, but also the quality of communication and communication systems play a significant role in shaping the cultural and social structure of societies. While the cultural and social context is affected by the quality of communication and the changes in the communication system lead to dynamics and even cultural and social transformation, it also has a major impact on the structuring and organization of communication. Just as modernity and modern culture, with their specific structural order and technologies, have brought about a particular system and organization in the field of communication, with its various levels and dimensions, in Iranian society and the context of Iranian-Islamic culture, there are also institutions and domains that possess different capacities and functions in organizing and shaping human communication. The mosque can be considered as one of the central institutions and domains in the Iranian-Islamic cultural tradition, shaped not only by a theocentric communicative system (Imam and Ummah), but also possessing significant potential in organizing, nurturing, and guiding human communication at various levels, and consequently, in shaping social order. As one of the pivotal centers of communication in the Iranian-Islamic tradition, the mosque has played diverse roles in organizing and expanding communication, exhibiting different forms throughout history according to political and social conditions. In the contemporary century, the most prominent manifestation of the communicative capacities of the mosque can be observed in relation to the Islamic Revolution of Iran that seeks to establish a new social order with a religious approach.

Based on this, and considering the role of the mosque in the social change and social order throughout the history of Muslims, particularly in contemporary Iran, the present research seeks to understand the capacities, dimensions, and levels of human interactions within the mosque from the perspective of the social thought of contemporary Muslim thinkers. These thinkers, who themselves emerged from the mosque as a base, played a decisive role in the mosque-centered leadership of social change and social revolution, especially the Islamic Revolution of Iran and its continuation. Specifically, the ideas and opinion of Imam Khomeini, Ayatollah Khamenei, and Morteza Motahari are studied and analyzed in this research—intellectual and political figures who, more than others, paid attention to the issue of the mosque, its social and communicative dimensions, and reflected this importance in their written works and speeches at different times. The central question of the study is: "What are the capacities and levels of human communication of the mosque from the perspective of Imam Khomeini, Ayatollah Khamenei, and Motahari, and how does this communicative framework shape the social order?"

The study of the ideas and opinion of the selected thinkers was conducted using the method of thematic analysis. This was done by selecting key excerpts from their speeches and writings, and then analyzing them based on the thematic analysis model of Wolcott at three levels: description, analysis, and interpretation.

The organization, arrangement and categorization of the opinions and ideas of these thinkers led to the achievement of 11 central themes in continuous relation with each other, which are: “The blending (or The Interconnection) of The Individual and Social monotheism”, “ The Mosque as a Center for contemplation and Reflection”,“The Intellectual and Communicative Capacity of the Imam of Congregational Prayer”,“Rhetoric, Sermons and Enlightenment in the Mosque”,“The Imam's close and intimate relationship with the people and attention to their well-being”,“The capacity of public communication of the mosque with different groups and strata”, “Dialogue and Exchange of Ideas within Intellectual and Epistemological Circles”, “Center for social gathering and political communication”, “The Mosque as the Core and Stronghold of Resistance and Popular Mobilization”, “The Mosque as a Foundation for the Efficiency and Organization of Various Social Institutions” and “The Media Role of the Mosque Building as a Symbol and Axis of the Islamic Society”. These themes encompass various levels of human communication: the relationship with God, Intrapersonal communication (reflection and contemplation), interpersonal communication (the close relationship between the Imam of Congregational Prayer and the people), group communication (intellectual and epistemological circles), and public communication (Rhetoric and enlightenment), all centered around the concept of monotheism (the oneness of God). The interrelations among these levels illustrate the interconnected and, at times, overlapping nature of the themes, which are deeply influenced by the unique, multi-dimensional communicative essence of the mosque. This essence makes any separation between the different levels of communication challenging. All these forms of communication have monotheism (Tawhid) as their starting and end point. Based on the outlined communication network, the blending of individual and social Tawhid in the mosque can be considered as the central theme, fostering the coherence and interconnectedness of all these themes. Despite the diversity in the levels and dimensions of communication in the mosque, monotheism (Tawhid) serves as the link that unites, aligns, and enhances them.

Communication in the mosque is formed from self-improvement and monotheistic community around the relationship with God and extends to the order of social institutions. The result is a social order—an order whose core is monotheism and servitude to God, manifested in the effectiveness of various organizations and the realization of security, order, and social justice in all aspects. Organizational communications arising from the mosque essentially replace instrumental and material rationality with monotheistic rationality. "In this context, the imam of the mosque is at the center of the mosque's communications. The role of him becomes significant in the communication dynamics of the mosque, in relation to monotheism and the relation with God as a unifying existence; This is why thinkers in the field have emphasized the scientific and communicative capacity of the Imam of Congregational Prayer, as he must be actively engaged in all forms of interpersonal, group, public, and even external communications between the mosque and different social groups. He should serve as a guide, leader, and facilitator for people in their pursuit of divine knowledge and its extension to different social arenas. This, in a sense, reflects the model of the Imam and the Ummah in Shia culture, which is also reflected in the structure and tradition of mosques.

This research aims to identify the four points of strength-weakness, opportunity and threat of social networks for mosques and to provide a strategy for the optimal use of these networks to improve the propaganda and media activities of mosques in the country. The theoretical framework of this research is Barry Wellman's networked organization from the macro theory of his networked society. The method of this research is mixed qualitative-quantitative. In the qualitative part, the method of thematic analysis and in the quantitative part, the method of strategic analysis or SWAT has been used as a future-research method. In the first method, the statistical population is academic elites and experts in the field of social networks active in religious affairs and mosques, among them the sample is based on the purposeful sampling method with the criteria of teaching and writing for more than 5 years in the field of new media, religion and activity. Continuous executive in the department of religious affairs and mosques who are fully familiar with the space of networks. The sample size was also used by the rule of theoretical saturation. In the first method, the data collection tool is semi-structured in-depth interview and its processing tool is triple coding by King (1998). Reliability and reliability were also used by the combined rule of John Creswell, Goba and Lincoln. In the second method, the statistical population, in addition to the elites and experts used in the previous part, are the media and propaganda activists of the mosques, and 60 of them were selected by purposeful sampling. The data collection tool in this method is a white balanced card questionnaire and data processing is done based on SWOT, SPACE and QSPM matrices. The validity of this research in the qualitative part is a combination of reliability and trustworthiness of John Creswell, Goba and Lincoln, which was measured in three stages. Due to the qualitative nature of the interview technique, while paying attention to the authenticity of the observations and data recording and the richness of the information of the selected samples and the researcher's analytical power, face validity was used in the phase of determining the categories and axes, and the categories and interview questions and research questions were at the disposal of the judges. It was decided to comment on the answers to the research questions through these categories. In the second stage, the technique of constant comparison was used in such a way that it has been tried to have accurate and correct evaluation in the organization of the codes, and the codes were constantly compared with the initial codes and all the codes were adapted to the goals and questions. The third method of narration used to present evidence is the appropriate use of quotations and notes of the interviewer in such a way that the full implementation of the interview and the facts and bringing them accurately helped the narration. In order to measure the reliability while repeatedly reviewing the data, the process of research and processing was given to two experienced researchers to control the implemented text. Details of the method of data collection and analysis, the method and logic of sample selection were also made in order to strengthen reliability. The findings show that the dissemination of news, the strengthening of networking between mosque officials and citizens, and mobilization are among the most important strengths and false social solidarity, the involvement of mosque officials and people in cyberspace, the dissemination of fake news, among the most important weaknesses, persuasion The network of religion, the globalization of mosque activities, the diversity and multiplicity of mosque audiences are among the points of opportunity and the promotion of religious superstitions by biased people, the virtual addiction of mosque activists and the weakening of the Iranian Islamic family are among the points of threat. The most important strategy is to design, produce and launch local social networks by the government in order to produce appropriate cultural, religious and educational content by mosque activists and planning governmental and non-governmental religious institutions to produce and publish religious content in these networks. Also, the findings showed that the coordination between the organizations in charge of producing content and software and creating content with the coordinates of Iranian Islamic values ​​and providing communication services based on the cultural and religious values ​​of the country and the multilateral cooperation of all stakeholders including Policymakers, the government, regulatory organizations, the private sector, and other stakeholders in this field should be considered as a preferred strategy. Among other strategies in this field, the government's all-round support for the establishment of specialized local networks of mosques in accordance with the educational and propaganda functions and duties of Iranian mosques; Creating technical and software infrastructures for the production of educational and cultural content of cultural centers and mobilizing mosques by the organizations in charge of mosques; Coordination between organizations in charge of mosque affairs to produce content with the coordinates of Iranian Islamic values ​​and present it to mosque activists; Supporting the development of the virtual space of the mosque environment technology and the creation of a web-based mosque 2 next to the main mosque in the neighborhoods; Media and technology literacy training for mosque agents, from Imam Jamaat to activists of cultural centers, for the purposeful and correct use of social networks to promote the position of the neighborhood mosque, to attract young people and teenagers active in the field of social networks, and to guide and train them by the organizations in charge of producing the contents of mosques; Conducting media literacy training courses through cultural centers and mosque mobilization bases for neighborhood residents to strengthen their media knowledge in order to spread correct messages in cyberspace and avoid spreading fake news; Avoiding contentious ethnic, racial, class, religious and religious contents by the imams of the groups and content producers of virtual networks for the abuse of enemies; Designing a smart filtering system to monitor the contents of social networks in the field of publishing religious, moral and educational topics; Involvement of the private sector and knowledge-based companies with the help of universities to develop software programs for specialized networks in the area of ​​the mosque and also to produce its content.

The upcoming article deals with developing a theoretical model of people's participation to deal with social harms based on mosques and neighborhood imams. The research method is qualitative and the analytical method of database theorizing has been used to conduct the research. The main question is what theoretical model explains people's participation to deal with social harm based on community-oriented interventions based on mosques. The findings show that the proposed model based on the mosque includes several major categories as follows: Determinants of faith and trust in God, disregarding material benefits and not targeting them are introduced as a cultural platform to refer to mosques to reduce social harm. The existence of mosques with a population of 15,000 people around the mosque is introduced as institution building, reforming the current structure of mosques and training imams of mosques with the approaches of neighborhood-based interventions as capacity building and management of mosques based on participation from the bottom up as foundation. The maximum participation of all actors and beneficiaries and their interaction with the imam of the neighborhood and the promotion of physical and mental health and health along with physical changes and confidence building through people's participation in mosques will be done by identifying benefactors and based on religious logic, and finally, by stabilizing the programs. Based on people's participation and actions, it ends in a synergistic and integrated way.

Goals : 

This article, along with the pathological review of previous neighborhood-based interventions, presents the reasons that explain the necessity of using mosques for neighborhood-based interventions to reduce social harm. Finally, it presents the mosque-centered model to explain this issue. The overall goal of this research is to formulate a theoretical model of people's participation to deal with social harms based on community-centered interventions based on mosques. In fact, the purpose of this research study is to investigate the relationship between mosques and social harms by using the perspectives of people-oriented participation, focusing on key informants who are familiar with mosques.

The main question of the research was what theory explains the non-participation of people to solve social problems in mosques. To answer this question, the core category of "social structural barriers" was counted from the research data and became the center of gravity of the paradigm model. In the presented paradigmatic model of the country's general problems, the country's inappropriate cultural infrastructure and mosques' governmental problems as "background conditions"; The internal problems of mosques, the lack of specific and documented planning regarding mosques and the weakness of human capital in mosques as "causal conditions"; The weakness of mosque trustees in the country, the problems of mosques in the extra-neighborhood arena, the lack of necessary networking and the legal problems of mosques as "mediating conditions"; The short-term view of mosques, the emergence of abnormal interactions and damage to the structure of mosques as "processes"; The failure of mosques and the emergence of distrust caused by the failure of mosques are the "consequences" of the underdevelopment of mosques. The lack of specific and documented planning regarding mosques and the weakness of mosque trustees are effective in the emergence of internal problems in mosques. The relationship between the general problems of the country and the internal problems of the mosques can be explained in this way that the general economic problems in the country have led to financial problems and lack of investment in mosques and the weakness of basic equipment and the problems of lack of necessary facilities in social development through mosques.

Today, public diplomacy, in relation to the importance of culture and religion in the world arena, has created new close ties with policymakers and politicians. This article tries to analyze the possibility of interaction between mosque and public diplomacy by examining the conceptual and operational framework of this field which includes public diplomacy, cultural diplomacy and religious diplomacy. In this way, which has been done by the method of textual analysis, the alignment and the possibility of interaction between these two areas in the form of mosque diplomacy in the keywords of "the people of the destination country" as the audience of public diplomacy, "informing, influencing and persuading" as the goals and results of public diplomacy were confirmed in the political literature of modern public diplomacy. Mosque diplomacy is: using the mosque as a tool in public diplomacy. The instrumental use of the mosque in this area can take the form of: building or financing mosques and Islamic centers in other countries (especially non-Islamic). In Islamic countries or in countries that are predominantly Muslim, mosques are a form of nation-building. Mosques act as a means of visually demonstrating the nation's attitude towards Islam. These magnificent buildings are located in the capitals of the Islamic world and compete with each other in beauty and grandeur. Throughout history, mosques have not only been places of worship, but their purpose has also been to promote the political doctrines and political will of progressive elites. The connection between the mosque and the place of caliphate and government in the early centuries of Islam indicates the convergence and subordination of religion and politics in the body of mosque diplomacy. Also, the multi-purpose capacities of mosques, which are aligned with the belief, moral and commandments of Islam in the three groups of vision, orientation and action, are presented as an attractive idea for attention in mosque diplomacy. In the end, while examining the policies and activities of some Muslim countries in the field of mosque diplomacy, a set of ideas and suggestions on three fundamental, political and practical levels for the Islamic Republic of Iran is presented.Theoretical level (fundamental): At this level, attention should be paid to the relationship between the fundamental concepts of religion and foreign policy, religion and public diplomacy, and the propagation of religion and public diplomacy in the form of theoretical theories and approaches. The doctrine of the Islamic Republic at this level should be formulated by referring to the opinions of the leaders of the revolution. A comparative study of Islamic-Iranian approaches with mainly Western approaches at this level can explain and analyze the foundations, concepts, and theoretical approaches well.Political level (intermediate): The formulation of a document/policy for the internationalization of mosques in the real space as well as the virtual space can be placed at this level. Basically, the international reading and assessment of the mosque’s capacity in the field of public diplomacy in the policy-making space should be considered in line with domestic and foreign policy. This document should, while utilizing the theoretical level (doctrine) in the strategies for selecting mosques and giving them an international attachment among the functions of the mosque in the first place, should consider their internationalization arrangement in the second place at the political level. Taking charge of this field in the form of an independent institution (given its importance and impact and successful foreign examples) or affiliated with relevant departments in the government sector such as the Ministry of Culture and Islamic Affairs, is also a political and strategic matter that must be thought about. Likewise, the institutional mapping of this field must be carried out at this level. In this sense, various related institutions must know and find their role and place in the map of mosque diplomacy of the country.Practical level (objective): Creating movements and campaigns in the field of training religious diplomats with a focus on the mosque for foreigners (with due regard to goal setting) on ​​the one hand and producing content with international order and system are among the issues that can be considered in the form of training, information and impact (in line with the goals of public diplomacy) in a skill-training manner at this level.

Detailed abstractIn the Islamic civilization of past centuries, mosques played a central role in urban structures and social order. In Mashhad, one of the important Islamic cities, mosques around the shrine of Imam Reza (PBUH) served extensive social functions beyond their religious roles, influencing the economic, political, and cultural dimensions of society. However, with urban modernization, mosques have become institutions with limited religious functions, and their presence has diminished. This article analyzes the changing role of mosques in the secular social order since the 1990s, examining Western social theories, particularly the views of Talcott Parsons. Parsons presents a systemic theory of society, which includes economic, political, legal, and cultural subsystems, and analyzes social changes as an evolutionary process from primitive and undeveloped societies to modern and developed ones. He believes that as society’s transition from traditional religious systems to modern ones—characterized by increased specialization and relative independence of subsystems from a comprehensive religious order—greater freedom and development are achieved. In contrast, mosques in Islamic cities have historically played a central role in social, economic, and political activities. The significant vitality of these mosques has accompanied the evolution and development of Islamic cities, leading to an increase in their number. They have influenced governance and social affairs and played a key role in urban organization. Therefore, the traditional structure of Islamic cities, including Mashhad, stands in contrast to developmental theories such as those proposed by Parsons, leading to social conflicts, especially in the area surrounding the shrine of Imam Reza. Using a historical approach and a moderated version of Michel Foucault's genealogy, we analyze the findings regarding the evolution of the status and role of mosques in the area around the Razavi shrine. This research method includes identifying issues, analyzing Records, determining the zero point (the formation of Mashhad during the Timurid period), discovering discourses, analyzing points of rupture and genealogy, examining power and resistance, and critiquing the current situation. We investigate urban and mosque developments during different historical periods of Mashhad, including the Timurid, Safavid, Qajar, Pahlavi, and Islamic Republic eras, as well as the roles of various powers in shaping the city's structure. According to our findings, Mashhad initially formed around the holy shrine of Imam Reza during the Timurid era, developing with the establishment of four neighborhoods and the construction of buildings such as the Parizad School and the Grand Mosque. This period emphasized religious interactions and the formation of social institutions around the holy shrine. During the Safavid era, Mashhad became a scientific and religious hub, playing a significant role in pilgrimage and education through the construction of religious schools and infrastructure development. The city's neighborhoods expanded with the creation of Safavid Street (Upper and Lower Street) into six neighborhoods, with further development of the shrine's courtyards occurring during this period. With the two pilgrimage visits of Fath-Ali Shah and Nasser al-Din Shah, Mashhad's urban structure became more complete during the Qajar era, marked by an increased population and the development of welfare facilities, as well as growth in neighborhoods such as Noghan and Lower Street. However, modernization during the Pahlavi era, particularly with the "Hazrati Roundabout" project, physically separated the holy shrine from the urban fabric, leading to the demolition of many mosques, schools, and bazaars. This trend continued with the "Tash" modernization project in the 1990s, resulting in significant changes to Mashhad's urban structure. Prior to the Pahlavi era, mosques and religious institutions in Mashhad played a central role in social order and religious rituals, but with modernization, this role gradually diminished, reducing mosques to their minimal function of limited religious (worship) practices. During the second Pahlavi period, further modernization included more demolitions, the creation of green spaces around the shrine, the conversion of cemeteries into pathways, and the establishment of the Reza Bazaar, which led to reduced traditional cultural and religious connections. The new neighborhood, Arg, emerged during this period with a modern structure distinct from previous neighborhoods, where mosques were not the focal point of urban and neighborhood development. After the Islamic Revolution, it was expected that Mashhad's transformations would align more closely with Islamic principles. However, development programs since the 1990s continued to alter the city's structure, further diminishing the status of mosques and religious institutions in the new urban context. The Tash modernization project since 2008 has led to further destruction of the historical context and diminished the significance of mosques and husseiniyah. Currently, mosques and religious places occupy only a small percentage of the land around the shrine, threatening a significant portion of the historical and cultural identity of this area. In conclusion, Iran's social and urban transformations since the Qajar period, particularly in religious cities like Mashhad, have led to significant changes. The historical transformations of Mashhad demonstrate that the city's structure was initially centered around the Razavi shrine, maintaining its Islamic identity. However, since the Pahlavi era, with the separation of social and sacred matters and the expansion of secular institutions, a rupture in socio-cultural identity has occurred. Changes such as the creation of the Hazrati Roundabout and the establishment of new neighborhoods have weakened the connection between the shrine and mosques with other urban and social institutions. This article suggests that future research should examine the transformations of Mashhad's neighborhoods and the impact of modern urban planning on its Islamic identity. Practical recommendations for revitalizing the role of mosques in Mashhad include focusing on their social functions, defining cultural and economic activities within them, expanding mosque construction in new neighborhoods, increasing mosque opening hours, and redefining their active role in urban activities.

Despite the importance of evaluating and judging cultural and artistic products, the lack of objective and clear criteria in film festivals, especially in Fajr Film Festival, has caused a lot of complaints and confusion among artists, and this important cultural, artistic and has faced many challenges. The first question that must be answered to evaluate movies is, what are the criteria for evaluating or judging the film? Unfortunately, there is no clear answer in this regard, and judges always use their knowledge and lived experience in judging without a brief or extensive explanation of the reasons for choosing or not choosing a film. Even if the arbitrator or group of arbitrators change, the selections and results of the arbitrator may also change. The reason for this is the lack of clear criteria for judging. Therefore, each judge makes criteria for himself based on the findings and aesthetic criteria he has for an art product and judges based on that. For this reason, in this research, an effort has been made to achieve the goal of turning the tacit knowledge of film festival judges and cinema experts into objective and explicit knowledge and providing clear criteria for evaluating movies and their jobs. This research has a qualitative approach and has used "database theory" as a research method. For this purpose, by using interviews, which is the most common method of extracting tacit knowledge at the individual level, the opinions of a group of experts related to the field of filmmaking, who have the record of judging various festivals, were collected, categorized and analyzed. placed Based on the collected data, criteria and indicators have been determined for each of the awards for the main filmmaking jobs. These criteria, which can be used in film festivals, are as follows in each section:Production: attention to the cultural needs of the society, creativity, importance of the subject, issues affecting the society, audience friendlinessCinematography: framing, image aesthetics, paying attention to the world of the text, helping the director to create the desired atmosphere, mastering the tools and technology, light and techniqueScreenwriting: importance of idea and subject, characterization, power of dialogue, plot, structureDirection: creativity, decoupage, mise-en-scène, story processing, paying attention to the cultural priorities of society Acting: mastery of the body and physical capacities in playing a role, awareness of one's individual capacity, mastery of speech in expressing dialogues,Attention to the world of the script, attention to the hidden details of the roleSuggestions: Based on the obtained results, in addition to presenting a basic suggestion and two correction suggestions, the application of indicators for conducting the judging process in the Fajr Film Festival has been emphasized with two conditions in the structural reform of the selection of selected works: the first condition is that the indicators Creating should not cause a qualitative process to become quantitative, and another condition is that the creation of indexes should not be considered as a monitoring tool to apply the opinion of managers and influence the artistic view of judges. Considering the mentioned conditions, it is suggested that the evaluation criteria of the movies in the desired jobs should be specified and informed to the participants through discussion with the judges before the festival, and university professors or critics who, in addition to paying attention to The formalist approach, they also pay attention to theoretical minutes, should be used in the group of judges.

Today, modern information and communication technologies occupy most of students' time, and due to its wide spread and unknown nature, it has caused many social damages to students' behavior. Students are one of the groups that are affected by the harms of cyber space, and the intensity of this influence is probably more than other people. Most parents are unaware of this issue and think that their children go to the Internet to find out about the latest games and books. In addition to cyberspace addiction, academic failure, fatigue and depression, feelings of loneliness, lack of security, identity crises, sexual deviations, reduction of social interactions, tendency to roam the internet and as a result the appearance of cyber violations are among the most important risks that students face. The purpose of the present research was to examine the family harms of cyberspace in female students of the first secondary school in Arak city.The study was conducted as a survey and a researcher-made questionnaire was used to collect data. The statistical population of this research was 11,602 female students of the first secondary school in Arak city. Using Cochran's formula, the sample size was calculated equal to 371 people, after discarding incomplete questionnaires, 365 questionnaires were analyzed. The sampling method is cluster and stratified random. In this way, first the statistical population of first secondary students was divided into three categories of seventh, eighth and ninth grade students. To randomly access the students, first the districts and then the four first secondary girls' schools of Arak city were selected by cluster sampling, and then from within these schools, students of the seventh, eighth and ninth grades were selected using cluster sampling. Information was collected.

The results show that the most family harms of cyberspace are at a low level with 52.3%. After that, the average amount of this damage is 29.3%. The average of the dimension of family damage is 2.25 out of 5, which indicates that the amount of family damage is low. The average variables of social support, religiosity and family control are 3.44, 3.66 and 3.08 respectively and are in the average range.The variable of family harms of cyberspace has an inverse and significant relationship with the variables of social support, religiosity, and family control and supervision. This means that with the increase of variables of social support, control and supervision of family and religiosity, the variable of family harms of cyberspace decreases. The results of the multivariable regression model of family harms of cyberspace show that the multiple correlation (R) is equal to 42%, which indicates that the variables of social support, religiosity and family control and supervision are simultaneously 42% have a relationship with family harms of cyberspace. The coefficient of determination (R2) is calculated as 18%. This means that about 18% of the changes in family harms of cyberspace are explained by independent variables. The standard effect coefficients in this study show that the strongest predictors of family harms of cyberspace variables are religiosity (beta=-0.21), social support (beta=-0.20) and family control and supervision (beta= are -0.19). 

One of the hypotheses of the research indicates that there is a relationship between social support and family harms of cyberspace in female first secondary school students, which was confirmed by the findings of the research. The theoretical approach of social support in connection with social solidarity has a history as old as classical sociology. By proposing the concept of social solidarity, Durkheim indirectly pays attention to social support as a product of social relations. Although, for the first time, he discussed the influence of the network of social relations and the support resulting from this network in pathology. But social support has received less attention in social pathology analysis. Social support is defined as the amount of love, companionship and attention of family members, friends and other people. Some consider social support to be a social reality and some consider it to be a result of individual perception.Another hypothesis of the research shows that there is a relationship between parental control and family harms of cyberspace in first secondary school girls, and the results of this research confirm the mentioned hypotheses. Hirschi believes that the four main elements that connect the individual and society include: dependence on society, commitment, engagement (participation in social activities), belief and believing in social rules. Therefore, if moral standards are internalized in the individual and people have close ties with society, they intentionally limit their tendency to commit delinquent behaviors. Attachment is the first element of Hirschi's social bond and is defined as the emotional bond of people with important others such as family, friends, religion and close relatives. So, the higher the person's connection with the family, the less deviant behaviors such as injuries related to cyber space.One of the hypotheses of the research indicates that there is a relationship between religiosity and family harms of cyberspace in first secondary female students, and the results of this research confirm the mentioned hypotheses. Hirschi claims that the existence of connection with religion and... has a significant relationship with life satisfaction, acquiring knowledge and academic success, self-esteem and peace of mind. Also, the lack of connection with religion, etc., has a significant relationship with people's deviance and the risk of mental illnesses in the long term. Hirschi states that people who have strong links with society are less inclined to deviate from society's norms; Because they have internalized and accepted the norms of the society.

Applications are one of the most popular media that have many audiences, especially young girls. Boyd (2019) states that gender affects users' participation in virtual social networks. Mc Quail (2008) states that the high use of media is related to having a lot of time at home and people with more free time use communication technologies more. Girls are more inclined towards religious applications to meet their religious needs. According to the stated content, finding the reasons for using religious mobile applications among people in society is important and worthy of attention. Therefore, the main concern of the author of this study is the reasons for the use of religious mobile applications by young Tehrani girls, and in other words, the researcher's answer to the question is what are the reasons for the use of religious mobile applications among young Tehrani girls?

In this research, a survey method and a questionnaire were used. The questionnaire included 6 dimensions and 28 items. The statistical population is all young girls aged 18 to 25 in Tehran, who are 888,528 people according to the official statistics of the general population census, and 384 people were selected using the cluster sampling method. In this regard, the 22 regions of Tehran municipality were classified into three clusters, including regions 1 to 5 in the first cluster, regions 6 to 14 in the second cluster, and regions 15 to 22 in the third cluster, according to their geographical location and economic and social base. Then one area was randomly selected from each cluster. So that point 2 from the first cluster, point 12 from the second cluster and region 17 from the third cluster were selected. After determining the sample size from each region, a number of blocks under each sample were randomly selected and finally the questionnaire was completed. In this research, the Kolmograf-Smirnov test was used to check the assumption of normality of the research data, which according to the results of the research variables were normal. Also, regarding the reliability of the research, Cronbach's alpha was used in the pre-test sample of 50 people, which is confirmed by the alpha coefficient of each variable (more than 0.92). 

The studies obtained in the field of education level of young Tehrani girls show that the highest percentage of respondents is bachelor's education level with 47.9%, diploma level with 33.1% and postgraduate level with 19%, in the following ranks. It was them. Looking at the age variable, the age group of 22-25 years with 58.9% has the highest percentage of respondents, and the age group of 18-21 years with 41.1% is the next rank of respondents. According to the findings, the average reasons for the use of religious mobile applications by young Tehrani girls in the studied society is 2.73. Since the calculated t was smaller than the table t at the P<0.001 level. Therefore, the reasons for using religious mobile applications among young Tehrani girls in the studied society are at an average level. The examination of the following categories also indicates that young Tehrani girls believe that the two components of loyalty and privacy are the main reasons for their use of religious mobile applications with an average of 3.45 and 3.42, respectively. It should also be noted that the two components of functionality and practical content are the least reasons for use by Tehrani girls in the field of religious mobile applications with an average of 1.59 and 2.14, respectively. In other words, from their point of view, the effectiveness of the mentioned applications in terms of designing religious and religious issues, providing information and news in the field of religious topics, being equipped with modern technology knowledge and providing desirable educational programs is at a weak level. Also, religious applications in terms of practical content, including the presentation of attractive programs, variety of programs, desirable qualities, and easy updating, were evaluated in a low position by young girls of Tehran.

The results showed that the reasons for using religious mobile applications among young Tehrani girls are at an average level. In this regard, it can be said that the weakness or strength of the performance of religious programs in the real space is effective in the causes of the tendency of young people to use the virtual space. It should also be mentioned about the variables of the research regarding the reasons for the use of religious mobile applications by young Tehrani girls that, respectively, functional content is 0.84, efficiency is 0.80, satisfaction is 0.78, privacy is 0.74, and loyalty is 0.73 in the error level. 0.05 have the most effect in this regard. The results of this research with the researches of Hojjatnejad (2017) (loyalty), Haba and Dastan (2022) (efficiency), Gutner et al. (2019) (applicable content), Blanco et al. (2020) (usefulness, ease of use and security) Ching Laing et al. (2019) (satisfaction and pleasure) are aligned. Also, according to the results of the research, it should be mentioned that the usefulness of mobile applications will create value and increase the effectiveness of the advertisements of the desired application. has a positive effect on the mobile phone and its applications. The high willingness of people who accept these applications and the reasons for using them increases the tendency towards these applications. In general, it is suggested that the relevant mobile phone companies and organizations design their mobile applications in such a way that it motivates the users to use religious mobile applications. It is also suggested that the aforementioned institutions, using mobile phone-based services, adjust their product information in the application program in such a way as to help customers find the closest and most practical religious mobile applications. Also, designers of religious mobile applications can design product information according to many programs with the aim of responding to diverse cultural and religious needs.