https://soci.rihu.ac.ir/ Journal of Islam and Social Sciences en daily 1 Sun, 22 Jun 2025 00:00:00 +0430 Sun, 22 Jun 2025 00:00:00 +0430 https://soci.rihu.ac.ir/article_2498.html Extended Abstract   Introduction and Objectives: Analyzing approved sociology programs from the perspective of their connection with scientific and discursive identity in relation to macro-scientific policies and upstream documents related to Iranian higher education is important, because the expansion of the social sciences without considering the goals stated in policies imposes various undesirable intellectual and material consequences on higher education and society. A review of the history of the social sciences and sociology in Iran shows their epistemological and theoretical connection to the discourses and values of numerous actors at the levels of policymaking, planning, and implementation. If we accept that macro-scientific policies act as a plumb line for bestowing scientific and discursive identity upon Iranian higher education, their violation or deviation in programs and disciplines indicates a strategic challenge. In policy research, the conventional values of society are taken into account. The social sciences, and sociology in particular, are among the modern sciences that have been used mainly for cultural-political purposes since their inception. In this sense, sociology was a tool for political purposes during the Pahlavi era, rather than an epistemological domain whose historical roots in terms of identity corresponded to the native context and life of Iranian society. It is as if sociology oscillated like a pendulum along the vector of liberalism and socialism—a science determined by political discourse. After the end of the Cultural Revolution (1983), sociology was characterized as “secular” more than any other discipline in the humanities and social sciences. However, during the 2000s and 2010s, the gradual establishment of the idea of Islamizing the sciences and subsequently the transformation of the humanities turned conventional humanities and social sciences into an opportunity. The theoretical framework includes policy studies and Wallersteinian genealogy. Method: This paper employs the methods of policy analysis (PA) and policy research (PR) using the documentary research method (DRM). Policy analysis requires attention to what shapes the big picture—namely, the frameworks, theories, underlying assumptions, and practical approaches for assessing and influencing political feasibility. Its practical considerations include: identifying relevant actors, understanding their motivations and beliefs, assessing available resources, and identifying the arena or level at which rules affect the policy-making process. Examples of policy documents include administrative reports, minutes, maps, and curricula. In policy research, the following questions are answered with regard to the background of the problem: Have the objectives changed over time? Are the objectives symbolic or intended to create real change? What are the values and assumptions underlying the policy? To what extent have the policies been successful? Who are the audiences, actors, and policymakers? Which organizations and committees have participated in its implementation? By what means have the programs been consolidated or implemented? The focus of policy analysis is influenced by the conceptual framework of the analysis. In this study, social science curricula, with an emphasis on the field of sociology, are considered as the final product, which should be considered in their broader discursive domain, namely the macro-policies of science in Iranian higher education. For this purpose, the approved curricula were taken from the curriculum website and analyzed according to the method of policy analysis and the principles of policy research. The statistical population was all disciplines and fields of study in the social sciences and sociology, and the sampling was consistent with the entire population (full-sample).   Results: The findings were analyzed in three layers: “normative and prescriptive,” “descriptive and situational,” and “discursive and in-depth exploration.” The results indicate a plurality of meanings in terms of content, function, and expectations of sociology among Iranian universities. In addition to examining the current status of the field of sociology in its historical and political context, a pathology analysis was conducted regarding the up-to-dateness, applicability, effectiveness, and implementation method of the curricula in accordance with the country’s major scientific documents and policies. By moving away from the center of the sociology discipline to the outer layers of the social sciences family, at least seven areas of expansion of the social sciences in Iranian higher education can be identified: social planning, policy-making and governance, development and Iranian-Islamic pišraft (progress), demography, philosophy of science, social work and services, anthropology, and specific social studies. In these disciplines, discursive confrontations such as “development” (tawsiʿah) and “Iranian-Islamic pišraft” (progress) are evident in the titles of the disciplines. Referring to the content layer of the proposed curricula of the universities, it becomes clear that some trends are still pursuing mainstream (Western) social sciences and sociology. Some universities have even become intellectual bases of liberal ideology or other Western “isms.” The refinement and restorative approach to sociology has had a slow movement. Of course, foundational and productive approaches have also been pursued in intellectual bases connected to the discourse of the Islamic Revolution. The followers of mainstream (Western) sociology in Iran have not been very mindful of the connection between this science and the history and native context of their society. One of the most fundamental issues in the depth and discursive layer of sociology in Iranian higher education is the relationship between sociology and value. Believers in mainstream (Western) sociology in Iran still consider sociology to be a neutral, impartial, and objective science. Discussion and Conclusions: The gap between the goals stated in the policies and the current situation is evident. If we analyze the trajectory of sociology in Iran, the scientific identity of the approved programs of the discipline and trends of sociology has been neither entirely convergent nor entirely divergent with the epistemological and cultural discourse after the Islamic Revolution. Some programs (such as the field of historical sociology) have assumed that the path of “studying” modern social science is separate from the path of “applying” it and have reduced “modern social science” to the “history of modern social science” (equivalent to the history of other sciences). Another group of programs (such as Social Science Research and the Sociology of Iranian Social Problems) have distanced themselves from the ontological, epistemological, and anthropological aspects of modern social science and use sociology merely as a technique and tool for surveys and social research. In these programs, where pragmatist motivations have prevailed, it is inevitable and, where necessary, justified to resort to some mainstream (Western) sociological theories because those theories are supposed to shape the application and theoretical framework of research and studies. Most of what is going on in Iranian higher education in the social sciences stems from the debates of previous decades of Western civilization. Some critical attitudes toward that civilization and the revisions that Western thinkers have made concerning certain key positions and issues (regarding the relationship between science, society, and religion) have either not found their way into the Iranian academic community or have done so to a lesser extent. In terms of the interdisciplinary aspect, sociology has had little success in updating itself in relation to psychology, cognitive sciences, policy-making, media, and new technologies, including artificial intelligence (AI). The lack of an evaluation system for the proper formulation and implementation of scientific policies is a serious gap. Acknowledgement: Not mentioned. Conflict of Interests: There has been no conflict of interest. https://soci.rihu.ac.ir/article_2506.html Extended Abstract   Introduction and Objectives: Social Exchange Theory (SET) serves as a foundational pillar in social psychology and organizational behavior, explaining human interactions through rational cost-benefit analysis and the principle of reciprocity. However, the traditional paradigm of classical SET is heavily centered on “instrumental rationality” (ʿaqlāniyyat-i abzārī) and “individual self-interest” (nafʿgarāyī-yi shakhṣī). The fundamental issue arises when SET encounters a theoretical impasse in explaining supra-material motives, altruistic sacrifices, and purely ethical behaviors within God-fearing societies, because many such actions do not necessarily align with the logic of direct interpersonal exchange or immediate tangible returns. Previous studies in the field of Islamic psychology have often been limited to examining simple correlations between religiosity and social behavior, failing to provide a comprehensive process model that demonstrates how “faith” (īmān) fundamentally restructures the calculative mechanism of exchange. Therefore, the primary objective of this study is to redefine exchange mechanisms based on Quranic teachings and to introduce the “Quranic-Inspired Social Exchange Model (QISEM).” This study addresses the key question of how the presence of God as a “third party” (żilʿ-ʾi sivvum) elevates the bipolar exchange structure into a triadic (sih sūyih) model. Furthermore, it seeks to explain the transformation of instrumental rationality into “faith-based rationality” (ʿaqlāniyyat-i īmānī) within a dynamic motivational-psychological cycle. The innovation of this study lies in combining conceptual Quranic analysis with findings from cognitive psychology to provide an operational framework that ensures the psychological sustainability of ethical conduct, even in inequitable environments. This model opens a path where individuals engage in interactions not for tangible rewards, but for divine pleasure (riḍā-yi ilāhī) and spiritual evolution (rushd-i maʿnawī). Method: This research was conducted using a qualitative approach, employing the “Comparative Conceptual Analysis” method to bridge the gap between classical social theories and divine text. The research process was executed through three systematic steps. Step 1: To identify the “hard core” of Social Exchange Theory, an extensive search was conducted in specialized databases (Google Scholar, Scopus, PsycINFO), extracting and analyzing 20 key works from leading theorists such as Homans, Blau, Thibaut and Kelley, and Cropanzano. Step 2: Using thematic interpretation (tafsīr-i mawḍūʿī) and focusing on authoritative exegeses (tafāsīr-i muʿtabar), specifically al-Mīzān and Majmaʿ al-Bayān, keywords such as “Commerce with God” (tijārat maʿa Llāh), “Sale” (bayʿ), “Reward” (ajr), “Proximity” (qurb), and “Excellence” (iḥsān) were tracked within the Quranic text. From 45 identified verses, 12 verses directly pointing to motivational mechanisms and the reward process (e.g., Al-Baqarah: 284, Āl-ʿImrān: 92, Al-Tawbah: 111, and Al-Jāthiyah: 15) were selected as final units of analysis. Analysis at this stage was based on “Teleological Analysis” (taḥlīl-i ghāyatshinākhtī), analyzing the agent’s ultimate purpose. Step 3: Findings from the analysis of classical theories and divine teachings were interfaced and synthesized with modern motivational psychology, specifically Self-Determination Theory (SDT). The QISEM model was designed based on this theoretical synthesis as a cyclical and upward spiral structure (sākhtār-i charkhahʾī wa mārپیچ-i ṣuʿūdī) to demonstrate how sacred mediating variables can transform the calculative structure of action. To ensure internal validity, the extracted components were cross-checked with cognitive psychology criteria to ensure their applicability in behavioral and organizational settings. Results: Findings revealed that Quranic logic, by introducing God as a “third party” and a mediating variable, shifts the exchange structure from a bipolar “human-human” model to a triadic “human-God-human” (insān-Khudā-insān) framework. This transformation leads to the emergence of “faith-based rationality” instead of instrumental rationality. Within the QISEM model, the exchange cycle is redesigned into four essential stages: Intention Regulation (Tanẓīmgarī-yi qaṣd) Awareness of a divine observer (ḥuḍūr-i nāẓir-i ilāhī) shifts motivation from self-interest to divine pleasure. Value-Based Exchange (Tabādul-i arzishmiḥwar) Justice evolves from a consequence to an ontological prerequisite, and “qualitative giving” (infāq-i kayfī) replaces simple resource exchange. Theocentric Evaluation (Arzyābī-yi tawḥīdī) The individual surrenders the outcome to God’s absolute knowledge (tawakkul), mitigating calculative anxiety and mental rumination. Ontological Transcendence (Taʿālī-yi wujūdī) The final stage where reward transforms from a volatile external variable into a stable internal state of growth (rushd) and tranquility (sakīnah). Teleological analysis shows that in the Quranic paradigm, the ontological effect of a righteous deed is established within the agent’s soul before reaching the other: “Man ʿamila ṣāliḥan fa-li-nafsihī” (Whoever does righteousness, it is for his own soul). Unlike SET, which treats psychological reward as a “commodity” or “return on investment,” QISEM defines reward as “being and evolution” (budanī wa takāmulī). In this framework, the presence of God Almighty as the mediating variable and the ultimate source of reward completely eliminates the risk of ingratitude or non-reciprocity at the social level, because the guarantee of the action’s outcome is transferred from the volatile will of the other party to the absolute will of God. This triadic structure not only ensures emotional stability and peace (sakīnah) for the actor in inequitable environments but also elevates their rationality from “calculating immediate gain” to “faith-based rationality based on connection with the source of existence.” Consequently, human interactions are transformed from a conflictual and exhausting situation into a synergistic ethical process and a path toward spiritual evolution.     Figure 1. Schematic representation of the QISEM model (four stages) *(Image: media/image3.png / media/image4.png)* Discussion and Conclusions: The QISEM model serves as more than just a moral recommendation; it provides a “self-regulating system” (niẓām-i khud-tanẓīmgar) for the human psyche in social interactions. This study concludes that the model facilitates three fundamental transformations: Cognitive transformation (taḥawwul-i shinākhtī):** Replacing instrumental calculation with wisdom-based perception (idrāk-i ḥikmatmiḥwar*). Emotional transformation (taḥawwul-i hiʿjānī): Attaining sakīnah (tranquility) and liberation from anxiety caused by social comparison. Motivational transformation (taḥawwul-i angīzishī): Shifting from reward-centeredness toward self-transcendence (taʿālī-yi khwud). While secular theories like Self-Determination Theory (SDT) emphasize autonomous motivation, QISEM redefines the purpose of behavior in a horizon beyond time and space through the Quranic concept of “Commerce with God” (tijārat maʿa Llāh). This model resolves the theoretical impasses of SET regarding altruism (īthār) and transcendent actions by structurally decoupling the “destination of service” (maqṣad-i khidmat) from the “source of reward” (marjaʿ-i pādāsh). Thus, the presence of God Almighty as the mediating variable and the ultimate source of reward moderates the link between ethical behavior and the other’s response, ensuring the sustainability of action. The research concludes that persistence in this cycle leads to an “upward growth spiral” (mārپیچ-i ṣuʿūdī-yi rushd) where each successful exchange elevates the agent’s purity of intention (ikhlāṣ) for future interactions. From a practical perspective, QISEM offers a novel framework for managing ethics and Organizational Citizenship Behavior (OCB) in the context of Islamic societies, which can significantly reduce calculative anxiety and burnout caused by unfair environments. Future research should focus on developing psychological measurement tools based on these four stages and empirically testing the model’s efficacy in facing social challenges. Ultimately, the Quranic model proves that faith is not merely a mental belief, but a “cognitive engine” (muḥarrik-i shinākhtī) for redefining the logic of gain and loss and achieving character stability within the heart of social interactions.   https://soci.rihu.ac.ir/article_2525.html Extended Abstract  Introduction and Objectives: The ultimate goal of knowledge is intervention, and its prerequisite is acquiring a correct understanding of the reality in which one is to intervene. This article’s focus on “subject,” “approach,” and “field” is an effort to bring the existing sociology of religion as close as possible to Islam and to Iran, with the consideration that this cannot be achieved except through a revision of the constitutive “presuppositions” that shape them.In examining the subject-related presuppositions of religion, we arrive at its “signifying” (or expressive) nature (dalālatī būdan), its “determinacy” (taʿayyun dāshtan), and its “ideological nature” (īdiyūlūzhīk būdan). Reflection on prevalent theories in the sociology of religion also reveals that they are often afflicted by the flaw of “reductionism” (taḥwīlgarāyī) and are generalized to fields distinct from the contexts of their own emergence and application. Consequently, they inevitably overlook the different conditions of these fields, such as “agency” (fāʿiliyyat) and the appropriate, requisite “place” (makān) of religion in society, and they adopt a biased and pathological approach to its specific issues, particularly in situations where religion is “linked with power.”The focus on presuppositions in this article is due to their highly determining effects on the subject matter and its theoretical approaches. They are capable of compensating for some of the pervasive shortcomings in sociology and its subfields in Iran and can strengthen its metaphysical foundations.In terms of subject matter, the article is among works that engage in critique and revision of sociology or a specific branch of sociology, with the clarification that “critique of sociology” (naqd-i jāmiʿahshināsī) is distinct from “sociological critique” (naqd-i jāmiʿahshinākhtī), and the former itself has various types, ranging from its more internal critiques to completely external ones. Based on this, the critique of sociology can be broadly separated into two main categories: First, critiques and revisions directed against the conceptual and theoretical efforts of contemporary sociologists or their predecessors; and second, critiques that sociologists and non-sociologists direct at sociology itself as a branch of knowledge, demanding the application of certain considerations and changes in some of its foundations and pillars. This category, which is also considerably more diverse, sometimes goes beyond this and is prone to becoming a threshold literature (adabiyyāt-i āstānahʾī) of the discipline, placing it on the path of more serious changes. Threshold and external critiques are the kind that are offered based on foundations and logic other than those of sociology—even if the critic is not aware of this or does not state it. The subject of such critiques is not the object and issues of sociology, but sociology itself, focusing on its “subject-related presuppositions” and “theoretical foundations.”Sociology of religion, according to the necessity and agenda of the science, has found religion to be similar to its other objects and views it as a “social phenomenon”; however, it is expected to also pay attention to its distinct and unique characteristics. Three key characteristics of religion that have significant impacts on its subject matter and theories and may alter its research path are as follows:Signifying and Expressive Nature (Dalālatī Būdan)Religion is not merely a physical or behavioral phenomenon; rather, it carries content and conveys meaning and is among expressive social phenomena. Signifying and expressive phenomena can be distinguished at five levels:Non-signifying phenomena that, under specific conditions, may convey meaning. Examples include artifacts and objects obtained in archaeological excavations.Conventional signs and symbols in a society.Auditory phenomena and oral language.Written content phenomena.Prescriptive and performative content phenomena. Religious texts, regardless of their origin and validity, and ideologies with manifestos, belong to this category.Religion’s placement at the fifth level of signification means it is an “intentional” (qaṣdmand) phenomenon, and reducing it to its social functions and manifestations without considering its prescriptive content leads to an incomplete and incorrect understanding of it.Essentialism and Determinacy (Zātʾangārī wa Taʿayyun Dāshtan)Due to its signifying nature, religion has a definite and determined essence and is sensitive to arbitrary changes. This characteristic causes religion, unlike some fluid and constructed phenomena, to possess doctrinal stability and constancy (pāydārī wa s̱abāt-i āmūzihʾī). Overlooking this determinacy leads the sociologist into error when analyzing the social processes of religion.Ideological Nature (Īdiyūlūzhīk Būdan)Religion is not a collection of personal beliefs for individual use; rather, beyond that, it is a program for collective life and, when necessary, for entering and intervening in power relations. This attribute gives religion an ideological nature and turns it into an active and influential agent in the public sphere.Reductionism (Taḥwīlgarāyī)In its second part, the article critiques the dominant approach and theories in the sociology of religion. A large portion of classical and even contemporary theoretical literature in the sociology of religion suffers from the flaw of “reductionism”; meaning it reduces religion to non-religious phenomena that have simpler logic and requirements, thereby diminishing it.Agency in the Field (Fāʿiliyyat dar Maydān)The reductionistic approach and strategy in studies of religion has led to the disregard of religion’s agency—which has decisive effects on the field—and kept a part of its reality concealed. This shortcoming occurs when religion is viewed merely as a reactive and passive entity in social relations, and its determining effects, whether direct or indirect, are ignored. The critique of ignoring religion’s agency is valid for all religions and is not exclusive to Islam, which possesses a greater agency than other religions. The article’s emphasis on noting and observing these points and considerations is more aligned with maintaining fidelity to reality as it is, rather than advocacy for religion.Taboo-Breaking of Power (Tābūshikanī az Qudrat)The article’s emphasis on observing “agency” is based on the general and common requirement of religions, which has been overlooked due to the dominance of reductionistic approaches in the sociology of religion. The taboo-breaking of power, however, is another overlooked reality that is only true for some religions, specifically regarding Islam. Sociologists’ neglect of this also stems from the doctrine and historical experience of Western Christianity and the influences that the dominant sociological tradition has absorbed from it. The tabooing of power, which also has other roots, has led scholars to treat any relationship between religion and power as inherently negative and pathological, and to analyze it through such prior assumptions.However, this taboo has never been a relevant issue in the doctrine and historical experience of Islam and has been broken more clearly in recent times. The emergence of religious states and religious-political movements is a reality that cannot be analyzed with theoretical tools derived from the Western secular experience. The article claims that power-holders in the West, along with some social science scholars, have attempted to take this tool away from believers and from the process of establishing religion by employing the policy of “power tabooing.”What is expected from the sociology of religion in Iran is increased attentiveness to its proximate field of study and the highest possible fidelity to the prevailing realities within it. This task primarily requires certain revisions and conceptual creativity, and the introduction of considerations that enable it to explain new situations where religion is neither passive nor marginal; rather, it is at the core of society and linked to power.In conclusion, the article reaffirms its covenant and commitment to sociology, stating that sociology, while universal, is an inherently contextual and indigenous form of knowledge (dānishī būmī), because it arises from contemplation of its surrounding realities. Moving beyond the stage of “reading sociology” (jāmiʿahshināsīkhānī) and “knowing sociology” (jāmiʿahshināsīdānī) toward the stage of “doing sociology” (jāmiʿahshināsī kardan) requires courage in critiquing classical presuppositions and attention to the historical and theological particularities of the Iranian field. This revision not only does not diminish the validity of the science but also brings it closer to reality by achieving “sociological objectivity” (ʿayniyyat-i jāmiʿahshinākhtī), thereby improving its capacity for intervention. https://soci.rihu.ac.ir/article_2459.html Extended Abstract   Introduction and Objectives: The growth of individualism and modernity in various societies around the world, including Iranian society, has confronted the family with profound and complex changes at structural, functional, and value levels. Following these changes, we are witnessing a decrease in face-to-face interactions, the weakening of traditional relationships, fundamental changes in architecture and living spaces, and the dominance of communication styles based on digital media. As a result, many of the shared family experiences that previously existed in the natural context of Iranian life have been weakened, the gap between generations has increased, and the collective memory of families has faded. The culture of every nation is a diverse set of rituals, traditions, customs, beliefs, convictions, stories, legends, and myths that permeate the deepest layers of its collective soul. Culture and its various components, such as religious rituals and ceremonies, play an important role in creating social solidarity and forming a collective identity among members of a society. “Social-psychological approaches also confirm that collective and public affairs, whether right or wrong, leave great and deep effects on the minds and souls of people” (Miṣbāḥ Yazdī, 2022, p. 226). Religious rituals, as one of the cultural manifestations of Iranians, have a history both before and after Islam. One of the most important religious rituals and ceremonies is home-based rawżah ceremonies: a long-standing and deeply rooted ritual in Shiʿi culture that has shaped the religious and social life of families in silence and away from official structures, but with the continuity of generations. The main issue of this research is how and through what channels a home-based rawżah ceremony, as an informal cultural program, can resist individualistic forces and reproduce or redefine the social capital and collective identity of the family under new conditions. Method: This research was conducted with a qualitative approach and phenomenological method. Data were collected through semi-structured interviews with 12 experts, organizers, speakers, and managers of platforms active in the field of home-based rawżah ceremonies. Sampling was purposive and clustered. Data analysis was carried out using thematic analysis with the help of MAXQDA software in three stages: descriptive coding, interpretive coding, and integration coding. Validity was confirmed through participant review, and reliability was confirmed through recoding by three experts. Results: The research findings showed that home-based rawżah ceremonies strengthen family identity through five main organizing themes. The network of themes identified is shown in Figure 1. Each theme is discussed below.   Figure 1. Network of themes produced on how to strengthen family identity in home-based rawżah ceremonies *(Image: media/image1.jpeg)* First theme: Increasing solidarity and communication. This ritual deepens family interactions and neighborhood ties by providing the opportunity for face-to-face communication. It also contributes to intergenerational convergence and the transmission of family values by creating shared spiritual experiences and strengthening emotional relationships. Its role in strengthening women’s social networks also leads to greater cohesion. Second theme: Growth and education of family members. The home-based rawżah ceremony provides a platform for raising children through the transmission of religious knowledge and values. This process leads to lifestyle changes, strengthening the ability to manage crises, and improving the social skills of children and adolescents. The specific customs and rituals of this ceremony and communication with the Ahl al-Bayt (the household of the Prophet) also have a profound educational role. Third theme: Preventing harm and solving social problems. This ritual helps reduce isolation and strengthen social bonds by creating a support network within the family and participating in collective charity projects. It is also effective in solving family problems in the modern era, strengthening the bond of kinship (ṣilah-ʾi raḥim), mediating marriage, and creating peace and reconciliation. Fourth theme: Strengthening family cohesion through collective participation. The active participation of members in the form of the division of duties and teamwork leads to greater responsibility and coordination. In this process, the role of women as the axis of family communication is fully highlighted. Fifth theme: Impact on mental health. By creating a sense of satisfaction and gratitude and reducing feelings of loneliness, this ritual helps to relieve tension and negative emotions. It also plays a role in reducing anxiety and increasing feelings of psychological security and hope among family members. In total, these five paths, in interaction with each other, transform the home-based rawżah ceremony into a social institution that reproduces and consolidates family identity against individualistic forces. Discussion and Conclusions: The findings of this study show that the home-based rawżah ceremony acts as an informal social institution that, beyond a religious ritual, can strengthen family identity in emotional, social, and spiritual dimensions in contrast to modern individualism. By creating an intimate atmosphere, this ritual provides the opportunity for face-to-face communication and the transmission of values between generations. The results are consistent with the framework of structural functionalism and collectivism theories and highlight the role of micro-rituals in providing cohesion to the family. It is suggested that cultural institutions, by supporting such rituals, benefit from their capacity to confront social harms and strengthen family bonds. Future research can conduct comparative studies in Shiʿi societies and examine the impact of cyberspace on this ritual. Acknowledgement: We sincerely thank the respected professors and all participants in this study who made this study possible by sharing their experiences. Conflict of Interests: There are no conflicts of interest related to this research.. https://soci.rihu.ac.ir/article_2439.html Extended Abstract  Introduction and Objectives: In the present era, Islamic societies are facing emerging challenges in the fields of politics, identity, and institution-building. One of the most important of these challenges is the relationship between religion and politics in forms such as partisanship (taḥazzub), political participation, and social institutions. In the meantime, Islamic political theology, as a branch of social theology, plays an important role in explaining the foundations of legitimacy, rationality, and political ethics. Ayatollah ʿAbdullāh Javadi Amoli, one of the most prominent contemporary thinkers in the fields of philosophy, Quranic exegesis (tafsīr), and Islamic theology (kalām), has reinterpreted fundamental concepts such as “Islam,” “partisanship,” “political participation,” and “social institutions” in his works—concepts that have acquired not only a theoretical but also a functional and institutional aspect in the context of the Islamic Republic of Iran.In Javadi Amoli’s intellectual system, Islam is not merely an individual religion or a set of rituals, but a comprehensive system for regulating social, political, and cultural relations. Relying on religious rationality (ʿaqlāniyyat-i dīnī), social ijtihād (ijtihād-i ijtimāʿī), and tradition-building (sunnatsāzī), he presents a new perspective on partisanship and political participation; a perspective in which the party and social institution are not instruments of power, but rather the manifestation of reason (ʿaql) and transmitted tradition (naql) in the public arena. In this framework, partisanship is legitimate only when it serves the truth (ḥaqq), justice (ʿadālat), and divine guidance (hidāyat-i ilāhī); and political participation is valuable when it is accompanied by the intention of closeness to God (qurbat), Quranic rationality, and observance of public interests (maṣāliḥ-i ʿumūmī).The main question is: How is the relationship between Islam and partisanship analyzed in Javadi Amoli’s political theology based on Skinner’s method, and what characteristics does it have? Accordingly, the research, based on Skinner’s intentional hermeneutics method, analyzes the relationship between Islam, partisanship, organization, and social institutions in the political theology of Ayatollah Javadi Amoli with certain modifications and propositions, and presents the following hypothesis: Ayatollah Javadi Amoli’s political theology, considering the objective and subjective contexts and conventional norms, and relying on religious rationality, social ijtihād, and tradition-building, has relatively new approaches and perspectives on partisanship and social institutions, involving conceptual and normative appropriations (taṣarrufāt).Method: Skinner’s Intentional HermeneuticsSkinner’s hermeneutics method, which was developed in the Cambridge tradition, is a mediating approach between text-centered and context-centered readings and is among the author-centered methods. This method is based on the idea that an accurate understanding of political texts requires reconstructing the author’s intention in a specific historical, social, and discursive context. Skinner, emphasizing the connection between language, intention, and action, considers the text not as an autonomous object, but as a manifestation of the author’s communicative action in dealing with the issues of the time (Skinner, 1969; Javid, 2014).In this framework, the analysis of Ayatollah Javadi Amoli’s political thought, especially regarding partisanship and social institutions, requires the reconstruction of the author’s mental system and objective contexts, as well as the examination of his appropriation (taṣarruf) of prevalent discourses. Inspired by this method, the present study particularly employs its first stage, “mental contexts,” and selects it as the theoretical framework of analysis. Skinner proposes four analytical components for understanding political texts that, in interaction with each other, enable the reconstruction of the author’s intention and his linguistic action.Results: The findings of the article showed that Ayatollah Javadi Amoli’s intellectual system on partisanship and organization has conceptual, epistemological, and institutional capacities that can help reconstruct political institutions in Islamic societies. The analysis of this system, relying on Skinner’s hermeneutic theoretical framework, provided the possibility of a precise understanding of his conceptual and institutional appropriations (taṣarrufāt); appropriations that are not only rooted in the critique of common Western and Islamic norms, but also lead to the production of a new model of faith-based, rational, and morally-oriented organization.By appropriating Western and Islamic norms of party and organization, Javadi Amoli presents a new system of Islamic political theology in which the party and social institution are not instruments of power, but rather manifestations of reason (ʿaql), transmitted tradition (naql), and divine guidance (hidāyat-i ilāhī). This system, relying on religious rationality, comprehensive understanding (tafaqquh), and Quranic orientation (Qurʾāngarāyī), provides a basis for faithful institution-building and moral participation in Islamic society. In this horizon, based on the acceptance of political pluralism under the Islamic system, all the specific functions of the party as a power organization are approved while preserving the totality of the Islamic system.Discussion and Conclusion: In relation to conventional Islamic norms and religious thinkers, Javadi Amoli has serious similarities and various differences. For example, while Miṣbāḥ Yazdī considers the guardianship of the jurist (wilāyat-i faqīh) as the main axis of political legitimacy and considers partisanship permissible only in the case of complete obedience to the guardian jurist; and Beheshti also believes in the guardianship of the jurist, but interpreted it within the framework of the constitution and with the participation of the people—not as a negation of pluralism or political competition—Javadi Amoli considers divine guardianship (wilāyat-i ilāhī) as the basis of the legitimacy of a party, but he also emphasizes rationality and morality, and the desired party must be linked to religious guidance and sound reason (ʿaql-i ṣāʾib) (Javadi Amoli, 2001, p. 123).Ayatollah Javadi Amoli considers a party to be one of the components of social institutions and in his analysis of this concept, he refers to the classical definitions of a social institution. In his opinion, a social institution is a relatively stable and organized system of behavioral patterns that includes some similar actions aimed at meeting the basic needs of society (Cohen, n.d., p. 151); an institution can also be considered a cluster of social functions that have been formed in the form of a set of institutions to achieve specific goals in society (Mendras, 1975, p. 122). He lists some fundamental characteristics of an institution as follows: meeting specific social needs; guaranteeing the ultimate values of the institution’s members; enjoying relative stability to the extent that its behavioral patterns become part of the culture of the society; and the expansion of social foundations in such a way that changes in them lead to changes in other institutions. In addition, the ideals and goals of the institution must be accepted by a large part of society, whether they participate in it or not (Javadi Amoli, 2009b, Tafsīr-i Mawḍūʿī, Vol. 17, p. 48).In summary, Javadi Amoli’s system of thought on partisanship and organization has characteristics that distinguish it from common approaches:Divine teleology (ghāyatgarāyī-yi ilāhī): The party must serve the realization of truth, justice, and divine guidance.Religious rationality (ʿaqlāniyyat-i dīnī): The party must be formed on the basis of sound reason, social ijtihād, and the interests of the nation.Morality-oriented (akhlāqmiḥwarī): Intention (niyyat), sincerity (ikhlāṣ), and piety (taqwā) must be taken into account in party action.Wilāyat-oriented (wilāyatmiḥwarī): The desired party must be linked to divine wilāyah and religious guidance.Tradition-building (sunnatsāzī): Social institutions must be nourished by righteous traditions and engage in tradition-building themselves.These characteristics elevate partisanship from a customary and instrumental level to a level of faith and knowledge, redefining it as a faithful action in Islamic society. As a result, Javadi Amoli’s proposed model can be a basis for rethinking party structures in Islamic societies and provide a basis for realizing religious democracy, social justice, and human dignity. https://soci.rihu.ac.ir/article_2480.html Extended Abstract   Introduction and Objectives: Mass media, particularly national broadcasting organizations, play a decisive role in shaping cultural values, social norms, and ethical orientations in contemporary societies. Among various media contents, entertainment programs occupy a prominent position due to their wide audience reach, emotional appeal, and significant influence on lifestyle patterns and moral attitudes. In the context of the Islamic Republic of Iran, the national media (IRIB) is not only a professional communication institution but also a cultural and value-oriented entity tasked with preserving Islamic principles and reinforcing religious and national identity. This dual responsibility creates a complex and sometimes conflicting situation, especially in the field of entertainment production. On the one hand, the national media are expected to attract diverse audiences and compete with transnational satellite channels and digital platforms that offer highly appealing and fast-paced content. On the other hand, they are required to adhere to Islamic ethical standards, cultural authenticity, and social responsibility. This tension has led to various ethical challenges, including superficial content, value inconsistency, stereotypical representations, and reduced alignment with the moral expectations of society. Rapid cultural transformations, the expansion of new media technologies, changing audience preferences, economic constraints, and structural inefficiencies have intensified these challenges. In many cases, entertainment content produced by the national media has struggled to maintain a balance between attractiveness and ethical commitment, resulting in declining audience trust and effectiveness. The primary objective of this study is to identify and analyze the ethical challenges of entertainment production in the national media and to propose ethical considerations and practical strategies for overcoming these challenges based on Islamic ethical principles. By adopting an interdisciplinary approach, the study seeks to clarify the relationship between Islamic ethics, audience-oriented communication, and media policy-making, and to provide a coherent ethical framework for improving the quality and legitimacy of entertainment content in national broadcasting. Methodology: This study adopts a qualitative-analytical research design with an interdisciplinary orientation that integrates Islamic ethics, media studies, and audience research. The main research strategy is interpretive analysis aimed at extracting ethical components relevant to entertainment production within the framework of Islamic moral thought. Data collection was conducted through both documentary and field methods. In the documentary phase, a wide range of academic sources—including books, peer-reviewed journal articles, policy documents, and theoretical texts related to media ethics, entertainment studies, and Islamic audience perspectives—were systematically reviewed. These materials provided the conceptual foundation and theoretical framework for the analysis. In the field phase, focus group interviews were employed to gain in-depth insights from experts. Eight specialists in the fields of religious studies, media studies, and television program production were purposefully selected based on their academic expertise and practical experience with the national media. The focus group sessions were conducted during the summer of 2024 using a semi-structured interview guide designed to explore ethical challenges, contextual factors, and potential solutions in entertainment production. All discussions were recorded, transcribed verbatim, and prepared for analysis. Data analysis was carried out using a directed content analysis approach. An initial coding framework was developed based on key concepts derived from Islamic ethics, such as human dignity (karāmat-i insānī), avoidance of frivolity and morally trivializing content (ijtināb az lahw wa laghū), social responsibility (masʾūliyyat-i ijtimāʿī), media honesty (ṣidāqat-i rasānahʾī), and cultural independence (istiqlāl-i farhangī). The transcribed data were coded, categorized into main themes and sub-themes, and interpreted in light of both empirical findings and Islamic ethical teachings. To enhance the credibility and trustworthiness of the findings, several validation strategies were applied, including participant feedback, triangulation with theoretical sources, and transparent documentation of the research process. Results: The findings indicate that ethical challenges in entertainment production within the national media are multidimensional and emerge from the interaction of cultural, structural, economic, and technological factors. One of the most significant challenges is the fundamental tension between tradition and modernity. This tension manifests in divergent understandings of entertainment, differing rationalities governing content production, and conflicting views on the role of religion in the public sphere, leading to ambiguity and inconsistency in media policies. Another major challenge identified is inadequate audience research. Insufficient understanding of audience diversity, generational differences, and ethical sensitivities has resulted in content that does not adequately reflect social realities or respect the moral expectations of viewers. This gap has contributed to declining public trust and weakened ethical communication between media institutions and their audiences. Competitive pressure from new media platforms constitutes a further critical challenge. The high level of attractiveness, interactivity, and speed associated with digital and transnational media has placed the national media under increasing pressure to retain audiences. In some cases, this pressure has led to short-term strategies that compromise ethical standards in favor of immediate audience appeal. Economic constraints and financial dependencies were also identified as influential factors. Limited budgets, resource shortages, and reliance on advertising revenues have affected content priorities and, in certain instances, encouraged the prioritization of commercial considerations over ethical and cultural values. Finally, structural and managerial inefficiencies—including fragmented policy-making, weak research support systems, and unclear supervisory mechanisms—were found to exacerbate ethical challenges and hinder the implementation of coherent, value-based strategies in entertainment production. Discussion and Conclusions: The analysis demonstrates that the ethical challenges facing entertainment production in the national media cannot be effectively addressed through technical or managerial solutions alone. Rather, these challenges are deeply rooted in value-based and ethical foundations. Consequently, overcoming them requires a fundamental redefinition of entertainment within the framework of Islamic ethics and the adoption of an integrative approach that reconciles media attractiveness with moral responsibility. The findings suggest that Islamic ethics can serve as a strategic and guiding framework that both delineates the moral boundaries of entertainment and enables responsible creativity and innovation. Principles such as respect for human dignity, acknowledgment of cultural diversity, avoidance of degrading or trivializing representations, and commitment to social responsibility are essential for enhancing the ethical quality and legitimacy of entertainment content. Based on these insights, the study recommends that national media institutions develop clear ethical guidelines, strengthen audience research mechanisms, support indigenous and value-oriented creativity, enhance organizational flexibility, and reform managerial and supervisory structures. Aligning audience needs with Islamic ethical requirements can increase public trust, improve audience satisfaction, and reinforce the role of the national media in preserving cultural and religious identity. Ultimately, ethical, audience-centered entertainment production not only contributes to the sustainability and competitiveness of the national media but also supports its broader mission of cultural guidance and social cohesion in an increasingly complex media environment. Acknowledgement: The author sincerely acknowledges the experts in the fields of religion and media who participated in the focus group interviews and contributed their valuable insights to this study. Conflict of Interests: The author declares that there are no financial or organizational conflicts of interest related to this research   https://soci.rihu.ac.ir/article_2526.html slum policies can be divided into two categories: remedial (such as rehabilitation and empowerment policies) and preventive. According to the National Document for Empowerment and Organization of Informal Settlements (1402), it is essential to provide preventive policies for slum. On the other hand, prevention is not possible without considering the “root causes” because merely preventing the “proximate causes” of slum does not prevent its reproduction. The objective of this research, conducted using an analytical-descriptive method, is to analyze the root causes (RCA) of slum. According to the research findings, regional inequality and migration are non-root causes; therefore, with the help of regional development theories such as new economic geography, institutional, and evolutionary economic geography, we identify “causes of regional inequality” (i.e., “market mechanisms” and “government policies”) as the root causes of slum from the perspective of regional development. Furthermore, urban agglomeration forces—which are the “root drivers of urban growth”—and “policies to improve amenities in slum neighborhoods”—which lead to the “urban poverty paradox”—are two root causes from the perspective of urban economics. Therefore, contrary to common analyses that merely address the direct causes of slum such as weak urban services, regional inequality, and migration, the innovation of this research lies in introducing “market mechanisms,” “government policies,” “urban agglomeration forces,” and “policies to improve amenities in slum neighborhoods” as root causes of slum. The implications of these results are evident in policymaking for the prevention of slum, because understanding the root causes that reproduce slum is essential for prevention. https://soci.rihu.ac.ir/article_2534.html The present study aimed to examine the effect of family cultural capital on children’s religious commitment with the mediating role of religious socialization among high school students in Tehran. This research was quantitative in nature and applied in terms of purpose, and it was conducted using a survey method. The theoretical framework of the study is based on Bourdieu’s theory of cultural capital, which emphasizes the role of the family in transmitting cultural values and attitudes to the next generation. In addition, drawing on the perspectives of symbolic interactionism and religious socialization theory, adolescents’ religious commitment is explained as a product of family interactions and the process of socialization within the family context. The statistical population consisted of 384 male and female students who were selected through a multi-stage cluster sampling method. Data were collected using three questionnaires measuring cultural capital, religious socialization, and religious commitment. The validity and reliability of the instruments were confirmed through Cronbach’s alpha, Average Variance Extracted (AVE), and the Fornell–Larcker matrix. Structural equation modeling using SmartPLS software and the Sobel test were employed to test the hypotheses and examine the mediating role. The findings indicated a positive and significant relationship between family cultural capital, religious socialization, and children’s religious commitment. The correlation matrix showed that family cultural capital had a significant relationship with children’s religious commitment (r = 0.552, p < 0.01) and religious socialization (r = 0.477, p < 0.01). The strongest relationship was observed between religious socialization and children’s religious commitment (r = 0.609, p < 0.01). The results of structural equation modeling also revealed that family cultural capital had a significant effect on religious socialization (β = 0.537, t = 15.19, p < 0.001) and children’s religious commitment (β = 0.400, t = 10.16, p < 0.001). Furthermore, religious socialization showed a positive and significant effect on children’s religious commitment (β = 0.461, t = 11.13, p < 0.001).Overall, the results indicate that family cultural capital plays an important role in increasing adolescents’ https://soci.rihu.ac.ir/article_2535.html Abstract The 12-Day War of 2025 between Israel and Iran generated a surge of social cohesion within Iranian society, necessitating institutional consolidation. This study aims to analyze the capacities of the Law of the Seventh Five-Year Progress Plan of the Islamic Republic of Iran in stabilizing social cohesion during the aforementioned post-war period. The research utilizes a synthesized theoretical framework drawn from Allameh Tabatabai’s thought—centering on “Credit Perceptions” (Idrakat-e I’tibari) and his views in volumes 2 and 4 of Al-Mizan—and Ayatollah Mohammad Ali Shah-Abadi’s concepts in the book Shadharat al-Ma’arif. The research methodology employed is Thematic Analysis, with an approach to presenting a schematic model within a thematic network. The findings are presented within a model comprising three levels of cohesion (micro, meso, and macro) and four functional systems. The results indicate that this Law possesses a relatively coherent structural logic for institutionalizing social cohesion, as well as a society-centered approach, and endeavors to institutionalize organic solidarity. However, in facing the "state of suspension" characteristic of the post-war era, the Law suffers from four categories of shortcomings: temporal-procedural, institutional-structural, content-functional, and strategic-security. These shortcomings erode the spontaneous wartime solidarity before the long-term solutions embedded in the Law can take effect. Therefore, transforming this document into a viable mechanism for realizing national cohesion requires establishing a cognitive engineering and rapid response headquarters, deploying a people-centered crisis management system based on local institutions, shifting from targeted support to an economy of brotherhood (Eqtesad-e Okhovvat), and redesigning security policy toward people-centered networking. https://soci.rihu.ac.ir/article_2541.html The population aging crisis, declining birth rates, and their associated consequences are significant challenges currently faced by many countries, including Iran. This issue has garnered attention from a wide range of researchers across social, psychological, and political fields, prompting various solutions. However, these proposed solutions have yielded limited results, often due to their misalignment with cultural beliefs and religious convictions. In contrast, the teachings of the Infallibles (AS) offer a rich repository of guidance that can serve as the foundation for designing an Islamic model of childbearing. The objective of this study is to analyze childbearing from the perspective of Imam Ali (AS). The primary question of the research is: What are the components of childbearing according to Imam Ali (AS), and how are these components interrelated? To answer this question, a descriptive-exploratory method and Grounded Theory (GT) were employed. After gathering relevant narrations from the Four Major Hadith Collections, the stages of open, axial, and selective coding were conducted. The categories of components (causal conditions, contextual conditions, intervening conditions, strategic actions, central phenomenon, and outcomes) were extracted, and the network of relationships between them was organized. These components and their relationships were analyzed using MAXQDA software, and a theoretical narrative was subsequently developed. After achieving theoretical saturation, the results were validated through comparison with the Qur'an and relevant scholarly sources. The findings indicated that, in Imam Ali's (AS) worldview, childbearing is seen as a biological, cultural, and legal action aimed at sustaining human life, preserving human dignity, and achieving social justice. This concept is supported in various personal, social, legal, jurisprudential, economic, worldly, and afterlife domains. https://soci.rihu.ac.ir/article_2550.html The emergence of a phenomenon called “secular intellectualism” in recent decades has created new theoretical and sociological challenges in understanding the arrangement of intellectual forces in contemporary Iran. With the aim of explaining this phenomenon sociologically, this research attempts to explore the nature of this trend by going beyond the classical dichotomies of “tradition/modernity” and “secular/intellectual.” The research method is descriptive-analytical and its theoretical framework is based on Karl Mannheim’s “sociology of knowledge,” with special emphasis on the theory of “generation gap” and “generational units.” The research findings show that the secular intellectualism is neither an ideological deviation nor simply a political tactic, but rather a product of “normative movement” and a change in the “tempo of social developments.” According to Mannheim's analysis, this movement represents a distinct "generational unit" that, although rooted in the "class situation" and lifeworld of the seminary, has reinterpreted and "appropriated" religious tradition differently through "fresh contact" with cultural heritage and exposure to the norms of modernity. As a result, the seminary intellectuals, as an intermediary generation, have defined their identity in an intermediate space; a space in which they are neither reducible to seminary traditionalism nor fully integrated into a conventional liberal intellectualism, but rather are a dialectical outcome of the interaction of these two epistemological fields. https://soci.rihu.ac.ir/article_2551.html Today, the inner dialectic of the younger generation with tradition and modernity constructs a complex picture of their religiosity and its relationship to life choices. University students strive to shape their religious and personal identities consciously and autonomously; thus, the nature of their religiosity and its tension with lifestyle constitute a significant arena for identifying generational cleavages and rethinking programs aimed at promoting religious commitment. In this study, drawing on Schwartz’s theory of basic human values, the relationship between lived religiosity and life choices was examined in a sample of students at the Islamic Azad University, Isfahan Branch. The research employed a thematic analysis approach based on twelve semi‑structured interview questions administered to more than 200 undergraduate students. Inductive coding of the data led to the extraction of basic themes, which were then organized according to the ten value dimensions proposed by Schwartz, ultimately yielding seven overarching themes (self‑transcendence, affect‑centered spirituality, conservation of tradition, pragmatic negotiation, openness to change, self‑enhancement, and resistance to social appropriation). The findings indicate that: (1) religiosity in students’ narratives is closely linked to self‑transcendence and to moral and spiritual foundations; (2) a structural tension exists between the value systems of conservation and openness to change; (3) the dominant strategy is the pursuit of balance and creative synthesis through “personal negotiation”; and (4) a tendency toward self‑enhancement and resistance to external control underlies these strategies. Accordingly, for the contemporary student generation, religiosity represents an active project of adaptive reconciliation among competing value systems. https://soci.rihu.ac.ir/article_2553.html This qualitative study, using Fairclough’s and Van Dijk’s discourse analysis methods, explored the role of mosques in representing social identity and producing social capital in the central and peripheral neighborhoods of Khorramabad city. Data were collected from 25 recorded sermons, 30 bulletin announcements, 15 local news items, and participatory observations in 12 mosques. Findings revealed that mosques act as identity-shaping spaces delineating the boundaries of “us” and “them” based on religious-cultural ties and livelihood conditions. In central neighborhoods, discourses emphasized cultural-historical heritage and positive terms such as “Islamic unity” and “enduring heritage” to reproduce a positive group identity; while in peripheral neighborhoods, discourses focused on livelihood needs and social support such as “Islamic solidarity” and “feeding the needy,” alongside negative terms like “imposed poverty” and “institutional injustice.” Analysis of discourse production and consumption indicated stronger social capital and more active participation at the levels of collaboration and delegation (according to Arnstein’s model) in central neighborhoods, whereas peripheral areas showed limited social capital and controlled participation. Institutional challenges such as budget mismatches and lack of resources led to reduced trust and limited mosque functions. Based on social identity theory and social capital theory, mosque discourses strengthened group belonging and social cohesion, but institutional limitations in peripheral neighborhoods weakened social capital and participation. It is recommended that optimal budget allocation, support for mosque programs in peripheral areas, development of participatory programs, and enhanced cooperation between mosques and NGOs be pursued to foster social capital and social solidarity. https://soci.rihu.ac.ir/article_2560.html Considering the contemporary cultural challenges and theoretical and executive gaps in leisure policy making in the Islamic Republic of Iran, this research was conducted with the aim of designing a native model for Islamic state policy making in this area. The research method is descriptive-analytical with a qualitative approach and directional content analysis, and its data were collected from Islamic sources (the Quran, narrations and the life of the infallibles) and policy documents. The research findings show that policy making in the field of Islamic leisure should be based on four fundamental principles of balance, purposefulness, responsibility and leisure justice and should be designed at three levels of legislation, implementation and supervision. Accordingly, the Islamic state plays a key role in cultural guidance, infrastructural development, and content supervision of leisure activities. The innovation of the research is in presenting a three-level and multidimensional model that, through comparative analysis, also clarifies the fundamental differences between the Islamic model and Western models. This model can be a basis for compiling a national document on Islamic leisure and improving the country's cultural policies. https://soci.rihu.ac.ir/article_2565.html Consumerism in late capitalism is not merely an economic model but a cultural-social system that defines individuals' identity and social status based on consumption patterns. This research, employing grounded theory methodology and re-reading Saadi's Golestan, seeks to formulate the concept of qana'at (contentment) as a social phenomenon corresponding to tadbir-e manzel (household management) in Islamic practical philosophy. The findings reveal that contrary to individualistic interpretations, Saadi links contentment to six main categories: non-attachment with balanced enjoyment, service to people, social status and self-esteem, social justice, psychological tranquility, and detachment from political power. This systematic integration elevates contentment from a personal virtue to an essentially social concept that, on one hand, enables generosity and service to the needy through frugality, and on the other, fosters social solidarity and cohesion by reducing competitive consumption. In the contemporary era, reinterpreting this concept offers an ethical and cultural alternative to capitalism's endless cycle of desire-creation, redefining the human relationship with "having" and promoting a conscious, just, and sustainable lifestyle. https://soci.rihu.ac.ir/article_2568.html Social discipline is a fundamental pillar for ensuring order, security, and sustainable development in human societies. Adherence to laws and social norms creates a conducive environment for healthy interactions and prevents social and economic crises. However, in societies facing challenges such as informal settlements, the application of these principles encounters numerous obstacles. This study, entitled “Social Discipline and the Challenges of Informal Settlements: An Evidence-Based Survey Approach,” aims to identify the current state of social indiscipline in Iran and to explain the role of informal settlements in its deterioration. In this research, the concept of social discipline has been examined broadly. Through a nationwide field survey, and based on Articles 6, 7, and 8 of the Public Offenses Law, instances of legal violations and disorder were identified and measured via a 107-item questionnaire. The collected data were analyzed in two stages: descriptive analysis and inferential analysis. Based on these findings and expert consultations, targeted policy recommendations have been formulated for submission to the Ministry of Interior and other relevant institutions. The findings reveal that social discipline in Iran is undermined by various factors, including low public awareness, a culture of disobedience, cultural heterogeneity, economic disparities, and administrative corruption. Moreover, deficiencies in educational, supervisory, and incentive systems significantly hinder the promotion of social order. A considerable portion of these challenges is rooted in informal settlements, which have emerged due to uncontrolled migration, poverty, unemployment, and lack of adequate urban infrastructure and services. These areas often become concentrated zones of social harm, such as disorder, delinquency, and mistrust in official institutions. Limited access to legal education, the weak presence of government agencies, and selective enforcement of laws in these neighborhoods exacerbate public distrust and fuel anti-social behavior. Therefore, any effective strategy to enhance social discipline on a national scale must pay particular attention to the specific conditions of informal settlements. It is recommended that civic education programs, equitable law enforcement, and the empowerment of local social institutions be prioritized in policy planning for these regions.