SOCIAL DEPRIVATION is an important discussion of SOCIAL welfare and SOCIAL policy that is considerable through facts such as poverty, SOCIAL exclusion and inequality. Although in conceptual and empirical aspects there are different from each other, in this essay the conceptual, theoric and empirical aspects of SOCIAL DEPRIVATION are investigated by empirical test. Recognition of SOCIAL DEPRIVATION indices by factor analysis through declared factors, essential dimensions of SOCIAL DEPRIVATIONs are recognized. Recognized dimensions of this essay are SOCIAL alienation, citizenship, SOCIAL interaction and satisfaction of life. These dimensions have inter-compatibility together and contain the construct of SOCIAL DEPRIVATION.

Background and Purpose: Rights are reciprocal, and rights and duties are so intertwined that every right necessarily gives rise to a duty. Hence, following the discussion of the issues of "right" and "rights," we also encounter the concept of "duty" and "duties." Similar to civil rights, the primary source of civic duties is the constitution, which is compulsory for citizens to observe, due to their citizenship or residence in the country, and legal guarantees are foreseen for violations of these duties. One of the most important classifications of civic duties is dividing duties into two categories: individual and SOCIAL duties. The present research aims to explain the SOCIAL duties of citizens and the guarantees foreseen in the form of DEPRIVATION of SOCIAL rights as a punishment.Method: The research is of descriptive-analytical type and has been written using a library-documentary method. It is also applied in terms of its purpose.Findings: Civic duties are directly related to SOCIAL order and SOCIAL justice, and failure to comply with them leads to guarantees, which in some cases result in DEPRIVATION of SOCIAL rights. According to Iranian criminal laws, committing certain crimes leads to DEPRIVATION of SOCIAL rights, and criminals are deprived of enjoying SOCIAL rights for a specified period. Although, based on the nature of the principle, individuals are temporarily deprived of SOCIAL rights, in some cases, committing a crime results in the permanent DEPRIVATION of the individual from SOCIAL rights.Conclusion: The instances of DEPRIVATION of SOCIAL rights as a punishment in Iranian laws and regulations are very extensive and broad, and from this perspective, it is associated with some drawbacks. By considering the rights in other countries, these examples can be bound to specific cases and, instead, could be considered as a legal (not criminal) guarantee. In this case, while the legislator may have a significant impact on deterring and taking responsibility for violators of civil rights by foreseeing some SOCIAL DEPRIVATIONs such as temporary DEPRIVATION of driving, temporary DEPRIVATION of receiving subsidies, and the like, it may also benefit from reformative goals and create conditions for the reSOCIALization of offenders by imposing DEPRIVATION of SOCIAL rights as a non-criminal guarantee.

Maruf Rassafi was born in 1875 in Bagdad. He attempted to reflect the pains of his society in his poetry. Therefore his most beautiful poems are about SOCIAL issues especially poverty and DEPRIVATION. He was also known as the poet of the poor. The reason for this is the environment and poet’s sensitivity as well as internal psychological issues. Rassafi was always looking for the reasons of poverty and DEPRIVATION and the most important reasons in his point of view were ignorance, old traditions hindering the SOCIAL happiness, carelessness and colonialism. He also showed to the people the ways they could fight with poverty and oppression which were education, cooperation and avoiding being prodigal.   France: Maruf Rassafi, analyste SOCIALe de pauvreté   Rassafi est né à Bagdad en 1875. Il tentait de refléter les douleurs SOCIALes dans sa poésie. Ayant une conception critique, la plupart de ses odes exprime les questions SOCIALes, telles que la pauvreté. Etant donné la présence de ce thème dans ses poèmes, on le considère comme “poète des pauvres”.Ce dernier en énumérant les origines de la pauvreté (ignorance, négligence, coutumes surannées et colonisation) appelle les gens à lutter contre ce phénomène, en cherchant le savoir, faisant la bonté envers les pauvres et ayant l’esprit de coopération et n’étant pas prodigue.Keywords: Marouf Rasafi, pauvreté, société   German: Maruf Resafi, der Analytiker der Soziale Lage und der Armut   Maruf Resafi geboren (1875) in Bakdad. Er versuchte in seine Gedichte die Soziale Probleme der Menschen offenbar zu machen. Deswegen handelt seine Schonste Gedichte um Soziale Themen.Er wurde als Dichter der Armen Bekannt und die wichtigste Grunde dafür sind: Seine Sensibilitat, seine Umgebung und die Gesamheit seines Fühlens. Er suchte immer nach den Grunden der Armut und seine Meinung nach sind die wichtigste Grunde der Armut: Die Unwissenheit, die alte Sitten, Nachlassigkeit und Kolonialismus.Er behauptet, dass man die Armut durch Gelehrsamkeit, Wohltat, Gutmütigkeit mit Armen, Zusammen Arbeit und keine Verschwendungssucht im Leben bekampfen kann. Keywords: Maruf Resafi, Armut und Entbehrung, Gesellschaft   Italian: Maruf Rasafi, el analista SOCIAL de la pobreza y escasez   Maruf Rasafi nacio en 1875 en Bagdad. Él intento reflejar el dolor de su sociedad en sus poemas. Por tal motivo, en sus versos mas bonitos habla de los asuntos SOCIALes, sobre todo de la pobreza hasta que le ha dado el apodo “el Poeta de los pobres”. De las razones de este interés podemos nombrar: sentimientos internos y psicologicos, y el ambiente donde vive el poeta. Rasafi siempre buscaba las causas de la pobreza. Unos de los puntos de vistas mas importantes de él es: ignorancia, tradiciones viejas que son como obstaculos de la alegria y la fuerza de la sociedad, negligencia, pereza y colonialismo. También él le enseno a la gente la lucha contra la pobreza, ciencia, bondad y apoyo de los ricos a los pobres, cooperacion y colaboracion, eliminar el derroche en la vida. Keywords: Maruf Rasafi, pobreza y escasez, sociedad   Spanish: Marouf Rassafi Analista SOCIALe della poverta’ e la privazioneMarouf Rassafi e’ nato a Baghdad nell’1875, Esso ha cercato di riflettere nelle sue poesie I dolori della societa’.Per questo, nelle maggior parte delle sue bellissime odi si parla dei problemi della societa’.Specialmente Si parla dalla poverta’ e dalla privazione fino al punto che lo chiamano“poeta dei poveri”. La causa di questoa nominazione ritorna agli elementi che I piu’ important sono: il motivo interiore e spiritual, l’ambiente della poeta e la sua sensibilita, Rassafi e’ sempre stato in ricerca dei motivi della poverta’ e la privazione. il piu’ importante dal suo punto di vista e’: l’ignoanza, le vecchie tradizioni che impediscono la gioia e la forza della societa’, la trascuratezza, il colonialismo, Esso anche dimostra alla le vie per lottare con la poverta’ che sono: studiare, beneficare dei ricchi verso I poveri, la collaborazione e non dissipare nella vita. Keywords: Maroof Rassafi, Poverta’, societa

SOCIAL DEPRIVATION is a punishment which is predicted for the guilty with the purpose of reforming and reSOCIALization. This structure is anticipated in two forms (independent sentence and subordinate sentence). In this punishment legislator prevent perpetrator from being in the criminal environment with the concentration of the perpetrator ability through DEPRIVATION of SOCIAL rights, and decrease the  possibility of recidivism, however, using   the wide range  of  the SOCIAL rights DEPRIVATION leads to  be doubted and objected  it’s efficiency in various aspects Therefore,  the direct function of law enforcement with the exalted position of law- maker in the public opinion caused this following article  use descriptive and analytical methods in order to present a report for  the influential of  this DEPRIVATION sentence also, this  article has  examined  the way for  using  this sentence and studied both defendants and  opponents point of view about  this matter. Results show that DEPRIVATION punishment is effective and practical in origin, however, the reason of the objection in this form of punishment returns in binary attitude which is performed by legislator in different forms. Hence, law- maker needs to reform and review this problem.

The ethical actions are important because of the priority of the mission goal and their close relationship with SOCIAL progress and development. Therefore, the purpose of this research is the identification and SOCIAL analysis of these types of actions among the verses of revelation and it deals with the effect of ethical actions in the production of SOCIAL capital in the process of progress based on religious teachings and answers these questions based on the Quranic teachings. What impact do ethical actions (behavior) have on the formation of SOCIAL progress? How do moral actions generate SOCIAL capital and influence progress (development)? What coordinates, examples and dimensions does this group of actions have? What are the effects and consequences of this group of actions? Those actions that are desirable and progressive in the development of SOCIAL interactions have been SOCIALly studied, analyzed and searched by using the inductive content analysis method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving others, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with SOCIAL supervision have been discussed, which lead to sincerity, togetherness, coherence and expansion of SOCIAL interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes the production of SOCIAL capital and its improvement and will lead to the density of actions focused on purpose and excellence that are necessary for progress.

Improper hijab inflicts harm on the spiritual health and SOCIAL life, particularly the stability of the family as the core of the community. Therefore, a criminal response to it is necessary. The Iranian criminal legislature has utilized two reactions: imprisonment and monetary fines, but the results have indicated their ineffectiveness. Consequently, the penalization of DEPRIVATION of SOCIAL rights has been recently proposed. Although SOCIAL rights are defined as an individual's rights in relation to SOCIAL institutions, there is no consensus on this meaning and its instances. This article, recruiting a descriptive-analytical method and library resources, examines the nature of using this penalty. While DEPRIVATION of SOCIAL rights has advantages compared to imprisonment and monetary fines, and is also prescribed in some cases in Islamic law, it does not appear Fiqhi legitimate in instances where it is connected to an individual's life and fundamental rights, such as DEPRIVATION of access to medical facilities.