Islamic movement is the major axis in national unity, which was based on «Ashura» school of thought by Imam Khomeini. Therefore, Islamic movement is a pivotal movement which forms unity. On the other hand, performance of cultural-human capitals in more proper realization of social-regional security and in religious beliefs, and playing role in human resources is proportionate with the type and level of organizational and social beliefs. Therefore, position of religion and formation of human resources' belief should be determined in it. It is noteworthy that our security is based on our religion and relies on a divine system. On the contrary, a lot of efforts are made to isolate Iran. Hence, determination of national unity strategy and Islamic coherence to combat the movements of enemies is pretty essential. Therefore, it is essential to change tactic against the new socio-political movement in the 21 century and outset of the third millennium. Enemies have aimed their attacks at Iran's nation and Islam world as the main center of the capability, and adopting a strategy to divide people in national and religious terms is of importance to them.In line with this, it is stressed that national contribution to social security is the ground to reinforce national unity and Islamic coherence. Police forces have managed to take some measures in this regard and have acted very well.The measures taken by police are: security policies, prevention, reduction of conflict in national and regional level, development of citizens’ security living in suburbs, decisive confrontation with superstition, and with fanatic cultural extremism such as hitting dagger over head in religious ceremonies, and meaningful guidance of public thought.In the author's point of view, police able to establish and develop security is a police which pays attention to its own human resources, and makes people trust in it, and can improve public satisfaction and make people cooperate in social activities.

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.

Maintaining and strengthening national unity and integrity is one of the most important priorities of all political systems, because increasing the correlation coefficient can lead to reducing internal and external threats and providing good grounds for development and progress of the country.Iran is one of the countries that by relying on its historical background and civilization can overcome on the divergence challenges, throughout centuries. So despite, the occupation of this country and abstraction of some parts of vast territory by aliens at some historical sections, in recent decades, it continued to be a powerful and independent political unit with pervasive sovereignty. National unity and solidarity have been more exposed to domestic challenges and external threats and among them, the most important domestic challenge is the activation of some social gaps at some profiles of time.This article inevitably focuses on the role of external threats in weakening national unity on domestic factors and tries to investigate the ratio of four major social gap in Iran (generation gap, gender, ethnic and religious gap)with different dimensions of national unity ( religious, territorial, political, cultural, social dimensions). The used method in this article is secondary analysis method of research findings and studied period is between 2001-2011. The obtained results show that in this time period, there is no serious disagreement between two ends of spectrums oriented to social gaps about the various aspects of national unity and national convergence in Iran has benefited from a good level.

The study is to review the social and political factors affecting young students’National Solidarity (case study: political sciences faculty of Islamic Azad University- Central Tehran Branch) through exploration and analysis of the theoretical and experimental background and survey study sought. From this perspective, in addition to reviewing the conceptual space of the case and determining the structures of national solidarity, integrated approach was used based on the theory of social capital by Robert Putnam, social system by Talcott Parsons and social justice by John Rawls to theoretical and experimental (empirical) explanation of the research topic. Also, with respect to the assumptions obtained from these approaches and theories regarding the characteristics and features of the study population, it was tried to identify social and political factors affecting the National Solidarity of students. Using the survey and utilizing questionnaire technique on 310 students in political sciences of Islamic Azad University central Tehran branch that have been selected through stratified random ratio sampling and the table of Krejcie & Morgan (1970) and needed information and data for the study were collected.Index of Cronbach's alpha coefficient in the range of zero to one was used for calculating the credit of indicators formal (nominal) content validity, as well as for calculating validity (reliability). The findings indicated that variables such as intergroup social capital (social trust within the group, social participation within the group), functioning of politic institutions, media function, the function of the family, strengthen national-religious rituals, the students' understanding of social justice (understanding and communicative and procedural justice) showed a significant and important relation to the National Solidarity variable. Also, between students national solidarity in terms of age, gender, educational level, marital status significant differences were observed and married individuals compared to singles, MA and PHD studentsthan BA students, women than men, and age group of older than 35 years old and from 26 to 30 years old have high National Solidarity.

Introduction: Alternative punishments of imprisonment, which are called as a new approach of the penal system to fight against the negative consequences of prison, have many effects and consequences that need to be investigated. Therefore, in this study, while examining the types of alternative punishments, the moral and social effects of the implementation of these punishments have been explored. Materials and Methods: The present study was conducted using an analytical-descriptive method. In this study, in order to provide an appropriate answer to the question presented, by referring to the theoretical bases (books) and articles published in the ISC, Magiran, Civilica, SID and Ensani in the years 2011 to 2023 and with the method of extracting the existing legal provisions, the effectiveness of this type of punishment was also criticized in reaching the intended goals. Conclusion: The results of this study show that with the implementation of such punishments, the level of public trust, the growth of morals and social capital in the society will also improve. Therefore, the implementation of these punishments, while reducing the criminal population of prisoners and reforming them, provides better implementation of social justice and improvement of public trust, emotional and financial support for the families of criminals

One of the precious social capitals that is effective on ensuring the healthfulness of the individual and the society is the compassion of individuals for their relatives, which is known as Salah Arham in Islamic teachings. Apart from the fact that having compassion for relatives and paying attention to them naturally solves many problems and helps achieve physical and mental health, there may be some positive spiritual effects resulting from compassion and respect for relatives, which are mostly discussed by religious teachings. Preservation of people's identity, prevention of social crimes and economic poverty, and removal of grudges and social disputes are among the main effects of the compassion for relatives. Observing the rights of relatives essentially leads to empathy, kindness, and unity of the relatives. These effects are liked by God, and bring about other spiritual effects and graces. On the contrary, lack of these qualities will lead to worldly harms and otherworldly punishments. The article at hand relies on Islamic resources and the analytic method to analyze these points.

This paper examines the liberal society that Popper lauds, that aims to be truly open, and discusses why another, more communitarian kind of society, particularly societies in Africa, may also reflect the quest for intellectual openness that is Popper’s ideal. Moreover, this paper avers reasons why Popper should be comfortable with such a liberal-communitarian mix. The inter-subjectivity in his critical rationalism is a balance of an explicit individualism, and an implicit social element (Afisi, 2016a). Popper is indeed an author of such a balance. For a society to be truly open requires the careful recognition and protection of individual freedom. However, the extent to which individuals are free to perform actions that they desire without external constraints, and the level of their individuality in relation to others when performing such actions, remain a contentious issue between liberals and more communitarian thinkers. Popper’s critical rationalism provides the necessary impetus to this contention through his view of freedom that I contend can best be viewed as carefully balanced, a view which combines individuality with a social element that upholds community values necessary for openness of society. With this combination, Popper’s politics of liberalism provides an effective model of how a truly open society can be achieved. The values inherent to Popper’s liberalism including those concerning intellectual openness, individual freedom, mutual respect, measured self-respect, welfarism, humanitarianism, accountability, critical debates and feedback from the citizens, together concern the conditions for a society to be truly open. There are many competing thoughts as to what openness might be in Popper’s philosophy. The present study of Popper does not presume to address them all. The focus here is specifically on using Popper’s idea of critical rationalism to balance relations between liberal politics of individual rights and freedom, and communitarian politics of the common good, as it relates to situations about how socio-economic and political conditions in Africa societies should be structured. While I contend that Popper’s works in political philosophy focused centrally on Western political tradition, and not about Africa in its strict sense, significant lessons can be distilled from Popper that can offer suggestions on social reforms in Africa. This paper explores Popper’s project of the open society across the plurality and differences of societies, so that his liberal ideas of individual freedom are not undermined, and the progress of the communitarian idea of the common good, that Africa societies are built upon, is also well enhanced. Liberal individualism and community values inherent to communitarianism are both well accommodated within Popper’s critical rationalism.

Undoubtedly, Dawani is one of the most prominent figures that came to the world of being after the Mongols' attack on Iran (which led to the annihilation of philosophy and culture in this country) and in the time interval between the development of the illuminative School of Philosophy and the formation of the Transcendent Philosophy (by Mulla Sadra). Dawani's significance lies not only in his numerous writings but also in his benefiting from a kind of independence in his thoughts, which led to the development of a number of innovative ideas. In addition to being famous as the commentator of Shaykh al-Ishraq's works, he had also complete dominance over Ibn Sina's works and, in many case, he sought help from his words in order to explain his points. The other point that we will deal with in this paper is the effect of accepting gnostic works on his thoughts. Perhaps, we can say that the most important of Dawani's ideas is the one related to the unity of being (which he himself refers to as dhawq fa 'alluh or the theologian's taste). He has tried to not only bring his other thoughts in harmony with it but also use it to demonstrate other issues. When discussing the issues of existence and quiddity, cause and effect, etc., Dawani argues based on dhawq fa 'alluh. He also resorts to it when demonstrating the other aspects of oneness (oneness in the necessity of existence, oneness in acts, and oneness in attributes). Accordingly, after explaining the unity of being in his view, we will present his words concerning the other types of unity.

"unity in multiplicity and multiplicity in unity" is an effectual doctrine in explaining the purposes of transcendental wisdom, particularly the unification (tawhid) of existence. Transcendental theosophers like mystics have emphasized this doctrine. For clarifying the different features of this issue, they have put the explanation of the monistic worldview in variegated expressions. Individual unity of existence utilizes justification, explanation, and argumentation to emphasize both unity and multiplicity in the same way. Each of These justifications is illuminating in divine wisdom under abbreviations or fundamental principles. Provided good explanations, essence (haqiqah) and thinness (raqiqah), apparent (Zahir) and manifester (Muzhir), and Simple Essence (Basit al-haqiqah) are those doctrines which are very illuminating in transcendental wisdom. Besides, the principle of "unity in multiplicity and multiplicity in unity" with distinct formulation, has been developed and led the audience to individual unity of existence. Picking some passages from Aqa Ali Modarres' writings and abrading them together, some amateurs in transcendental wisdom expressed that this doctrine in his philosophy is restricted to the gradation of existence and is in contrast to individual unity of existence. Reviewing the claims in these articles and finding the explanation of this doctrine among explicit sayings of Aqa Ali Modarres will pave the way for the sound understanding of transcendental theology.