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.

Literature is one of the SOCIAL affairs that has always been influenced by the political events of its time and is a place to express and reflect those currents. One of the consequences of the rule of tyranny and oppression on society is the approach of poets to symbolic expression. Savareh Ilkhanizadeh is one of the new Kurdish poets in Iranian Kurdistan, who under the influence of the conditions of society and modern Persian poetry and the influence of Nima Yoshij's poetry, in his poetry to SOCIALism and attention to the pains and sufferings of people and committed Knowing himself in the suffocating atmosphere that was the gift of the rule of the age. Some poets in modern Persian poetry used symbolic language to express the problems and aspirations of the people. The rider also had a symbolic language in poetry due to the influence of the prevailing conditions in the society. In this article, by looking at the historical and political situation of the rider's poetic period, he examines the language of the POEM "Khawa bardina" We use his poetic symbols and use them to express the problems and ideals of the riding community, and we achieve the important point that the riding is a combination of symbolism and SOCIALism, which are two prominent features of SOCIAL symbolism. Is a narrator of the historical, political and SOCIAL events of his time.

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

Sultan Ibrahim Mirza (April 1540- February 1577) was the son of Bahram Mirza and the grandson of Ismail I. His father, Bahram Mirza, was the youngest son of Ismail I and along with Shah Tahmasp I, had two other brothers named Elqas Mirza and Saam Mirza (the author of Tohfe-ye Saami). Around 1562, he was appointed the governor of Mashhad and kept the position for the rest of his life. The present paper attempts to introduce his POEM (regarding the Edit of manuscripts) and have a look at his art of poetry. The only remaining work of his is a POEM is registered and being kept in the library of Kakhe Golestan under the entry number 2183 and line number 139 with its pages 337 to 340 of the first volume in the section assigned for POEMs under the name Djahi POEM (the poet's pen name). According to some scholars, his POEM included some 3000 verses (Khulasat al-Tavarikh, p 110). The POEM available now has 993 verses 859 of which are in Persian and the rest are in Turkish. It includes a prose introduction, 8 odes, 90 sonnets and 58 quatrains along with some Turkish POEMs. This POEM is collected by Sultan Ibrahim Mirza's daughter, Lady Goharshad, in 1581, five years after her father was killed by Ismail II. This selection is extracted and compiled from among all his POEMs by his daughter and her poetic taste. His POEMs are abundent with praising prominent figures in Islam and Shiite including the holy prophet, Muhammad (PBUH), Imam Hussain (PBUH) and Imam Reza (PBUH), orientating on events, caring about the beloved, mystic concepts, historical points and vainglory. His poetry is simple, fluent and effective.

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.

Takikestan is a part of great Khorasan. Khorasan was birth place of grate men of science and literature of Iran, such as Rodaki, Naser Khosro and Roomi, and now separate from the principal, despite of all the hardship they endure the contemporary centuries, people still organize POEM, teaching classic POEM style and also lyrics, this article has attempted to examine the contemporary poetry of Takikestan and overview of development of contemporary POEM and poetry of this land considered.

The article aims to introduce the POEM “Ghazavat” (غزوات), a work by the Safavid scholar and poet Mirza Abu Taleb Fendereski. Notably, the work is an independent POEM while all the sources in the Persian literary history have identified it as Takmale-ye Bazel-e Mashhadi’s Hamle-ye Heydari (تکمله حمله حیدری). The article explains reasons depicting that it is not a complementary work ((تکمله.

In this article, with the title of "city and POEM" the author tried to present the place of city and related sciences of it in contemporary literature. The purpose of this writing is searching of some viewpoints of poets about city, structures, outputs and various revenues, because the poets like the other citizens have the right presenting of thinking and their belief about the living in the city and their settlements. Therefore, it was tried, for the basis of descriptive and analytical method, to do the composed consultation from literature and urban planning in different titles such as "city, SOCIAL ecology and poets", "city, architecture and poets", "city, migration and poets" and etc. The writter is hopeful that city makers, architectures, city planners and all experts in city fields to investigate deeply in belief and thought of this group of citizens in architectural style, management and planning. The writer is also hopeful that they respect to the wishes and needs of this group of citizens whom they are the expressive language of other citizens.

The present study was conducted by examining the views of relevant experts and their exposure to child labor in Shiraz. Data were obtained through in-depth interviews and analyzed based on grounded theory. Ten axial categories and one core category were extracted from the coding process. The core category was developed under the title of "institutional passivity and sectoralism". The results of the research showed that the causal conditions such as incompatibility and institutional and managerial confusion, diversity of perspectives to the phenomenon of child labor and non-governmental organizations and indifference towards child labor has caused the emergence of this phenomenon. Intervening conditions include: negative representation and conflicting media activities, Inhibition of some domestic and international rules and laws and child labor of nationals and the problem of identification and identity. This central phenomenon is located in special conditions and contexts due to family pressure and starting the work process in childhood, child labor as an income generating industry, child labor as a source of financial support for the family and the unique opportunity for working children, and Shiraz's oppurtunities for immigrants. The type of encounter with working children in Shiraz has caused numerous consequences that can be seen Unreasonable increase of child labor of nationals, Failure to contain and control the problem of working children, lack of proper organization and SOCIAL support of working children, Anonymity of working children and persuasion and encouragement of nationals to immigrate to Shiraz.