Document Type : Research Paper
Author
Shahid Sadr Research Institute, Imam Hussein University
Abstract
Introduction and Objectives: The family, as the most important social institution, constitutes the most fundamental pillar of any society and the principal axis for the upbringing of future generations. In Islamic societies as well, the family occupies a sacred station and has consistently been regarded as the locus of values and the vehicle for the transmission of culture. Nevertheless, in recent decades, the institution of the family has faced numerous crises and challenges, including rising divorce rates, the spread of intra-familial conflicts, declining trust and cohesion among family members, and a weakening of religious and ethical commitments. This situation seriously threatens the psychological, social, and cultural health of Islamic society. To date, numerous macro-level policies have been implemented to support families in Iran and the Islamic world, including the enactment of protective legislation, the establishment of counseling centers, the holding of educational courses, and the implementation of cultural and media programs. Studies show, however, that these measures have generally been scattered, uncoordinated, and lacking a profound connection to the cultural and social structures of Islamic society. Consequently, they have been limited in effectiveness and, in many cases, have not reduced problems.
The principal aim of this study is to redesign the role of the mosque and the neighborhood structure in supporting and preventing family crises in Islamic society. This research rests upon the premise that transferring family management from the macro level to the neighborhood level, with the mosque positioned as the central hub of the community, can constitute an indigenous, effective, and sustainable approach to resolving family crises. The study, therefore, aims to present a comprehensive model grounded in crowdsourced civic participation and neighborhood-centeredness that, in addition to preventing crises, also enhances the psychological, educational, and social health of families.
Method: This study was conducted using a descriptive-analytical approach grounded in qualitative methodology. First, to extract the theoretical foundations, a systematic review of the literature on the roles of the mosque, the neighborhood, and family policies in Islamic societies—particularly Iran—was conducted. To this end, religious texts, including the verses of the Qur’an and traditions (ḥadīths) of the Infallible Imams, were examined alongside scholarly sources and domestic and international empirical studies. Data collection was carried out through documentary and library-based methods, and, based on the principles of qualitative content analysis, the core concepts were extracted from the texts. Key concepts such as crowd-sourced civic participation, family management, the role of the mosque and neighborhood, educational monitoring, and social support were selected as the principal axes of the research. The collected data were then organized within the study’s conceptual framework to inform the redesign of the conceptual model. In the next stage, employing a thematic analysis approach, the data were categorized, and the main and subsidiary themes were extracted. This analysis enabled the researcher to identify three dimensions of the mosque’s role in family management: support for families in crisis, crisis prevention, and educational support. Ultimately, the findings were organized into an indigenous model for redesigning the role of the mosque and neighborhood in supporting and preventing family crises. This model, in addition to its Islamic theoretical foundations, is grounded in successful domestic and international experiences and applies to social planning and family policymaking in Islamic society.
Findings: The research showed that mosques, owing to their spiritual and social standing among the people, possess unparalleled capacity to play a role in the family domain. First, in supporting families experiencing crisis, the mosque can function as a local counseling center and, by drawing on a network of clergy, psychologists, social workers, and trusted neighborhood members, address family problems.
Second, in the domain of crisis prevention, the mosque can continuously monitor the psychological, educational, economic, and social conditions of families by establishing a system of educational monitoring. This measure enables the identification of families’ strengths and weaknesses and the design of appropriate preventive programs.
Third, in the domain of educational support and family enhancement, the mosque, through educational workshops, group sessions, and skill-based activities, can provide a platform for enhancing families’ communication, educational, and social skills. These activities, with an emphasis on religious and cultural values, will strengthen family cohesion and increase the capacity to cope with social pressures.
In sum, the findings of the research showed that entrusting family management to the community, with the mosque and neighborhood as its axes, not only enhances the psychological and social health of families but also strengthens the sense of social belonging, local cohesion, and collective responsibility. Furthermore, this approach will contribute considerably to improving the quality of family life and reducing the likelihood of deep crises.
Discussion and Conclusion: Examination of the findings showed that existing policies and programs in the domain of the family, owing to a lack of attention to indigenous capacities and popular participation, have had limited effectiveness. By contrast, redesigning the role of the mosque and the neighborhood based on crowdsourced civic participation and neighborhood-centeredness constitutes a sustainable and effective solution for resolving family crises in Islamic society.
The mosque, owing to its cultural and social proximity to the people, its high level of public trust, and its capacity to create supportive networks, can serve as a focal point for managing families at the local level. The mosque’s threefold role—support, prevention, and educational assistance—provides a comprehensive, operational model for managing family affairs. This model, in addition to strengthening the family’s foundation, fosters social cohesion, reduces cultural harms, and enhances quality of life in Islamic society.
The present study emphasizes that implementing this model requires cooperation and support from governmental and state institutions, with governments playing a facilitative and supportive role, while the field of action is entrusted to the people and local institutions. Likewise, specialized training for educational support personnel, the creation of the necessary infrastructure for monitoring families, and the formulation of indigenous programs suited to the cultural and social conditions of each neighborhood are among the requirements of this model. Ultimately, it may be said that the redesign of the role of the mosque and the neighborhood in the support and prevention of family crises constitutes an indigenous, cultural, and participatory approach that, while drawing upon Islamic capacities, responds to the genuine needs of families and provides an effective model for sustainable social development in Islamic society.
Acknowledgments: The author expresses his gratitude to the professors, colleagues, and all who contributed to preparing the sources and providing scholarly support for this study.
Conflict of Interest: The authors declare no conflict of interest in the publication of this study.
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