دکتر محمد سالاری

Crimes as a harmful phenomenon influenced by professional performance evaluation, police responsibility, and involvement of local community forces are studied as the focus of this research, focusing on the Community-oriented police approach, capacity building, and crime prevention.

Quantitative method of survey (descriptive-explanatory) and relying on the tools of a researcher-made questionnaire and a Likert range of data (1 to 5) was collected. The study population consisted of citizens aged 15 to 64 years living in suburban areas, which includes 42% of urban areas. First, in the suburban areas of Mashhad, using relative stratified sampling appropriate to the volume of each area; Areas are selected. Then, the number of selections in each area was based on Cochran's formula and random sampling method, and the total population of the suburbs of Mashhad was 1416776. Based on Cochran formula and random sampling method, the final alpha coefficient is 0.858 and descriptive and inferential statistical methods based on SPSS software for data analysis. Have been used.

it shows that the mean of professional police performance (3.41), police commitment (3.52), community-based police (3.47), effect of local social groups (3) and dealing with crime and Social damages (3.77) were found, all of which indicate an average upward trend. The regression results show that among the citizens living in the suburbs, about 32% of the changes in dealing with crime and social harms are explained by the variables of police professional performance, police commitment, community-based police, and social groups.

Given that community-based policing and police commitment have more explanatory power than other variables, so it should be about increasing citizens' trust in police activities; Social, cultural and media contexts were diligent in strengthening the community-based police.

Subject and origin of magic from the perspective of Ibn Sina, Mulla Sadra and philosophers following schoolThe human soul interacts with the outside world and it affects the soul gets stronger, develop and expand the circle of its impact on the outside world.Accordingly, the main research question is: What is magic about the origin of Ibn Sina and Mulla Sadra's school? The addition of religious teachings will also help to solve the problem to respond to the scientific and research the origin and nature of magic achieved and according to our sources prove the origin and who is the subject of magic or what?This article is descriptive-analytic methodology that seeks to express do things and extraordinary things because of the strong will of the soul and the impact of cause and effect is causal law and mental strength and origin of some human beings to create something extraordinary or supernatural is like magic.

The identity (ittiḥād or unification) of subject and object is an attempt in elucidating the manner of relation between the knowledge and the knower and the quality of perception by means of which the known problems concerning mental existence are removed. With the acceptance of this theory the problem of a single object as being substance and accident and the applicability of two subjects to one object, which according to Ḥakīm Sabzevari has bewildered intellects, would not be addressed. In theory of identity, Mullā Ṣadrā claims that every intelligible existence is intelligent too; furthermore, if it is achieved in human rational soul, whether intelligible or sensible, it is one with its percipient. The identity that Ibn Sīnā has argued on its invalidity is related to the two existents that potentially exist and are actualized in their accident before unification (and the contradiction of the two is real, not a rational analysis). Ṣadrā does not regard as acceptable such an identity for the same reasons that Ibn Sīnā has stated.
In the identity of subject and object, philosophers are divided upon the knowledge of the soul of the other, while all agree that each abstract object persisting in its essence is intellect, subject, and object in relation to itself. None of the Muslim philosophers denies unity in the knowledge of the abstract of its essence because in this case there is no mental image so that it is accident to the soul and not its object. What is doubtful in this discourse relates to the perception of another. In fact, there is a substance here that is in one sense subject, in another sense intellect, and yet in another sense object. Actually, here it is unity not identity.