جستجوی مقالات مرتبط با کلیدواژه "conflict" در نشریات گروه "علوم انسانی"

The political-administrative units of the country's divisions are considered to be the most important framework for the formation of collective identities and functional interactions at the local and district level. Therefore, any unprincipled changes in the borders and boundaries of these units directly affect the identity and quality of life of the residents of these units and can lead to widespread tensions and conflicts at the level of the units. In this regard, one of the most important plans for changes in the country's divisions in Iran was the plan to connect Fars province to the Persian Gulf through extracting parts of Hormozgan province and annexing it to Fars province. accompanied Therefore, in this research, using the descriptive-analytical method and relying on library sources, the stressful aspects of this project were investigated and analyzed. The results of the research showed that this project have been caused tension through consequences such as the reaction of local identities, the intensification of local rivalries, the formation of the concept of discrimination and injustice, the loss of ecological balances and the possibility of increasing the distance between the center and the periphery in divisional unitse in Hormozgan province. in this research, using the descriptive-analytical method and relying on library sources, the stressful aspects of this project were investigated and analyzed. The results of the research showed that this project have been caused tension through consequences such as the reaction of local identities, the intensification of local rivalries, the formation of the concept of discrimination and injustice, the loss of ecological balances and the possibi

The conflict between mathematical rules and beliefs, as well as the correct choice, is an ethical issue. The resolution of this conflict depends on providing a criterion for evaluation so that the moral agent can make the correct choice based on it. This current research addresses the standards and trends in conflicting requirements through an analytical approach from the perspective of psychological egoism concerning self-love and Islam. Psychological egoism, which is based on the inclination towards self-love, perceives greater good and pleasure in adhering to mathematical rules. This thinking often neglects other perspectives in calculations by focusing solely on global systems and expressing certain truths. Although some Quranic verses affirm part of this perspective, other verses indicate alternative directions and their superiority. Therefore, monopolizing the stance on self-love is incomplete and does not encompass all truths. From the viewpoint of Islamic scholars, reason evaluates conflicting parties based on fundamental rules of conflict, where preference is more significant than obligation. Compliance with God's essential requirements is crucial, and thus dismissing unnecessary demands is a prerequisite for beliefs prior to mathematical rules. Creating a relative consensus towards modifying mathematical rules that conflict with beliefs is another method to resolve these conflicts.

The conflict resolution rules of Islamic countries assign personal status disputes, wherein an alien element is involved, to the state of the relevant party, and according to them, foreign nationals residing in the territory of each of the Islamic countries are subject to the laws of their respective states in terms of issues related to personal status. Using descriptive-analytical method, this paper assesses the validity of the conflict resolution rules in personal status from the perspective of Islamic denominations' jurisprudence. In conclusion, from the point of view of Islamic jurisprudence based on the consensus of the jurists of Islamic denominations, citing several verses of the Qur'an about the necessity of judging according to what God has revealed, the only reliable source for judging and resolving conflicts between claims is just and right-oriented rulings of the Islamic Shari'a. Therefore, it is not permissible to refer the dispute of Muslim people who are subject to a non-Islamic country to a non-Islamic court, but Muslim disputes must be resolved according to Islamic rules, as referring to a non-Islamic ruling is equated with referring to Tᾱghout (falsehood). Consequently, it makes no sense to refer a Muslim's appeal to an Islamic court to a non-Muslim judge and, as a result, to non-Islamic rulings. This is a big flaw in the civil law of Islamic countries. According to Islam, the true boundary for ruling laws is the belief arising from Divine law. Therefore, people's religion should be taken into consideration in determining the competent court; For beyond concepts such as citizenship and residency, the religious belief of individuals determines the law governing their relations

Conflict is a prevalent issue in protected areas in Iran, presenting a significant challenge for planners. Tourism development can be a major factor exacerbating conflicts in protected areas. Focusing on the Miankaleh Wetland in Iran, the present study aimed to identify the nature and causes of conflicts associated with tourism development in protected areas, and to explore ways to overcome them. First, a meta-synthesis approach was used to analyze the qualitative findings of previous studies. Articles, books, and theses published between 2000 and 2024 were identified and selected from the databases using purposive sampling. The analysis helped present a thematic network along three dimensions: the nature of conflict (what), the causes of conflict (why), and the methods of conflict management (how). According to the findings, conflicts in protected areas are often intergroup and inter organizational. The main causes of conflict include poor communication and lack of collaboration, injustice and power dominance, and faulty governing structure. Additionally, managing conflicts requires six stages: social capital, compromise and consensus, creating social organizations, communicative action, gradual co-evolution, and conflict improvement. The results of the research not only contribute to the expansion of knowledge about conflict reduction methods in tourism but also provide a basis for future studies in this field.

This study aims to analyze the narrative of Mam and Zin, which illustrates the separation of two lovers as a manifestation of the broader conflict between good and evil. The story raises profound existential questions within the metaphysical and theological frameworks of the good-evil dichotomy. This philosophical dimension has received limited scholarly attention and has not been thoroughly examined concerning theological doctrines and philosophical inquiries. Previous interpretations of the text have predominantly focused on themes of nationalism, Kurdishness, mysticism, romance, mythology, and folkloric literature. This paper contends that Mam and Zin transcends its status as a mere love story, addressing core philosophical questions surrounding existential crises through the struggle between good and evil. The tragic love central to the narrative serves as an external representation of this dilemma. Consequently, the text is examined as an exploration of enduring philosophical and theological questions: Why does evil exist, and how is it permitted to prevail in the world? The interpretation derived from the text suggests that the existence of evil is a prerequisite for the existence of good. This notion positions the narrator in a state of dilemma, creating a conscious challenge that resonates throughout the entire narrative.

The conflict is one of the issues involved in the process of jurisprudential inference. Different bases in the way of resolving the conflict between the Shariah evidences and its sub-issues have a significant impact on the differences between mujtahids' fatwas. One of the micro issues in the field of conflict resolution is the validation of preferences in this field. A notable practice among jurists is to prefer and prioritize a narration that includes mention of ta'leel. Of course, the preference of the reasoned narration has opponents among jurisprudential and principled thinkers.Considering the importance of the conflict issue and the widespread use of this type of preference, this article aims to investigate the preference of causal narratives using a descriptive-analytical method.This research, with the premise of giving permission to non-textual preferences, has examined the terms validity, quality and preference condition of the narrations. Then, by searching the words for and against this preference, it has extracted and examined their evidence. The supporters of this preference have cited the strength of the appearance of the reasoned narration compared to the narration without explanation and more suspicion of its issuance. On the other hand, the objection of the opponents is the non-acceptance of the power of emergence and the lack of evidence for the validity of such a preference.Regardless of the fact that prioritizing news with reasons in the event of a conflict is a well-known practice of jurists, it seems that this type of preference is acceptable under one condition; that is, the reasons mentioned in the news are rational and not devotional.

Like other traditions of hadith compilation, such as Musnad, Amālī, and Arba'in, the compilation of rare or exceptional traditions (Nawādir) was a well-established method among hadith scholars. Ibn Nadim (d. 380 AH) in al-Fihrist identifies 82 compilers of Nawādir across various fields (Ibn Nadim, 1343 AH, entire work), while Najāshī (d. 450 AH) lists 194 (Najashi, 1394 AH, entire work), and Sheikh Agha Buzurg Tehrani (d. 1389 AH) mentions 272 authors (Agha Bozorg Tehrani, 1398 AH, Vol. 24: 318-350). This historical survey reveals that Nawādir-writing was not only prominent in hadith but also in medicine, astronomy, philosophy, literature, and other sciences, and was even common among Sunni scholars. During the second and third centuries AH, independent books titled Kitab al-Nawādir were first compiled. In the following centuries, this tradition evolved, with sections in larger works dedicated to “rare” chapters (Bāb Nādir or Bāb Nawādir). This approach culminated in the Shiite al-Kāfī, where 706 Nawādir traditions are present, while later works like Man Lā Yahḍuruhu al-Faqīh contain 263 such accounts. The decline in Nawādir-writing became apparent by the fifth century AH, as seen in Shaykh Ţūsī's Tahdhibayn, which contains only 29 traditions under Bāb al-Nawādir in the chapters on Jihād. This study thus seeks to understand what type of traditions al-Kulaynī selected for Bāb Nādir or Bāb Nawādir in al-Kāfī, providing insight into his intention behind these chapter titles.

This article is an extract from the author’s doctoral dissertation. To identify the types of traditions included by al-Kulaynī in Bāb Nādir or Bāb Nawādir of al-Kāfī, a multi-method approach was essential. Thus, the methodological section lists all relevant techniques, though not all were applied within this article, as some were foundational in its writing. This research, through a library-based documentary approach with a descriptive-analytical methodology, offers a content analysis of traditions in the Bāb Nādir and Bāb Nawādir chapters, comparing them within and with traditions in al-Kāfī’s foundational, practical, and supplementary sections. Such analysis aids in confirming or refuting early scholarly hypotheses regarding Bāb Nādir or Bāb Nawādir. Furthermore, it uncovered diverse approaches by al-Kulaynī, revealing both jurisprudential and theological concerns in Nawādir chapters that were debated in his time. Due to the limitations of article length in research journals, it was not feasible to include all findings in this article, suggesting the need for further publication.Another methodology used was to tally and analyze the number of Nādir and Nawādir traditions in al-Kāfī, identifying chapters with dense thematic or numerical concentration. For instance, Furū' al-Kāfī has the highest frequency, with 569 out of 706traditions, followed by Usūl al-Kāfī, which has 61 traditions under Bāb Nawādir, including Kitab Faḍl al-Qur’an, Faḍl al-'Ilm, Kitab al-Tawhīd, and Kitab al-'Asharah. This statistical overview clarifies the article’s methodological approach. Additionally, comparing select traditions in independently titled Kitab al-Nawādir with traditions in Bāb Nādir or Bāb Nawādir chapters in al-Kāfī, Man Lā Yahduruhu al-Faqīh, and Tahdhib al-Ahkām further provided new leads, highlighting distinctions or similarities among authors’ criteria in compiling these traditions. The culmination of these efforts led to the writing of this article.

Results and Findings :

The findings of this research on Nawādir have been categorized into two main sections. First, a historical linguistic analysis of the term Nawādir from the perspective of early lexicographers, and second, an exploration of the scholarly views of al-Kulaynī, one of the prominent Shiite hadith scholars, on the terms Nādir or Nawādir, including specific legal examples and typological analysis. This section concludes with a synthesis of the linguistic and hadith scholars' interpretations of the term.The historical-linguistic analysis of Nādir and Nawādir, and the resulting diversity in meanings, indicates that most lexicographers did not limit themselves to a single definition. Rather, they acknowledged its polysemy, assigning six meanings. Early lexicographers of the first five centuries AH, such as al-Farāhīdī (d. 175 AH), Ibn Duraid (d. 321 AH), Ibn Fāris (d. 329 AH), and al-Rāghib al-Isfahānī (d. 502 AH), often attributed meanings like 'omission or exclusion' to Nawādir. Other meanings include the unusual or rare nature of content, as per Ibn Duraid and Ibn Manzūr (d. 711 AH); the concept of scattered yet collectively gathered items, as noted by Khalīl ibn Ahmad (d. 175 AH); and interpretations requiring clarification or elaboration, according to al-Rāghib. Additionally, Nawādir was often associated with unique or rare items, a meaning supported by Jawhari (d. 393 AH). Contemporary scholar Azarnūsh further described Nawādir as exceptional traditions, witty anecdotes, or exceptional cases.The content analysis of traditions in the chapters Bāb Nādir and Bāb Nawādir shows that these chapters contain a significant diversity of tradition types. Al-Kulaynī appeared fully aware of the polysemous meanings of Nawādir and included any tradition in these chapters that was either contradictory to the Qur'an and the teachings of the Imams (as), or contentious between Shiite and Sunni jurisprudential or theological views. He also placed authentic yet less commonly cited traditions in these sections. These often fall under traditions of peculiar and unusual rulings, including unique legal principles like case-based rulings or the rule of drawing lots. Additionally, the sections Bāb Nādir and Bāb Nawādir in al-Kāfī feature supplementary traditions, or mustadrakat, omitted or rare items, and traditions that had not gained scholarly consensus. Notably, Bāb Nādir typically includes authentic yet non-consensual traditions that, in some cases, al-Kulaynī himself may not have endorsed, while Bāb Nawādir contains supplementary traditions on diverse topics that generally found practical application.

Conclusion :

The analysis of traditions in the Bāb Nādir and Bāb Nawādir chapters in al-Kāfī, as well as comparisons with similar chapters in other sections, indicates that al-Kulaynī was well aware of the term Nawādir’s synonymous usage during his era. By incorporating a "combination of various types of traditions"—including mustadrikāt and zīyādāt, rare and scattered traditions, shādh traditions, Exceptions to the rules and also ṭarā'if and gharā'ib traditions—under Bāb Nādir and Bāb Nawādir, he strategically included accounts that contrasted with Quranic text or the teachings of the Imams (as), were at odds with consensus, or represented diverging views between Shiite and Sunni perspectives. This also encompassed traditions that lacked widespread acceptance or dealt with unique legal principles, such as the rule of drawing lots and case-based rulings, justifying their placement under these chapters. The primary focus of this article is on the jurisprudential examples in al-Kāfī, while the theological traditions in the Bāb Nawādir will be addressed in a separate paper.

This study aimed to analyze the conflictual futures in the legislative governance of the Islamic Consultative Assembly. It examined the relations of alternative futures, which entail conflict, cooperation, and balance, in order to examine the future of conflictual legislative futures. The study focused on the legislation and the legislative branch in the 2046 horizon. Monitoring in this context serves as a form of prognosis, emphasizing the importance of being prepared and alert to avoid surprises. It is thus necessary to address the issue to ensure that the legislative system remains agile, accountable, and proactively responsive with timely reactions in the face of new and emerging legislative changes. Although a few studies have touched upon the issue tangentially, there appears to be no comprehensive treatment of the interdisciplinary area where futures studies, legislative governance, and monitoring intersect. In this respect, the present study sought to address the following question: What is the future direction of conflictual futures in the legislative governance?

Literature Review:

There appears to be no serious related study about monitoring legislative governance, or alternative futures in the context of the legislation. Concerning the latter, the literature has mainly discussed the future of conflict, contradiction, and opposition through concrete and practical instances derived from the field evidence. There seems to be no research about abstract, pure foundations of the relations of conflict, balance, and cooperation for different kinds of futures. An overview of the related foundations, theories, and models highlights the significance of a futures studies approach to legislation. The increasing intensity and pace of changes will give legislative governance a unique role, enabling it to handle wild cards, surprises, and uncertainties more effectively. The fields of policymaking and governance require more research and broader scholarly treatment. Field evidence and observations also indicate a growing trend and increasing attention to the future in the context of legislation, as the capabilities of legislative governance are beginning to emerge. At the intersection of legislation and futures studies, monitoring appears to be a neglected area of research at both macro and micro levels. In fact, no concrete system has been designed to illustrate the interaction and mutual influence of monitoring and legislation.

The study used the documentary and library research, questionnaires, and the fuzzy Delphi technique to collect and analyze expert opinions. The analysis was divided into two sections: the relations of alternative futures and the conflictual futures of legislation. Initially, the literature on alternative futures was reviewed, and a 5item questionnaire was designed accordingly. This questionnaire was then administered to the experts in futures studies. Next, the literature on conflictual futures in legislative governance was examined, and a 32item questionnaire was designed in the fuzzy Delphi style, focusing on the confrontation and conflict of futures in the field of legislation. This questionnaire was administered in two stages to a range of experts, including former members of the Islamic Consultative Assembly, lawyers, and scholars of governance studies. Then, the shared opinions were collected.

Monitoring is a process that offers the prognosis of alternative futures. The prognosis helps avoid surprises and unexpected circumstances, thereby reducing potential damage. The legislative system and governance in the Islamic Republic of Iran are influenced by various factors. The analysis of future scenarios suggested the possibility of multiple alternative futures. These alternative futures can be categorized into three types: those that conflict and oppose each other; those that interact and cooperate; and those that achieve a balance. Each presents a different scenario for the government and leadership, ranging from a disaster scenario to a desirable one. Understanding the scenarios and alternative futures, alongside preparing to deal with them, can reduce vulnerability. More importantly, understanding the alternative futures of legislative governance allows for the selection and creation of a desirable future. This can not only minimize vulnerability but also contribute to creating a more favorable legislative and governance environment.

The research results suggested several key implications: reinforcing the executive branch while weakening the role and position of the Islamic Consultative Assembly as the legislative body; reinforcing the customary and popular aspect; enhancing lobbying efforts while weakening legal procedures; increasing the prominence of technology and artificial intelligence compared to the anthropocentric aspect; maintaining centralism and the unicameral system; and facing challenges in achieving genuine partisanship and convincing the public to join political parties.

The most frequent occurrence of crimes in Ardabil province is related to quarrels and conflicts. By examining and analyzing the trends and effective factors in the occurrence of conflicts and conflicts, it is possible to provide suitable solutions to reduce this crime.

In terms of purpose, it is applied, and in terms of type, it is analytical-descriptive, and in terms of method, it is a research process. The statistical sample is the total number of conflicts and arrests in Ardabil province during the years 1392-1401.

The trend of conflicts in the studied years is increasing and the most type of conflicts are individual conflicts. Most of the disputants are young and between the ages of 20 and 30, and most of the criminals live in the outskirts of the city and inside the city. The arrest of the perpetrators of fights and arrests has been on the increase in this period of 10 years, but according to the statistics of the occurrence of fights and arrests, it is not significant from the point of view of law enforcement. So that almost 89 percent of the brawlers have not been arrested and held accountable to the judicial authorities for their behavior that violates the norm. The reason for this could be the non-filing of a complaint by the victims

Conflicts are observed in developing societies and the transition from traditional to modern due to the displacement of social values and the reduction of adherence to existing norms. It should be noted that the investigation of social phenomena based on the prediction of changes in the structure of human societies is completely dependent on their conscious actions and cannot be certain.

One of the most important problem in the issue of moral conflicts is the moral conflicts about the concealment of spouses. almost in the concealment where there is a possibility of Honesty, most of these cases are in conflict with a duty of moral norm of the principle of honesty. By investigating the cases of concealment conflict with other moral norms,we can reach  two final solutions , the primary solution is to prefer the most important side; and The most important ways to recognize it are prioritizing moral principles, rejecting what has most corruption instead of what has less corrupt,  rejection of corrupt over gaining benefits and ranking interests. The second case is to investigate for other solutions, which is facilitator in minimal conflicts. In this research of half-truth, (Toriya) discussed about silence and dishonesty as desirable concealment methods that can be used in the conflicts of concealment with other ethical principles. The method used in this research is descriptive-analytical, and the method of data collection is based on the examination of library documents.

Observance of citizenship rights and preservation of citizens' property rights in public and construction plans of the municipality and the method of observing these rights is an important matter to prevent disputes between the municipality and citizens. The result of which is a significant reduction in the cases that have been reviewed in the judicial authorities to resolve the conflict between the municipality and the citizens for not respecting the rights of the citizens in the municipal projects. In the review of votes related to municipal construction projects that are in conflict with the rights of citizens, one of the citizen's rights that greatly reduces this conflict is the observance of the citizen's right to participate in the implementation of public and municipal projects. For example, if the municipality prepares construction and public plans with the participation of the Environmental Protection Organization and with the help of environmental activists, it prepares these plans in such a way that the environment is protected as much as possible, and if a problem is found, it is immediately assisted by the organization. If protecting the environment solves that problem, or in order to protect the environment, conduct trainings and set regulations within the organization to ask citizens to respect this right, the conflict between public and construction plans of the municipality will be greatly reduced.

Conflict is one of the issues that occurs in social relations and is revealed when the goal of an individual or a group is not in line with the goal of another individual or group. This element has been very effective in continuing the story of Khosrow and Shirin. This descriptive-analytical study investigates the conflict and its types in the story of Khosrow and Shirin. Although the conflict between Khosrow and Shirin lasted long, it has led to positive results. However, other conflicts in the story have ended with negative results. The types of story conflicts include 1) Goal conflict: The conflict between Khosrow and Farhad, Bahram and Khosrow, and Shiruye and Khosrow is of this type; and 2) Emotional conflict: The conflict between Shirin and Maryam, and Shirin and Shakar. The strategies taken by the characters in the story to resolve the conflict are: 1) Surrendering strategy: Khosrow's strategy against Shirouye and Farhad's strategy against Khosrow is of this type; 2) Shirin and Maryam have used the avoidance strategy; 3) Win-loss strategy (competition): Khosrow's strategy in disagreement with Farhad and Sheroe's approach to Khosrow is like this; 4) Win-win strategy: This is the strategy of Khosrow and Shirin; and 5) Compromising approach: Khosrow's method in reaching Shirin is like this.