جستجوی مقالات مرتبط با کلیدواژه « oppression » در نشریات گروه « علوم انسانی »

oppression and justice have always been together in history and have been reflected not only in the context of human life, but also in literary and artistic works. Not only the epic, mythological, admonitional, moral and sustainable literature is full of stories of oppression and justice, but Persian lyrical and romantic literature is also not devoid of these themes and it is only the oppressor who turns his face and turns into an indifferent and intolerant lover. Parvin Etisami is one of the leading poets of the contemporary era, who is in the transition from the constitutional era to the new era of Iranian history. He saw the rapid changes in Iran and the shortcomings and imperfections of the Iranian society, some of which were specific to his era, while others were ancient and common throughout the ages and inherent in human life, and he reflected them in his poetry. In order to reflect insurances and hopes, oppression and justice in his poetry, he chose methods that had a long history in Persian literature, but Parvin proved once again the effectiveness of these ancient methods with mastery combined with simplicity and sincerity. Clarity in criticism and ambiguity in attribution, allegory, debate, allusion, revitalization and dualization are among these methods. Parveen also added a tenderness to her expression that is unique to her and is the result of her feminine spirit. In this research, the ways of explaining oppression and justice and drawing the faces of the oppressors and the righteous in the poetry of Parvin Etisami are discussed.

The current research is descriptive and analytical and based on library studies. The basis of the research is Parvin Etisami's Diwan with an introduction by Malek Al-Shaarai Bahar, and to select examples and evidence, all the Diwans have been examined.

Contrary to the opinion of some critics, Parvin is a critical poet, although he cannot be considered a revolutionary poet. In his criticisms, he deals a lot with the subject of oppression and justice. His most important technique in explaining the duality of oppression and justice is frankness in criticism and ambiguity in attribution. Other methods he uses to explain injustice and justice are to keep the umbrella of ambiguity over his poetry. To provide and guarantee this ambiguity, he makes ample use of debate and allegory, and debate and allegory in his poetry, when one side is inhuman, inevitably leads to recognition. Also, in order to provide ambiguity in attribution, Parvin uses allusions and attributes his frank criticisms to historical figures. Sharp dichotomy is a lot to highlight the duality of injustice and justice in his poetry.

Parvin Etisami's poetry is a mixture of morals, emotions and imagery, which he created with mastery while following the poetic style of the ancients, creating a modern poetic product suitable for today's conditions. Relying on allegory and debate and choosing the format of the poem as the most important form of his poetry, he has reflected on the present and the day of the Iranian people in one of the most dangerous periods in the history of Iran. Parveen Etisami, as a woman and following the tradition of veiling in classical Persian poetry, speaks in a veil in many debates. Also, in his view, oppression is not necessarily human and may be cosmic.

Some verses of the Holy Quran have been reflected more than other verses in the works of writers, poets and commentators due to their specific and deep content and message. The honorable verse 72 of Soreh Ahzab is one of the verses whose meaning and meaning there are many differences between the commentators of the Holy Qur"an and mystics. Therefore, according to the wide influence of this verse in the interpretation and mystical books, he examined the opinions and documents of four commentators and mystics about the meaning of trust and how it is carried in the world and the reason why creatures are afraid of accepting it and how it is accepted by humans. The reason why man is described as cruelty and ignorance has been investigated.

In this article, the descriptive-analytical method and the study of library resources have been done. At first, the works and sources related to the subject have been carefully studied and examined, then the relevant verse and the views of four commentators and mystics have been exami

According to the studied commentators and mystics, man is the only being who has the authority and dignity to carry trust, and this acceptance by man was accompanied by free will. The studied interpretive books interpret trust as various matters, but the studied mystical books interpret trust as "love and knowledge" and consider love as the result of divine knowledge.

The commentators under study consider man to be oppressive and ignorant because of the withdrawal of trust, but the mystics in question consider these two words to be positive words and cause the praise of man, not to blame him, due to God"s praise of his beloved and the creation of a two-way romantic relationship.

What is the relationship between democracy and literary theories? Some individuals have considered this relationship as cause and effect, they have said that the relationship between the two is direct; Cause and effect in the sense that one (democracy) is the cause of another (criticism/literary theory) and direct as there is no intermediary/variable between them. But it seems that the relationship between these two is more complicated than it appears primarily, because not only the relationship between literary theory and democracy is complex and multifaceted, but mediators such as minorities also play a role in it. Democracy as a political system has a long history. Despite this fact and its continuous evolution throughout history, many of its issues still remain unsolved and no definitive solution has been found. One of these issues is "minorities". The ideal of democracy is the management of society by all people, but the existence of minorities - who usually do not participate in society due to oppression - has made the realization of this ideal far from reach and difficult. Solving this difficult issue has been the concern of many theorists, especially democracy theorists. Establishing laws to protect minorities and so on has been one of these solutions. Literary theories are also one of these solutions to solve the problem of minorities. Literary theories - each of which deals with one or more groups of minorities such as women, immigrants, natives, etc. - attempt to free the minorities from the subjugation of others and provide the basis for their participation in the society. In this way, democracy will be exalted.

One of the bases of belief raised among Muslim commentators and scholars is the issue of infallibility of prophets. The problematic appearance of some verses of the Holy Quran shows that they are incompatible with this basis. Among the most important of these verses are the verses that mention the words "oppression" and "forgiveness" about some prophets.
The question is, considering the basis of belief in the infallibility of the prophets, what is the interpretive solution for explaining and interpreting such verses? And how can this interpretation be shown in the translation of the verses?
Translations of the Qur'an have often translated such verses without paying attention to the interpretation and based solely on the idiomatic meaning of the words, which in most cases, in addition to failing to solve the problem of the verse, have also added to its difficulty.
These verses are mentioned about God's great prophet Adam (pbuh), Prophet Moses (pbuh) and Prophet Yunus (pbuh) in the Quran, which has been tried in this article in an analytical-descriptive way, ignoring the term "oppression" and "Forgiveness" and by referring to the roots of the words and also considering the space of these verses, a translation is presented that is in accordance with the principles of the infallibility of the prophets.
The result of this research is that one of the most important solutions to solve the problem of some verses is to refer to the lexical meaning of the words, which will be very important in the correct interpretation and translation of the verses.

The commentators' perspectives on the interpretation of Verse 117 of Sūra Hūd have given rise to numerous discussions. Among these is the compatibility or incompatibility of reform with oppression in a society. The divergence in commentators' opinions is such that some believe this verse to be among the ambiguous verses. The findings of this research, particularly regarding the possibility of combining reform and oppression within a society, indicate that the viewpoint of commentators who consider the phrase "with oppression" as an adverbial modifier of the subject pronoun in "to destroy" or its antecedent, "your Lord," and thus regard it as an explanatory clause, leads to the conclusion that the coexistence of reform and oppression in a society is not possible. This view, in addition to aligning with the prevalent opinion among commentators, is supported by robust Quranic and narrative evidence that negates any unjust act by God. The opposing view, which results in the possibility of reconciling reform with oppression in a society, not only lacks solid evidence but also encounters problems in defining oppression. Considering the alignment of the first viewpoint with other Quranic verses, one can confidently deem the claim of ambiguity of this verse as unacceptable.

The infallibility of Prophet Adam (pbuh) is one of the challenging topics in the sciences of interpretation and theology in such a way that the appearance of verses and narrations has caused some people to think that Prophet Adam (pbuh) disobeyed the prohibition of genealogy and did not have infallibility. . This research, with the method of collecting and analyzing information along with the comparison of votes, seeks to prove the infallibility of Hazrat Adam (pbuh) through the method of interpreting the Qur'an to the Qur'an. Based on this, first the general verses indicating the infallibility of Prophet Adam (pbuh) will be stated, and then the evidence of the prohibition of genealogy, which does not contradict with infallibility, will be analyzed based on the method of verse-by-verse interpretation. In the final step, the important words of the infallibility of Hazrat Adam (pbuh) are also analyzed based on the mentioned interpretation method. Among the results of its research that: 1- The verses "La Yanala Ahdi Al-Zalamiin" and "Fiansakhu Allah Ma Yulqi Al-Shaitan" generally indicate the infallibility of Prophet Adam (pbuh). 2- Among the reasons for the prohibition of genealogy, only one reason does not imply that the prohibition is directive, and the rest of the reasons are complete. 3- According to the method of interpretation of the Qur'an, none of the words oppression, rebellion, rebellion, repentance, and damage contradicts the infallibility of Adam (pbuh).

Civilization is the collection of heartfelt beliefs and revealed beliefs of people who have put their social needs together by creating an organization in such a way that they have established the principles of social life to meet their needs. The Holy Quran has mentioned the decline of many civilizations with the aim of creating a lesson about the causes of their failures. In the relevant verses, the central cause of the destruction of those civilizations is the tyranny and arrogance of all or part of the people. For this reason, although the Qur'an recommends tolerance and forgiveness among Muslims, and sometimes considers it the only way to acquire material and spiritual virtues, But he condemns silence and silence in front of the oppressor and severely condemns him. What the author has addressed in this article with the method of describing and analyzing library documents is the examination of oppression as the most important cause of the decline of some human civilizations. In this regard, various aspects of oppression and its consequences that can destroy a civilization of several thousand years have been proposed. In the author's opinion, aside from the obligatory effects of oppression and its consequences in the Day of Judgment, the Holy Quran has listed oppression

Although in jurisprudential works, the creation of bank money has been examined from the point of view of titles such as the return of wealth to falsehood, etc., but considering the large volume of money creation of private banks in new economies and its wide-ranging effects on the category of justice, the jurisprudential evaluation of creation of the money of private banks is necessary from the point of view of justice and oppression. The main question is, by what means, the creation of private banks' money is considered oppression, and is the oppression of these funds acceptable from a jurisprudential point of view? The current research, which was carried out with the descriptive-analytical method and the collection of library data, shows that according to the balance sheet analysis, the creation of money of private banks is subject to the rule of sanctity of cruelty in two ways: 1. Generating huge income. Private banks from the place of royalties resulting from money creation with the support of the central bank, 2. Gross losses in the purchasing power of money holders in the assumption of extensive money creation by private banks. Finally, according to these results, the proposal to remove the power of money creation from private banks was proposed.

According to the Statement of the Second Step of the Revolution, one of the main slogans of the Islamic Revolution, which plays an important role in its maintenance, is the motto of justice, and one of the most significant factors threatening justice and consequently leading to the fall of Islamic society is the prevalence of oppression in society. Verses 45 to 52 of Sūrah Al-Naml are among the key verses in which oppression has been introduced as one of the causes of the downfall of a society. Since today’s world is a world full of oppression at all levels, including individual, social, political and economic ones, raising awareness among human societies for recognizing the consequences of oppression can certainly play an influential role in eradicating it and creating an Islamic society. Following the mentioned verses, the present article intends to examine and analyze the role of oppression in the fall of the Islamic society by the descriptive-analytical method. Through the study and analysis of the interpretations following these verses, it was concluded that oppression has irreparable consequences for the Islamic society. For instance, it causes discord and division, and as a result, religious truths are distorted, divine blessings are lost, social security is destroyed, the oppressors dominate the Islamic society and eventually, these factors lead to the gradual fall of the Islamic society.

Timur invasion resulted in land degradation, destruction of irrigation networks, increase in barren lands, and a relative stagnation in the agricultural situation. But after the establishment of the government, the Timurid made reforms to compensate for the destruction and to take measures for the welfare of the farmers. In the present study, an attempt has been made to use the descriptive-analytical method and relying on the data available in the sources, to consider the extent to which the situation of farmers has been affected by the political developments of the Timurid rulers? The findings show that the Timurid sultans took steps in support of the peasants, who have always been the most important suppliers of food and government revenue, but these measures were either insufficient or conditions for the rulers was going on that caused them to ignore all the rules and orders issued in order to stay in power for a few more mornings. In fact, the administration of justice for farmers was only relevant when the situation was calm and the rulers were in power, but as soon as the situation in the country became critical, the Timurid rulers forgot all the issued laws and orders and collected taxes Unorthodox practices and hardships made life difficult for farmers. One of the consequences of these heavy and incalculable taxes was the revolt, flight and migration of farmers, and the decline of agriculture in this period is evidence of the poor situation of farmers.

Rent-seeking is one of the manifestations of corruption, the effects of which are very significant in the field of economics. The present study seeks to investigate the effect of rent-seeking on economics from a jurisprudential perspective.

The method used in the present study is the analysis of criminal content and reference to jurisprudential texts, legal documents, articles and research written in this field.

Bribery has a variety of information, economic, political, social, educational, judicial and security rents and is a manifestation of oppression and corruption due to providing access to some and depriving others. In jurisprudence, practical rent-seeking has been declared ugly and forbidden.

The present study has been written based on ethical principles in referring to and using jurisprudential sources and first-hand texts.

Economic prosperity requires productive work and effort and avoidance of methods that allow some to access the benefits and deprive others. For this reason, rent causes inequality, oppression, as well as the formation of mafia gangs of wealth and power. Islamic jurisprudence opposes illegitimate amassing wealth, including rent-seeking.

One of the most radical criticisms by contemporary philosophers against metaphysics refers to the violence embedded in and developed by metaphysics. This criticism rejects the possibility of thinking about Being arguing that metaphysical thought due to its insistence on thinking clearly and distinctly, and for its method of transcendence results in suppression, possession, and tyranny. Different versions of this criticism unravel many secret points within the history of philosophy; yet, they all relate a specific narration of the history of philosophy that can be criticized itself. Many of such criticisms involve a kind of bias, sophistication, and negligence in their reading (and interpreting) of the history of philosophy. They rarely refer to philosophical texts, and their claims seldom are supported by a close reading of a text in its context. Contrary to this criticism, a different narration of the story of philosophy can be provided in which metaphysics and morality have the same origin. This article studies two versions of the criticisms against metaphysical violence: that of Levinas, as the most significant critic of metaphysics, and of Mc Cumber, as he has explained in more details how metaphysical violence transpires on the realm of act. Then, an explanation will be provided to argue for another narration of metaphysics in which metaphysics is a moral act in its origin and in its development: it requires to be humble in front of reality, and to be in search of the common foundation between the self and the other.

Among the characteristics that the Quran enumerates for human beings of ‘oppression’ and ‘ignorance’ at the end of the verse are thought provoking. God’s view of man at the beginning of this verse by specifying these two characteristics is a seemingly contradictory example; Because these two descriptions have occurred after expressing the breadth of trust and accepting it by man; which indicates his greatness and greatness. This obvious contradiction in the appearance of the verse has caused the commentators of the Quran to after two different attitudes in the two spectrums of praise and condemnation. This study, after reading the opinions of the Quran and analyzing the content of their interpretive thoughts with emphasis on the contextual context and context of the verses, has come to believe that these two characteristics are among the human attributes that are praised in this verse of the Holy Quran. The conclusion is that the apparent contradiction in the light of recognizing these evidences and emphasizing the context.