جستجوی مقالات مرتبط با کلیدواژه « justice » در نشریات گروه « تاریخ »

Among civilization researchers, the emergence of states in all historical periods has been regarded as one of the significant manifestations of civilizations. Naturally, the actions of their founders in the method of establishment and subsequently governance can reflect the quantity and quality of the civilizational life of society during that historical period and within the domain of that state. This research poses the question of what criteria can assess the claim that the Tahirid state during the era of Tahir and his son Abdullah (205-230 AH) in Khorasan, due to its unique establishment, distinctive governance style, and numerous efforts to maintain these characteristics and advantages, has increased the quantity and quality of Khorasanian society. Through a descriptive-analytical method, this study concluded that the formulation of a governance charter by Tahir, the founder of this dynasty, and the adherence of his son Abdullah to its implementation, provided evidence of a distinct establishment compared to other states in the Islamic world. This charter explicitly detailed justice-oriented principles in its content, leading to widespread justice during Abdullah's reign in all known dimensions of governance. This created a suitable scale and measure. Given the real connection between justice-oriented principles and civilizational vision, as well as justice spreading and civilizational action, one can assert the superior civilizational quantity and quality of Khorasanian society during this period. This claim is evidenced by the establishment of public security, an efficient government through meritocracy, and the flourishing of development by constructing and improving the infrastructure for economic growth.

As the third great invaders to Iran, the Mongols took control of all affairs for a considerable period of time. They had neither a civilizational nor a religious characteristic, unlike the Greeks and Arabs. Thus, they did significant harm to the political and religious foundation of Iranian society. The government and religion have always coexisted in Iran, with the Shah serving as both the nation's protector and the head of the country's official religion. During the period of the Mughal patriarchs, however, the government was in the hands of deserters with a primitive view of politics. Aside from that, they did not attempt to govern by religion, in contrast to the Muslim Arabs. Such viewpoint led to the decline of Iran's politics and religion, which has been described as vulgarity in some Persian writings. With the Mongols' dominion, this devastation, which dates back to the fifth century AH, reached a deplorable state. Such devastation was characterized by lack of wisdom in society, and consequently in politics and religion. As one of the foremost figures in Persian literature, Obeid Zakani represented this harm in his works. This paper aims to study the impacts of such degeneration from the viewpoint of Obeid Zakani, using a descriptive-analytical method. We also suggest that he can be characterized as a thinker of degeneration. Zakani not only describes the damage caused by degeneration, but also offers a solution for it, i.e. utilizing wisdom and justice. This paper asserts that degeneration is a long-term outcome of invasion and also mentions that Zakani's depiction of decline is focused on the reign of Al Muzaffar and the consequences of the Mongols’ invasion.

Security as a concept that is linked with the cultural and value system of societies, in both negative and positive aspects, means the explanation of the relations between the society and the government in the light of order and stability and the creation of peace or lack of it. Political security in the light of the state-oriented perspective, which attributes the quality of security and the legitimacy of the government to the functioning and efficiency of the government; In Iranian political thought, it finds parallels with the concept of justice and sees the political system with the cosmic system and the connection between religion and government. Based on this, justice-oriented is a determining principle in the relationship between government and society. As far as it can be said, the security-oriented government system has been a successful model that Muslim intellectuals have used in criticizing the existing conditions and making political demands. Looking at the conditions governing Iran in the third century of Hijri, it seems that Dinori had the same thought model in mind when explaining the political security in the Sassanid period and while narrating the events of history, he criticized the injustice and inefficiency of the political security in his time. The work is closed. With this claim, the present article, with a descriptive-analytical approach, while reviewing the nature and concept of political security in the political thought of Iranians, examines the religious events surrounding the history of the Sassanid era, relying on security and confirming the good or bad behavior of the rulers of this era. The result of the research can confirm that Dinuri, by highlighting order and security or its lack in the Sasanian era, had a critique of the conditions of his time on his agenda.

The constitutional revolution set the stage for introducing new concepts in the socio-political field. Since only a handful of prominent figures of the Qajar period were conscious of the meanings of these concepts, it became necessary to enlighten and explain them. The concept of equality was one of the most challenging notions that called into question earlier teachings. Until then, the meaning of equality in Islamic jurisprudential literature was explained by the concept of justice. Nevertheless, there was no clear relation between the criteria of justice and the concept of equality. This caused a great deal of controversy, especially between Mashroeh Khah (The religious traditionalists) and Mashroteh Khah (The radical constitutionalists). In this way, the definition of equality and its relation to justice became necessary. The principal purpose of this paper is to scrutinize the constitutionalists’ ideas, meanings, and interpretations regarding the concept of equality. While examining this concept, the author found that the constitutionalists’ logic in defining equality was somewhat exaggerated and was due to the failure to take into account the social context, the circumstances, and the political literacy of the people; to the extent that it led to confusion in the relationship between equality and justice. The research method in this paper is descriptive-analytical.

Khosrow Anushirvan has been considered a model of royal ethics and justice in Iranian literature of the middle period and literary texts. Khosrow Anushirvan known as dadgar had brought about security and prosperity in the country. This article describes Anushirvan's justice within the framework of the theory of virtue -justice and is based on Iranian literature and Middle Persian Zoroastrian texts. This research aims to answer two questions: First, considering the rich history of ethics in ancient Iran, can we find advice in the Pahlavi teachings of Anoushirvan? The second, is the concept of justice as attributed to Anushirvan in Persian texts an equivalent in Middle Persian texts?

Examining the political factors of authority in Islamic government is considered as an effective strategy in elevating Islamic societies to achieve the peaks of dignity and authority. In this study, the factors of authority in the political field are considered. In this area, the factors of authority in the areas of governance, powerful leadership, principles of Islamic government, meritocracy, inspection, encouragement and punishment, and jihad have been studied. Existence of a powerful and just leadership to realize and revive the principles of Islamic government and to solve the problems of society and worthy managers along with insightful and martyrdom-seeking people and practical adherence to the teachings of the Qur'an, the Prophet of Islam and the Ahlbayt (AS), is essential to achieve authority in Islamic government. Is. The purpose of this study is to determine the political factors of authority in the Islamic government by emphasizing the guidelines of Imam Ali (AS) in Nahjalbalaghah and the research method of this research is descriptive-analytical. The results of this study show that in addition to the role that each of the political factors of authority such as the existence of a powerful leadership, the revival of the principles of Islamic government, observance of moderation, security and justice in societies; All these factors are effective in elevating the authority of the Islamic government.

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.

Corruption, throughout human history, has occupied the minds of all and today is plaguing governments and nations, and is one of the ills that most nations; They face it. This destructive factor causes a waste of resources, reduced productivity and various pests in various systems and structures, including government organizations, as well as slowing down the development process in countries. The most important and fundamental issue in any system is justice and the fight against corruption and ultimately monitoring, and in any system, their existence to achieve the main goals and move in the main direction and achieve maximum efficiency and effectiveness, as well as reform. Existing deviations and flaws are necessary. One of the main functions of justice and its oversight is to oversee the actions of the government and the state. Oversight of the actions of the government and the state is one of the great effects of the rule of the will of nations over their own destiny. Observance of justice is one of the most important factors affecting the survival of the organization and maintaining its health in the long run. Because observing justice in the organization increases the feeling of dependence, loyalty and trust of people in the organization and increases the human and social capital of the organization. Justice and justice-seeking is one of the most fundamental axes of the constitutional decree and the declaration of the second step of the revolution. The present study tries to address the undeniable principle of justice and justice-seeking decree of the Constitution and the Constitution by looking at the statement of the second step of the revolution; And state the need to include the subject of justice and justice.

Constitutional Revolution changed the tradition toward the presence of the general public in power affairs and political battles. Therefore, the level of people’s understanding of the Constitutional concept is significant for understanding various aspects of the Constitutional Revolution. In this study, the proceed of the virtual evolution of the Constitution among the general public and inferiors has been investigated in Azerbaijan in the Constitution era using original and authentic references based on the content analysis method. The main question is what conception of Constitution existed among the general public of Azerbaijan. Due to the unfamiliarity of Iran society with the Constitution, this concept was strange to the majority of people, and there was no clear illustration of its nature and contents. For this reason, the majority influenced by constitutional activists perceived the Constitution based on their needs and not its real nature. They found it linked to the social welfare, comfort, justice, and the end of the cruelty of government organizations (agencies). The general public wanted to improve their economic and social conditions and thought they could achieve it via establishing a Constitutional government. The point is that this lexicon became equivalent to seeking justice and law because there was hope for passing law for better conditions.

The backwardness and decline of Islamic societies is one of the important issues that many Muslim thinkers have addressed and offered solutions to overcome it. Khair al-Din al-Tunisi is one of the political thinkers who, considering the progress of Muslims and the decline of Europeans in the past on the one hand, observing the decline of Islamic societies and the progress of Europeans in his time on the other hand, has presented relatively different views on this issue. Aqum al-Masalak fi Maarefa Ahwal al-Mamalak »has been reflected, but so far these views have not been properly examined. The question is what is the way out of Islamic societies from the state of civilizational decline in the thought of Khair al-Din Tunisia? The present paper has been organized based on the above book to obtain the Tunisian solution by descriptive method. Findings show that he considers the way out of backwardness of Islamic societies to return to the legacy of Islamic civilization, practice the rule of interaction and adaptation of civilization, the establishment of a political system based on justice, freedom and salinity.

Islamic civilization is a perfect example of a religious civilization and it has characteristics that distinguish it from other civilizations. Most of these characteristics are prominent in the teachings of the Holy Qur'an; Because the Holy Quran is the most important source that can answer all human questions. The goal that is pursued in this research; Recognition is one of the characteristics that distinguish Islamic civilization from other civilizations, which can be considered as follows: respect for human status, rationality, respect for the rights of the oppressed and downtrodden, guardianship, attitude Monotheism, justice, science and knowledge, freedom, attention to health and the development of ethics based on Islamic standards. The method used in this research to collect information; The method is descriptive - library.

The Achaemenids were more concerned with justice and its implementation than anything else, which entails social discipline,and sought to consider justice beyond its individual dimension in the social dimension, given the role of the state.Considering the close relationship between justice, order and security, the present study seeks to answer the question that how the formulation of law and justice of the Achaemenid kings affected social order? The research method is descriptive-analytical based on a documentary-library study and the purpose of this research is to explain the effect of legal laws and the justice of kings in ensuring order and security in Achaemenid period. The findings show that many of the decrees of the Achaemenid kings were issued with a legal theme and included two types of divine law and royal law. One reason to issue these orders and the justice of the Achaemenid kings is to ensure order and security in the country. The results of this study also consider the influence of religion on the enactment of laws by the Achaemenid kings.The purpose of its implementation and the emphasis of the kings on justice is to create a government whose domain is wisdom, truth and goodness and justice brings order to the city and country. People can live in peace and security under the laws, and expand the manifestations of material life, and the manifestation of these laws must be the spread of law in the world and the prosperity and well-being that comes with it.

Islamic civilization is a perfect example of a religious civilization and it has characteristics that distinguish it from other civilizations. Most of these characteristics are prominent in the teachings of the Holy Qur'an; Because the Holy Quran is the most important source that can answer all human questions. The goal that is pursued in this research; Recognition is one of the characteristics that distinguish Islamic civilization from other civilizations, which can be considered as follows: respect for human status, rationality, respect for the rights of the oppressed and downtrodden, guardianship, attitude Monotheism, justice, science and knowledge, freedom, attention to health and the development of ethics based on Islamic standards. The method used in this research to collect information; The method is descriptive - library.

No doubt the Islamic Revolution in Iran has imposed drastic changes on foreign countries’ political balance approaches vis-à-vis Iran.  The establishment of the Islamic Republic of Iran and revamping of Iran’s foreign policy based on Imam Khomeini’s idea of exporting Islamic Revolution gave birth to new approaches in Islamic Republic of Iran’s foreign communications and exchanges. The idea of exporting the revolution and its endorsement by Imam Khomeini as a priority for Iranian foreign policy during the early years after the victory of Islamic Revolution was welcomed by politicians as a benchmark for Iran’s interaction with the other world countries. This paper has tried to readdress “exporting revolution” as one of the frequently used concepts in the political literature of the early post-revolution years within the semantic scope of Imam Khomeini’s political thought in two dimensions of spreading Islam and justice. It has to be mentioned that the analysis of these two dimensions in exporting revolution does not mean ignoring other dimensions in Imam Khomeini’s political ideology. This is because various aspects in Imam Khomeini’s political ideology overlap in some cases.

However, in the sources of the regine of Shah Abbas II Safavid, such as Abbas Nameh and GhesasAl-Khaqani is spoken of the rule of favorable social conditions, as a result of justice, during the Safavid king's regine. But the investigation of the circumstances and social conditions of this era are characterized, Using survival bias theory, that the measures taken by the Safavid king, especially the broad program of the conversion of Mamalek States to the government's Khalesjat, had not succeeded in securing public interest and social welfare, especially in the masses of the people, in the various provinces who were subject to this change and developments, had suffered a lot. In fact, the disruption of the economic and social structure of the realm, which were the fields of disadvantages and anomalies for the Safavid citizens, caused the elites and scholars of this period, especially those who relied on some principles of secularism, such as secondary laws, to cooperate with the Safavid regime, with the aim of solving; and The chapters of the problems that had arisen had come up with some solutions, among them the Rozatol al-Anwar Abbasi was written by Mohaghegh Sabzevari, in the form of a recipe, The work of the government and the statement has been the culmination of these strategies, and the author has tried to legitimize the position of Shiite thought in the Safavid rule as the rule of the Imam's Absence. The author, with the desire to realize an ideal state, has been trying to warn the Safavid king by referring to this book, to regulate his governing behaviors based on the principles and principles of the pathological and philosophical approach. This article, by using a descriptive-analytical method, has studied the Rozatol al-Anwar Abbasi, with the aim of explaining Sabzevari’s thoughts.

Constitutionalism, as an important event in modern Iran, was a movement to establish the rule of law. Since the Naṡirī era, law has always been mentioned in the writings of intellectuals as well as in the demands of reformers and the people. During the constitutional period, Iranians said a lot about this key concept of the modern era. One of the most coherent and accurate statements about this concept is that of Mirza ‘Abdulraḥmān Ṭalebuf Tabrīzī. In this article, an attempt has been made to introduce a concept of law in his thought by examining Ṭalebuf’s writings. Ṭalebuf deals with the status of law, its definition, goals and benefits, as well as the source of its making and provides a correct understanding of this concept in Iran. He has also sought to come up with a perspective on the relationship between Sharī‘a and law.

This research is an attempt to examine the legitimate foundations of Al-e-Muzaffar dynasty (1292-1375 AD). Legitimacy means rational justification and rightness of the rulers to govern and the people's obedience to them. This issue is hold forth both in the continuity and survival of the states and their deterioration and downcome. It is well understood that for any given rule, legitimacy is of first priority because in the absence of that the rule is neither stabilized nor sustained. This research is aimed at identifying the legitimizing basis of this dynasty, clarifying modality of choosing them and their functions in consolidation, continuation and acceptance of Al-e-Muzaffar rulers. Implementing analytical-descriptive method, this research is carried out in the field of historical studies. Corollaries of the research indicated that though Muzaffarian kings took over the throne by force and prepotency and after the collapse of Ilkhanites and in the absence of political power, but they were aware that their own throne to be continued was in critical need to other foundations of legitimacy. Hence, in order to overpass the challenges derived from power deterioration, they sought to get over the challenges of legitimacy. As the remaining Ilkhanite emirs and by acquiring religious legitimacy and allegiance to the Abbasid caliphs in Egypt, they legitimized their own rule. To some extent they were also capable of acquiring Iranian legitimacy, legitimacy derived from security and justice and eventually that legitimacy which had its roots in considering all religious clusters.

Ancient Andarznameh and Nasihat al muluk are examples of the kind of political thought which can be called Nasihat Name. Such a discourse has been interpreted from various standpoints. This paper is aimed to indicate that as a genre in political thought¡ nasihat nameh is constituted by four constitutive elements of Du Boni (dual–based)¡ namely Nasihat ul Mulook – Nasihat ul Umoom¡ Religious – Political¡ Authority - Justice¡ and Ruler – Advisor.

The teachings of the Islamic religion are based on the establishment of justice. Therefore, the governments of the Islamic Middle Ages were struggling to gain political legitimacy in this regard. As a result, they paid special attention to establishment of the Divan-e Mazalem. As a result, the Great Seljuk for the sake of various political reasons paid special attention to setting up such Divan. Therefore, the present research attempts to answer this question: What were the political functions of the Divan-e Mazalem in Great Seljuk Empire? The hypothesis acknowledges that the function of the Divan-e Mazalem in the aforementioned period was more formal in nature, and pursued a particular goal.

Judicial and arbitration, including important social issues that are often hidden from the eyes of historians. In the sixth and seventh centuries AD, the Court took judicial mechanism to a certain ratio.The Abbasid period saw conflict with other emerging powers and upset the balance of power in the Muslim world that it would affect the judiciary.The main focus of his research is to investigate the structure of the judiciary in the last two centuries of rule-centered Abbasid Caliphate in Baghdad's center. After the study the structure and the structure of the judiciary and judiciary to judge the characteristics of those who escorted the judge hearing has been And then the relationship between the judiciary and political developments Abbasid caliphate and its impact on the judicial review takes place. The research seeks to descriptive - analytic method and library studies on the issue.