جستجوی مقالات مرتبط با کلیدواژه « اجتماع » در نشریات گروه « علوم قرآن و حدیث »

"Security and social cohesion" is one of the components that leads to the development and growth of material and spiritual aspects of society, ensuring collective life and existence. Religious beliefs and teachings, especially belief in the Mahdism, can, if properly explained, strengthen the religious spirit and hope for a bright future, promoting the convergence of people and consequently contributing to security in societies based on monotheistic ideologies, particularly in Iran where the majority are Shia Muslims who believe in the Mahdi. On the other hand, if this ideology is distorted and its position undermined by factions and deviant movements, and with the community leaning towards them, it can act in the opposite direction leading to fragmentation in society, ultimately resulting in security and social threats. This article, gathered through 'descriptive-analytical' method and information collection in a 'library-like' approach using the Internet space, focuses on examining the security and social threats of the inclination towards the Mansour Hashemi Khorasani movement. Research findings indicate that the harms of leaning towards the Hashemi Khorasani movement in the social sphere include: undermining religious beliefs, disrupting social order, destroying the institution of family, and promoting violence in society

Social culture is a set of values, beliefs, customs, symbols, and institutions that develop in a society over time and deeply influence the behavior, attitudes, and identities of individuals. Social culture is influenced by the evolution of society and social changes. Wills play a significant role in controlling social culture, and this influence can be observed in various forms such as shaping values and beliefs, changing customs and traditions, and altering behaviors. Since social culture plays a crucial role in shaping the collective and individual identities of individuals and in society's resilience against damages, the researcher seeks to explain the role of wills, namely the will of God and humans, in controlling social culture from the perspective of the Holy Quran. Through the examination of verses from the Holy Quran, 154 verses related to wills and 218 verses related to social culture were extracted. The main objective is to elucidate the role of wills in controlling social culture in society. This research was conducted using a qualitative method and based on the Grounded Theory, with software coding in MaxQDA and analysis of verses. The statistical community consisted of verses and interpretations and 120 experts in Quranic sciences and university professors, and efforts were made to select real relevant individuals in their fields. Data collection methods included library research and fieldwork based on questionnaires. SPSS and MaxQDA software were used for data analysis. Based on the research findings, in the realm of control and supervision, factors such as God's warning to humans, God's surveillance of hidden actions, human awareness of their behaviors on the Day of Judgment, recording and registering their deeds, God's specific knowledge of human actions, and in the realm of enjoining good and forbidding evil, factors such as the truthfulness of enjoiners of good, their upbringing and education, their truthfulness in enjoining good, their adherence to virtues, and the knowledge of enjoiners of good, hold greater importance.

The word "fitrat" ​​is an invention of the Holy Quran. Although from the beginning of creation, the evolutionary program of human societies has been based on nature and its compatibility with the world, which is the place of its evolution, but the gradual course of human societies, which is one of the necessities of material life, did not allow the emergence of all dimensions of nature until human reason and science It developed to a level that revealed the ability to present its greatest asset, which is nature, and God, at the time of his last messenger, provided him with the most complete book of guidance for the human society until the Day of Judgment, and in particular, he removed the veil of the pride of His creations and presented it to the world with the word of nature, the world, which in the time of Judaism and Christianity, did not accept the flourishing of all its dimensions, and the human being, who is the embodiment of the full manifestation of the Lord of the Universe, had not stepped into the field of Ghetto. Rasool Khatam (PBUH) was the only perfect human being who was able to display all dimensions and innate tendencies of a human being. How can a human being overcome the shortcomings of his society and follow the path of evolution with the tools of nature? What is the way to remove dust from the vision of nature and who can help humans in this way? What is the point of view of verses and hadiths in this regard? This research seeks to show a part of this manifestation and its impact in the society.

One of the important Quranic issues in the field of sociology is the analysis and investigation of the characteristics and behavior of different social groups. One of these social groups is "the underprivileged". The existence of this social class at any time has caused many verses of the Qur'an to be dedicated to the reasons for the emergence and formation of this group, their types and characteristics, and the ways out of this social situation. . Based on the semantic analysis of this word, the words that are conceptual substitutes and aligned with "weakness" are: "musthar, harm, weakness, failure and humiliation". The most important words in the semantic contrast with "weakness" include "arrogance, atraf, fullness, tyranny, attu, alwa, ghani, baghi, batr, taghian". Based on the mentioned semantic contrasts, it is clear that the three social groups "arrogant, slanderous and arrogant" are the main cause of the formation of this social class, and they weaken and put those who even have actual and potential forces in a difficult situation. Debilitating factors are sometimes created by "arrogants" directly and by insisting on oppression, murder, and killing, and sometimes by "Molea and Metafin" in secret and indirect forms...

Religious management means management of a group of people committed to religion who guide people to the path of a happiness. The Holy Qur'an, which considers man to be a social being by nature, believes that "management" is to manage affairs as a social matter. Today, due to the lack of attention to religious management and neglecting the aspect of social education, many social institutions have faced problems, because every community needs proper management to achieve its goals. The purpose of the current research is to explain the role and characteristics of religious managers (leaders) in social ethics, with a descriptive-analytical method.The results of research show that in a religious society, the most important pillar of management is the cultivation of social ethics, because it is the basis of all individual and social deeds. The role of religious leaders in improving practical social ethics is to be a role model in performing duties, creating and strengthening social solidarity, the ability to create social order, friendship and tolerance with subordinates, developing hope in people in realistic way. Among the other characteristics of religious leaders in practical social ethics are features such as gaining trust by having a spirit of trustworthiness, honesty in behavior, flexibility in working with a spirit of tolerance, creating affection with generosity and kindness, maintaining power by having a spirit of courage and serving the people by avoiding the spirit of self-interest.

The tradition of "Good for Women" is one of the famous traditions that have been reported with various expressions in the historical, ethical and hadith texts of the two main Islamic Sects. However, in the conducted studies, despite the report of the tradition in various hadith texts, more attention has been paid to the implication of this tradition than to its Isnad validity. While this tradition is reported in the form of a "mursal" in most sources, and sometimes go with iḍṭirāb in the text. In the implication section, most of the researchers consider the tradition to refer to a special ruling about women and believe that women should avoid being in the community by dealing with activities related to housekeeping and raising children. While ignoring the authenticity of this hadith, if only the content of the tradition is considered, other views can be proposed about it, and women cannot be deprived of their right to social presence based on this report.

In this research, focusing on the reporting process of the tradition of "Good for Women" in the hadith sources of the two main Islamic Sects, the isnad status and its textual changes in different texts have been evaluated. In this regard, all the sources in which this tradition is narrated have been studied and analyzed. The Shiite sources in which the tradition is reflected are: "Da’ā’im alEslām", the book "Mūlid fāṭimah" or "Akhbār fāṭima", "Makārim Akhlāq alNabī wa alA’immah", "Manāqib ‘Āl Abiṭālib", "Makārim alAkhlāq", "Kashf alGhummah fī Marifat alA’immah". Among Sunni sources, this tradition can be seen in the books "Ḥlyat al-Awliya wa Ṭabaqāt al-Aṣfiya’", Iḥyā’ Ulūm alDīn", "Kanz al-Ummāl fī sunan alAqwāl wa al-Af’āl".

Research in hadith texts is one of the necessities for the correct understanding of jurisprudence and moral issues, which has always been the concern of Islamic thinkers in line with the detailed analysis of religious teachings. Generally, hadith scholars do not limit the final evaluation of hadiths to the examination of Isnad, but also consider it necessary to analyze hadiths in terms of text and content. Because neglecting each of them leads to misunderstandings and misconceptions of the Sunnah and the words of the Prophet (pbuh) and Imams (as). Among the notable traditions in the hadith texts that are found in Shia and Sunni hadith sources and various analyses have been made about them, is the hadith "kjayrun linnisā’I an lāyarayna al-rejāl wa lāyarāhunna al-rijāl" This tradition has been reported in different sources with different words and attributed to Ḥaḍrat Zahrā (as). The analyses presented around this hadith are so different that sometimes no common value can be found between them. For example, a group has concluded that women must not appear in the community but stay at home, only by addressing the words of this hadith. On the other hand, another group, emphasizing the weakness of the chain of transmission, considered the hadith to be invalid and rejected it.

The tradition of "Good for Women" is found neither in any of the four Main Shia hadith books nor in six authentic Sunni ones. Additionally, in most of the late hadith sources, it has been transmitted in the form of "mursal", without valid sanads. Furthermore, although some sources have presented the tradition as "musnad", most of their transmitters are accused of lying, fabricating hadiths, and falsification. After all, accepting the transmission of the hadith from the "Imam", it should also be noted that according to the literal meaning of the word "Ra’y", the meaning of "Ru’yah" is the staring and precise and lustful gaze of alien men and women at each other, not the fleeting and natural gaze that is common in social interactions. In addition, considering that a woman as a human being is responsible in social and political issues and it is not possible to deal with this responsibility except with a chaste presence that is in accordance with the laws of Islamic Sharia, and considering the practical life of Ḥaḍrat Zahrā (as) as a perfect role model of a responsible woman, it can be said that in this hadith she invited everyone, especially women, to observe hijab and chastity in the community, because Islam prefers the law-abiding presence of women in the community to their isolation

Mahdiism is one of the most important doctrines in Islamic culture and thought, and it has an important and privileged position and has many impacts and functions in social arenas. The explanation of Mahdiism studies with a social approach and descriptive-analytical method can answer many issues related to social arenas. It seems that Mahdiism has been paid attention to in terms of belief, history and culture, but it has not been adequately considered in the social aspect. In this regard, this study aims to explain the functions, requirements and aspects of Mahdiism studies in social arenas. The most important functions of Mahdiism studies with a social approach include social order, cohesion and solidarity, creating social security and crystallization of social identity and hope. The requirements that were explained in this research are the implementation of contemporary justice, attention to Islamic and inter-religious identity, and the radical fight against corruption and the institutionalization of values in society. The aspects of Mahdavi teachings in the social arenas are also focused on the two areas of the family and the educational institution.

Irony means humor, sarcasm and showing conflicting aspects of a text or work, which often causes laughter. Irony is also used as a visual technique in the narrative or form of a visual work. In this article, irony in three paintings of the Shiraz school of painting and in particular the Al-Inju period is examined because it is believed that the social conditions of the Mongol rule caused Iranian artists to use illustrations and books. Arai have expressed some concepts ironically and ironically. Therefore, the purpose of the research is to introduce the components and applications of irony, and the other is to analyze the quality of irony in the content and form of three illustrations of the illustrated Shahnamehs of the Al-Injo period, including "The imprisonment of Zahak by Fereydon", "Death of Chahar Hamdel Ki Khosro" and "Accusation". Soudabeh to Siavash. The research material is derived from library data and is based on descriptive-analytical method. The findings of the research show that paintings are more capable of ironic analysis in which the main subject is faced with deep and absolute conditions such as death or a dangerous situation that leads to death. In all the examined pictures, there was an element of taste and structural irony and situational irony were used in them.

Lifestyle in Islamic culture is a set of beliefs, values, dos and don’ts that originates from the two sources of the Qur'an and ʿItrat. The general principles and characteristics of an Islamic culture that helps the transcendent lifestyle are generally stated in the verses of the Qur'an and its details have been explained by the infallible Imams and with its divine centrality gives direction to all aspects of life, the end of which is the individual and social transcendent of the community. The most controversial verses of the holy Qur’an is: “Men are the protectors and maintainers of women”, which in the legal system of Islam has been cited as a significant criterion in expressing the legal rules; the present study is based on the descriptive-analytical method acquiring a lifestyle based on holy verse, the author after examining the meaning of guardianship and expressing other points with regard to this holy verse, and the expression of the Islamic view (Qur'an and narrations), it has concluded that Qawwāmiyat means to have the right to manage, to protect, to be the head of the family, and it doesn’t include the meaning of Wilāyat and to have authority, in the lifestyle, especially the Islamic lifestyle, because, men have priority over women in intellect and tact, and they have more endurance in severe hardships and problems and women are emotional and emotional, so due to these bestowed and acquired virtues, men have priority over women in protecting them, and this becomes the cause of the transcendent lifestyle, while Many verses of the Holy Qur'an considers the men and women peers and remind the perfection and imperfection of both them at the same time and explicitly describes their unity, so Islam considers no difference between them in moving and traveling to God and the path to God is possible by pious thinking and acting.

The main approach in religious teachings is to protect people from sin and slip, considering the ultimate goal of religion, which is closeness to God. The main problem of society and the individual and social damage that is observed in it is caused by not acting or not being aware of religious teachings. One of the components of the system of preventing sin in religious teachings is to strengthen the sensitivity of society against the slips of society's elements. Enjoining what is good and forbidding what is bad is a mechanism that is mentioned in the Qur'an and traditions as a duty and a basis for the revival of other duties, and it has sensitized the Islamic community against sin, and in this way, it is the responsibility of everyone to call to good deeds. And it gives prohibition of evils and sins to the members of society. This research studies the necessity of this duty from the perspective of leaders and followers, audience, community, priorities, requirements and obligations, and the role of the Islamic government in improving the social environment and pushing towards piety.

Given that one of the most important problems of today's society is the problem of poverty and class gap between members of the society. Dealing with the issue of charity from the perspective of the Holy Quran is one of the most important ways to overcome this problem. In addition to being considered a moral virtue, charity balances society and fills social gaps, and in addition to the positive effects in the worldly and hereafter life of a person, it also has a profound effect on social life. The purpose of this research is to investigate the social impact of charity in the Quran with emphasis on the interpretation view of Ayatollah KhameneiThis research, with a descriptive-analytical method, has studied the verses of the Holy Quran and the opinions of commentators, especially Ayatollah Khamenei's view on the social impact of charity.Emphasizing the social dimension of charity, Ayatollah Khamenei points out a very important point in the interpretation of verses related to charity, which has been overlooked by other respected commentators of the Holy Quran, especially contemporary commentators.The result of this research is that according to Ayatollah Khamenei, first of all, the verses of giving in the Qur'an are not an expression of a moral ruling, but rather an expression of a religious obligation; Secondly, spending will be spending when it has an existential effect and leads to filling a void and fulfilling and solving a real and true need, and otherwise, any spending is not spending.

The concept of violence has always been one of the most challenging issues in social research. In the Islamic world, this issue has long been considered by thinkers, especially among religious sociologists, and of course, has been used by many extremists. Attitude towards the category of violence according to different perspectives and perspectives can show different types such as individual, social, hidden, overt and... . This article has descriptively-analytically examined the narrative and inadmissibility criteria of violence in society from the perspective of Quranic verses. First, "justice" is the criterion for distinguishing between the validity and inadmissibility of violence, and then the two components of "ethics and law" are analyzed as criteria for acts of violence in the Qur'an. This means that any behavior, speech and action against social offenders that falls within the conceptual framework of morality and law is considered violence, even if it is accompanied by the intensity of action and suffering. Examples of permissible and impermissible violence in the community are also extracted and explained with the inspiration of verses of the Quran.

Sayed Qotab is one of the prominent and famous figures in the interpretation of the Qur'an and one of the most capable theorists in the field of Islamic ideology. The analysis of his thoughts on government and community issues is the subject of this article. The purpose of this study is to answer this question: What are the most important governmental and social indicators according to Sayed Qotab? In this research, with a qualitative method and analytical approach, the social thoughts of this commentator on governmental and social issues have been studied and the following results have been obtained: Sayed Qotab considers a special importance to the individual and society and considers belief as the reason for the emergence of society. The ideal society, in his view, is a religious society. He considers the existence of government and justice necessary for society and distinguishes between justice and absolute equality. Sayed Qotab was formed in the confrontation of Islamic civilization with Western civilization, the political trends of secular Islam and Islamic fundamentalism, which are the main challenges of the Islamic world.

Traditions and so all the habits, behavior and rules that a person learns from the community, as a member of the community. By understanding the concept of Jahiliyat (ignorance) in the Quran and Nahjolbalagha, we lead to the contrast of ignorance with wisdom and forbearance. Wisdom Is a comprehensive concept that includes knowledge, understanding, and intellection of affairs and obedience of God's commands and practicing deeds and righteousness. On the contrary, ignorance is a virtue burner attribute that destroys knowledge, understanding, and obedience to God's commands. Jahiliyat (Ignorance) is not limited to a period of time and therefore Quran has divided it into the "first" and "last". Imam Ali (AS) has enumerated several tips about the features of the pre-Islamic era (Jahiliyat). These features can be divided into two main aspects: Tips about the Religious culture of that age, and tips about its social culture. The present article argues each of the two types discussed above with six components, with an Analytic-descriptive method.

The re-reading of traditional phenomena by modernity has led to the formation of new aspects of phenomena. The childhood phenomenon was also exposed to this re-reading as one of the most important periods of human life. "The natural or social nature of childhood", "Childhood identity in relation to adulthood", "Childhood in relation to agency and structure" and "Childhood value dimension: innocence or evil" were considered. This re-reading has led to a rethinking of the concept of childhood in practice. The empowerment of the modern concept of childhood and the practice based on this re-reading can be seen in various societies, including Iranian society. In such a situation, the absence of the childhood phenomenon based on the theoretical foundations of Islam as the ideal culture of Iranian society, has made it necessary to re-read this concept based on the teachings of Islam. The present research is based on the method of "Izutsu semantics" and is based on the question: "What does it mean to be a child culturally and socially in the teachings of the Qur'an?" By examining the verses related to the concept of childhood, seek to find the answer to this question.

Tolerance means grace, tolerance, softness and in words, means avoiding conflict with a person for the sake of his evil. Allah Almighty, in the Holy Quran, mentions tolerance as blessing. Tolerance has a very important place in the life of the family and the human community. If one does not confer with others and, in hardship and hardship, treats others with anger and anger, he will strike both social trust and his moral and moral well-being. Tolerance has a very constructive role in the family and social life of man. Life is full of misfortunes that human beings go with. If a person does not endow the building with tolerance and, in difficulty and ruggedness, treats others with cruelty and violence, it will harm both social and moral well-being. The purpose of this research is to study the different domains of tolerance in Imams. For data collection, the library method has been used and the data are analyzed using descriptive method and content analysis. The results of this discussion They include: in the virtue of tolerance, there are many virtues, such as humility and humiliation, selfishness, patience and self-restraint, anxiety, lack of vengeance, avoidance of anger, avoidance of war, avoidance of indignation and attentiveness. These moral and educational virtues are an example of the traits that bring man in high and high grades in the world and the Hereafter.