جستجوی مقالات مرتبط با کلیدواژه "عدالت" در نشریات گروه "علوم قرآن و حدیث"

This article conducts a comparative examination of the concepts of justice and equality in Islamic jurisprudence and international legal systems. Justice and equality are fundamental principles in both legal systems, yet differences exist in their definitions, philosophical foundations, and methods of implementation. In Islamic jurisprudence, justice is established as a moral and religious principle based on Quranic teachings and the Prophet's tradition, influencing all aspects of individual and social life. Equality in this system means the fair distribution of rights and duties based on individuals' abilities and circumstances. Conversely, international legal systems define justice and equality as legal and social principles aiming to guarantee human rights and legal equality for all individuals, without discrimination based on gender, race, or religion. The findings of this research indicate convergences and divergences in the concepts of justice and equality within the two systems. To develop and improve legal systems, it is suggested that revising traditional interpretations, strengthening international dialogue, emphasizing Islamic human rights, enhancing legal education, and conducting interdisciplinary research can foster greater proximity of these concepts. This can lead to constructive interaction between legal systems and improve the state of justice and equality in societies.

This article examines the role of insight (Basira) in the process of ijtihad and the derivation of Sharia rulings, evaluating its impact on the accuracy and validity of fatwas. Insight, as a mental and spiritual attribute, assists scholars in understanding religious texts beyond their apparent meanings and enables them to derive rulings aligned with the objectives of Sharia, considering the circumstances of time and place. The study first explores the concept of insight from a jurisprudential perspective, analyzing the views of past and contemporary jurists regarding its significance in ijtihad. It then assesses the impact of insight on the accuracy of fatwas by examining examples from contemporary issues, such as Islamic banking and new financial transactions. The findings indicate that insight directly influences the quality of issued fatwas and helps prevent extremism and laxity in religious rulings. Additionally, insight aids jurists in distinguishing between the superficial appearances of texts and the deeper purposes of Sharia, allowing for the issuance of comprehensive and practical rulings for modern challenges. Finally, recommendations are presented for enhancing insight within religious seminaries and educating future jurists. These suggestions include promoting the teaching of insight to students, conducting comparative research on fatwas, and further encouraging the application of insight in addressing new issues. This research concludes that strengthening insight among scholars can improve the ijtihad process and contribute to the development of Islamic jurisprudence in response to contemporary challenges.

This article conducts a comparative analysis of the concept of insight (Basirat) in Islamic Sufism and Buddhist philosophy, aiming to elucidate the epistemic similarities and differences between these two prominent spiritual traditions. In Islamic Sufism, insight is defined as a means to attain divine knowledge and unity with God, achieved through spiritual practices and mystical experiences. Conversely, in Buddhist philosophy, insight refers to the understanding of the impermanence and interdependence of all phenomena, leading to liberation from the cycle of birth and death (samsara). The study reveals that both traditions regard insight as a pivotal tool for self-purification, inner peace, and enlightenment. Furthermore, insight in both frameworks significantly influences individual and social life. In Islamic Sufism, insight fosters empathy and social responsibility, encouraging individuals to transcend selfish desires and engage in acts of service and justice. Similarly, in Buddhist philosophy, insight cultivates compassion and altruism, promoting harmonious relationships and reducing the suffering of others. The findings highlight that despite the distinct philosophical underpinnings and cultural contexts, both Sufism and Buddhism recognize insight as essential for spiritual growth and societal well-being. This research underscores the universal significance of insight as a multidimensional concept that bridges personal enlightenment and social harmony, offering a foundation for intercultural and interreligious dialogue. The study emphasizes the potential of comparative spiritual studies to enhance mutual understanding and cooperation among diverse religious and cultural traditions.

This article examines and conducts a comparative analysis of the concepts of insight (Basirat), justice, and piety (Taqwa) within Islamic jurisprudence (Fiqh). Insight, defined as the ability to deeply understand and accurately discern, plays a crucial role in making Sharia decisions and assists individuals in making informed choices when facing complex challenges and issues. Justice, as a fundamental principle, emphasizes the importance of fairness and equality in judgments and behaviors, preventing any form of oppression and injustice. Piety, as an ethical attribute, guides individuals to avoid sins and adhere to religious and moral principles. The article explores the similarities and differences among these three concepts and analyzes their impacts on legal decisions and individual and social life. The findings indicate that insight, justice, and piety, as complementary principles, significantly contribute to strengthening the moral and legal framework of Islam. Adhering to these concepts simultaneously can help establish a fair and ethical society. Finally, the article provides suggestions for future research and practical applications of these concepts in various legal and social domains, emphasizing the necessity of incorporating them into educational and legal systems to enhance moral and religious values within society.

 

The present study aims to structure the history of the eras of political theology in the period of the Islamic Republic, with an emphasis on the Qom Seminary. The research is based on the hypothesis that the historical periods of political theology can be observed within the general history of theological knowledge, divided into four main periods with possible sub-periods: from 1922 (the establishment of the Qom Seminary) to 1981, from 1981 to 1989, from 1989 to 2005, and from 2005 to the present. In the contemporary era, these periods have been heavily influenced by both subjective and objective transformations associated with the emergence of modernity. Since its inception, the Islamic Republic has played a pivotal role in political theological transformations, both actively and reactively. The evolution and comparison of these periods can be traced in two domains: the evolution of contested subjects and the evolution of political movements in relation to these contested subjects. In the evolution of contested subjects, certain topics have remained under discussion and theological debate across all four periods examined in the research, such as the role of the people in the legitimacy of government and the concept of the Guardianship of the Islamic Jurist (Velayat-e Faqih). Some subjects have been prominent in three periods, like the notion of freedom in Islam, which is discussed in the first, third, and fourth periods. Other topics have been contested in one or two periods, such as human rights, which received special attention in one period, although it is also noted in the subsequent period without the same intensity. The political dimensions of monotheism have unique literature primarily in the foundational period.

Justice is a fundamental ethical concept that has been examined from various perspectives. This study employs a descriptive-analytical approach, focusing on the teachings of the Quran and Hadith to explore justice from a normative standpoint. The central issue addressed is the meaning and implications of justice as a responsibility toward others in the ethical domain, as well as its relationship with other ethical concepts, such as benevolence and kindness. The findings emphasize that justice is a foundational concept, asserting that the practice of justice is the primary duty and responsibility of moral agents, particularly leaders. Justice, as an obligatory responsibility, establishes a framework within which benevolent and charitable actions can be effectively implemented. While ethical agents hold a responsibility to treat others equitably, this perspective of equality does not encompass the entirety of justice. Responsibility based on justice extends beyond mere equality and includes requirements for fairness and restitution, which give meaning to ethical concepts. Justice as responsibility necessitates balance and fairness between oneself and others, often compelling individuals to accept collective responsibility in various situations.

The concepts of reform and corruption are ethical values that individuals' judgment on them will differ based on theoretical foundations and different perspectives. From one perspective, "divine governance" based on the satisfaction of the people is a criterion for individual and social reform, while in another perspective, the satisfaction of the majority of people is the criterion, even if it is not consistent with God's satisfaction. Therefore, it is necessary to discuss the criteria of reform according to the religious texts and pure reason. This research aims to explore the question, "In case of acknowledging the Prophets' duty to reform the society in terms of their declared goals, which criteria lead to the realization of their reforms?" According to the Quran and reason, the following criteria may be inferred: scientific, intellectual, ethical, and spiritual growth, freedom, divine governance, commitment to justice law, and the expansion of rights and justice in the personal and social sphere, which ultimately lead to the welfare, prosperity, dignity, security, happiness of society, and pure life. To judge them that to some extent they could reach these goals, their reformative actions in the societies must be evaluated. Fulfilling these criteria during the lifetime of each prophet is considered an indicator of his success, and the absence of them and the unstable situation of a prophet's society could not be considered as the criteria for later times during other prophets.

This study aims to answer the question of what mechanisms and Qur'anic strategies exist to strengthen the internal capabilities of the country, as reflected in the Qur'anic thought of the Supreme Leader. To answer this question, a descriptive-analytical method and approach were employed. The Supreme Leader, in accordance with the capacities present in the Islamic society, which is governed based on religious teachings, has proposed several strategies. These strategies are categorized into legislative, judicial, and executive domains. In the legislative domain, the most important strategies include the emphasis on drafting laws based on religious sources, ensuring that laws are compatible with capacities and resources, and formulating laws founded on economic justice. Combating economic corruption and implementing judicial justice are strategies defined within the judicial domain. In the executive domain, emphasis is placed on relying on popular capacities and their participation in the management of the country, fostering national unity and cohesion, and supporting domestic production. An exploration of religious teachings and doctrines has shown that all three domains emphasized by the Leader are rooted in religious teachings and can be inferred from the verses of the Qur'an and the traditions of the Imams (peace be upon them). Therefore, attention to these strategies not only serves as a reliable approach to strengthening internal capabilities, development, and progress but also ensures national independence and security.

Recently, the concept of "optimal governance" has been increasingly used in development literature. The theory of optimal governance, which is defined by various features, including justice, is considered a model for sustainable human development.On the other hand, one of the characteristics of the infallible imams, peace be upon them, is justice, especially social justice; Because if they do not have this feature, they cannot fulfill their duties. This article tries to explain the necessity, way of discovery, works and dimensions of Imam's justice with emphasis on social justice and its difference with the view Explain non-Shia words. Paying attention to the narrations of Imam Reza (peace be upon him) is important because during his time, the basic issues of Islam were discussed more. Also, according to the appearance, he has held the position of "crown prince" for some time, and these two factors have provided the basis for a discussion about the Imam's social justice. The findings indicate that justice, which is one of the desirable components of governance from the point of view of the international system, can be clearly traced in the Holy Quran, the words of Imam Reza, peace be upon him, and historical reports related to the time of his "crown" position. From this point of view, by examining the mentioned component in the social life of that Imam as well as the time when he held the position of Imam Hammam, we will find that Imam Reza, peace be upon him, not only believed in good governance in his opinion, but also committed himself to it in practice. they knew.

The aim of the present study is to elucidate the constituent elements of political identity from the perspective of Nahj al-Balagha. Political identity is one of the most important components of forming a political system and distinguishing the political agency of "us" from "others." Philosophically, identity does not inherently exist but is constructed as the basis for action and behavior. However, politically, identity distinguishes "us" from "others." Political identity involves answering two critical questions: Who am I? and Who am I not? The answers to these questions lead to the differentiation between our identities. With the passing of the Prophet (PBUH) and the beginning of the era of the three caliphs, the foundations of divine political identity were marginalized. However, with the advent of the rule of Imam Ali (AS), through his struggles, the foundations of divine political identity were once again incorporated into his political and governmental framework. Therefore, the study of divine political identity necessitates understanding its constituent elements from the perspective of Nahj al-Balagha. This research, focusing on the importance of political identity, seeks to answer the question: What are the constituent elements of political identity from the perspective of Nahj al-Balagha? The research method is descriptive-analytical, analyzing the content of Nahj al-Balagha's themes. The results indicate that selflessness, duty orientation, opposition to oppression, people's participation, and justice are the main elements considered by Nahj al-Balagha. The implications of employing these elements in the Alawi political system include emphasizing the derivation of power from the eternal divine source, the inseparability of rights and duties in the political system, confronting any form of oppression, relying on the votes and opinions of the people, and implementing complete justice at its highest levels. Therefore, the rulers of the Islamic community must, in line with preserving the Islamic identity of society, emphasize these elements and earnestly endeavor to raise awareness and expand them throughout society so that society becomes increasingly closer to the desired ideals and Islamic values. This path will be accessible through proper political inclusiveness and a step-by-step process, with the design of a clear and precise framework by committed elites and experts.

The main objective of the present research is to assess the capacity of Islamic political philosophy (precisely Farabi's political philosophy) to address the efficiency of government through a comparative analysis of its foundational principles. Nowadays, government efficiency is considered one of the significant concerns of intellectuals and societies. The general judgment criterion for a political system depends on the extent of governmental efficiency. This research is based on the hypothesis that political philosophy, especially Islamic political philosophy, beyond the mentioned sciences, has suitable capacities for discussing the foundations of governmental efficiency. Among these, Farabi's political philosophy, one of the significant approaches of Islamic political philosophy, has a unique capacity to engage in the discourse on efficiency. The main research question is: What are the fundamental capacities of Islamic political philosophy, especially Farabi's ideas and thoughts, in confronting the concept of governmental efficiency, especially in laying the groundwork for efficiency? Understanding government efficiency in Farabi's thought requires presenting a conceptual framework or network related to efficiency in this philosopher's thought. In this research, an attempt has been made to extract these concepts and codes from the essential works of Farabi using a descriptive-analytical method. Some of the most essential elements of this conceptual network include happiness, virtue, wisdom, prophecy, love, and justice.

This research aims to examine the position of achieving justice in the realm of spirituality, emphasizing critiquing the theory of justice as fairness. The research method is descriptive-analytical, and the results indicate that the central criticism of justice theories, especially the theory of justice as fairness, is the exclusive focus on the desirable distribution of resources and opportunities. On the one hand, overlooking the spiritual aspects of human beings as the core components of society has led these theories to fall short of encompassing all aspects of individual and societal spirituality and materiality. From an ontological perspective, humans are both material and spiritual, with material needs and desires. The idea of distributive justice in this aspect can fulfill material desires. Equality and freedom, in the sense of having equal opportunities and securing fundamental freedoms, can serve as providers of material justice in this dimension. On the other hand, considering the religious approach to justice and through the lens of Islamic sciences, especially what Muslim philosophers have presented regarding the ontological understanding of humans, humans are essentially immaterial and non-material beings, and all their perceptions and activities stem from a non-material and immaterial essence. In this perspective, the human being is a unified whole and a set, and a dialectical interplay between the two dimensions of existence, namely the material and spiritual, continually occurs within. This internal dialogue ultimately leads to just or unjust choices. The peril of unjust choices always puts the states of justice achieved through considerable effort at risk of collapse. Therefore, to realize a just society, individuals in that society need to incline toward justice and fairness in their internal dialogue.

Robert Nozick's entitle theory of justice with the title "Justice as entitlement" is an individualistic, duty-oriented and right-oriented perspective. This view is based on the theory of natural rights. As an authoritarian thinker, Nozick presents his theory based on the above principles in three rules. He is against increasing the power of the government to the extent that it can redistribute property and assets based on certain patterns (for example, supporting the needy). This view is a reaction to Rawls's theory and any type of welfare state in the field of justice. This article examines the basics of the theory and the theory itself with a descriptive-analytical method in two parts. In addition to the basic problems, the problems in the theory include: ambiguity in the three rules, disregard for content justice, reduction of justice to the domain of ownership, incomplete explanation of ownership factors, ignoring public charity, ignoring the problems of the free market, freedom of slavery, incomplete explanation of the legitimacy of the tax, and failure to provide a solution for the withdrawal of assets from ownership.

Humans have long sought to implement justice in all its dimensions, and of course this has not been achieved hundred percent. However, it is hoped that this wish will be realized according to the religious texts in the government of Imam Mahdi. This is a topic that has been addressed by researchers; however, the final part of the features of Mahdavi's judgment has been neglected. Therefore, we are faced with this question: "What are the basic characteristics of judicial justice from the perspective of Islam and in the government of Imam Mahdi?" It seems that these features have fundamental differences in both quantitative and qualitative aspects in the emerging political systems and in the Mahdavi system. The purpose of this article is to show the necessity of achieving judicial justice in the Mahdavi government in the light of the investigating of its judicial characteristics. This article pursues such a goal with a descriptive-analytical method. From the results of this article, there is an explanation of judicial features in the Mahdavi government, such as "meritorious judicial system", "judgment without witnesses" and "information development in the Mahdavi government", which are implemented by Imam Mahdi, Prophet Jesus and pious judges.

One of the most frequent questions of faith is always the question of the difference between humans during creation. According to the verses and narrations, God has created man to the utmost possible perfection, but it is seen as evidence that some people are born with defects. The present study aims to compare the theological foundations of the creation of disabled children from the perspective of the Imamiyyah. And Ash'areh, in the light of divine justice, intends to present a clear picture of how these people were created and to answer the upcoming challenges. The research method is analytical-inferential, the research data has been analyzed through document review, record taking, and with an argumentative approach. The sources of Imamiyyah and Ash'ari theologians, the research community and other sources related to the objectives of the research have been used as explanatory and supplementary sources.

From the point of view of Ash'ari theologians, creation is a direct act of God and other beings have no optional intervention, and justice is nothing but a divine act, but the Imamiyyah believes in a long chain of actors, and they consider an important role for humans in creation and creation, therefore, the domain of God. considers it as a beauty of imperfect creation.