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

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.

Justice, in reality is the desire to achieve a life of peace and tranquility, it is what humans have been looking for in all periods of life, and it is a matter that is rooted in nature. Hu-mans have it and all societies are looking for it. Justice is the shining light that gives lasting color and prosperity to human life. Reaching this bright light of life shows the need to pre-sent the true characteristics of justice. Because achieving the characteristics of justice makes a perfectionist and justice-oriented society and reaching the utopia a reality. In or-der to achieve this goal, in this research, an attempt has been made to draw a model of jus-tice in the society by using the foundation's data research method, based on the precious words of Amir al-Mu'minin (a.s.) in Nahjal-Balagha. Using this method, 112 pieces of data were collected from the words of Amiral-Mominin in the open coding stage, and a core phenomenon and 40 categories for the core phenomenon were identified in the core cod-ing stage. Establishing justice, areas of justice implementation, intervening factors that hinder justice implementation, justice implementation strategies and consequences of jus-tice in a society were placed in order to finally draw a model of justice in a justice-oriented society.

justice,
cultural politics,
Nahj al-Balagha,
cultural identity,
cultural life,
cultural security.

 

The topic of justice has been one of the most important topics and concerns of human beings and social and political thinkers since long ago, and various opinions and ideas have been expressed and written about it. Hazrat Ali has been prominent in human history as a thinker whose name is always associated with justice. This study aims to do a comparative investigation of justice from these two perspectives with the method of document study and content analysis of contemporary cultural policy models and patterns and analysis of Amir al-Mu'minin's biography in Nahj al-Balagheh regarding the issue of justice. The findings show that fair access is the first principle for justice that is emphasized in all national and international theories, ideas, and documents. This equality includes all stages of cultural production and creativity, cultural distribution and consumption, which will ultimately lead to the development of cultural life. According to Imam Ali, the criterion for policy-making and the main and ultimate goal of governance is the establishment and expansion of justice. He considers government as a way to establish justice and serve the society. According to the imam, justice is the principle that can maintain the balance of society and ensure everyone's satisfaction. The imam considered all goodness to be in the shade of justice and fairness and introduced it as the noblest principle in bringing the individual and society to perfection. Because it is in the light of justice that everything is placed in its right channel and the rights of everyone who has rights are paid, and the foundation of perfection is prepared for everyone, and the governments become stable and the society progresses. The findings indicate that cultural development in contemporary cultural policymaking is achieved through the three major cultural policies, namely identity, life and cultural security, and the view of justice can be traced more than the path of prosperity and development of cultural life in cultural policymaking. Also, the view of justice in the policy system remains at the level of ideals and is poorly implemented in the operationalization stage. While justice has a wider scope from Mola Ali's point of view and is an important principle affecting all three areas of cultural development, which includes identity, life and cultural security.

In individual and social movements, humans are looking for a certain destination and goal, and in fact, achieving the goals defines the motivation of movement and action and their merits and demerits. Governments, which are a symbol of social will, are formed to achieve specific goals, and of course, depending on their intellectual support, their goals will also be different. In this article, the goals of the religious government have been discussed, and in the process of the discussion, the necessity of the government and the purpose of the goals of the government and the importance and benefits of the discussion have been stated, and then the analysis of how to discover the goals of the religious government has been discussed in two ways: one is the path of human analysis. and his and other needs by studying Islamic verses and traditions, especially the words of Amir al-Mu'minin Ali? And the conclusion of the discussion in short is that the goals of the religious government are: education and training of people and their upholding justice in all areas and in their personal and social relationships.

The topic of polygamy, is one of the most challenging issues of marriage in Islam, that has many agrees and disagrees. Advocates believe that apparently the commandment of remarriage has been stated in the third verse of Sura Nisā. However, this verse because of its structure and tying the order in which to two condition, has some ambiguities that the interpreters of two sects have given various opinions for their solutions. One of these ambiguities is the relationship of first part of this verse which is expressed in terms of condition with the second part and its penalty. In this research, after explanation of different views on interpretation of this verse and with surveying the narrations and verbal evidences and other reasons, a new interpretation of the verses is presented upon which, the commandment of polygamy is extracted from its absolute and unconditional status and is limited to particular circumstances and social necessities. In this article, according to the verses of Quran failing of polygamy from Islam’s viewpoint has been concluded. The Quran, with statement of difficult condition of possibility of remarriage (As: Observation of justice between the wives, even in exceptional circumstances and for certain people) attempts to express that polygamy is close to impossible. Regarding to this issue that Islam has a comprehensive expression that expresses individual and social commandments, in this case, the topic of polygamy can be included in exceptional issue of marriage that the Quran refers to it with the expression of its particular circumstances.

The Hajj ceremony every year and the unrestrained and free presence of pilgrims in the land of revelation is a suitable ground for feeling the necessity of the responsibility of all Muslims in pursuing a single goal, which is to try to make people like God on earth, including trying to realize justice in Islamic societies. This article is in response to the question, "How does performing Hajj rites help to create Islamic solidarity?" It seeks to verify the validity of this hypothesis that "by understanding justice in Hajj rituals as a common value in authentic Islamic identity, seeking justice as a mediating mechanism can bring the connection and integration of Muslims" through a library study. And analyze it in a descriptive-analytical way. The findings of the research show that Hajj rites from Ihram to Ramie Jamrat and Qurbani are all aimed at projecting justice as a value and a criterion and mediating mechanism in the social life of humans to the masses of Muslims. In this annual meeting, it should be remembered that if justice is implemented in the society, it can expand the links in the creation of social cooperation in the Islamic world by building relationships in all areas.

The purpose of the present study is to review the relation between the two concepts of right and justice from the viewpoint of Shahid Motahhari. The research method is descriptive analysis and the results showed that the subject of justice mentioned about human behavior implies human rights. Social justice is the observance of equality in the legislation and execution of law so that everyone would achieve his/her right. The most significant impact of lack of justice in society is the disruption of the balance, calmness, and mental health of society and its citizens which would unreasonably change their thoughts, moral beliefs, and behavior and bring unsafety in the living environment.

Today's contemporary world is a world of struggles and conflicts. These conflicts show themselves in many matters, but they reach their peak in the lifestyle of today's people, which is represented in the field of culture. Justice is the same concept and virtue that sets foot on the field for these conflicts, and this time, because the arena is the arena of culture, cultural justice will be considered. However, the main problem in the development of social justice and, consequently, cultural justice in a society, is the lack of criteria and the measure. The field of cultural justice as one of the areas of collective life has not been refined to the extent of political justice and economic justice of work and its criteria. Therefore, we are facing a big problem in the discussion of cultural justice criteria. It seems that first, according to the debates about the criteria in social justice, the types of criteria in cultural justice should be examined. This article aims to explain the considered criteria in cultural justice. Cultural right, cultural good, cultural work, cultural need, equality of cultural opportunities, and a combined criterion are among the criteria of cultural justice, which can be the criteria for the expand of justice in the field of culture.

The discursive and paradigmatic evolution of Europe after the renaissance has brought about tremendous changes in the definition and social and legal status of women. The transfer of such concepts to the Islamic world, especially in the last hundred years, has challenged the confrontation of Muslims with the traditional approaches of the Islamic world in women's legal issues. These crises, where women's rejection of traditional interpretations is one of its achievements, have caused Muslim thinkers to reconsider women's legal issues and have made the verses related to women's social presence the focus of many thoughts and writings. The current research, which is organized by analytical-descriptive method and based on library sources, made the verses related to the Queen of Sheba in Surah Namal a complete example of this reading and by analyzing the content of the verses, the political-social presence of women in the highest The executive field has been analyzed. The results of this research show that the transfer of the lived experience of the Queen of Sheba in political matters is the confirmation of the Quran on the awareness of women in the all-pervading arenas of danger, that by achieving peace and justice, the solution to war and military conquest is the priority of their performance. They don't know and replace it with human excellence and development. This approach is achieved by changing the methodology of traditional interpretations to modern interpretation methods in the verses related to women, and the logical and rational solution of the future is to accept world peace and universal justice and to accept women in politics and the approach of political discourse. Feminine knows.