جستجوی مقالات مرتبط با کلیدواژه « نهی از منکر » در نشریات گروه « علوم قرآن و حدیث »

To get a vivid view of an event, it is often recommended to refer to the works whose authors were contemporary with it. Searching in the earliest works that record Imam al-Husayn's movement prove that his sublime aims were higher by far than simply treading a mystical path or following a martyrdom-only route. Whether or not the Kufans had invited him, he would never recognize Yazid: there was no other choice but martyrdom for the sake of safeguarding Islam.

Establishing what is good and forbidding what is bad with the central goal of reform and education has been introduced by the Holy Shariah as a universal duty, and considering the close relationship of reform and education with moral values, one of the influential factors in this field, is to pay special attention to the statement "Tagafel" and "Surveillance". But how to use them seems to be an important issue because it is possible that the obligee may suffer deviations such as "improper investigations", "violation of privacy", "negligence and indifference" and "moral unrest".    The main goal of the present study is to explain the limits and boundaries of moderation in neglecting and investigating in the implementation of what is good and forbidding what is evil in relation to the two domains of "people" and "government" with a focus on the words and life of Amir al-Mominin (AS. The study was carried out using the analytical descriptive method and a practical approach to introduce the extent of religious and moral moderation and explains its theoretical foundations in such a way that in the internal affairs of people and the inadvertent errors of authorities, the decision is to ignore, but in order to preserve the organization, security, and the public, he spying becomes permissible and non-ignorable, so that the society and the government can benefit from its effects, such as knowledge about the need to practice moderation in  ignoring or spying on people’s personal affairs and the authorities.

This article is about the "narrative arguments of the legitimacy of the command and prohibition of the people to the rulers". The commands and prohibitions of the rulers to the people become laws, and people's commands and prohibitions to the rulers often show themselves in the form of criticism and protest. The great influence of this command and prohibition in the society increases the necessity of a reasoned answer to the question of "the argument of the legitimacy of the command and prohibition of the people to the rulers". With an intra-religious view and descriptive-analytical method, at least by citing ten narrative reasons, it can be proved that the people have the right to command the rulers to do what is good and forbid what is bad; including: the necessity for the people not to be afraid of commanding and forbidding the rulers, condemning abandoning the prohibition of the rulers from oppressing, the necessity for the scholars to oppose the heresies of the rulers, encouraging the people to make demands from the rulers, the virtue of expressing truth and justice before the ruler, and the motive behind the movement of Imam Hussain (as) and the lives of the infallible Imams (as). There are conflicting arguments about this; but by examining them, we can come to the conclusion that: conflicting arguments can be combined, and if commands and prohibitions are given to the rulers on their own terms, it is legitimate and no one can take away this right from the people based on religious arguments.

Vandalism is an evil phenomenon in human societies that causes psycho-mental, economic, and cultural ill effects, which is of particular importance due to its widespread dimensions in society and the people’s share in public properties. On the other hand, forbidding evil is the most important Islamic command to deal with wrongdoers concerning public​​ responsibility of Muslims. In this research, the author explains, with an analytical-descriptive method, the capacity of the religious duty of forbidding evil in dealing with destructive actions and reducing the functions of public spaces by vandals. The outcomes of this research indicate that with respect to the wide expanse of the forbidding evil, the adaptation of the concept of evil to vandalism in social and economic terms, involves public responsibility in a public supervision format and within the framework of different levels of forbidding evil in a heartfelt and verbal form by the general citizens and a coercive form by the ruling powers.

A fundamental obligation of Islam is enjoining good and forbidding evil, and in Holy Qur'an and hadiths of Imams, special attention is paid to it. Since Imam Hussain’s goal of uprising was to enjoin good and forbid evil, the literature has mainly focused on his words within Ashura. Therefore, probing into methods of social education in Imam Hussain’s narrations regarding enjoining good and forbidding evil is significant. Moreover, since he was among descendants of Holy Prophet and his companions, conducting research on Imam Hussain’s hadiths highlights importance of his endeavors before Ashura. Therefore, the present study delves into methods of social education in Imam Hussain’s narrations in enjoining good and forbidding evil in Sunni sources. The findings revealed that Imam Hussain narrated a number of hadiths from himself and attempted to promote scientific and verbal conduct of Prophet and Imam Ali, to promote good and prevent evil in society. Imam Hussain took various approaches such as law-making, monitoring right implementation of law, proper ways of encouragement and persuasion, preaching and advising, appropriate means of proclaiming good news and bearing bad news, and different ways of provoking emotions and admonishing, to enjoin good and forbid evil in society.

"Mahdism" as an important doctrine and under the consensus of Islamic sects has various definitions and explanations. "Zaydiyya" as a sect with four Imams have made the realization of the "rule of justice and the denial of oppression" the axis and criterion of their other beliefs, and have stated that all matters revolve around this issue. Although in the analysis and speeches of the Zaydi leaders and thinkers, the Imamate, the divine text and designation have been mentioned, and they have benefited from the specific narrations related to Imam Mahdi (may God hasten his appearance) in a subordinate and following form, what is original is the denial of oppression and uprising to realize what a caliph from the Ahl al-Bayt (as) in general and not in a specific way make it be realized. This article examines the texts and speeches of "Zaydiyya" with a descriptive-analytical method and reviews how Zaydiyya uses the Mahdavi concepts, including the person of the Imam, caliphate, plans and signs of appearance in order to create a "society of justice". The important findings of this research are: the centrality of uprising and enjoining the good and forbidding the evil in the epistemological structure of the Zaydi Imamate and placing it as a criterion in recognizing the Imam.

One of the teachings that the Holy Quran has called people to order to good deeds and forbidding the evil ones. this article, with a descriptive-analytical method and referring to the opinions of the commentators of the Qur'an, seeks the universality of order to good deeds and forbidding the evil ones and examine its global implication. The main question of the research is: whether the order to good deeds and forbidding the evil ones and its effects are universal or not?
The findings of the present study showed that this principle is rooted in human nature. And it has existed among the past tribes and pre-Islamic religions, such as: The condemnation of the previous nations, the curse of Prophets David and Jesus (pbuh), and the condemnation of the Qur'an towards the monks and monks of the People of the Book, Loqman advised his son to practice this principle. Also, the application of the verses that have been called to this duty by “human being” (Nas) shows its universality. Practicing this principle and abandoning it has some pervasive and universal consequences; For example: "the exaltation of society", "salvation from the general divine torment" and "salvation from certain losses". As "suffering from the curse of God and the prophets", "severe punishment of hell" and "sharing in the crime of criminals", are among the general effects of leaving this divine obligation.

In this article, due to the drawbacks that need to be made known in today's societies that have a variety of beliefs and desires, there are rational and philosophical and sociological reasons that can confirm the necessity of implementing these two hypotheses and make them as principles Metaphorical and transnational, and the critiques that have been entered into them are being answered using the indisputable rational and sociological and legal principles.The reasons for this are briefly summarized as follows: the need for sustainable security and public order, the world's consensus, the enforcement of law, the preservation of the limits of freedom, and finally, prove that the imperative to the famous necessity is inevitable and accepted in various societies, and It is executed with different names and is the only difference in how it is executed and the famous and the negative definitions.hhh hhhhh hhhh hhhh hhhh h h

Promotion of virtue and prevention of vice is like a part of education process and one of key methods of improvement of thought and behavior that has important role in moral edification and individual purification and provision of social security. The calling out to appropriate acts and avoiding inappropriate acts is everyone’s responsibility. Meanwhile, the intellectual and cultural elites of society for having insight, role models and outstanding ability to influence others have special place in reviving values and preventing society from collapse into ugliness and anomalies. Professor Tahaee was an outstanding role for women and for all people of this society that with her incomparable sincerity and remarkable effort, made transformation in women and young people’s guidance and created institutionalization of values. The method of her guidance and promotion of virtue and prevention of vice were adapted to reasonable and updated methods, capacities and necessities of contemporary era. In this paper, her most important operational methods in promotion of virtue and prevention of vice have been explained.

"Social control" and "social supervision" are the necessity for every society to maintain community cohesion and protect social norms. They are also accepted and emphasized in the religious teachings as "enjoining what is right" and "forbidding evil", and in Islamic jurisprudence, they have been accepted by many scholars as a collective duty. Nevertheless, many scholars have tried to introduce some of the stages of these two duties as a public obligation and make the public obligated to do them.
This article, without entering into the jurisprudential evidence, tries to examine the social consequences of their becoming public in the following three titles, by looking at the historical evidence and experiences of the implementation of these two obligations:1. the prevalence of superficiality and populism; 2. disorder and disruption in the system 3. the limitation to the impact circle.

One of the important topics regarding enjoining the good and forbidding the wrong is the  levels of enjoining and forbidding. Due to some ambiguities over the subject, this article has tried to take a step towards further clarifying its dimensions and angles with an Ijtihadi approach and analyzing the narrations about the issue throught a survey of the fatwas of the jurists. The results of the study show that the problem could be modified or presicely restated in six axes including: the threefold levels of the good and forbidding the wrong, the sufficiency of heartfelt denial in the obviation of the assignment, the reasons given for precedence of verbal command and prohibition to practical ones, the necessity of classification of methods of enjoining the good and forbidding the wrong, considering the avoidance of participation in sinful gatherings as one of the methods of enjoining the good and forbidding the wrong, considering practical enjoining the good and forbidding the wrong as a public duty, or perceiving it conditioned to the permission of the Infallible (P.B.U).

Islam describes freedom as one of divine blessings that God has gifted to human beings. Therefore, in Islamic Jurisprudence (Fiqh) Muslims rely on “principle of freedom” as one of the most important jurisprudential rules. However, the Holy Saint, given the fact that the implementation of the principle of freedom should not lead to its abandonment, has determined some indicators to prevent the possible upcoming challenges and crisis at the process of implementing this principle. In fact, the realization of human beings’ freedom requires a framework and some criteria to prevent extremism; otherwise, it could lead into chaos, despotism and dictatorship and, as a result, the deprivation of freedom from individuals. This essay, with regard to the acceptance of freedom of speech, has briefly referred to some of the arguments for "freedom of speech" derived from teachings of revelation. Following that, that, the researcher continues to refer to the scope of this freedom based on Quranic findings mentioned at the book of “Tafsir al-Mizan”, most notably including:  "Abduction and disclosure of citizens' imperfections”, “Planning for the abuse of enemies", "criticizing and backbiting", "Insulting to others' Sanctities ", "polemic following trusting the truth", "lies and Falsehood", "Distorting or Concealing the Truth "," Exploring Others "," Corruption in Society "," Misleading Speech"," Injustice and Disobedience"," Disturbing Rumors. "

Enjoining what is right, as one of the most important teachings of the religion of Islam, is the guarantor of the Shari'ah and the divine limits. The implementation of this duty in the right way will lead to a wide range of worldly and heavenly benefits, at the individual and social levels, and will advance society on the path to salvation. The present article aims to provide a model of enjoining what is right and forbidding evil to identify the various components of this concept. Therefore, using the concept of chain of results and the method of qualitative content analysis, a model is presented consisting of the inputs (conditions of obligatoriness, attributes of the enjoiners and forbidders, the reasons for the abandonment of this duty, the causes of the tendency to the rights and evils), the processes (levels and methods of enjoining what is right and forbidding evil), the outputs (individual and collective), the consequences (economic, political, social, religious, cultural and legal) and the effects (worldly and heavenly). A deep study on the subjectfor empowering the enjoiners and forbidders, for the proper understanding of the motives of doing evil and providing solutions to it, for cultural development in society, and for the designing of the accurate educational methods for the implementation of this Divine obligation are among the strategiesfor reinforcing the input and the process of achieving the desired outcomes and effects

Citation to the Quranic verses is the most valid way to prove a claim in Islamic sciences, including jurisprudence. But how did Ahl al-Bayt (pbuth) cite to the Qur’an in jurisprudential issues is a subject which has received less attention. This article deals with this issue by examining the narrations in which the pure Imams (pbuth) have cited verses to express the ruling of al-amr bi-l-maʿrūf wa-n-nahy ʿani-l-munkar (Enjoining what is right and forbidding what is wrong). The result of this research shows that reliance on the exoteric meaning of the Qur’an is not only authentic but also it has been relied upon by the Ahl al-Bayt (pbuth) as scholars and teachers to explain the rules of enjoining the good and forbidding the evil, and the approach of the Ahl al-Bayt (pbuth) in interpreting the text is to apply.

“Enjoining to Virtue and Forbidding from Vice” is one of the practical decrees of Muslims and the verses of the holy Quran, commands Muslims to enjoin to virtue and forbid from vice, but the domain of this divine obligation and the due state and dimension in which it should be considered, has caused differences of opinion among various Islamic faiths. Imamiyah’, ‘Mu’tazila’, and ‘Asha’erah’ faiths, despite some similarities in a few features of ‘Enjoining to Virtue and Forbidding from Vice’, they have some differences. Thus, constantly there have been contradictions of opinion among interpreters and thinkers of these three schools of Islamic theology.
Analyzing and criticizing scholastic opinions and viewpoints of these interpreters and thinkers may lead to clarification of the divine path. In the current research, it has been tried to explore and clarify the issue of ‘Enjoining to Virtue and Forbidding from Vice’ in verses 104 and 110 of surah ‘Al-e-Imran’, and verse 17 of surah ‘Luqman’, through a descriptive approach and content analysis using a comparative method, from the viewpoint of three prominent Muslim interpreters, Allamah Tabatabaie, Fakhr-e-Razi and Zamakh’shari in their books of interpretation ‘Al-mizan’, ‘Mafatih-ul-qaib’, and ‘Kashaf’, respectively. Though, above mentioned interpreters have similar viewpoints on obligation of ‘Enjoining to Virtue and Forbidding from Vice’, and assume it as a consensus of ‘Ummah’ (body of Muslim nation), but yet there are differences of viewpoints among them, about the quality of obligation, limitations, conditions and instances of ‘Enjoining to Virtue and Forbidding from Vice’.

Marouf Rossafi, one of the Iraqi eminent contemporary poets in the late 19th and the early 20th century, yearns for a world whose bricks of walls consist of honor, dignity, felicity, and excellence. Moreover, he considers human society as a body whose health of one limb hinges upon the others. As a result, this reformer of Iraq steps in line with divine instructions to expand the spirit of unity and cooperation in his society under the patronage of the promotion of good and the prevention of evil by assuring apparatus, firm and pure will to stand bravely in order to defend Islam and Islamic sanctuary. Rossafi’s poems are brimmed with such divine-humanistic orientation and invitation to decency. A glance at his poems illuminates the fact that this well-known Iraqi poet follows a unified goal that is leaning to the stout pillar of Islam, encompassing all decent values for the bliss and the salvation of humans.