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

It is very necessary to show the rational support for enjoining the good and forbidding the evil as a matter of jurisprudence. The method of pursuing the topics in this research is analytical-rational, and in order to present a concentrated picture of what is good and what is forbidden, credit issues have been used; The procedure that is followed in this article is not directly inferring the ruling of enjoining good and forbidding evil from Shariah evidence, but by ignoring the ruling of this category in Islamic Sharia, with a thematic approach and in order to resolve ambiguities and answer doubts. Around this jurisprudential issue, this category is examined and analyzed, and behind the scenes of the topics mentioned at the beginning of the article, a concentrated image of enjoining good and prohibiting evil is presented, and it is shown that this phenomenon is a practical truth among It is the creation of human beings and not only does it have no contradictions with the humanity of man and his nature, but it is considered a completely rational and rational action and unlike the previous practice that was followed in the jurisprudence books of the past and regarding the duty of the obligees in individual jurisprudence, by presenting the image of concentration From this category, a background is prepared to show that this phenomenon is a social category and has social examples, and for this reason, it should be discussed among the topics related to governance and government jurisprudence..

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.

According to religious teachings and international legal norms, social freedom is one of the most fundamental human rights and has been widely discussed by scholars. However, the alignment between the duty of enjoining good and forbidding evil and social freedom has been a controversial issue in recent decades. Credible evidence shows that one of the most accurate and effective analyses proving this alignment is found in the speeches and writings of the Supreme Leader. This paper, using a descriptive-analytical method and based on library data, seeks to answer the question: According to the Quranic thought of Ayatollah Khamenei, what are the reasons for the harmony between enjoining good, forbidding evil, and social freedom? The main finding of this research is that Islam supports individual and social freedom, meaning that individuals have freedom in areas such as food, clothing, housing, behavior, manners, speech, and belief. However, this freedom is not absolute and unconditional; rather, for practical reasons, it is bound by certain conditions. Naturally, various factors play a role in the realization and preservation of this freedom, among which enjoining good and forbidding evil are included. Thus, there is a close relationship between these two duties and the noble concept of social freedom, as maintaining societal psychological security, fostering social responsibility, and preventing the spread of sin and corruption depend on the implementation of these duties in the social realm.

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.

 One of the words of the Qur'an is "advice" which is related to the social concept in the literature of religion and to the field of political literature in the Qur'an and the infallible hadiths. For this reason, in the political literature of the contemporary period, this word is very important and there are many disputes under this political concept in the discussions of Islamic government. According to a hadith from the Messenger of God, "the heart of any Muslim never betrays three things, and one of these three things is the advice of Muslim leaders," Al-Nusiha to the Imams of the Muslims. " Some scholars have generalized the meaning of advice in the hadith to include not only enjoining what is good and forbidding what is evil, but also concepts such as criticizing, criticizing, and objecting to the Imam and the ruler of the Muslims. The present article, in order to get an accurate understanding of the meaning of the word "advice", has been written in an explanatory-descriptive method in Arabic culture and its applications in the Holy Quran. The result of this research is that from the perspective of the Qur'an, "advice" has a general meaning that can include enjoining the good and forbidding the evil according to the context, but in cases where the advisor is in a lower order than the recommended order. It cannot be interpreted as enjoining the good, forbidding the evil, protesting, and so on. This meaning plays a decisive role in the correct interpretation of the said hadith.

Among the important social issues is the commandment of the good and forbidding the evil, which gradually became part of the religious identity of the Islamic society by the continuous efforts of the Prophet and the wise direct of God in the gradual descending of the Qur'an; Therefore, it is necessary to discover the method of the Qur'an in this regard, considering its repetition in the verses of the Qur'an, the type of audience of the verses, the quality of distribution in Sura and the periods of growth of the community of believers. This paper, by descriptive-analytical study of the verses of the commandment of the good and forbidding the evil, seeks to discover the method of the Qur'an in creating this important culture in the formation and establishment of a religious community along with civil sura. In the first stage, values ​​must become the norm, power and social superiority must be formed, and the pious, believers and the general public of the faith community must act as a social behavior for public oversight. Then the religious community should call other religions to the norms and finally become the government with power on earth to provide a suitable platform for the implementation of these two obligations, and the religious community with power and obedience, in order to maintain and support the norms and eliminate the anomalies in the society, to the commandment of the good and forbidding the evil.

"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. "