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

This research aims to examine the doctrine of human security and the guarantee of fundamental rights for migrant workers. In response to the question of how human security can support and guarantee the fundamental rights of migrant workers, human security is explored in promoting and ensuring the rights of migrant workers, particularly in the context of global challenges and various difficulties they face. The research utilizes a descriptive-analytical method, and the results indicate that human security, as a doctrine supporting fundamental human rights, can lead to the assurance and improvement of the rights of migrant workers, who constitute a segment of the global community facing various challenges and issues. Human security guarantees the political, economic, social, health, food, environmental, and personal rights of migrant workers in both origin and destination countries. As outlined in this study, various international documents and treaties explicitly and implicitly emphasize the fundamental rights of migrant workers, yet in practice, we witness the violation of these rights by governments.

In recent years, migration and change in life has become the goal of different classes of people in different societies, especially less developed countries. Among them, there are people who think of seeking refuge in different ways for various reasons and in this way they bear many risks. Crossing the impassable borders, the danger of raging sea waves and falling into the clutches of the border police are among the things that It threatens illegal immigrants on the way to reach their goals and in some cases it costs people's lives. The most important international document on refugees is the Geneva Convention of 1951, in which the right to asylum is granted to anyone who has left their country and resides in the country due to fear of persecution due to race, religion, nationality, political and religious beliefs. There are others and because of this fear, he cannot or does not want to return to his country. It also states that member states have no right to deport refugees to their country. With these conditions, the question is, what is the international responsibility of governments for violating the rights of victims of illegal immigration in international law? The findings indicate that the protections stipulated in international law are effective and sufficient for the rights of illegal immigrants in the current situation.

The use of corporal punishment, such as stoning, flogging, amputation and execution, is considered contrary to the human rights obligations of the Islamic Republic of Iran and has provoked domestic and international reactions.One of the controversial issues in scientific circles, which has also become a place of inquiry from the great authorities of imitation, is whether, despite the provision of corporal punishment, it is legally possible that according to the jurisprudential rule of "taqiyyah" at certain times Granted corporal punishment?The result of this research, which has been written in a descriptive-analytical method, indicates that according to the explicit and implicit meaning of Quranic verses and authentic narrations, taqiyyah is a jurisprudential rule. According to this rule, corporal punishment can be temporarily modified, changed or abolished if the integrity of the Islamic system and government is endangered. The purpose of taqiyyah is not always to save lives, to avoid danger and harm, but it can be considered the more important purpose of preserving religion and preventing its decline.

Access to peace and tranquility and living in a peaceful environment away from war and conflict has been one of the highest aspirations of humans. In order to achieve this goal, many measures have been taken at the international level, including the prohibition of resorting to force, identifying the preservation of international peace and security as the first goal and one of the most important principles of the United Nations Charter, efforts to disarm, development of economic and trade relations and the like. Although these measures have been relatively successful, they have not led to complete success. One of the important measures in this regard is to recognize "peace" as a "human right" under the title "right to peace" and under the categories of "rights of solidarity". This issue raises questions; perhaps the most important question is, basically, on what basis can the recognition of the "right to peace" be justified? To answer this question, justice can be mentioned as a solid basis for considering "peace" as a "human right", and by referring to it, from the perspective of international documents and the verses of the Holy Qur'an, the right to peace can be proved. The present article has evaluated this hypothesis by using library data and using the analytical descriptive method and in a comparative way from the perspective of international documents and the verses of the Holy Qur'an, in the form of an introduction and three speeches.

In the universe, the life of all living beings affects each other's lives. The environment is a vessel of human perfection and must be considered in order to bring about human perfection. Hence, it deserves protection and care. Environmental crises have worsened to the point that they have endangered human and other life on Earth. According to the Holy Qur'an, all things belong to God, and human ownership of property is contractual. Therefore, explaining environmental ethics based on the concept of theism can provide a more comprehensive approach to human interaction with the natural environment. In this article, with a descriptive-analytical approach, we try to study the effect of belief in God and revelation in preserving the environment by relying on the Holy Quran and the teachings of revelation. The theologian seeks to preserve the environment by following the teachings of the Holy Qur'an, because he considers God to be in control of his behavior with nature, and he views the environment as a collective right and prevents the rights of others from being violated.

All human beings, irrespective of any restriction, race, and nationality, have the right to enjoy minimum living facilities and be protected against social dangers and harm. Hajj is one of the obligatory religious rites that Muslims are eager to perform. The Saudi government, as the host, is obliged to respect and guarantee all pilgrims’ rights. The rights of pilgrims in the Hajj rituals have different aspects; one of the most important rights is the right to medical insurance, because unpredictable events may occur while performing the Hajj rituals, as a result, pilgrims’ bodies and souls may get hurt and may even lead to their disability or death; in which case, while losing the spiritual etiquette of the rituals, exorbitant costs are imposed on the Hajj pilgrims. To prevent such incidents, although, the Saudi government is required, in the first place, to provide health facilities for the pilgrims; the realization of using health insurance is another measure that the Saudi government is committed to guarantee during the Hajj rites. The results of this descriptive-analytical research show that the right to health insurance, as one of the important examples of social security, is one of the basic and important rights of pilgrims; and governments, including the government of Saudi Arabia, as the host government, must adhere to the principle of equality and equitable distribution in exercising the pilgrims’ rights to health insurance. However, there are shortcomings and obstacles in the implementation of this right.

"Human dignity" in the sense of honor and greatness is divided into two types of acquired and innate. Intrinsic dignity in the sense of "the natural dignity that is entrusted to the human being as human being, will include all human beings of all races and colors and with all beliefs and cultures. And one of the most important questions in this regard is whether, from a religious point of view, such dignity can be the basis of human rights or not. The Constitution of the Islamic Republic of Iran, in its second principle, has made human dignity one of the faith foundations of this system and many of its principles are absolutely based on "man", "Iran" and "nation", which show the acceptance of the principle of inherent dignity in the field of legislation. The basis of such an approach is that human beings, by virtue of humanity and according to God-given creation and nature, have natural commonalities, and these natural commonalities will lead to common human rights. Therefore, what the merit and talent that the hand of creation has created and entrusted to each individual and distributed equally among them, requires that the rights of life be equal among its individuals and that everyone enjoys it on the same level.

In order to preserve and value the fundamental rights of individuals, and to reduce the burden of oppression on vulnerable groups, the international community today has taken over the international agreements that often reflect the general principle of non-discrimination in the Universal Declaration of Human Rights. Many scholars believe that although Western schools have often addressed the status and promotion of the term human rights, they are not the main originators of it. The history of human rights well be traced back in the divine religions, especially in the religion of Islam.The purpose of this paper is to investigate how to support vulnerable groups in the international community in compliance with the international law, explain them legally, and the dire necessity of addressing them to adapt to the views of Islam and the teachings of Imam Ali (AS). This descriptive-analytical study shows the weaknesses of many human thoughts that have tried to correct it by trial and error, while in the sermons, letters and statements of the revered Imam, vulnerable groups have always been taken into consideration and the Imam has prevented discrimination among individuals through education in their human rights.

It does not expire many years from the genesis concept of citizenship rights. The rights that for the reason of being natural it does not allocated and its belong to all of the humanity or for the reason of relationship called subject, the government must consider for its citizens. any of these concepts are possessing numerous instanced. So that not doing of any of them terminate the violations of human rights and citizenship. The reason of establishment of these rights is not thing except natural personality and generosity of humans. This article is written as descriptive and analysis have reached to this conclusion that however the recent headways of global society had wonderful trace but studing written by imam sajad shows that some of these aspects of these concepts before century is paid attention by that imam.

Human societies, from the beginning until now, have never been governed by a single legal system.  Rather, there are numerous legal systems with commonalities and differences in human societies, and one of these ruling systems is the legal system of the Holy Quran.  In this article, an attempt has been made to answer the question: what are the advantages of the legal system of the Quran in comparison with rival systems?  To achieve the desired issue and better understand the legal system of the Quran, first, the most important contemporary legal systems and the characteristics of each are discussed, then the features and advantages of the legal system of the Holy Quran in comparison with competing systems are explained.  The results of the research show that the legal system of the Holy Quran has the following characteristics and advantages in comparison with human rights systems: being divine and revelatory, comprehensive, complete and multidimensional, harmony with nature and healthy nature, avoidance of personal errors and deviations,  Attention to various aspects of human beings, the systematic nature of the Quranic legal school, the executive guarantee of faith, simplification, stability and permanence, and immortality are among the characteristics and advantages of the Quranic legal system. At the same time, the other legal systems, due to the limitation of their knowledge, scientific, moral and psychological incompetence, and tendency to self-interest, lack the above characteristics.

The purpose of the present study is to address the ideas of Ayatollah Khamenei about humanitarian law. In this regard, the main question of the study explores the place of humanitarian law in the political idea of Ayatollah Khamenei with respect to different conflicts in the region and world. The method of study is descriptive analysis and it relies on the hypothesis that the humanitarian perspective in the ideology of Ayatollah Khamenei is universal and involves all humans regardless of their gender, ethnicity, religion, and nationality. The results of the study showed that humanitarianism as a branch of international law supports human dignity in order to decrease casualties and harms and alleviate human pains during conflicts. Reflection on the political ideas of Ayatollah Khamenei shows that his views under the influence of Islam pay attention to human rights as well as his dignity and value at all times and in all places. Therefore, according to his jurisprudential principles, attacking residential areas, schools, and hospitals, using weapons of mass destruction, inflicting harm to women and children and … are Haram and forbidden at all times and in all places. The humanitarian perspective of the supreme leader derived from the instructions of Islam and Shi’ite jurisprudence is different from and more developed than western and eastern countries’ perspective to human and his dignity. Some principles such as non-discrimination, limitation, and distinction that exist in the humanitarian law also exist in the ideas of Ayatollah Khamenei in even a more developed way, not influenced by the common humanitarian law but under the influence of Islamic ideology.

The objective of the present study is to explore the role and effect of the provision of human rights on the prevention of political and social challenges. The method of the study was descriptive analysis and it was attempted to show the potential of the constitution in the prevention of upcoming challenges using the theory of human rights in Islam from the perspective of Shahid Beheshti, the historical-critical analysis method, the Qur’anic and Nabawi principles on human rights, the ideas of Imam Khomeini in Islamic Revolution, and the arguments of parliament representatives. The hypothesis of this research study is that the foundation of human rights relies on Islamic, intellectual, and empirical tenets and hence it has a high potential to prevent political and social challenges, to reassure political success, and to reinforce national security. Furthermore, the reinforcement of the indices of sovereignty, hope for the future, and mutual trust between the government and citizens would result in social and political stability and minimize or prevent likely challenges.

The observance of minority rights is one of the manifestations of justice that is measured in societies, and this is a sign of social justice. In this article, the author tries to analyze the life of Amir al-Mu'minin (A.S.) about minorities and deal with his performance. So, a descriptive-analytical method concerning authoritative books was used. According to the Imam's speech, behavior, and advice, all people are the same and respectable. He advised the observance of the rights of different classes with any religion, creed, and race. His actions were also in line with his speech and orders. He gave the right to life to all human beings with any thought and used to observe social justice and social security besides attention to welfare and kindness in receiving taxes for all. He agreed that even his opponents should have the freedom of speech; therefore, did not deprive them of bayt al-mal. Numerous articles have been written about the rights of minorities in the Alawite, which are mainly based on jurisprudence. Yet, the present study aims to reveal the diverse aspects of Amir al-Mu'minin's seerah.

International system of human right has attempted to ban physical punishment thanks to the documents relating torture prohibition and other punishments or inhuman, humiliating and oppressive behaviors. This article tries to clarify the oppositions and offer solutions. Therefore it initially expresses the existing challenge comparatively; consequently physical punishment in Islam and challenges of human rights. In order to solve the problem, author tries to answer the mentioned issue in details and by answering minor questions focusing mentioned assumptions. The method is comparative, descriptive and analytical according to the issue’s nature.

Considering the importance of research in the field of religious doctrines, the present research, referring to the four reasons as Verses, traditions, wisdom, wise reasons and Muslims’ rules concludes that human society such as related offices, governmental and Islamic organizations and informed individuals are obliged to respect each other's rights in accordance with religious rules and regulations in order to protect the rights of the people. Thus if rules and circulars such as 4 – 28 article on rendering water and sewage junction to complexes cause right infringement of human society and consumers, must be reformed immediately and passed on to the next generation in the best way.

This project was aimed at analyzing political aspects of human security from Ja'fari jurisprudence versus international human rights. The research method was inferential. With this regard, primarily the issue in the context of security studies was briefly argued. Afterwards, three substantial norms and components including the right of being chosen, freedom of opinion and right of active political participation as the major aspects of the political security have been debated. The results show that both views differ on the principle of acceptance of "the right to exercise and express political opinion, the right to choose and the right to be elected" as the most important propositions in the political security of individuals and other societies of political rights and freedoms.

Human rights are a collection of rights and freedoms that any human being can benefit from duringhis individual and sociallife in order to maintain his inherent dignity. This concept is suchnotable when looking at Imam Reza (A.S)’s wordsand conduct that by referring to it, one might gain an appropriate understanding of the relationship between Islam and human rights.Along with explaining Religious Laws and orders of perspicuous religion of Islam,Imam Reza would describe principles and basics of human rights in order to create a pious and faithful-to-people society, and finally manifest ways of guidance and bliss to everyone. The present study aims to consider, carefully and systematically, the key principles of human rights as assumed by Imam Reza, by gathering library documents and resources, with the approach of content and document analysis. It is attempted to depict the behavior and attitudes of Imam Reza towards the concept of human rights and its position in Islam. According to Imam Reza’s trainings,Human dignityis the base of everything, and all human rights’ principles are shaped based on this principle, as well as equity and freedom. Imam Reza’s efforts on human rights are not restricted to financial, judicial and social rights. Rather, rights related to human thoughts are more important for him, some clear examples of which are non-imposition of religion and freedom of scientific discussions.

Recognizing human dignity is very important in the sacred religion of Islam and international documents. In Islam, dignity has a special place and by considering the inherent and acquired dignity, it has examined the inherent dignity of all human beings, including men and women, and in order to achieve acquired dignity or value, the criterion is piety and indicators Determine it in the Qur’an and narratives and consider the woman as the man to be equal to the position of humanity. In contemporary times, some of the world’s legal systems, including universal human rights, from the West’s point of view, dictate human dignity in inherent dignity and do not speak of value for dignity, and the negative implications of this perception in Western societies include homosexuality, prostitution and Unfamiliarity, the destruction of humor, the depression of man, and so on. In addition, the Declaration of Human Rights of Islam has been reviewed and then the status of women’s dignity in Islam and international documents has been analyzed on the basis of Imam Khomeini’s guidelines. In this article, and reviewing the international documents of contemporary West, a comparative approach to the semantic domain of the subject, the scope and place of women’s dignity from the viewpoint of Islam and international documents have been identified and then compared and countered.

Overcrowding in the MENA during Hajj in 2015 has left many families who were waiting to welcome back home Hajji relatives from Mecca in pain and sorrow. However, the victims were citizens from 30 countries. Still, Iranians were suffered the most by total casualty rate of 464 people. Because of the strict censorship on news of the incident and lack of accountability of Saudi official, the real cause of that is still unknown. Therefore, issues such as mismanagement on the part of Saudi officials and authorities and poorly organizing Hajj, the occurrence of the incident through the pilgrims’ (Hajjis) own fault and treating of the incident force majeure or an event beyond the control are claimed to be the causes of Mena incident, which none of those does not in principle free the Saudi government from accountability. While considering various assumptions about the international responsibility of Saudi government, this paper tries to explore feasibility of judicial or quasi-judicial proceedings in the domestic and international legal bodies.

The drafting and approval of the "Declaration of the Right to Development" on December 4, 1986, in the form of United Nations General Assembly resolution 41/128, should be considered a milestone in considering development as a human right. The declaration recognizes the "right to development" as an inalienable human right, by which all people have the right to participate throughout the process of economic, social, cultural and political development and to benefit from it.
Despite the importance that the right to development can have in the development of human rights and fundamental freedoms, the realization of this right is faced with numerous and fundamental barriers and challenges. The question that this article seeks to answer is what are the obstacles and challenges facing the right to development?
It seems that the main obstacles and challenges facing the realization and implementation of the right to development include: strategic and structural barriers and challenges, legal and political barriers and challenges, armed conflicts and environmental crises. In order to answer the above question and evaluate the proposed hypothesis, this paper analyzes the barriers and challenges of the development right in four discourses, based upon the documentary method, as well as the analysis of the situation and views of the less-developed countries.