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

The Holy Quran articulates the traits of tyrannical and oppressive leaders across various verses, employing terms such as "tyrants," "arrogant ones," "oppressors," "luxuriators," "corruptors," and "transgressors." Notably, the term "Pharaoh" appears 74 times, epitomizing the archetype of arrogant rulers throughout history. This frequent mention of Pharaoh serves to highlight the characteristics and behaviors associated with imperialistic regimes, allowing individuals to identify these rulers and recognize their shared methodologies. The divine principles concerning tyrants remain constant and universally relevant. This study adopts a descriptive-analytical approach, drawing on verses from the Holy Quran, as well as exegetical, hadith, and historical texts, to explore specific indicators and overarching traits of the Pharaohic system, comparing them with modern tyrannical and imperialistic governments. The research identifies several tactics employed by Pharaoh in his resistance to the divine mission of Moses (peace be upon him) and his followers. These tactics have been utilized by imperialistic powers throughout history to undermine divine leaders and anti-tyrannical movements, seeking to stifle calls for justice and freedom while preserving their authority. Key indicators include arrogance and a sense of superiority, disbelief and obstinacy, defiance against truth, autocratic governance and the suppression of public liberties, widespread humiliation and oppression, incitement of discord and the establishment of a class hierarchy, extravagance and elitism, the manipulative use of religion and sacred beliefs, breach of commitments, the cultivation of an atmosphere of fear and intimidation, and the delusion of power and stability within the oppressive regime. These indicators are widely employed as tools by contemporary colonial and despotic systems, contributing to the widespread oppression of humanity across various regions of the world.

Qur’an and Hadith are the two main sources for knowing the Islamic market. After the victory of the Islamic revolution, the Islamic world sought to know the Islamic market, as one of the achievements of the Islamic revolution, in order to get acquainted with the efficient strategies of the Islamic economic system. In this intra-religious research, an attempt has been made to infer, describe and analyze the characteristics of the Islamic market from religious texts. Because the religious indicators of the market are in two parts, positive and negative, therefore, in this research, Qur’anic and hadith findings about the Islamic market have been extracted and recorded in two parts, dos and don'ts. In the positive indicators, halal sustenance and legitimate business, knowing of Sharī'ah rulings and business jurisprudence, remembrance of Allah, prayer, perfection, solidity of goods, transparency and honesty have been examined and the list of other indicators has been reported in nineteen axes. In the negative indicators, damaging and underselling and non-transparency were investigated and other indicators were listed in fifteen axes. In addition to the indicators, the lifestyle of Imam Ali (as) is also presented in the affairs of the market. The researcher has tried to describe and analyze the sacred religious texts with economic words such as market, halal and haram sustenance, halal and haram, trade, buying and selling, sustenance, causing harm, underselling, weighing, scales, non-transparency and their types of marketing.

Spiritual well-being involves finding meaning and purpose in the fourfold relationships between humans and God, oneself, creation, and creatures to achieve a unified monotheistic system of belief, inclination, and action that makes life purposeful. The statement of the Second Step of the Islamic Revolution, with a special focus on spirituality and its role in the growth of Islamic society and civilization, provides indicators of spiritual well-being in the dimensions of insight, inclination, and action, which are based on verses and hadiths. This paper compiles and categorizes these indicators through collecting and categorizing all relevant verses and hadiths and systematically deducing them using a descriptive-analytical method based on the Quranic verses and hadiths. The findings indicate that the indicators of insight include belief in monotheism, spiritual self-awareness, recognition of the position and value of the family, enmity towards evil, and belief in the purposefulness and meaningfulness of nature. In terms of inclinational indicators, one can refer to inclinations towards virtues and distance from vices, hope in God, and altruism. The behavioral indicators include assisting the needy, servitude to God, and practical manifestations of self-struggle (jihad against the self).

This research has been done with the aim of explaining the model of good speech from the perspective of Nahj al-Balaghah and examining the status of the curriculum of second period primary school in terms of the amount of attention to the mentioned model. For this purpose, the descriptive-analytical method was used to explain the model of good speech from the perspective of Nahj al-Balagha and the content analysis method with a quantitative approach has been used to assess the status of the curriculum of second period primary school. In the first part of the research, indicators in the form of content characteristics of good speech such as: truth of speech, God-centeredness in speech, non-futility of speech; and expressive features such as: simplicity and fluency of speech were obtained. As well as positive moral principles of good speech such as: knowledge of speech, reliance on reason, situationalism and chronology, conformity of speech with action, use of consultation in speech, and the necessity of honesty in speech; And negative moral principles such as: refraining from rhetoric, refraining from lying and  were obtained. In the second part of the study, the results of the content analysis of the curriculum of the second elementary course showed that the components of the need to use consulting with 22.03 had the highest amount of content, and knowledge of speech and conformity of speech with action, with 1.69 had the least amount of content.

"Good governance", recently proposed by Western thinkers, is a model for evaluating progress. Western countries seek to introduce it to other countries and consider it the key to the improvement of developing societies. Good governance includes the three sectors of the government, civil society, and the private sector, along with their mutual relations. It also embraces eight characteristics of accountability, responsibility, transparency, sovereignty and equality, satisfaction and collective agreement, participation, compliance with laws and regulations, efficiency, and effectiveness. Using the descriptive-analytical method, this article examines the substantive and fundamental differences of "good governance" by comparing letter 53 of Nahj-ul-Balagha with ESCAP opinions. Therefore, in the first step, "good governance" and its indicators were examined, and then "good governance" and its indicators based on the decree of Imam Ali (A.S) were compared with "good governance" of international institutions. The result is that "good governance" from international or regional institutions' (ESCAP) point of view is human-centered. In contrast, "good and decent governance" based on the indicators of letter 53 of Nahj al-Balaghah is God-centered and has considered all aspects of human life. The fundamental difference between governance based on letter 53 of Nahj al-Balaghah and "good governance" (ESCAP) is in the bases of legislation because the Imam (A.S) considers law and legislation exclusively to God or those who are sent by God, while in ESCAP, the law, and the legislator are people.

The religious teaching of “awaiting” is of components and beliefs which is the elixir of life and one of the lifesaving factors for the Muslim communities from identitylessness and nihilism and the factor of human perfection and excellence; however, unfortunately, this teaching has been offended from various aspects with the spread of the thought of nihilism, identitylessness and despair. The goal of the present article is recognizing and explaining the constructive awaiting and destructive awaiting in the Islamic training system, with the centrality of thought system of the Supreme Leader. In the following paper, which is of the compound studies, we have benefited from the methods of analysis of the qualitative content in order to decompose and analyze the sources and to measure the reliability of the data, the quantitative method of Holsti's reliability coefficient was used and it has been confirmed with a coefficient above 0.8. According to our findings, the constructive awaiting with the indicators such as transformationalism, vitality and dynamism and destructive expectation with indicators such as isolationism, superstition and getting used to the status quo are recognized and identified.

The life is unique chance that one can be experienced. It seems that the style life of some body in Individual and social relations is not depend in any fixed principle. Lack of rationality in life is a pervasive disease that Paying attention to it and recognizing the rational life derived from philosophical thinking and explaining its indicators can be the first step in injecting rationality into life. The purpose of this study is to identify this type of life and explain its characteristics. The main question of the research is what are the indicators of lifestyle based on reason inspired by philosophical thought and Islamic teachings? This article is an analytic content study. In order to answer the main question, at the beginning, the semantics of two terms: life and philosophical thinking were discussed. Then the conceptual analysis of the characteristics of philosophical thought and the study of Islamic sources showed that the intellectual life has eight indicators that includes: questioning, moving from surface to depth, searching, tolerating hearing the opposite word, facing the fundamental questions of life, the rule of reason, the search for the philosophy of life and philosophical life based on the philosophy of life. Therefore, rational life means living in the color of reason, discovering the philosophy of life and living based on it