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

Social justice is the basic basis of creation of society in religious thought. But what is society building software in the light of social justice? Understanding this software is not possible without achieving a precise Qur'anic concept of social justice. This is why Islamic researches in the field of social justice has been often imposed by the preliminary or incomplete meaning of scholars of Adl and Qist in theory buildings, and the principle and sub-principle have become obscure.In this article, first, based on the thematic research method, we deal with the conceptology of Adl and Qist, and the relationship between the two. Then, in the light of this conceptology, with reference to Al-Mizan interpretation, an attempt has been made to develop a society building software based on Qist and Adl. Accordingly, society building is achieved through the consolidation of religion, which itself operates in the light of the three key components of power, wealth, and social ties. Social ties are the most fundamental layer of society building that economic relations are defined in the service of strengthening these ties and social cohesion. The political system and the institution of power, as the regulator of socio-economic relations, themselves need an internal consolidation based on obedience. Also, the component of spirituality as the fourth component, as a spirit on the body of society building, puts social justice in the service of monotheism.

In all legal systems, the Children's Spiritual Rightsis a supportive mechanism that, while consolidating the child's personality, also guarantees some of his or her material rights. There are many rights for children in the Islamic legal system, most of which are conceivable based on the behavior pattern of the infallible Imams. One of them is the Raḍavī’s tradition. How can one infer from Imam Reza's teachings about the spiritual rights of the child, due to the lack of clarity of the child's spiritual rights in the Raḍavī’s tradition? In addition, what is the approach of the Iranian legal system in this regard? The analysis of Raḍavī’s teachings on naming, the emphasis on the child's kinship and nationality clearly illustrates some instances of the child's spiritual rights that are nowadays referred to as "rights to identity". Also, his behavioral approaches to dealing with children can well identify the right to love as another child's spiritual right. On the nature of this right in the Iranian legal system, following the victory of the Islamic Revolution in accordance with the fourth principle of the Constitution, a new basis has been formed for these rights based on Islamic standards. Undoubtedly, children's spiritual rights are a comprehensive structure based on various rights in the educational, emotional, and social dimensions, which only the examples of it are discussed in this article; and the inferred principles of Raḍavī’s doctrine, the Iranian legal system, and some international conventions have been studied in a descriptive-analytical manner to necessitate Iran's accession to them.

Kinship relations are expressed in many Quranic verses which has been raised in various jurisprudential, historical and social fields, and is the subject of many sentences regarding confidentiality, inheritance, charity, marriage and divorce, etc. The present study is responsible for identifying the vocabulary of the kinship domain in the Quran and explaining the implications of that vocabulary on the types of kinship relations and through the study of Quranic verses based on the words of the Quran commentators and Opinions of terminologists.The vocabulary used in the Holy Quran to describe kinship relationships in terms of quantity, extent, distance and proximity are: (ahl,aal,ashira,raht,fasila,qabila,shaab, qawm, qurba and arhaam). The word "Ahl" shows the smallest kinship unit and the word "shaab" of the largest kinship unit. The word "Ahl" has the appearance in the meaning of the family of the individual and, respectively, the terms "aal, ashira, raht and fasila" contain a broader range of relatives.The words "qabila and shaab" refer to the vast range of kinship in Arabic ancestry. The meaning of the word "qawm" on the meaning of kinship is an Implicit implication, and is also used in the Holy Quran in the kinship sense.All of the above words describe the relative relationship in various aspects, and refer to "Close fatherly relatives".

Explaining the special word order and word selection in the Quranic verses dealing with one’s relatives, the present article surveys differences in expressions and reasons why the name of one relation follows or precedes another in a certain verse.Drawing on traditions (Riwāyāt) and commentators’ ideas, it refers to some of the secrets behind mentioning certain Quranic words before or after others when dealing with the way and order of mentioning relations. Thus it naturally clarifies the delicate and fine Quranic Points concerning the usage and word order of the abovementioned names in the holy Quran. A deep study of the verses concerning family in the holy Quran indicates significant differences in the special order of mentioning relations in Quranic verses dealing with different aspects of family members and relations.As to their position and reverence, father and mother usually precede other relations. As to their emotions and affection toward other relatives, children have the first place. Then spouses, parents, and finally brothers and sisters are mentioned. As far as legal matters are concerned, the order of mentioning relations is children, parents, spouses, and finally brothers and sisters.Concerning the order of mentioning the names of close relatives with whom marriage is forbidden, there is a difference between men's relations and women's relations. Mentioningthe close women relations of a man, the Quran begins with blood relations, then foster ones, and finally in-laws. However, as far as the close men relations of a woman are concerned, masculine in-laws precede blood relations in the holy Quran. As far as sensual and carnal desires are concerned, women are mentioned first (sexual desire), and sons hold the second place (boasting about them).