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

In the field of anthropological topics, various issues have been raised, and knowing the perfect human being and examining the characteristics of a desirable human being are among the most important of these issues, because it is rooted in the natural human desire for perfectionism. For this reason, all human religions and schools have tried to define the perfect and desirable human being and to calculate its special characteristics. In this research, we tried to draw the most important characteristics of a perfect human being from the perspective of the Holy Quran and the school of humanistic psychology, using the method of comparative study within religion, and examine the similarities and differences of the opinions presented. The findings of the research show that in the humanistic approach and in the hierarchy of needs, factors such as satisfying the need for security, matching one's experiences with self-concept, self-acceptance, positive self-esteem, freedom from the past and the future cause a sense of peace and security in the life of a complete human being. While in the Quranic approach, being a believer and being in the safe fence of faith in God, relying on him, following religious orders and living according to divine principles lead to self-confidence, liberation from the past and future, and as a result, a sense of security and It calms down.

In the present age, despite the fact that human beings have traveled all human fields to the shores and, according to some Western scientists, have seen the end of the world with their own eyes, but have not been able to find a sure and lasting solution to reduce or alleviate their psychological crises and mental pain. And so he cries out for the need of religion from the depths of his soul and shouts that the only way to salvation is to accept divine revelation and obedience to the prophets. This descriptive-analytical research seeks to find out what solutions the religion of Islam, as the most complete divine religion that guarantees the worldly and otherworldly happiness of human beings, has offered to promote and ensure the psychological security of human beings; And how do these solutions create psychological security for human beings. In response, it has been concluded that real and effective psychological security is achieved only through the faith and relying on the only manager of the world, belief in the purposefulness of life and the existence of life after death, piety and the help of infinite divine power and Prayers with the true beloved. Also, the relationship with the transcendent existence provides the grounds for the integration of personality in the human and it plays a serious role in forming great values in human beings, motivating them in social life, cultural and economic responsibilities, and life expectancy.

The presence or absence of peace can have an effective and decisive role in culture, economy, politics, and society. The present study aims to examine the views of Nahj al-Balaghah and Kant on sustainable peace and their commonalities and differences. In Nahj al-Balaghah, peace is divided into internal, individual, and social parts, and social peace is rooted in individual peace. On the other hand, there are criteria for peace that sustainable peace should have them. Also, peace between people and the government requires that the government embraces health and social security, servicing people, justice, and the rule of law. From Kant's point of view, sustainable peace has pillars that are purely material and supported by the votes of the president and the establishment of democracy. Although the foundations of peace are different from the point of view of Nahj al-Balaghah and Kant, they have the same opinion regarding the necessity and importance of peace. These two views respect human dignity and the rights of individuals and consider order to be necessary and the cause of peace. They consider peace as first principle and war as temporary and inauthentic. According to them, justice is the main goal of establishing peace. It should be noted that these two views are different in terms of epistemological and ontological foundations. Peace in Nahj al-Balaghah is based on a heavenly worldview, and in Kant's view, it has a materialistic view. In the first view, peace is a fixed principle, and time and place categories do not affect it, and its purpose is to create peace for people in society, while in the second view, peace is a relative issue, and its purpose is to create benefits at the level of governments.

The discursive and paradigmatic evolution of Europe after the renaissance has brought about tremendous changes in the definition and social and legal status of women. The transfer of such concepts to the Islamic world, especially in the last hundred years, has challenged the confrontation of Muslims with the traditional approaches of the Islamic world in women's legal issues. These crises, where women's rejection of traditional interpretations is one of its achievements, have caused Muslim thinkers to reconsider women's legal issues and have made the verses related to women's social presence the focus of many thoughts and writings. The current research, which is organized by analytical-descriptive method and based on library sources, made the verses related to the Queen of Sheba in Surah Namal a complete example of this reading and by analyzing the content of the verses, the political-social presence of women in the highest The executive field has been analyzed. The results of this research show that the transfer of the lived experience of the Queen of Sheba in political matters is the confirmation of the Quran on the awareness of women in the all-pervading arenas of danger, that by achieving peace and justice, the solution to war and military conquest is the priority of their performance. They don't know and replace it with human excellence and development. This approach is achieved by changing the methodology of traditional interpretations to modern interpretation methods in the verses related to women, and the logical and rational solution of the future is to accept world peace and universal justice and to accept women in politics and the approach of political discourse. Feminine knows.

In the genesis of humanity, God imparted the knowledge of names to mankind, designating them as successors on earth, a shared responsibility for both men and women. The establishment of the family institution by early societal figures marked the genesis of societal construction and management involving both genders. The presence of women alongside men is deemed essential in social life, contrary to historical perceptions portraying women as emotionally-driven and relegating them to the private sphere, perpetuating a civilization lacking maternal nurturing. Through an ontological exploration of the narratives of Virgin Mary and the Queen of Sheba in the Holy Quran, this essay advocates for the harmonious synergy between female and male rationalities in civilization-building endeavors. This cooperation aims to provide a conducive environment for the advancement of female-driven rationality in governing human societies, characterized by attributes such as fostering life, growth, protection, care, security, spirituality, and peace.

The subject of foreign policy in the teachings of the Quran can be explored, allowing us to align current foreign policy practices of the Islamic Republic of Iran with Quranic verses. One of the highly significant concepts in Islamic foreign policy is 'peace,' which has been addressed by Ayatollah Khamenei in various statements and messages. Hence, this research, utilizing content analysis and semantic methods, aims to answer the fundamental question: Which Quranic references form the basis for Ayatollah Khamenei's conception of peace? To address this query, after analyzing the notion of peace from Ayatollah Khamenei's perspective and expounding the semantic meaning of peace in the Quran, the research revisits this principle. The study thus compares the concepts and results derived from Ayatollah Khamenei's statements with the intended meanings in the Quran, assessing their similarities, differences, and levels of correspondence, to determine to what extent the Supreme Leader's statements align with Quranic evidence. The research findings indicate that 'sulh' in the Quran predominantly correlates with the concept of 'peace' as a term. The Supreme Leader has referred to verse 8 of Surah Al-Mumtahina and verse 128 of Surah An-Nisa as the foundation for his foreign policy principle of pursuing peace. Accordingly, the Islamic government is required to accept reconciliation proposals from non-believers as long as they have not initiated or are not initiating aggression..

Reliance (Arabic: توکل, Romanized: Tawakkul) and delegation (Arabic: تفویض, Romanized: Tafwīḍ, relegation) are among the important and fundamental concepts in the Holy Quran and aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations), each of which plays a significant role in obtaining peace. The present research, by a descriptive analytical method and based on data collection and analysis of information and comparison of opinions, is going to explain the role of two concepts of reliance and delegation in dealing with anxiety and obtaining peace. First, the truth of reliance and delegation accordingly, the pillars and differences between the two concepts are explained, then the school of Islam is compared with other schools in terms of reliance and delegation and then in the third step, the role of reliance and delegation in obtaining peace based on the verses and traditions is explained and finally the fields that are considered for reliance in the verses and narrations are examined and analyzed and the research results are: 1. Although reliance plays an important role in the achievement of peace, delegation has a higher position than attaining peace; 2. Since the religion of Islam seeks the purification of human beings, reliance and delegation also find a special place; but other schools will not benefit from these two basic concepts in attaining peace; because they often consider the main goal to be changing behaviors rather than reforming the inside.

Jihad is one of the branches of religion that became obligatory in Madinah and the Holy Quran recommended Muslims to it. Orientalists have introduced the book of violence and the religion of Islam as the religion of the sword without paying attention and analyzing the nature, philosophy and works of the Quran. The main problem of the research is that what are the appropriate answers to the doubt of some orientalists (including Revan Firestone, Bernard Lewis, Rizway Pfizer, Theodore Noldeke, etc.) regarding the existence of violence in the context of Jihad in Islam? The method of this research is analytical-descriptive and critical. The research aims to provide appropriate answers to the above question, taking into account the goals of the Islamic religion and Quranic concepts. The important findings of the research are reported as follows. The objectives of Islam are based on peace and tranquility, and numerous verses indicate the call for peace and peaceful coexistence with other religions, as well as divine-wide mercy. Historical examples such as the 13-year presence of Muslims in Mecca, as well as the peace of Hudaybiyah and the conquest of Mecca, are evidence of the claim that war and jihad in the era of the Prophet of Islam (PBUH) had all defensive aspects, and also the effects of time and place in the rulings of jihad prove peace-oriented in the field of Jihad.

The purpose of the present study is to review economic and social causes disturbing the realization of peace in the Middle East from the view of the two Imāms of the Islamic revolution. The research method is descriptive-analytic and the results showed that with respect to the causes disturbing peace in the Middle East from the view of Imām Khomeini and the Supreme Leader, the following factors can be mentioned: A) Economic causes: the U.S and Europe's economic support from Israel as well as its land improvement policies; B) Social causes: creating conflict among Muslims, negligence of the Islamic government leaders, humiliation of nations by the leaders of other countries, conciliation between Arabic governments and Israel, anti-religious attitude of the Arabic leaders and their dependence on super powers, western attempts to rebuild old regimes in the region, and propagation of western concepts in Islamic societies.

Sadness is one of the emotions that is a normal behavior and of course, it can be considered as a symptom of a mood disorder in certain circumstances. Some people have assumed the mourning of Ahl al Bayt (A.S.) and especially Imam Hussain (A.S.) as examples of depression. In this research, using library sources and in a descriptive way, the question that "is the holding of mourning gatherings in the mourning of Athar imams is one of the examples of depression or not?" The results of the research show that according to none of the criteria in the diagnosis of mental disorders (including the Diagnostic and Statistical Manual of Mental Disorders - DSM), not only holding a mourning ceremony is not an example of depression, but such a ceremony also creates vitality and peace.

A human serious concern throughout history and especially during the presentepoch is war and its potential damages. Theorists have always attempted toexamine war in many respects and weighed up its legitimacy legally and morally.Since ancient Greece, moral philosophers have concerned themselves about themoral assessment of war. There are three known theories regarding the ethics ofwar: realism, pacifism, and just war theory. Realism as a common view is dividedinto two kinds: descriptive and prescriptive, and prescriptive realism is classifiedinto two parts: moralized and cautionary. According to cautionary prescriptiverealism, the only way for states to promote interests inexpensively is byabandoning moral principles and taking precautionary measures to protectinterests. This theory holds that accepting realism helps promote peace amongstates while accepting just war theory may lead to war expansion. In this paper,arguments for cautionary prescriptive realism will be critically explored

Jihad is one of the branches of religion that became obligatory in Madinah and the Holy Quran recommended Muslims to it. Orientalists have introduced the book of violence and the religion of Islam as the religion of the sword without paying attention and analyzing the nature, philosophy and works of the Quran. The main problem of the research is that what are the appropriate answers to the doubt of some orientalists (including Revan Firestone, Bernard Lewis, Rizway Pfizer, Theodore Noldeke, etc.) regarding the existence of violence in the context of Jihad in Islam? The method of this research is analytical-descriptive and critical. The research aims to provide appropriate answers to the above question, taking into account the goals of the Islamic religion and Quranic concepts. The important findings of the research are reported as follows. The objectives of Islam are based on peace and tranquility, and numerous verses indicate the call for peace and peaceful coexistence with other religions, as well as divine-wide mercy. Historical examples such as the 13-year presence of Muslims in Mecca, as well as the peace of Hudaybiyah and the conquest of Mecca, are evidence of the claim that war and jihad in the era of the Prophet of Islam (PBUH) had all defensive aspects, and also the effects of time and place in the rulings of jihad prove peace-oriented in the field of Jihad

In order to achieve peace, humanity has believed in all kinds of recitations and rituals in rituals, rituals, emerging mysticisms, etc., and has remained completely faithful to it. The result of believing in such a dhikr is not only that there is no peace, but some of these dhikrs cause more suffering, pain and anxiety. Research findings will show that from the perspective of Quranic teachings, what makes peace more stable and lasting, in addition to believing in Quranic teachings, acting on psychological arrays such as kindness to people, love for people and empathy. And it is kindness to people. In many verses, the Holy Qur'an expresses the joy and happiness caused by goodness, respect and love for others, the cause of eternal peace and security, and this prescription is a way for all humanity to be saved from confusion, surprise and anxiety in addition to To follow the teachings of the Qur'an is to perform righteous deeds such as benevolence to the people. The method of realization in this research is qualitative and the studies are based on library research and the use of Quranic verses.

One of the concerns that usually exists among human beings and is one of their basic needs is gaining peace. In the religion of Islam, the basic issues about man and his peace, the concept of peace, examples of true peace, its factors and ways of education and, consequently, the educational effect of mentioning God in achieving human peace have been designed and explained. True peace is found in the shelter of remembrance of God and, consequently, in paying attention to the examples of remembrance of God. Those who distance themselves from the remembrance of God and have less contact with God are often anxious and worried and confused in their lives. The present research with analytical-descriptive method seeks to investigate the educational role of remembrance of God in achieving true peace from the perspective of the Qur'an and Hadith. Some important topics about peace, including what, how and concept of peace, examples of mentioning God and ways to achieve peace from the perspective of verses and hadiths and their educational role in achieving peace in this article, including: reciting the Qur'an, offering prayers, communication with Azkar and supplication, divine glorification and purification, and marriage have been studied and studied. In this article, we are trying to explain the educational effect of remembering God in order to gain peace in human life, based on the verses of the Qur'an and the effective narrations of the Infallible Imams (AS) in order to study the examples of remembrance of God.

The principle of retaliation and intelligent defense against alien aggression and looting has always been one of the principles and defense doctrine of the resistance axis. Does the axis of resistance enjoys any jurisprudential-Quranic basis for retaliation? There are several verses about retaliation some three of which are dealt in this article. The result of the research is that the traitor, aggressor and oppressor enemy must be confronted in order to defend the property, life and reputation of Muslims and the Islamic society. In response to the aggression of the others, defense is not to be done necessarily only in one's own land; rather, it may be right to invade the military and vital infrastructure of the enemy. Also, retaliation is always measured according to the action of the other side, and according to the action of the enemy, it is answered in the same way; unless it causes harm to civilians and neutrals. So the logic of Islam is peace; unless there is betrayal, attack or war against Muslims. This research seeks to examine the arguments of retaliation from the perspective of the Qur'an and jurisprudence by descriptive-analytical method and using rational and narrative sources to present its results in the jurisprudence of international relations.

The realization of Islamic civilization is the ultimate goal of establishing religion in society. Utilizing the rich religious resources and using the reliable achievements of modern science are two prerequisites for achieving such a civilization. The analysis of the Shiite narrative heritage shows that among the key concepts of religious sources, “faith” - not as it is embedded in the minds of the general public - has a concocting truth and is formed in the process of history, according to certain principles and criteria. Faith includes accelerators such as good manners, the use of which, in addition to strengthening faith, creates good relationships throughout society. When the “right communication skills” are combined with the “pillars of faith, including satisfaction with destiny and trust”, peace is brought not only to the individual but also to society, and a civilizing generation is educated. When “faith” is strengthened in social relationships, it will bestow the believer the power to establish a religion and placing it under the shadow of guardianship will lead to the flourishing of many talents of the individual and society. The result of the strengthening of social relationships and the flourishing of society’s talents and the removal of social barriers is an Islamic civilization which, according to the Supreme Leader, has entered its second step in the declaration of the second step. By drawing the roadmap of the Ahl al-Bayt (A.S), show a slice of the model of world civilization and government.

The Holy Qur'an, as the most reliable source of inference in jurisprudence and Islamic law, is the word of Allah Almighty and, according to the great beliefs of the Muslims, this book of the celestial has not been translated into the human mind without any meaning. Hence, one word of the Holy Quran is the medium in transmitting the message from the messenger (God) to the receiver's message (man). Therefore, the exact understanding of the words of this Bible, which is possible by the method of semantics and the formation of a semantic network and the search for synonymous, contradictory, and related words, is essential and inevitable. The author of this paper believes that, if this method is to be studied by the term "peace", it would give the license a two-way legal action (primary peace), which would bring about many civil interactions among the people. Today, in our law, "primitive peace" or "primitive peace" can serve as a rationale for this semantic accuracy, enhance the human freedom of action, and develop and strengthen the legal relationships of individuals. This paper, based on the analytical and semantic method, pursues the above objective by studying the library of works of lexicons, commentators, and jurisprudents.

From the view of Johan Galtung war is merely a form of violence and peace is not gained through armistice but it is took place by the absence of violence. Galtung defines that violence is the avoidable impairment and disturbance for the satisfaction of the fundamental needs of human beings and every violence is the origin of the next chain of violence, Therefore for achieving peace the cycle of violence should be broke and this does not occur except with eliminating the injustice and discriminatory relations among nations. From his view the culture is the origin of these relations and the religion which is of the main components of the culture has a vital role in establishing peace or the propagation of violence. In the present note the main issue is what the place of the primary and basic human needs in the Quran teachings. Have these needs been respected and recognized in the holy Quran? The positive response to this question will mean peace-centered of the Quran teachings and the negative response will mean the violence-centered of the Quran Teachings. This research with analytic-descriptive method has been adopted and at the end it results that the primary and basic human needs have a superior position in the holy Quran. The correlation of the concepts “corruption and shortcomings” with violence and the correlation of the concept “aggression with the intention to create corruption on the earth” with terrorism is a sign of Islam intention to combat with violence and terrorism.