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

The political education of children in Islam is considered a subset of educational matters. Various schools of thought have seriously addressed this issue. However, a prevailing misconception among some Islamic currents and the general beliefs of the faithful regarding the political education of children is that it is merely aligned with political factions. While there is no conflict with healthy political activity, the objective is to expand and perpetuate the celestial nature of society in accordance with the tenets of Islamic law through the foundational structure of society, namely the family. Therefore, it is necessary to correct the public perspective. This study aims to answer whether political education within the family is necessary and whether Islam endorses its necessity. To address this question, a descriptive-analytical method was used to examine the theoretical background of the topic in the traditions of both Islamic and non-Islamic rationalists, as well as the religious justifications for the necessity of the topic. The results indicate that political education within the family involves nurturing the social and political dimensions of the family, which has two approaches: The first approach is nurturing in line with the source of duty, encompassing God, human needs, and societal needs. The second approach involves nurturing within the realm of education, encompassing all possible methods and examples in the field of education. All definitions agree that the subject of societal education, particularly of children, is realized through various factors, including the family, governance, and society, with leadership by divine laws or government, executed by parents, particularly the father. To achieve this crucial task, it is necessary to address various aspects, including the prerequisites for political education, the requirements of political education, the mechanisms of political education, and the outcomes of political education.

Since the social dimension of the Qur'an is one of the most important and influential aspects of the Qur'an in Islamic society, in this article, the entry "Social Sciences and the Qur'an" of the Encyclopedia of the Qur'an (EQ) is examined. In the two parts of mentioning the author's claims in five main axes and examining and criticizing them, the authors have dealt with methodological criticism, content criticism, and finally the author's omissions. In methodological criticism, the dispersal of discussions and the incoherence of discussions, the irrelevance of some parts as entries and the citation of some opinions and the neglect of others, in the content criticism while criticizing the weakness of the entry's content, the three main axes of " Context of Qur'anic Revelation", "Quran and Social Linguistics" and "Contemporary Case Studies" have been evaluated, and in the author's omissions section, two extra-Qur'anic axes of "Sociological Insights about the Qur'an" and intra-Qur'an "Social Topics of the Qur'an" have been evaluated. It was examined and it was found that the author addressed the first dimension very poorly and completely neglected the second dimension. The reason for the superficiality of the article is also the same issue. This research was carried out in a descriptive-analytical and library method and XMind software was used to collect and divide the data as best as possible.

The term “Islamic Awakening” is one of the emerging terms used in the last century and its concrete manifestations have become clear in recent years in light of the political movements that the Arab world is witnessing in the West Asia and North Africa region. However, through the meaning and concept of the word “Islamic Awakening” from the perspective of the verses of the Holy Qur’an, we can trace the effects of this blessed movement throughout the history of humanity, especially in the wake of reformers and callers to the truth.How this movement emerged, its historical path, and the type of view on this movement is what concerns us in this research, in which we tried to explain some of the most important theoretical foundations of this topic, taking into account the extensiveness of theoretical research on the foundations of the Islamic awakening, and it is necessary to address the cognitive and collective elements related to this issue. This research aims to present a different point of view based on inference, analysis, and valuable elements related to the theoretical foundations of this issue. Research data and information were collected using objective interpretation (referring to verses of the Holy Qur’an) and relevant hadiths. Based on the definition and explanation of the Islamic Awakening in the research, we found that the Islamic Awakening is a systematic movement that has arisen based on the requirements and circumstances of society, in the presence of great intellectual and jihadist figures and great religious movements​

Examining the historical approaches of the era of the Prophet with the aim of explaining the civilization-building components of the Quran, puts the most stable social and political requirements of Islamic societies before the thinkers and the ruling policies. Acceptable progress and desirable civilization, which are the implicit or explicit aspirations of Islamic reformers and benefactors, without re-examining the civil values ​​emanating from the Prophet's migration period, will be a fruitless and sometimes ineffective effort.So, this descriptive-analytical research tries to answer this main question, which of the historical approaches parallel to Prophet's emigration play a role in explaining the social and political components of the civilization of the Qur'an?Citing divine verses and referring to library sources show the results; Parallel to the emigration of the Messenger of God (pbuh), the need for a fundamental change and in line with the social and political components of the civilization of the Qur'an became inevitable in the realization of the Prophet's (pbuh) society; Therefore, in a short period of time, developments such as the abolition of Arabization and the strengthening of social belonging by relying on urbanism and abolishing the privileges of tribes brought a new life based on the system of urbanization.

The globalization of Covid-19, the high rate of disease transmission and mortality resulting from it, has explicitly persuaded researchers and thinkers, especially sociologists, to consider it a social issue. This study aims to discover the interpretation and meaning of religion from the perspective of male students living in Tehran in the face of the Covid-19 pandemic and its impact on their mental and social health. The research method of the present paper is qualitative and the strategy of the underlying theory has been used. For this purpose, in-depth and semi-structured interviews were conducted with 23 male students living in Tehran who were selected by purposive sampling and snowball methods. Eight main topics and one core topic were extracted through the data coding system including fear of death, strengthening thinking and belief in the hereafter and the world after death, highlighting the ritual aspect of religiosity, strengthening the belief aspect of religion, religion and peace during the pandemic, strengthening social capital and social health during the pandemic outbreak, the emergence of new meanings of life, and changes in diet and lifestyle. In addition, "Covid-19 pandemic and return to spirituality" was selected as the core topic, and finally, the paradigm model extracted from the data was set up. The findings suggested that male students in the face of the Covid-19 pandemic had significantly strengthened religiosity in the belief and ritual aspects or experienced a return to spirituality. Furthermore, the role of religion in improving the mental and physical health of these people in the face of the Covid-19 pandemic is significant and important. An issue that in the global age with an individualistic culture, invites the human eye to concepts such as cohesion and solidarity, intimacy and social participation, charity in crisis and peace in life.

Fazlur Rahman is one of the greatest researchers of the Islamic philosophy. The "MAJOR THEMES OF THE QUR'AN" is one of his most important essays to obviate the contrast between the Islam and modern world. The holistic attitude of this book is againts two other approaches; one of them is the way which most of orientalists historicaly evaluate the Quran, which means they never read it as an oracle book but they just concider the historical events of it with an outside and non-sympathetic perspective or how they suffice cheking the Arab literature when it comes to study the terms of Quran. The other one is the common muslims "line by line cheking" way that comprises a partial and non-holistic point of view which leads to neglect the basic consepts and orientations of Quran ,  which all of them make sense in that generality context. In fact this book is an effort in order to remark the defects of two mentioned ways in Quran study.

In any revolution, the government and the socio-political system are a series of signs and symbols that express the goals, objectives, functions of that system. These signs, which are called symbols, play the role of identity-building and a beacon in any socio-political system, the lack of knowledge and awareness of which will lead to the deviation of various masses around that system. In the process of emergence, establishment, continuation and stabilization of the Mahdavi socio-political system, there are various signs and symbols, whose understanding and exploration of Islamic sources will lead the Islamic society towards an ideal society and not deviate. Using first-class studies, this article examines the symbols of Mahdavi political and social system in a descriptive-exploratory manner. Accurate understanding of the dimensions and types of Mahdavi symbols from the emergence to the establishment of the Mahdavi government, such as conceptual symbols, beginnings, places, tests, objects, numbers, flags, slogans and directions, will dispel the surprise of those waiting in the age of absence.

This essay is going to consider the role of poverty and social injustices in spreading the Takfiri Salafi. Thera are so many factors in formation of the Militant Salafi groups. In this essay, the role of poverty as an important factor is discussed. The economic element and poverty has been an important factor in moving toward terrorism and Takfir. This research will dig into the most famous fundamental Islamic groups in the world and delve into the lives of their leaders in order to analyze the relation between poverty and Takfir. The main question in this research is that what is the significant relation between poverty and Takfir in Islamic world. Do the poverty play an important element in absorption of Salafi leaders in these groups? The writer believes that always this statement is not correct. There are so many Jihadists that their motivations is not monetary affairs. The methodology in this research is descriptive – analytic. With sociological and historical view, It is tried to provide a model for Islamic extremism.

Strengthening the two fields of “defense” and “security” are considered as the important elements for the empowerment of countries. Various factors contribute to the continuity and sustainability of security and the strengthening of defensive spirit in the people. Consolidating the beliefs and teachings of the religion as an important element in strengthening the defensive spirit of the people consequently play an important role in stabilizing the security. In this regard, the “Mahdism thought” as one of the basic teachings of the religion of Islam has a function in enhancing the security and defending the Islamic system. The social function of belief in Mahdism in the fields of defense and security can be recognized and analyzed in the areas such as social order, social unity and solidarity, the firmness of social relations, the strengthening of social power. For this reason, one of the most important findings of this research is to demonstrate the capacity of Mahdism idea in the field of defense and security by “explaining its social function” in the realm of order, unity and firmness of relations and social power. The most prominent solutions of this thought in these fields are: the firmness of religious beliefs, specially the doctrine of Imamate, generating and re-reading the common moral values, establishing emotional relations and bonds in people, building unified union and identity between ethnic groups and sub-cultures, and building public trust which results from strengthening of values and adhering to ethical rules.

Content Analysis is one of the methods suitable for inferring new issues in the Qur’ān. In this paper, chapter Naml of the Holy Qur’ān has been studied using the content analysis method as one of the methods for qualitative content analysis. The objective to take such a measurement is to reach the political and social implications of chapter Naml. In the analysis of these verses with special meaning and conceptual coherence, the software MAXQDA was used as an instrumentation for analyzing the content network. Ultimately, forty basic issues were extracted from the studied verses twelve of which are the organizing content issues including: turbulence of powerful enemies, continuous battles of the true and the wrong, the enemy’s perpetual menace and conspiracy, the need of the right front to power, getting to know the weakness and strengths, equipping and mobilizing all the resources of power, leadership qualification, the necessity of power maneuver, certainty of God’s favor to the right front, certainty to the destruction of the transgression and wrong, knowledge as an instance of power, and noticing the side effects of power. In the next step, all these contents were categorized under three comprehensive ones as “the necessity to seizure and to spread the right”, “the knowledge of using power for spreading the right”, and “knowing the position of the right and power”. The researchers concluded that the ultimate content of Naml chapter is “the necessity of seizing scientific and social power to preach and spread religious truths in human society”.

After the death of Al-Azed le Din ul llah, the last caliph of Fatimid Dynasty in 567 AH, Salah ul Din Ayyubi declared the end of the Fatimid Caliphate and proclaimed Egypt as the Abbasid dominion. He ordered to preach a Khutba (Sermon) in Egypt to introduce Mostazi (575-566) as an Abbasid caliph. Then Egypt entered a new phase of history. Shiism was replaced by Sunnism, Ayyubid succeeded Fatimid, and Al- Azhar university was replaced by Shafii and Maleki schools. Ayyubids caused many troubles for the Shiites and they did their best to eradicate Shiism. They established Abbasid dynasty in Egypt, in consequence, Hafizi Ismailians were molested and a lot of them were killed. During this period, Shia suffered a great deal and faced numerous political and intellectual changes. The present paper tries to analyze and describe the situation of this period.

It is obvious that Allameh Tabataba’i has been the reviver and renewer of Hikmah, especially in the city, scientific realm and Shia school of Qom, and teacher and promoter of Hikmah. He has been, also, one of the most noblemen of social Islamic Hikmah and possibly, the most prominent figure in basing it and a standard, to the extent that he can be called the pure and theoretical and social and epistemic Hakim (the owner of Hikmah). Hypothesis: viewpoint, theory and supreme pure organization of Hikmah of Allameh Tabataba’i has the capacity of political reproduction, and establishment of the look, theory and structure of the supreme civil and political Hikmah. In other words, viewpoint, theory and structure of the supreme pure Hikmah can be inferenced, produced and established from Allameh’s viewpoint, theory and structure of supreme pure Hikmah. Such a production and reproduction of civil, social and political Hikmah is the noticeable possibility, want and necessity. This procedure is performed with inferential and consequential methodology and with text and content analysis in form of conformity, guarantee and sometimes entailment implication.

Freedom and the conceptual range of this word is considered to be an extended discussion which today takes on significance more than any other concept. Freedom in the contemporary world, in spite of dominance of the liberalistic school's interpretations of freedom, thought of as uncontested interpretation within the political literature has found an ever increasing importance. This binds the Islamic scholars to comparatively review this category. This paper, to fully understand the sense of freedom deals with Quranic verses so that the truth of freedom is recognized via the language of revelation and in the light of this divine book, its expanse and boundaries are illustrated. This paper shows that in the Holy Quran freedom has been addressed from various perspectives; developmental freedom, spiritual freedom (moral), social freedom and political freedom (legal) are the various areas of the analysis of this concept. Of course, the freedom discussed in this discussion is the social and political freedom.

The human of Imam Ali is extremely important. We can say that not only is the book Nahj, But because of his profound knowledge of human existence have been educated, He also introduce the practical towards his fellow man and also has rights and human value. So that your personalaffairs as well as to establish the general laws and values. In this paper, considering the three cases considered. First, the importance of humans in general from the perspective of Ali ibn Abi Talib; The unity and brotherhood of mankind, the third man in the conduct of macroeconomic management.

Sedition is one of the most frequent words in the conceptual network of Quran and narratives and has received three meaning by terminologists: First, burning in fire, second, trial and test, and third, dysregulation and public disorder, among which the second meaning is the most common one, though the third definition, which is closer to the connotative meaning of sedition, which includes disorderly social event composed of right and wrong. Since social seditions have harmful effects for the society, the present paper intends to lay out approaches to avoid sedition such as referring to the Quran and the Ahl al-Bayt (pbut). Moreover, the aim is to provide strategies to face such phenomena with intellectual and soft approaches or hard and resolute approaches, if need be, and also lay out short-term solutions such as ethical and moral education and bolstering beliefs as long-term approaches to fight sedition throughout the world.

The Holy Quran having a limited size contains an extensiveamount of human’s knowledge. The holy Quran has given the top priority to the religious principles and then to the socio-historical reflections. These verses on the one hand show the significance and necessity of these subjects and on the other hand demonstrate the prime concern of the Quran to these questions. It entails that there should exist a social interpretation of the Quran too. The current writing firstly points at the exegetes’ method in interpreting these verses. He actually draws attention to different rational, mystical, theological, traditional and Quranic exegetical approaches along with the general principles governing the exegesis. The writer underscores the point that social exegesis enjoys particular foundations and methods and can be presented in a comprehensive Ijtihadi (Independent Reasoning) method that ends to production of knowledge. This method, however, escapes from two radical traditional and liberal interpretations. In social exegesis, the exegete pays attention to intellect, avoids Israelite traditions, focuses deeply on contemporary needs and studies the Quran from social perspective. Later, he describes briefly the methodological differences of the Quran with the dominant scientific methods and says that the Quran does not limit its self in particular frameworks and uses various rational, historical, sacred and sometimes combined methods. But what must be kept in mind about the methodology of Quran is that a monotheistic spirit should dominate all these methods otherwise turning a blind eye to this fact makes this discussion an incomplete debate.

Relation between religion and sociological theories is the most important concern of scholars who study in the field of social sciences. Different views have been expressed in this regard. To draw them on a line one must put on one side those views which reject the existence of any relation between them. On the other side those who believe that faith can take part in this area. Islam as a complete religion has solutions both for spiritual guidance of man and for man’s social life. We should just discover these solutions. New theories such as sociological theories guide us to discover these laws.The present paper lies at the middle of this line between two sides of it. The author has a middle approach. He starts his research with a little question in the field of sociology namely social-labeling theory and then explores different aspects of this theory and highlights its most important points and finally makes a comparison between them and hadith sources trying to find an answer.

Quran is an endless sea in which the scholars have looked from different angel and have analyzed its verses. This attention to the Quran is so great that without any exaggeration one can say that no Book has been subjected to analysis and interpretation in such magnitude. In spite of this vast consideration, the main objective of the Quran which is the guidance of human being, unfortunately this has been ignored and up till now it has not been considered from this specific point of view. This article deals with this matter and has tired to analyze the realm of Spiritual cultivation exegesis and two main ideas have been argued in this regard. At the end the author has come to this conclusion that every single verse of the Quran can be interpreted from the ethical point of view and has given 3 reasons for this claim.