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

Social justice is one of the issues of human societies. This issue has been raised in the Holy Quran as one of the most essential missions of God's prophets. Therefore, it has always been the focus of social reformers, especially Muslim thinkers from different Islamic sects. A precise understanding of this thought from the point of view of Shia and Sunni commentators will clarify the capacity of each of these denominations to pay attention to this issue. The present research has studied and examined the interpretation of Allameh Tabatabayi and Seyyed Qutb's views in al-Mizan and Fi Zilali al-Qur'an with a descriptive-analytical method and has come to the conclusion that social justice is the basis of social health from Allameh Tabatabayi's point of view. Seyyed Qutb also considers social justice to be one of the innate human needs, which is based on three principles: human freedom, human equality, and takafol, which means cooperation and social integration.

This article explores the role of revealed knowledge in the formation and guidance of Islamic social systems from the perspective of Al-Farabi. As one of the most prominent Islamic philosophers, Al-Farabi emphasizes the importance of revelation as the primary source of societal guidance and seeks to establish a synergistic relationship between revealed and rational knowledge. In his theory of the "Virtuous City," he presents revealed knowledge as a divine source for directing society towards justice, social cohesion, and happiness. This study analyzes Al-Farabi’s thoughts on social systems, examining the impacts of revealed knowledge on the key components of Islamic society. It also references historical examples of implementing revealed principles during the Islamic Caliphate and provides a comparative analysis of Islamic and non-Islamic social systems. The findings indicate that Al-Farabi regards revealed knowledge as essential for the establishment of laws and social structures and believes that community leaders must possess this knowledge to effectively guide society towards perfection. Simultaneously, he underscores the importance of integrating revealed knowledge with human rationality. This study further offers suggestions for future research on the role of revealed knowledge in contemporary societies and investigates its impacts on the social and political structures of Islamic communities.

This article conducts a comparative examination of the concepts of justice and equality in Islamic jurisprudence and international legal systems. Justice and equality are fundamental principles in both legal systems, yet differences exist in their definitions, philosophical foundations, and methods of implementation. In Islamic jurisprudence, justice is established as a moral and religious principle based on Quranic teachings and the Prophet's tradition, influencing all aspects of individual and social life. Equality in this system means the fair distribution of rights and duties based on individuals' abilities and circumstances. Conversely, international legal systems define justice and equality as legal and social principles aiming to guarantee human rights and legal equality for all individuals, without discrimination based on gender, race, or religion. The findings of this research indicate convergences and divergences in the concepts of justice and equality within the two systems. To develop and improve legal systems, it is suggested that revising traditional interpretations, strengthening international dialogue, emphasizing Islamic human rights, enhancing legal education, and conducting interdisciplinary research can foster greater proximity of these concepts. This can lead to constructive interaction between legal systems and improve the state of justice and equality in societies.

This article examines the role of insight (basirat) in Islamic political jurisprudence and compares it with Western governance systems. Insight, as a key concept in Islamic thought, refers to a profound understanding of religious, social, and political issues, which is vital for Islamic leaders. This concept is based on principles such as piety, justice, and an accurate understanding of societal conditions. In contrast, Western governance systems are predominantly founded on democracy and liberalism, emphasizing human rights and individual freedoms. The paper demonstrates that while both systems aim to establish social justice and uphold the rights of people, there are fundamental differences in decision-making processes and the characteristics of leaders. In Islamic systems, insight is presented as a moral and individual attribute essential for leaders, whereas in Western systems, there is a greater emphasis on institutional and legal structures. This research also explores the challenges and opportunities arising from the adaptation of insight to the principles governing Western systems, concluding that insight can positively influence modern governance systems, provided it is correctly understood and applied within the context of both systems. Finally, the article offers suggestions for future research and potential impacts of insight in Islamic political jurisprudence on contemporary governance structures.

The never-ending depth of the teachings of the Qur'an has caused that by always reflecting on its verses and words, a unique understanding of this divine book can be obtained. In this article, by examining the commentaries on the word "Measure" under verse 25 of Surah Hadid, an interpretative point of view was proposed as a preferable example. The commentators have expressed different theories in the interpretation of this word, which are: scales for measuring goods, justice, imam, right, religion and reason.The results of the research after the interpretative analysis of the verse show that reason is not only one of the best interpretive examples for the word "measure", but also the criterion for recognizing the extent of other interpretive theories - provided it is accepted - is done only by means of reason. Following religious texts and their teachings also confirmed this interpretative view. Clarifying and confirming the place of reason in the religious system and its unique role in the principles and branches of rulings is another achievement of this research. Considering that from the point of view of a number of commentators, verse 25 of Surah Hadid expresses the mission of the prophets in establishing social justice, the interpretation of measure with reason will lead to the explanation of its special role in achieving this human ideal. Because one of the uses of reason is to adapt the teachings of revelation to the requirements of the time

This research aims to conduct a conceptual analysis of corruption, social justice, and political justice. It also seeks to categorize, identify indicators, and provide a general overview of corruption during the tenth government in Iran. Additionally, the study aims to evaluate the relationship between corruption and social and political justice within this government. The primary research question is how the relationship between corruption and social-political justice is manifested during the tenth government. This applied research utilizes qualitative data analysis and is characterized as descriptive-analytical. The hypothesis posits that the correlation between corruption and social-political justice in the tenth government is contingent on the absence of corruption alongside the establishment of social-political justice.Conversely, corruption and the attenuation of social-political justice will result in a lower perception of justice. The research suggests that social-political justice is established as corruption decreases in society. Conversely, with increased corruption, social-political justice andthe perception of justice decrease. Given the prevalence of corruption in various Iranian governments, the perception of corruption in the Islamic Republic of Iran is notably high. Future revelations of corruption may adversely impact social justice, reducing social trust, participation, and psychological security.

Man is a dignified being, with a pure, divine nature, endowed with moral virtue and sublime wisdom, and with the talent and power of extraordinary growth and prosperity. Universal, to express his human and divine identity and free himself from poverty and hardship. In this regard, this research has been written with a descriptive and analytical method to understand the aspects of increasing insight in the eradication of cultural poverty from the perspective of Nahjul Balagha, and the results of the research show that increasing insight and awareness in the direction of poverty eradication, providing a platform and suitable employment and health Families lead to the eradication of cultural poverty and finally, the implementation of social justice.

The aim of this research is to infer the foundations of social justice based on practical rationality from the perspective of Allameh Tabatabaei. This qualitative study utilizes the practical inference method of Frankena to elucidate the topic. To achieve this goal, the concepts related to practical rationality in the works of Allameh Tabatabaei are examined, and the foundations of social justice are inferred in two categories: pre-social foundations and post-social foundations. The pre-social foundations include the employment of knowledgeable individuals based on the governing laws and the fair service and interaction with peers, the credibility of social justice based on rational sciences in the course of sound nature, religious justice by instilling faith in rights and practical obligations, and individual justice through acquiring virtuous ethics through scientific indoctrination and practical repetition. The post-social foundations encompass social justice by placing each member of society in an appropriate position and ensuring equal rights, political justice in terms of the participation of members in establishing the government, appointing officials, and legislating within the framework of divine regulations, ownership through legitimate human possession of their properties, economic justice through growth and development of accessible wealth in accordance with Islamic principles and collective interests, and social rights by forming families for the preservation of future generations.

The quality of bayt al-mal distribution is one of the crucial issues in the Islamic system, and its fair distribution can create economic justice, public welfare, and social security in all strata of society. The present study aims to answer that Imam Ali's (AS) seerah in the administration of justice in the distribution of the bayt al-mal was based on which foundations and principles? To answer this question, the problem was investigated by reading the relevant books and in a descriptive-analytical way. In this research, after investigating the method of performance of Imam Ali (AS) in distributing the bayt al-mal, we concluded that Imam was able to direct the expenses of bayt al-mal with his unique knowledge. So, homogeneous economic growth was available in social classes, and this growth was not accumulated in a specific stratum. Imam aimed to grow all social classes and strongly avoided the concentration of wealth and the creation of social gaps. In this regard, Imam used to pay the shares of different classes of people from bayt al-mal equally according to their work criterion, need, and expediency.

The possibility of achieving comprehensive criteria and their effect in achieving social justice, especially in the contemporary era, has been in the focus of the attention of justice scholars and political philosophers, which, in addition to sectoral discipline in the form of compilation, implementation, evaluation and correction, is a tool for designing a suitable model for the distribution of material facilities. and provide spiritual and correct judgment of the existing situation. The result of this research, which was carried out with the aim of discovering the Qur'an's opinion about these principles and by a descriptive and analytical method and relying on authentic interpretations, is the extraction of eleven principles. The principles of primary equality, calculation of the consequences of action, transparency and attention to the level of awareness are the basis.The principles of individual responsibility, proportionality of scope and task, proportionality of effort and reward, attention to role and effect, proportionality of crime and punishment, and putting aside emotions will be practical principles. And at the end, a model for calculation and fair action has been designed and presented.

Justice has been a high human ideal throughout history, and Imam Ali (AS) is a prominent symbol of justice who manifested it during his individual and social life. Many studies have been done about justice in his life, yet this issue still needs to be investigated. This research examines social justice in the Imam Ali (AS) letters through an audience-oriented approach. To this end, a thematic analysis method and MAXQDA software were used. The research findings indicate that social justice among agents according to its audiences can be divided into two primary levels: under the government and outside the government. The government section is divided into two categories, upstream and downstream of the agent, and duties are assigned to the agent accordingly. The most important responsibility of an agent is to obey his superiors. The lower level is also divided into two sections, agents and vassals, each of which has several basic themes. The macro-level outside of the government refers to obvious enemies and includes four basic themes of intensity against the enemy: the principles of war against the enemy, the principles of peace with the enemy, and the principles of alliance with the enemy.

One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance is to the extent that it is considered one of the foundations of the Shia religion. In this essay, an attempt is made to examine social justice from the perspective of Ayatollah Javadi Amoli and Allameh Tabataba'i. According to these two views, all human beings want justice, and justice exists as an important component in the entire structure of existence and causes the growth of the individual and society as well as the continuation of individual and social life. In this research, which was carried out using a descriptive-analytical method, in addition to the difference of views on some issues, we can see the most important results between the two views in "rational analysis of social life", "jihad", "resolving differences", "order to establish installments and justice" In human societies" and "Relationship between law and law".

Human dignity is one of the fundamental principles in the Holy Quran, significantly influencing social justice and strengthening social cohesion. This article examines the concepts of human dignity in the Quran and their impact on social cohesion. The first section defines human dignity and its position in the Quran, analyzing relevant verses. Additionally, the traditions of the Prophet and related hadiths on human dignity are explored. The second section discusses the impact of these concepts on enhancing social cohesion through the establishment of social justice, mutual respect, reduction of conflicts, increased cooperation, and strengthening the sense of belonging and social responsibility. The third section addresses the challenges and strategies for reinforcing human dignity in Islamic societies, considering cultural and social obstacles, the impact of political and economic factors, and various strategies such as education, the role of media and religious organizations, and social policy-making. Finally, future research is suggested in areas like comparative analysis of human dignity concepts in the Quran and other religious texts, the impact of religious education, the role of modern media, and the influence of governmental policies on human dignity.

In Islam, for humankind's worldly and afterlife felicity, the purpose of sending prophets to form an ideal society should be based on divine rules and principles. One of the noble goals of Amir al-Mu'minin Ali (AS) was to create a divine government and, accordingly, the creation of such a society. This research, with a descriptive-analytic method, seeks to answer the fundamental question, what are the characteristics of an ideal society according to Nahj al-Balaghah? And what are Hazrat Ali's (AS) strategies to achieve such a society? The findings of this research included planning based on the strategies of infallible imams, all-round reforms, transparency of affairs, accountability as a result of establishing social justice in all its dimensions, the necessity of a direct relationship between the Imamt and the society, paying attention to the spiritual and material dimensions in society, the sovereignty of the Quran and the necessity of democracy and religious democracy. Generally, an ideal society is achieved by following the divine path and applying the instructions and strategies of the Prophet and the infallible imams.

“Justice” and “convergence” are two valuable political-social categories with a cause-effect correlation assumed between them. “Convergence” as a necessity for social life and the main cause for a leading society in the path of growth and development is the result of “justice”. The main idea of this article is that teleologist “justice” plays an effective role in creating “convergence” in the Muslim world; while naturalist justice not only does not have sufficient potential to create and expand convergence but also sometimes brings about divergence in especially Islamic communities. The results show that true justice, which is inclined to the source and resurrection and is confirmed by the Qur’an, is not achieved through forcing convergence and neglecting differences but rather it can be obtained relying on commonalities, justice seeking, and pluralism. Therefore, true justice should be considered as the basis and cause of convergence to establish religious civilization and avoid waste of forces, talents, resources, and facilities.

Science, as a social phenomenon, is affected by the environment and does not grow, flourish and expand in solitude, by command or by advice and encouragement; Although its stagnation and decline are closely related to the aforementioned factors. Science in the Islamic world has not been out of this rule either. The researchers of this field have considered the period of Ma'mun Abbasi's caliphate, which partly coincides with the presence and scientific role of Imam Reza (As), as the pinnacle and perfection period of Islamic civilization, and at the top of it is the expansion and development of sciences. What causes and factors played a role in this process is a central question that researchers have given various answers to. Based on the present article, most of all, the existence of a platform and social Space suitable for science or the relative expansion of social justice has made this era distinct from other eras and the origin of fundamental changes. the article with the hypothesis that the growth of science and development is a product of mutual thinking, debate, question and answer, and the existence of a free interactive space for thinkers, was reached the conclusion that the period of Imam Reza (As) and in wider period, the time of Ma'mun provided such a platform. In that period, on the one hand, people from all sect and religions could have entered into scientific and cultural dialogue, on the other hand, criticize the findings and achievements of Muslims, and More importantly, the works and writings of foreigners, which were not worth paying attention to in the minds of early Muslims, were translated into Islamic language (the translation movement) and criticized and violated in scientific meetings and serious debates and challenge, with the equal possibility that it must have been related to the atmosphere of the society.

Theorizing in the humanities is closely related to methodology. From this perspective, the interaction of Qur'anic studies with new methods can lead to the emergence of new theories in the field of Qur'anic research. Exploration of the qualitative methodology of Quranic studies and specifically the method of contextual theory, answers this question.What is the process of applying the qualitative method of contextual theory in Quranic research? To this end, the steps of this method are outlined in the case study "Barriers to Social Justice in the Quran" to answer this question.What are the barriers to social justice in the Qur'an based on grounded theory? Individual and collective In the category of the existence of the spirit of evasion of justice by enumerating concepts; Rape, abandonment of social protection, theft, increase in unfair arbitration, escape from jihad And the category of culture of oppression has been achieved by enumerating the concepts of misguidance, division, spreading anomalies and friendship with infidel warriors.Which has been analyzed in a continuous and interrelated interaction and has formed a pattern of obstacles to the realization of justice and has drawn the conditions under which justice has changed discourse as an ideal and a dream of nowhere.

Statement of the problem: 

The promise of the victory of the Islamic religion's values in the history of humanity over pseudo- values and anti-values is explicitly stated in the Quran. The phrase "It will be revealed to the entire religion" is repeated in three verses, including verse 33 of Surah Towbah. now Questions such as how will Islam prevail? When is this promise? What conditions are necessary for such a victory? arises.

In response to these questions, the present research aims to do a descriptive-analytical investigation of the viewpoints of Fariqin commentators by using commentary books and comparing it with Imam Khamenei's thought

There is a difference between the commentators on how Islam prevailed. Some have seen it as objective victory with Jihad and others as victory with logic and reason. At the time of the fulfillment of this divine promise, there are many opinions; including at the beginning of Islam or according to many narrations from the Fariqin, it will be at the time of emergence; But Imam Khamenei believes that this approach that one day Islam will prevail and we should wait for such a day is from a correct direction and from a direction to isolate Islam and its goals and isolate it to individual life, but whenever Islam is isolated And if the isolation is removed, like the Islamic Revolution, it will implement its logic and justice, and its followers will be bound to it with faith, belief and struggle, the victory of Islam over all disbelief and atheism will be realized, and the perfect example of that is the time of the appearance Imam Mahdi (Ajl Allah Ta'ala Al-Sharif).

The development of social justice as a serious Qur'anic issue has a long history. The connection of this issue with the concept of "installment" in verse 25 of Surah Hadid has been considered as a significant axis in the view of Muslim commentators throughout history. Based on this connection, some commentators believe that "installment" in this verse refers to the meaning of social justice. And the verse seeks to express its establishment as one of the original goals of the prophets, and by emphasizing it, it even includes the social realm of religion. The leading research with descriptive-analytical method seeks to analyze the various dimensions of this concept. The result of this study indicates that there is sufficient evidence to prove the meaning of verse 25 of Surah Hadid in the sense of social justice and the interpretive development of the word installment, and therefore it can be used to establish social justice as a goal. He proved the resurrection of the prophets and through it also accepted the realm of religion in the field of worldly and social life. In other words, theoretically, the path and means of establishing justice have been explained by the holy shari'a by the prophets. But the implementation of the programs is left to the people.

Human dignity is one of the fundamental principles in the Holy Quran, significantly influencing social justice and strengthening social cohesion. This article examines the concepts of human dignity in the Quran and their impact on social cohesion. The first section defines human dignity and its position in the Quran, analyzing relevant verses. Additionally, the traditions of the Prophet and related hadiths on human dignity are explored. The second section discusses the impact of these concepts on enhancing social cohesion through the establishment of social justice, mutual respect, reduction of conflicts, increased cooperation, and strengthening the sense of belonging and social responsibility. The third section addresses the challenges and strategies for reinforcing human dignity in Islamic societies, considering cultural and social obstacles, the impact of political and economic factors, and various strategies such as education, the role of media and religious organizations, and social policy-making. Finally, future research is suggested in areas like comparative analysis of human dignity concepts in the Quran and other religious texts, the impact of religious education, the role of modern media, and the influence of governmental policies on human dignity.