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

Through reflection on the verses of the Quran, it becomes evident that the divine discourse on justice goes beyond mere recommendations or exhortations for justice. It also delineates the attributes and characteristics of a social system founded on justice. Accordingly, the objective of the present study is to elucidate the vision of a just social order as depicted in the Meccan verses of the Quran. The central question is: What components underpin a just social life as portrayed in the Meccan verses of the Quran? By examining the Quranic text and authoritative socio-political exegeses, and employing a descriptive-analytical method, the study finds that the vision of a just society, as outlined by God for Muslims prior to their migration to Medina and the establishment of an Islamic state, is a society free from poverty and hunger, hoarding of wealth, monopolization of production tools, fraud in transactions, and usurious practices. This ideal just society, which the Prophet and the Muslim community were tasked with establishing in Yathrib, is characterized first and foremost by the elimination of poverty and hunger, ensuring that all individuals have access to basic life necessities. To realize such a society, rulings such as feeding the poor, almsgiving, and zakat were legislated, binding Muslims to these principles. The financial system of this ideal society is based on the equitable distribution of wealth and resources, rejecting the accumulation of stagnant capital and excessive hoarding. The tools and means essential for life are not monopolized by the wealthy but are made accessible to all for the benefit of the broader community. This society is free from economic corruption such as fraudulent practices in trade and ensures respect for the rights of others in economic transactions. Redistribution of wealth occurs not through exploitative or usurious practices but through obligatory financial duties such as “prescribed rights” (hāqq maʿlūm) and zakat. Such a just society serves as a desirable religious model for achieving the ideal of social justice.

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 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.

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.

The issue of justice has always been a subject of discussion and is one of the most important concepts in the social yard. In contract law, the issue of justice is also very important. Examining Islamic texts shows that Islamic traditions and sources contain many words about social justice. The purpose of this research is to analyze social justice in contract law with an emphasis on the Quran and Islamic principles. The method of this research was based on document analysis and library texts. From the point of view of the philosophy of law, justice means providing the exact amount of each person's rights and it is achieved without the interference of individuals. From a more practical point of view, it can be said that it is necessary to balance the rights of the parties in the exchange contract, and if this balance is disturbed, it should be compensated by other legal principles. This theory is acceptable in Iranian law based on the rule of loss of sale before receipt and legal options, and it is obvious that the acceptance of this theory is a kind of protection of the balance of the rights of the parties to the exchange contract, which is hard to find among legal schools and thinkers in this field today. is attention In Islamic texts, there is respect for justice in the verses of the Holy Qur'an (Maedah: 8) and the standard and measure of jurisprudence is set in the chain of causes of justice, and business jurisprudence is no exception to this rule, and even justice has a place beyond a jurisprudence rule It can be assumed.

Islam is a social religion, and achieving the goals of religious governance in society depends on the implementation and establishment of categories such as social justice, which is one of the important teachings in the life of religious leaders. Imam Ali's (a.s.) government policy, as a charter of religious governance, presents a clear picture of the function and role of social justice. Therefore, in the present article, with a descriptive and analytical method and a discourse analysis approach, social justice was investigated in the Alavi (peace be upon him) way of life with an emphasis on the teachings of the Qur'an, and the result was that the revival of the right and the wrong, the establishment of the qasta and the avoidance of oppression. A part of the discourse of justice includes actions in the form of commands and prohibitions that lead the speakers to perform the desired action, which is in accordance with the programmatic and inductive discourse system. In completing this discourse, tension and emotional pressures play a role. At this level of discourse, by expressing the results of the implementation of justice or its non-implementation, as well as mentioning the virtues of justice, the actor comes close to performing the relevant actions at the level of intelligent discourse, which includes a kind of command and induction. Part of the discourse also includes the moral discourse system. The means of implementing justice at this level goes beyond the regulation of social and legal laws and an internal guarantor leads the actors to perform just actions. These levels are all affected by the acceptance of the principle of justice in the system of creation and divine forgery, which is the field of discourse of events of the type of divine providence.

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

The concept of “smart city” as a new phenomenon in urban governance refers to a set of new technologies and solutions that are used to improve the quality of the citizens’ life and the optimal management of urban resources. In the present era, the application and implementation of new urban management methods is only possible by using new technologies, which results in the expansion of smart cities. In a smart city, the citizens are recognized not only as the consumers of services, but also as the active participants in urban decision-making and planning processes. This change in approach and the synthesis of smart city and smart citizen has fostered two issues; the requirements of a smart city and the rights and duties of smart citizens. Given the increasing progress and development of various technologies and the emergence of smart city, the objective of this article is to study the requirements of smart city and the duties of smart citizens while examining the smart city and the living conditions of citizens in such a city. In terms of methodology, this article uses a documentary and analytical-descriptive method and seeks to examine the characteristics and requirements of a smart city and the definition of smart citizens, as well as examines the rights of citizens in a smart city in order to answer this question; what are the requirements of a smart city and what are the duties of smart citizens. The realization of the components related to citizenship rights in the process of creating and developing smart cities requires the interaction of the government with investors in smart cities. In this regard, the priority is to use smart and electronic tools to solve people's problems in various areas and to provide more and better opportunities for people to participate so that people's rights in areas such as free access to information and freedom of expression are respected. In a smart city, individual rights are not considered and a range of social rights must be considered. The result of this action is to provide people's participation in the administration of smart cities, which in fact entails the realization of social justice. Therefore, the main task in observing citizenship rights in a smart city is the responsibility of government policymakers and investors so that they can provide the basis and possibility for the realization of social justice and broad participation of citizens.

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.