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

the present research explains and analyzes the causes and motives of people refusing to implement the enjoining the good and prevention of vice from the perspective of Holy Quran and Nahj al-Balaghah, the pathology of practical methods and the effect of these methods on the correct implementation of the the enjoining the good and prevention of vice, and factors of failure in performing the mentioned duty and analyzing their rational-social foundations. The aims of the research are to study the meaning and concept of the enjoining the good and prevention of vice and to study the factors of people's refusal to the enjoining the good and prevention of vice from the perspective of Holy Quran and Nahj al-Balaghah. The research hypotheses have been: welfare, fear of financial and human losses, greed and delegating responsibility to others are the reasons for people refusing to the enjoining the good and prevention of vice in Islamic society. The method of the research is documentary analysis and has been analyzed qualitatively.

The negation of virtues and vices is one of immensely important issues which has been focused in many verses and Hadith. In this regard, different Islamic denominations have raised the issue to discuss its aspects and exchange ideas. In some Quranic verses, there is even a mention of “changing vices to virtues”; for example, Surah Al-Forqan Verse 70 introduces “repentance” as a means to save humans from sin, and regards “belief” and “righteous act” as a precondition to accept repentance. The present study which aims to investigate different views of Sunni and Shi’ite commentators regarding the above verse is conducted through descriptive analysis. The results of this research show that the term transformation in this context basically means “change”; however, there are some disagreements among commentators on how vices would change to virtues. Some interpreters hold that vice act would be changed to virtuous act, some others believe that the idea behind vice and virtue is their reward and punishment, and others interpret it as the transformation of vice consequences to virtue consequences.

Even though "Enjoining Good" and "Forbidding Evil" are of the common terms in the Quran, traditions and jurisprudence, but there is no agreement on its ruling and lexicons, jurists, and commentators do not reach consensus upon its definition and limitation. Therefore review of these two terms and determination of their span according to the Quran -the most authentic source for Islamic teachings -would be logically superior to any related studies and researches. This article attempts to retrieve the concept of "command", "forbidding", "righteous deed", and "vice" by thinking over related verses and determine span of "enjoining good" and "forbidding evil".

The Holy Quran’s moral system is different from other moral systems. The Quranic system of morality is based on faith in Allah; its end is arriving at divine essence; its means are devotion to Allah and earnest endeavor to attain divine satisfaction; its behavior code is emulating moral codes and uprooting vice. When any human being arrives at certitude by relying on the divine teachings of the Holy Quran as the word of Allah Who is the sole source of honor and power, they would not admit anything ungodly and unholy into their hearts which are the sole abode of divine features. Quranic morality is based on divine love, divine ethics, love for Allah as a means to and reflection of divine features. Thus any act performed for and in Allah’s name is one that aims at attracting His Divine contentment and mercy.

Knowing the concept of hypocrisy, its kinds and degrees of this mental disaster, will be a necessity when the spirit of personal and social interactions have been hurt and causes Machiavellian spirit in people in political field and at last, with dividing and imposing great losses, it provides causes of the collapse of the Islamic system. This invisible vice is divided into primary and secondary in regard to the time of involvement and in regard to measure of degradation and loss it is divided into three parts: high risk, low risk and hypocrisy. Recognizing these degrees makes possible the controlling and correct dealing with the different degrees of the hypocrisy and hypocrites, in addition to regulating the social relations of human beings. The author seeks to prove its multiple layers with inspiration from the Quran.