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

"Right" and "ruling" are important and practical keywords in transactional jurisprudence and the field of private law. What is the nature of right and its precise definition is disputed among jurists. In the meantime, Naini's analysis is very important and many special works are related to it. This article has come to the conclusion with the descriptive-analytical method and using library sources that Naini's view on the nature of right is the "weak kingdom". This theory takes a new and significant look at categories such as "right", "property" and "kingdom". To prove this theory, in addition to rational analysis and concentration, some narrative arguments have also been mentioned. Also, this theory is followed by certain legal jurisprudential works, which will be referred to four examples of these works in this research. Another important topic in this field is the difference between right and ruling. In Naini's opinion, there is both an existential difference and an evidentiary difference between right and ruling. One of the results of this analysis is a special look at permissible and necessary contracts, and the emergence of the two concepts of "legal necessity" and "judgmental necessity", which are among the initiatives of Mohaghegh Naini.

Cognitive semantics is a part of cognitive linguistics that considers the language meaning as a manifestation of conceptual instruction or mental representative organization. Image schemas pattern is an important issue in cognitive semantics and it is an effective method to study and analyze the quality and understanding some abstract concepts according to objective and visual issues that introduced by Mark Johnson in 1987. The issues of right and wrong are abstract issues and at the same time they are from important issues that have introduced in Nahj -ol- Balaghah and it seems that the studying and analyzing these two issues from the image schemas theory of Johnson is very important subject because it shows Imam Ali's attitude towards them. Because Imam Ali has introduced these two issues objectively and visually and has considered mass, power and movement for them. Therefore, we decided to analyze Imam Ali's attitude toward right and wrong from the above Theory in an analyzing _descriptive method in all of parts of Nahjol Balaghah. Finally, we found that these two concepts have depicted in Nahj -ol- Balaghah as follow; A: as zarf and mazroof (container and content), B: as a way or approach for people who are searching Right and Wrong path, C: Right concept is an obstacle for bad desires of wrong advocates and Wrong as an obstacle for or logical desires of Right advocates.

The present paper studies one of the important issues of philosophy of right from 'Allamah Tabatabaii's and his pupils' viewpoint, i.e., is "right" as is used in the phrase "having right" a genetic or conventional (I'tibari) fact? In other words, does "having right" have an actual existence, indicate actuality, and can be unveiled, or is it a conventional and contractual fact and dependent upon the validity of the validated?Given the key and basic role of the issue of "right" in ethics, law, and politics, and 'Allamah Tatabatabii's and his aforementioned pupils' influential position in the issue of "right", the matter is of great importance. Furthermore, considering that such issues as human rights, women's rights, freedom, minorities' rights, and man's right to govern himself… are all and all based on the issue of right, accepting any theory about right as conventional or genetic can have different consequences in a variety of matters such as necessitation of right and duty, and vindication and waiving of right in aforementioned issues. In this thesis, the data are gathered through library survey and explained through rational and critical analysis.'Allamah Tabatabaii and Martyr Motahhari consider a dual nature for right and believe that some rights are genetic and others are conventional. On the contrary, Professor Jawadi and Professor Misbah believe that right has only conventional nature and consider it as sovereignty. In this paper, the dual nature of right was proved based on Islam's philosophical principles and the criterion of right as genetic was explained; the examples of genetic rights were identified and differentiated from conventional rights based on this criterion. In addition, the commonalities and differences between genetic rights and conventional rights were expounded.Key words: right, genetic, natural, innate, essential, conventional, contractual, Motahhari

The purpose of the present study is to review the relation between the two concepts of right and justice from the viewpoint of Shahid Motahhari. The research method is descriptive analysis and the results showed that the subject of justice mentioned about human behavior implies human rights. Social justice is the observance of equality in the legislation and execution of law so that everyone would achieve his/her right. The most significant impact of lack of justice in society is the disruption of the balance, calmness, and mental health of society and its citizens which would unreasonably change their thoughts, moral beliefs, and behavior and bring unsafety in the living environment.

Today's contemporary world is a world of struggles and conflicts. These conflicts show themselves in many matters, but they reach their peak in the lifestyle of today's people, which is represented in the field of culture. Justice is the same concept and virtue that sets foot on the field for these conflicts, and this time, because the arena is the arena of culture, cultural justice will be considered. However, the main problem in the development of social justice and, consequently, cultural justice in a society, is the lack of criteria and the measure. The field of cultural justice as one of the areas of collective life has not been refined to the extent of political justice and economic justice of work and its criteria. Therefore, we are facing a big problem in the discussion of cultural justice criteria. It seems that first, according to the debates about the criteria in social justice, the types of criteria in cultural justice should be examined. This article aims to explain the considered criteria in cultural justice. Cultural right, cultural good, cultural work, cultural need, equality of cultural opportunities, and a combined criterion are among the criteria of cultural justice, which can be the criteria for the expand of justice in the field of culture.

In this study, “moral good” and “moral evil” refer to those moral concepts that suggest a moral value (not moral obligation) and include the six concepts “good and bad”, “right and wrong” and “decent and indecent”. They are usually used in the predicate of “moral statements and propositions”. Given the lack of methodological research in the field of ethics and philosophy of ethics in the Quran, this study, using the descriptive-analytical method, determined how the existing moral good and evil or moral, value-based concepts in the verses of the Quran in the form of “moral propositions” can be inferred. The results indicate that “moral good” manifests itself in the form of such positive concepts as “good”, “right” and “decent”, and “moral evil” manifests itself with negative concepts such as “bad”, “wrong” and “indecent”. In the Quran, “moral good” indicating the concept of “good” is represented through verbs of praise (ne’ma’) and words such as “khair”, “hosn”, “berr”, “sāleh”, “mohsen” and “tayyab”, “moral good” showing the concept of “right” can be deduced through the verses indicating the denial of error and sin and reward and words such as “sādeq”, and the “decent” manifestation of “moral good” can be attained from the good position that some people have before God. “Moral evil” indicating the concept of “bad” is revealed by verbs of denunciation (be’sa’ and sā’a) and words such as sharr, su’, fāheshah, mofsed, khabith and najes, “moral evil” revealing the concept of “wrong” is expressed through concepts representing error, sin, retribution and punishment or representing “rejection”, “denial” and “falsification” of something, and “moral evil” expressing the concept of “indecent” is recognizable by the position that some people have before God.

One of the famous nicknames of Imam Mahdi (aj) is " the Avenger" which has been emphasized in many narrations. According to narrations, he will revenge against  oppressors, the enemies of God, prophets and imams of the Ahl al-Bayt, especially his oppressed ancestor,  Imam Hussein(as). The Author  by focusing  on the issue of Imam Mahdi's revenge against the murderers of the prophets and imams   has displayed  two probabilities in the problem. 1. Imam Mahdi's revenge against the personal of murderers  of the prophets and imams . 2. Imam revenge against enemies logic with revenge  of the right front against  the wrong one. The present article has discussed the first possibility and its arguments by using four methods and has tried to provide a clear picture of the different dimensions of this discussion while answering the questions and doubts raised about this issue. 1. Lexical study of the word revenge and related words  2. Study of the issue of revenge in narrations and its narrative analysis  3. Rational analysis of the relationship between revenge and the right   4. Rational analysis of Imam Mahdi (aj) revenge and its evaluation with narrative data

Al-Kindi is the first contemporary Mu’tazilite Muslim Philosopher, who has translated various works from Greek into Arabic during the translation movement period. Al-Kindi’s impression of metaphysics has been entangled with theology in such a way that in his definition of philosophy he considers it as knowledge about truth and causes and discusses it with a theological approach. On this basis, the present paper is intended to examine Al-Kindi’s impression of God and the writer attempts to clarify the limits of the independence of his thought from the Greek thought and the impact of the Islamic and Qur’anic approach concerning the concept of God. According to Al-Kindi’s definition of primary philosophy, “what status does God have in Al-Kindi’s philosophy?” Is Al-Kindi’s God a philosophical God affected by an Islamic-Qur’anic outlook or a God affected by the Greek outlook? Either as the Cause or as the Truth, God has an important status in philosophy for al-Kindi. Al-Kindi’s philosophical outlook and his definition of philosophy are to some extent affected by Greece and the Islamic approach. “Truth” and the “One” are two features of the Qur’anic God in Al-kindi’s view; and “pure is-ness”, “primal cause”, and “prime agent” are also the features of the philosophical God affected from Greek philosophy in Al-Kindi’s view. In this research, we would examine the concept of God given the definition of primary philosophy and Al-Kindi’s impression of it.

Justice is one of the oldest thoughts that has always been the focus of humankind's reflections and concerns throughout history. This ethical and social virtue, with its privileged position among other concepts, has been the basis of many other principles that nothing can prevent it or can be considered a priority over it. Thus, the credibility and stability of every society depends on the extent of its comprehensive expansion. This principle has been mentioned in various verses either as an introduction to achieve high goals or as a goal in itself, so that without the provision and realization of this important ideal it is impossible to imagine religion. The Qur'an has always considered the inextricable relation of this important principle along with right and freedom. Right as a crucial criterion of justice and freedom provides the context for its expansion. Making the system work in the form that the prophets have pursued is one of the essential functions of social justice and the most important context for its realization is the internal reform and obligation of the community, which in turn will lead to structural reforms based on justice. The main objective of this study is to examine the role of this important principle in community reform, its relation to other concepts and the contexts for its realization from the Qur'an's point of view, which has been discussed through focusing on library studies, and by using documentary research, the necessary data has been extracted, analyzed, described and interpreted.

The nine attributes of "good", "truth", "fact", "responsible", "infallible", "passive", "honest", "true" and "future", have been accompanied with divine promises in many verses of the Holy Qur’an. Although all of these attributes represent the certainty of divine promises fulfillment, they also have their own meaning that distinguishes them from each other. This article has attempted to study the differentiation of these attributes used in these verses and the effect of the context on the selection. Finally, it has been concluded that divine promises, according to the context of the verse, and the addressee to receive that promise, accompany the adjective which represents that context and fits the characteristics of that particular audience. In the meantime, the attributes concerning the fulfillment of the resurrection and its reward and punishment have the most repetition in the Qur'an verses.

One of the prominent features of a language is the Semantic opposition which has been developed in the modern structural semantics. Semantic opposition is one kind of the conceptual relations at the level of words, by which as well as other conceptual relationships, the semantic field of the vocabulary can be obtained. Recognition of the antonyms of each word is effective in making the exact meaning of the word clear. Discovering the semantic field is based on one of the accepted and practical oppositions in semantics. Regarding the meaning of Haq (=right), there are dispersed works in the field of law, whereas no independent research has been carried out with regard to its semantic oppositions. Hence the present study as an independent one is conducted. The current paper has been carried out through a descriptive-analytic method to explain the semantic opposition of Haq and Batil (right and wrong) in the Holy Koran on the basis of lexical semantics. By making a distinction among the semantic components of Haq and Batil separately, it concluded that the word Haq has 3 antonyms in the Holy Koran. Haq is in complementary opposition with such words as باطل, کذب, and لعب. It is in lexical opposition with the expression بغیر الحق and in implicit opposition with such words as ظن, شرک and ظلم.

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”.

The precedence of the people's right over the God's right is one of the prevalent  propositions which is employed as a rule, that may seem necessary at first glance, to deduce. However, referring to jurisprudential books shows that some jurists have criticized and rejected this rule. The importance of the issue on the one hand and the the pioneers' disagreement over it on the other hand, necessitate the present research. The present article surveys the issue using a library method and an analytical-ijtihadi approach. Examination of the arguments for the precedence of the people's right over God's right shows that narrations and arguments presented to prove such a precedence are not sufficient to prove it, additionally, the proofs that indicate precedence of God's right over that of the people, are not sufficiently proving it. Therefore, no general rule can be given in this regard; Maybe there might be a case in which the people's right precedes that of God or vice versa.

The problem of right is known as one of the important issues in human moral, legal and political life and today, the claim of being of right in its widest level rules. Various rights are claimed in various areas of family, community and universe and some of them, like human rights, are claimed to be natural. But, if such widespread claims have a rational basis, or anyone may claim the right, should be studied. As is clear, agreeing the second part of the question, human social life would be exposed to chaos and various damages. The first part, then, is regarded as the place of dispute for the thinkers in the field of philosophy is right. May one consider God as the basis of human natural rights or human need, human nature and ...? In this paper, we some important views in the field have studied and, finally, the preferred view (natural possessing) is presented

The present paper focuses on the character of Ali al-Akbar and his role in the great Karbala Episode. Despite being Imam al-Husayn's elder son and, ex officio enjoying a sublime place, his sense of seeking and defending the truth made his main concern. When he viewed that everybody was on the verge of encountering certain death, his noteworthy standpoint was expressive of his reaction whether they were rightful. The present paper postulates that appreciating the true sense of "right" in that historical context may shed light on the character of Ali al-Akbar as well as other personalities who played significant roles in that great episode.

That how zakat becomes obligatory for the property is disputed by the jurists and various opinions have been proposed in this respect for which there are many theoretical and practical benefits. The most important aspect of the difference of opinion among the jurists arises from this question: is zakat a liability on the individual as other debts or not? Or it is applied to the property itself? If it is applied to the property, is it as a right or possession? What kind of right or possession is that? Is the possession a kind of partnership? If yes, what kind of partnership? And if it is a right, what type of right is it?

Social justice is one of the main axes of Islamic discourse, which is largely debated and deliberated by the social thinkers, mainly concerning the relationship between state and people. Another important aspect of social justice, which has been neglected, is the relationship between the people of the community, that is, social communication at the horizontal level of society. Using a documentary and analytical method, the present article seeks to review this level of social justice in the Islamic discourse based on the quotations of the Amir al-muminin (Emir of the Faithful) Ali -peace be upon him- in Nahj al-Balaghah. That is how people themselves, and in what form of interpersonal or group social interactions, can be the grounds for the realization of social justice or its implementers at this level.
In Imam Ali’s view, the foundations of social justice and its capacities and solutions include the social responsibility, the attention to the rights of individuals, the lack of cruelly seeking to accumulate wealth, human freedom, attention to the public interest, the proper encounter with non-Muslim minorities, basing on real knowledge, the elimination of the class gap between people, the fight against racial discrimination, the attention to divine bounties, the mutual benefit of the individual and the society, the desirable kinship interactions and the commitment to individual justice. Paying attention to these points can help the Islamic community to achieve the desired level of social justice at the interpersonal level of society.

The issue of guardianship of the father over an underage in the right of qisas is one of the important issues in the jurisprudence of the Ahl al-Bayt (a). There are two major opinions in this regard: the first view is by AllamaHilli, the author of Shara’i’ who believes that the guardianship of the father over the underage is a general concept and includes the right of qisas as well. The other opinion is by al-Shaykh al-Tusi who maintains that the father has guardianship over the underage and there is no designation denoting the generality of the father’s guardianship over the underage. Jurists are divided into two major groups based on these two major opinions. The second view is stronger than the first view in terms of foundations and arguments.

Discussion about “right” and “possession” and the relationship between the two is a delicate and difficult discussion which has been followed by Shiite jurists in recent two centuries and great jurists have provided their opinions in this respect. The fact that this issue is mixed with philosophical discussion has added to its complexity. It can be said that all the debating scholars have accepted that possession and right are considered among contractual issues; the difference of opinion lies in the fact that whether these two originate from the same source or each has its independent source. In this article, first the nature of possession and right has been studied and then different opinions have been mentioned and evaluated and then the correct opinion has been explained and the relationship between right and possession has been analyzed.

Rationality is the very application of intellect and logic in organization of social relations. Politiacl rationality based on right and duty is people's belief, originating from their intellect, in a constructive and useful interaction with the ruler and the political society through satisfying rights and fulfilling duties. Since political rationality in its systematic form is realized only when it is based on sufficient awareness, this study attempts to present the components of the ruler's rights towards people based on the right andduty system in Nahj al_ Balaghah. This goal is to be achieved through a qualitative approach based on thelogic of induction and data grounded strategy. The significanceof this topic lies in the fact that the more the people know the rights of the ruler and their duties towards him and the political system, the wiser would be their interaction with them. The outcomes of this investigartion indicate that the most outstanding components of political rationality of people derived from Nahj al_ Balaghah are insight, stability, Jihad in theway of Allah, social responsibility, obedienceto the ruler and supporting him.