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

Establishing what is good and forbidding what is bad with the central goal of reform and education has been introduced by the Holy Shariah as a universal duty, and considering the close relationship of reform and education with moral values, one of the influential factors in this field, is to pay special attention to the statement "Tagafel" and "Surveillance". But how to use them seems to be an important issue because it is possible that the obligee may suffer deviations such as "improper investigations", "violation of privacy", "negligence and indifference" and "moral unrest".    The main goal of the present study is to explain the limits and boundaries of moderation in neglecting and investigating in the implementation of what is good and forbidding what is evil in relation to the two domains of "people" and "government" with a focus on the words and life of Amir al-Mominin (AS. The study was carried out using the analytical descriptive method and a practical approach to introduce the extent of religious and moral moderation and explains its theoretical foundations in such a way that in the internal affairs of people and the inadvertent errors of authorities, the decision is to ignore, but in order to preserve the organization, security, and the public, he spying becomes permissible and non-ignorable, so that the society and the government can benefit from its effects, such as knowledge about the need to practice moderation in  ignoring or spying on people’s personal affairs and the authorities.

God's purpose in creating mankind is to achieve his perfection and happiness and this is possible in the shadow of worship and ascension through his knowledge. Going in this direction has obstacles that need to be overcome for those who follow this path. These obstacles are the denials that must be overcome by the believers. The facilitators of this path are the celebrities who should be tried to take advantage of them. Enjoining the good and forbidding the evil is one of the practical principles of Islam and is considered one of the most important religious duties. These two principles are explicitly stated in the Holy Quran and are also emphasized in the hadiths narrated from the Holy Prophet of Islam (PBUH) and the infallible leaders (AS) So that the two together draw the line of man's worldly guidance and his happiness in the hereafter and his immortality. In the present article, the author intends to take advantage of the verses of the Holy Quran and the narrations narrated from the Infallibles (AS) in the books of hadith and using a descriptive-analytical method to address the importance, position and conditions of these two important duties and then show the ways of implementing it in the society that has been able to achieve its goal to a large extent.

Motivation is a process that energies a person and activates his powers to do work, and it aims to arouse the inside of a person to attract moral virtues and avoid vices. What can be obtained from the discussed arguments is that the source of moral motivations is human indeterminate godliness and perfectionism, which is rooted in human nature and their orientation towards moral motivations, requires strong guidance and management, and the Qur'an plays a managerial role as a solid and reliable source in order to create and strengthen this motivation. The managerial role of the moral motivation of the Qur'an is so productive that it makes a person with his motivations, which is the source of many moral anomalies, a complete human being free from moral vices and adorned with moral virtues and it places all aspects of human existence, both material and spiritual, in the direction of absolute, infinite and eternal perfection. Things such as encouragement, questioning, preaching and advice, etc. were introduced as the most important management solutions in strengthening moral motivations by relying on the Qur'an. The main goal of this study is to provide management solutions to strengthen moral motivations by relying on the Holy Quran.

The status of the Islamic teachings in the monitoring system of the country gives priority to the introduction of their capacities in the studies of social damages and makes it necessary to investigate the Qur’an and hadith as the sources of this study. The capacities of enjoining good and forbidding evil (al-amr bi ’l-ma‘rūf wa al-nahy ‘an al-munkar) is an example. It is despite the fact that the implementation of the strategy of social-oriented police indicates the inclination of the nation to the idea of maintaining the social order and that the fundamental motives of this idea and that obligation are highly compatible. The three categories of “informal control”, “society-orientedness” and “social responsibility” - which indicate the status of the informal control in the ideal of miniating the social order – have been selected and that the Qur’an and hadith have been analyzed from the aspect of qualitative (compound) content. The findings made it manifest that the statements related to the categories in the Islamic and social sciences are compatible. As a result, they indicate the capacity of the function of this obligation as the Islamic and native strategy of “maintaining the social order”. The method of research has regarded the criteria of text interpretation in these branches of knowledge and has reached an understanding that is admissible in both of them.

The purpose of the present study is to explain the functional model of Imam Ali (s) to protect the resistance front. The method of study is descriptive analysis and the results showed that Imam Ali (s) as an infallible role model in governance and management has presented an accurate and operational model to maintain the integrity of the Islamic resistance forces by the following measure:  explaining the destructive consequences of the domination of enemy, reassuring the resistance front forces and giving tranquility to them, boosting the spirit of potentiality among them, using slogans and inducing emotions, advertising the culture of spirituality, using women to encourage bravery, enlightenment about obscurities, supporting unity and strengthening coalition in society, teaching the forces of the resistance front to know the enemy, disambiguation about rumors, informational penetration into the enemy forces, informational care, communication with people, and presence among them.

Criminal policy for crimes against morality not only does have inherent importance, but also has special place because of its role in determination of the type and extent of sovereignty’s support from morality. Furthermore, conflict of privacy and public rights in this area makes it more implicated and at the same time more susceptible.
The main question of this paper is the principles of the Islamic criminal policy in dealing with crimes against morality. In response, with respect to the legal and jurisprudential resources, in particular the famous narrative by Faḍl ibn Shāḍān from Imam Riḍā (as), and the descriptive-analytical method, the paper reveals that this policy is a mixture one in which government and people cooperate. In practical approach, this policy can be illustrated through conception of “Enjoining good and forbidding wrong” and Jurisprudential rule of “Al-Ta'zīr (punishment) for all offenses and forbidden acts”. Moreover; other principles like the philosophy of formation and duties of Islamic government, prohibition of pretending to committing offences and forbidden acts and possibility of implementation of Ḥudūd for norm-violation justifies the necessity of interference of government in the field of moral security. The most reliable proof of this article is hadith of Faḍl ibn Shāḍān from Imam Riḍā (as) in which, explains mentioned principles.

Ujrat ul Misl (compensation for one’s work) of the tenant or manager in managing other’s property is among issues about which the law has remained silent just as it has been silent about other related issues such as civil liability, characteristics of manager, conditions for managing the property and conditions of the property being managed, etc. This paper, using the descriptive-analytical method, seeks to prove that, based on verses of the Quran, manager of other’s property does not deserve to receive Ujrat ul Misl. In view of most jurists and scholars, the main reason for Hisbah is the verses related to Enjoining Good and Forbidding Wrong. Apart from several verses in which there is the term “Enjoining Good and Forbidding Wrong”, it seems that other verses, including even verses related to managing other’s property can be considered verses of Hisbah, given the extension of the concept of Enjoining Good and Forbidding Wrong by some jurists and thinkers who deem Hisbah the same thing as Enjoining Good and Forbidding Wrong. May be it could be said that based on the principle of respect for action, manager deserves Ujrat ul Misl of his action. However, the main purpose is studying if manager deserves Ujrat ul Misl based on verses of the Quran and God has frequently promised great reward in the Hereafter for His servants and described Himself as the greatest Muhasib (bookkeeper).

Islam describes freedom as one of divine blessings that God has gifted to human beings. Therefore, in Islamic Jurisprudence (Fiqh) Muslims rely on “principle of freedom” as one of the most important jurisprudential rules. However, the Holy Saint, given the fact that the implementation of the principle of freedom should not lead to its abandonment, has determined some indicators to prevent the possible upcoming challenges and crisis at the process of implementing this principle. In fact, the realization of human beings’ freedom requires a framework and some criteria to prevent extremism; otherwise, it could lead into chaos, despotism and dictatorship and, as a result, the deprivation of freedom from individuals. This essay, with regard to the acceptance of freedom of speech, has briefly referred to some of the arguments for "freedom of speech" derived from teachings of revelation. Following that, that, the researcher continues to refer to the scope of this freedom based on Quranic findings mentioned at the book of “Tafsir al-Mizan”, most notably including:  "Abduction and disclosure of citizens' imperfections”, “Planning for the abuse of enemies", "criticizing and backbiting", "Insulting to others' Sanctities ", "polemic following trusting the truth", "lies and Falsehood", "Distorting or Concealing the Truth "," Exploring Others "," Corruption in Society "," Misleading Speech"," Injustice and Disobedience"," Disturbing Rumors. "

I had an opportunity to translate the two most famous letters of Imam ‘Alī (a.s.) in Nahj al-Balāghah (Peak of Eloquence), the famous collection of the preaching and letters of Imam ‘Alī and one of the most sacred books of Shia Islam after the Qur‘an, from Arabic into Japanese. One of them is his letter to Imam Ḥasan, his eldest son and the second Imam, and the other is an appointment letter to Mālik Ashtar as the governor of Egypt. In this article, I explained first the details to translate and publish them in two booklets in Iran and Japan, indicating the recommendation of Institute of Nahj al-Balāghah in Qom and assistance of Japanese scholars. Second, I made an analysis on the contents’ ethical qualities, referring especially to the book of ‘Abdol-Karīm Soroush, Hekmat va Ma‘īshat. In the first letter, ‘Alī stresses the feebleness of human beings inclined to vice, and instructs to do good with their own initiative, by acquiring wisdom through his teachings and becoming humble in the face of Allah. In this context, in the second letter ‘Alī instructs governors to enjoin good and forbid evil, the fundamental ethical value of Islam, to protect the welfare of the common people and avoid tyranny in administration.

The issue of women’s presence in the stadiums to watch men’s play, has different jurisprudential aspects over which faqihs often hold different views, therefore, it is impossible to offer a general ruling for women’s presence in all types of stadiums and all types of sports. This article explains different aspects of this issue mentioning fatwas of Shiite and Sunni faqihs. Finally, some solutions have been offered for this social problem.