جستجوی مقالات مرتبط با کلیدواژه « justice » در نشریات گروه « ادیان و عرفان »

Research on adapting the relationship between the judicial authority and the Ministry of Justice delves into the dynamic between two distinct entities: the judicial authority, tasked with safeguarding the rights of individuals and serving as a mechanism for upholding the public interest through the attainment of justice and equality; and the Ministry of Justice, historically involved, as per previous laws, in the affairs of the judicial authority. This examination extends to the legislative frameworks established by prior constitutions and legal systems in countries like Iraq, Egypt, and Morocco. In this study, we scrutinize constitutional and legal intricacies, exploring how various countries, such as Egypt, Morocco, Iraq, and other Arab and non-Arab countries, have embraced democratic principles that counter systems concentrating power in the hands of a single individual, as such systems fulfill the overarching objectives of legal frameworks—justice and equality—through ratification of constitutional laws in countries. We approach these themes analytically, with a focus on examining the legal and constitutional provisions of Iraq, Egypt, and Morocco.

Given the importance of establishing a government and determining a ruler according to Islamic Sharia, jurists have outlined specific requirements for an Islamic ruler, many of which are broadly agreed upon. Among these, the requirement for justice has long been a crucial idea in both Imami and Sunni jurisprudence, significantly impacting the legitimacy of an Islamic ruler. This research uses a descriptive-analytic method to explore the theoretical and practical approaches of jurists to unjust rulers across different eras. By comparing the predominant views of Imami and Sunni jurists, this study aims to achieve a common understanding of the concept of justice and its implications for Islamic rulership, including resistance toward unjust rulers when conditions permit. Both Imami and Sunni jurists share the view that justice encompasses a psychological trait ensuring piety. However, while some Sunni jurists argue that obeying even an unjust ruler is necessary to prevent chaos, all Imami jurists, leaders of the Four Sunni Schools of Jurisprudence, and the majority of Sunni jurists agree on the fundamental requirement for justice in a ruler.

The coexistence of religious followers is centuries old and these relationships have led to the development of friendships, the closeness of traditions and finding common ground. In the current era, dialogue between the great religions of the world is necessary. The increase in direct communication between people who have different world views, beliefs, cultures and customs is one of the factors that necessitates the need for inter-religious and inter-cultural dialogues, as a result of which people, in addition to followers, have different beliefs and world views. They understand different things, they define their position towards them. This article examines the possibility and solution of realizing inter-religious dialogue and considers the category of wisdom to be the most important and comprehensive component in inter-religious dialogue. The etymological investigation of wisdom in different religious traditions and its position and importance in religions, as well as research into its functions, shows that wisdom emphasizes the necessity of dialogue on the one hand and can be the best basis for dialogue on the other hand. The comprehensiveness of wisdom in the field of inter-religious dialogue is such that it can not only be the basis of dialogue, but it is also very efficient and effective in the method and manner of dialogue. After analyzing the necessity of dialogue and the possibility of realizing the dialogue of religions on the basis of wisdom, we come to the conclusion that this theological discourse will lead to a moral insight that the highest fruit of that is justice, the observance of which can lead to a fair judgment about another.

Dimensions of the centrality of justice in the Islamic confrontation with the problem of evilIn facing the problem of evil, various theoretical and practical approaches have been adopted by different individuals and groups outside the field of Islamic thinkers. Many of these approaches have gaps or defects in terms of justice as the center of gravity of the universe order to justify evil and repel or eliminate some of them. The basic problem of this article is that "by rereading the legacy of Islamic thinkers, what doctrine can be found in facing the evil problem that will be the axis of unity and comprehensiveness of their views?"; Also, "What dimensions and levels does the mentioned common axis include and what points does it cause from competing viewpoints" are other issues that are pursued in this article. The result of the author's research is the introduction of justice as the focus of the responses of Islamic thinkers and the explanation of its different levels in the total realm of Islamic theology and philosophy. From a theoretical point of view, the just system of creation, legislation and punishment issued by the Most High is derived from his just scientific image and is in accordance with it, and in distinguishing between true good and evil, human insight is also important. In the practical confrontation with evil and establishing a just social order, human moral and behavioral justice is a factor that plays a central role.

By focusing on the emotional side of the theory of care, one can reread texts from ancient works and recognize similarities in the direction of restoring moral relationships. This recognition can be expanded, especially by referring to the mystical tradition of Iran and documenting its reference texts. The present article interprets the theme of justice in close connection with "ethical care of self and others" considering the Treatise of Qushayri (Risala Qushayriyya). After establishing the position of care-oriented justice in Qashiri's text, attention is paid to its moral-normative efficiency for today's world. This critical review, which continued the initial discussion of the research in a descriptive and analytical way, was organized by referring to Descartes' provisional ethics; Because this philosopher's reading of ethics lays the groundwork for coexistence in a state of intellectual conflict. Acknowledging that Descartes' manner provides an up-to-date condition for moral care connected to justice, the capacity of Qashyri's mystical approach to fulfill a similar purpose can be recognized.

Morality as a state of mind is an up-to-date and practical issue and has a great impact on the occurrence of actions of individuals in society. The main question of the research is what is morality and is it within the concept of justice or is it another condition? By referring to the library and using the descriptive-analytical method, the findings indicate that the general morality is doubtful, it is a high level of justice that is a condition in cases such as a judicial officer and a religious witness. Morality can be equated with professional and organizational ethics and a kind of harmony between one’s social personality and the two elements of time and place.

In today's world, the importance of the nation-state as the main political unit is declining and the tendency towards cosmopolitanism is increasing. Cosmopolitanism in contrast to nationalism and nationalism, refers to going beyond the element of nationality in defining the identity and demarcation of human beings and feeling a common and equal concern for the status of all of them, and in the light of that, the concept of global citizenship is introduced.This view provides the basis for the coexistence of followers of different religions and sects, and with this view, they can live more easily in societies with different religions and nationalities than before. Shiites, by experiencing living in multicultural and religiously diverse countries and societies, have tended to define the patriotic world of their identity and in practice have realized the Shiite patriotic world. Despite this discussion, the possibility of presenting this view in the framework of Shiite beliefs and intellectual tradition has not received much attention. Focusing on this issue, the present article tries to examine the possible conditions of the patriotic world in the framework of Shiite traditions and teachings. From the point of view of this article, considering the fundamental position of the principle of justice in Shiite thought, it is possible to accept and identify a kind of moral patriotism.Keywords: Shiism, world of patriotism, promise, justice, Shiite theology, Shiite jurisprudence

Spirituality is benefitting from an inner and sacred thing that can be perceived by the heart or mind in humans, and in recent decades, its study has become important and the relationship between spirituality and other phenomena, including sciences, has been questioned and explored. Studying the contribution of spirituality in the richest knowledge in Islamic sciences – Fiqh (Islamic jurisprudence) - which regulates the practical life of Muslims, can show how much fiqh and the religious rulings derived from it contributes to the provision and guarantee of spirituality - in the sense of spiritual affairs - in the life of a Muslim. The present study, using a descriptive-analytical method and based on the information contained in books of fiqh and the views of jurists, shows that from a fiqh point of view, a set of spiritual considerations is a criterion and a condition of correctness or acceptance for many religious behaviors, from rituals to transactions and the goal of observing the mandatory and status rules is to strengthen faith and achieve closeness to God, which is considered the highest spiritual level. The author has concluded that fiqh, by drawing and prescribing a system of ethical and legal behaviors, establishes a continuous and stable two-way relationship between the spiritual matter and human life, and following religious rulings leads to the health and spiritual advancement of the individual and society.

The article explores the significant interaction between religion and wisdom in Zoroastrianism, with a focus on certain evidences from Zoroastrian texts. According to the research, God's wisdom is his fundamental nature (xēm), and religion is essentially God's wisdom. The authors also emphasize that God has created the world through his wisdom and based on the cosmic war, where to be the winner is rooted in a covenant between the Good and the Evil to fight against ignorance and extremism. This mutual interaction between religion and wisdom is hierarchical and manifested throughout the world. The research investigates the processes and concludes that their foundation is xradīharwisp-āgāh, which is the philosophical interdependence of religion and wisdom. By delving into these grounds, the research returns to the primary origin of God's wisdom, which is denoted by Justice or yazadān-xradīs, the highest manifestation of his wisdom in humans.

Ideals of utopia are the same logical, real and dynamic objectives that in case of stability towards to problems of providing pattern of optimal status and unacceptability of the existing status, guide the man to liv in utopia. This question is posed that how we may provide grounds of acceleration of Mahdavi ideal government by stability in three domains of spirituality, policy and spirit? In this article, with descriptive- analytical method, stability approaches for creating Islamic modern civilization and readiness for rise of Islamic great warden in the virtual dimension has been investigated from great leader viewpoint which includes God memory (saying prayers), belief in divine promise, belief in behest Mahdi. Increasing knowledge of the world people on righteous behest, dissuasive resistance through omission of dictatorship management and formation of anti-dictatorship against USA and Israeli, are among stability approaches against tyranny and injustice in world arena. In the internal scope, promotion of Iranian power is conditional to Islamic democracy method, military and security organizations, progress in software and hardware dimensions, justice oriented strategies in social and political dimensions and finally, the stability success secret in the two previous scopes is being furnished with spirits of revolutionists such as having national honor, hope and oriflamme that whit these indicators, the ideals should be turned to collective objectives to individual objectives with a world approach.

The type of legal discourse governing law-abiding states reflects the ideals and spirit of their fundamental rights, as in this type of government all political and governmental institutions are subject to their own legal rules, including civil rights, and, as will be seen, in the system. The legal status of Mahdavi rule is of special importance and It is considered an inherent human right and is rooted in human dignity and is superior to other human social identities. Because, it originates from the nature of human existence and sits in the human soul and not just a matter of credit or contract, in this legal system, to components such as the development of justice and equality and individual and social freedoms and the so-called citizenship rights. In the light of the revelatory intellect and divine vision of Imam Mahdi (as), especially the helpless people of the orphans and the weak classes, everyone benefits from the scope of justice and benevolence of the system of its rightful foundation, and at the same time is hospitalized for In order to accept religious sovereignty and realize the sovereignty of the heirs of the earth, it is necessary to mention that mutual rights form the basis and structure of the legal system, the Alawite and Mahdavi sovereignty, which is the ideal and divine society and the development of human existence and spiritual excellence and mental growth of human society. In the following, we will evaluate it analytically and descriptively.

The status and justice of the Companions are among the most important religious debates between Sunnis and Shiites. Zarghawi, one of the leaders of Salafi Jihadism, while following the majority of Sunnis by expanding the concept of Sahabi (companion), presenting superficial perceptions and opinion-oriented interpretation based on the appearance of some verses of the Quran and hadiths of the Holy Prophet (S), believes that the Sahaba (Companions) based on the Quran and tradition were just. However, after finding a reason for excommunicating the Shiites, he argues that the justice of the Companions is proven through divine verses and prophetic traditions. Therefore, denying the justice of the Companions leads to denying the Quran and tradition and, in turn, leaving the religion. Hence, he excommunicates the Shiites by accusing them of this denial and decrees Jihad against them. Examining the verses and narrations, not only rejects the claim of justice of the Companions but there are many religious texts in which the Companions are criticized. On the other hand, assuming that the verses and narrations indicate the justice of the Companions, denying their justice does not lead to leaving the religion and allowing excommunication, because the obstacles of excommunication, such as the necessity of the denied subject, the existence of certainty, the possibility of interpretation, and ignorance, have not been taken into account. Therefore, it is permissible to excommunicate the Shiites if only the denial of the justice of the Companions leads to a deliberate and conscious denial of the Quran and tradition, and results in the violation of Shahdatayn (two testimonies) or the fundamental Islamic beliefs and practices, and is considered apostasy from the religion.

Creating a safe society and securing the sustainable peace are among the basic needs and the primary rights of human beings throughout history. The important philosophical, social and religious schools have offered various strategies for achieving a sustainable peace, but the role of religion is prominent in this regard with the formation of fundamentalist movements and Islamic radical trends in the Islamic world. The present study, unlike quarrelsome and violent interpretations of Islam, has offered a rival hypothesis and claims that there are, in addition to principality of peace in the Quran, doctrines in it, based on which and based on the lived experience of the mankind and the praxis of the wise people, one can offer the strategy for securing the sustainable peace. For delineating this issue, we also used the Johan Galtung's theory of "Peace and Structural Violence". He presented the theory of structural and non-structural violence and maintained that poverty, hunger, and discrimination infiltrate into the political-social structures and cause the destruction of peace and security in the society. Besides, the direct violence, including riot, transgression and war also lead to collapse of peace and insecurity in the society and the world. In the present study, four important elements, including faith (political monotheism), government, justice, and public education and promotion of peace have faced with the structures of direct and indirect violence and, by neutralizing those structures, have turned them into sustainable peace, preparing the ground for empowerment, self-actualization and human development. This study has used the methodology of political interpretation of the Quran.

In drama and dramatic work, when a certain event is accompanied by action and choice of character, the action is structured and the meaning is manifested. One of the most important meanings in the play is the concept of justice, which is related to other religious and moral concepts. On the other hand, the promised advent and the establishment of justice is one of the most important beliefs of different nations of the world, which in Shiite thought, the advent of Hazrat Mahdi (pbuh) (along with Ashura), the most fundamental belief. Gives and justice is revealed at the highest level. Therefore, this article seeks to answer the question of how Mahdavi and justice-seeking themes are manifested in drama? The results of the research show that theatrical works with a focus on emergence should not be limited to a specific division. Therefore, in a broader view, when the meaning of justice is created by the action and choice of character in a given event to create a coherent and integrated whole, it is manifested equally with the sympathy and arousing of the spectator, Mahdavi themes and the promised appearance

In modern Islamic civilization, attention to growth and development is central because development in the evolution of man and society is in various historical periods approved by the Quran and its functions in various dimensions have led to the transformation of nations. Thus, the foundations and attributes of two concepts that can be studied in the Quran Whose review in this age is necessary due to the growing development of communities and the discovery of the boundaries of the school of Islam for this purpose, the present research is descriptive-analytic on the basis of God’s principle, the negation of oppression and oppression, having purpose and prospect, knowledge and knowledge, effort and effort to avoid lavish emphasis and features such as creating power and excellence, expanding justice, poverty alleviation, building construction and development, and job creation.

The problem of evil and its solution is one of the issues which has been the special concern of man for a long time. The book “Shikand-gumanig Vizar” written by Mardan-Farrukh is one of the very rare books of Zoroastrian theology and the author believes that his chosen religion offers a logical solution to the problem of evil, and thus violating monotheism. The present article expounds the correlation referred to by Mardan-Farrukh and explores the principle of justice, which is one of the most important foundations and concerns of the Muʿtazila school. Moreover, raising the objection against Mardan-Farrukh and analyzing the components of monotheism, this article rejects the idea of the mentioned correlation, stating that according to the Muʿtazila’s solution to the problem of evil, it is in principle, absurd to attribute evil to God and the sad and tragic which have divine wisdom and common good are to the benefit of the servants of God and a real blessing for them. Mardan-Farrukh raises the question of God's justice in the discussion about man’s evil deeds and their not being attributed to God according to Muʿtazili interpretation. The Muʿtazila’s solution is given approval by this article, which, rejects Muʿtazila’s solution by providing a new solution and an appropriate answer.

Justice is one of the important anxieties of all beliefs and religions which can be investigated from different aspects of abstract, philosophical and sociological. In this research we compare Islam and liberalism about the basis of Justice; to reach our goal, we investigate two ideas of social contract and Mahdaviyat Both of which have abstract thoughts and extended claim in this domain. The main question is that what is the difference between the basis of Justice in Islam and liberalism and based on that what ideas are made about Justice. The writer poses ,by analytic- comparative method, this theory that says justice in liberalism is partial and based on the idea ideas of citizens because it is based on the theory of social contract; as a result, there is no internal basis for justice. Consensus in every Affair is considered just and fair. And it's practical pattern is the political system of the United States of America. But in Islam and the idea of Mahdaviyat, based on monotheistic idea, Justice is based on internal affairs. The whole universe and being system is created on the basis of justice. And human beings Feel it by their nature. Madhavi Justice based on the idea of Mahdaviyat will be executed in all aspects by the appearance of Mahdi (peace be upon him). And because it is something natural, it has consensus. This issue can solve the most important problem of nowaday societies which is dissatisfaction of Justice.

Theorizing and conceptualization in the subject of Mahdaviyyat And the Characteristics of the reappearance age, Through the methodical review of the Quran, hadiths and valid narrations, The only correct, possible, and desirable way is that it is against the thinkers and scholars.
The present paper is based on the analysis of the contents of the hadith and valid narrations, Related to Justice in Mahdavi's Government In the of the reappearance age of Mahdi, Using the four-step process, including selecting the unit of analysis, categorization, frequency counting of each category and interpreting the results. In this research, the induction genesis method was used to classify the main categories.Based on the results of the analysis of the contents of the hadith and narrations, the features of Mahdavi's Justice In the reappearance age, In the dimensions and components of the octagon, the following was identified, defined, categorized, organized and conceptualized:Global justice dimension (with 4 sub categories), Destruction of oppression, Poverty and corruption dimension (with 14 sub categories), Individual Excellence dimension (with 5 sub categories), social Excellence dimension (with 17 sub categories), material justice dimension (with 5 sub categories), spiritual justice dimension (with 6 sub categories), Reviving Religion and Ethics dimension (with 12 sub categories), ), Reviving the environment dimension (with 4 sub categories).