جستجوی مقالات مرتبط با کلیدواژه « peaceful coexistence » در نشریات گروه « فقه و حقوق »

The Principle of Iqrār (Confession) is one of the jurisprudential principles that includes how the Imāmīyyah relates to other religions and even non-Muslims. Āyatullāh Sīstanī does not accept the Principle of Ilzām (Obligation) in its common sense among Shīʻī jurists, and he does not consider the implication of the aḥādīth of this chapter to be limited to this principle. Rather, according to these aḥādīth, he replaces it with the two other Principles of Iqrār and Muqāṣṣat al-Nawʻīyyah. The Principle of Iqrār has an important and facilitating role in regulating the relations between Shīʻahs and followers of other Islamic religions and sects, as well as at higher levels, in regulating the relationship between the Shīʻah or Muslim governments with non-Muslim or disbelieving governments. In fact, the Principle of Iqrār is the same as signing or respecting the laws of other religions and schools of thought for a peaceful life. The Principle of Muqāṣṣat al-Nawʻīyyah also implies a similar social confrontation or a similar movement at the level of power and sovereignty. In Imāmī jurisprudence, the Principle of Iqrār as a jurisprudential and legal principle – public and private – is the harbinger of pure peace in international and inter-religious relations. In fact, by disapproving the Principle of Iqrār narrations in the well-known sense among the jurists and also disapproving its generalization and the manifestation of the rational Principle of Iqrār or Muqāṣṣat al-Nawʻīyyah of these narrations, Āyatullāh al-Sīstanī denies the appearance of these narrations in a devotional principle for the benefit of the followers of Imāmīyyah. He tries to give a universal interpretation of these narrations. This reading of the Principle of Iqrār is more compatible with justice and coexistence with other religions. The non-generality of the Principle of Iqrār and also the non-contradiction of the Principle of Ilzām with the Principle of Iqrār and the manifestation of both principles are among the controversies in this principle.

One of the challenging issues in the past years of the Islamic Revolution has been the political rights of religious minorities. This research aims to explain the issue of political rights of religious minorities focusing on verse 213 of Chapter al-Baqarah. Like other Muslims, religious minorities can play an active role in elections and political and social processes in rural and urban areas of the country. They can play a decisive role in shaping the political fate of their country. Of course, the following article using analytical-ijtihadi method has come to the conclusion that religious minorities are denied the political rights in cases where there are sensitive governmental or official posts that are vital to the domination of Muslims like national and military ranks. However, the political rights of religious minorities are established in relation to matters that have a consultative aspect and do not lead to domination and supremacy over Muslims. For example, they can be village councilors, advisors and deputy political officials, or managers in executive and administrative affairs, such as signing of contracts and undertaking managerial responsibilities according the laws set by Islam and regulations based on which "Allah will by no means give the unbelievers a way against the believers".

The peaceful coexistence of citizens in an Islamic society can appear in many forms, one of which is the provision of appropriate bicultural opportunities. Facilitating the affairs of religious minorities’ places of worship is one example of this. However, some critics may portray the granting of permission to non-Muslims, in this case, to be incorrect as it relies on socio-cultural influences or the illusion of cultural domination. Therefore, it is necessary to adopt both rational approaches by examining the theoretical contexts of the discussion and to prevent going to extremes by explaining the position of Islamic sharīʾah in this area. By critically examining the jurisprudential opinions and relying on documentary analysis, the present study has considered the Islamic judge in the agreement based on the interests of the Islamic society to have the necessary and sufficient authority in this regard while rejecting the basis of prohibition and its evidence and based on the principle of freedom of thought and action of citizens in Islamic society. This study examines this problem by presenting the approving proofs for this opinion with a permissible approach and solves it. Therefore, this study first rescinds the principle of prohibition (aṣl al-ḥurmat) in this issue by scrutinizing the four main approving proofs of prohibition in each of the hypotheses of construction, maintenance, and restoration through rejecting the evidence, then relying on the two principles of ibāḥah (permissibility( and concomitance of permission to the object with permission of its essential necessities, it considers the recognition of expediency as the main basis in resolving this problem by the Islamic judge in the circle of the freedom of action and the principle of thought.

Due to its universality, Islam has established specific rules for how to communicate with followers of other religions as well as infidels. But the most severe of these rulings is related to martial infidel who are subject to rulings such as being deserve death and property. One of the things that can be seen as a challenge to achieving peaceful coexistence is the extensive interpretation of martial infidel. Many early jurists have considered the criterion of non- tributary to be sufficient for the validity of the martial title, and any infidel who does not have a treaty with the Islamic government deserves to absolutely be killed; whether he is at war with Muslims or not. But others have not considered this definition sufficient and required other criteria. In order to reach a comprehensive definition of martial infidel and identify its criteria and instances in the present era, the descriptive-analytical method and library and documentary information collection tools is used, and after re-reading the opinions of jurists about the originality of having war or coexistence from the perspective of scripture, tradition, and critique of the originality of war, as well as expressing the types of infidels, the prevailing view of the jurists regarding the martial has been criticized, and as a result, with the interpretation of the martial infidel, most infidels have been excluded from it.

As the most important source of Islamic religion, the Holy Qur'an has a clearframework for inviting to religion in speech and behavior, and the manner of Islam’sProphet is also consistent with this Quranic framework. but conquests some Muslimrulers in the pretext of Islam spreading on one hand, and hostility propaganda ofIslamophobians on the other has hazy this clear image, as It is necessary to explainthe principles of the Qur'an and the Prophet's manner about this. In this study, theverses of the Quran and manner of Islam’s Prophet were investigated by descriptiveanalyticmethod and the principles of invitation to religion were specified. Accordingto the results of this study, invitation to the religion is based on insight, wisdom,preaching and best disputations; and if one of them wasn’t accept this invitation, he ismust treated peacefully, until don’t menace the security of the Muslims. In themeantime, Jihad has a defensive aspect and has been legislated for the protection ofthe life and property of the Muslims. Verses from the Qur'an, ordered to fightingagainst non-Muslims, are not directed to the propaganda of religion with the sword,but the purpose in these verses is to create societal security against enemy threats,and manner of Islam’s prophet matches this.

The realization of good governance, while promoting justice through increased transparency, accountability and the rule of law and strengthening of democracy, can also be considered an important factor in the creation and promotion of a lasting peace. Also the participation of people in administration of matters based on the improvement of universal suffrage, reduction of discrimination in laws and regulations, the development of consultative mechanisms, the support for civil society organizations, preventing discrimination of citizens and compensation for previous deprivations, will be a major step forward in achieving good governance.
This method of governance, through reducing the likelihood of conflict, limiting the intensity of clashes arising from it, creating further preparation for the adoption of peaceful means of dispute settlements as well as strengthening the sense of collective solidarity, can reduce the likelihood of resorting to violence in conflict resolution and increase the cooperation and interaction between individuals, groups and States; This is a decisive factor in creating and promoting peaceful coexistence and lasting peace at the national, regional and international levels.

The realization of good governance, while promoting justice through increased transparency, accountability and the rule of law and strengthening of democracy, can also be considered an important factor in the creation and promotion of a lasting peace. Also the participation of people in administration of matters based on the improvement of universal suffrage, reduction of discrimination in laws and regulations, the development of consultative mechanisms, the support for civil society organizations, preventing discrimination of citizens and compensation for previous deprivations, will be a major step forward in achieving good governance.
This method of governance, through reducing the likelihood of conflict, limiting the intensity of clashes arising from it, creating further preparation for the adoption of peaceful means of dispute settlements as well as strengthening the sense of collective solidarity, can reduce the likelihood of resorting to violence in conflict resolution and increase the cooperation and interaction between individuals, groups and States; This is a decisive factor in creating and promoting peaceful coexistence and lasting peace at the national, regional and international levels.

Peaceful coexistence of human beings is an approach that considers peaceful life of people and the recognition of their social rights regardless of the rightness of school of thoughts and manners or weal and woe of the people. The purpose of the peaceful coexistence of human beings transcends the issues of war, or peace versus war, and it is a method which includes cooperation with and benefaction to others. Previous studies on the subject have mostly addressed the perspective of Quran about peaceful coexistence with followers of divine religions (People of the Book) and in these studies little attention has been paid to "man" regardless of his thoughts and beliefs. To this end, this study aims to comparatively review the Quranic teachings and human findings encapsulated in the international human rights law. The research hypothesis is that Quran recommends peaceful coexistence among all people. The only exception is the people who are at war with Muslims and have taken up arms against an Islamic state, or those who oppress helpless people, depriving them from their freedom and fundamental rights.

This article briefly studies the historical background as well as the opinions of some scholars with respect to tolerance, as a human virtue and a moral and political value. It argues that tolerance originates from human dignity and respect and that societies are advised not only to tolerate the differences among individuals and ethnic groups but also value these differences. Further it reviews the available instruments in International human rights law touching on the requirement of peaceful coexistence among social groups and minorities. It then examines in particular, the UNESCO Declaration on Principles of Tolerance. Finally it stresses the need for education in promoting tolerance in societies where social groups initiate dialogue primarily in order to eliminate prejudice, hatred and discrimination off societies, and eventually promote the notion of peace among citizens.