Mohamad Hadi Mofateh

ABSTRACT

Just as an individual's "health" means equilibrium in his temper and the ability in his body organs to have a desirable performance, and just as the assessment of one's health is conducted by evaluating the desirability of activities of his organs, the society's "health" does indeed means equilibrium in the communal behaviors and the ability of the society's members to act desirably. The judgment on the society's health depends on evaluation of results of how the social pillars act. And naturally, it is necessary to determine some criteria for this evaluation.       

In this article, some Quranic criteria have been presented for evaluation of the society's health, among them are "social security without police power", "public welfare and comfort of life", "the unbelievers' loneliness and notoriety", and "no need to expand the judicial system".

Abstract

Founding the worldly life upon Islam has been among the slogans and wishes of the religious scholars

since long ago; and there have always been researchers who attempted to find parameters of such a life in the

Quran and hadith. Producing theories needed for Islamic humanities is a new approach for presenting the

model of Islamic rational worldly life. In this article, after explaining the stages of human life and human's

expectation of religion, we deal with the sources of Islam and clarify the status of the Quran in God's

guiding system. Then, in the light of these preliminaries, we enter the discussion on the extent to which

the Quranic knowledge encompasses humanities, considering it as including some part of humanities whose

origin is humans' behavior.

Abstract

Jihad is among the subsidiary laws of jurisprudence much discussed up to now. The jurists have discussed it

 in two types of 'defensive jihad' and 'initial jihad'. However, what has been much considered and reviewed

by Imamiya jurists is the permissibility or non-permissibility of the initial jihad without the presence of the

 Infallible Imam. This article is not seeking to investigate the permissibility or non-permissibility of the initial

 jihad; rather, it deals with an investigation of the Quranic foundations of initial jihad in the light of the Prophet's

 transmitted Sīrah (i.e. his biography or way of life). What is resulted is the reinforcement of the decree that

the initial jihad is generally not permitted, not its being contingent upon the presence of the Infallible Imam or

 upon the proper social, political and international conditions.

Abstract

The Prophet's legalism is among the facts clearly manifested in the way of life of the founder of the Islamic state.

A well-known tradition has been transmitted by both Shiites and Sunnites, which refers to an 'honor quarrel'

 under the Prophet in Medina, wherein the Prophet – while preventing vengeance – emphasized that the citizens

 of the Islamic society must be committed to observing the laws. The jurists have considered that traditions along

 with two groups of other traditions, interpreted in another way, have come up with an opinion that has dimmed

 the beauty of legalism in the Prophet's government. In the present article, such a conclusion has been disputed

 and a method has been offered for concluding from those traditions that clarifies the Prophet's way of life.

Abstract

This essay aims to examine the characteristics and criteria of good management as prescribed by the Qur’an
and traditions, especially the sayings of Imam Ali (a) in Nahj al-balagah. These have been recommended by the
aforementioned sources with the intent of creating a prosperous society.
By “management” we mean the general sense of the word, which includes the management of organizations
and other entities, as well as the leadership of society and the guidance of individuals in social communication.
We believe that Islam is acomprehensive religion that gives importance to the rights of individuals and society.
Furthermore, when it wants to make worldly, spiritual, or moral propositions, Islam always takes the purpose of
man’s existence into consideration. According to Islamic teachings, without proper leadership and management,
society and its members will not be able to achieve prosperity and success.

Abstract

Ayatollah Khoei expressed various views by other scholars besides expressing his views on general reliabilities.
Concerning People of Consensus, he believes that transmission of hadith does not mean all the hadiths narrated
by each of people of consensus by Imams, but the mursal hadith or the hadith narrated by the poor narrator is
acceptable, expressing the majesty and position of hadith. Concerning An Al-Saghat, he believes that Ja'far ibn
Bashir has narrated from the poor narrators such as Saleh bin al-Hakam and Abdullah bin Mohammed Jaefi,
however how it can say that he has been being narrated from reliability. Ahmad ibn Muhammad ibn Abi Nasr as
narrated by Shaykh Tusi is among three jurists who have been being narrated from reliability. Abu al-Qasim
al-Khoei has mentioned name of 115 Sheikhs among which 53 members are reliable and others are unknown,
nonsense or poor. He said that there is no accompaniment between accompany and reliability, as we do not know
the prophet’s accompanions just due to their accompaniment with him. Seeking for mercy and forgiveness are
the assignments recommended in religion, mentioned that it can seek forgiveness for the unfaithful believers.
Therefore, if the people like Sheikh Mofid or Sheikh Sadough seek forgiveness for a person, this does not mean
their reliability.

Abstract

Controversial political issues in jurisprudence and the acceptance of governmental popularities have risen to
many debates between by different theorists and opinions and so far no clear explanations on the legitimacy of
acceptance have been provided. Herein, a review of Ijtihad reasons from Holy Quran, sayings of prophet and
his tradition, we have tried to present a clear and critical analysis of theories and ideas in this field. We have
shown that "truth" which comes from the God appointment (during infallibles AS) or with popular appointment
and acceptance by all people (during the absence of Imam) would provide acceptance which play significant
roles in governmental legitimacy.

Abstract

Islam is an pervasive and social religion that maintains specially the importance of peoples’ rights and
communication and not only considers human’s material and spiritual interests but also has special look at human’s
goal and sublimation which can be introduced as a prospective and perfectionist religion. The Relation of Family
and Society in the present age is one of the important issues that could be taken from new functions and models of
communication. And also media as one of the main tools of communication has a significant role to maintain unity
and social orderbetween family and society as well as the creation of beliefs, feelings and behavior shared among
different classes and ranks of the community.Accordingto the Islamic perspective, communication should be
considered as the source and pattern for unity and social cohesion of family and society. The purpose of this article
is to introduce some characteristics in the field of family and social communication that are extracted from reliable
Islamic references such as Holy Qur’an, Nahjoalblagheh and sayings and narrations of the holy Prophet of Islam
Muhammad (s), and his infallible successors.

Abstract

The subject of “ethics in governing and ruling” has always been of interest to scholars and
thinkers of all societies. Ethics in politics or ethical politics is still a controversial issue among
great thinkers of political and moral philosophy. Having a short look at the theories of
philosophers from different schools about the relationship between ethics and politics, and
having made a comparison between Plato, Aristotle, Marx, and Machiavelli, this article tries to
describe and present the viewpoint of the Qur’an and ‘Ali ibn Abi-Talib about the matter. This
article shows that the principal ruling method recommended by Niccolo Machiavelli, which is
practically accepted by all rulers, and that is instrumentality in statebuilding –an approach
represented by the saying “the ends justify the means.” Whereas, the Prophet of Islam's son-inlaw,
his closest companion, and his chosen successor; ‘Ali ibn Abi-Talib, has explicitly rejected
this idea, and the holy Qur'an has allowed using a forbidden method just in case of "saving one's
life," which is quite humane.

ABSTRACT

This research is using Library resources and the level of research is based on analytical
method, which is based on the content of the Holy Qur'an and Imams (AS) traditions to
examine the issues. Contemplating the teachings of Qur'an and Imams (AS) traditions and
other authoritative Islamic sources; economic corruption has broad sense and particular
nature. And it is said to any deviation from small and large religious rules that cause disorder
in economic system. That sovereignty can have destructive effects in all areas: economic,
culture, politics and etc. Fields provides the destruction of society. In particular, the existence
and spread of corruption and its various manifestations has various economic consequences in
society. For instance the impact of general economic corruption in the economic sphere can
destroy economic justice system, anti-growth and economic development, culture change as
well as political and economic dependence can be mentioned.