Investigating The Philosophical Position of Justice and Matching the Moral Duty of Enjoining Good and Forbidding Wrong With the Extracted Components
Akhlāq-i zīstī i.e., Bioethics Journal,
Vol. 15 No. 40 (1404),
14 July 2025
,
Page 1-17
https://doi.org/10.22037/bioeth.v15i40.47405
Abstract
Background and Aim: Justice is a fundamental and central concept in the fields of religion and social sciences, requiring recognition and deep reflection from a philosophical perspective. Furthermore, the standard for many individual and social duties and obligations in religious teachings can be assessed based on justice. The present study was conducted with the aim of examining the philosophical status of justice and aligning the ethical obligation of enjoining good and forbidding wrong with the extracted components.
Methods: This study is a qualitative research conducted using the Grounded Theory method with a comparative-analytical approach. The research domain encompassed all scholarly documents in the fields of philosophy and religion from which philosophers’ perspectives on justice and concepts related to the ethical Duty of Enjoining Good and Forbidding Wrong could be extracted. The data collection tool included note-taking related to the concepts of justice and the duty of enjoining and forbidding. In the first stage, sentences relevant to the main objective of the study were selected and coded from the related texts. The concept of justice was formulated into 465 codes from the viewpoints of 125 philosophers and thinkers. In the second stage, among these open codes, the researcher selected 235 codes under the title “Justice, Just, and Justly.” In the third stage, the selected categories of the concept of enjoining good and forbidding wrong were examined and aligned with the codes chosen in the second stage, and then classified in a table based on their consonance or dissonance with the philosophers’ views. Strauss and Corbin’s method was employed for data analysis.
Ethical Considerations: The ethical aspects of this library-based study included ensuring integrity and authenticity of the texts, which were carefully observed throughout the research.
Findings: The results indicated that the concepts related to the Duty of Enjoining Good and Forbidding Wrong—including adequacy of rational judgment, enjoining and forbidding, governmental responsibility, sense of accountability, human duty, change and progress, religious obligation, human welfare, maintenance of security, interaction between the people and the state, governmental structure, and adherence to the law—were in alignment with philosophers’ views, who deemed them just.
Conclusion: Based on the findings of the study, the ethical Duty of Enjoining Good and Forbidding Wrong holds a rational and just position not only within religious foundations but also within philosophical frameworks of justice. It can contribute to the promotion of lawfulness, security, and social progress. Thus, this duty serves as a connecting link between religious ethics and philosophical theories of justice.
- Justice
- Command
- Prohibition
- Moral Duty
How to Cite
References
Copleston F. History of philosophy (from Wolff to Kant). Saadat M, Bozorgmehr F, translators. Tehran: Soroush Publishing; 2010. [Persian]
Ashouri M, Bashirieh H, Hashemi SM, Yazdi A. Human rights and the concepts of equality, fairness, and justice. Tehran: Khorsandi Publications; 2016. [Persian]
Shariatmadar Jazayeri SN. The status of justice in Shiite political jurisprudence and Imam Khomeini’s view. In: Imam Khomeini Congress and the Thought of Islamic Government / Political Institutions and Civil Principles. Vol. 6. p.165. [Persian]
Keykha N. Concept and mechanisms of achieving social justice. Political Science. 2004; 26:163-86. [Persian]
Berenjkar R, colleagues. The social position and moral justice in the scope of Islamic social justice. Journal of Bioethics. 2017; 7(24): 23-36. [Persian]
Kamali A, Zohiri H, Sharifi M. The role of social justice and social alienation in predicting the social security of Tehran citizens. Journal of Bioethics-Scientific Research 2024; 14(39): 1-11. [Persian]
Lakzaei M, Ghasemi Z, Navidnia M. Typology of social values in the public sphere. Iranian Association for Cultural Studies and Communication Quarterly (Online Journal) 2020; 11-40. [Persian]
Javan Arasteh H. Revisiting Amr be Ma’ruf and Nahy az Monkar as soft power in Islamic culture. Soft Power Studies. 2015; 5(12): 51-68. [Persian]
Aristotle. Nicomachean Ethics. Translated by Lotfi HH. Tehran: Tarh-e No Publications; 2006. [Persian]
Strathern P. Introducing Aristotle. Translated by Hamzehei Sh. Tehran: Nashr-e Markaz; 2015. [Persian]
Bagheri Kh. A Reconsideration of Islamic Education. Tehran: Borhan School Cultural Institute; 2003. [Persian]
Singer P. Hegel. Translated by Fouladvand E. Tehran: Tarh-e No Publications; 2014. [Persian]
Russell B. Ethics and Politics. Translated by Heidarian A. Tehran: Mosaddegh Publications; 2013. [Persian]
Kant I. Metaphysics of Morals (Vol. 1: Philosophy of Law). Translated by Sanaei Darrebidi M. Tehran: Naqsh-o Negar; 2004. [Persian]
Körner S. Kant’s Philosophy. Translated by Fouladvand E. Tehran: Kharazmi Publications; 2010. [Persian]
Gutek GL. Philosophical Schools and Educational Ideas. Translated by Paksersht MJ. Tehran: SAMT; 2014. [Persian]
Lasnaph MHC. Twentieth-Century Political Philosophers. Translated by Diehimi Kh. Tehran: Mahi Publications; 2006. [Persian]
Taqavi MA, Jaberi A. A comparative study of the concept of “justice” in the views of Martyr Sadr and John Rawls. Ma’refat 2016; 218: 111-125. [Persian]
Mohammadkhani M, Dehbashi M, Vaezi S. Analysis of the intellectual foundations and methodology of Khajeh Nasir al-Din Tusi and John Rawls regarding the theory of justice. Fiqh and History of Civilization 2017; 3(2): 1-18. [Persian]
Chisholm R. A Theory of Knowledge. Englewood Cliffs, NJ: Prentice Hall; 1977.
Arendt H. The Human Condition. Chicago: University of Chicago Press; 1958.
Bentham J. An Introduction to the Principles of Morals and Legislation. Batches: Kitcheners; 2000.
Blum L. Altruism. In: Becker LC, Becker CB, editors. Encyclopedia of Ethics. New York and London: Routledge; 2001.
Cleek MA, Leonard SL. Can corporate codes of ethics influence behavior?. Journal of business ethics. 1998 Apr; 17(6): 619-30.
Crisp R, Capple J. Utilitarianism. In: The Routledge Encyclopedia of Philosophy. Vol. 9. London: Routledge; 2002. p. 554-556.
Dancy J. An ethic of prima facie duties. A companion to ethics. 1991; 29: 219-229.
De Benoist A. A brief history of the idea of progress. The Occidental Quarterly. 2008; 8(1): 7-16.
Foley R. Some different conceptions of rationality. Construction and Constraint, Notre Dame University Press, Notre Dame. 1988.
Habermas J. The Theory of Comunicative Action, Volume one. Reason and the Rationalization of Society. 1984.
Kant I. Moral law: Groundwork of the metaphysics of morals. Routledge; 2013.
Stevens B. An analysis of corporate ethical code studies:“Where do we go from here?”. Journal of business ethics. 1994 Jan;13(1):63-69.
Bentham J. An Introduction to the Principles of Morals and Legislation (1789), ed. by J. H Burns and HLA Hart, London. 1970: 2010-2011.
Plantinga A. Warranted christian belief. Oxford University Press; 2000.
Cavalier R. Online Guide to Ethics and Moral Philosophy, Part II, Section 4, p. 1.
Schuler JA. Reasonable hope: Kant as critical theorist. History of European ideas. 1995; 21(4): 527-33.
Arefpour Mahmoudi M, Maleki H. Rational Education from the Perspective of Allameh Jafari and Its Educational Consequences. Research in Islamic Education Issues 2016; 23(29): 29-48. [Persian]
Fanaei A. Religion in the Balance of Ethics. Tehran: Sirat Cultural Institute; 2005. p. 112-116. [Persian]
Katouzian N. General Theory of Law. Tehran: Mizan Publications; 2013. [Persian]
Mojtabavi SJ. Islamic Ethics (Translation of Al-Jame‘ al-Sa‘adat). Vol. 2. Tehran; 2016. [Persian]
Khomeini R. Tahrir al-Wasilah. Vol. 1. Tehran: Institute for Compilation and Publication of Imam Khomeini’s Works, Orouj Publishing; 2013. [Persian]
- Abstract Viewed: 171 times
- PDF (فارسی) Downloaded: 56 times