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

The fundamentals of the authority of khabar-e wāhid, as one of the pillars of inference and ijtihad in Shiite jurisprudence, is common grounds between the science of hadith and the science of the principles of Islamic jurisprudence. One of the important proofs of the validity of khabar-e wāhid, about which, unlike other evidence, there is considerably common agreement, is that reason signifies its authority. Since this issue has been considered from the three hadithi, Akhbāri and Usuli perspectives, the establishment of a common discourse among them appears to be difficult. The theory of the proponents of the rational validity of khabar-e wāhid, in both its meanings, that is, the reading of Sheikh Tusi denoting the symmetry of reason and the reading of Mohaghegh Helli recognizing the expediency of rationality as a document of rational validity, was faced with constraints and openings after them, especially among the later scholars, and the later scholars and contemporaries have considered acting upon khabar-e wāhid binding in the form of three theories: the theory of ilm ijmāli about the issuance of khabar-e wāhid and emphasis on acting according to it depending on the authority of ilm ijmāli, the eternality theory of Fazil Tuni denoting the inevitability of relying on khabar-e wahid for the sake of preserving religious obligations and rulings and Sheikh Mohammad Taghi Isfahāni’s theory of reliance on conjectures considering the obstruction of the gate of knowledge and the impossibility of obtaining a final verdict, on the one hand, and the necessity of performing religious obligations, on the other. After reviewing all these three theories, the view of martyrs Sayyid Mohammad Bāqer Sadr and Sayyid Mohammad Kazem Yazdi, i.e. in the absence of rational prohibition, khabar-e wāhid has rational validity, was proved to be well-founded.

Citizenship rights are among the most important issues in the scientific community, especially among lawyers and researchers; the institutionalization of a society on the intellectual foundations of democracy requires attention to the foundations of this kind of government's rights. As an Islamic country, Iran must formulate the foundations of civil rights from the perspective of Islam; to create a correct and appropriate model for the time and introduce the Alawite government around the world for all the forerunners of justice. The question that arises; is that what have been the "principles of civil rights" in the government of Imam Ali? This paper studies the principles of civil rights in Nahj al-Balaghah from two scientific and practical dimensions. In this regard, unlike citizenship rights in the democratic systems, which are based on rights and duties, citizenship rights in the Amir al-Mu'minin government are directly related to two authoritative sources of Islam. These sources are the Holy Quran and the Sunnah of the prophet (PBUH).  Imam Ali (A.S.) considers the legitimacy of government as divine, which is achieved by the luck of the people in a society. Religion and politics are also closely related to and inseparable in theology. Imam Ali (A.S.) considers the relationship between rulers and citizens as a reciprocal relationship between right and duty. The people in the Islamic government have a hefty responsibility towards the society and the social system, for active participation in the social spheres and determining the type of government. In return, the Islamic rulers must create four conditions for the growth and excellence of humanity in society:1-    Execution of justice at all levels of the country. 2-    Providing security in all areas (social-cultural-economic). 3-    Ensuring the welfare of all citizens, regardless of religious and intellectual tendencies. 4-    Creating a suitable ground for social rights in society for the growth and excellence of human beings.