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

On the issue of the possibility of seeing God in some authentic hadith books of the Imamiyah, There is a hadith attributed to Imam Reza (p.b.u.h) according to which the association of seeing God with faith in him in this world and the hereafter is considered forbidden. Shiite thinkers have listed this hadith as one of the difficult and ambiguous hadiths and have tried to explain its meaning; But the problems that are noticed in their explanations indicate their inaccuracy. According to the intellectual foundations of the theologians of the time of Imam Reza (p.b.u.h), an innovative solution can be proposed based on the opposition of “obligation to faith” and “occurrence of essential knowledge”. And the conflict between “seeing God” and “believing in Him” can be seen as related to the mentioned opposition. According to the intellectual foundations of the theologians of the time of Imam Reza (p.b.u.h), an innovative solution can be proposed based on the opposition of “obligation to faith” and “occurrence of essential knowledge”. And the conflict between “seeing God” and “believing in Him” can be seen as related to the mentioned opposition. But this solution is not without problems; therefore, as stated by some thinkers, the attribution of this hadith to the Imam should be negated, at least in the way it appears in the hadith sources; especially, its content is in conflict with some verses of the Qur’an and some hadiths.

Natural disasters such as floods and earthquakes, along with human-made incidents like vehicle accidents and the sudden adverse effects of various illnesses, occur daily. Governments have formulated numerous measures to address the negative impacts of such events and diseases; however, the challenge remains that humanitarian and medical organizations cannot always provide timely assistance to victims of disasters or patients. In some cases, the number of rescuers and medical personnel is insufficient to handle the situation. In such circumstances, paying attention to the scene of the accident and the emergence of illness effects is not without benefit. For example, at accident scenes, in addition to those who are injured, there may be others who were not involved in the accident or who, if they were, have emerged unharmed and are capable of quickly assisting their injured fellow humans. This early assistance often saves lives; whereas, if the potential helper were to waste time waiting for medical teams and rescue services, the injured individual might not survive. The legal framework of common law concerning assistance is encapsulated in an institution known as “the Good Samaritan, ” which bears undeniable similarities to the approach taken in Islamic jurisprudence regarding this matter. In Islamic jurisprudence, the basis for supporting such individuals is the principle of “ehsan” (benevolence), which, similar to the common law principle of the Good Samaritan, is applied in the interest of supporting these individuals rather than through coercion.

God has sent his prophet with the Sharia and religion which is straight and easy and he has not reduced the scope of rulings and duties to halal and haram. Based on this pattern of tolerance and tolerance which is ruled by the Sharia law, the nine topics in the Rifa Hadith, whose responsibility and duty have been removed from individuals, were analyzed. These cases, which have been established with the view of tolerance and considering the conditions of the audience, can be a model for deriving educational principles related to a permissive approach in education. For this purpose, the method of qualitative content analysis was used in an inductive way to obtain the research findings. The nine cases of Hadith Rifa were divided into seven categories, and two educational principles were extracted from each category, and a total of fourteen principles of tolerant education were deduced, which include the following: the principles of ignoring and covering up mistakes, the principles of apologizing and reminding of the discussion. Forgetting, the principles of forgiveness and removing obstacles from the discussion of what they are forced to do, the principles of prevention and education after mistakes from the discussion of what they do not know, the principles of empowerment and facilitating the task from the discussion of what is beyond their ability, the principles of solution thinking and safety from the discussion of what they are forced to do The principles of postponing punishment, punishment (giving insight) from discussing what they create out of jealousy, bad omens, and tempting thinking, of course, until they do not utter it.

The Sacred Law, acknowledging the physical, spiritual, and psychological distinctions between men and women, has established the principle of guardianship (Qawamah) for men in Verse 34 of Surah An-Nisa. This principle is attributed to "inherent virtue" and the responsibility of "financial expenditure." Scholars have examined the significance of financial support as a determining factor for guardianship, particularly referencing the phrase "and by what they spend of their wealth." Some critics have expressed concerns regarding this verse, viewing men's financial contributions as a means of imposing control over women and likening men's guardianship to a form of religious oppression, akin to a system of slavery. This article intends to explore the notions of guardianship, maintenance (Nafaqah), and the dual nature of guardianship as both a right and a duty. It will also investigate the basis for men's obligation to provide maintenance and its implications for the legal framework surrounding men's guardianship. The goal is to offer well-founded responses to the critiques found in the book "Critique of the Quran" and to analyze the role of financial responsibility in men's guardianship as a combination of rights and duties, with the possibility of defining and restricting this scope by both partners in situations where the husband is unable to effectively manage the family.

Since the authority (qawwāmiyat) of men over their wives is defined in verse 34 of Sūrat al-Nisā as among the marital aspects and in the realm of typical and rational purposes of a marriage contract, and on the other hand, authority in the sense of management and guardianship refers to the two dimensions of duty and right, the resultant of these two is that the authority and management of men over their wives is subject to conditions such as intellectual maturity, resourcefulness, payment of dowry and fulfillment of marital duties. Therefore, authority as an aspect of men's status cannot prove the right of absolute obedience for them and be the basis for development of rights based on desires and whims. The present study is intended to analyze the viewpoints concerning the authority of men over their wives from the point of view of interpreters and jurists with a descriptive-analytical method. The achievement of this research is that one of the dimensions of the husband's authority is to correct the oppressive behavior of the wife who enjoys the rights of marriage, but has refused to fulfill the husband's rights and has become disobedient and rebellious. Given his right of authority and observing the three modes of punishment in a correct way, the husband keeps her wife away from the harm and injury of divorce while maintaining her respectability inside the home. However, a woman's academic and other personal and social activities, if they do not conflict with the rights and fixed territory of her husband’s authority, do not per se fall under the husband's right of obedience.

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.

Rationality is the very application of intellect and logic in organization of social relations. Politiacl rationality based on right and duty is people's belief, originating from their intellect, in a constructive and useful interaction with the ruler and the political society through satisfying rights and fulfilling duties. Since political rationality in its systematic form is realized only when it is based on sufficient awareness, this study attempts to present the components of the ruler's rights towards people based on the right andduty system in Nahj al_ Balaghah. This goal is to be achieved through a qualitative approach based on thelogic of induction and data grounded strategy. The significanceof this topic lies in the fact that the more the people know the rights of the ruler and their duties towards him and the political system, the wiser would be their interaction with them. The outcomes of this investigartion indicate that the most outstanding components of political rationality of people derived from Nahj al_ Balaghah are insight, stability, Jihad in theway of Allah, social responsibility, obedienceto the ruler and supporting him.

the author interprets justice of God literally and traditionwise. He also tries to show the place of goods according to traditions. He regards tests, duties and istidraj as the three most important factors causing differences among goods. He claims tests of God,previous duties and vilayah be the factors of differences in the world; he recognizes “water” as the essence of all creatures and the most important factor in causing differences regarding taghdir and fates.

Grace rule is among the important Kalam rules applied for the proof of some fundamental doctrinal principles by various schools of theology in Islam. Imamiyya theologians used the Grace rule to prove the principle of Imamate as Mutazilites theologians did for the promise and warning as two basic principles of them. Asharites and some Mutazilites from Baghdad, however, have denied the rule, arguing to discredit it. In view of the importance or the Grace rule in Islamic theology, the present paper is intended to examine the views of Muslim theologians who argued for the necessity of Grace on behalf of God. The critical survey of opposite view and counter-arguments by Sunni theologians who deny the necessity of Divine Grace is among other important discussions of the paper.

One of the issues which has been raised recently in the Muslim community and has led to the emergence of different theories is the relationship between ‘delineation and obligation’ or ‘science and value’. With regard to this، proposing hypothetical perceptions، Allameh Tabatabaee draws a distinction between ethical propositions and existential or true propositions. Therefore، he believes ‘what explicitly exists’ can influence the authenticity of ethical propositions. However، he doesn’t clarify how such propositions can be deduced. Mehdi Haeri Yazdi، on the other hand، holds that ethical propositions and true propositions are from the same ilk. He believes ‘does and don’ts’ of ethical propositions are a manifestation of necessity in which there is nothing but existence and emphasis. In addition to explicating the views of these two thinkers، the present article evaluates their thoughts and discloses their strengths and weaknesses.

Islamic management is one of the necessities of an Islamic society. Therefore, any Islamic society requires a management system which is in line with Islamic patterns and is at the service of the Islamic society. Different schools of thought have provided differing definitions of management of which they have certain expectations. Islam, too, has a particular attitude towards management and has laid out certain criteria for that. We can get to know these criteria through the study of Quranic verses and the traditions and narrations of the immaculate Imams; the present paper aims at identifying Islam’s perspective on management.

In this article, the author has extracted 15 valuable scientific and literary points from the Qur’anic verse of irḍā’ (lactation), which can be of great influence on the modern family rights.Under the provision of this verse, family laws are to be devised according to the natural and innate rights rather than on the basis of the statutory law and unstable human contracts.The outcome of the findings of this article proved the necessity of lactation for 21 months according to the primary legal ruling, and as such, on the basis of rational and traditional necessity, attracting benefits and repelling losses as well as judicial relation, contribution, and association between the attendant (ma‘ṭūf) and the attendee (ma‘ṭūfun ‘alayh).