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

In the present era, with the comprehensive influence of the Western system of domination and thought in the lifestyle of different strata of Islamic societies, the educational system, especially religious education, has been affected and is gradually changing the nature of Islamic thought to Western thought. Since one of the pillars of Western culture is liberal ideology and absolute carnal freedom, it must be researched and analyzed in order to understand the roots and causes of the tendency towards it. On the other hand, due to the cultural richness of the Qur’an and the manners of the Infallibles (AS), it has extracted appropriate and efficient solutions from the heart of Islamic sources according to the requirements of the time, and through this to solve the problems and difficulties resulting from the influence of Western culture. The field of Islamic society. In the meantime, Nahj al-Balaghah and the biography of the Imam Ali (AS) is a comprehensive and inclusive source for achieving the pure teachings of Alavi and the problem-solving solutions of that Imam for all periods. The present article is an attempt to use the existing books and researches on liberalism to investigate the dimensions of its influence in the society and to deal with its effects in the Islamic society, and by using the hadiths and theology of Goharbar. Imam Ali (AS) should provide appropriate solutions with the present time and era.

God has spoken in many verses on economic issues. Topics such as zakat, charity, usury, lending, etc. In the meantime, promises have been made in some of these verses. The present study seeks to find examples of economic promises and express their content in the expression of Allameh Tabatabai. According to studies based on descriptive-analytical method, the results indicate that the examples of such promises are divided into several categories, some of which are in conflict with other topics. The findings of this article divides Allameh Tabatabai’s valuable statements on the subject into two parts: in the first part, examples of economic promises and in the second part, the content of such promises are examined. In stating Allameh, God has given the strangest promise to those who do not neglect the remembrance of God and praying and paying zakat; and that is that in return for every righteous deed they have done, He rewards them for the best deed in that issue, but also higher and greater than it (He may pay them their full reward and enhance them out of His bounty).

There is a discrepancy between the interpreters regarding the concept and interpretation of the expression “Wa Atū Haqqahū Yawma Ḥaṣādihī” in verse 141 of sūrat al-An’ām; some have interpreted it as obligatory and canonical Zakāt and some others have interpreted it as alms and endowments; there are yet some others who realize this verse as being abolished by verse Zakāt (103, Sūrat al-Tawbah, revealed in Medina). There are also individuals who have interpreted it as pointing to obligatory and canonical Zakāt and, since An’ām is a Makki sūrah and Zakāt has been canonized in Medina, they take this verse as an exception so as to, as they reckon, resolve the conflict. It has been concluded in this study that the expression “Wa Atū Haqqahū Yawma Ḥaṣādihī” does not mean obligatory and canonical Zakāt rather it means alms and endowments that should be given to the poor and indigent persons after harvesting the crops. This claim has been strengthened through the other verses in the holy Quran, styles, narrations and setting of the verse’s revelation and the differences in Zakāt’s meaning between the antecedent and subsequent interpretive books. Considering this verse as obsolete and an exception, as well, is not supported by any Quranic and narrative proof hence incorrect.

The verse 6 of Chapter al-Tawba deals with the disposal of Zakat and it is one of the verses about which both branches of faith have expressed different opinions. This discussion involves a comparative study of the verse with reliance on the exegetical works of both branches of Islamic faith. The goal is to examine the points of agreement and disagreement of various Islamic denominations by going through the views and opinions of the scholars of the two branches of faith. Most of the scholars of the two schools of thought are of the view that "al-sadaqat" refer to the obligatory alms i.e. zakat. The acceptable opinion about the letter "l" (lam) with the word "fuqara" (lil-fuqara) is the very opinion held by Shiite, Hanafi and Maliki scholars and the letter "l" is to show where the alms may be spent. It does not mean that the possession of the property is transferred to them. When it comes to the difference between a faqir (poor person) and an indigent, it seems that an indigent is in greater need and in a more difficult condition than the former. The property given to the agents is not a wage; rather it is a means with which he subsists. The preferred opinion of Muslim scholars have also been mentioned concerning those people whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer.

This paper attempts to provide a charity promotion model, relying on verses 254 to 274 of Surah al-Baqara as the most verses in a row about charity. By examining these verses based on case study research in the Holy Qur'an, a pattern consisting of ten steps was designed. At the first step, believers are introduced as propagation audiences. Then, monotheism and resurrection are referred to as the two pillars for inviting to charity and in the third step, to reduce the initial fear, the evangelical aspect is highlighted. The fourth step is devoted to the charity terms and conditions. In the fifth step, the allegory has been used to address the behavioral pathology of charity. The sixth step refers to the quality of things that can be donated on charity. In the next step, one of the devil’s traps was mentioned on the way to the almsgivers and in the ninth step, we will introduce the people who will be covered by charity. The last step refers to the reserved rewards of the almsgivers before God.

The followers of verse 215 of Bagheron have come up with ideas that are not empty. Some of these comments are 1. The questioner in terms of Allamah Tabatabai is canceled for two reasons: a) How to answer the question b) Clearness of the expedient Charity 2. The term "goodness" in verse is considered by most commentators. 3. According to Ayatullah Javadi, the order of existence is one of a kind and does not imply precedence over the dimension. The authors of the documentary evidence that these comments are rejected. Some of the results are: The purpose of goodness in "Our Consecration to Me" is not merely good. The answer to the question in the verse ("what to spend") is that every good act is considered to be a charity; therefore, it can not be said, given the obvious nature of the charity, Askers question is canceled. Similarly, the aforementioned order in the verse implies precedence over the preceding one. Therefore, priority is given to partaking in Parents, Relatives, Orphans, Meskin and Ibn Sobil, respectively

One of the most honorable affairs is charity (Infaq). However, one of the research needs is to investigate the prioritization in charity. For example, which groups, namely the poor relatives or non-kin poorer individuals, are more prioritized in terms of charity? Is severity of needs or kinship considered as the criterion for charity prioritization? How should charity prioritization be conducted among the poor of the society? In the present study, the answers can be explained according to the Holy Quran that the first criterion for charity is kinship and then needs, unless the life of non-kin individuals is dependent on charity and there is no such an emergency for the relatives. Accordingly, prioritization of charity is as follows: parents, relatives, orphans, returnees, close neighbors, distant neighbors, companions, wayfarers, servants, and slaves.
In case of contradictions between charity to parents and children in cases of what is donated is enough only for one person, Jurisprudents believe that both groups are at the same priority; thus they fatwa on alteration or lottery, while according to verse 215 of Surtat al-Baqara, parents are prioritized. This verse shows the necessity of charity to parents, but it is not considered or investigated in significant Shiite jurisprudence books. Hadiths and narrations also confirm the interpretation of the mentioned quranic verse and consider charity priority to parents and relatives. According to hadiths, observance of charity prioritization for relatives will result in immense rewards and charity in the way of God is lower in terms of rewards.

In Continuation of the series in resources of the Islamic government, the author examinesKhoms, Alms (or Zakat), and public religious endowments in the view of Jurists. Half of the six-fold shares of Khoms goes to Imam, i.e. the legal guardian, and the rest belongs to the orphans and the poor ones of BaniHashem; however, the legal guardian divides and distributes the latter. Alms, or Zakat, is defined to certain uses and the one who pays that can give it to the poor directly; however, if the legal guardian asks for the alms, he should be given. Public religious endowments are properties which should be in the hand of legal guardian to be kept and to be distributed accordingly.

From a practical and religious point of view, the essay examines commercial points in Alms counting in mercantile companies. First, according to Shiite and Sunni scholars, different aspects of Alms and mandatory cases of paying Alms for mercantile companies are studied.Then, methods of evaluating alms for such companies in Muslim countries are discussed. Besides, rules and regulations and how they are applied in calculating fiscal reports. The author ends the discussion focusing on challenges, obstacles and suggestions for methods of calculatingthe Alms.

Continuing the previous topic in the last volume, the author discusses two conditions in paying alms for the property: ownership and possibility of possessing. He mentions that the alms should be paid for the owned possession of individuals. Thus, he examines the Hadiths mentioned by some scholars to prove the condition of ownership. However, he notes that none of those Hadith refers to the subject and this condition is to be understood by some common reasons. The essay continues with the possibility of ownership and its difference with the previous condition. The author thoroughly differentiates between possessing and possibility of possessing, dividing ownership into using the owned possession and transmitting that. He also notes that there are two possibilities for possessing something; possessing that, and knowing the possibility or impossibility of possessing that. He highlights the ownership as the major condition and concludes that referring to three groups of narrations on this subject, using and possibility of using are major concepts and common behavior shows the range of each.