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Reappraisal of the Principles Influential in the Theory of Relation Change
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DOI: 10.22067/jfu.v50i4.55942
There are five legal (uṣūlī) issues posited in legal theorists’ (uṣūlīs) statements as principles effective in theory of the relation change (inqilāb-i nisbat = change of relation between two conflicting reasons in the face of the third). The claim brought up about the issues in question is that the kind of principle accepted in any issue is effective in acceptance or rejection of the theory of relation change. In the author’s opinion, two issues from among the claimed instances are effective in systematization of the theory of relation change and not of the main theory; and the other three theories can, on any basis in which they are adopted, accept the theory of relation change and the kind of basis adopted in those issues have no effect on rejecting the theory of relation change. Therefore, the basic objections made in the legal theorists’ statements on this theory are incomplete.
Critical Review of the Principle, “No Blood Money for the One Killed Due to Legal Punishment”
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DOI: 10.22067/jfu.v50i4.60478
یکی از قواعد فقهی که در حوزه فقه جزایی دارای کاربرد است قاعده «لا دیةَ لِمَن قَتَلَه الحَدّ» است. طبق نظر مشهور فقهای شیعه و همچنین ماده 485 قانون مجازات اسلامی مفاد قاعده بر نفی کلی ضمان نسبت به کسی که بر اثر اجرای حد شرعی کشته شده دلالت میکند. مهمترین ادله قول مشهور روایاتی است که صراحت در نفی کلی ضمان دارد. بر این اساس، روایات مطرح شده ادله حرمت خون مسلمان را تخصیص میزنند. چنانچه ادله حرمت خون مسلمان آبی از تخصیص شناخته شود و همچنین در صراحت روایات مطرح از سوی قائلان به نفی کلی ضمان خدشه شود، در این صورت میتوان مستندات قاعده را به وسیله ادله حرمت خون مسلمان تخصیص زد و ضمان را صرفاً از عهده مجری حد برداشت و دیه چنین فردی را از بیت المال پرداخت کرد. این پژوهش با روش توصیفی تحلیلی به بررسی این احتمال و ادله آن، نقد نظر مشهور و سایر اقوال، قلمرو و ضوابط اجرای قاعده و نیز رابطه آن با قواعد مشابه پرداخته است.
همچنین مطابق با هر دو دیدگاه این قاعده را میتوان به قصاص سرایت داد ولی سرایت آن به تعزیرات براساس دیدگاه مشهور مبنی بر این که مفاد قاعده، نفی کلی ضمان میباشد قابل خدشه و مورد اختلاف است. با توجه به نظریه مطرح شده در این نوشتار، در همه حدود و تعزیرات چنانچه اجرای مجازات منجر به مرگ شود بیت المال ضامن خواهد بود.
Examining the Denotation of the Principle, “Necessity of Abstention…” for Divorce in Case of Avoidance or Inability of the Husband in Fulfilling Marital Rights
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DOI: 10.22067/jfu.v50i4.62079
The fact that divorce is a right, vindication of which is legally granted to men and which the Iranian civil law has asserted in article 1133, is on the condition that man’s relation to the woman follows its natural procedure. In case there is a man who would neither fulfill marital duties nor consent to divorce, then what is to be one? Does the woman have to tolerate her husband’s transgression till the end of her life? In this case, can a judgment be made obligating the husband to divorce her with reliance on the rule, “Necessity of abstention by virtue and repudiation by benevolence”? Is the above principle also applicable to the case in which the husband’s evading his marital duties is out of impotence and disability?
Using the analytical-descriptive method, this article is intended to find answers to these questions. With a survey of the jurists’ various viewpoints, the conclusion is made that the principle denotes that in married life, it is necessary for the husband to choose one of the following two ways toward his wife: either fulfill all rights and duties in a properly and competent way or leave her. This principle is general and comprises all the wife’s rights and there is no difference between the husband’s voluntary or natural shortcoming.
Historical Attitude toward Legislation of Preliminary Jihad in Light of Analysis of Prophet Solomon’s (A.S.) Encounter with Queen Sheba
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DOI: 10.22067/jfu.v50i4.64694
یکی از مباحث مطرح شده در فقه اسلامی «جهاد ابتدائی» است. این جهاد دارای چهار مولفه «جنگیدن با اذن امام معصوم»، «علیه کفار»، «ابتداءاً بدون هیچ حرکت ایذائی از جانب کفار نسبت به مسلمانان»، «برای دعوت آنان به اسلام» است. محققان در تحلیل این جهاد دو رویکرد متفاوت دارند. فقهای زیادی آن را در سطح ضروری دین و از مسلمات فقه میدانند. اما از نظر برخی متفکران، اثبات این جهاد علاوه بر نداشتن مقتضی، مبتلا به موانع عقلی و نقلی است. بررسی دو رویکرد نشان میدهد هیچکدام از آنها در مباحث خود نفیاً یا اثباتاً اشارهای به داستان حضرت سلیمان (ع) و ملکه سبأ نداشتهاند. این در حالی است که بهنظر میرسد این داستان قابلیت زیادی را برای زدودن موانع و ابهامات تئوریک اینگونه جهاد، دست کم در نگاه تاریخی در خود دارد.
بررسی مولفههای جهاد ابتدایی نشان میدهد این داستان میتواند سندی برای نفی استبعاد و استظهار اصل مشروعیت این جهاد به منظور رفع موانع دعوت به اسلام باشد؛ زیرا چهار مولفه این جهاد در آن وجود دارد و موانع عقلی و نقلی مورد ادعا هم با توجه به عملکرد حضرت سلیمان (ع) قابل رفع هستند.
A Legal Study of Lending Paper Money and the Impact of Inflation on it
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DOI: 10.22067/fiqh.v0i0.3137
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The two Trends of AkhbÄriyya and Salafiyya in
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??? ? ???? ???? 40 ????? 3: ????? ????? 81? ????? ? ?????? 1387
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DOI: 10.22067/fiqh.v0i0.3138
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Reappraising the Theory of Imposing Condition for Numerous Confessions in Proving Adultery
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??? ? ???? ???? 40 ????? 3: ????? ????? 81? ????? ? ?????? 1387
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DOI: 10.22067/fiqh.v0i0.3139
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The Status of Ethical Parity of the Married Couple in Formation of Family in Jurisprudence and Statutory Law
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??? ? ???? ???? 40 ????? 3: ????? ????? 81? ????? ? ?????? 1387
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DOI: 10.22067/fiqh.v0i0.3140
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The Concept, Validity, and Mechanism of Refinement of the Basis of the Ruling
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??? ? ???? ???? 40 ????? 3: ????? ????? 81? ????? ? ?????? 1387
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DOI: 10.22067/fiqh.v0i0.3141
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A Research on the Criterion for Investigation about the Justice of the Anonymous
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??? ? ???? ???? 40 ????? 3: ????? ????? 81? ????? ? ?????? 1387
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DOI: 10.22067/fiqh.v0i0.3142
??? ?? ??? ???? ????? ??? ?????? ?? ???? ?????? ???? ???? ?????? ???? ?? ??? ???? ????? ?? ????? ????? ????? ? ????? ?? ???. ????? ???? ?????? ??? ??? ??? ?????-????? ?? ???? ?? ?? ?? ????? ??? ??? ???? ????? ???? ???? ?? ????? ?? ???? ???? ??? ?? ???? ????? ?? ?? ?? ?????? ?????. ????? ?? ???? ?? ???? ??? ?? ???? ?? ????? ?????? ??? ????. ?? ??? ?????? ????? ????????? ??? ???? ????? ???? ?? ???? ? ?? ?????? ??????? ?? ???? ?? ???? ??? ??? ????? ? ?????? ???? ?????? ????? ???? ????? ???? ?? ????? ?? ????? ?????? ????? ?? ???. ???? ???? ??: ?????? ????? ????? ????? ??????? ???????.