خلاصة:
Ethics is the basis of social relations, in a way that when it is absent, the society gets afflicted with spiritual and psychological breaches and downfalls. We cannot separate jurisprudence from ethics. The judicial decree is the legislation by God to regulate the human life, including his acts and essence as well as the other things and matters in his life. The ethical issues are bound to the judicial decree and have jurisprudential burden. God has emphasized amiability in the verses of the noble Qur’ān in various ways. Using imperative structure, He has put it at the same level as important issues such as the prohibition of worshipping non-God, benevolence toward parents, saying prayers, and paying Alms tax. One of the important points in ethical issues is specifying if an act is obligatory, recommended, prohibited, or detestable. This article aims at extracting the judicial decree of the obligation of amiability with others using jurisprudential criteria such as the refinement of the basis of the ruling, the annulment of ineffective attributes, and analogy, as well as the Shī‘a and Sunnī narrations and commentaries.
ملخص الجهاز:
It is mentioned in a comprehensive narration from Imām Ṣādiq (a), “One of the companions of Imām asked, ‘What is the definition of good manners?’ Imām (a) said, ‘You treat people with lenience and patience, talk cleanly, and visit you brother with affability’” (Qumī Ṭabāṭabā’ī, 1992, vol.
With regard to the inference of the judicial decree of the obligation of the good treatment of people through analogy, we might say that since God narrates the five orders issued to the Israelites (i.
In his book Aḥkām al-Qur’ān, Jaṣṣāṣ interprets the verse “Speak fair to the people” with another verse and says, The meaning of this is based on the meaning of the words of Gods ‘Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious,” and the word aḥsan (the best and most gracious) in this verse is a prayer for and a piece of advice to any person (Jaṣṣāṣ, 1985, vol.
This reliance means when the Qur’ān uses the word “people” – that includes humans in general – and asks us to speak with and treat them well, then helping the needy as a collection of good manners directed to the people has the same expansive range, and obligates the audience to speak and treat well all humans with any religious background.
The noble Qur’ān equals good manners to important issues such as worshipping God, treating parents benevolently, saying prayers, and paying alms tax in order to point out the obligation of treating others affably and amiably.