چکیده:
The legal and financial system constitutes a fundamental social infrastructure that supports our daily lives. It is one of the most complicated and important concerns of mankind. In this regard, one of the issues drawing the attention of sociologists, jurists and other scholars in the humanities is the issue of nafaqa (maintenance). The sacred Shari’ah of Islam has introduced laws regarding maintenance of "wife", "relatives" and "the possessed" issuing instructions and obligating men to fulfill their wives’ rights. These rights and the relevant codes have been put forth by the Quran and discussed in jurisprudential sources. The obligatory instances of maintenance in Islam’s legal system are a very complex and subtle issue and it can be considered to be pivotal to income and wealth distribution mechanism in Islam. In Islam, man is taught how to interact with others and to assume that his fate is intricately linked with others’ fate. He is told to be benevolent in his life and to engineer and manage his family economy in an appropriate way. This is the starting point for preventing and fighting poverty. The present article seeks to study, with reliance on the main Islamic source (Quran) to which other laws are subservient, the legal and economic issues of maintenance of relatives (in case they are financially needy), wife and the possessed, and also the limits, conditions, obligations and other relevant issues from the jurisprudential perspective of the Quran. The event of Ghadir is the most significant document for Imam `Ali's divinely commissioned leadership and succession to the Holy Prophet (pbuh). The tradition of Ghadir is one of the mutawatir (continuous) traditions narrated by not only all Shiite scholars but it is also found in Sunni sources. It is one of the genuine traditions which has, over the history, been made recourse to by the Commander of the Faithful, Ali, Fatima Zahra, the Infallible Imams (peace be upon them), their companions and friends. Indeed, Ghadir is one of the important and memorable events which will never disappear from the pages of history, or get obliterated from the truth-seeking men’s memory. That is why, it is important to note that before the formal declaration of Imamate of Imam Ali (a.s.) at Ghadir Khum verses 67 and 3 of Surah Al-Maidah were revealed and it was only after the declaration of the successorship of Imam Ali (a.s.) by the Prophet (pbuh) that the latter’s mission was completed and the religion of Islam perfected. In spite of the fact that the verses concerning the event of Ghadir Khum interprets the Ghadir tradition in a clear and tangible way and this narration also explains those verses, some malicious and spiteful people have embarked on justifying and interpreting these verses and the tradition of Ghadir in a way that suits their beliefs. They do not shy away from denying and casting doubts about the greatest mission of the Messenger of Allah (pbuh). One of the pretexts the deniers of the successorship of the Commander of Faithful (a.s.), is fabrication of narration by Hassan al-Muthanna, Imam Hassan Mujtaba’s son and Imam Ali’s grandson. In this narration which has been narrated in most of the Sunnni sources, Hassan bin Hassan denies his grandfather’s wilayah (successorship) and states clearly that the Messenger of Allah did not appoint Imam Ali as his successor and Muslims’ leader on the Day of Ghadir. This article narrates Hassan Al-Muthanna’s narration from Sunni sources . The writer criticizes it and presents his analysis on the chain of transmission of tradition. Consequently, it has been proved that this narration is fabricated, like all other narrations which have been fabricated by the enemies of Messenger of Allah and his holy household. The rise of religious sects and denominations has, throughout history, taken place in the wake of some philosophical and intellectual ideas coming into being. That is why all the intellectual and philosophical schools and religions have deviated from the right path resulting in schism and emergence of various sects and cults each having different thoughts and beliefs. Eventually, a religion or thought has spread out with the spread of sects and religions acquiring heterogeneous and discordant forms. The religion of Islam is certainly not an exception because following the demise of the Apostle of God (pbuh), the Muslim nation derailed from the right path resulting in development of different sects and denominations in Islam’s history. For this reason, the further we move away from the early period of Islam, the more sects and denominations we see. During Imam Ali’s caliphate and in the wake of the sedition that was created by Mu’awiyah (Battle of Siffayn), the extremist Kharijites were the staunchest and most fanatic religious group that came into being following the incident of arbitration. When it comes to Abaziyah sect, it is the only sect that separated from Khawarij and has continued to maintain its social – political life. This sect is the follower of Abdullah bin Abaz Tamimi who first founded the sect in Basra in 65 A.H. The Abaziyah sect was first taken to Islamic Maghreb by Salama or Salamah bin Sa’eid Basri, one of the renowned figures who used to live in Basra. There in Maghreb, it spread gradually. Today there are few adherents of this sect found in countries like Tunisia, Algeria, Libya and Egypt. In this writing, efforts have been made to examine the historical span of this sect in the Islamic Maghreb. The aspiration to dominate the nature in modern times led to creation of new culture and customs. These extensive developments gave rise to certain questions in different fields including religion. Finding answers to such questions is possible only by way of Ijtihad, modern understanding and reviewing of religious texts. It is only through modern understanding and reviewing of jurisprudential subjects that we can tackle new issues and continuous developments. Hence, in line with this aim, the methodological subjects of deduction of Islamic laws were evaluated by modern-thinking Muslim scholars and jurisprudents. So, the topics which had long remained unattended were brought forth anew continuously and constantly. Despite methodology-related discussions not disregarding it especially in the last decade, some sharp-minded Shiite jurisprudents have focused their attention on this subject stressing on the fact that human intelligence lays great emphasis on subservience of Islamic laws to masaleh (common good) and mafasid (common evil). In this article, stress has been laid on the fact that Ijtihad takes place in the process of Shari’ah goals albeit with the support of text and objectives. If Ijtihad is alien to these two, it will be invalid against the goal of the establishment of Shari’ah. Islamic management and its definition, by extension, are a complex discussion that needs to be dealt with scientifically. In case Islamic management is properly implemented in society, it will result in wellbeing and happiness in this world and the hereafter. Obviously, before practical implementation of Islamic management in society, we must have a precise scientific definition of Islamic management in accordance with Islamic standard. It goes without saying that the only referable sources in this regard are the Quran and the Seerah (biography) of the Prophet (pbuh) and Infallible Imams. The present article studies the principles of Islamic management from Imam Ali’s perspective. For this reason, first of all, management has been explained briefly and then the importance and necessity of management in Islam has been discussed. Thereupon, various kinds of leadership from the perspective of the Holy Quran and the difference between Islamic management and non-Islamic (Western) management have been explained. The writer also discusses briefly the specifics of a successful manager, the principles of Islamic management and Islamic manager from Imam Ali’s perspective in Nahjul Balaghah. Constituents or factors such as the human characteristics of management (man centered management in Islam), order and organization, patience and self-restraint, waiting and holding back against issuing orders, kindness to people and subjects, self-reconstruction, accepting criticism, etc. as the management standards from the perspective of Imam Ali (AS) have been investigated. Finally, it is substantiated that unlike Western management in which man is a tool for management and for earning more income, management from an Alawi perspective is man-centered and the goal of management is prosperity of mankind. This article studies the verse of Mubahala (Aal-e Imran, 61) from a jurisprudential perspective. The object of this study is also to collect and examine, as far as the writer can, various jurisprudential branches, sub-issues and different scholars’ views concerning this verse. He seeks to analyze the said verse thoroughly and to determine the denotations and implications and to extract new implications that are somehow related to the modern world - such as the participation of Muslim women in important and decisive events of society. SWOT analysis is a structured planning method used to evaluate the Strengths, Weaknesses, Opportunities, and Threats involved in a project or in a business venture. A SWOT analysis can be carried out for a product, place or person. It involves specifying the objective of the business venture or project and identifying the internal and external factors that are favorable and unfavorable to achieve that objective. In view of the fact that the Holy Quran is the book of guidance for all human beings, it has made reference to whatever that helps man evolve, achieve guidance and spiritual promotion. The contemporary theories created by mankind in this regard are not an exception. Keeping the above into consideration, the present article seeks to introduce this modern way of planning and then compare it with the Holy Quran analyzing and explaining some verses which somehow affirm the modern planning method thereby proving the fact that the Quran has focused on important instances of planning method that have remained concealed to the innovators of the aforementioned theory. The writer has also made mention of some hadith texts in confirmation of the said method.
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