جستجوی مقالات مرتبط با کلیدواژه « قضا » در نشریات گروه « علوم اجتماعی »

Badaa idiomatically means “change in an earlier divine ruling” which is a degree of Divine Knowledge. However, misunderstanding and misinterpretation of badaa and its relationship with God will lead to attributing ignorance to the Almighty God. Reviewing Mulla Sadra and Imam Khomeini’s viewpoints on badaa, this paper is an attempt to prove that the relationship between badaa and Divine Knowledge is such that the Almighty God had innermost knowledge which nobody but He knew and He is aware of the past, present and future. And that Knowledge of God of objects never changes from the pre-creation to post-creation stages. What changes is the Taqdir or doctrine of fate indeed, otherwise Qada and Qadar or predestination remains unchanged. According to Mulla Sadra Divine Nature and predestination shall be subject to no change. He says lower ranks of authority available for the prophets and the Imams, known as “Tablet of Effacement and Affirmation”, shall be subject to change. Imam Khomeini, too, says that in a selected science, acquisition of which takes places in the world of sensual perception, badaa shall be attributable. He attributes badaa to the world of the unseen, universal reality, and to principles of jurisprudence. Imam Khomeini believes that badaa is a component of Will and ordinance and it does not mean a change in Divine Will and repentance, rather, it means creation and transformation.

Family issues lie between three sides: the laws of Sharia, the will of the couple, and the provisions of government. In order to prevent difficulties or resolve family problems, the third part could intervene in the two areas of legislation and the judiciary, by means of the governance tools.The capacities and necessities for this type of intervention (the government’s interest in the family issues), in the area of legislation includes master legislation instead of guiding statements, substituting extended statements (for the less broad ones), the existence of social necessities and interests, looking for evidences of distress and hardship and updating the statute law for this specific issue, applying the no-loss rule, and finally codifying the non-juridical rules to promote the juridical rule.The approval of religious sentence through the governmental sentence, based on the no-loss rule, the necessity of supporting the weaker party in conventions and developing the judicial methods, are also recommended in the area of the judiciary. The government non- legislative intervention in relation to render more efficient the law institute is also of significance in completion the two above areas.

Destiny and Fate are two important issues in the field of philosophy and theology that have given rise to a number of questions, particularly with regard to the issue of human free will. Imam Khomeini and Mulla Sadra are two authorities in this field. The present research is an attempt to explain and compare their viewpoints. The findings of the present research indicate that both the thinkers maintain that divine providence (fate and destiny) do not undermine human free will, rather they argue that free will is determined by divine fate and destiny.