نشریه قرآن، فقه و حقوق اسلامی
پیاپی 3 (پاییز و زمستان 1394)

According to the Quranic verses, the world has been dominated by human being. This domination necessitates that the human is allowed to modify and change the world in order to take benefit of it. But, on the other hand, changing of the creation has been introduced as a satanic project in order to deviate human beings. The present research deals with the question that what are the limits of lawful modification of the world according the lawfulness of domination and unlawfulness of changing the creation of the world? Is it possible to reach a jurisprudential criterion and to separate these two matters? There are totally the following four views in the given verse, namely: 1- implication of the verse on the absolute unlawfulness of changing the creation; 2- implication of the verse on unlawfulness of changing the divine religion; 3- implication of the verse on reprehension of changing the inside of the human; 4- implication of the verse on the unlawfulness of modification inconsistent with the purpose of the creation of the phenomena. The fourth view seems to be a correct thought which forbids human from entering the limits of divine creation and making against it and distinguishes between the limits of domination and modification. Meanwhile, it is void of other inaccurate thoughts. Of course, the existence of a few doubtful examples - as it is considered a usual matter in all of the rules - should not be taken as an excuse to reject it.

The way of legislation of forbidding drinking wine and its study from the perspective of Āyāt al-aḥkām (verses of the revealed prescripts) have been most significantly considered in analyzing the verses about drinking wine. But the review of these verses in a multi-stage plan to solve the problem of drinking wine is a different step to be taken by the present article. The most important result of this brief study is to show the delicacies of the Quran to involve the mind, to change the view, and to bring about emotional change in order to prepare the addressees step-by-step to accept the necessity of forbidding drinking wine and to take hard measures against it.

The situation of the excess property after distributing the inheritance share is a matter of dispute existed traditionally between the Imamites (Shi'ites) and the Sunnis. Shi'a jurisprudents maintain that it should be transferred to the farẓ bar heirs, while the Sunni jurisprudents hold that it should be paid to the male agnates ('aṣaba). The Imamites bring a number of arguments to support their views and to reject ta'ṣib including “consensus of opinions” and “the traditions with various chains of narrators”; but Mohaqqeq Khouie presents a new opinion which deserves review and analysis. He believes that the inheritance verses apparently refer to the distribution to the ratio but not a general distribution of the assets; in another words, the verses apparently maintain that the whole assets belong to the farẓ bar heirs but to the ratio of each heir’s share, therefore no excess property would remain to be given to the male agnates ('aṣaba). This article aims at explaining, contemplating on, and completing the new opinion. The article also uses the usual systematic method of argumentation and analysis.

Staying and living in the area of residence is the natural right of every person which results logically in forbidding the forcible migration and displacement of the persons and groups. The forcible transfer and deportation of the persons has been considered an international crime according to the international instruments and it is placed under the titles of “crime against humanity” and “war crime”. The present article attempts to study and analyze the different aspects of forcible migration and displacement in two systems of international law and Islamic law in the light of the Quranic teachings and with a comparative method. A number of Quranic verses refer to the title of “exile from homeland” that is the most similar concept to the forcible migration and movement. As it is related in the Quran, the divine religions have always taken pledge from their followers not to struggle with each other and not to exile each other from their area of residence. The prophetic sunnah also approves the same method through the charter of Medina also known as the constitution of Medina. The principles of human dignity, human unity, and nondiscrimination are the common principles of the great systems of law to protect from the right of staying in the area of residence. From the viewpoint of the Quran and Islamic teachings “Fulfilling the promise”, “protection and support” and “combating” are some of the approaches against the phenomenon of forcible transfer and deportation.

“Sexual relations outside the marriage regulations” is among the crimes which severely endangers the essential values of Islamic community. This social phenomenon springs from various factors and criminal policy of Islam has devised various strategies in different levels to fight against it. The Holy Quran as a main source of religious rules has devised general strategies for social prevention from sexual crimes including: giving insight, reinforcing the faith, pietism, believing in the existence of a supervising God, teaching, recognition of the family role and fulfilling economic requirements, as well as some special strategies like legislation, encouraging and facilitating marriage, modesty, controlling the eye, preventing form mixing of the opposite sexes, improving the family relationship inside the home, improving the relation between man and woman, and ignoring the crime. These strategies try from one hand to increase the resistance threshold of the individual against sexual appeal and attractions and to neutralize on the other hand the individual and social as well as the inner and outer factors of sexual crimes.

“Criticism” as a major manifestation of freedom of speech is a good criterion for the evaluation of the degree of democracy of political systems. In Islamic system which requires public consent at two stages of creation and continuation, “criticism of the rulers” or “criticism of their behaviors” is considered as the right or, somehow, the responsibility of the citizens. Such a right and responsibility which are understood from religious teachings may be applied by the people independently or in the form of NGOs and political parties or political organization and the Islamic system is obliged to ensure the application and the fulfillment of the right by the citizens. Studying the meaning and the concept of criticism and its difference with the concepts like blaming, freedom of speech, and objection, the present article takes use of the verses of the Holy Quran and the words and practices of the Infallible Imams to explains the position and the principles of this right and makes the hypothesis that the critic has immunity in the Islamic system and even if he exceeds the limits of criticism, the government should waive its right in favor of public right.

Any theory about sovereignty is based on rules and principles which determine the foundations of that theory in different areas. Amongst them, the theory of Islam about sovereignty is based on revealed foundations which can be derived from the Book, Sunnah, and the reason. One of the most important basics of Islamic view on sovereignty is the principle of mercy which has been less considered as a principle and rule and its social aspects as well as its effects on political jurisprudence and public law has been rarely considered. Explaining the contents of the principle of mercy and its arguments, the present article tries to use the Holy Quran to discuss the central position of this principle on the interaction between God and His creatures and to draws out the necessity of observing the principle by the Muslim rulers in different areas of legislation, administration, and judgment. Next, referring to the principle which is running inside the different layers of religious government and even the relationship of the different classes of people with each other, it reviews its jurisprudential and legal effects.