نامه الهیات
سال سیزدهم شماره 50 (بهار 1399)

The rule of expulsion with guarantee is one of the prophetic rules; The meaning of this noble hadith which is narrated from the Holy Prophet (PBUH); It means that: benefits are against guarantee. Whoever becomes the guarantor and responsible for something will benefit from it and benefit from it. In the works of the great jurists, this rule is limited to guaranteeing the interests of the Mostafa and the transaction sector. However, according to the different views of Imam Khomeini and Seyyed Mohammad Mousavi Bojnourd, this rule is one of the rulings of the government and Soltanieh and can be one of the specific principles of government civil liability. In this sense, the tax that the government collects from the people in the form of khums, zakat, etc., in return, has obligations to regulate public affairs. The purpose of this study is to first present the jurisprudential and legal concept of the expulsion rule with guarantee and then to examine the application of this rule according to the views of Imam Khomeini and Seyyed Mohammad Mousavi Bojnourd in relation to government civil liability.

Political thought has always been in the field of Islamic government jurisprudence and Islamic jurists, including Kashif al-Ghatta, have dealt with it in various sections of jurisprudence. In addition to his scientific status and social status, the era of Kashif al-Ghatta has been influential in the formation and influence of his political thought. Among the powers and duties of the jurist in the age of absence from the point of view of Kashif al-Ghatta, is to take charge of jihad, establish and implement limits, the position of fall, the appointment of a judge and Shaykh al-Islam, and the guardianship of khums and zakat. On the basis of these matters, in the field of domestic policy to ward off the danger of the Akhbaris, and in the field of foreign policy, he ordered jihad and the permission to form the IRGC to Fath Ali Shah Qajar and made him his deputy. According to the principle of non-guardianship, he believes that creatures are equal in worship and no one has true dominion except God; Therefore, commands and prohibitions should be issued only by God or someone appointed by Him. His theoretical foundations in the book Kashf al-Ghatta 'and his practical life in the implementation of the social laws of Islam, indicate the acceptance of the general guardianship of the jurisprudent for the general deputy of the Imam, ie the comprehensive Mujtahid. This work, in addition to examining some historical currents and the practical life of Kashif al-Ghatta, is based on the description and analysis of his political views, using his written works.

Among the discussions of Islamic economics, usury is of special importance because on the one hand it is one of the main differences between Islamic economics and capitalism and on the other hand its presence or absence can play a decisive role in economic policies. Where the majority of capitalist economists cite it as a factor in the allocation of resources and economic equilibrium. In the present article, the rules of usury in Islam and Judaism have been studied comparatively and while the semantics of usury have been studied analytically, the similarities and differences between these two schools have been studied in the following cases: Semantics of usury, the issue of usury in Islam and Judaism , The philosophy of the sanctity of usury, the attitude of Muslims and Jews towards the prohibition of usury, which is derived from what has been studied that usury is forbidden in both religions of Islam and Judaism with the detail that Jews commit adultery with any non-Jew, unconditionally They consider it permissible, but in Islam, according to most scholars, it is permissible to take usury from a military infidel.

Prayer is a door of God's vast mercy that God has opened to His servants. No one can close the door he opens. Prayer is a loving relationship with God, and it is a reciprocal relationship, in that God Almighty is both the initiator and the one who encourages and guarantees its fulfillment. He himself has commanded and encouraged prayer and has undertaken to answer it unconditionally. Praying is a form of worship, and avoiding it is arrogance and arrogance before the Lord of the universe. The spirit of prayer, worship and devotion, and the condition for its realization, is sincerity. Another important condition for the fulfillment of prayer is the feeling of need and humiliation in the presence of the needless, and one of the important areas for answering prayer is asking for forgiveness, enumerating blessings, giving thanks, trusting and entrusting the result to oneself. One of the effective factors in answering prayers is insisting on praying, waiting for answers and praying in any case, whether in trouble or in comfort. Prayer is the line between God and man. Prayer purifies the inner man. When we pray, that is, we are chosen, then we receive an answer; At the same time, when man is in trouble, he finds God.