نامه الهیات
سال پانزدهم شماره 59 (تابستان 1401)

The legislator has made the bill a condition for the authenticity of some contracts, including mortgage, waqf and gift contracts. In practice, some of these contracts are created by drawing up an official document, without actual possession by the other party. According to the evidentiary aspect of official documents, legally the owner of the document is known as the owner. In this case, a legal challenge arises, which has jurisprudential roots, because from the point of view of jurists, the bill is recognized as valid in these contracts, while the document may be officially and legally registered, but the owner of the document does not receive any physical bill. did not happen From a jurisprudential point of view, according to some, these contracts can be returned due to lack of receipt. The articles of the civil law also confirm this opinion. This research aims to investigate the forms in question in order to answer the question whether official documents can be considered customary bills. And follow the juridical and legal effects of a contract? By examining the views of jurists and legal experts in these cases, the conclusion was reached that not only the official document can show the serious intention of the contracting party, but it can also be considered as an example of the bill, and it can be said that the official document is the regulator of commitment to the contract. has accepted it, because he knows that with the registered document, the owner of the document is recognized as the owner, and if the organizer of the document claims ownership, he is considered a claimant.

Specific characterstics of family institution required it to have a certain legal system .It's neccessary for an efficient system in a field of law to have rational foundations. on the other hand resistance against external objections for developing rational changes in legal system needs principels which prevent from such a distortion . Such a function for principels of jurisprudence principels requires that they be defined as general propositions which are considered in all fields of jurisprudence and law and are considered as adjudicate( Ifta) and legislation .. Considering their generality or comperhensiveness , they can be categorized in three level. The first level of the principels is justic that should be xalled Asl al-Osul . The second level are other general principels such as freedom or proportionality of formation and legislation .The third level is principles such as the man's integrity or the financial independence of the couple each of which is a branch of their previous levels.The infere must move in the course of his inference in a way that does not violate these principles. However there may appear conflicts between principles which should be resolved based on the expediency of these conflicts.The ruling principles of the family jurisprudence system are inferred and extracted and applied through narrative and intellectual sources.

In the universe, the life of all living beings affects each other's lives. The environment is a vessel of human perfection and must be considered in order to bring about human perfection. Hence, it deserves protection and care. Environmental crises have worsened to the point that they have endangered human and other life on Earth. According to the Holy Qur'an, all things belong to God, and human ownership of property is contractual. Therefore, explaining environmental ethics based on the concept of theism can provide a more comprehensive approach to human interaction with the natural environment. In this article, with a descriptive-analytical approach, we try to study the effect of belief in God and revelation in preserving the environment by relying on the Holy Quran and the teachings of revelation. The theologian seeks to preserve the environment by following the teachings of the Holy Qur'an, because he considers God to be in control of his behavior with nature, and he views the environment as a collective right and prevents the rights of others from being violated.

The issue of enjoining the good and forbidding the evil is one of the most key and fundamental Islamic issues. Many verses and narrations have emphasized this religious, social and political doctrine and have studied and warned about its various dimensions. It has always been forgotten and even one step above it has been neglected and neglected. Enjoining the good and forbidding the evil is a very sensitive issue and should be accompanied by compassion and choosing the best moral methods. When a person deals with the thesis of his soul, this action of his is a good ground for cultivating inner capacity and, consequently, mental health. Therefore, the purpose of this study is to accurately implement the commandment of the good and the prohibition of the bad, and since the commandment of the good and the prohibition of the bad is directly related to religion and the world and the reputation of individuals, it has a special sensitivity. Obviously, just as abandoning this divine obligation is destructive and dangerous, its implementation will be harmful without observing the limits and paying attention to the conditions, levels, morale and capacity of individuals. In the present era, which threatens the all-round health of human beings, returning to religious teachings is the guarantor of the all-round health of the Islamic society. And this divine duty is a suitable cover for the protection of the individual and society.

Interpretation of hadith texts and one of its methods; Interpretation is a way of understanding a hadith; But since the understanding of interpretation is not limited; Its teaching has been transmitted from the Prophet to others, and Sheikh Saduq has also dealt with it abundantly in his data and in various forms of interpretation. Therefore, this article is entitled "Explaining the types of interpretation in understanding hadith texts in the field of doctrinal issues from the point of view of Sheikh Saduq" in order to get acquainted with his method and to understand more narrative texts. In this process, Sheikh Saduq in interpreting narrations in the form of news and compositional propositions has paid attention to its various forms: such as interpretation, adaptation, principled interpretation, esoteric interpretation, permission and irony, how these interpretations are applied are: general concept On the general, the general concept on the specific, the absolute on the constrained, the abstraction of meaning and Jerry. In the principled interpretation, he has also considered similarities such as the attributes of God, the unseen worlds.

The khaksariyeh method, which gained strength in Iran from the Safavid period onwards, was the source of many social developments in this period and after that, and interacted with various institutions of the society. The members of this Shiite method contribute to the promotion of Shiite culture by chanting and chanting prayers, and oppose the Shiite movements (such as Babbitt). While promoting tolerance and non-violence ethics among the people, they strengthened the relationship between Iranian nations and preserved and transmitted their important cultural heritages with tools such as poetry, calligraphy, music, painting, and veil reading.By writing practical and mystical treatises (such as fatutnamehs), in addition to literary activity, they tried to institutionalize mystical ethics among guilds and professionals and present Sufism in their form.Khaksariyyah consider themselves Twelver Shia. In their texts, they mention Shiite imams with respect and appeal to them. Therefore, he should be considered among the strengtheners of the tradition of invocation, a tradition that has often been objected to by Shia opponents.