نوع مقاله : علمی پژوهشی
نویسندگان
1 دانشجوی دکتری رشتۀ علوم قرآن و حدیث، دانشکدۀ الهیات و معارف اسلامی شهید مطهری، دانشگاه فردوسی مشهد، مشهد، ایران.
2 دانشآموختۀ دکتری رشتۀ علوم قرآن و حدیث، دانشکدۀ الهیات و معارف اسلامی، دانشگاه قم، قم، ایران.
چکیده
کلیدواژهها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
One of the stages of forbidding evil (nahy ʿan al-munkar) is commonly referred to as the “physical” (yadī) stage. Jurists do not hold a unanimous view regarding whether the permission of the Imam is a prerequisite for acting at this level. The apparent generality (iṭlāq) of certain narrations has led some scholars to conclude that the Imam’s authorization is not required in the physical stage. Adopting a descriptive-analytical method and drawing upon isnād-based sources, this study seeks to assess the validity of the arguments supporting of this position. To achieve this objective, after elucidating the textual and rational proofs pertaining to the issue, the analyses of those who deny the conditionality of the Imam’s permission—based on the generality of the narrations—are categorized into five approaches: prioritizing the proofs that prohibit harming a believer; construing the narrations as implicitly presupposing the Imam’s authorization; interpreting the subject matter of the narrations as pertaining to jihad and the enforcement of legal punishments (ḥudūd); the presumption of ineffectiveness upon the addressee in the absence of the Imam’s permission; and the likelihood of social disorder resulting from acting without such authorization. Each of these approaches faces significant challenges, as the narrations in question are not fundamentally concerned with establishing whether the Imam’s permission is a condition. Nevertheless, in light of the existence of a minimal certainty (qadr al-mutaqayyan) and the dictates of prudence (iḥtiyāṭ), it is necessary that the Imam’s permission be obtained in cases where forbidding evil entails harm to the perpetrator. Furthermore, an examination of the conceptual meanings of “hand” (yad), “manual jihad,” and “commanding and forbidding” in the narrations indicates that practical forbidding of evil is not confined to cases involving harm. Even in these instances, if the commission of the evil pertains to matters of grave concern to the Lawgiver (Shāriʿ) or to issues of substantial interest, the Imam’s permission would not be required.
کلیدواژهها [English]
قرآن مجید.
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