Supplement to Political Fiqh (book): Difference between revisions
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*'''Abstract''' | *'''Abstract''' | ||
'''Supplement to Political Fiqh''' is a book written by [[Abbasali Amid Zanjani]] as a supplement to the [[Political Fiqh (Book)|"Political Fiqh" collection]], and it addresses the topic of enjoining good and forbidding evil in four chapters. In this book, the position of this obligation in the Quran and Hadith is examined, and the rational perspective on it is also evaluated. The author does not see this obligation as a restriction on human freedom; rather, he considers it a factor for establishing other divine obligations and reviving human rights and freedoms. Good (*ma'ruf*) and evil (*munkar*) are divided into two types, religious and rational, and in the author's view, they are variable matters in many cases. Furthermore, in implementing enjoining good and forbidding evil, it is necessary to observe human dignity, justice, and the preservation of privacy. The implementation of this obligation, in addition to conditions such as knowledge of good and evil, the probability of its effectiveness, and the absence of corruption, has stages and levels and should not necessarily begin with practical actions. The author suggests that a suitable organization be established for these two obligations. He clarifies that enjoining good and forbidding evil has a governmental dimension in addition to its individual dimension, and during the formation of an Islamic government, the maximum realization of religious rulings should be achieved through the cooperation of the government and the nation. | '''Supplement to Political Fiqh''' (in Persian: [[:fa:تکمله_فقه_سیاسی_(کتاب)|تکمله فقه سیاسی]]) is a book written by [[Abbasali Amid Zanjani]] as a supplement to the [[Political Fiqh (Book)|"Political Fiqh" collection]], and it addresses the topic of enjoining good and forbidding evil in four chapters. In this book, the position of this obligation in the Quran and Hadith is examined, and the rational perspective on it is also evaluated. The author does not see this obligation as a restriction on human freedom; rather, he considers it a factor for establishing other divine obligations and reviving human rights and freedoms. Good (*ma'ruf*) and evil (*munkar*) are divided into two types, religious and rational, and in the author's view, they are variable matters in many cases. Furthermore, in implementing enjoining good and forbidding evil, it is necessary to observe human dignity, justice, and the preservation of privacy. The implementation of this obligation, in addition to conditions such as knowledge of good and evil, the probability of its effectiveness, and the absence of corruption, has stages and levels and should not necessarily begin with practical actions. The author suggests that a suitable organization be established for these two obligations. He clarifies that enjoining good and forbidding evil has a governmental dimension in addition to its individual dimension, and during the formation of an Islamic government, the maximum realization of religious rulings should be achieved through the cooperation of the government and the nation. | ||
== Structure of the Book == | == Structure of the Book == | ||