چکیده:
The present article is an attempt to examine and how Sharia rulings adapt to the conditions of time and place, interests, and conditions governing various aspects of human life, the fixed or variable nature of Sharia rulings, and the forces governing these changes. The aforementioned cases are important subjects whose examination and clarification will guarantee the real role of religion in various dimensions of human life. The goal of this writing is to examine part of the aforementioned discussions and discuss the factors that can lead to a change in the Sharia ruling. To conduct a detailed examination of the discussion, the author addresses the factors through which changes in the Sharia ruling may occur. Then, the method of change in each of these factors is discussed and examined in brief.
خلاصه ماشینی:
1- Imam Khomeini (ra), who considers the obligation of enjoining good and forbidding evil (nahy min al-munkar) to be rational, says: Even in the hypothetical case where an animal intends to perform an action that is detestable to the Master (Mawla), if the obligated person (mukallaf) sits idly and does not prevent it from committing this act, he has been negligent and deserves punishment; and this is not because of the current importance stemming from the animal, but rather because the act itself is detestable to the Master, since the rationale in the obligation of forbidding an evil that a human performs also exists here, which is the actual realization of what is detestable to the Master [Al-Makasib al-Muharramah, Vol. 1: 136].
B. Narrations The examination of narrations and the practice (Sira) of the Infallibles (as), especially the Noble Prophet of Islam (PBUH) and the Commander of the Faithful (as), indicates the fact that the interests arising in different times and places have caused the Infallibles (as) to announce different rulings on a single subject and to suspend a ruling that they had previously stated for a specific subject due to an emerging interest.
This incident, which is well-known among jurists, has been narrated with various chains of transmission and expressions, and as it appears, although disposing of another's property and destroying it is religiously forbidden, the conditions have arisen and the requirement of expediency has caused the Prophet of Islam (PBUH), as an Islamic ruler and by virtue of a governmental decree ــ as Imam Khomeini [Al-Rasail: 55] believes regarding the meaning of the hadith ــ to rule on the permissibility of this action.
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