چکیده:
ethics, in addition to creating culture and creating identity for the society and the individual, provides the basis for the implementation of religious and legal duties, including acts of worship, transactions, rulings, civil and social laws. since jurisprudence and moral issues are not discussed separately in the qur'an, it is therefore necessary to search for the relationship between the two in the hadiths; therefore, the main issue of this article is to pay attention to the ethical points raised in the traditions of khums. the research method in this article is descriptive-analytical. the place of morality in the traditions related to khums is discussed in two general areas. one is the position of moral propositions in the principle of khums legislation, and the other is the position of moral propositions in the reason for the legislation of some khums rulings. for example, the discussion of justice and fairness is one of the moral propositions that are the basis of the legalization of khums jurisprudence in the field of forgiveness or the manner and time of khums payment. negligence is one of the moral propositions that was the basis of the legislation of some khums rules. respecting and preserving the dignity and status of leaders is also among the moral principles that have become the basis of khums legislation. regarding the reason for the legalization of some jurisprudential rules of khums, moral propositions have been considered as shariah. forgiveness of khums is one of the issues raised by ahl al-bayt (as) in hadiths; in these hadiths, the reason for legislating such a ruling is the purity of the birth of the shiites. among the other reasons for the law of khums is cleansing from sins and preventing avarice.
خلاصه ماشینی:
The Position of Ethics in Jurisprudential Issues: A Case Study of Khums Narrations 1 Somayeh Kalhor 2 Mehdi Mehrizi Torghi 3 Mozhgan Sarshar Abstract In addition to culture building and identity creation for society and the individual, ethics provides the groundwork for the implementation of religious and legal duties, including acts of worship, transactions, rulings, and civil and social laws.
(Muhammad bin Hasan al-Tusi, 1407: 141/4) In this narration, the Imam (as) paid attention to the circumstances of the Shiites, and since the government had taken part of their wealth, the Imam also exempted them from paying Khums on certain items in that year.
(Ibn Babawayh, (622 :1376) Ahmad bin Muhammad has narrated from some of our companions, saying that the Imam (as) said: Half of it is for him, meaning half of the Khums is specifically for the Imam, and the other half is for orphans, the needy, and those stranded on the path from the family of Muhammad, among those for whom neither Sadaqah nor Zakat is lawful.
(Muhammad bin Hasan al-Tusi, 1407: 127/4) It has been narrated from Imam Sadiq (peace be upon him) that he said: Indeed, God Almighty, of whom there is no other god, has made Sadaqah forbidden to us and has sent down Khums as our right, and Sadaqah is forbidden to us, while Khums is obligatory upon us, and generosity (karamah) is a matter that is lawful for us.
(
, 
, 
)
