نشریه مطالعات اندیشه معاصر مسلمین
پیاپی 8 (پاییز و زمستان 1397)

One of the crucial issues in the Islamic Jurisprudence, or perhaps, the most important one is the relation between Reason (‘aql) and Faith and the status of reason in inferencing Islamic verdict. Therefore, this study aims to illustrate the status of Mulazeme (correlation) rule (Whatever is ordered by reason, is also ordered by faith) in what is conceived by reason and religious verdict. In terms of explaining the origin of Mulazeme rule, this research concerns the Good and Bad, because the base of the Good and Bad in Imamieh is theological perspective of rational Good and Bad which has its own proponents and opponents. Finally, the present study puts Mulazeme rule into practice applying it in issues like religious trick on uses (Reba), selling weapons to infidels, selling the devastated goods in the case of entailment (Vaqf) Following library and descriptive-analytic research methodology, the study has gained theoretical bases proving that reason by itself, can reach the verdict, and the reached-rational verdict has its own religious requirement because it is based on general profits and losses that are not against religion. It is also proven that Mulazeme rule has great efficiency on reaching religious verdicts.

Sunni Muslim jurisprudents have examined the purposes of the Shari'ah in the three Zarouri, Haji, and Tahsini branches and have each expressed many comparisons. On the other hand, two constitutional rights can be regarded as the right to life and the right to liberty, and on the basis of these two rights, in the light of the Shari'ah, two fundamental principles are established as the principle of human dignity and the principle of equality of human beings. To this end, the fundamental values of Islam and the related principles, laws and jurisprudential rules such as the principle of al-Hariyah, the principle of non-dominance, the principle of non-authority, the principle of reluctance, the origin of human rights, the position of the people in their government and their rights and authorities, meritocratic proof in Islamic jurisprudence has been studied from the viewpoint of jurisprudents in the form of " Rule of Al-Ahliyyah", "Al-Nisihah to Muslims Imams", etc., and it has been shown that jurisprudence, in addition to the individual domain and the private relations of individuals, is credited to the collection of religious teachings. The regulation of human life in the fields of society, politics and government has a comprehensive agenda and more than what has been termed as contemporary constitutional rights with a history of approximately two centuries, Islam has dedicated it to humanity some fifteen centuries ago. One of the most important topics in the field of fundamental rights, individual rights and public freedoms, is dealt with in this article.

Some of the verses of the Qur'an deal with the social traditions of the creation system, which the Qur'anic commentators have more or less interpreted. Two of these commentators, who has systematically and in a detailed way, with a new look at explaining the dominating traditions of society in the Qur'an, is Muhammad Abdu and Rashid Reza in Al-Manar's Commentary. This descriptive-analytical research with library tools aims to study the position and importance of social traditions in the Qur'an from the perspective of these interpreters by thoroughly studying the interpretation and induction of the subject. The findings show that Abdullah and Rashid Reza attach great importance to the social traditions of the Qur'an, so that for them the social traditions of the Qur'an, like other sciences, need to formulate rules and regulations, other than that these verses can be a criterion to review the narrations, discover the order of the revelation of the verses of the Qur'an and to correctly interpret the other verses of the Qur'an. In addition, the way to access the sources of social traditions comes from study of the Qur'an, Qur'anic story, and knowledge of history and study of this field.

The scientific Salafist discourse is based on the belief that there is a failure in the community derived from ideological and worship deviation is formed. So, the most important goal of scientific Salafism is to redefine Islamic biodiversity, believing that change in policy is subject to the reconstruction of the community. According to the leader of this movement, this strategy will lead to the reform of society in the future and later to the formation of Islamic rule. This movement seeks to rebuild the social arena with a view to bringing about change in the political arena, using three notions of "monotheism," "obedience," and "refinement", and then, by educating the people of the community, provides the groundwork for the formation of an Islamic state. The purpose of this research is to examine the concepts used by Sheikh Albani’ movement, the ideas that Albania borrowed from the early days of Islam and redefined them by assigning them a specific function. The main question of the research is: How does Sheikh Albani’ movement define and explain its intellectual and epistemic foundations? Our hypothesis is that: Sheikh Albania is trying to create legitimacy for the formation of an Islamic state by using these ideas. A descriptive-analytic method is used in this study. The data collection tool is a library that includes a review of books, journals, articles, online and multimedia resources.

One of the important issues regarding epistemology from the perspective of the jihadi Salafism is the question of reason. So the main question is how the authority of the reason (‘aql) is from the jihadist point of view. Since no serious research has been done in this area due to the new emergence of this group, this article with descriptive-analytical method attempts to investigate the issue of reason in two areas of the Jihadi Salafism affected by Sayyid Qutb and after Osama bin Laden because of differences of opinion in this group. According to studies, Jihadi Salafism do not accept the authority of reason in religious matters but in non-religious matters. Sayyid Qutb believes that reason has authority in proving the fundamental doctrines such as the existence of God, revelation and prophecy. In fact, he is a rationalist who has tried to stand up to the radical scientism of some of the schools of his time. Unlike other Jihadist Salafis who believes in appearance of reason and its authority in essential sciences and knowledge, they believe that reason can be used only in worldly and material matters. Therefor, definite text (Nas) will never contradict with definite reason, if so, Quotation (naql) is the forefront of reason.

Understanding the meaning of the Holy Quran as the eternal miracle of the Holy Prophet (s) has always been of interest to scholars from different angles. Some scholars have taken an extreme approach to understanding the role of reason in understanding the meaning of the text of the Qur'an, such as Mojassameh and Hanabalah. They ignore the reason, and then validate the appearance of the text in understanding the Qur'an. Some other scholars such as No-mu'tazili payed to much attention to the human reason and called the revelation as humanistic issue, and then they tried to test the Qur'an with human reason. The question is, in which range do Allameh Tabatabai and Nasr Nasr Hamid Abu Zayd exist? And what do they mean by reason in understanding the text? The present study argues that Allameh Tabataba'i by adopting a middle path by presupposing the divine text, the words and meanings of the Holy Qur'an, considers reason to be at the service of revelation, not a criterion for understanding it. Whereas Abu Zayd, by the divine presupposition of the origin of revelation, considers revelation humanistic words. Therefore, he has made reason the criteria for understanding the Qur'an.