The Rules of Political Fiqh (Expediency) (book) - Revision history

Sarfipour at 17:22, 15 April 2026

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	[[Category:Books on Political Fiqh in Persian]]		[[Category:Books on Political Fiqh in Persian]]
	[[Category:Books by Abbasali Amid Zanjani]]		[[Category:Books by Abbasali Amid Zanjani]]
	[[Category:~~Book review~~]]		[[Category:Bibliography Articles]]
	[[fa:قواعد فقه سیاسی: مصلحت (کتاب)]]		[[fa:قواعد فقه سیاسی: مصلحت (کتاب)]]

Sarfipour: Sarfipour moved page Political Fiqh: The Rules of Political Fiqh (Expediency) (book) to The Rules of Political Fiqh (Expediency) (book)

2026-03-17T13:05:53Z

Sarfipour moved page Political Fiqh: The Rules of Political Fiqh (Expediency) (book) to The Rules of Political Fiqh (Expediency) (book)

← Older revision	Revision as of 13:05, 17 March 2026
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Sarfipour at 12:49, 17 March 2026

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	[[Category:Books on the Fiqh of Expediency]]		[[Category:Books on the Fiqh of Expediency]]
	~~[[Category:Bibliographical Articles]]~~
	[[Category:Books on Political Fiqh in Persian]]		[[Category:Books on Political Fiqh in Persian]]
	[[Category:Books by Abbasali Amid Zanjani]]		[[Category:Books by Abbasali Amid Zanjani]]
	[[Category:Book review]]		[[Category:Book review]]
	[[fa:قواعد فقه سیاسی: مصلحت (کتاب)]]		[[fa:قواعد فقه سیاسی: مصلحت (کتاب)]]

Sarfipour: /* Expediency: A Theory Based on the Principle of Guardianship of the Jurist */

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Expediency: A Theory Based on the Principle of Guardianship of the Jurist

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	==Expediency: A Theory Based on the Principle of Guardianship of the Jurist==		==Expediency: A Theory Based on the Principle of Guardianship of the Jurist==
	"Expediency in governmental thought" is the last chapter of the book. In it, the author first discusses "expediency in Salafi thought," particularly addressing the beliefs of Ibn Taymiyyah, including his two rational and religious expediencies for the illegitimacy of rising up against a corrupt caliph and sultan. He then turns to "expediency in the political thought of [[~~Muhammad Husayn~~ Na'ini\|Mirza Na'ini]] and the Constitutional Revolution," "expediency in the political thought of [[Sayyid Ruhollah Musavi Khomeini]]," "expediency and the Constitution of the Islamic Republic of Iran," and "the Expediency Discernment Council and the Council for Constitutional Revision."		"Expediency in governmental thought" is the last chapter of the book. In it, the author first discusses "expediency in Salafi thought," particularly addressing the beliefs of Ibn Taymiyyah, including his two rational and religious expediencies for the illegitimacy of rising up against a corrupt caliph and sultan. He then turns to "expediency in the political thought of [[Mirza Mohammad-Hossein Gharavi Na'ini\|Mirza Na'ini]] and the Constitutional Revolution," "expediency in the political thought of [[Sayyid Ruhollah Musavi Khomeini]]," "expediency and the Constitution of the Islamic Republic of Iran," and "the Expediency Discernment Council and the Council for Constitutional Revision."

	He calls expediency the most prominent political element in Imam Khomeini's thought, which has even distinguished his political thought from other jurisprudential and political thoughts. In Imam Khomeini's view, unlike some jurists, [[governmental rulings]] are not a type of secondary ruling; rather, the criteria for governmental rulings are different from those for primary and secondary rulings. The legitimacy of governmental rulings is based on the principle of the [[Guardianship of the Jurist]], which is itself a primary ruling based on binding expediency.		He calls expediency the most prominent political element in Imam Khomeini's thought, which has even distinguished his political thought from other jurisprudential and political thoughts. In Imam Khomeini's view, unlike some jurists, [[governmental rulings]] are not a type of secondary ruling; rather, the criteria for governmental rulings are different from those for primary and secondary rulings. The legitimacy of governmental rulings is based on the principle of the [[Guardianship of the Jurist]], which is itself a primary ruling based on binding expediency.

Sarfipour at 12:45, 17 March 2026

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	* '''Abstract'''		* '''Abstract'''

	'''The Rules of Political Fiqh (Expediency)''' is the title of the ninth volume of the ten-volume series [[Political Fiqh (book)\|"Political Fiqh"]] by [[Abbasali Amid Zanjani]]. In this volume, the author, across three sections and eight chapters, defines the rules of political fiqh and their relationship with public interests, the nature of expediency (maslahah), and its sources and institutions in Islamic political thought.		'''The Rules of Political Fiqh (Expediency)''' (in Persian: [[:fa:قواعد_فقه_سیاسی:_مصلحت_(کتاب)\|قواعد فقه سیاسی: مصلحت]]) is the title of the ninth volume of the ten-volume series [[Political Fiqh (book)\|"Political Fiqh"]] by [[Abbasali Amid Zanjani]]. In this volume, the author, across three sections and eight chapters, defines the rules of political fiqh and their relationship with public interests, the nature of expediency (maslahah), and its sources and institutions in Islamic political thought.

	In this book, jurisprudential rules, including the rules of political fiqh, are considered general rulings that are applicable to more than one chapter of fiqh but are more specific than the topics of usul al-fiqh (principles of jurisprudence). According to the author, the rule of expediency, which is an example of the rules of political fiqh, can only generate a ruling when it is accompanied by a religious ruling (hukm shar'i). Furthermore, the issuance of a governmental ruling (hukm hukumati) based on expediency is deemed permissible only when the expediency reaches the level of necessity.		In this book, jurisprudential rules, including the rules of political fiqh, are considered general rulings that are applicable to more than one chapter of fiqh but are more specific than the topics of usul al-fiqh (principles of jurisprudence). According to the author, the rule of expediency, which is an example of the rules of political fiqh, can only generate a ruling when it is accompanied by a religious ruling (hukm shar'i). Furthermore, the issuance of a governmental ruling (hukm hukumati) based on expediency is deemed permissible only when the expediency reaches the level of necessity.

Sarfipour at 14:39, 16 March 2026

2026-03-16T14:39:52Z

Show changes

Sarfipour: /* The Author */

2025-12-12T13:11:06Z

The Author

Sarfipour: /* Structure of the Book */

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Structure of the Book

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	==Structure of the Book==		==Structure of the Book==
	The Rules of Political Fiqh, with the subtitle "Expediency," is the ninth volume of the ten-volume series [[Political Fiqh (book)\|"Political Fiqh"]] by [[Abbasali Amid Zanjani]], first published in 1384 SH in 416 pages. The book, without a preface from the author, is organized into three sections and a total of eight chapters:		The Rules of Political Fiqh, with the subtitle "Expediency," is the ninth volume of the ten-volume series [[Political Fiqh (book)\|"Political Fiqh"]] by [[Abbasali Amid Zanjani]], first published in 1384 SH in 416 pages. The book, without a preface from the author, is organized into three sections and a total of eight chapters:
	~~{{column\|2}}~~
	# Generalities: The definition of the rules of political fiqh and the rule of expediency and its relationship with public interests (Chapters 1-3).		# Generalities: The definition of the rules of political fiqh and the rule of expediency and its relationship with public interests (Chapters 1-3).
	# The nature of expediency and its historical background in political philosophy and political fiqh (Chapters 4-5).		# The nature of expediency and its historical background in political philosophy and political fiqh (Chapters 4-5).
	# The foundations, sources, and institutions of expediency in the fiqh and governmental thought of Islam (Chapters 6-8).		# The foundations, sources, and institutions of expediency in the fiqh and governmental thought of Islam (Chapters 6-8).
	~~{{end}}~~
	=== The Author ===		=== The Author ===
	Abbasali Amid Zanjani (1316 - 1390 SH / 1937 - 2011 CE), the author of the book, was a mujtahid, legal scholar, university professor, and political science researcher. He studied in the seminaries of Qom and Najaf under masters such as [[Sayyid Hossein Borujerdi]], [[Ruhollah Khomeini]], [[Sayyid Abu al-Qasim al-Khoei]], and [[Sayyid Muhsin al-Hakim]]. The ten-volume series Political Fiqh is among his famous works, which has been reprinted many times. He also had experience in the political arena as a member of the Islamic Consultative Assembly and the Assembly of Experts.		Abbasali Amid Zanjani (1316 - 1390 SH / 1937 - 2011 CE), the author of the book, was a mujtahid, legal scholar, university professor, and political science researcher. He studied in the seminaries of Qom and Najaf under masters such as [[Sayyid Hossein Borujerdi]], [[Ruhollah Khomeini]], [[Sayyid Abu al-Qasim al-Khoei]], and [[Sayyid Muhsin al-Hakim]]. The ten-volume series Political Fiqh is among his famous works, which has been reprinted many times. He also had experience in the political arena as a member of the Islamic Consultative Assembly and the Assembly of Experts.

Sarfipour at 12:52, 12 December 2025

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	[[Category:Books on Political Fiqh in Persian]]		[[Category:Books on Political Fiqh in Persian]]
	[[Category:Books by Abbasali Amid Zanjani]]		[[Category:Books by Abbasali Amid Zanjani]]
	[[~~categoty~~:~~book~~ review]]		[[Category:Book review]]
	[[fa:قواعد فقه سیاسی: مصلحت (کتاب)]]		[[fa:قواعد فقه سیاسی: مصلحت (کتاب)]]

Sarfipour: /* Public Interests as Clear Instances of Expediency in Islam */

2025-12-12T12:23:41Z

Public Interests as Clear Instances of Expediency in Islam

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	==Public Interests as Clear Instances of Expediency in Islam==		==Public Interests as Clear Instances of Expediency in Islam==
	The author identifies public interests as clear instances of expediency in Islam and mentions some of their important examples, such as: public offices, public activities in the fields of development, agriculture, industry, culture, and social affairs (umur al-hisbah), and the expropriation of private property and monopolies over public assets. He then discusses the "politico-social institutions of expediency," noting that in traditional fiqh, expediency was discussed under general headings. However, new developments and temporal conditions led to expediency being presented in the form of political and social institutions. He then examines twenty instances of the application of expediency in political and social institutions, such as: expediency and the institutions of the state, ~~[[legislation\|~~law]], justice, order, [[security]], property, family, charity, cooperation, defense, judiciary, the [[position of consultation in government\|consultation (shura)]], enjoining good and forbidding evil, ~~[[political~~ parties~~\|parties]]~~, and the [[press]] (pp. 83-90).		The author identifies public interests as clear instances of expediency in Islam and mentions some of their important examples, such as: public offices, public activities in the fields of development, agriculture, industry, culture, and social affairs (umur al-hisbah), and the expropriation of private property and monopolies over public assets. He then discusses the "politico-social institutions of expediency," noting that in traditional fiqh, expediency was discussed under general headings. However, new developments and temporal conditions led to expediency being presented in the form of political and social institutions. He then examines twenty instances of the application of expediency in political and social institutions, such as: expediency and the institutions of the state, law, justice, order, security, property, family, charity, cooperation, defense, judiciary, the [[position of consultation in government\|consultation (shura)]], enjoining good and forbidding evil, parties, and the press (pp. 83-90).

	==Issuance of Governmental Rulings Based on Necessary Expediency==		==Issuance of Governmental Rulings Based on Necessary Expediency==
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	Devotionalism (ta'abbud) and expediency are challenging topics. Amid Zanjani believes that in addition to the internal challenge between these two, it is also not clearly understood from the perspective of religious epistemology (e.g., that expediency-seeking is polytheism) and from a practical perspective whether one should act according to devotionalism in managing one's life or accept the Shari'a based on expediency. He claims that this conflict has been resolved in Shia fiqh, and jurists have designated the sphere of devotionalism for textually stipulated rulings and the sphere of reason and expediency for matters with no explicit text ([[ma la nassa fih]]) and governmental rulings.		Devotionalism (ta'abbud) and expediency are challenging topics. Amid Zanjani believes that in addition to the internal challenge between these two, it is also not clearly understood from the perspective of religious epistemology (e.g., that expediency-seeking is polytheism) and from a practical perspective whether one should act according to devotionalism in managing one's life or accept the Shari'a based on expediency. He claims that this conflict has been resolved in Shia fiqh, and jurists have designated the sphere of devotionalism for textually stipulated rulings and the sphere of reason and expediency for matters with no explicit text ([[ma la nassa fih]]) and governmental rulings.

	However, Shia and Sunni Muslim philosophers, in the conflict between devotionalism and reason, have always preferred reason over devotionalism and have given primacy to reason in their conflict. The author then attempts to examine and resolve this conflict through the [[philosophy of fiqh]] (jurisprudential epistemology) but concludes that even if in jurisprudential derivation we use the nature of fiqh, the foundations of legal obligation, and the sources of the issuance of divine commands and prohibitions (philosophy of fiqh) instead of usul al-fiqh, we are still confined within the straits of devotionalism and cannot penetrate its enclosure. Therefore, even with the philosophy of fiqh, Shia fiqh cannot enter the open zone of expediency and the [[objectives of the Sharia]] like the Sunnis (such as [[al-Shatibi]] in his book "[[Al-Muwafaqat ~~(book)\|Al-Muwafaqat]]~~").		However, Shia and Sunni Muslim philosophers, in the conflict between devotionalism and reason, have always preferred reason over devotionalism and have given primacy to reason in their conflict. The author then attempts to examine and resolve this conflict through the [[philosophy of fiqh]] (jurisprudential epistemology) but concludes that even if in jurisprudential derivation we use the nature of fiqh, the foundations of legal obligation, and the sources of the issuance of divine commands and prohibitions (philosophy of fiqh) instead of usul al-fiqh, we are still confined within the straits of devotionalism and cannot penetrate its enclosure. Therefore, even with the philosophy of fiqh, Shia fiqh cannot enter the open zone of expediency and the [[objectives of the Sharia]] like the Sunnis (such as al-Shatibi in his book "Al-Muwafaqat").

	Despite the enclosure of devotionalism, Amid Zanjani also points to instances of "the retreat of devotionalist thought in the face of the pressure of time" in Shia fiqh, such as overlooking objective contradictions and accepting the monetary and banking system in the form of fiqhi contracts or adhering to deferred sale for deferred payment in foreign transactions (pp. 219-230).		Despite the enclosure of devotionalism, Amid Zanjani also points to instances of "the retreat of devotionalist thought in the face of the pressure of time" in Shia fiqh, such as overlooking objective contradictions and accepting the monetary and banking system in the form of fiqhi contracts or adhering to deferred sale for deferred payment in foreign transactions (pp. 219-230).

	==Sources for Identifying Expediency==		==Sources for Identifying Expediency==
	From Amid Zanjani's perspective, the Shari'a, reason, knowledge, experience, and custom are the main sources for identifying expediency, and he examines them from a jurisprudential viewpoint. In the first discussion, he calls revelation and the Shari'a—i.e., the Book and the Sunnah—the window that reveals the reality of expediency. He proposes examining expediency from the perspective of the Quran and Sunnah by explaining the rulings (the effects) and the expediencies of the rulings (the causes), and he provides examples from the Quran (32 instances) and the Sunnah, such as: cleanliness and purity, awareness in prayer, the evil of wine and gambling, the textually stated expediencies of prayer, the general expediencies in establishing Friday prayer, the harm of usury, expansion and contraction in wealth, the requital of actions, dress and modesty, and retribution (qisas). He then moves on to examine "the view of reason in discovering expediencies" and, while discussing the [[fixed and variable rulings]] of Islam, also brings the views of thinkers like Fayd Kashani, Allama Tabataba'i, and Shahid Murtada Mutahhari. For instance, according to Allama Tabataba'i, in variable rulings, it is reason that is the criterion for identifying expediency, right, and justice.		From Amid Zanjani's perspective, the Shari'a, reason, knowledge, experience, and custom are the main sources for identifying expediency, and he examines them from a jurisprudential viewpoint. In the first discussion, he calls revelation and the Shari'a—i.e., the Book and the Sunnah—the window that reveals the reality of expediency. He proposes examining expediency from the perspective of the Quran and Sunnah by explaining the rulings (the effects) and the expediencies of the rulings (the causes), and he provides examples from the Quran (32 instances) and the Sunnah, such as: cleanliness and purity, awareness in prayer, the evil of wine and gambling, the textually stated expediencies of prayer, the general expediencies in establishing Friday prayer, the harm of usury, expansion and contraction in wealth, the requital of actions, dress and modesty, and retribution (qisas). He then moves on to examine "the view of reason in discovering expediencies" and, while discussing the [[fixed and variable rulings]] of Islam, also brings the views of thinkers like Fayd Kashani, Allama Tabataba'i, and [[Shahid Murtada Mutahhari]]. For instance, according to Allama Tabataba'i, in variable rulings, it is reason that is the criterion for identifying expediency, right, and justice.

	The hermeneutic perspective on religious texts and expediency, the standardization of expediency (examining 14 topics such as justice, rationality, and devotionalism), the rules governing discretionary interests (masalih mursalah), the usuli debates surrounding the rule of expediency between Shia and Sunnis, and the scope of expediency in the Shari'a (the goals of religion and the objectives of the Shari'a) are the subsequent topics of the chapter on the jurisprudential sources of expediency (pp. 275-339).		The hermeneutic perspective on religious texts and expediency, the standardization of expediency (examining 14 topics such as justice, rationality, and devotionalism), the rules governing discretionary interests (masalih mursalah), the usuli debates surrounding the rule of expediency between Shia and Sunnis, and the scope of expediency in the Shari'a (the goals of religion and the objectives of the Shari'a) are the subsequent topics of the chapter on the jurisprudential sources of expediency (pp. 275-339).

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	# The foundations, sources, and institutions of expediency in the fiqh and governmental thought of Islam (Chapters 6-8).		# The foundations, sources, and institutions of expediency in the fiqh and governmental thought of Islam (Chapters 6-8).
	=== The Author ===		=== The Author ===
	Abbasali Amid Zanjani (1316 - 1390 SH / 1937 - 2011 CE), the author of the book, was a mujtahid, legal scholar, university professor, and political science researcher. He studied in the seminaries of Qom and Najaf under masters such as [[Sayyid Hossein Borujerdi]], [[Ruhollah Khomeini]], [[Sayyid Abu al-Qasim al-Khoei]], and [[Sayyid Muhsin al-Hakim]]. The ten-volume series Political Fiqh is among his famous works, which has been reprinted many times. He also had experience in the political arena as a member of the Islamic Consultative Assembly and the Assembly of Experts.		Abbasali Amid Zanjani (1316 - 1390 SH / 1937 - 2011 CE), the author of the book, was a mujtahid, legal scholar, university professor, and political science researcher. He studied in the seminaries of Qom and Najaf under masters such as [[Sayyid Hossein Borujerdi]], [[Sayyid Ruhollah Musavi Khomeini]], [[Sayyid Abu al-Qasim al-Khoei]], and [[Sayyid Muhsin al-Hakim]]. The ten-volume series Political Fiqh is among his famous works, which has been reprinted many times. He also had experience in the political arena as a member of the Islamic Consultative Assembly and the Assembly of Experts.

	==Jurisprudential Rules: A Limbo between Usul al-Fiqh and Fiqhi Issues==		==Jurisprudential Rules: A Limbo between Usul al-Fiqh and Fiqhi Issues==
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	The conduct of the Infallibles and their considerations of expediency can be guiding and illuminating for human social life. With this emphasis, the author takes a historical look at expediency in Islamic history and enumerates its important instances: the expediency of the Prophet's migration (hijra), Imam Ali's (a) silence, Imam Hasan's (a) peace treaty, the uprising of Ashura, the stances of the Imams, Imam Rida's (a) acceptance of the heir apparency, the occultation of the Imam of the Age (aj), and the institution of passion plays (ta'ziyah) for the preservation and survival of Shi'ism. For example, he explains the expediency in the occultation of Imam al-Zaman (a) as being a reserve for the future (baqiyyat Allah) and a constructive expectation and hope, as opposed to the minimal use of the Imam's presence in a state of oppression.		The conduct of the Infallibles and their considerations of expediency can be guiding and illuminating for human social life. With this emphasis, the author takes a historical look at expediency in Islamic history and enumerates its important instances: the expediency of the Prophet's migration (hijra), Imam Ali's (a) silence, Imam Hasan's (a) peace treaty, the uprising of Ashura, the stances of the Imams, Imam Rida's (a) acceptance of the heir apparency, the occultation of the Imam of the Age (aj), and the institution of passion plays (ta'ziyah) for the preservation and survival of Shi'ism. For example, he explains the expediency in the occultation of Imam al-Zaman (a) as being a reserve for the future (baqiyyat Allah) and a constructive expectation and hope, as opposed to the minimal use of the Imam's presence in a state of oppression.

	The expediency of unity and solidarity, factors of social cohesion, the expediency of "[[mu'allafati qulubuhum]]" (those whose hearts are to be reconciled) and the view of Sunni jurists on it are the subsequent topics of the book, for which the author refers to Quranic verses and, where appropriate, historical examples. After presenting the theories of Maliki, Hanbali, Shafi'i, and Hanafi jurists on "mu'allafati qulubuhum", Amid Zanjani believes that this group in Shia fiqh includes two general categories: giving from the mu'allafati qulubuhum share to non-believers for the sake of jihad, and to Muslims of weak faith to strengthen their belief (pp. 151-183).		The expediency of unity and solidarity, factors of social cohesion, the expediency of "[[mu'allafati qulubuhum]]" (those whose hearts are to be reconciled) and the view of Sunni jurists on it are the subsequent topics of the book, for which the author refers to Quranic verses and, where appropriate, historical examples. After presenting the theories of Maliki, Hanbali, Shafi'i, and Hanafi jurists on "mu'allafati qulubuhum", Amid Zanjani believes that this group in Shia fiqh includes two general categories: giving from the mu'allafati qulubuhum share to non-believers for the sake of jihad, and to Muslims of weak faith to strengthen their belief (pp. 151-183).

	==Discovering Expediency through Reason==		==Discovering Expediency through Reason==
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	==The Inability of the Philosophy of Fiqh to Break the Enclosure of Devotionalism in Shia Fiqh==		==The Inability of the Philosophy of Fiqh to Break the Enclosure of Devotionalism in Shia Fiqh==
	Devotionalism (ta'abbud) and expediency are challenging topics. Amid Zanjani believes that in addition to the internal challenge between these two, it is also not clearly understood from the perspective of religious epistemology (e.g., that expediency-seeking is polytheism) and from a practical perspective whether one should act according to devotionalism in managing one's life or accept the Shari'a based on expediency. He claims that this conflict has been resolved in Shia fiqh, and jurists have designated the sphere of devotionalism for textually stipulated rulings and the sphere of reason and expediency for matters with no explicit text ([[ma la nassa fih]]) and governmental rulings.		Devotionalism (ta'abbud) and expediency are challenging topics. Amid Zanjani believes that in addition to the internal challenge between these two, it is also not clearly understood from the perspective of religious epistemology (e.g., that expediency-seeking is polytheism) and from a practical perspective whether one should act according to devotionalism in managing one's life or accept the Shari'a based on expediency. He claims that this conflict has been resolved in Shia fiqh, and jurists have designated the sphere of devotionalism for textually stipulated rulings and the sphere of reason and expediency for matters with no explicit text ([[ma la nassa fih]]) and governmental rulings.

	However, Shia and Sunni Muslim philosophers, in the conflict between devotionalism and reason, have always preferred reason over devotionalism and have given primacy to reason in their conflict. The author then attempts to examine and resolve this conflict through ~~the~~ [[philosophy of ~~fiqh~~]] ~~(jurisprudential epistemology)~~ but concludes that even if in jurisprudential derivation we use the nature of fiqh, the foundations of legal obligation, and the sources of the issuance of divine commands and prohibitions (philosophy of fiqh) instead of usul al-fiqh, we are still confined within the straits of devotionalism and cannot penetrate its enclosure. Therefore, even with the philosophy of fiqh, Shia fiqh cannot enter the open zone of expediency and the [[objectives of the Sharia]] like the Sunnis (such as al-Shatibi in his book "Al-Muwafaqat").		However, Shia and Sunni Muslim philosophers, in the conflict between devotionalism and reason, have always preferred reason over devotionalism and have given primacy to reason in their conflict. The author then attempts to examine and resolve this conflict through [[The philosophy of jurisprudence]] but concludes that even if in jurisprudential derivation we use the nature of fiqh, the foundations of legal obligation, and the sources of the issuance of divine commands and prohibitions (philosophy of fiqh) instead of usul al-fiqh, we are still confined within the straits of devotionalism and cannot penetrate its enclosure. Therefore, even with the philosophy of fiqh, Shia fiqh cannot enter the open zone of expediency and the [[objectives of the Sharia]] like the Sunnis (such as al-Shatibi in his book "Al-Muwafaqat").

	Despite the enclosure of devotionalism, Amid Zanjani also points to instances of "the retreat of devotionalist thought in the face of the pressure of time" in Shia fiqh, such as overlooking objective contradictions and accepting the monetary and banking system in the form of fiqhi contracts or adhering to deferred sale for deferred payment in foreign transactions (pp. 219-230).		Despite the enclosure of devotionalism, Amid Zanjani also points to instances of "the retreat of devotionalist thought in the face of the pressure of time" in Shia fiqh, such as overlooking objective contradictions and accepting the monetary and banking system in the form of fiqhi contracts or adhering to deferred sale for deferred payment in foreign transactions (pp. 219-230).
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	==Expediency: A Theory Based on the Principle of Guardianship of the Jurist==		==Expediency: A Theory Based on the Principle of Guardianship of the Jurist==
	"Expediency in governmental thought" is the last chapter of the book. In it, the author first discusses "expediency in Salafi thought," particularly addressing the beliefs of Ibn Taymiyyah, including his two rational and religious expediencies for the illegitimacy of rising up against a corrupt caliph and sultan. He then turns to "expediency in the political thought of [[Muhammad Husayn Na'ini\|Mirza Na'ini]] and the Constitutional Revolution," "expediency in the political thought of [[Ruhollah ~~Khomeini\|Imam~~ Khomeini]]," "expediency and the Constitution of the Islamic Republic of Iran," and "the Expediency Discernment Council and the Council for Constitutional Revision."		"Expediency in governmental thought" is the last chapter of the book. In it, the author first discusses "expediency in Salafi thought," particularly addressing the beliefs of Ibn Taymiyyah, including his two rational and religious expediencies for the illegitimacy of rising up against a corrupt caliph and sultan. He then turns to "expediency in the political thought of [[Muhammad Husayn Na'ini\|Mirza Na'ini]] and the Constitutional Revolution," "expediency in the political thought of [[Sayyid Ruhollah Musavi Khomeini]]," "expediency and the Constitution of the Islamic Republic of Iran," and "the Expediency Discernment Council and the Council for Constitutional Revision."

	He calls expediency the most prominent political element in Imam Khomeini's thought, which has even distinguished his political thought from other jurisprudential and political thoughts. In Imam Khomeini's view, unlike some jurists, [[governmental rulings]] are not a type of secondary ruling; rather, the criteria for governmental rulings are different from those for primary and secondary rulings. The legitimacy of governmental rulings is based on the principle of the [[Guardianship of the Jurist]], which is itself a primary ruling based on binding expediency.		He calls expediency the most prominent political element in Imam Khomeini's thought, which has even distinguished his political thought from other jurisprudential and political thoughts. In Imam Khomeini's view, unlike some jurists, [[governmental rulings]] are not a type of secondary ruling; rather, the criteria for governmental rulings are different from those for primary and secondary rulings. The legitimacy of governmental rulings is based on the principle of the [[Guardianship of the Jurist]], which is itself a primary ruling based on binding expediency.

	In his final discussion, titled "The Efficacy and Reflection of the Institution of Expediency," Amid Zanjani concludes that expediency is not a jurisprudential principle or rule, but a jurisprudential theory arising from the foundation of the [[Guardianship of the Jurist]] (pp. 341-404).		In his final discussion, titled "The Efficacy and Reflection of the Institution of Expediency," Amid Zanjani concludes that expediency is not a jurisprudential principle or rule, but a jurisprudential theory arising from the foundation of the Guardianship of the Jurist (pp. 341-404).

	[[Category:Books on the Fiqh of Expediency]]		[[Category:Books on the Fiqh of Expediency]]