Jurisprudence and reason (book): Difference between revisions
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* ''' | {{infobox book | ||
| title = Jurisprudence and reason | |||
| image = Jurisprudence and reason.jpeg | |||
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| author = Abulqasem Alidoust | |||
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| subject = Usul Fiqh | |||
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| language = russian & arabic | |||
| main language = persian | |||
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| pages = 236 | |||
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| publisher = Research Institute for Islamic Culture and Thought | |||
| publication place = Qom | |||
| publication date = 2002 | |||
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| english name = <!-- english name به language فارسی --> | |||
| translator = <!-- translator به فارسی --> | |||
| publication details = <!-- publication details در language فارسی --> | |||
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* '''abstract''' | |||
The book Jurisprudence and Reason (in persian: [https://ency.feqhemoaser.com/fa/view/%D9%81%D9%82%D9%87_%D9%88_%D8%B9%D9%82%D9%84_(%DA%A9%D8%AA%D8%A7%D8%A8) فقه و عقل]) written by [[Abulqasem Alidoust]], in Persian language, has tried to develop the use of reason in deriving Sharia rulings by presenting the features of reason in understanding Islamic rulings. Unlike some contemporary Usulians, Alidoust has accepted the rule of interdependence between the rule of reason and the rule of Sharia. | The book Jurisprudence and Reason (in persian: [https://ency.feqhemoaser.com/fa/view/%D9%81%D9%82%D9%87_%D9%88_%D8%B9%D9%82%D9%84_(%DA%A9%D8%AA%D8%A7%D8%A8) فقه و عقل]) written by [[Abulqasem Alidoust]], in Persian language, has tried to develop the use of reason in deriving Sharia rulings by presenting the features of reason in understanding Islamic rulings. Unlike some contemporary Usulians, Alidoust has accepted the rule of interdependence between the rule of reason and the rule of Sharia. | ||
According to Alidoust, a professor of Kharij Fiqh and Usul Fiqh in Qom seminary, the reason can recognize the meaning of Sharia rulings by observing the frameworks and rules of conventional seminary ijtihad and also discover the purposes of Sharia by using the Quran and Narration. As a result, it is possible to understand the rulings in a system and body whose components are coordinated with each other. The book seeks to expand the accountability of the Sharia to more diverse issues by promoting the independent position of reason in deriving rulings and rereading it in a coherent system. | According to Alidoust, a professor of Kharij Fiqh and Usul Fiqh in Qom seminary, the reason can recognize the meaning of Sharia rulings by observing the frameworks and rules of conventional seminary ijtihad and also discover the purposes of Sharia by using the Quran and Narration. As a result, it is possible to understand the rulings in a system and body whose components are coordinated with each other. The book seeks to expand the accountability of the Sharia to more diverse issues by promoting the independent position of reason in deriving rulings and rereading it in a coherent system. | ||
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Improper use of reason: To distinguish the subjects of rulings such as water and blood or instances of subjects such as absolute and added water, one must refer to custom, not reason (p. 190). Because there is a strong possibility that reason will make mistakes in recognizing things that are common in nature. | Improper use of reason: To distinguish the subjects of rulings such as water and blood or instances of subjects such as absolute and added water, one must refer to custom, not reason (p. 190). Because there is a strong possibility that reason will make mistakes in recognizing things that are common in nature. | ||
The mistake of the wisdom of the ruling with the subject of the ruling: According to Alidoust, every ruling has a subject on which the ruling is made, and it has a wisdom that is assigned to that subject because of that ruling. For example, prayer is the subject of the ruling on the obligation of prayer, and its wisdom is to prevent fornication and malevolence. Therefore, it is not possible to cancel the nature of the obligation of prayer and consider any act that prohibits fornication and malevolence as obligatory (pp. 191-192). | The mistake of the wisdom of the ruling with the subject of the ruling: According to Alidoust, every ruling has a subject on which the ruling is made, and it has a wisdom that is assigned to that subject because of that ruling. For example, prayer is the subject of the ruling on the obligation of prayer, and its wisdom is to prevent fornication and malevolence. Therefore, it is not possible to cancel the nature of the obligation of prayer and consider any act that prohibits fornication and malevolence as obligatory (pp. 191-192). | ||
== | == references == | ||
{{references}} | |||
# Alidoust, Abulqasem, "Jurisprudence capacities in a dream with contemporary world issues", Abolqasem Alidoust website, date of entry: August 7, 2016, visited date: December 2, 2021. | # Alidoust, Abulqasem, "Jurisprudence capacities in a dream with contemporary world issues", Abolqasem Alidoust website, date of entry: August 7, 2016, visited date: December 2, 2021. | ||
# Alidoust, Abulqasem, "An approach for the production of Islamic humanities in the context of the interaction of jurisprudence with customs, reason and expediency", Abolqasem Alidoust website, November 12, 2018, December 2, 2021. | # Alidoust, Abulqasem, "An approach for the production of Islamic humanities in the context of the interaction of jurisprudence with customs, reason and expediency", Abolqasem Alidoust website, November 12, 2018, December 2, 2021. | ||
# Alidoust, Abolqasem, juriprudence and reason, 9th edition, Tehran, Islamic Culture and Thought Research Organization, 2016 | # Alidoust, Abolqasem, juriprudence and reason, 9th edition, Tehran, Islamic Culture and Thought Research Organization, 2016 | ||
== footnotes == | == footnotes == | ||
{{footnotes}} | |||
[[fa:فقه و عقل (کتاب)]] | [[fa:فقه و عقل (کتاب)]] | ||
[[category:Books on the Philosophy of IslamicJurisprudence]] | [[category:Books on the Philosophy of IslamicJurisprudence]] | ||