Primary Sources of Islamic Thought

The source that ideas, notions, principles and values are taken from, determines the nature of thought and its identity and properties along with its ability to grow, contribute, influence and be active. And, in as much as it is alive, rich and generous; the thought will be known as rich and both its structure and organic unity are cohesive.

Also, Islamic thought is characterized as a thought that proceeds from rich and abundant sources which give it all the elements of strength, invention and continual growth.

Primary Sources Of Islamic Thought

A. The Holy Qur’an

The Holy Qur’an is considered a source of thought and origin of understanding, knowledge, legislation and civilization; besides, it is a measure which can be used to determine error and correction on which Muslims can build their thought, civilization, culture, sciences and knowledge; in the field of jurisprudence, legislation, belief, philosophy, ethics, art, literature and all other kinds of knowledge, thought and culture.

The descending of the angel Gabriel, on the Arabian Peninsula, unto the Noble Messenger, Muhammad (S), was a beginning of change and an all- inclusive social, civilizational and ideological conversion of beliefs.

So, in its revelation the Holy Qur’an has formed both a decisive, historical bend in the human beings’ life and a recent starting point. Thus, the Holy Qur’an termed this total civilizational and historical conversion as a bringing out from utter darkness into light; from ignorance into knowledge and from death into life. The Almighty says:

“Alif Lam Ra. (This is) a Book which we have revealed to you that you may bring forth men, by their Lord’s permission from utter darkness into light-to the Way of the Mighty, the Praised One” (Holy Qur’an, 14:1).

“Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth? Thus, what they did was made fair seeming to the unbelievers” (Holy Qur’an, 6:122).

So, the Qur’anic capacity, amplitude and comprehensiveness that is found in its text, concept, and wide variety of the matters it addresses is considered an abundant source of ideas and a basic ingredient in making, directing and evaluating human knowledge to direct it to the straight path. Therefore, the relation between the Qur’an and Islamic Thought can be summed up in the following two fundamental aspects:

1. The Holy Qur’an is a fountainhead and source of Islamic civilization, culture and thought in view of the capacity and comprehensiveness that it contains along with its scientific, cultural and ideological matter. Therefore, it can lay down the general principles and rules, as well as, the total framework of the Islamic Thought and knowledge; equally, the whole way of life. The revelation addressed the wide horizons of the Qur’an and its general treatment and comprehension of the subjects by including all rules of Islamic legislation, idea and knowledge.

The Holy Qur’an says:

“…and We have revealed the Book to you explaining, clearly, everything, and guidance, and mercy …” (16:89).

“And certainly, We have explained, for men, in this Qur’an, every kind of similitude …” (17:89).

Imam Ali Ibn Al-Husayn (‘a) talked about the abundance of the Qur’anic contents and richness of its scripture by saying: “Verses of the Holy Qur’an are like vaults; whenever they are opened one must look inside them[1] “.

The Holy Qur’an is described by Imam Ali (‘a), thus:

“And, then, the Qur’an has been revealed as a light; its lamps will never extinguish; it is a shining lamp of which its flames will never go out and like an ocean its bottom will not be reached and a method which errs not its way and a ray that will not darken its light and distinction; its evidence will not be null and void, as well as, it is an eloquence and its pillars will not be torn down[2] “.

It was related that Imam Ali Ibn Musa Ar-Ridha’ (‘a) said:

“And, also, it has been related that Imam al-Sadiq (‘a) said: ‘The Qur’an is ever-living and will never die. And, surely, it moves as do the night and day; similarly, it runs on a course as the sun and moon run, too; equally, it is applied to our last as well as to our first one[3]‘“.

Imam Abu Ja’far Muhammad al-Baqir (‘a) has talked about the total, thoughtful comprehension and the vast extension of the Qur’anic content, along with its stored treasure which is hidden in its depths, as saying:

“Surely, nothing will be left by Allah (Blessed and Exalted be He) which is needed by a nation; in that it was revealed by His Book and made clear to His Apostle (‘a) and indeed has appointed a limit for everything and He set a punishment to whoever exceeds that limit[4] “.

It was also related that al-Imam Ja’afar Ibn Muhammad al-Sadiq (‘a) said:

“And no matter what two persons disagree about, but that the solution has its roots in Allah’s Book. However, not within the immediate reach of men’s minds[5] “.

And, it was related that Imam Ja’far Ibn Muhammad al-Sadiq (‘a) said:

“‘Surely, Allah (Blessed and Exalted be He) has revealed the Qur’an to explain, clearly, everything. So, I swear, by Allah, to the highest degree that He has left out nothing, at all, which is needed by His servants.’ For no servant can question: ‘If a subject has been exactly mentioned in the Qur’an; then, it was revealed by Allah[6]’”.

Also, it was related from Imam Ja’far al-Sadiq (‘a) thus:

“There is nothing but, that it is referred to either in the Book or Sunnah.” And so, we have come to diagnose the Qur’anic stance on Islamic thought which is an inexhaustible source and a spring which never dries up, as well as, it is a firm basis for thought, civilization and a fundamental of knowledge and culture.

Surely, the Holy Qur’an has laid the groundwork for the principles and the general faculties for committed Islamic Thought, as well as, the ideological matter which are the links – free of time and place; besides, to establish the rules of the committed Islamic Thought.

And surely, for one to understand the Qur’an and to deduce the thought, as well as, the knowledge from Allah’s Book one is in need of an Islamic intellect that contains a Qur’anic spirit and which realizes its ideological content; besides, one that has the ability to get to the bottom of the remote, profound depths of the Qur’anic treasures; equally, to make a connection between the ideas and concepts which are mentioned in Allah’s Book with the aim of reaching the goal.

2. In addition to this, the Holy Qur’an is a source of thought and knowledge; most surely, it is, also, a standard for Islamic Thought and a balance for adjusting the correctness and to set up the thought rightfully. So, according to the Qur’an the reformation of thought, knowledge and culture has been carried out to be distinguished between correctness and error. So, as it is surely a source of thought and culture, it is a standard of rightness and originality, as well. As the Holy Qur’an says:

“…Then, if you quarrel about anything, refer it to Allah and the Apostle…” (4:59).

“…and He revealed with them the Book with truth, that it might judge between people in that in which they differed…” (2:213).

“And when there comes to them news of security or fear, they spread it abroad, and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly ‘And We did followed Satan, save a few’“ (4:83).

“And We sent not before you any but men to whom We sent revelation – so ask the followers of the Reminder if you do not know” (16:43).

“With clear arguments and scriptures. And We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect.” (16:44).

Surely, Allah (Blessed and Exalted be He) has assured us that we must refer back to the Qur’an as a standard and scale for thought, knowledge and concepts of life, legislation, law and, etc., in order to mention the Islamic thinking and maintain the clarity of the spirit of Shari’a (Islamic Law). What is available in Sunnah (of the Prophet) can support and prove this fundamental principle.

It was related of Abu Abdullah Ja’far al-Sadiq, of his fathers, that Ali (‘a) said:

“Over all right there is a truth, and over all rightness there is a light. So, whatever agrees with Allah’s Book you have to accept it; and whatever disagrees with Sunnah of the Prophet you have to reject it[7] “

Al-Sadiq (‘a) said to Muhammad Ibn Muslim:

“O, Muhammad! Whatever narration you hear whether narrated by a believer or a wicked person and which disagrees with the Qur’an, do not follow it[8] “.

So, to commit to the Holy Qur’an and Sunnah of the Prophet as a basis, measure and means of checking and evaluating thought, knowledge, culture and civilization is a way to obtain a certain guarantee for carrying out the ideological originality and keeping it from distortion, interpolation and dissolution. Whereas, these two sources (i.e., Holy Qur’an and Sunnah) have included rich and everlasting ideological wealth, as well as, bases and balances which never fail in any field of thought and knowledge, to accomplish examination, adjustment and evaluation; equally, to diagnose both error and right.

The Muslim men of knowledge, philosophers, thinkers, researchers and the masters of art and literature have enriched, in every field and art, the horizons of the human thought with committed Islamic ideas, knowledge and charity.

Also, they could discuss and put on trial all the anti-Islamic ideas, theories, philosophies and doctrines on the grounds of the Book and Sunnah, as well as, the rules of committed minds. So, they have produced a unique Islamic ideological wealth and, at the same time, they could sort out the odd thought and the deviant; as well as the stray theories and opinions; they could diagnose the error, as well as, the right through the ideological product. The structure becomes integral, along with the specification of research, thinking, deduction, criticism, and establishing sound methods.

How Do We Derive Benefit From Qur’anic Text?

It is made clear by Muslim researchers, scholars and interpreters that the Qur’anic text includes its own vocabularies, sentences, form and context and is in need of analytical study and exact, profound understanding.

The interpreters have laid down several foundations and methods to understand the Qur’an and illustrate its meanings, just as the scholars of essentials have laid down the proper principles and rules to understand the Qur’an and deal with its content, analysis and deduction.

The proper method has come up to a peak of completion and accuracy with the scholars of essentials of religious jurisprudence about how they would get benefit from Qur’anic ideas and concepts. So, they have discussed, in their research, the vocabularies, verbal evidences and the relation between the Book and Sunnah, the way that put the deductive task of the Holy Qur’an in order, as well as, to tackle problems of deduction that may stand in the way of the religious jurist who is dealing with concepts, ideas and Qur’anic content, such as, the indication of words, disagreement, the way benefits have been derived from concepts and the link between things that are public and private; restricted and unrestricted, summarized and detailed, abrogated and cancelled, decisive and allegorical and, etc.

So, the scholars of religious essentials have set up their theory to deal with understanding the Qur’an on the basis of external Qur’anic evidence. Therefore, this proper method has differed from other methods of some interpreters who dealt with internal interpretation which is free from evidence, such as, proper Sunnah or illustrated Qur’anic text.

At the same time, the scholars of essentials have discussed the connection of the Qur’an with Sunnah concerning its restriction to the absoluteness of the Qur’an and making its general meaning a private one.

And so, other aspects that have been fully researched by scholars of the essentials of religious jurisprudence in the field of beneficial ideas and verdicts, as well as, to deduce them from the Holy Qur’an.

The researcher and Islamic thinker who deals with the discovery of ideas, concepts, and theories in the fields of economics, politics, sociology, psychology, thought and, etc., is still in need of understanding, interpretation and significance methods, as well as, the proper rules that deal with understanding the Qur’an. It is necessary, here, to mention that the Qur’anic interpretation and significance must not only be confined to the familiar way that deals either with the explanation of vocabularies or gives a separate interpretation for each verse in its place and within limits of its partial bounty; but we should go beyond extensive study and research that aims at producing integral and ideological cases, such as, political, social, cultural, moral, beliefs or lawful cases, etc.

So, we have to discuss and research into the subject by considering the action of the related verses upon each other; besides, we get the benefit of the cause of the revelation because, it is considered an illustrative source, as well as, a kind of enrichment to both ideas and concepts. So, it is necessary to go back to it in getting more benefit and to link all Sunnah-stated illustrations that concern a subject on research with this Qur’anic bounty to reach a completed theory or thought that touches on the same subject.

 

Interpretation Methods

The method (Nahj) means: “a clear way[9] “.

The method of interpretation is the way that is followed by the interpreter to understand the Qur’an and discover its content. It is surely clear that interpretation and the interpreter-followed method has its prominent role in obtaining Qur’anic content and to stay with its originality.

So, the interpreter, with his interpretation-followed method has often placed the blame, unjustly, on the Qur’anic text and concept, so, he acts playfully about it, according to his desire and personal opinion. It is more important, here, to explain the meaning of both interpretation and significance and remark that the researchers who deal with Qur’anic sciences disagree with each other on the concept of interpretation and significance as some of them can discriminate between interpretation and significance where others cannot do so[10].

1. Interpretation

Sheikh Tabarsi has defined ‘interpretation’ as: ‘A revelation of what a difficult word means[11]‘. And, also, it was defined by Abul Qasim al-Khu’i as follows: ‘It is an explanation of Allah’s (be He exalted) intent of His Holy Book[12]‘.

Also, Allamah Tabataba’i has defined ‘interpretation’ as: ‘…an explanation of Qur’anic meanings of the verses and revealing their intents, as well as, contents[13]‘.

2. Mode Expression

According to Turaihi, mode expression is: ‘Going back with speech by turning it away from its outward meaning to another specified one. It was derived from the word ‘ale-ya’ul, i.e., if it is referable and traceable to[14]‘.

And it was defined by Sheikh Tabarsi as follows: ‘Turning back one of two probable to what is agreeable to the appearance[15]‘. Whereas, the Qur’an is the source and fountainhead of thought and Islamic knowledge. So, it is natural for every man of knowledge and thought to refer to the Qur’an in either support of one’s view with its verses and concepts or to ‘ladle out the bounty of its ocean.’

Owing to the evolving of various knowledges and sciences like philosophy, theology, Sufism and interior, as well as, exterior doctrines, the interpreting methods have been multiplied, as well. So, various social, economic and political beliefs, as well as, many natural sciences have come into existence nowadays which have accompanied many philosophies.

So, all these latest developments and persons of borne conviction have their effect on interpretation methods and the style of understanding the Qur’an and discovering its content. Of course, many interpretive doctrines and tendencies have laid the blame, unjustly, on the truth of the Qur’an. Therefore, in studying and interpreting the Qur’an, both reality and objectivity have disappeared through the crowd of this intellectual and methodical disturbance. During the age of the Prophet’s companions, Muslims were following the exterior of the Qur’an and relying on its other verses in interpreting it or they went back to transmitted sayings of Sunnah. So, followers used the same method in understanding and interpreting the Qur’an, as well as, the transmitted sayings of the companions of the Prophet.

In interpreting the Qur’an, the well-known, contemporary scholars have depended on narrations left by the companions and followers of the Prophet dealing with what is being misunderstood by them due to the familiar linguistic style. They do not give any role or space for the intellect to act on.

Qur’anic Method Of Interpretation

The method which is observed and planned, by Muslims, is the one that is restricted by the Qur’an, itself. So, the Qur’an has talked about:

1. Itself and explained to us that it is an Arabic evident Qur’an and, also, it is easy to remember; besides, it speaks to people in their own languages as Allah (be He Exalted) says:

“Surely We have revealed it-an Arabic Qur’an-that you may understand” (Holy Qur’an, 12:2).

“And We did not send any apostle but with the language of his people, so that he might explain to them clearly…” (Holy Qur’an, 14:4).

“And certainly, We have made the Qur’an easy for remembrance, but is there anyone who will mind?” (Holy Qur’an, 54:17).

2. The task of both the Apostle and Sunnah in showing and clearing up what was dubious for them about the meaning of the Qur’an and other subjects.

“…then if you quarrel about anything, refer it to Allah and the Apostle…” (Holy Qur’an, 4:59).

This method has been followed by the companions of the Holy Prophet (S) who were contemporary with His Honor. So, they used to consult Allah’s apostle on understanding the Qur’an, whenever there was a doubt for them and asking for satisfactory explanation of any purposes and meanings in the Qur’an.

3. The role of intellect in understanding the Qur’an and discovering its meanings. So, Allah (be He Exalted) says:

“Do not then reflect on the Qur’an? Nay, on the hearts there are locks” (Holy Qur’an, 47:24).

“And (as for) these examples, We set them forth for men, and none understand them but the learned” (Holy Qur’an, 29:43).

“…thus does Allah make clear to you the communications, that you may ponder” (Holy Qur’an, 2:219).

“…And We set forth these parables to men that they may reflect” (Holy Qur’an, 59:21).

Thus, we will arrive at the Islamic method which abides by specifying understanding of the Qur’an and discovering its meanings. This method makes us refuse all irregular attempts which are pushed into the spirit of the Qur’an and, surely, they are all methods that try to take the Qur’an out of its actual purpose to their doctrinal and ideological purpose which is not intended by the Qur’an.

Surely, the Qur’an refuses petrifaction and immobilization, as well as, any pause in the understanding of its meanings and discovering its content. Also, it calls for reflection, discovery and deducing from its methods and extracting from its fountainheads; equally, the Qur’an refuses those who interpret it according to their own desires and their own fancy. Allah (be He exalted) says:

“He it is Who has revealed the Book to you some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation, but none knows its interpretation except Allah and those who are firmly rooted in knowledge say: “We believe in it, it is all from our Lord; and none do mind except those having understanding” (Holy Qur’an, 3:7).

Interpretation and significance will be incorrect except with an evidence and legal justification. Surely, the most dangerous thing that may threaten Qur’anic thought is the interpretation and significance of the Qur’an according to self-fancy and personal view. Quoting Sayyid Abul-Qasim al-Khu’i about explaining this fact, he says:

“The interpretation is Allah’s (be He Exalted) intent of His Holy Book. So, it is not allowable to rely on supposition and approval of it, nor on matters not approved of as yet, to be a piece of evidence by way of intellect or law in an attempt to forbid following supposition, and prohibit attributing anything to Allah without His permission”. Allah (be He Exalted) says:

“…Say: Has Allah commanded you, or do you forge a lie against Allah?” (Holy Qur’an, 10:59).

“And follow not that of which you have not the knowledge…” (Holy Qur’an, 17:36).

And other verses and narrations that forbid deed without knowledge; besides, narrations that forbid interpretation according to personal opinion are exhaustive in both ways[16].

Hence, interpretation and significance will be incorrect unless the Qur’anic method of interpretation is exactly adopted by the interpreter, as follows:

1. The Qur’an should be interpreted and testified to by depending on other verses of the Qur’an, itself.
2. The Qur’an should be interpreted and testified to by abundant and correct Sunnah.
3. Intellectual education that is cohesive with the Holy Book and Sunnah.
4. Following Qur’anic externals that are understood by a competent Arab person in depending upon a rule for external evidence[17], as well as, the Qur’anic Interpretation method.

So, we can eliminate two serious problems which have befallen many interpreters and researchers through the open space of the Qur’an, which are as follows:

1. Eliminating intellectual immobilization and petrifaction; besides, the call to stop the opinions and education that are made by external examiners.
2. The problem of interpreting the Qur’an with personal opinions, as well as, beliefs and doctrinal inclinations of the interpreter. In addition, encumbering the Qur’an with significance and endurance that are not intended by it; equally, the submitting of the Qur’an to the special, personal tastes and understanding of the interpreters.

Surely, protection against all of this may occur via the Qur’an-abiding spirit and with what has been stated by Sunnah in light of the expressions and interpretations that depend on the discerning, correct Arabic understanding.

It is important, here, to say that meanings and uses of vocabularies over the period of revelation should be taken into consideration from a linguistic point of view of the Qur’an without bringing the everyday development-affected words, which have occurred over the ages, into understanding and deduction. So, the Holy Qur’an has communicated to the Arab people in their own used vocabularies, formations and styles during that period. Therefore, the Qur’an should be understood in those linguistic terms and by those methods.

In this connection, a matter of interpreting the vocabularies of the Qur’an has been linked with regard to other ones having the same use. So, the thing which must be given more attention to is that all synonyms are not equivalent in ability for illustrating the hidden purpose of the Qur’an. Therefore, the reason behind the fact that the Qur’an uses a linguistic word, in place of other synonymous words, is for the sake of giving more accurate expression to the subject, as well as, showing its skilfulness in describing the requested meaning.

Certainly, it is not a spontaneous matter or abstract, aesthetic one, so the linguistic word should be understood well and be used, along with its content, according to its exact, given meaning over the age of revelation.

Deepening the linguistic studies and analysing Qur’anic vocabularies, as well as, their uses, have all taken part in opening wide horizons before the researcher, thinker and deviser. For instance, the use of certain words in place of other words gives a meaning which cannot be given by another synonym. Also, the use of certain adjectives and nouns which stand for Allah (be He Exalted) or human beings, for example, at any place, may give us other meanings and ideas.

All these meanings cannot be understood except by way of research and deepened linguistic studies of the Qur’anic words, forms, structures and styles. In addition, the researchers who deal with the Qur’an have taken part in explaining the Qur’anic hidden aims by removing doubts from it. So, in this way, a rich, intellectual, material and scientific means for understanding is created within reach of the researcher, thinker and deviser; besides showing the manner in which thoughts and concepts can obtain much benefit from the Holy Qur’an.

Revelation Causes

It is clear that in understanding interpretation science there are causes behind the revealing of some holy verses of the Qur’an, because they were all revealed to address a certain event and status or to answer either a particular question or to explain a certain incident. So, the scientists who deal with Qur’anic studies have allocated some books for writing down the revelation causes, as interpreters have stated the causes of revealed verses in books of interpretation, and made them quite clear for people. And, since a showing of revelation causes depends on narration and quotation, we find a difference in statements.

Some causes for revelation, held among interpreters, deal with suspicion of accuracy, because, occasionally, interpreters, due to personal inclinations, concentrate on a private view or try to defend it, particularly if the revelation is connected with noble deeds and virtue or with pointing out mistakes, as well as, when they imagine a negative status and, there again, sometimes, due to other motives and reasons.

In connection with causes for revelation, there is another problem which concerns confusing the application of the verses according to their credibility by considering the credibility as a cause of the revelation. All this will be submitted to fair, objective research, as well as, investigation through studying and research into the Holy Qur’an.

The point, here, touches on the value of the revelation cause and its role in understanding and finding out the ideas; besides, enrichment of thought, culture and Islamic knowledge. It is clear that the verse, at the time of its revelation, surely discovers a phenomenon and state that may express Sunnah and public law, and that phenomenon is repeatedly congruent with its causes.

Therefore, the well-known, contemporary religious authorities have made an appraisal which is thus: “The speciality of researching the source does not signify the incoming item[18] “.

In summary, studying the cause of revelation will supply us with facts that have been addressed by the Qur’an, as well as, provide us with new thoughts and knowledge; which cannot be provided by the outward meanings of the Qur’an, alone.

Practical Steps

Concepts, ideas and Islamic knowledge are spread throughout the horizon of the Holy Qur’an and the broad ocean of its verses.

In order to obtain the needed thought from the Qur’an, we should pursue the matter in the following ways:

1. The meaning and concept of the verse may lack an idea, for instance, political, moral, economic, lawful or psychological and, so on. Also, that meaning may form, in some states, the complete idea for the subject that we are going to research into, and in other states, it may form only a part of that subject. In this case, we have to move to the second step to be able to achieve the completion and deduce the basic elements that have a complete thought, as well as, the theory we are going to discover.
2. With regard to the second step that we are going to turn to for deducing the thought, or theory, which addresses one of the everyday subjects, is a method of objective interpretation which depends on the induction of verses with regard to their treatment of the subject and whether we can link the concepts of the verses and their treatments and analyses, as well as, their comprehensive ideas, with each other; we will be able to deduce the idea and theory that we intend to discover.
3. Perhaps, we will be unable to discover the idea or theory in full form through the ideological unity of all the verses that deal with a certain subject, such as, an economic or political one. Therefore, we need to coordinate and make a link between them and other verses that may deal with monotheism, ethics, worship or general concepts about life and, etc.

By reacting and linking the innate and other ideas of the verses together, we can understand and deduce the thought and theory we are looking for. We can, also, obtain ideas and concepts that have taken part in establishing thought and theory in every aspect of human life; ones by the help of the whole thought, treatment and Qur’anic trend.

Surely, this method will help both the thinker and researcher take much benefit from the Qur’anic text by including its literal meaning and concept to be relied upon for deducing the thought and theory which is meant to be discovered, as well as, constructed.

Of course, these three mentioned ways are considered the practical method that must be followed in an attempt to deal with detecting idea and concept or theory in the Holy Qur’an.

B: The Sacred Sunnah (Of The Prophet)

The linguistic meaning of Sunnah is ‘the beaten path’, and conventionally means: ‘every word or deed and report that issued from the infallible ones ‘. It is sometimes used to mean heresy; and sometimes means all things that used to be done, to show guidance and manner of living, by Allah’s Prophet (S). It is considered the second source of thought and legislation after the Holy Qur’an, as well as, a principal fountainhead of guidance and uprightness. And it has a restricted link with the Holy Qur’an by making it clear and more obvious in discovering and expressing its content.

The well-known, contemporary religious authorities have paid much attention to Sunnah through many a hard and organized effort to preserve, revise, adjust, record and quote it. A process of preserving and quoting Sunnah has passed through these following two stages:

1. Learning it by heart and quoting, orally, those chains of citations.
2. Recording and writing, as well as, storing the Sunnah into private books, which entails thousands of traditions and narrations that address different events and incidents. Most of those books have acted as legislative, ideological, educational, moral, social, political and economic general rules and principles. In bringing them together with what is revealed in the Holy Qur’an; to link them to each other, we can obtain a huge wealth of ideas, as well as, a knowledgeable, cultural and unique contribution.

Sunnah of the Prophet (S) plays a key role in the Muslim’s ideological life and is summed up as follows:

1. It is a source of Islamic thought, law and knowledge.
2. It is a standard of achieving rightness and correctness of what Muslim thinkers and researchers are going to produce; besides, it is an instrument to explain both error and correction.
3. It is a tool to understand the Qur’an and discover its meaning along with its content.

The Islamic Thought could set up this Islamic, ideological, cultural, knowledgeable and towering structure by way of depending on the Holy Qur’an and Sunnah, as well as, activating their contents together with providing and covering the social, ideological and legislative life with recent originated matters and intellectual legislative events and to classify it and bring some narrations forward which excel others.

So, Sunnah has been discussed as a whole with its three origins, i.e., word, deed and report by the well-known, religious authorities through deep study, analysis and investigation, where they have laid the foundation for ‘Ilm ar-Rijal, i.e., the science of biography and criticism of traditions and ‘Ilm al-Hadith, i.e., the science of traditions, to approve the rightness of it and discard anything that may interpolate it within the scope of work and education. Also, the science of religious jurisprudence principles has taken part in studying and understanding Sunnah together with deducing its content, as well as, to tackle its problems as a method of understanding and deduction.

Thus, the religious authorities have made great efforts in keeping the originality of the Sunnah and maintaining it from distortion; equally, they strive much to create a favourable understanding of it.

Since the Holy Qur’an has been protected by Allah (Glory to Him) against any falseness and misinterpretations which is, now, before us as it was revealed to Muhammad (S), Allah’s Prophet; then, the only problem that man is faced with is the problem of interpretation, significance and playing on the meanings of the Qur’an, as well as, its causes of revelation and, also, the reporting of false and doubtful narrations in which the Qur’an is explained by supporting either this or that wrong view. Therefore, the problems that we are faced with in studying Sunnah are as follows:

1. The rightness and wrongness of the narration.
2. How we should understand the narration and take benefit from it.

So, it is imposed on the Muslim researcher and thinker to be quite sure about the rightness and evidence of the narration, as well as, to interpret and understand the Qur’an objectively and fairly according to the scientific rules and faculties that justify comprehension and interpreting it. Sunnah of the Prophet, with its whole application and practical process, has provided us with endless verdicts, concepts and values.

In addition, the traditions, sermons, and debates have been issued by the infallible Imam about the behaviour and practical action in his personal life, in order to show us a section of thought and legislation; besides to embody the applied formula. And, to join the maxims, deeds and personal behaviour of the infallible Imam together with the reports and agreements that are issued by him; we can get a clearer idea about the practical understanding and a formula of life and well-built Islamic society.

The balanced relations between the verdicts and concepts can tackle one of the most serious problems that face Islamic law and thought if they are treated by us as a method for practical life and an example of commitment in guiding behaviour.

C: The Intellect/Reasoning

Surely, the mind plays an important role in setting up the high structure of Islamic Thought according to its contents, wide dimensions and rich gifts, as well as, construction. The intellect is an active tool which is used by the well- known, contemporary religious authorities and philosophers, as well as, thinkers to discover: sciences, knowledge, ideas and various civilized concepts; in addition, to establish the high structure of civilization.

The process of diligence or discovering and deducing verdicts, concepts, as well as, ideas is no more than a practice of the intellect’s role in understanding, connecting, analysing and concluding. The Holy Qur’an has given the intellect a great deal of liberty and released it from stagnancy, as well as, immobilization; besides, urging it on to think, understand and deduce, as is pointed out in Allah’ saying:

“Do they not then reflect on the Qur’an? Nay, on the hearts there are locks” (Holy Qur’an, 17:24).

As pointed out by several verses, the necessity of understanding, thinking, deducing and advantage are discussed. Thus, it will place before us the evidence of the validity of understanding and deducing along with verdicts and concepts that may arise therefrom. However, this, on condition that the action be carried out on the grounds of the correct method and premises to come to correct conclusions, as well.

Imam Ja’far Ibn Muhammad al-Sadiq (‘a) has related what role the intellect has and how it incites us to understanding and education; as shown in his following saying:

“Surely, it is for us to send down roots and for you to send out branches[19] “.

Also, it was related that Imam Ali Ibn Musa Ar-Ridha’ (‘a) said:

“Surely, it is for us to send roots to you, and for you to send out branches[20] “.

It is quite obvious that the intellect plays a key role in both fields of understanding and intellectual education, because it executes its role by depending on laws and primary mental senses and those who “send out branches”. Occasionally, the intellect works apart from the Holy Qur’an and Sunnah; sometimes, it deals with the text (i.e., the Book and Sunnah) in carrying out the process of understanding and education or by way of understanding and deducing via the Holy Qur’an and Sunnah.

At any one of the intellect’s three acting phases, its act will never be endorsed and its outcomes never accepted unless they are consistent with the Book and Sunnah, as well as, when it works together with their legal logic and not against it. Indeed, when we talk about the intellect as a source of Islamic Thought, we mean the mental activity which it abides by in regard to the Qur’an and Sunnah. As we are talking about this scientific tool for obtaining sciences, knowledge and ideas; it is necessary, here, to declare that the intellect performs its role which is ratified by the Holy Qur’an and Sacred Sunnah on two levels:

1. The belief and thought level: This means the level of approving belief along with its borne-evidence regarding the existence of Allah (be He Exalted) and proving revelation with prophecy, as well as, their argument; besides, assuring the reality of the existence of the hereafter and that the obedience to Allah is obligatory; equally, other studies, research, evidences and debates that deal with belief such as, theological and philosophical studies which are endowed with wide horizons and fields, together with what we may deal with or depend on, like delimiting the research area to discover ideological laws (i.e., logic) and like studies, research and knowledge rules.

Surely, Muslim scholars and philosophers have practised a prominent role, in this regard, and enriched the Islamic Thought and life on both the theoretical and practical level; besides, all other research, sciences and studies, such as, religious jurisprudence, rudiments, ethics, politics, sociology, psychological behaviour and, etc., which are attached to these two sciences, and are influenced by them, have.

In the same manner, the intellect has enjoyed a prominent role in discovering ideas and concepts, as well as, other various theories in Qur’an and Sunnah that touch on the fields of politics, economics, finance, sociology, culture, ethics, behaviour and, so on.

2. Considering the intellect as a discoverer of legal verdicts and being realized by it[21]. The intellect has been considered, by a team of scholars of Ahl ul-Bayt School called ‘Usoliyyoun’[22], as a guide of verdicts and of being depended on as a base; besides the Qur’an and Sunnah, in the deducing process.

Whereas, these scholars have been objected to by another team called ‘Ikhbariyyoun’[23] who have taken a negative position towards the intellect’s role and its ability to discover legal verdicts through independent means (mental independence) into the Holy Qur’an and Sunnah; equally, they refuse it to be employed or depended on in this regard.

Also, they condemned its testimony due to the ambiguity of the intended meaning about considering the intellect as one proof among the legislation ones. So, they have imagined that the intellect’s legal role in regard to religious jurisprudents depends on the mind as a legislator, but, on the contrary, the truth of the mind is to understand legal verdicts. Therefore, the intellect will be able to know and discover a verdict far from legislating it. The deductive field in which the intellect exercises its role is divided, by scholars, into two parts, thus:

1. Intellectual independences field[24]: That is to say, all verdicts which can be discovered and realized by the intellect, independently, apart from the law of Islam and without interposing any legal mode of expression (i.e., Holy Qur’an and Sunnah); in other words, it depends on itself in realizing the ugliness of injustice and the beauty of justice, as well as, order and arrangement; and, the ugliness of disorder and, so on. So, the intellect fully realizes and diagnoses the ugliness of injustice and disorder along with the beauty of justice and order, in the same way as is diagnosed by the lawmaker.

For example, the judgement of the intellect as to giving no permission to the master to commit any disobedience is due to the previous realization of the intellect regarding the ugliness in giving permission to him to practice disobedience, because ugliness is impossible for a wise man to practice.

2. Non-intellectual independences field: Concerning the second field in which the intellect can practice its role, is the field that deals with realizing the verdicts by the mediation of the legal mode of expression (i.e., Holy Qur’an and Sunnah).

In this field, the intellect practices discovering ambiguous legal verdicts, by way of finding out the connection between a certain legal verdict that is defined by the lawmaker and another, unlimited one. Its power is in discovering the legal necessity of the compulsory duty premise after its necessity has been specified by lawmakers.

Therefore, in this regard the intellect can judge that the lawmaker imposes premise due to the necessity of duty which is achieved by depending on fulfilling it. The same as in its given-judgement to the necessity of covering a particular distance in order to perform obligatory Hajj (pilgrimage) together with compulsory preparation of military experiences which are depended on in carrying out Jihad. And, also, the intellect can judge the ‘prohibition of attempt’ premise which leads to committing taboo acts, such as, its realization to have a look at forbidden, immoral films which result in dissolute morals and propagating corruption which is as a prohibition firmly proven by Islam in spite of the films, themselves, or that they are motion pictures which are not forbidden to be looked at. As the intellect has realized these concomitants and diagnosed verdicts by this realization so surely, the intellect can realize verdicts and discover them by analogy (i.e., measuring priority and measuring equality)[25].

Muslim religious authorities have depended on the intellect’s role, in this field of analogy, via allocating it strictly and widely. Moreover, these intellectual verdicts occupy a vast field of legislative area and meet one of the most serious legislative personal and societal needs, especially the latest ones.

D: Consensus

Muslim scholars have discussed the consensus case in religious jurisprudence principles science and considered it as a source of legislation. And, in view of the fact that our subject is about sources of Islamic Thought, and in spite of the limited area of consensus; in the field of thought and legislation analogy; it sometimes provides us with an idea about matters in which it conducts as a source to be taken from.

Therefore, consensus is considered an origin of thought around these affairs which are able to be taken from and attributed to Islam, because it will be unfair to attribute any thought to Islam unless it is taken from an Islamic source.

————————————————————————————————————————

Sources

[1] Kulayni: al-Usul al-Kafi, vol. 2, Fadl ul-Qur’an, 3rd Edition, p. 609.

[2] Presented by Subhi al-Salih: Nahj-ul-Balagha, 1st Edition, p. 315.

[3] Sayyid Abul-Qasim al-Khu’i: Tafseer al-Bayan, p. 23, Printed in 1394 A.H. – 1974 A.D.

[4] Al-Kulayni: al-Usul al-Kafi, Edition 1388 A.H., vol. 1, p. 59.

[5] Al-Kulayni: al-Usul al-Kafi, Edition 1388 A.H., vol. 1, p. 60.

[6] Al-Kulayni: al-Usul al-Kafi, Edition 1388 A.H., vol. 1, p. 59.

[7] Al-Tabrisi: Mishkat ul-Anwar, Acceptance of the Sunnah and the Meanings of the Qur’an.

[8] Al-Tabrisi: Mishkat ul-Anwar, Acceptance of the Sunnah and the Meanings of the Qur’an.

[9] Raghib al-Esfahani: A Matter of Method.

[10] Tabarsi: Majma’ ul-Bayan, vol. 1, An Introduction.

[11] Tabarsi: Majma’ ul-Bayan, vol. 1, An Introduction.

[12] Abul-Qasim al-Khu’i, Al-Bayan fi Tafsir al-Qur’an, Edition 1399 A.H., p. 421.

[13] Tabataba’i: al-Mizan fi Tafsir al-Qur’an, vol. 1, Introduction

[14] Fakhr ad-Deen al-Turaihi, Majma’ al-Bahrayn.

[15] Tabarsi, Majma’ al-Bayan, vol. 1, An Introduction.

[16] Abul-Qasim al-Khu’i, Al-Bayan fi Tafsir al-Qur’an, Edition 1399 A.H., p. 421.

[17] Abul-Qasim al-Khu’i, Al-Bayan fi Tafsir al-Qur’an, Edition 1399 A.H., p. 421.

[18] This verse of the Qur’an “And those who join that which Allah has bidden to be joined…” (13:21), was explained by Imam Sadiq (‘a) to Umar Ibn Yazid thus: “This verse was revealed to deal with Muhammad’s relatives; and may be used to deal with your relatives. So, do not say this thing is limited to only one meaning.”

[19] Sheikh Abbas al-Qummi: Safinat-ul-Bihar, A Matter of Origin.

[20] Sheikh Abbas al-Qummi: Safinat-ul-Bihar, A Matter of Origin.

[21] I.e., the mental evidence of looking at it as equal proof of the Qur’an and Sunnah with regard to power and evidence.

[22] A Muslim sect specializing in first principles

[23] A Muslim sect that deals with traditions

[24] Concerning the field, all the mind’s realisations revolve around the beauty and ugliness of deeds which we are obliged to do either in practicing justice and faithfulness or to be given up like Injustice, living unt so on. Therefore, people disagree about the sort of laws and regulation which will achieve justice due to their imaginations, so they believe, in m on the one hand and disbelieve in the law on the other. By this, the mi spere is confined to this field.

[25] Analogy means the resemblance in some particulars between thir otherwise unlike, or it is an application of a general rule due to all of evidence. As we say: ‘Every intoxicant is prohibited’. Whereas, scholars Ahl ul-Bayt, the Household of Allah’s Prophet (S), have their own opin about analogy which is different from those Sunni School jurists that with it. Scholars of the Ahl-ul-Bait School do not act, but with cause-stipulated analogy. For instance, the truth of the prohibition of wine is due to its intoxication-cause. For that prohibition will be as a fact to be offered for every intoxicating material and this is so-called a standard of equality. And they act on priority of analogy; such as, the prohibition of insulting one’s parents as the Qur’an forbids us to say to them not so much as ‘Ugh’. In other words, if the Qur’an has prohibited a lesser degree of injury and insult, it is better to prohibit what is most injurious and insulting. So, Shi’ite jurists do not find any validity of other kinds of analogy to have legal evidence.

The selection taken from the “Islamic Thought” by Al-Balagh Foundation.