نوع مقاله : مقاله پژوهشی

نویسنده

• محمد حسین صفایی

استادیار دانشگاه عالی دفاع ملی

چکیده

کارآمدی فقه در عصر حاضر به‌عنوان یکی از شاخص‌ترین علوم در میان سایر شاخه‌های علوم اسلامی، ارتباط مستقیمی با میزان پاسخگو بودن منطق استنباطِ دینی در زمان فعلی و مقتضیات آن دارد. در همین راستا در ادبیات برخی از علمای اصولی معاصر، ضرورت تدوین فلسفه علم اصول فقه موردتوجه قرار گرفته و اقدامات اولیه‌ای همچون چارچوب بحث از سوی اندیشمندان این حوزه ارائه شده است. ازآنجاکه بررسی مبانی معرفتی، همواره یکی از ارکان تفکر فلسفی است، معرفت‌شناسی علم اصول فقه نیز بخشی از فلسفه علم اصول به‌حساب می‌آید. طبق یافته های این پژوهش از طریق توصیف و تحلیل محتوا چگونگی ارتباط حجت اصولی و توجیه معرفت شناختی یکی از مهمترین راه های تسری مباحث شناختی به مباحث اصولی محسوب می شود. در صورت اثبات این مدعا، زمینه پیاده سازی انواع نظریه های معرفتی همچون درون گرایی و برون گرایی معرفتی و سازوکارهای توجیه مثل مبناگروی و انسجام گروی در حجت اصولی مهیا خواهد شد. متعاقب این امر اجرای لوازم معرفتی هر مبنای اصولی، موجب ارتقاء نظام حجیت و تقریب منطق استنباط در شریعت اسلامی با معرفت شناسی معاصر می شود. با این وجود ارتباط شهودی حجت و توجیه به تنهایی موجب اثبات این تلازم نیست به خصوص اینکه بحث های زیادی درباره جدایی باور موجه (عقلانیت نظری) از عمل بر اساس آن (عقلانیت عملی) در معرفت شناسی وجود دارد. این مقاله درصدد اثبات ارتباط حجت اصولی با توجیه معرفت شناختی و ارئه تصویری روشن از ثمرات آن در اصول فقه است.

کلیدواژه‌ها

• حجت
• توجیه
• فلسفه اخلاق
• معرفت شناسی و عقلانیت عملی

موضوعات

• فلسفه اخلاق

عنوان مقاله [English]

A Philosophical Analysis of the Way through Which Usuli Evidence is Related  to Epistemological Justification through Moral Philosophy Issues

نویسنده [English]

• mohammad hosein safaee

beheshti

چکیده [English]

Abstract
The functionality of Fiqh (Islamic jurisprudence) as the most respective knowledge among Islamic knowledges, directly relates to the degree of success of current religious derivation logic and its implications. Accordingly, some contemporary Usuli scholars  pointed to the necessity of proposing the philosophy of Usul and some initial works such as the frame of discussion done by them. Due to the usual importance of exploring the epistemological bases in  philosophical thinking, epistemology of Usul Fiqh (Principles of Islamic jurisprudence) is considered as a part of philosophy of Usul Fiqh. According to the findings of this paper, it becomes evident, by description and analysis of content, that the relation between Usuli evidence and  epistemological justification, is one of the ways of extending epistemological issues to the Usuli issues. If this claim can be proved, there will be a basis for applying various epistemological theories (such as epistemological internalism and externalism and justification mechanisms like Foundationalism and coherentism) to the Usuli evidence. Consequently, by applying the epistemological implications of each Usuli base, the system of evidence will be promoted and the logic of derivation in Islamic law (Sharia) become nearer to contemporary epistemology. However the mere intuitive relation between evidence and justification can not prove this correlation, especially due to numerous discussions in the epistemology on the separation of justified belief (theoretical rationality) from the very practice which is raised from it (practical rationality). This paper tries to prove the relation between Usuli evidence and epistemological justification through the discussions proposed in the moral philosophy. It also puts forward a vivid picture of its results in Usul Fiqh.
 Keywords: Evidence, ـustification, Moral Philosophy, Epistemology and Practical Rationality.
 
Introduction       
Today, One of Fiqh’s claims is its capability for responding to all human life's aspects regardless of geography and plurality of cultures. For muslim thinkers, the modern lifestyle (without noticing to previous traditions) is not the only way of living, but also one can return to the sameFiqh, find prophet’s advice and live according to it. Truth of Fiqh which is amout to its soul, is discovering the practical precepts of Islam (Ahkam). In this respect, a Fiqh scholar is not a legislator but rather a discoverer. The derivation process which is done by Fiqh scholars ends up with a proposition denoting the Hokm (divine order). Derivation logic of Islamic law must have necessary rationality for various intellectual groups and  should be in harmony with other knowledges, due to its universality.  Shahid Motahhary speaks about the necessity of consistent relation between Fiqh and other current knowledges in the following quote:
“There is no other way... if we claim that our Fiqh  is one of real knowledges of the world, we must follow the same methods which is followed by other knowledges, otherwise, it means Fiqh is out of other knowledges circle” (Tabatabaei et al, 1341, pp. 64-65).
It seems that the extension of contemporary epistemological issues to the Usul Fiqh will lead to the improvement of its logic and make a ground for the agreement of Islamic and western traditions; hence this paper tries to prove the relation between these two considerable factors: evidence in the Islamic tradition and justification in the western tradition.
 
Methodology
For establishing the relation between two considerable factors of evidence in the islamic tradition and justification in the western tradition, theses steps must be taken:         

First step. synonymity of Usuli evidence with practical rationality of moral philosophy
second step. Metaphysical realism of divine orders realm for shia (this realm of realism called ontological realism).
third step. Correlation between ontological realm (rational realism) and epistemological realm (epistemological realism). Due to the separability of ontological realism from epistemological realism, the extension of epistemological issues to Usuli issues require the establishment of epistemological realism of imami Usulis.
fourth step. After establishing ontological realism and epistemological realism of immami Usulis, exploring the way of attributing practical rationality to the justified religious beliefs begins.
fifth step. If the practical rationality is attributable to religious belief and Usuli propositions, moral philosophy can be a bridge between epistemology and Usul Fiqh.

 
Findings
with the extension of epistemological categories to Usuli theories, the following doctrines can be hold:
Usulis’ metaphysical realism in the divine orders realm, due to their  belief in the possibility of making mistakes and the existence of divine orders beyond the accessibility of the one who deduces;
Indirect voluntarism due to volitional bases of obtaining certainty;
Quasi-foundationalist mechanism due to reference of the conjectural validity of denotations (imārāt) to the essential validity of certainty;
 Evidentialism;
Internalism due to the necessity of explaining the way of obtaining evidence.
 
Conclusion and discussions
According to the account made, practical rationality can be attributed to Usuli normative propositions (such as decency and obscenity) as a part of moral sentences in philosophical view, therefore every theory of moral philosophy implies a theory in Usuli evidence (Usuli evidence characterized by moral philosophy through practical rationality). In Islamic tradition the transition from epistemological realm to the ontological realm is usual and because of that rational (ontological) realism of Imami Usuls amounts to their epistemological realism; so the very Usuli moral sentences is considered as epistemic according to metaethical analysis (Usuli propositions can be explored epistemologically because they are epistemic). Some religious beliefs implies goal-mean rationality and by virtue of this, they have a kind of practical rationality, so the practical rationality as a bridge between justified religious belief and Usuli evidence, leads to a relation between these two concepts: justification in justified religious belief and evidence in Usuli propositions. Epistemic interpretation of Usuli theories can be a result of this relation. According to the findings of this paper, Imami Usuls hold these views: metaphysical realism, voluntarism, quasi- foundationalist, evidentialism, and internalism.
References
Ebn Babvey (Sadoogh) Mohammad Ben Ali. (1413 AH). Man layahdarohol Faghih, Ghom: Daftar Entesharat Eslami Vabaste be Jamea Modaresin, Chap Dovom.
Esfahani Gheravi, Mohammad Hossein. (1414 AH). Nahaye al-Deraye fi Sharhe al-Kefaye, Ghom: Moasese al al-Beyt leehya al-Thorath alayhem al-salam, Chap Aval.
Jaasas, Ahmad Ben Ali. (1414 AH), Al-Fosul fi al-Usul, Koveyt: Vezarat al-Oghaf, Chap Dovom.
Jafari langrudi, Mohammad Jafar. (1382 SH), Maktabhaye Hoghughi Dar Jahane Eslam, Tehran: Ganje danesh, Chap Aval.
Jannati, Mohammad Ebrahim. (1370 SH), Manabe Ejtehad az Didgah Mazaheb Eslami, Tehran: Keyhan, Chap Aval.
Haeri, Abdalkarim. (1418 AH), Dorar Alfaraed, Ghom: Moasese Nashr al-Eslami, Chap Panjom.
Khorasani, Mohamad Kazem ben Hossein. (1409 AH), Kefaye al-Osul, Ghom: Moasese al al-Beyt alayhesalam, Chap Aval.
Khorasani, Mohammad Kazem ben Hossein. (1410 AH), Dorar al-Favaed, fi al-Hashie al-Jadide, Tehran: Moasese al-Tab va al-Nashr levezarat al-Saghafe va al-Ershad al-Eslami, Chap Aval.
Khuee, Seyed Abulghasem. (1412 AH), Mesbah al-Usul, Ghom: Maktabe al-Davari, Chap Aval.
Khosropanah, Abdalhossein. (1379 SH), Kalam Jaded, Ghom: Markaz Motaleat va Pazhuhesh haye Farhangi hozehaye elmie.
Dekart, Rene (1376 SH), Ghavaed Hedayet Zehn, Translated By: Manoochehre Saneee Darebidi, Tehran: Entesharat Beyn al-Melali.
Sobhani, Jafar. (1420 AH). Resale fi al-Tahsin va al-Taghbih al-Aghleen, Ghom, Moasese Emam Sadegh alayhesalam.
Al-Sadr, Al-Seyed Mohammad Bagher. (1986). Dorus fi Elm al-Usul al-Halghe al-Ula, Beyrut: Daralkotob al-lobnani, al-Tabe Sanieh.
Tabatabaee va Digaran, Bahsi Darbareye Matjaeeat va Rohaniat. (1341 SH) Tehran: Sherkat Sahami Enteshar, Chap Aval.
Altusi, Nasir al-Din (1405 AH), Talkhis al-Mohasel, Beyrut: Daraldeva, Chap Dovom.
 

کلیدواژه‌ها [English]

• Rationale
• Justification
• Philosophy of Ethics
• Epistemology and Practical Rationality