Islamic Theory
Islam is a divine law and an inspiration that has been revealed to the Holy Prophet (s.a.w .), by Allah, and all that is mentioned in both the Qur'an and the purifiedsunnah , are the absolute facts and the real, scientific laws.
The Holy Qur'an andsunnah are, also, the real law for human life and the personified formula for its realities.So , Islam considers that there is a self-characteristic and description for every subject that deals with human life. Every object of human life, whether it be good and useful, with an interest behind it, to be ultimately achieved in life or that it be bad and evil, with an implied damage behind it which causes corruption and is against the aim of the Islamic law, is addressed in this law's stance of `granting benefits and preventing corruption'.
As a result of this, the Islamic law has taken the responsibility to diagnose a suitable verdict for every subject in life and describe everything with respect to its actual state. So, `the superior opinion' has been nominated as `the accused-error principle', i.e., Allah holds power over every event, and diagnoses the self-evident truth of that subject with regard to the beauty or ugliness, the goodness or wickedness, the benefit or corruption of it.
Diligent research may be either successful in finding out the particular verdict through factual discovery or be mistaken in its conclusions. At this point, the act of the jurist or researcher, in respect to the scientific view, is like the act which is performed by the scientist of medicine, astronomy and physics; a kind of experiment with lawful discovery. Therefore, diligent research is going to be subject to mistakes and may not deal with the reality or even diagnose it.
It is clear, that the subjects of the verdicts are human actions and different human activities and relations. The verdicts have a serious role in correcting and purifying humans, so, the Islamic verdicts, as they are presented in the jurisprudence books and many juristic encyclopedias, have the possibility of containing every minute or great matter concerning human life, in all fields, such as; worship, policy, finance, economy, family, judiciary, land regulation, and labor laws, etc. The jurists have studied Islamic jurisprudenceon the basis of four principal categories that contain all human activity, besides the topics of social life and these are as follows:
1. Worship (ibadat ): (prayer, fasting, hajj,zakat , etc.)
2. Contracts ('oqud ): (buying, selling, liability, marriage, etc.)
3. Unilateral Instigations (iyqa'at ): (divorce, vows, oaths, confession, etc.)
4. Other Laws (ahkam ): (retaliation, misappropriation, punishment, etc.)
We should know that everything mentioned in the Qur'an andsunnah is as an actual law, so, it is incorrect to describe it as theory, as the field of Islamic theory is dealing with deduction and diligence.
As a consequence of this, when we use the term `Islamic Theory', it means `the views and interpretations that are reached by the Islamic scholar, in adeligent way, to express or organize a certain case pertaining to the action and human activity', such as; policy, economy, sociology, history, ethics, personal conduct, family ties and, so on.
The theory and verdicts, along with the unchangeable Islamic values that deal with a certain subject, represent the Islamic doctrine in that regard. The collection of views, for example, and diligent, economic principles (i.e., theory) that deal with affairs of distribution, currency, consumption and ownership, in addition, to the other verdicts and stable values (as the taboo of usury and the necessity of justice) which deal with the economic affairs of life for fulfilling economic justice are called `The Islamic Economy Doctrine'. When the laws that are enacted apply to the Islamic Economy Doctrine, it is called `Islamic Political Economics'; with regard to policy, sociology and, so on.
The discoverer of the theory practices a diligent act when he conforms to the research methods and Islamic thinking.If the Islamic researcher wants to restrict the Islamic theory in regard to sociology, policy, psychology, economy, ethics, interpretation of history, and the like, he must collect all the information that is connected with his research in an attempt to help him to form the theory based on the two levels of the scientific research method, which was mentioned before; the general method and the private one, which is connected to that research.