Abstract:
This research, while examining the discussion of jurisprudence, seeks to address the position of Ijtihad and Taqlid from the perspective of Imami jurisprudence and to explain the sphere of individual and social behavior in the field of political action. The purpose of choosing this topic was to determine the extent of the scope of the relationship between Ijtihad and Taqlid. The author emphasizes the hypothesis that Ijtihad and Taqlid encompass all aspects of a Muslim's life, including individual, social, and political spheres. In the realm of governance, it refers to two methods: the individual guardianship of the jurist (Wilayat al-Faqih) and the consultative government of jurists, noting that these theories have proponents and opponents, both of whom have strengthened their claims with rational, logical, and traditional (naqli) reasons. Consequently, it has reached the conclusion that Ijtihad and Taqlid are necessary discussions in today's world and are considered essential tools for achieving a faithful life at various levels of existence. At the same time, by moving towards specialization and division of labor in the field of jurisprudence and legal expertise, Ijtihad and Taqlid create the necessary grounds for responding to people's problems in various aspects; in other words, they must approach the problems faced by people regarding the interaction between the new world and religion with a more specialized view of contemporary societal issues.
Machine summary:
In the Encyclopedia of Shiism (Da'irat al-Ma'arif al-Tashayyu'), it is stated: Ijtihad means exerting effort to recognize the legal ruling of matters that do not have a specific text (nass) from the Book and Sunnah, through personal opinion and thought, and also by employing other methods of derivation and recognizing the legal ruling (a collection of authors, 1372, Vol. 2, 474).
87) Aggregation of prominent qualities: Proponents of the theory of Shura-based leadership sometimes argue that, for example, three people may each possess one prominent quality, such that when considering that one individual has one prominent quality, another has another, and the third has a third in the same manner, they become almost equal to each other; therefore, in these circumstances, it is better to form a consultative council composed of those who meet the requirements to combine these qualities (General Directorate of Cultural Affairs and Public Relations of the Islamic Consultative Assembly, 1369, 1228).
- The aforementioned points indicate that although modern society, despite possessing its own characteristics and components, affects many aspects of the life of an individual Muslim, what seems important and is also mentioned in this treatise is the method and type of the relationship between ijtihad and taqlid as one of the tools of governance in Imami jurisprudence, the scope of which can be found in two types of government: Wilayat al-Faqih and council-based leadership, as demonstrated by the relationship between the mujtahid and the muqallid.
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