Abstract:
'Methodology' is a prerequisite for systematic research. Islamic behavioral sciences require a valid methodology that is consistent and linguistically aligned with Fiqh. The aim of this research is to delineate the common methodological mechanism between Islamic behavioral sciences and Fiqh by drawing upon the tools available in the science of Usul al-Fiqh. According to the research findings, the mechanism of 'Istizhar' in Usul al-Fiqh is responsible for explaining the meaning of the Legislator's speech, which is the source of conceptual behavioral theories in Islamic sciences. This same mechanism is effective in explaining the meaning of the behavior of the followers (Mutasharri'an). The application of this mechanism in the meaning of behavior has a historical precedent among jurists since the fourth century AH in the Istizhar of the behavior of the Infallibles (Alayhim al-Salam), jurists, followers, and the general intellect. Appearance is the result of Istizhar and is formed by strengthening the probability based on real clues. Determining appearances in the literal meaning (Madlul Mutabiqi) of speech and behavior is based on verbal or situational absolute terms (Itlaq) and the premises of wisdom. Determining appearances in the implicative meaning (Madlul Iltizami) of speech and behavior is based on fulfilling a concordant or discordant concept, and contextual indication (Dalalat Siyaqi), including indications of requirement (Iqtida), reprimand (Tanbih), and allusion (Ishara).
Machine summary:
According to the research findings, the mechanism of "Istizhar" in Usul al-Fiqh is responsible for explaining the meaning of the Lawgiver's words, which is the source of conceptual behavioral theories in Islamic sciences.
Determining the apparent meanings (Zawahir) in the literal significance (Dalalat al-Mutabaqiyyah) of speech and behavior is based on linguistic or contextual generality (Itlaq) and the premises of wisdom.
The prevalence of dedicating a separate chapter to the actions of the Infallibles in ancient books of Usul al-Fiqh indicates their special attention to the Istizhar of the meaning of behavior.
2. A case where, based on reason, custom, or Sharia, there is no possibility regarding the lack of connection between two truths; a combination of knowledge and ignorance is necessary so that "probability" is created and the subject for Istizhar is realized.
B. Criteria for Determining the Appearances of Speech In the discussions of linguistic terms in Usul al-Fiqh, certain general titles and forms of speech are proposed and examined with the approach of understanding the intention of the Legislator's speech; matters such as "derivative" (mushtaq), "commands" (awamir), "prohibitions" (nawahi), and "general and specific" (amm wa khass).
In determinative agreement, based on the specification and obligation of a formal institution, such as religious obligation, parliamentary law, or the executive regulations of the government, a behavior is considered valid for indicating a meaning and an intention.
" According to what was stated in the section "Criteria for inferring the connotative meaning of speech," what the actor performs in the form of behavior and is understood through denotative indication is not everything they intend to convey to the recipient.
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