چکیده:
Public beliefs, values and attitudes as a complete form and as a set of meaningful elements constitute the central sector and the essence of the culture of society. This system is structured and institutionalized due to its social validation at three micro, intermediate and macro levels in an interconnected way. These three semantic subsytems lie in the community-wide culture as the main umbrella of the social system deployment. Accordingly, fiqh and law creat a social world (both subjective and objective). By focusing on the mutual and dialectical relationship between these elements, the present research attempts, in its limited scope, to compare the relation between fiqh and law (the legal explanation of fiqh) as a set of social rules that guide the conduct of bodily part actions (and indirect internal actions) of the individual on the one hand, and social practices, institutional interactions, will be analyzed on the other hand. The embodiment of Islamic jurisprudence and law through accepted normative beliefs and values reciprocally are effective in the continualtion and endorsement of the normative values that depends on fiqh and law. Through the process of socialization in the community's mind and conscience of the members of society, they are internalized. Moreover, in the light of interactions between individuals intellectual exchanges, systems and institutional levels, they are part of their potent components, and in turn repeatedly and consistently through actions and contacts in various areas of daily life are reproduced from standard normative systems in Islamic society, based on fiqh and law (and a great deal of morality) strongly with these three of the semantic interactions. Therefore, this study use documentary, analytical method.
خلاصه ماشینی:
Fiqh also, for achieving its goals and providing the necessary guarantees for the implementation of its social rulings and laws, has commanded the legislation of the Islamic government with the focus on the Velayat-e Faqih (Guardianship of the Jurist) with specific characteristics, duties, and mission; and has placed as its most fundamental duties and goals the facilitation of the dissemination and proclamation of divine teachings, the implementation of rulings, the flourishing of human talents and capacities, the expansion of ethics and spirituality in individual and social life, the implementation of equity and justice, the establishment of security and peace, the creation of comprehensive development, the provision of welfare and facilities in accordance with the necessary standards of living, the decisive fight against all forms and manifestations of corruption and depravity, and overall paving the way for the realization of the religious Hayat Tayyib (good life) as a necessary prelude to maximizing the preparation of individuals to find the path to the station of proximity to God and attaining otherworldly happiness.
The prevailing belief is that Islamic jurisprudence, in addition to having the necessary ability to legislate and provide individual and social rulings appropriate to the needs and requirements of time and place, possesses high capacity for participating in macro-social engineering, policymaking and executive management, systemization and institution-building, guiding structures and processes, and reforming and changing preferred biological patterns and methods in various fields of collective life, etc.
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