Fiqh al-Amn
Fiqh al-Amn (Jurisprudence of Security) is classified as one of the newly emerged jurisprudential issues that elucidates the religious perspective on matters related to Security. Discussions concerning security have traditionally appeared within Fiqh Sections such as Jihad, defense, Enjoining the Good and Forbidding the Evil, qada', and shari'a punishments.
Security encompasses multiple dimensions: social, cultural, military, political, economic, and judicial. Furthermore, topics such as Espionage, weapons production, security institutions, the limits of state intervention in the private sphere, justice, and Human Dignity fall within the purview of Fiqh al-Amn.
Jurisprudential sources examine the threats to security and the strategies for addressing these challenges within Islamic society across each of these dimensions. For instance, codified jurisprudential strategies include the obligation to preserve the rights of the people to ensure social security, the strengthening of military power and weapons production for military security, the observance of private ownership to guarantee economic security, and adherence to the rule of law to ensure judicial security.
Conceptology and Status
Fiqh al-Amn is regarded as a branch of the new sections of the science of jurisprudence that aims to deduce the religious viewpoint regarding the various dimensions of Security from a normative and prescriptive standpoint.[1] Accordingly, Fiqh al-Amn has been defined as the jurisprudence concerning the well-being of man's world and the hereafter.[2]
Fiqh al-Amn occupies a distinct position among the various branches of jurisprudence[3] because its subject—security—is considered one of the most essential necessities of society.[4] It guarantees human survival and serves as a prerequisite for other functions of human life.[5] Based on narrations, the provision of security is regarded as a primary duty of the Islamic Government.[6]
Jurisprudential scholars have categorized this branch of Fiqh under the broader heading of Political Jurisprudence.[7] According to Abu l-Qasim 'Alidust, an Islamic scholar, there is no independent chapter on security in traditional jurisprudence; rather, relevant discussions are found in Fiqh Sections such as Jihad, defense, Enjoining the Good and Forbidding the Evil, qada', limits, and discretionary punishments.[8] Najaf Lak-zayi, a researcher of religious and political sciences, also posits that the concept of security is closely related to the term "preservation" (hifz) in fiqh, encompassing the preservation of religion, life, intellect, reputation, property, and Dar al-Islam, all of which are examined within judicial, economic, political, and family rulings.[9]
Subjects Discussed in Fiqh al-Amn
According to some researchers, the subjects addressed in the field of Fiqh al-Amn include matters such as tajassus, the production of various types of weapons, security institutions, and the limits of state intervention in the freedoms and privacy of the people.[10] It is also noted that the term security shares a conceptual connection with jurisprudential terms such as war, muharib, Baghy, Mufsid fi l-Ard, injustice, harm, murder, sulh, equity, retaliation, and Taqiyya.[11]
Dimensions of Fiqh al-Amn
Fiqh al-Amn is considered to comprise various dimensions, including socio-cultural, military, political, economic, and judicial security, each of which is addressed through specific teachings in jurisprudential texts.[12] The multidimensional nature of Fiqh al-Amn is attributed to the fact that security itself is a multifaceted issue, possessing both subjective and objective aspects.[13] According to Muhsin Isma'ili, a researcher of fiqh and law, Western theories predominantly focus on the external (objective) aspect, such as the security of life and property. In contrast, from the perspective of Islamic shari'a, subjective security—which includes the moral and cultural security of society—holds greater priority; for this reason, subjective security possesses a special authenticity within the jurisprudential and legal system of the Islamic Republic of Iran.[14]
Social and Cultural Security
Social and cultural security refers to a state in which society, free from diverse threats, enjoys public tranquility and confidence in the preservation of its values.[15] The foundation of this type of security lies in the protection of the prevailing societal values and religious identity against any form of aggression.[16]
Acknowledging that the science of jurisprudence plays an influential role in preserving religious and social values by establishing laws governing individual and social relations, jurisprudential researchers have extracted teachings from texts that elucidate both the threatening factors and the strategies for maintaining social and cultural security.[17] According to these scholars, factors threatening social and cultural security include zulm, rebellion and subversion, irtidad, discrimination, Muharaba, tyrannical government, Sin, and bid'a. Conversely, jurisprudential strategies for preserving this security include ta'lif al-qulub, the implementation of limits and discretionary punishments, universal supervision through Enjoining the Good and Forbidding the Evil, strengthening the institution of family, ta'awun in good deeds, keeping one's word, and safeguarding the rights of the people.[18]
Military and Political Security
In Shi'a jurisprudence, military and political security is primarily linked to the issue of jihad, particularly Defensive Jihad, murabata (Border guarding), jajusi, nifaq, muharaba, and the defense of Dar al-Islam.[19] This form of security is intrinsically tied to the identity and survival of the Islamic state. The realization of military and political security depends on the capability of a country's armed forces to protect the government and populace against coercive threats, as well as the public's acceptance of responsibility and participation in political affairs.[20] Shi'a jurists, in their treatises and within various jurisprudential sections, have emphasized the strengthening of military capabilities and its critical role in defending the Islamic state, regarding it as a paramount obligation.[21]
Economic Security
Economic security in Islamic society is tied to the "preservation of property" (hifz al-mal), one of the five essential interests (al-masalih al-khamsa). Jurists such as Imam Khomeini have emphasized the role of this form of security in sustaining the Islamic state.[22] Threats to economic security include usury, israf, tatfif (shortchanging), and Poverty. Conversely, factors such as the obligation to provide for one's family, the payment of Khums and Zakat, charity, endowment, justice, and respect for private ownership are emphasized as means to guarantee economic security.[23]
Judicial Security
Judicial security is defined as the state guaranteeing the judicial rights of citizens and the citizens' assurance that such rights will be provided.[24] Factors such as influence peddling, discrimination, state corruption, inadequate laws, and the lack of an efficient judicial apparatus are considered threats to judicial security. To resolve these challenges, scholars advocate strategies such as establishing necessary courts, adhering to the rule of law, judicial development, observing justice, preserving Human Dignity, ensuring equality before the law, and maintaining judicial independence.[25]
Notes
- ↑ 'Alīdūst, "Māhiyyat wa Chīstī-shināsī-yi Fiqh-i Amniyyat wa Fiqh-i Amniyyatī", p. 12.
- ↑ Malikī, "Dars-i Khārij-i Fiqh-i Amniyyat", published on the Madrisa-yi Faqāhat site.
- ↑ Nikkhū Amīrī et al., "Kankāshī dar Rābiṭih bā Ta'thīr-i Ḥukm-shināsī dar Fiqh-i Amniyyat bā Rūykirdī bar Ārā'-i Imām Khumaynī", p. 2.
- ↑ 'Alīdūst, "Māhiyyat wa Chīstī-shināsī-yi Fiqh-i Amniyyat wa Fiqh-i Amniyyatī", pp. 6–7.
- ↑ Khashnūdī and Muṣṭafā-pūr, "Wākāwī-yi Naqsh-i Fiqh-i Imāmiyya dar Ta'mīn-i Amniyyat-i Ijtimāʿī bā Ta'kīd bar Ẓarfiyyat-i Qawāʿid-i Fiqhī", p. 12.
- ↑ Mūsawī Kāshmarī, Dawlat-i Islāmī wa Amniyyat, 1388 Sh, p. 83.
- ↑ Lak-zāyī, "Muṭālaʿāt-i Fiqhī-yi Amniyyat", pp. 188–189; 'Alīdūst, "Māhiyyat wa Chīstī-shināsī-yi Fiqh-i Amniyyat wa Fiqh-i Amniyyatī", p. 7; Sharī'atmadār Jazā'irī, "Amniyyat dar Fiqh-i Siyāsī-yi Shī'a", p. 9.
- ↑ 'Alīdūst, "Māhiyyat wa Chīstī-shināsī-yi Fiqh-i Amniyyat wa Fiqh-i Amniyyatī", p. 7.
- ↑ Lak-zāyī, "Muṭālaʿāt-i Fiqhī-yi Amniyyat", pp. 190–192.
- ↑ 'Alīdūst, "Dars-i Khārij-i Fiqh-i Amniyyat", published on the Miftah Insani Islami news base.
- ↑ Lak-zāyī, "Muṭālaʿāt-i Fiqhī-yi Amniyyat", p. 191.
- ↑ Sharī'atmadār Jazā'irī, "Amniyyat dar Fiqh-i Siyāsī-yi Shī'a", pp. 9-29; Lak-zāyī, "Muṭālaʿāt-i Fiqhī-yi Amniyyat", pp. 191-192.
- ↑ Ismā'īlī, "Ḥaqq-i Shahrawandān bar Amniyyat; Tafāwut-i Māhiyyat wa Āthār-i Ān ...", p. 48.
- ↑ Ismā'īlī, "Ḥaqq-i Shahrawandān bar Amniyyat; Tafāwut-i Māhiyyat wa Āthār-i Ān ...", pp. 48-50.
- ↑ Ḥājj Muḥammadī, "Amniyyat-i Ijtimā'ī az Manẓar-i Fiqh-i Shī'a", p. 31; Pāzukīyān et al., "Barrasī-yi Ab'ād wa Shākhiṣih-hā-yi Siyāsī-Ijtimā'ī-yi Amniyyat dar Fiqh-i Siyāsī-yi Shī'a", p. 41; Sharī'atmadār Jazā'irī, "Amniyyat dar Fiqh-i Siyāsī-yi Shī'a", p. 9.
- ↑ Nabātīyān, "Tabyīnī Fiqhī az 'Awāmil-i Tihdīd wa Abzārhā-yi Ta'mīn-i Amniyyat dar Jāmi'ih", p. 33.
- ↑ Nabātīyān, "Tabyīnī Fiqhī az 'Awāmil-i Tihdīd wa Abzārhā-yi Ta'mīn-i Amniyyat dar Jāmi'ih", pp. 34-35.
- ↑ Chārih-jū Langarūdī et al., "Farāyand-i Shiklgīrī-yi Maqūli-yi Amniyyat-i Ijtimā'ī wa Rūykird-i Fiqh-i Islāmī bi Ān", pp. 68-69; Nabātīyān, "Tabyīnī Fiqhī az 'Awāmil-i Tihdīd wa Abzārhā-yi Ta'mīn-i Amniyyat dar Jāmi'ih", pp. 37-51; Lak-zāyī et al., "Amniyyat-i Millī-yi Dawlat-i Islāmī az Manẓar-i Fiqh-i Shī'a", pp. 44-49.
- ↑ Sharī'atmadār Jazā'irī, "Amniyyat dar Fiqh-i Siyāsī-yi Shī'a", pp. 13-14; Lak-zāyī, "Muṭālaʿāt-i Fiqhī-yi Amniyyat", p. 192; Lak-zāyī et al., "Amniyyat-i Millī-yi Dawlat-i Islāmī az Manẓar-i Fiqh-i Shī'a", pp. 49-51.
- ↑ Lak-zāyī et al., "Amniyyat-i Millī-yi Dawlat-i Islāmī az Manẓar-i Fiqh-i Shī'a", pp. 49-51.
- ↑ Najafī, Jawāhir al-Kalām, 1404 AH, vol. 21, p. 46; Imām Khumaynī, Taḥrīr al-Wasīla, Mu'assis-yi Dār al-'Ilm, vol. 1, p. 485; Muntaẓirī, Mabānī-yi Fiqhī-yi Ḥukūmat-i Islāmī, 1409 AH, vol. 1, p. 238.
- ↑ Imām Khumaynī, Taḥrīr al-Wasīla, Mu'assis-yi Dār al-'Ilm, vol. 1, pp. 485-486.
- ↑ Lak-zāyī et al., "Amniyyat-i Millī-yi Dawlat-i Islāmī az Manẓar-i Fiqh-i Shī'a", p. 51; Sharī'atmadār Jazā'irī, "Amniyyat dar Fiqh-i Siyāsī-yi Shī'a", p. 25.
- ↑ Najafī-zāda Dihkurdī et al., "Amniyyat-i Qaḍā'ī az Dīdgāh-i Fiqh wa Ḥuqūq-i Īrān wa Asnād-i Ḥuqūq-i Basharī...", pp. 32-33; Ḥājjī Dih-ābādī and Ṣamīmī, "Chālish-hā-yi Amniyyat-i Qaḍā'ī wa Rāhkār-hā-yi Ḥall-i Ān bā Ta'kīd bar Aṣl-i Ḥākimiyyat-i Qānūn az Manẓar-i Fiqh wa Ḥuqūq", p. 32.
- ↑ Ḥājjī Dih-ābādī and Ṣamīmī, "Chālish-hā-yi Amniyyat-i Qaḍā'ī wa Rāhkār-hā-yi Ḥall-i Ān bā Ta'kīd bar Aṣl-i Ḥākimiyyat-i Qānūn az Manẓar-i Fiqh wa Ḥuqūq", pp. 50-56.
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