So we get rid of the religious stalemate and rebound

The intellectual and scientific stalemate is one of the causes of our backwardness and until our nation rises again, we must break the deadlock. In order to get rid of the stalemate and enter the renewal and diligence required, we see the following four steps:

(First step): Leaving attack from the leaves Tradition:

Let alone the rigidity, but unfortunately - addresses all those who dare and storm into the ijtihad, not receiving encouragement as it is supposed to be natural and logical, but faced with mockery, ridicule, attack and accusation. We must leave the mentality of the attack on all those who violate and accuse him of his religion, reason, belonging and loyalty. This is: (dazzled by the West), and that (he likes to appear) is contrary to the prevailing view (decisions), the other (suspect) And a (non-specialist), and (let you satisfy the Jews and Christians), and let you (anecdotes), and (who said this before you ?!), and this (contrary to the public), and this (breach of consensus), and that (client) (Studied or studied or lived in the West) .. Although many of their symbols apply to him some of the qualities of the past, but he did not disagree, there is no problem, but if they violated Vsrmmonk any charge, and will charge you any charge suits you .. Just disagree and you'll see wonder .. from the list of pre-processed charges.

It is true that the truth of the group is closer, but this is not a launch, so how our scientists are likely to say the world other than the public, and was said to be the Savior and Habitat in many calamities, the balance of truth is not counting and the majority, Otherwise, the majority will always be weighted, and this is not the path of the interrogators. Yes, the majority can be resorted to when the evidence is equal.

As for the satisfaction of the other Jews, Christians and the West, and all of them, they are advanced, happy and busy themselves, satisfied with their reality. They are not conspirators. They want to impose their solutions that have succeeded in their societies; they are not fields of experimentation and they do not care about us. And our ideas, but only to the extent that affects their interests, and affects them, while we taste the scourge of our ideas, and our stalemate, and we are behind us from our bones and scientists, who were diligent and renew, and change their words, and contradict their elders, and follow the argument and proof of any vessel came out, For wisdom of any A vase came out.

It is necessary to rely on the argument and the proof in the debate of those who strive, and do not leave the say and diligence, and we attack, saying: Have gathered conditions Almjtahd? Have you saved such? Did you do this? Instead of attacking the proposition and accusing him with all his hypocrisy, he discussed his idea and evidence. He considered that he did not have the conditions of ijtihad that he required, but he was able to exhaust himself, to come up with the words and evidence and to present his point of view.

(Second step): Dissemination of the culture of ijtihad and innovation:

We will not be able to create scientific creativity, and to have civilized witnesses in our time, to destroy the false intellectual idols that we are working on, and to publish in their place valid, applicable ideas, and strive to spread them so as to sacrifice familiar familiarity and take their right of application and spread. The idea takes its strength from its validity and its Hajj and its evidence first: ((Say: "Show your proof if you are truthful") and then the validity of the application in reality Second, and the extent of its spread Third, what is the benefit of an excellent idea is unknown ?! And its practical application fourth, or else it will remain an idea has no impact on the ground. And the scourge of science is inertia, isolationism and isolationism, and we often build high walls and imprison ourselves inside, where does the renewal come from?

If we are committed to the intellectual school in which we grew up by virtue of the circumstances, and we have not yet chosen a comparative study. If we do not read only to the same school, we only hear it, and we only visit its symbols, and we only accompany them, where will we hear the contrary opinion or argument? While we have to educate (students of science) researchers, who love new questions and find research and think about solving them, they master the art of research, problem solving, knowledge drilling, and finding solutions (outside the box), as they say, In the box, if what is in the box is valid for our time, the problem does not arise at all if the old saying is known spread spread and find and fit, the problem arises when what we have saved fit earlier times, and the reality has changed one hundred and eighty degrees!

And we need to develop a curriculum that results in the end of the student science is qualified for diligence degrees different, and stands the degree of student discretionary place of parking, according to his ability and desire and illusion, by precise and clear standards, and fairness has preceded us Shiite Imamiyah in this matter. For display and teasing.

Al-Faruq 'Umar (may Allaah be pleased with him) provided the greatest model for a jurist who takes into consideration the reality and interacts with him. He presents the interest that is considered legitimate in a way that does not contradict the purposes of sharee'ah. The text of the text is suspended, but the conditions of the text are no longer fulfilled, and the fact that the text has been changed.

If some of the hard-liners in his time denied him to leave the text! Many of our Faqahna narrated ahaadeeth and violated it in their jurisprudence, because they provided other texts on it, taking into account the wise street's intent, and the general principles established by the texts, they did so with their diligence and opinion. As did Imam Malik, may God have mercy on him, in the hadiths he narrated in al-Mawatta and he did not do it, and like Imam Muhammad, the author of Abu Haneefah who narrated al-Mawatta. This is well-known in the books of fiqh, which mention the evidence and the inference. Which they disagreed with and responses to.

(Step Three): Utilizing theses of modern thinkers and researchers:

It is useful to consider the specialists in the jurisprudence of modern jurisprudence, especially the views (thinkers) non-specialists in the jurisprudence, these thinkers closer to the spirit of age and reality and human custom, and more emphatic of molding and framing the ancient jurisprudence, which dominated the culture of those ages, They think of a rich mine of excellent contemporary jurisprudence, many of which are authentic, some of which are lacking in rooting, and many of the thinkers are not patient with rooting, and some may not be proficient. May Allah be pleased with him using young people, he likes the severity of their intelligence in solving problems, why do we witness the words of non-specialists of the wise and opinion?

It is axiomatic here to say: Anyone who tries to make mistakes, not all of their ideas are true of course. But the intellectual specialized in the specialization may see the views of jurisprudence in the field of specialization be successful and appropriate to the spirit of the age and religion, more than the opinion of the ancient jurists, because the reality changed, and appeared in the details usually surrounded by the modern jurist, and conciliation that the jurisprudential councils use specialists in their contemporary jurisprudence .

(Step 4): Dissemination of Ijtihad al-Maqasdi:

This is not meant to open the door to each and every one of them, to say in the religion of Allah in his opinion and desires, without knowledge and proof, but if he said intellectual or thinker - non-specialist - religious opinion, we have to look at him completely impartiality, The way here in the way of reasoning and argument and proof, (Vrb the amount of aware of hearing). We call on specialists to open up to all the statements and interpretations, old and modern, what was within the four doctrines, and what was outside, what is important to be conveyed to us with his evidence and pilgrimage, and then we do not care who says? Since the saying and its evidence before us, we can reflect and weigh the balance of science and argument and proof.

It is necessary to open up to all the jurisprudence, and strive to suit the spirit of the times, taking into account the purposes of the wise street, and public values, and peremptory principles, this is the core of religion and be valid for all time and place. The detailed texts took into account the specific circumstances of time, place and moment. It is important to preserve the general pattern, the peremptory purposes and the established principles, and not to lose the general principles of a partial text.

These four steps contribute to the way to get rid of stagnation and enter the desired renewal, and some researchers may contribute to other steps until the vision is complete and clear method. And the God of the intent behind..