شريعت و مصلحت

Shariʹʹah (Divine law) and Expediency

بررسي نسبت ميان شريعت و مصلحت، از نظر ماهيّت، مساله‏اي كلامي است؛ اگرچه پيش‏تر در آثار اصولي و فقهي مطرح شده است. تبعيت احكام شرعي از مصالح و مفاسد واقعي، ديدگاه مشهور متكلّمان و اصوليان عدليّه است؛ اگرچه برخي از آنان ديدگاه‏هاي ديگري نيز در اين‏باره مطرح كرده‏اند. اشاعره در بحث‏هاي كلامي خود، معلّل بودن افعال و احكام الهي به مصالح و مفاسد را انكار كرده‏اند؛ ولي در مباحث اصولي و فقهي خود آن‏را پذيرفته‏اند، تا مبنايي براي قياس و مصالح مرسله باشد. تبعيت احكام شرعي از مصالح و مفاسد واقعي بر سه اصل عقليِ (كلامي- فلسفيِ) حسن و قبح ذاتي و عقلي، هدف‏مندي افعال الهي و امتناع ترجيح بلامرجح استوار است. از آنجا كه اصول ياد شده مبرهن و خدشه‏ناپذير است، اصل مزبور نيز مبرهن و خدشه‏ناپذير خواهد بود و استدلال‏هايي كه منكران مطرح كرده‏اند، مغالطه‏آميز است. علاوه بر دلايل عقلي، آيات قرآن و روايات نيز بر تبعيت احكام شرعي از مصالح و مفاسد واقعي دلالتِ آشكار دارند. در اين‏باره ميان احكام تكليفي و وضعي، و احكام ظاهري و واقعي تفاوتي وجود ندارد، زيرا همه آنان ناظر به مصالح و مفاسد دنيوي و اخروي بشر مي‏باشند.

The query of relation between Shariʹah and expediency is essentially a theological problem, although the works of jurisprudence and principles of jurisprudence have preceded theology in posing it. The known view of the theologians and the scholars of the Principles of jurisprudence who belong to the theodicean school of thought is that the religious laws have been situated according to the benefits and depravities although some of these scholars have posed other viwes in this regard too. While in their theological discussions Ashʹarites rejected that the Divine Actions and Laws to be caused by the benefits and depravities, they accepted it in their discussions of jurisprudence and the principles of jurisprudence to make it as a basis for the authenticity of qi?s (reasoning by analogy) and ma??li?i mursalih (human welfare). The principle according to which the revealed rules follow the real benefits and depravities is based on three rational (theological-philosophical) principles of essential and rational goodness and badness, purposefulness of Divine Acts and impossibility of preponderance without there being a preponderant. While these three principles are rationally established and undisputable, so this principle will be also demonstrated and undisputable and the arguments posed by the deniers will be fallacious. In addition to the rational reasons, Qurʹanic verses and traditions clearly signify that the revealed rules follow the real benefits and depravities. There is no deference in this case between the laws that define the duties, the laws that define the subject of the duties, the laws that define the real duty, or the laws that define the duty when the real duty is unknown.