عرف و بناهاي عقلايي در مكتب فقهي امام خميني(س)

Commonsense and Rational Fundamentals in Imam Khomeini’s Juridical School of Thought

عرف و بناهاي عقلايي و واژههاي مشابه بهكرات در كتب و رسايل فقهي و اصولي و حقوقي موردتوجه فقيهان، اصوليون و حقوقدانان مسلمان قرارگرفته است. اين واژه در فرهنگ لغات به معناي شناختهشده و ضد نكر است و در اصطلاح، قاعدهاي است كه مستقيماً از مردم سرچشمه گرفته فراگير و پايا است و بهوسيله مقام صالح الزامي دانسته شده است. سوال اين است كه آيا عرف عقلا از منظر شرع و مكتب فقهي اماميه حجت بوده، شايسته است بر اساس آن عمل شود يا نه؟ نسبت عرف و شرع چيست؟ در نسبت عرف و شرع گفتهشده است عرف ممضا، عرف مردوع و عرف مرسل. عرف ممضا يعني عرف مورد تاييد شرع. عرف مردوع، عرف مورد انكار شرع؛ اما عرف مرسل كه شارع نسبت به آن نظري نداده است يا ما به آن دسترسي پيدا نكردهايم، حجيت آن مورد اختلاف است: بدون هيچگونه شرطي حجيت دارد؛ از طريق قاعده حسن و قبح حجيت دارد؛ اگر با امضاي شارع اعم از تاييد مستقيم يا تاييد از طريق عدم الردع همراه باشد، حجيت دارد وگرنه غيرقابلقبول است. امام خميني قايل به حجيت ذاتي عرف بوده مشروط به امضا يا عدم الردع وليكن امضاي شارع را كاشف از عقلاني بودن عرف ميداند. شيخالشريعه اصفهاني احراز عدم الردع را لازم نميداند، بلكه عدم احراز ردع را كافي تلقي ميكند.

Commonsense and rational fundamentals plus a number of similar words have been repeatedly used by the Muslim juristconsults, conservatives, and jurists in their books as well as their treatises on jurisprudence, theology and Islamic law. Commonsense, by denotative definition, means something known, that comes opposite to an unknown thing. Connotatively, the word refers to a rule that comes from the people, is all-embracing and sustainable, and abiding by which has been necessitated by the competent authority. The question is this that whether rational commonsense is valid in view of the Sharia law and in view of the Imamiyah school of thought. Is it legal to act upon rational commonsense or not? What is the correlation between commonsense and Sharia law? As far as the correlation between Sharia law and commonsense is concerned, there are three hypotheses: the commonsense is approved by the Sharia law; the commonsense is denied by the Sharia law; the commonsense enjoys no views by the Sharia law either approving or rejecting it. In this case, there is no access to Sharia text on commonsense, thus its validity shall be a source of discord: It is valid unconditionally; it is valid through the principle of decency and obscenity; it is valid at the endorsement of the legislator, either direct endorsement or approval as non-denial, otherwise it shall be deemed unacceptable. Imam Khomeini believes in the inherent competence or validity of the commonsense but conditions it to the endorsement or no-denial. However, he argues that the legislator’s endorsement assures the rationality of the commonsense. Sheikh ul-Sharia of Isfahan argues that ratification of no-denial is not necessary, and lack of ascertainment of what has been denied shall be sufficient.