علی محمدیان

The Qur’an is the most fundamental and authentic source of the Islamic law ( sharīʿah ) and the primary reference for attaining the principles of Islam among all Muslims. Throughout the history of Islamic civilization, scholars have derived answers to many of their religious questions on diverse issues from the noble verses of the Qur’an. Within this framework, the Qur’anic verses have also served as the primary fountainhead of fiqh (Islamic jurisprudence), guiding the practical lives of devout Muslims. Nevertheless, it appears that certain opinions expressed in the corpus of fiqh literature are not fully aligned with the recommendations and guidance offered in the Qur’an. One such area of tension concerns the Qur’an’s proposed model for dealing with those who show disrespect toward religious sanctities, which seems to be inconsistent with the prevailing jurisprudential approach. In view of the importance of this issue, the present study adopts a problem-oriented approach and employs a descriptive-analytical method. It first elucidates the manner in which the Qur’an addresses this phenomenon and then, based on the Qur’anic model, critically evaluates the Shia jurisprudential opinions in light of these teachings. The findings indicate that the current jurisprudential approach is not capable of withstanding the unequivocal principles ( muḥkamāt ) of the Qur’an or the practical conduct ( sīrah ʿamalīyyah ) of the Prophet and Shia Imams. At the very least, this approach destabilizes the basis of the prevailing  jurisprudential ruling and suggests the adoption of a perspective that maximizes the protection of human life and does not permit coercive measures except on the basis of definitive evidence.

The majority of Imamiyah jurists believe that anyone who falsely claims to be a prophet should be sentenced to death. All people can carry out this punishment without needing the permission of the ruling authority. This is contrary to the sound teaching of the Qur'an, which indicates that the primary principle regarding human life is to preserve everyone's blood, and any violation of this principle requires valid justification. Given the importance of the issue, this article will look at the documentation of this sentence and criticise such a view based on the Qur'anic principles. Accepting the notion that the claimant of the prophecy deserves to die (<em>mahdūr al-dam</em>), in the author's opinion, contradicts the necessity of caution in this matter, as the evidence presented is not sufficient to prove the claim. Moreover, this assertion does not seem to be justified in the light of the verse 33 of surah al-Māʾidah, which describes the verdict of corruption on earth (<em>al-ifsād fī al-</em><em>arḍ</em>). This is because the separate criminalisation of corruption on earth from fighting against Allah (<em>al-muḥārabah</em>) cannot be inferred from the verse in question. Therefore, the punishment of such a person should be determined in the light of the rules and evidence of Sharia punishments i.e. the Ruler of the Sharia should consider the appropriate punishment for him, taking into account the circumstances.

Undoubtedly, the glorious Islamic revolution marked a new discourse in the field of international relations. Meanwhile, the knowledge of jurisprudence in the post-Islamic revolution period, as a science that provides the strategic and practical program and model of the country's administration and is the foundation of the country's laws, has a great position. In view of the existing research gap, in a problem-oriented research and by adopting a descriptive-analytical approach, the requirements and requirements of teaching and researching jurisprudence in the intellectual system of the Supreme Leader, by referring to his statements and writings in different positions , has been studied from the beginning of his leadership until the present time. The results of the research show the correct and accurate introduction of jurisprudence knowledge capacities to the students and students of religious sciences, streamlining and removing unnecessary content from the textbooks, as well as the compilation of new educational books according to the needs of the day, including the educational needs of knowledge. Jurisprudence is included in his intellectual system. In terms of research, there are also indicators and components such as research within the scope and criteria of Javaheri jurisprudence, comparative and comparative research, precise thematics of research topics, priority of research in social and current issues, as well as free thinking and avoiding unnecessary prejudices. In the matter of research, they are one of the axes that can be extracted, analyzed and evaluated by reflecting on their opinions.