Religious conversations between followers of different Islamic trends abound in the use of the terms arbitrator and similar, based on what was decided by the verses of Surat Al Imran that the book that God revealed to His Messenger (among which are the verses of the rulers are the mother of the book and the other is similar, as the norms are ..) A ruler to understand the like by returning to him and presenting to him.
Although the sayings of scholars were numerous in the definition of the arbitrator and the like, but the most widely discussed and apparent definition of the arbitrator is that “there is only one meaning that can be tolerated, such as the Almighty saying (those are ten full), and (a hundred lashes) the term hundred is not tolerable other .. As for the similar is what He was suspected of being someone else and its meaning, and he became a potential figure, “according to the dean of the Faculty of Fiqh Al-Maliki at the International Islamic Sciences University in Jordan, Dr. Walid Al-Shawish.
Al-Shawish explained that “the arbitrator is an arbitrator himself, and he is an arbitrator for others as well, and from him the arbitrator collects the evidence” discussing what might be said that the significance of the texts is few, and the apparent aspect is more in the evidence of the law, which means that the evidence of the law is possible to “answer” that the evidence is possible in itself When he is alone, but if the rest of the evidence is combined with him, then all of them will manifest themselves in a specific meaning, such as the multiplication of evidence on the necessity of the intention in acts of worship, and considering habits as true without intention, and that disbelief will be injustice and stubbornness and not with sins, and the multiplication of these evidence will be on one meaning in the rank of the text.
He continued his talk to“Arab 21” By saying: “And what removes the possibility of the nation’s frequent work, such as prayer, for example, the statement was combined with words and deeds, and it was transmitted with frequency, as the nation’s work is based on the condition of ablution, even though the indication of the matter indicates that it is obligatory and tolerates scarring, so the nation’s duty to be obligatory raises the possibility of scarring, and therefore if the evidence endures in itself On its own, however, the possibility disappears with the pretense of evidence, and here the white argument is conclusive with the totality of the evidence of Sharia rather than with a similar one, and the evidence demonstrates one meaning that places it in the rank of the text. “
Al-Shawish continued, explaining the similar types, some of which are real similar, which is “there is no way to know it from the linguistic position, and the street did not show it, nor does it know from the point of measurement, as the indication of the word of God is on the Supreme Self, so there is no way to know the truth of the self and its essence, and as God Almighty says ) (As coarse).
He pointed out that the additional similarities related to the apparent aspect of the text and has two meanings, a successful and reciprocal meaning for the mind, but it may have another meaning likely, such as the year may be allotted to allotment, and the absolute may be restricted … and from it the totality which is not clear to himself as the Almighty saying (and establish prayer and pay zakat) is not clear What is meant by them in terms of evidence is separate from other evidence, but among them the Prophet, peace and blessings be upon him, said in deed and deed, so the total rose by the statement, and also the common one, which is the use of pronunciation in more than one meaning in the linguistic situation, such as the Almighty saying (and divorced women lie in wait three readers), so the mujtahidin searches for determining the meaning It is intended according to the methods of ijtihad and its rules. “
“There is an agreement on the tribunals in the hands of the mujtahidin, but the scourge occurs in terms of the way to respond to it among the non-mujtahidin, who have sought the niche of ijtihad, and the evidence of Sharia is similar to them … the tribunals represent the rules and pillars that cannot be violated, and the similarities give the mujtahid a degree of consideration , So that he can divide the house into different divisions, provided that the rules, bridges and columns are not compromised, and it gives an opportunity for the residents of the building to act in dividing it according to the rules and pillars, and the interests of their pension in their world.
He pointed out that “the mujtahid has the ability to combine evidence and weighting among them according to the fundamentalist approach, and potential presumptive evidence has resulted in four liberated doctrinal doctrines followed from China to the Atlantic, and these doctrines have written their jurisprudence with texts codified by the significance of the cut in the fiqh fiqh more accurate than the law, because the mujtahid Capable of restoring suspicions similar to arbitrator.
He added: “Contrary to the storming of the ihtiar, the evidence of ijtihad, the evidence resembles them, because they are unable to combine them, so their turmoil appears, and the rank of the established ones appears in the science, and differentiate from those whose feet are still the same, and without the similarity, the law would have frozen the rigidity of the law, and no longer able to exit from the first century And, as the rigid law was canceled after years of modifications, and had it not been for the arbitrator, the law would have become a mystery, the murad of the street is not known from it, and this is the balance that organizes all the evidence of the law, “he said.
For his part, the General Secretary of the Association of Ahl al-Sunnah in Turkey, Dr. Jamal Abdul Sattar mentioned that “the interpreters differed in the interpretation of the arbitrator and the like on eight sayings, one of which is that the arbitrator is the transcriber, and the similar is the abrogated, and the second is that the arbitrator did not rule by God the permissible and forbidden of his meaning did not suspect its meanings, And the third: The arbitrator is what could not be interpreted only by one face, and similarities could not bear its climax .. Likely the definition of the arbitrator from it as “the uncovered meaning that is not addressed by a problem and a possibility, and the similar is what contradicts the possibility, and there are multiple visions.”
Asked “Arab 21” Why was the whole Qur’an not tight? Abdul Sattar said: “For several things, including: understanding the developments of all ages so that the Qur’an will always be dominant in all times, and to move minds to search and strive, study and derive, and not to rely on preaching and mental laziness, and to urge Muslims to deeply study the Qur’an, And looking to the nail with his notes and manifestations. “
He added: “And among them is also taking into account the nature of human beings, the diversity of their types, for in them the apparent who stands at the literalism of the text, and among them who is concerned with the spirit of the text, and it is not enough for its appearance, and among them is the one who delivers, and among them who is interpreted, and among them the rational and the emotional, and because the Quranic discourse of all people required wisdom God can help their speech, and bid him farewell from the evidence and evidence to guide them to the right thing, but after research and effort, until they rise to the world, and reward in the hereafter.
In the same context, the Moroccan academic, researcher in Islamic thought, Dr. Fouad Harajeh said: “The subject of arbitrator and similarities in the sciences of the Qur’an is necessarily what he should know. The verses that are refereed are definitive and cannot be more than meaning. As for the similar verses, the meaning and significance of the words bear many faces from Understanding, and all my thinking is the subject of controversy and cannot be resolved in it, because its words are organized in the ladder of truth and metaphor, outlined and detailed, and formed .. Thus, dealing with any Qur’an falls at levels, including interpretation, interpretation and reflection.
As for the fruit of controlling this topic, according to what Harajah said to“Arab 21”, “It boils down to keenness to avoid intolerance of opinion based on religious texts, especially in the field of politics, management and theorizing, and the report in emerging events, and the keenness to open the door to diligence to understand similar texts according to what the era requires, and with mechanisms that cross the specialties.”
And he continued: “Among its fruits also is the keenness to fortify the arbitrator from the Qur’an unanimously on his doctrinal and legislative rulings, and the keenness to revive the year of reflection on the Qur’an through study, and the excessive intimidation that the work is lost by the Almighty saying (do they not manage the Qur’an).”
He concluded his speech pointing out that the scrutiny on this topic “shows that God’s will wanted the most of the Qur’an to be similar, because his speech is transient in time and space, and a preparation for the phases of human progress, and since the Qur’an is a final message, its similar texts will remain open and flexible in front of the horizontal and psychological verses that the human mind discovers “, As he says.