Inquiries on the Science of the Objectives of Sharia (Part 17)
Types of Induction (Istiqra)
2. Incomplete Induction: “The examination of most individuals is general.” The result of this is the suspicion of a general ruling. This issue has been referred to as “attaching an individual to the majority” by jurists.
This type of induction occurs when not all the individuals in question have been examined; in other words, we find a certain attribute in some individuals that have been examined and then rule that all of them possess the said attribute. This type of induction does not create certainty because the mind reaches a general ruling from observing a few cases and generalizes its observations to other cases that have not yet been examined. This generalization does not have a rational and logical necessity, and the ruling of some of the unobserved cases may contradict those that have been observed.
Clearly, the less general the rule is and the more details are considered, the closer the general rule will be to certainty. For example, it has been concluded based on induction that the maximum period of pregnancy is four years, as was the case with the women of Banu Ajlan. Therefore, the inclusion of the rule in unseen cases is not certain, and incomplete induction is not reliable.
It has become clear that induction is one of the ways of understanding the Objectives of Sharia, achieved by following the Sharia texts, rulings, and recognizing their causes. When we find that most causes are similar, it is possible to derive wisdom and purpose from the lawgiver.
Scholars have not relied on any specific reason in any specific way to prove the lawgiver’s objectives. To achieve this, they have considered the appearances of generalities, absolutes, limitations, specific details, essences, and various facts, examined in each chapter of jurisprudence. As Imam Shatibi (may Allah have mercy on him) said: when the general is proven, it does not necessarily mean that it is derived only from the generality of words and phrases. There are two ways to establish it: First, through the introduction of words that are well-known in the teachings of the Usuli’in; and second, through induction and tracing positions that have been introduced in this sense and concept, so that a general understanding is obtained in the mind from a certain point of view and becomes the successor to the generality obtained from phrases and words.
To prove this second type of induction, the following reasons have been put forward:
1. The Nature of Induction:
The nature of induction is such that a general ruling is established from tracing details.
2. Spiritual Repetition:
If a group of people who are habitually and intellectually incapable of agreeing on a lie narrate something across different incidents and events that share a common aspect, the generality is not derived from the expressions and words, but rather from the observation of different incidents unified in meaning. This includes rulings that alleviate hardship, such as the permissibility of tayammum in the absence of water or the fear of being harmed, or leading prayers without facing the Qibla when it is difficult to find its direction and wiping over socks in other circumstances that require alleviating hardship.
Summary and Key Points
1. Islamic scholars differ on the existence of causes and purposes for the rulings of Islamic Sharia. The majority of Sunnis uphold that the Sharia laws have purpose and cause and do not regard the actions of Allah and Sharia as futile or pointless.
2. In contrast, the Ash’arites, the Zahirites, and Ibn Hazm reject the reasoning behind Sharia laws and do not attribute purpose to the actions of Allah and Sharia.
3. Both groups have cited rational and textual reasons for their views; however, the reasons provided by the Ash’arites and Ibn Hazm are not deemed acceptable due to errors in interpreting the verses and misunderstanding the concept of objectives. Thus, the rulings of Islamic Sharia do have goals and objectives around which they have been legislated.
4. Several ways exist to access and understand the objectives of Sharia, which scholars have enumerated. One of the most important methods for grasping the objectives of Sharia is “induction.” Induction is defined as “searching for individuals and details of a whole in order to ascertain the ruling for an individual and similar individuals whose ruling is unknown.” Induction is categorized into complete and incomplete induction, with complete induction yielding certainty, while incomplete induction leads to doubt.
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