Islam is a divine law and an inspiration that has been revealed to the Holy Prophet (S), by Allah, and all that is mentioned in both the Qur'an and the purified sunnah, are the absolute facts and the real, scientific laws.

The Holy Qur'an and sunnah are, also, the real law for human life and the personified formula for its realities. So, Islam considers that there is a self-characteristic and description for every subject that deals with human life. Every object of human life, whether it be good and useful, with an interest behind it, to be ultimately achieved in life or that it be bad and evil, with an implied damage behind it which causes corruption and is against the aim of the Islamic law, is addressed in this law's stance of 'granting benefits and preventing corruption'.

As a result of this, the Islamic law has taken the responsibility to diagnose a suitable verdict for every subject in life and describe everything with respect to its actual state. So, 'the superior opinion' has been nominated as 'the accused-error principle', i.e., Allah holds power over every event, and diagnoses the self-evident truth of that subject with regard to the beauty or ugliness, the goodness or wickedness, the benefit or corruption of it.

Diligent research may be either successful in finding out the particular verdict through factual discovery or be mistaken in its conclusions. At this point, the act of the jurist or researcher, in respect to the scientific view, is like the act which is performed by the scientist of medicine, astronomy and physics; a kind of experiment with lawful discovery. Therefore, diligent research is going to be subject to mistakes and may not deal with the reality or even diagnose it.

It is clear, that the subjects of the verdicts are human actions and different human activities and relations. The verdicts have a serious role in correcting and purifying humans, so, the Islamic verdicts, as they are presented in the jurisprudence books and many juristic encyclopaedias, have the possibility of containing every minute or great matter concerning human life, in all fields, such as; worship, policy, finance, economy, family, judiciary, land regulation, and labour laws, etc.

The jurists have studied Islamic jurisprudence on the basis of four principal categories that contain all human activity, besides the topics of social life and these are as follows:

1. Worship (ibadat): (prayer, fasting, hajj, zakat, etc.)

2. Contracts ('uqud): (buying, selling, liability, marriage, etc.)

3. Unilateral Instigations (iyqa'at): (divorce, vows, oaths, confession, etc.)

4. Other Laws (ahkam): (retaliation, misappropriation, punishment, etc.)

We should know that everything mentioned in the Qur'an and sunnah is as an actual law, so, it is incorrect to describe it as theory, as the field of Islamic theory is dealing with deduction and diligence.

As a consequence of this, when we use the term 'Islamic Theory, it means 'the views and interpretations that are reached by the Islamic scholar, in a diligent way, to express or organize a certain case pertaining to the action and human activity, such as; policy, economy, sociology, history, ethics, personal conduct, family ties and, so on.

The theory and verdicts, along with the unchangeable Islamic values that deal with a certain subject, represent the Islamic doctrine in that regard. The collection of views, for example, and diligent, economic principles (i.e., theory) that deal with affairs of distribution, currency, consumption and ownership, in addition, to the other verdicts and stable values (as the taboo of usury and the necessity of justice) which deal with the economic affairs of life for fulfilling economic justice are called “The Islamic Economy Doctrine'. When the laws that are enacted apply to the Islamic Economy Doctrine, it is called 'Islamic Political Economics'; with regard to policy, sociology and, so on.

The discoverer of the theory practices a diligent act when he conforms to the research methods and Islamic thinking. If the Islamic researcher wants to restrict the Islamic theory in regard to sociology, policy, psychology, economy, ethics, interpretation of history, and the like, he must collect all the information that is connected with his research in an attempt to help him to form the theory based on the two levels of the scientific research method, which was mentioned before; the general method and the private one, which is connected to that research.

An Applied Example

If the researcher, for example, wants to discover an Islamic theory on the philosophy of ethics and express views on moral actions, he must collect the suitable information and conform to the proper method of moral research, which differs, in many respects, from chemical and physical research. Therefore, the researcher should submit to some steps, as follows:

A. The induction of 'Islamic Texts' should work on the basis of the Qur'an and sunnah; likewise, be classified by the researcher, according to their characteristics, as well as, their joint and implicit target within the complete principles. It is, also, necessary for the researcher, in this regard, to view the Islamic and non-Islamic studies by submitting all the said studies to evaluation.

B. The induction of human nature and man's psychological status should be undertaken by analysing his primitive formation and the history of his life by examining his daily social practices, as well as, studying all the conditions involved and taking into consideration the external impacts that influence his behaviour, such as; the effects of environment, and the bodily chemical changes.

C. The researcher can discover the practical values of human ethics through the experience of mankind, by depending on the induction method via social observation and by studying statistics on the problems, as well as, the social phenomena.

To make a clear contrast, a study of the social status of two human societies can be performed and this being: (first) that society which believes in the ethics and abides by them, as in an Islamic society, and (second) that which does not believe in an island turns away from them; such as is the case in both Marxist and Capitalist societies.

D. By linking ethics and general philosophy together, in full view of the Islamic mission, with the believable concepts, as their given view is about the human being, life, divine justice and wisdom, in just the same way as is the hidden, primitive, psychological relation between man and his Creator, which is a tie of unconscious trend towards absolute divine perfection, we can, for instance, specify some of the governing bases of the moral theory, in Islam, as follows:

1. Ethics are deeply affected by heritage, environment, education and acquisition.

2. There are joint human psychological traits among individuals of the human species, as a whole, which typify the internal tendency in man to commit good or bad, virtue or vice, etc.

3. There are distinguishing characteristics among individuals that differ one from another. As a consequence, people are, also, different due to their own moral ranks.

4. Man has both ability and capability to change his moral status by way of depending on the philosophical concept of choice and freedom, in Islam, by driving away fatalism, which is against divine justice.

5. The human self has an unconscious tendency towards absolute perfection and integration, but it may turn to the way of vice as long as it is corruptly guided to that particular direction; similar to what Allah has said in the Qur'an:

“And pointed out to him the two conspicuous ways” (Holy Qur'an, 90:10).

and

“Surely We have shown him the Way: he may be thankful or unthankful” (Holy Qur'an, 76:3).

6. The divine, moral ideal (i.e., the 99 attributes of Allah) is the model to be followed in man's life with regard to the Holy Prophet (S) who has said: “You should all adopt the manners of Allah.”

7. To agree with the role of instinct by allowing it to have the natural right of satisfaction and it is necessary to submit it the power of the mind and will.

8. Observing the role of pain and pleasure affecting human behaviour, whether it is psychological or physical. Also, they must be under the control of moral standards and values.

9. It is impossible for a person; his behaviour, to be educated, ethically, separate from social life in the field of

morals, such as; justice, tyranny, anger, puberty, lust, continence, unselfishness and selfishness, which are in the social life, itself. So, Islamic morals will be a social process, not individual ethics, within one aspect only.

Thus, research could be performed when it is desired to theorize about a certain case or specify the outlines of a theory in Islamic thought.