The way in which a researcher schedules and performs his research work has its own direct influence on the outcome of the scientific product. Therefore, the research should be built on a solid ground of sound methods and suitable to the subject in question that the researcher probes into. So, the research will be more fruitful and positive, besides leading along the lines of correct and accurate results; with regard to the scientific side; moreover, it helps the discovery and formation of scientific rules and principles.

Elsewhere, the scientific research methods have been defined as follows: 'The approach that is utilized by scientists to plan the scientific bases and draw a conclusion about the knowledge obtained in light of those rules1.

The method of research has its own influence and plays a great role in the originality of thought, as well as, in the safety of contemplation, information, theories and deduced concepts. Therefore, if the method of research and thinking is not an Islamic one or does not, at least, go along with its tendency, the effects will be too wrong to unite with the Islamic spirit.

The research methods of science and knowledge are in two parts due to their nature:

1. All General Methods (logical ones)

These are general approaches, for scientific research, which deal with all science and human knowledge that are in common.

2. All Private Methods (technical ones)

They are special styles, for scientific research, which specialize in a certain science such as, history, physics, belief, philosophy, jurisprudence principles, etc.

It is obvious that there are some basic principles in common use among all the sciences and human knowledge, that is to say, the whole logical rules that the logic science deals with. Therefore, logic science is defined as follows: “A science for teaching all the other general rules; on the basis of sound thinking”.

It is of great importance, among all the various research, that the joint, scientific thinking methodology commence from the point where any case has seemingly concluded until it can be proved by absolute evidence, and to become a reason for agreeing with the causation principle and justification based on human thinking which follows, naturally, along the path of logical rules. When we use those principles, in a case, (i.e., the logic rule and sound thinking) for scientific research and in every science or any other field of thinking, it means that the researches are being performed due to correct bases and provide fruitful results.

It, also, becomes apparent that every science or knowledge has its own, suitable research, which may be used by the scientists and researchers to deal with a certain subject. So, the research methods that touch on the material sciences, such as: medicine, physics and chemistry is quite different from the one concerning history, sociology, philosophy, belief, etc.

When we prepare to do research into Islamic thought; i.e., the creed, jurisprudence principles, interpretation, policy, economy, sociology, ethics, history and narration; we should first consider the specification of the scientific basis for the research methods to reach a strict, scientific conclusion and that it be sound with regard to the Islamic characteristic.

In other words, we should establish, in our mind, that we are going to fulfil two criteria in performing research, theories and Islamic studies as follows:

1. With Scientism and Realism

2. With Islamic Originality and Commitment

After this introduction, we will become quite sure, that there are general, scientific principles that combine with all other research and study or scientific theory, whether they are material ones; like physics, medicine, astronomy and chemistry or human ones; such as, economy, ethics, philosophy, creed, sociology, jurisprudence, law, history, etc., in so much as all those sciences have worked, reciprocally, due to key axioms and principles. For instance, the agreement with the causality law and with non-contradiction, as well as, setting aside any case until it can be proved correctly by evidence, etc.

Therefore, all the sciences and knowledge would start from those axioms and bases; just like the physical research and belief in a supreme creator, as well as, the other historical, jurisprudential, geometrical, medical studies, etc.

The mentioned fact was approved by many scientists and researchers of natural sciences; as well as, those in the human and divine sciences. Let us put forward some of those views, thus:

As a fact, for the studied sciences, man has used the mechanism idea and it is identified as one of his instruments and means. So, when he talks, for example, about the mechanism of the body, he is going to perform his research on the basis of the causality principle (i.e., a cause-and-effect principle) that deals with the unity of the universe along with

its own order and regulation. He is as any other human being in undertaking a certain decision or even thinking about matters on the grounds of causality principle2.

It leads to no astonishment, if you see that the causality law which is considered a main principle for understanding the material universe phenomena; and is, also, the only law that has a lead control over the plants and animals, as well as, the human mind is the same law that leads us to realize the values of the natural, moral law which are built upon justice, mercy, rights, responsibilities and beauty, as it is, itself, the law that leads us to the realization of Allah's existence.3

It is appropriate, here, to draw your attention to the deduction method that is used in mathematics, thus:

Usually, when dealing with geometry, we can reproduce abundant theories with regard to only a few fundamental truths or those proved suppositions that we agree with, without objection or debate, whatsoever, as to the degree of their correctness. So, at first, the scientists would accept the axioms in line with pursuing their requirements and the results that were caused by them.

For instance, when we approve a certain theory, we find that its proof, which goes without saying, finally depends on the axioms or concerns involved. Thus, with regard to Allah's (Exalted be His Name) existence, it is something axiomatic in respect to the philosophical view. Therefore, the deduction, by the help of a few theories, regarding Allah's existence - as in a geometric proving - does not lead to proving the axioms, but how to start them. So, if there was an agreement between this axiom and those various facts, which we deal with about the cosmos and its law, there would be a piece of evidence on the trueness of the axiom we have chosen...4

This fact follows thus: The logical principles which all scientific deductions are based on being taken from either observation or experience are the same ones that the deduction about proving the existence of the Creator and Administrator has relied on throughout the whole management and wisdom phenomena, that this world is designated with.

Therefore, this deduction is from other scientific ones - i.e., it is inductive in nature and it is as an application to the general method that is preliminary to the inductive evidence known by us.

So, man is on either one of two sides: He is either refusing the scientific deduction as a whole or agreeing with it by way of giving inductive deduction the same level of value regarding proving the existence of the Maker; the same being given to the scientific deduction. Thus, we have proved that both science and faith are connected at their logical and inductive base and cannot be due to the logical view of induction – separated5.

Here, we can understand that Islamic thought and research methods, in all respects, have shared in all material and natural sciences, as well as, with the general principles, and have been dependent upon them. So, if the Islamic researcher, who intends to study the Islamic creed or discover any theory, for example, in ethics, economy, art, sociology, policy, behaviour, psychology, etc., should act in accordance with the following:

1. The general principles of logical research methods.

2. The private principles of that science and, also, knowledge, such as; interpretation, narration and belief.

By coordinating the general and private principles, the Islamic researcher will be able to provide himself with a sound method of scientific and investigative research, as well as, being able to plan the Islamic theory and thought on the basis of correct and scientific principles.

The methodology of research and Islamic thought are based on two main topics:

1. The approved mental axioms

2. The true Islamic wholeness and principles, such as the Qur'anic verses or the correct traditions of the Prophet (saw.), etc.

The Islamic thinker and the researcher who delves into human knowledge and sciences on the grounds of Islamic principles would deal with the following themes and aspects:

1. The study of the human and social reality coupled with the individual's needs in his personal and social life.

2. Religion (i.e., the Holy Qur'an, the Prophet's traditions and aspects that are elicited from them). The researcher should depend, in his studies, research and theories, on the Islamic view that is mentioned in the Holy Qur'an and the Prophet's traditions which clearly define the scientific fact of human life and its regulation.

When we think, deeply, about these facts and the way they are studied, we shall see that religion is a set of laws, thoughts, values and concepts that organize the direction of thought, self and society, as well as, behaviour.

All Islamic thought, theories and studies, which touch on the social and human reality, work within the limits of the circle of Islamic religion and are due to the principles and contemplated decisions which are determined by this supreme, great religion.

The Islamic scholars have designed the scientific methods, as well as, the ways of research and thinking that lead to Islamic conclusions and committed thoughts. Also, the scholars have used both methods of induction and analogy as instruments for analysing and deducing ideas and results on an accurate and widespread basis. It is worth mentioning that these two methods (induction and analogy) are in common use on all levels of human material knowledge and sciences.

Hereinafter, we would mention some applied examples on the usage of the two (induction and analogy) methods, by the Islamic researcher, to obtain some Islamic concepts as follows:

1. Induction that relies on the basis of physical observation and experience.

2. Discovering the carefully considered and scientific conclusion (general law of discovery).

3. After the process of the general law of discovery has been performed; the stage of employing the analogy method (i.e., the way of applying the general law due to similar, partial states) will take place next.

So, the first step is the induction, as was mentioned before, which is the base method for proving Allah's (glory be to Him) existence; who is the fundamental subject in Islamic thought and, of which, is as follows:

1. If we take under discussion the matter of proving Allah's existence, we can see that the proof depends on examining all the particulars of the universe and creatures via observation and experience, and the same induction leads to discovering a principal scientific conclusion called the 'causality law', which is used to determine the link between causes and effects (i.e., raison d'être). So, by applying analogy (the analogy of the world, as a whole, on the basis of its particulars) we will come to the fact of interpretation of the world's beginning due to that total law (i.e., the causality law), then, we can prove, in this case, that there is only an initial, original cause, in founding the world, that all the other causes have met with and we call this 'Allah' (glory be to Him).

2. In addition, the two (analogy and induction) methods are used in belief and mental sciences, on the one hand, and on the other hand, they are employed in the economic sciences theories studies and psychology, as well as, to find out the psychological and social knowledge and sciences so as to be able to analyse the societal history, human conduct and so on.

If we want to discover, for example, the laws of political economics and interpret the economic phenomena throughout the whole Islamic society (the society that applies the Islamic system as a rule), we would study the relationship law between supply and demand, production and prices, as well as, wages and unemployment, etc.

It is quite useful, here, to study those economic phenomena existing in the Islamic society which apply the Islamic economy theories, for we find ourselves unable to discover the Islamic political economics formulas except under the true Islamic application, because they are as a result of the public situation of the society (i.e., the ethics and Islamic verdicts) which is living under the Islamic system. So, we should consider the movement of the market and factories along with the relationship between the workers and the employers, besides the state of the product, prices and unemployment, etc and then, by our daily observation and experience we will be able to discover the law of analogy, so that later on, we will discover the laws that effect those matters. We, then, specify the formulas of the Islamic political economics through applying both scientific induction and analogy methods.

3. To study the Islamic society, for example, to plan a theory for Islamic sociology and search the society and social activities to detect, for instance, the civilized and social alteration; as well as, the development and degradation of the society and civilizations with the Islamic point of view Therefore, the induction that is set up on the basis of observation and to study the individual, partial and social events is the real way that leads to discovering the sociology laws.

So, in such a discovery attempt, we should study the social status that is widespread in the society and which lives under the Islamic applied social formulas. We should analyse the structure of that society, together with the elements of it composition and formation with regard to the phenomena, the life styles and the relationship that prevail in it, by observation of specific events and practices along with the social relation and phenomena depending on the inductive method which is based on the grounds of observation, experience, statistic deduction, generalization and analogy.

In this way, we cat form the skeletal structure and rules of the theory of Islamic sociology on the basis of Islamic views and concepts.

The Employment of Inductive Methods in Islamic Jurisprudence

Scientific induction and analogy methods have a great deal of active participation in the deduction process. The induction is to pursue several partial states to detect a general rule which is acceptable to be applied in such similar states.

This methodology is applied in all sciences and knowledge, for instance, in medicine, chemistry, physics and language. Also, it is applied in proving Allah's existence, as well as, in jurisprudence and its principles, and likewise, in the Islamic theories; such as, economy, sociology, etc.

Our aim in researching belief is to show how the induction and the scientific analogy method has been employed in the jurisprudence, justice, deduction, and Islamic thought theories, as well as, to express its role in forming and building the Islamic theories that are deduced by the Muslim intellectuals and jurists.

Thus, the scientific, methodical task should start with induction. That is to say, the researcher and intellectual should obtain a general rule and law to pursue many states and particular facts, then, he will shift to the analogy stage soon after he has realized the general rule. Therefore, analogy means 'the applying of the general rule to all its evidence'.

How to Obtain Benefit From Inductive Evidence

The well-known, great Islamic thinker, Martyr Muhammad Baqir-al-Sadr had defined induction in his book “Logical Foundations of Induction”, thus:

“It is a deducing of the general law by pursuing a great deal of the partial states, further.”

Martyr Al-Sadr has mentioned some applications of the induction method in the field of legal verdicts, quoting, in this regard, Shaikh Yusuf al-Bahrani, one of the late jurists (Allah may bless him) - who discovered a general juristic rule through justifying many partial states that declared, “The through who is unaware of the legal verdict is in no way to be blamed by Allah (glory be to Him)”; i.e., “In all cases, the one who is unaware of the legal verdicts is in no way to blame for having carried out an action”.

Moreover, Al-Shaikh al-Bahrani has found some partial verdicts about pilgrimage (Hajj), fasting, marriage, wine-drinking and curtailing the obligatory prayer.

The following exemptions have been provided by legitimate evidence:

First: Due to the legitimate evidence that deals with the Hajj (pilgrimage) verdicts; the unaware one will be excused for having on an unallowable dress during his presence in Mecca (when one is in a state of ritual consecration).

Second: Due to the legitimate evidence that regards the verdicts on fasting, the person who is unaware of the verdict, that fasting while traveling is unallowable, will be excused and a in no way to blame if he has fasted while traveling

Third: Due to the legitimate evidence that deals with marriage verdicts: if a man is unaware that marrying a woman during her 'iddat' (a waiting period during which a widow or a divorce may not remarry) is forbidden: he will be excused and there is no marriage taboo that he remarries her soon after her waiting period is over.

Fourth: Due to the legitimate evidence that deals with prohibition of wine drinking, the unaware person will be excused for having drank wine is forbidden. it, if he was unaware that drinking

Fifth: Due to the legitimate evidence that deals with verdicts regarding prayer; the unaware person will be excused for having performed the four raka'at compulsory prayer in place of praying the usual two raka'at prayer, that is to be performed in place of the four raka'at prayer, when traveling. So, his prayer will be accepted and it is not necessary for him to compensate for that prayer at another time.

Therefore, every condition, in the above mentioned, has an 'evidence of factual lack' with regard to the general rule that says that the unaware person is legitimately in no way to blame in all cases. So, the gathering of all these indications in the jurist's mind will make the general rule more trusted by him, which declares this: 'No penalty is inflicted on the unaware person '.

Consequently, the jurist has deduced a common rule, which is thus: 'Every person unaware of the verdicts is in no way to blame'6.

In this way, the martyr Al-Sadr has pursued the inductive evidence to elicit a contemplative rule in Islamic economy that reads: 'Working with natural wealth is a base for obtaining ownership'. This deduction has arisen due to many particular states that he has dealt with in Islamic jurisprudence, i.e.:

• Working on reviving the land resulted in ownership of it.

• Working in mining the earth for minerals resulted in ownership of it.

• Working on possessing the water resulted in ownership of it.

• Working on hunting birds resulted in ownership of them. The induction of those states has instigated him to deduce a general rule in the Islamic economy which reads: 'Working with natural wealth is the base for ownership'7. In this manner, the induction method has taken part in discovering some of the verdicts, laws, concepts, and other theories in various aspects of Islamic thought, such as; economy, psychology, ethics, policy, sociology, commerce, etc.

How to Obtain Benefit from Analogy Evidence in the Field of Jurisprudence

While discussing analogy and its employment, it is necessary to explain a serious matter in this regard, that is; the use of analogy as a foundation to be depended upon in juristic deduction.

The jurists who follow the doctrine of the family of the Prophet (S), do not rely on the partial analogy that is followed by the Al-Hanafi sect (i.e., followers of Abu-Hanifa's doctrine), and other jurists of some Islamic doctrines, as that kind of analogy does not depend on the scientific analogy formula, for scientific analogy is defined, thus: An application of public rule with regard to its credibility. It is also stipulated in juristic analogy that the cause of legislation should be laid down in advance and not deduced by the jurist himself.

An example follows on what is mentioned in the Islamic law: The drunkenness caused by wine is the reason behind forbidding it. So, the analogy, due to this case, is based on this cause, which leads to the taboo of every thing which causes drunkenness.

Making Use of Analogy in Applications of Jurisprudence Principles

Prit is obvious that the first stage of inductive entails the application of the original principles on the fact which they fall under. This is, of course, an analogy process which is founded on the scientific analogy rules; and are too considerable, in number, for the scholars to take time with. reasoning

After the jurist becomes quite sure that the prohibition gives the meaning of taboo and at the same time when the jurist or the Islamic political researcher faces any text which falls under the prohibition found in the Qur'an, such as:

“And do not incline to those who are unjust, lest the fire touch you” (Holy Qur’an, 11:113).

He would apply some of the factual rules as follows:

A. Appearance of the evidence rule, that is to say, the useful, common meaning; is a kind of obligatory evidence for both sides (the speaker and listener).

B. Appearance of the rule of prohibition formula that deals with taboo: i.e., the prohibition formula has the meaning of obligatory stoppage (unless there is a related sign used for giving permission to something being prohibited; in that case, the prohibition assumes the meaning of abhorrence (it is better not to do an act).

Therefore, when the deductive equation is in order with regard to the analogy principles, the deducer and researcher would be able to obtain a legitimate verdict with a moral, political status.

So, the operation is functioning due to the said holy verse that warns us against being inclined to those who are unjust. Here, the prohibition gives the meaning of taboo, so, as a result of this, the 'inclining to the unjust' is a sort of taboo because it is something prohibited in the text of the said verse.

In this way, applying the factual methods, with regard to it themes, is due to the scientific analogy method. So, some c the fundamental, great scholars, such as; Al-Na'ini, the book investigator, has determined the following: 'The factual rule should be the greatest when dealt with in the analogy of deduction for the diligent task should naturally depend on that kind of analogy'.

The logical analogy has been employed as a practical method in applying the jurisprudence principles, on the one hand, and as a deducing process of the Islamic thought and verdicts, on the other.

Some Principal Supports in the Juristic Deducing Method

In order to study the method of deducing the laws and verdicts, besides using the Islamic laws from their original sources (the Holy Book and Traditions), as well as, to specify the duties of Islamic law, the well-known, contemporary clergy ('Ulama) have designed a method and a science for researching and deducing, in order to discover the laws and systems, called 'the science of jurisprudence principles'.

It is considered the method that organizes the process of performing the deductive thinking and to find out the Islamic laws according to their sources, so, it is one of the most serious and complex of Islamic sciences.

Of course, this science is a method that relies on legal postulates and common, mental principles, as well as, on the linguistic philosophy, then, is formed in an integral theory along with the applied principles and laws which are intensely followed by the jurist in the deducing process.

If we want to know, for example, if a verdict of a certain properties or political relations, etc., the jurist will consult the Holy Qur'an and, also, the sunnah found in the legal verdict. It he locates it easily without much deductive or scientific effort, he will consider it to be quite enough and will rely on it only as a restricted, ready verdict; as the Qur'an states:

“...Allah has allowed trading and forbidden usury ...” (Holy Qur'an, 2:275).

And the Prophet's (S) tradition that follows, thus: “The loan has been repaid and the guarantor should be the debtor”. Otherwise, the jurist, then, turns to the deductive process and concentrates on:

A. How to understand the evidence and take benefit from it by making use of the text, as a whole, and, then, to generalize or employ the textual analogy (i.e., the cause), etc.

B. Going back to the practical roots, if a piece of evidence of legal verdict cannot be elicited, to specify the practical status of the Islamic law, by fulfilling procedures for considering a person guilty at times and innocent at other times.

With respect to the steps involved in the deduction and research method, they are, in general, functioning due to the following stages:

1. It is necessary to prove the possibility of the deduction and diligence process due to the Islamic mission, and to know whether all the conclusions, which result, owing to the deduction process that the jurists have depended on, are good enough to win the satisfaction of Allah (glory be to Him) or not. Moreover, have they the power of legal verdict that makes a person acquitted of responsibility with respect to either accomplishing the task or being excused from it?

Therefore, the jurists have spared no efforts to discuss that case and research it carefully until they have formulated a possibility for the deduction process of the legal verdicts, as well as, usually attributing all the deductions to Islam.

2. Specifying the juristic deducing sources which is a must to be accomplished by the deviser and discoverer of the laws along with the Islamic verdicts and ideas. Are they based on the Holy Qur'an and Traditions (sunnah), only, or on other sources? Which are more helpful to be used in the deduction process; the mind, consensus, non-attributed interests, analogy, acting on a personal opinion application of discretion in legal matters, etc? What is the extent of those sources which are admittedly reliable and have factual evidence or those possible ones where the discussion revolves around the rightness of their origins and are to be used as an offer of a plea or excuse?

3. Concerning the juristic deduction method, the well-known contemporary clergy have distinguished between the approach of dealing with the Holy Qur'an, and that which refers to Traditions, due to the fact that the Holy Book surely is from Allah (be He exalted) with no doubt or suspicion of this fact, and has reached us as a complete, preserved book.

Therefore, the validity of the Qur'an being from Allah (glory be to Him) is something which needs no proof on the part of the jurists.

As for Traditions, they have been subjected, over many years, to interpolation and fabrication, so, they are still subject to speculation that should be proved by evidence.

Owing to this fact, the jurist may begin to feel uncertain about the truthfulness of a narration, first by asking himself this question: “Are the traditions and narrations, in hand, attributed to the infallible Imams?” They should be considered as a Tradition and a reliable source for performing the task of approval and to make sure that the source has reached us by the infallible Imams and with no room for doubt.

4. The jurist will, then, organize the deduction method on the basis of 'no application ahead of the text'. If he finds a textual legal verdict; as is in the Qur'an:

“...Allah has allowed trading and forbidden usury ...” (Holy Qur'an, 2:275).

There is no application, at all, to stand against that text where it may prohibit the selling and allow the usury.

5. The jurist commences his deducing task about a matter that is in need of a legal verdict, in any field of life and he will consult his own proven sources, such as: the Qur'an, Traditions, logical reasoning and, so on.

If he succeeds in getting the legal verdict from those said sources, he will fulfil his scientific mission. Otherwise, he will shift his attention in the direction of a legislator and restrict his search in the field of practical principles by answering this question: 'What can the legislator do in such a case, where the jurist does not arrive at a legal verdict after he has examined the text, as well as, the concepts that the legal verdict is based on?'

Suppose that the subject we are going to search is this: 'Is smoking permissible or is it a taboo?' The jurisprudent will initiate his search, into this matter, along with the texts and evidence. If he does not discover the evidence that such an act is taboo, then, he considers the act, with regard to the origin, as a 'non-prohibited' verdict (i.e., a quittance of the legislation), for there is no evidence of a taboo being mentioned in this regard. So, he makes a decision about the non-prohibition verdict, regarding smoking, depending on the origin of the legal or mental allowance.

6. The deduction process concentrates, basically, on the understanding of the evidence and how to get benefit from it, (after approving the validity of the evidence which the infallible Imams (al-Ma'sum) have given, if it was in the form

of a narration).

In both actions:

(a) the validity of the evidence which is given by the infallible Imam (Ma'sum), and

(b) the understanding of the legislative evidence (the Qur'an and sunnah) due to its methodology and principles, for the text to be completely understood, the jurist must analyse and grasp the meaning of the concepts according to the linguistic rules and in light of all the conditions that exist from the text (i.e., the connections and the social customs).

This would occur when comprehending the text with regard to its requirements and indirect suggestions, in light of the mental rules and sound logic, by taking into account the Islamic law terminology and their legal considerations.

7. The jurisprudence principles science forms the scientific methods for juristic deduction; (it is an integral theory which is consulted by the jurist when searching into deducing a verdict of any matter. Therefore, the science of jurisprudence principles is defined as: 'Having knowledge about the common elements used in legal verdict deduction8').

Among the elements used in the deducing process is the element of 'proving the truth of the saying'. The order, here, has the meaning of compulsory unless there is a condition that may replace it with a more agreeable order. In the same light, forbiddance has the sense of taboo unless there is a condition that changes it from the disagreeable order. Along with other proofs, like the linguistic, literal one (i.e., the meaning that has been understood by the literal expression). are the accompanying evidences, which are basically used in deduction.

In all the complete and partial matters that result and are faced by the Islamic jurist and scholar, with regard to the deducing process, a method is found for dealing with and being confident of the originality and purity, besides, discovering the legal verdict and Islamic thought which should conform to correct, scientific methods. The fear is that intensive contemplation might become abnormal or deviated from scientism and legitimacy in the process of research and discovery.

• 1. Al-Fadhli, Abdul Hadi, Logic Essence' (Khulasat ul-Mantiq), p. 123, Al-Adab Press, A.H. 1385.
• 2. Effi, Andrew Konwa (Physiology scientist), “The Evidence of God in an Expanding Universe”, p. 151.
• 3. Effi, Andrew Konwa (Physiology scientist), “The Evidence of God in an Expanding Universe”, p. 157.
• 4. Herbert, George (professor of Applied Physics), “The Evidence of God in an Expanding Universe” p. 79.
• 5. Al-Sadr, Martyr Muhammad Baqir, “Logical Foundations of Induction”, p. 469.
• 6. Al-Sadr, Martyr, "The Recent Signs of Fundamentals", p. 161.
• 7. It is a common understanding among the scholars that the result of Induction will not be quite an evidence, unless it is unquestionable.
• 8. Al-Sadr, Martyr, "Lessons on Principles Science - First Volume, Edition No. 1, p. 38.