The purpose of the legislation is to lift the political and social restrictions that are driving the human movement
The affirmation of formative freedom leads us to the necessity of freedom as a basic rule of legislation and law, as: This freedom (formative) necessitates another legislative freedom in its social life is to choose for itself what it wants from the ways of life and no one to enslave it or possess its will, Some of them have other free nature. (As in the interpretation of the balance)
The primary purpose of legislation and law is to regulate the social life of the people and to create the proper integration between the groups of society to achieve happiness and perfection. The success of this matter depends on the extent to which the Shari'a meets people's needs and their understanding of the requirements of reality. One of the conditions for the success of Shari'ah and law is that the human interaction with the law is a positive and conscious interaction based on mutual acceptance and quiet persuasion through a fundamental reliance on freedom of the individual and respect for his opinion and dignity. By force and coercion to the people.
On the basis of this, some argue that the power of law in determining social behavior depends to a large extent on its ability to create a general sense of acceptance and acceptance. All that it seeks to do must be characterized by its reliance on reasonable grounds that convince those whose principles will control their lives. It always fails and even leads to contempt for the theory of law itself. [1] Therefore, legislation that does not stand on the basis of freedom as a basic and essential source of legislation can not achieve its desired goals of justice and happiness.
The Islamic legislation is based on the origin of freedom and adopted the method of persuasion for the very first purpose of liberating people from the bondage of injustice, tyranny and lusts. The Almighty says in his holy book: "Those who follow the illiterate prophet who find him written in the Torah and the Bible, enjoin them with good and forbid them from evil. The rules clarify the aims of Islamic law. The purpose and philosophy of the legislation is to lift the political and social restrictions that impede the movement of the human being and restrict him from exercising his natural role in life. Which enslaves man in the light of his desires and desires and fear and terror.
Because legislation that does not go in the context of human liberation can not properly qualify human beings socially, politically and humanely. This is because tyranny is easily overflowing with the accumulation of petty restrictions, so it is necessary to make sure that each has a social need, but I can not be convinced of serving the principles of truth and justice if the result is to turn the Temple of Freedom into a prison for people.
The Islamic religion, in addition to other legislations and laws, has laid down fundamental rules governing freedom in the context of my work, which expands the scope of the individual to participate and contribute effectively to decision-making, such as the rule of the Shura, which is mentioned in Quranic verses, including: Social and political process through free deliberation of individuals in expressing their views and adhering to the majority opinion to find cohesion, unity and assembly around the leader through collective will. In other words, Shura represents the legal and constitutional dimension of the proper application of the concept of freedom in the framework of the contract between the nation and the state.
The concept of the promotion of virtue and the prevention of vice is another way in which the individual exercises his freedom and participates in the performance of his responsibilities in the joint supervision of society and the accountability of the state for its performance. This represents the finest tools of freedom and expression of opinion in a society in which the individual becomes a mature official who exercises his role with awareness and commitment. Imam Ali ibn al-Hussein (peace be upon them) in the letter of rights: The right of the sultan to know that you have made him a fitnah and he died in you by making him the Almighty of the Sultan and to save him in the advice and not Tmkh and spread his hand on you Vtkon cause loss of yourself and destruction.
The practice of the individual's freedom to criticize the ruler and express his opinion is one of the fundamental rights in Islamic legislation and can not be lost by the individual.
And Imam Ali ibn Abi Talib (peace be upon him) in one of his sermons: Do not think me an exception to the right I was told not to seek bone for myself .. Do not stop the article right or advice just, I do not believe that I was wrong and I do not believe that the actual but enough God From my soul, what I have of me, but you and my servants are full of the Lord, no other Lord.
Freedom, shura and enjoining good are among the priorities of practicing Islamic rule to achieve justice and the commitment of truth. All are equal before God and exercise their legitimate right to expression, criticism and consultation.