المنظور المنهجي لدفع الشبهات المثارة حول كمال الشريعة د. طارق بن طلال بن محسن عنقاوي

Abstract Objectives: To define the concept of a doubt and the modes of its presentation, and to show the effect of a distorted conception of the holistic image of the Sharīʿa and its merit in generating doubts; to ground the principles of response in the supreme principle (God’s exclusivity in creation and command) and in the universals, objectives, and characteristics of the Sharīʿa, and to set its scholarly and ethical controls; to present the causes of doubts and their underlying premises and to classify them methodologically; to construct a procedural model that anchors the particular answer in the holistic foundation; and to test it through applications to well-known doubts. Methodology: Inductive-analytical, deductive-constructive, and applied approaches. Findings: 1. Responding to doubts requires a methodological framework that extends from the establishment of the perfection of the Sharīʿa. 2. Engagement with a doubt varies according to its locus - the concept of the ruling, its criterion, or the depiction of reality - and according to the state of its presenter, whether a learner, a perplexed inquirer, or an objector. 3. The supreme governing principle in response is that creation, command, and sovereign judgment belong to God alone; this principle is the ultimate criterion by which doubts are invalidated. 4. The universals, objectives, and characteristics of the Sharīʿa supply the interlocutor with governing principles that bear fruit in the response. 5. Response has scholarly and ethical controls without which it is not sound. 6. Doubts originate in a distorted conception of the holistic image of the Sharīʿa and its merit, effected through instruments such as reduction, excision, and disregard, which strike at the concept of a ruling, the criterion by which it is judged, or the description of reality, and are fed by hidden intellectual premises. 7. The research produced a procedural model framed by the holistic image of the Sharīʿa, its steps being: diagnosis of the doubt and its holder, then planning the treatment, then framing by the holistic image, then demolition of the doubt, then construction of the correct image against which the imagined one is set until the alleged defect proves to be a point of excellence, then the return to the supreme principle; accompanied by dialogue skills that prepare the interlocutor for acceptance. 8. Applying the model to the cases of the authority of fiqh, the ritual prayer, marital guardianship, and criminal penalties shows that they arise through the said instruments of distortion from hidden intellectual premises, and that the very point of attack proves to be a point of merit once the holistic image is set right. Recommendations: Giving priority, in programmes for treating doubts and in curricula for preparing preachers, to constructing the holistic conception before the particular answer, and training interlocutors to diagnose the intellectual premises underlying a doubt and to consider the state of its presenter; incorporating into programmes of scholarly and daʿwah training courses that consolidate the foundation of faith and prior certainty, build balance and comprehensiveness in scholarly formation, and train in patient critical study with recourse to specialists; and calling upon researchers and specialised

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