Audio file: https://drive.google.com/file/d/1hafN... ----------------------------- - 00:17 The ancients were familiar with the concept of right and it was mentioned in all religions, Greeks, Romans and Muslims were not strangers to the meaning of right. The concept of the right to property, the right to life and the right to defend oneself existed among believers and non-believers, modern and non-modern. What emerged in the new world and is an invention of Western culture and emerged during the Renaissance and Enlightenment is the concept of natural right. 2:29 The concept of natural rights was formed from the 14th century onwards. Apparently, William of Ockham, the father of the nominalism school, proposed the concept of natural rights in his writings for the first time. 3:13 Leo Strauss (Leo Strauss), political philosopher and the father of New Kanha, who founded the Chicago school, was against the theory of liberalism and believed in returning to the sovereign and wise Platonic government. In his book called Natural right and history, he says that the concept of nature is empty in religious texts. 7:40 If the concept of nature does not exist in religious texts, of course the concept of natural right will not exist because natural right arises from the concept of nature. You must define a person by his nature and then attribute rights to those natures and define natural rights. 11:50 The fight against oppression can be based on two bases, one based on Sharia obligation and the other based on natural right. When we say that we are fighting against oppression according to our duty, you act according to religion and belief in God, but when you leave religion and God aside, you have to create a new concept to fight against oppression, and the command to fight against oppression is He attributes that to the concept of natural rights. 16:45 Later, natural rights were interpreted as inalienable rights, according to John Locke, natural rights are rights that did not arise by agreement and contract and by consultation and delegation of God and the Sultan. We have these rights simply by being human and as soon as we are human. In other words, our nature and humanity are the generator of these inalienable rights and a person has them before entering the society. 18:34 Jean-Jacques Rousseau proposed the concept of right under the title of social contract, and almost today it is the basis of all policies in a way that all people consider themselves obliged to implement it and if anyone acts against it, they are subject to punishment. is 22:00 Sunnis reject the theory of rebellion against a tyrannical ruler by using a narration from the Prophet, and their jurisprudents clearly say that we must work with a tyrannical ruler because order and security are beyond justice. A tyrant ruler may not execute justice, but he establishes order and security, and this is more important than justice. 24:22 In general, jurisprudential thinking cannot deal with rights, for example, one of the simplest and most basic rights that was raised in the discussion of human rights was conscience and the discussion of apostasy. Every person's religion is a personal relationship between man and God, which is called freedom of conscience. A person is free to have whatever belief he wants inside. 29:52 The right to rule, whether in the form of the declaration of human rights or in the form of liberalism, is one of the pillars of the modern world, which today is separate from the obstacles of jurisprudence. Mystical religiosity or experiential thinking does not conflict with right-mindedness. 30:55 In order to reconcile the natural rights of man and the religiosity of jurisprudence, the concept of natural rights must be introduced into jurisprudence. If we enter the natural right, read in different words, into our conceptual and mental flow, it will have its consequences. This is the same ijtihad for reforming religious principles and foundations, which will definitely change jurisprudence and Shariah. ------------------------------ Source: Maulana Jalaluddin School of Rumi Religious conduct in the modern world - 31st meeting of Abdul Karim Soroush