The Scope of Divine Legislation in the Islamic State in Sadr’s View

The present article elucidates one of the most pivotal jurisprudential-political theories of Sayyid Muhammad Baqir al-Sadr, designed to address the evolving needs of societies within the framework of the Islamic state. The fundamental issue in Sadr’s thought is
how to establish a balance between eternal divine rulings and the emerging necessities arising from the developments of time and place. By introducing the concept of the
"Sharia Lacuna" (Manṭaqat al-farāgh, or discretionary zone), he initiated a structural transformation in the field of legislation, through which Islamic Sharia is redefined not as a static system, but as a dynamic and responsive one. In this perspective, Islamic rulings are divided into two general categories; the first category comprises fixed rulings (al-aḥkām al-thābita) enacted based on innate and permanent human needs, which do not change under any circumstances. The second category, however, is a sphere where the Divine Lawgiver has not issued a definitive mandatory ruling (obligation or prohibition) and has established the principle of permissibility and freedom of action, enabling the Guardian of the Affair (Walī al-Amr) or the Islamic state to enact appropriate laws based on public interest (maṣlaḥa). Sadr emphasizes that this "legislative silence" does not signify a deficiency
in religion, but rather demonstrates the perfection of Sharia and its high capacity to accommodate human progress. In fact, the Sharia Lacuna is an area of social relations, particularly in economic spheres and human interaction with nature, which, due to changes in tools and the complexities of human relations, requires temporary and variable
laws. Using a descriptive-analytical method, the authors of the article elucidate how
Sadr distinguishes between the Prophet’s status of Messengership and his status of Guardianship; in the sense that a portion of the Prophet’s commands were issued not as a conveyer of fixed divine rulings, but in his capacity as the ruler and manager of society
to fill the Sharia Lacuna, which remains subject to change by subsequent rulers. This
theory increases the legislative capacity of the Islamic state in the face of historical transformations and allows the Guardian to enact secondary regulations while observing the general principles and criteria of religion. From Sadr’s perspective, the realm of the Sharia Lacuna primarily encompasses actions that are inherently permissible (mubāḥ) according to Sharia, for which no evidence of permanent obligation or prohibition exists; thus, the ruler can prohibit or mandate these matters by assigning them a secondary attribute. A significant point in Sadr’s thought is the link between this theory and the role of the people in the Islamic state. Unlike certain traditional interpretations, he does not restrict legislation in this sphere solely to the Guardian, but maintains that in the Islamic system, the people also participate in filling this legislative gap through their elites and experts. This popular participation is realized within the framework of the theory of the "Succession of Man," which, alongside the "Witnessing and Supervision of the Jurist," constitutes the structure of the Islamic state. Thus, the Sharia Lacuna provides a platform for the Islamic state to establish a link between the sublime goals of religion and the objective realities of social life. The factors of change in this sphere include social custom, public interest, and the extent of human mastery over nature, all of which necessitate rapid and flexible legal responses. Ultimately, this research demonstrates that the theory of the Sharia Lacuna is not only consistent with the eternity and comprehensiveness of Sharia, but also serves as a rational solution for escaping jurisprudential stagnation and providing the necessary tools for achieving social justice in all eras. This approach grants the legal system of the Islamic state greater flexibility and allows it, while remaining faithful to fixed texts, to respond to the changing needs of the contemporary world and systematically increase the state's capacity to react to international and domestic developments. The result of this process is the creation of a legal structure in which fixed religious values are operationalized and implemented within a framework of variable and efficient rulings.