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In the Name of God بسم الله

The Usul of 'Everything is permissible. . .'

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1) I'm looking for an authentic hadith which proves this usul: 'Everything is permissible unless prohibition comes down concerning it.'

I've found few hadiths, but they are mursal.

ãÍãÏ Èä Úáí Èä ÇáÍÓíä ÞÇá: ÞÇá ÇáÕÇÏÞ (Úáíå ÇáÓáÇã): ßá ÔÆ ãØáÞ ÍÊì íÑÏ Ýíå äåí

Ref: Wasail Shia, v. 27, pg. 173-4 http://yasoob.com/books/htm1/m012/10/no1065.html

Úä ÇáÕÇÏÞ Úáíå ÇáÓáÇã Ãäå ÞÇá: " ßá ÔÆ ãØáÞ ÍÊì íÑÏ Ýíå äåí

Ref: al-Faqih v. 1 http://yasoob.com/books/htm1/m012/09/no0991.html

2) From 'The Nature of the Akhbārī/Uṣūlī Dispute in Late Ṣafawid Iran. 'Abdallāh al-Samāhijī's "Munyat al-Mumārisīn':

The Akhbaris hesitate on this. Rather, according to them where something does not have a text permitting it there is no means to permitting or forbidding it. Rather it is in the category of uncertainty. [Legal] issues are of three [sorts]: [that] wherein lawfulness is clear, [that] wherein prohibition is clear, and between that [categorization there are] uncertainties.

Anyone knows the reasons why Akhbaris don't believe in this usul? How do they interpret the hadiths I mentioned above.

w/s

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Assalamu aleikum Brother

Can you translate thise hadiths and highlight the key words for "permissible"?

ßá ÔÆ ãØáÞ ÍÊì íÑÏ Ýíå äåí

Rough translation:

Everything is unrestricted unless there's prohibition.

The word for unrestricted is (ãØáÞ).

w/s

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Assalamu aleikum Brother

About this meaning; "Everything is unrestricted unless there's prohibition." If we assume that this is real hadith from Aimmah (as). [EDIT] Hadith is not using word halal, but [ãØáÞ] then it can only mean that the sin will not be accounted for believer who is under conditions of this statement, but halal and haram can not change.

Do you have constructiong critique ensa Allah?

Edited by Ali Askari
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The best thing to do when you don't understand is to seek guidance from Allah swt rather than guessing the meanings.

Television has been mentioned by Imam Ali a.s. He called it Shaytaan and said most of them will have it in their home and there would be an antenna on their house.

Imam Ali and Imam Sadiq a.s. Told about Cars and Aeroplanes by saying people would oneday fly and travel in fast cars.

Imam Sadiq a.s. Has also taught on how to generate Atomic energy.

Imam Ali a.s. Once told Salman a.s. That I could light up the whole town using the flowing water. So electricity has been covered too.

Imam Sajjad a.s. Told us that everything has a weight so darkness has a weight and light has a weight.

News or messages were written on leaves during most time of Rasoolallah saww's life and then paper was invented. The medium changed but the purpose remained the same. People arguing about Internet and stuff should first see the way it is used. There are certain things which are individualistic to people and if you think that your beathing, walking, writing, patterns need a Hadith then you should first ask yourself if you are doing justice to Allah swt's worship in terms of basic things like salaat, duaas, saum, meeting relatives, caring for family, earning a living, seeking refugee in Allah swt then you will know what is allowed and what is not. Knowledge is a light implanted in the heart of a momin but he is not allowed to make that individualistically gained knowledge as hujja over others.

I am pretty sure everyone would benefit from worshipping Allah swt and seeking knowledge from Him rather than making a new system for few things like Internet, IVF, etc. They are mentioned but we are currently incompetent to find them.

Ya Ali Madad

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Is there any hadith that says something like this; "If believer (Mumin) makes sin in ignorance whitout wanting to do it if he would know it is sin, there will be no pen writing for him a sin?"

Not sure if it's relevant here but there's a verse (2:286) . . .

Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned, and upon it (the evil of) what it has wrought; "Our Lord! do not punish us if we forget or do a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us; Our Lord! do not im­pose upon us that which we have not the strength to bear; and pardon us and forgive us and have mercy on us; Thou art our Guardian, so help us against the unbelieving people" (286).

A very good tafsir of this verse by Allama Tabatabai > http://www.almizan.org/Tafseer/Volume4/Baqarah72.asp

w/s

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(bismillah)

“They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account” (5:4)

“This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and liven with them in honour, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter” (5:5).

“And eat not of that whereon Allah's name hath not been mentioned, for lo! it is abomination. Lo! the devils do inspire their minions to dispute with you. But if ye obey them, ye will be in truth idolaters” (6:121).

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Assalamu aleikum Brother

About this meaning; "Everything is unrestricted unless there's prohibition." If we assume that this is real hadith from Aimmah (as). [EDIT] Hadith is not using word halal, but [ãØáÞ] then it can only mean that the sin will not be accounted for believer who is under conditions of this statement, but halal and haram can not change.

Do you have constructiong critique ensa Allah?

Salam,

That's the job of the maraje, not the laymen. It's not upon the person to prove it's permissible or not. It's the maraje who study the cases and conclude whether it's prohibited or not.

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Television has been mentioned by Imam Ali a.s. He called it Shaytaan and said most of them will have it in their home and there would be an antenna on their house.

Imam Ali and Imam Sadiq a.s. Told about Cars and Aeroplanes by saying people would oneday fly and travel in fast cars.

Imam Sadiq a.s. Has also taught on how to generate Atomic energy.

Imam Ali a.s. Once told Salman a.s. That I could light up the whole town using the flowing water. So electricity has been covered too.

Do you have references for these?

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Television has been mentioned by Imam Ali a.s. He called it Shaytaan and said most of them will have it in their home and there would be an antenna on their house.

Imam Ali and Imam Sadiq a.s. Told about Cars and Aeroplanes by saying people would oneday fly and travel in fast cars.

Imam Sadiq a.s. Has also taught on how to generate Atomic energy.

Imam Ali a.s. Once told Salman a.s. That I could light up the whole town using the flowing water. So electricity has been covered too.

Imam Sajjad a.s. Told us that everything has a weight so darkness has a weight and light has a weight.

Can you cite the exact ahadeeth quotes and references please?

Salaam

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With all due respect to Shaykh Yusuf Bahrani [ar], if he has this view:

This is for Bahrani heresy since God, the Prophet and the Imams all bear witness that the Sharia is comprehensive and that God has a ruling for every situation.

..then it seems that what he is saying is neither practical nor does it have any basis in ahadith.

From the book of Ahmad ibn Muhammad ibn Muhammad ibn Abi Nasr al-Bizanti from al‑Rida (A): "Our duty is to teach the principles and yours to ramify". Ayan al‑Shi`ah

Imam al Sadiq (A) said: "Our duty is to teach you the principles and your duty is to ramify." Safinat al Bihar (vol. I, p.22)

Edited by Whizbee
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  • 3 weeks later...
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1) I'm looking for an authentic hadith which proves this usul: 'Everything is permissible unless prohibition comes down concerning it.'

I've found few hadiths, but they are mursal.

ãÍãÏ Èä Úáí Èä ÇáÍÓíä ÞÇá: ÞÇá ÇáÕÇÏÞ (Úáíå ÇáÓáÇã): ßá ÔÆ ãØáÞ ÍÊì íÑÏ Ýíå äåí

Ref: Wasail Shia, v. 27, pg. 173-4 http://yasoob.com/books/htm1/m012/10/no1065.html

Úä ÇáÕÇÏÞ Úáíå ÇáÓáÇã Ãäå ÞÇá: " ßá ÔÆ ãØáÞ ÍÊì íÑÏ Ýíå äåí

Ref: al-Faqih v. 1 http://yasoob.com/books/htm1/m012/09/no0991.html

2) From 'The Nature of the Akhbārī/Uṣūlī Dispute in Late Ṣafawid Iran. 'Abdallāh al-Samāhijī's "Munyat al-Mumārisīn':

The Akhbaris hesitate on this. Rather, according to them where something does not have a text permitting it there is no means to permitting or forbidding it. Rather it is in the category of uncertainty. [Legal] issues are of three [sorts]: [that] wherein lawfulness is clear, [that] wherein prohibition is clear, and between that [categorization there are] uncertainties.

Anyone knows the reasons why Akhbaris don't believe in this usul? How do they interpret the hadiths I mentioned above.

w/s

They believe in this, infact I even quoted it against an usooli here http://www.shiachat.com/forum/index.php?showtopic=234923994

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They believe in this, infact I even quoted it against an usooli here http://www.shiachat.com/forum/index.php?showtopic=234923994

Can you name some Akhbari scholars who believed in this usul? AFAIK, majority of Akhbari scholars didn't believe in this. See post no. 13 for the arguments of Shaykh Yusuf Bahrani.

And this is what Shaykh Hurr al-Amili says:

ÃÞæá: åÐÇ íÍÊãá æÌæåÇ. ÃÍÏåÇ - ÇáÍãá Úáì ÇáÊÞíÉ¡ ÝÇä ÇáÚÇãÉ íÞæáæä ÈÍÌíÉ ÇáÃÕá¡ ÝíÖÚÝ Úä ãÞÇæãÉ ãÇ ÓÈÞ¡ ãÖÇÝÇ Åáì ßæäå ÎÈÑÇ æÇÍÏÇ áÇ íÚÇÑÖ ÇáãÊæÇÊÑ. æËÇäíåÇ - ÇáÍãá Úáì ÇáÎØÇÈ ÇáÔÑÚí ÎÇÕÉ¡ ÈãÚäì Ãä ßá ÔÆ ãä ÇáÎØÇÈÇÊ ÇáÔÑÚíÉ íÊÚíä Íãáå Úáì ÇØáÇÞå æÚãæãå¡ ÍÊì íÑÏ Ýíå äåí íÎÕ ÈÚÖ ÇáÃÝÑÇÏ¡ æíÎÑÌå ãä ÇáÇØáÇÞ¡ ãËÇáå: Þæáåã (Úáíåã ÇáÓáÇã): ßá ãÇÁ ØÇåÑ ÍÊì ÊÚáã Ãäå ÞÐÑ¡ ÝÃäå ãÍãæá Úáì ÅØáÇÞå¡ ÝáãÇ æÑÏ Çáäåí Úä ÇÓÊÚãÇá ßá æÇÍÏ ãä ÇáÇäÇÁíä ÅÐÇ äÌÓ ÃÍÏåãÇ æÇÔÊÈåÇ¡ ÊÚíä ÊÞííÏå ÈÛíÑ åÐå ÇáÕæÑÉ¡ æáÐáß ÇÓÊÏá Èå ÇáÕÏæÞ Úáì ÌæÇÒ ÇáÞäæÊ ÈÇáÝÇÑÓíÉ¡ áÃä ÇáÇæÇãÑ ÈÇáÞäæÊ ãØáÞÉ ÚÇãå¡ æáã íÑÏ äåí Úä ÇáÞäæÊ ÈÇáÝÇÑÓíÉ íÎÑÌå ãä ÅØáÇÞåÇ. æËÇáËåÇ - ÇáÊÎÕíÕ ÈãÇ áíÓ ãä äÝÓ ÇáÃÍßÇã ÇáÔÑÚíÉ¡ æÅä ßÇä ãä ãæÖæÚÇÊåÇ æãÊÚáÞÇÊåÇ¡ ßãÇ ÅÐÇ Ôß Ýí ÌæÇÆÒ ÇáÙÇáã ÃäåÇ ãÛÕæÈÉ Ãã áÇ. æÑÇÈÚÇ - Ãä Çáäåí íÔãá Çáäåí ÇáÚÇã æÇáÎÇÕ¡ æÇáäåí ÇáÚÇã ÈáÛäÇ æåæ Çáäåí Úä ÇÑÊßÇÈ ÇáÔÈåÇÊ Ýí äÝÓ ÇáÇÍßÇã¡ æÇáÇãÑ ÈÇáÊæÞÝ æÇáÇÍÊíÇØ ÝíåÇ æÝí ßá ãÇ áÇ äÕ Ýíå. æÎÇãÓåÇ - Ãä íßæä ãÎÕæÕÇ ÈãÇ ÞÈá ßãÇá ÇáÔÑíÚÉ æÊãÇãåÇ¡ ÝÃãÇ ÈÚÏ Ðáß Ýáã íÈÞ ÔÆ Úáì Íßã ÇáÈÑÇÁÉ ÇáÃÕíáÉ. æÓÇÏÓåÇ - Ãä íßæä ãÎÕæÕÇ Èãä áã ÊÈáÛå ÃÍÇÏíË Çáäåí Úä ÇÑÊßÇÈ ÇáÔÈåÇÊ æÇáÃãÑ ÈÇáÇÍÊíÇØ áãÇ ãÑ (1)¡ æáÇÓÊÍÇáÉ ÊßáíÝ ÇáÛÇÝá ÚÞáÇ æäÞáÇ.

æÓÇÈÚåÇ - Ãä íßæä ãÎÕæÕÇ ÈãÇ áÇ íÍÊãá ÇáÊÍÑíã¡ Èá ÚáãÊ ÇÈÇÍÊå æÍÕá ÇáÔß Ýí æÌæÈå¡ Ýåæ ãØáÞ ÍÊì íÑÏ Ýíå äåí Úä ÊÑßå¡ áÃä ÇáãÓÊÝÇÏ ãä ÇáÃÍÇÏíË åäÇ ÚÏã æÌæÈ ÇáÇÍÊíÇØ ÈãÌÑÏ ÇÍÊãÇá ÇáæÌæÈ æÅä ßÇä ÑÇÌÍÇ¡ ÍíË áÇ íÍÊãá ÇáÊÍÑíã. æËÇãäåÇ - Ãä íßæä ãÎÕæÕÇ ÈÇáÃÔíÇÁ ÇáãåãÉ ÇáÊí ÊÚã ÈåÇ ÇáÈáæì æíÚáã Ãäå áæ ßÇä ÝíåÇ Íßã ãÎÇáÝ ááÃÕá áäÞá¡ ßãÇ íÝåã ãä Þæá Úáí (Úáíå ÇáÓáÇã): íÇ Èäí Ãäå áæ ßÇä Åáå ÂÎÑ áÃÊÊß ÑÓáå¡ æáÑÃíÊ ÂËÇÑ ããáßÊå¡ æÞÏ ÕÑÍ ÈäÍæ Ðáß ÇáãÍÞÞ Ýí ÇáãÚÊÈÑ æÛíÑå.

w/s

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^If you have read the paper 'THE AKHBARI/USULI DISPUTE IN LATE SAFAWID IRAN', it also shows that this usul has been used by Usulis and not Akhbaris. . .

The mujtahids maintain the basic state in [legal] questions is permissibility. [This is] based on the statement of the Imam, on Him be peace, " Everything is unrestricted until prohibition comes down concerning it ", and on the basis of the universality of the Almighty's statement "He made for you all that is on the earth" (Qur'an, 2:29).

The Akhbaris hesitate on this. Rather, according to them where something does not have a text permitting it there is no means to permitting or forbidding it. Rather it is in the category of uncertainty. [Legal] issues are of three [sorts]: [that] wherein lawfulness is clear, [that] wherein prohibition is clear, and between that [categorization there are] uncertainties.

And this is what they(Akhbaris) says about third category i.e. uncertainity. . .

[The third comprises] uncertainties between these.32 Whoever follows a course based on uncertainties is doing what is forbidden. He will perish because he has no knowledge. Caution is obligatory with regard to every issue on which there is no text transmitted on Their authority, on Them be peace.

w/s

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^If you have read the paper 'THE AKHBARI/USULI DISPUTE IN LATE SAFAWID IRAN', it also shows that this usul has been used by Usulis and not Akhbaris. . .

The mujtahids maintain the basic state in [legal] questions is permissibility. [This is] based on the statement of the Imam, on Him be peace, " Everything is unrestricted until prohibition comes down concerning it ", and on the basis of the universality of the Almighty's statement "He made for you all that is on the earth" (Qur'an, 2:29).

The Akhbaris hesitate on this. Rather, according to them where something does not have a text permitting it there is no means to permitting or forbidding it. Rather it is in the category of uncertainty. [Legal] issues are of three [sorts]: [that] wherein lawfulness is clear, [that] wherein prohibition is clear, and between that [categorization there are] uncertainties.

And this is what they(Akhbaris) says about third category i.e. uncertainity. . .

[The third comprises] uncertainties between these.32 Whoever follows a course based on uncertainties is doing what is forbidden. He will perish because he has no knowledge. Caution is obligatory with regard to every issue on which there is no text transmitted on Their authority, on Them be peace.

w/s

The only key differences between akhbari and usooli schools is that we (akhbari) don't do istenbat in Quran and we don't consider zann to be hujjah.

In cases where no ruling from masoom can be found, we basically have only two rulings, we either follow:

1.(baraat) Everything is permissible, unless prohibited specifically - Narrated from Imam Jafar Sadiq (as), Hadith No.937, Page 178, Volume-1, Man La Yahdharuhul Faqeeh.

Or

2. (ihtiyaat) Do not do that in which you find ikraah (discomfort of nafs - this differs from person to person) - Narrated from Amir al-Muminin

You're reading works of critics and taking their points for granted, you should try reading Sheikh Yusuf Bahrani's works directly. Also see Khatim ul akhbariyeen Sheikh Hurr al-Ameli's arguments and works of Nematullah Jazairi and Mirza Mohammed Akhbari (neshapuri)

Edited by zuhair_naqvi
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The only key differences between akhbari and usooli schools is that we (akhbari) don't do istenbat in Quran and we don't consider zann to be hujjah.

In cases where no ruling from masoom can be found, we basically have only two rulings, we either follow:

1.(baraat) Everything is permissible, unless prohibited specifically - Narrated from Imam Jafar Sadiq (as), Hadith No.937, Page 178, Volume-1, Man La Yahdharuhul Faqeeh.

Or

2. (ihtiyaat) Do not do that in which you find ikraah (discomfort of nafs - this differs from person to person) - Narrated from Amir al-Muminin

You're reading works of critics and taking their points for granted, you should try reading Sheikh Yusuf Bahrani's works directly. Also see Khatim ul akhbariyeen Sheikh Hurr al-Ameli's arguments and works of Nematullah Jazairi and Mirza Mohammed Akhbari (neshapuri)

Eh?! Asalat al-Ihtiyat (Akhbari) vs Asalat al-Bara'at (Usooli) is one of the key differences between the two schools of thought, where are you getting that there's no difference on this? As to what the brother posted, that's not a work of a critic... That's from as-Samahiji's Munyat al-Mumarisin. as-Samahiji was an Akhabari, and his list of differences is quite famous.

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Eh?! Asalat al-Ihtiyat (Akhbari) vs Asalat al-Bara'at (Usooli) is one of the key differences between the two schools of thought, where are you getting that there's no difference on this? As to what the brother posted, that's not a work of a critic... That's from as-Samahiji's Munyat al-Mumarisin. as-Samahiji was an Akhabari, and his list of differences is quite famous.

My point is that when there is a clear khabar from a masoom about permissibility of that which has not been prohibited, opposing a khabar based on opinion goes against the fundamental concept of akhbarism. Therefore there will have to be bara'at unless there is another hadith saying "all which has not been made permissible from masoom is impermissible". We need to understand that one scholar's views do not define the whole school of thought.

As long as there is khabar from masoom, akhbari shia cannot neglect it in favour of opinion - since this is our key problem with school of Zann

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My point is that when there is a clear khabar from a masoom about permissibility of that which has not been prohibited, opposing a khabar based on opinion goes against the fundamental concept of akhbarism. Therefore there will have to be bara'at unless there is another hadith saying "all which has not been made permissible from masoom is impermissible". We need to understand that one scholar's views do not define the whole school of thought.

As long as there is khabar from masoom, akhbari shia cannot neglect it in favour of opinion - since this is our key problem with school of Zann

If you choose to believe in the usool of Asalat al-Bara'at in the meaning you describe, that's your choice. Just don't claim that you're following Akhbari usool al-fiqh in doing so. This isn't just "one scholar's views" (and actually, on this point Samahiji appears to lean towards the mujtahids view on this), it was a fundamental and clear difference between the Usoolis and Akhbaris which if you've actually studied Akhbarism, you really aught to know.

Shaykh Yusuf al-Bahrani divides the concept of al-bara'at al-asliyya into two types. The first type, which he supports and is apparently agreed on, is that an action is not obligatory until it is proven so. However, on the other end of it, that is, is an action permissible until the indicator is proven he divides into three views. The first view is that it is permissible or forgiven until proven not to be. The second is that if there appears to be revelatory silence on a matter, then it is a matter of uncertainty, in which one does at-tawaqquf wa 'l-ihtiyat. And the third view is that it is forbidden until proven to be permissible. The first and third view he rejects, the second he upholds.

So, on this matter it sounds like you're in agreement with the Usoolis then.

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  • 1 year later...
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I've only just started reading about the principles of exemption (bara'ah) and precaution (ihtiyat). These are some relevant things Ive come across (rough translations).

[9:115] And Allah will not mislead a people after He hath guided them, until He makes clear to them what to fear (and avoid)- for Allah hath knowledge of all things.

وجه الاستدلال: انّ التعذيب من آثار الضلالة، والضلالة معلَّقة على بيان التكليف في الآية، فيكون التعذيب معلَّقاً عليه، فينتج انّه سبحانه لا يعاقب إلاّ بعد بيان ما يجب العمل أو الاعتقاد به.

Punishment is one of the results of misguidance, and misguidance is dependent on the obilgations being made clear (to the people), according to the verse. This shows that Allah swt does not punish a person until making clear to them what is halaal and haraam. (Ayatollah Subhani)

وى الصدوق في «التوحيد» و«الخصال» عن أحمد بن محمد بن يحيى، عن سعد بن عبد اللّه، عن يعقوب بن يزيد، عن حماد بن عيسى، عن حريز بن عبد اللّه، عن أبي عبد اللّه (عليه السلام) قال: قال رسول اللّه (صلى الله عليه وآله وسلم) : «رفع عن أُمّتي تسعة أشياء: الخطأ، والنسيان، وما أكرهوا عليه، وما لا يعلمون ومالا يطيقون، وما اضطروا إليه، والحسد، والطيرة، والتفكّر في الوسوسة في الخلق ما لم ينطقوا بشفة

From Aba Abdillah [as]: The Messenger of God [sawa] said: My ummah are relieved of nine things: The mistake, what they forget, what theyre forced to do, what they dont know...

الوسائل: 11، الباب 56 من أبواب جهاد النفس، الحديث 1

Ayatollah Subhani says the above is sahih. Ahmad ibn Muhammad doesn't have an explicit tawthiq, but is one of the shuyukh of Saduq, and Saduq has done tarathi on him. Sayid Khoi: إنّه من مشايخ الصدوق، روى عنه كثيراً في كتبه، ذكره مترضّياً عليه، في طريقه إلى أميّة ابن عمرو.

There is also another marfu chain for the hadith. Like the verse, it shows that there is no obligation if there is no knowledge of a ruling.

Then there is the hadith mentioned in the OP: Imam Sadiq said: Everything is permissible unless a prohibition comes down concerning it. This hadith is mursal (broken chain). Ayatollah Subhani comments:

والحديث و إن كان مرسلاً، و لكن الصدوق يُسنده إلى الإمام الصادق (عليه السلام)

بصورة جازمة، و يقول: قال الصادق (عليه السلام) ، و هذا يعرب عن يقينه بصدور الحديث عن الإمام الصادق (عليه السلام) ، نعم لو قال رُوي عن الإمام الصادق (عليه السلام) كان الاعتماد على مثله مشكلاً.

Whilst the hadith is mursal, Saduq attributes it to Imam Sadiq [a] in an affirmative manner as he says ''Alsadiq has said'' ...(rather than) ''It has been narrated from Alsadiq''.

http://imamsadeq.com/ar.php/page,530BookAr28P2.html

more to follow insh.

If anyone has any links to akhbari works on this please post.

Edited by .InshAllah.
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Al-Sadouq clearly believed in this concept, given from what he says after he mentions the narration:

Úä ÇáÕÇÏÞ Úáíå ÇáÓáÇã Ãäå ÞÇá: " ßá ÔÆ ãØáÞ ÍÊì íÑÏ Ýíå äåí æÇáäåí Úä ÇáÏÚÇÁ ÈÇáÝÇÑÓíÉ Ýí ÇáÕáÇÉ ÛíÑ ãæÌæÏ¡ æÇáÍãÏ ááå ÑÈ ÇáÚÇáãíä

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I've only just started reading about the principles of exemption (bara'ah) and precaution (ihtiyat). These are some relevant things Ive come across (rough translations).

[9:115] And Allah will not mislead a people after He hath guided them, until He makes clear to them what to fear (and avoid)- for Allah hath knowledge of all things.

æÌå ÇáÇÓÊÏáÇá: Çäø ÇáÊÚÐíÈ ãä ÂËÇÑ ÇáÖáÇáÉ¡ æÇáÖáÇáÉ ãÚáøóÞÉ Úáì ÈíÇä ÇáÊßáíÝ Ýí ÇáÂíÉ¡ Ýíßæä ÇáÊÚÐíÈ ãÚáøóÞÇð Úáíå¡ ÝíäÊÌ Çäøå ÓÈÍÇäå áÇ íÚÇÞÈ ÅáÇø ÈÚÏ ÈíÇä ãÇ íÌÈ ÇáÚãá Ãæ ÇáÇÚÊÞÇÏ Èå.

Punishment is one of the results of misguidance, and misguidance is dependent on the obilgations being made clear (to the people), according to the verse. This shows that Allah swt does not punish a person until making clear to them what is halaal and haraam. (Ayatollah Subhani)

æì ÇáÕÏæÞ Ýí «ÇáÊæÍíÏ» æ«ÇáÎÕÇá» Úä ÃÍãÏ Èä ãÍãÏ Èä íÍíì¡ Úä ÓÚÏ Èä ÚÈÏ Çááøå¡ Úä íÚÞæÈ Èä íÒíÏ¡ Úä ÍãÇÏ Èä ÚíÓì¡ Úä ÍÑíÒ Èä ÚÈÏ Çááøå¡ Úä ÃÈí ÚÈÏ Çááøå (Úáíå ÇáÓáÇã) ÞÇá: ÞÇá ÑÓæá Çááøå (Õáì Çááå Úáíå æÂáå æÓáã) : «ÑÝÚ Úä ÃõãøÊí ÊÓÚÉ ÃÔíÇÁ: ÇáÎØá æÇáäÓíÇä¡ æãÇ ÃßÑåæÇ Úáíå¡ æãÇ áÇ íÚáãæä æãÇáÇ íØíÞæä¡ æãÇ ÇÖØÑæÇ Åáíå¡ æÇáÍÓÏ¡ æÇáØíÑÉ¡ æÇáÊÝßøÑ Ýí ÇáæÓæÓÉ Ýí ÇáÎáÞ ãÇ áã íäØÞæÇ ÈÔÝÉ

From Aba Abdillah [as]: The Messenger of God [sawa] said: My ummah are relieved of nine things: The mistake, what they forget, what theyre forced to do, what they dont know...

ÇáæÓÇÆá: 11¡ ÇáÈÇÈ 56 ãä ÃÈæÇÈ ÌåÇÏ ÇáäÝÓ¡ ÇáÍÏíË 1

Ayatollah Subhani says the above is sahih. Ahmad ibn Muhammad doesn't have an explicit tawthiq, but is one of the shuyukh of Saduq, and Saduq has done tarathi on him. Sayid Khoi: Åäøå ãä ãÔÇíÎ ÇáÕÏæÞ¡ Ñæì Úäå ßËíÑÇð Ýí ßÊÈå¡ ÐßÑå ãÊÑÖøíÇð Úáíå¡ Ýí ØÑíÞå Åáì ÃãíøÉ ÇÈä ÚãÑæ.

There is also another marfu chain for the hadith. Like the verse, it shows that there is no obligation if there is no knowledge of a ruling.

Then there is the hadith mentioned in the OP: Imam Sadiq said: Everything is permissible unless a prohibition comes down concerning it. This hadith is mursal (broken chain). Ayatollah Subhani comments:

æÇáÍÏíË æ Åä ßÇä ãÑÓáÇð¡ æ áßä ÇáÕÏæÞ íõÓäÏå Åáì ÇáÅãÇã ÇáÕÇÏÞ (Úáíå ÇáÓáÇã)

ÈÕæÑÉ ÌÇÒãÉ¡ æ íÞæá: ÞÇá ÇáÕÇÏÞ (Úáíå ÇáÓáÇã) ¡ æ åÐÇ íÚÑÈ Úä íÞíäå ÈÕÏæÑ ÇáÍÏíË Úä ÇáÅãÇã ÇáÕÇÏÞ (Úáíå ÇáÓáÇã) ¡ äÚã áæ ÞÇá Ñõæí Úä ÇáÅãÇã ÇáÕÇÏÞ (Úáíå ÇáÓáÇã) ßÇä ÇáÇÚÊãÇÏ Úáì ãËáå ãÔßáÇð.

Whilst the hadith is mursal, Saduq attributes it to Imam Sadiq [a] in an affirmative manner as he says ''Alsadiq has said'' ...(rather than) ''It has been narrated from Alsadiq''.

http://imamsadeq.com/ar.php/page,530BookAr28P2.html

more to follow insh.

If anyone has any links to akhbari works on this please post.

It's well-known that Jafar Subhani is too lenient with rijal.

You've quoted Khoei, but Khoei himself didn't consider taradhi as sign of tawthiq and considered their narrations as daeef. And already mentioned in other thread that there have been mashaykh for whom Saduq did taradhi but they are daeef in rijaal books.

From Mufeed Mujam ar-Rijal. . .

ÃÍãÏ Èä ãÍãÏ Èä íÍíì : Ñæì Úäå ÃÈæ ÌÚÝÑ Èä ÈÇÈæíå . ÑÌÇá ÇáÔíÎ - ãÌåæá

w/s

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Syed al-Khoei grading a tareeq daeef b/c of Ahmad b. Muhammad b. Yahya in the chain. . .

æØÑíÞ ÇáÕÏæÞ Åáíå ÝíãÇ íÑæíå Úä ÇáÔÚíÑì: ÃÍãÏ Èä ãÍãÏ Èä íÍíì : ÑÖí Çááøå Úäå : Úä ÓÚÏ Èä ÚÈÏ Çááøå¡ Úä ÃÍãÏ Èä åáÇá¡ Úä ÃãíøÉ¡ Úä ÅÓãÇÚíá Èä ãÓáã ÇáÔÚíÑì¡ æÇáØÑíÞ ÖÚíÝ¡ ÈÃÍãÏ Èä ãÍãÏ Èä íÍíì

http://www.al-khoei.us/books/index.php?id=7185

w/s

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I don't know if we are discussing this issue in terms of halaal and haraam, or in terms of actions of worship...but here are some others.

(11975 1) محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن محبوب، عن عبدالله بن سنان، عن عبدالله بن سليمان قال: سألت أبا جعفر (عليه السلام) عن الجبن، فقال لي: لقد سألتني عن طعام يعجبني ثم أعطى الغلام درهما فقال: يا غلام ابتع لنا جبنا، ودعا بالغداء فتغد ينامعه وأتى بالجبن فأكل وأكلنا معه فلما فرغنا من الغداء قلت له: ما تقول في الجبن فقال لي: أو لم ترني أكلته؟ قلت: بلى ولكني احب أن أسمعه منك فقال: سأخبرك عن الجبن وغيره كل ما كان فيه حلال وحرام فهو لك حلال حتى تعرف الحرام بعينه فتدعه

(11976 2) أحمد بن محمد الكوفي، عن محمد بن أحمد النهدي (3)، عن محمد بن الوليد، عن أبان بن عبدالرحمن، عن عبدالله بن سليمان، عن أبي عبدالله (عليه السلام) في الجبن قال: كل شئ لك حلال حتى يجئيك شاهدان يشهدان عندك أن فيه ميتة.

http://www.al-shia.org/html/ara/books/lib-hadis/al-kafi-6/14.htm

9418 - 39 - عدة من أصحابنا، عن سهل بن زياد، وأحمد بن محمد جميعا، عن ابن محبوب، عن عبدالله بن سنان، عن أبي عبدالله (ع) قال: كل شئ يكون فيه حلال وحرام فهو حلال لك أبدا حتى أن تعرف الحرام منه بعينه فتدعه.

9419 - 40 - علي بن إبراهيم، (عن أبيه) عن هارون بن مسلم(1)، عن مسعدة بن صدقة عن أبي عبدالله (ع) قال: سمعته يقول: كل شئ هولك حلال حتى تعلم أنه حرام بعينه فتدعه من قبل نفسك وذلك مثل الثوب يكون قد اشتريته وهو سرقة أو المملوك عندك ولعله حر قد باع نفسه أو خدع فبيع أو قهر أو امرأة تحتك وهي اختك أو رضيعتك والاشياء كلها على هذا حتى يستبين لك غير ذلك أو تقوم به البينة.

http://www.alseraj.net/maktaba/kotob/hadith/kafi5/html/ara/books/al-kafi-5/190.html

Majlisi says:

روي في الصحيح عن الصادق عليه السلام أنه قال كل شي‏ء يكون فيه حلال و حرام فهو حلال لك أبدا حتى تعرف الحرام منه بعينه فتدعه و في الموثق عنه عليه السلام مثله

http://www.ali12.com/mybooks/find.php?do=show_reslusts&id=928&table=table_hadeeth_s

Edited by avjar7
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I don't know if we are discussing this issue in terms of halaal and haraam, or in terms of actions of worship...but here are some others.

(11975 1) محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن محبوب، عن عبدالله بن سنان، عن عبدالله بن سليمان قال: سألت أبا جعفر (عليه السلام) عن الجبن، فقال لي: لقد سألتني عن طعام يعجبني ثم أعطى الغلام درهما فقال: يا غلام ابتع لنا جبنا، ودعا بالغداء فتغد ينامعه وأتى بالجبن فأكل وأكلنا معه فلما فرغنا من الغداء قلت له: ما تقول في الجبن فقال لي: أو لم ترني أكلته؟ قلت: بلى ولكني احب أن أسمعه منك فقال: سأخبرك عن الجبن وغيره كل ما كان فيه حلال وحرام فهو لك حلال حتى تعرف الحرام بعينه فتدعه

(11976 2) أحمد بن محمد الكوفي، عن محمد بن أحمد النهدي (3)، عن محمد بن الوليد، عن أبان بن عبدالرحمن، عن عبدالله بن سليمان، عن أبي عبدالله (عليه السلام) في الجبن قال: كل شئ لك حلال حتى يجئيك شاهدان يشهدان عندك أن فيه ميتة.

http://www.al-shia.org/html/ara/books/lib-hadis/al-kafi-6/14.htm

9418 - 39 - عدة من أصحابنا، عن سهل بن زياد، وأحمد بن محمد جميعا، عن ابن محبوب، عن عبدالله بن سنان، عن أبي عبدالله (ع) قال: كل شئ يكون فيه حلال وحرام فهو حلال لك أبدا حتى أن تعرف الحرام منه بعينه فتدعه.

9419 - 40 - علي بن إبراهيم، (عن أبيه) عن هارون بن مسلم(1)، عن مسعدة بن صدقة عن أبي عبدالله (ع) قال: سمعته يقول: كل شئ هولك حلال حتى تعلم أنه حرام بعينه فتدعه من قبل نفسك وذلك مثل الثوب يكون قد اشتريته وهو سرقة أو المملوك عندك ولعله حر قد باع نفسه أو خدع فبيع أو قهر أو امرأة تحتك وهي اختك أو رضيعتك والاشياء كلها على هذا حتى يستبين لك غير ذلك أو تقوم به البينة.

http://www.alseraj.net/maktaba/kotob/hadith/kafi5/html/ara/books/al-kafi-5/190.html

Majlisi says:

روي في الصحيح عن الصادق عليه السلام أنه قال كل شي‏ء يكون فيه حلال و حرام فهو حلال لك أبدا حتى تعرف الحرام منه بعينه فتدعه و في الموثق عنه عليه السلام مثله

http://www.ali12.com/mybooks/find.php?do=show_reslusts&id=928&table=table_hadeeth_s

^JazakAllah. The one from Abdullah b. Sinan (ra) is sahih but its limited to the issues of halaal and haraam and not worship.

Strangely, even in issues of halaal and haraam, Akhbaris prefers ihtiyaat. From al-Fawaid of Astarabadi . . .

Question 17: What do you say concerning an animal which comes from the sea when we do not know God’s ruling on it?

Answer: Suspension [in making a ruling], and the substitution [misdaq, for a ruling] means one should avoid eating it; not giving any fatwas concerning its permissibility or its prohibition; and not denying any one else from eating it [if one judges that] that he could know it to be permitted.

Isn't this answer by Astarabadi going against the sahih hadith of Imam al-Sadiq (as)?

Or do AKhbaris consider this hadith to be said under taqiyyah?

w/s

Edited by Jondab_Azdi
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