Al-Haqiqa al-Shar'iyya
Al-Ḥaqīqa al-Sharʿiyya (Arabic: الحقیقة الشرعیة; li. The Shari'a-based Reality) refers to the Lawgiver (al-Shāriʿ) using a term in a specific meaning other than its lexical meaning.[1]
For example, it is said that terms such as Salat, Sawm, and Hajj, which before the advent of Islam were used in the meanings of supplication, abstaining, and intention respectively, acquired specific religious concepts after the advent of Islam.[2]
According to some scholars of Principles of Jurisprudence, this transfer of terms from their lexical meaning to the new meaning took place through two methods: "al-Waḍʿ al-Taʿyīnī" (Determinative Coining) or "al-Waḍʿ al-Taʿayyunī" (Determined Coining) during the time of Prophet Muhammad's (s) mission.[3] Others believe that this transfer occurred after the Prophet (s) and gradually by the people, which is called "al-Haqiqa al-Mutasharri'a" (The Reality according to the followers of the Shari'a).[4]
Ja'far Subhani, a Shi'a Usuli scholar, believes that four views have been proposed in the discussion of "al-Haqiqa al-Shar'iyya". The first view states that these terms still indicate their original lexical meanings.[5]
The second view states that the Prophet (s) transferred these terms from the lexical meaning to the Shari'a meaning due to direct coining or frequent usage during the period of his mission. These terms became "al-Haqiqa al-Shar'iyya" at that very time.[6]
The third view states that the usage of these terms in the Shari'a meaning during the time of the Prophet (s) was metaphorical (Majāzī) and only acquired a real meaning (Haqīqī) among the Mutasharri'a (followers of the Shari'a) after him.[7]
The fourth view — which according to Subhani is considered the strongest view — is based on the premise that these acts of worship existed in previous religions as well, and the Arabs knew them before Islam and used them with the same terms; therefore, these terms already had both a lexical reality and a Shari'a reality beforehand.[8]
According to some jurists, the dispute over al-Haqiqa al-Shar'iyya and al-Haqiqa al-Mutasharri'a has no practical result.[9]
Jurists and scholars have discussed "al-Haqiqa al-Shar'iyya" in detail in the introductions to the science of Usul al-Fiqh.[10]
It is said that some jurists such as Wahid Bihbahani and Asad Allah al-Kazimi al-Dizfuli have also authored independent treatises titled "al-Haqiqa al-Shar'iyya".[11]
Notes
- ↑ Mishkīnī, Iṣṭilāḥāt al-uṣūl, 1371 Sh, vol. 1, p. 117; Arākī, Uṣūl al-fiqh, 1375 Sh, vol. 1, p. 40; Muẓaffar, Uṣūl al-fiqh, 1375 Sh, vol. 1, p. 36.
- ↑ Mishkīnī, Iṣṭilāḥāt al-uṣūl, 1371 Sh, vol. 1, p. 117; Arākī, Uṣūl al-fiqh, 1375 Sh, vol. 1, p. 40; Muẓaffar, Uṣūl al-fiqh, 1375 Sh, vol. 1, p. 36; Subḥānī, al-Mūjaz fī uṣūl al-fiqh, 1387 Sh, pp. 23-24.
- ↑ Muḥaqqiq al-Ḥillī, Maʿārij al-uṣūl, 1403 AH, p. 52; Rūzdarī, Taqrīrāt Āyatullāh al-Mujaddid al-Shīrāzī, 1409 AH, vol. 1, pp. 234-249.
- ↑ Subḥānī, al-Mūjaz fī uṣūl al-fiqh, 1387 Sh, p. 34.
- ↑ Subḥānī, al-Wasīṭ fī uṣūl al-fiqh, 1388 Sh, vol. 1, p. 64.
- ↑ Subḥānī, al-Wasīṭ fī uṣūl al-fiqh, 1388 Sh, vol. 1, pp. 64-65.
- ↑ Subḥānī, al-Wasīṭ fī uṣūl al-fiqh, 1388 Sh, vol. 1, p. 65.
- ↑ Subḥānī, al-Wasīṭ fī uṣūl al-fiqh, 1388 Sh, vol. 1, p. 66.
- ↑ Rāzī Iṣfahānī, Hidāyat al-mustarshidīn, 1429 AH, vol. 1, p. 416; Khūʾī, Ajwad al-taqrīrāt, 1368 Sh, vol. 1, p. 33.
- ↑ ʿAllāma Ḥillī, Nihāyat al-wuṣūl, 1425 AH, vol. 1, pp. 245-259; Fakhr al-Rāzī, al-Maḥṣūl fī ʿilm uṣūl al-fiqh, 1418 AH, vol. 1, pp. 298-319; Rāzī Iṣfahānī, Hidāyat al-mustarshidīn, 1429 AH, vol. 1, pp. 405-433; Rūzdarī, Taqrīrāt Āyatullāh al-Mujaddid al-Shīrāzī, 1409 AH, vol. 1, pp. 234-249.
- ↑ Āghā Buzurg al-Ṭihrānī, al-Dharīʿa, 1408 AH, vol. 7, pp. 48-49.
References
- Āghā Buzurg al-Ṭihrānī, Muḥammad Muḥsin. Al-Dharīʿa ilā taṣānīf al-Shīʿa. Qom, Nashr-i Ismāʿīlīyān, 1408 AH.
- Arākī, Muḥammad ʿAlī. Uṣūl al-fiqh. Qom, Mūʾassisa-yi Dar Rāh-i Ḥaqq, 1375 Sh.
- ʿAllāma Ḥillī, Ḥasan b. Yūsuf al-. Nihāyat al-wuṣūl ilā ʿilm al-uṣūl. Qom, Mūʾassisa-yi al-Imām al-Ṣādiq (a), 1425 AH.
- Fakhr al-Rāzī, Muḥammad b. ʿUmar. Al-Maḥṣūl fī ʿilm uṣūl al-fiqh. Beirut, Ṭāhā Jābir Fayyāḍ ʿAlwānī, 1418 AH.
- Khūʾī, Sayyid Abū l-Qāsim al-. Ajwad al-taqrīrāt. Qom, Kitābfurūshī-yi Muṣṭafawī, 1368 Sh.
- Mishkīnī, ʿAlī. Iṣṭilāḥāt al-uṣūl. Qom, Nashr-i al-Hādī, 1371 Sh.
- Muḥaqqiq al-Ḥillī, Jaʿfar b. Ḥasan. Maʿārij al-uṣūl. Qom, Muḥammad Ḥusayn Raḍawī, 1403 AH.
- Muẓaffar, Muḥammad Riḍā. Uṣūl al-fiqh. Qom, Ismāʿīlīyān, 1375 Sh.
- Rāzī Iṣfahānī, Muḥammad Taqī b. ʿAbd al-Raḥīm. Hidāyat al-mustarshidīn fī sharḥ uṣūl maʿālim al-dīn. Qom, Mūʾassisa-yi al-Nashr al-Islāmī, 1429 AH.
- Rūzdarī, ʿAlī. Taqrīrāt Āyatullāh al-Mujaddid al-Shīrāzī. Qom, Mūʾassisa-yi Āl al-Bayt li-Iḥyāʾ al-Turāth, 1409 AH.
- Subḥānī, Jaʿfar. Al-Mūjaz fī uṣūl al-fiqh. Qom, Mūʾassisa-yi al-Imām al-Ṣādiq (a), 1387 Sh.
- Subḥānī, Jaʿfar. Al-Wasīṭ fī uṣūl al-fiqh. Qom, Mūʾassisa-yi Imām Ṣādiq (a), 1388 Sh.