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Not to be confused with Hadith of Raf' al-Qalam.

The Ḥadīth of Rafʿ (Arabic: حديث الرفع) refers to a collection of narrations asserting that specific rulings or penal consequences associated with certain circumstances—such as forgetfulness, duress, and distress—have been lifted from the Umma of Prophet Muhammad (s).

The Hadith of Raf' has been narrated with varying expressions and enumerated instances by Imam al-Sadiq (a) and Imam al-Rida (a). Scholars have advanced various interpretations concerning the precise nature of what is "removed" in these instances, with possibilities including the religious ruling itself, its apparent effect, all effects, or specifically worldly and Otherworldly punishment.

Scholars of Usul al-fiqh frequently cite the phrase "what they do not know" (ma la ya'lamun) within this hadith to establish the removal of a ruling in the apparent stage (i.e., Religious Exemption) or to negate the necessity of precaution.

Jurists generally regard these narrations as valid due to their fame and Tawatur, thereby dismissing potential deficiencies in individual chains of transmission. The hadith is widely considered to be God's response to the supplication of Prophet Muhammad (s) found in the final verse of al-Baqara, wherein he prayed for his Umma not to be held accountable in cases of forgetfulness or error (Qur'an 2:286).

Introduction and Position

The Hadith of Raf' is a tradition attributed to Prophet Muhammad (s), declaring that God has absolved his Umma of liability for nine specific matters.[1] The primary application of this hadith is found within Usul al-fiqh, specifically regarding the evidentiary value of the phrase "what they do not know" in establishing the Principle of Bara'a (Exemption), referred to as Religious Exemption (al-Bara'a al-Shar'iyya). Consequently, the hadith has received significant attention from Usulis, who have proposed various theories regarding its interpretation.[2] Jurists have also analyzed other phrases within the hadith to contextualize the meaning of "what they do not know".[3] Notably, this hadith stands in opposition to the Akhbari assertion regarding the necessity of precaution in cases of prohibitive doubt (al-shubha al-tahrimiyya).[4]

The narrations of Raf' have been transmitted with slight terminological variations—occasionally employing words such as wad or mawdu instead of raf—and with discrepancies regarding the number of exempted items. These range from one, two, three, four, five, six, to the most complete form containing nine items, narrated primarily from Imam al-Sadiq (a), and in one instance from Imam al-Rida (a).[5] Some researchers argue that because numbers do not possess a restrictive concept (mafhum) in Usul al-fiqh, there is no inherent contradiction between the various iterations of these narrations.[6]

The term "Raf'", which constitutes the initial word of the tradition, signifies "removal" or "lifting," and the hadith is commonly designated by this title. However, jurists disagree regarding the semantic scope of "removal" in each instance and what is ontologically or legally lifted in each phrase.[7]

Given the phrase "from my Umma" (an ummati) and the exclusivity of these exemptions to the Umma of the Prophet (s), jurists interpret this as a divine favor (imtinan) bestowed upon the Prophet's Umma, granting them a relief not afforded to previous nations.[8] Additionally, some scholars posit that this hadith serves as God's answer to the Prophet's (s) petition in the final verse of al-Baqara (Qur'an 2), in which he requested that his Umma not be punished for forgetfulness, error, envy, duress, and similar tribulations.[9]

Text and Translation

Ahmad b. Muhammad b. Yahya al-'Attar narrated from Sa'd b. 'Abd Allah, from Ya'qub b. Yazid, from Hammad b. 'Isa, from Hariz b. 'Abd Allah, from Imam al-Sadiq (a), who stated that the Prophet (s) said:

Hasad (Envy)

According to Al-Shaykh Murtada al-Ansari, interpreting the Hadith of Raf' by its apparent meaning would suggest that envy incurs no punishment; however, this contradicts numerous verses and narrations.[11] Citing other traditions, he interprets "envy" in the Hadith of Raf' as "heartfelt envy"—that is, envy that a person harbors solely within their heart without manifesting it through actions of the hand or tongue.[12] He maintains that it is the manifestation of envy that is categorized among the Major sins, rather than the envy that remains confined to the heart.[13]

Al-Tiyara (Bad Omen)

Al-Tiyara denotes the act of taking a bad omen. Al-Shaykh Murtada al-Ansari explains: "Al-Tiyara is derived from tayr (bird), as the Arabs of the Jahiliyya most frequently associated bad omens with birds, particularly crows."[14] He interprets the "removal of Tiyara" in the Hadith of Raf' as the nullification of its punishment or its consequential effects.[15] In other narrations, Tiyara is described as bordering on Shirk and as a trait that destroys Tawakkul (reliance on God).[16]

Thinking about Whispering in Creation

Al-Shaykh Murtada al-Ansari discusses two possibilities regarding the removal of "thinking about whispering in creation" (al-tafakkur fi l-waswasa fi l-khalq): contemplating the Creator versus contemplating the creation. After citing six narrations on this subject, he asserts that reflection upon the Creator is not illicit.[17] He interprets "thinking about whispering in creation" as the whisperings of Satan regarding the nature or manner of creation, stating that according to the Hadith of Raf', a person bears no sin for these involuntary mental whisperings.[18]

Citing the Hadith of Raf' to Prove Religious Exemption

The scriptural evidence for Religious Exemption (al-Bara'a al-Shar'iyya) includes such narrations as the Hadith of Hall, the Hadith of Sa'a, and the Hadith of Raf'.[19] While the discourse surrounding this hadith and its use in proving Exemption dates back to the era of Al-Shaykh al-Tusi, some researchers identify al-Fadil al-Tuni as the first scholar to utilize it specifically to establish Exemption in cases of unknown rulings.[20] In his seminal work Kifayat al-usul, Al-Akhund al-Khurasani cites the Hadith of Raf' and the phrase "what they do not know" as the primary narration for proving Religious Exemption.[21]

Method of Argumentation

Certain jurists, including Al-Akhund al-Khurasani, posit that the relative pronoun "what" (ma) in the Hadith of Raf' refers to the religious ruling itself. Under this interpretation, "removal" (raf') is employed in its literal sense, necessitating no implied words to complete the meaning.[22] In this scenario:

  • First: The removal of the ruling refers to its apparent removal, because the actual ruling concerning an act performed in ignorance remains ontologically present.[23] Furthermore, the apparent removal of the ruling signifies the lifting of the worldly or Otherworldly punishment associated with that act.[24]
  • Second: The Hadith of Raf' thus serves as proof for Exemption in instances of both Shubha al-hukmiyya (legal doubt) and Shubha al-mawdu'iyya (factual doubt), as the religious ruling encompasses both particular and general ordinances.[25]

However, other scholars, such as Al-Shaykh Murtada al-Ansari, argue that context dictates "what" refers to the act of the legally responsible person (mukallaf). Under this view, the term "removal" cannot be taken literally, as phenomena such as forgetfulness, distress, duress, and envy clearly exist within the Prophet's Umma—just as they did in previous nations—rendering a literal "removal" factually incorrect. Therefore, these scholars complete the meaning by assuming implied words (muqaddar), such as "punishment" (mu'akhadha), "all effects" (jami' al-athar—whether injunctive or declaratory), or "apparent effect".[26] If "what" is interpreted as referring to the act of the mukallaf, the Hadith of Raf' would apply exclusively to factual doubts (al-shubuhat al-mawdu'iyya).[27]

Validity

While some jurists regard the chain of transmission of this hadith as authentic, others have subjected it to scrutiny.[28] However, researchers argue that because this hadith enjoys narrative fame among traditionists and jurists have issued fatwas based upon it, these factors compensate for potential weaknesses. Consequently, it is generally considered authentic or valid, rendering detailed scrutiny of its chain unnecessary.[29]

Disagreements regarding this hadith have led some Sunni scholars to classify it as ambiguous (mujmal), deeming it unfit for investigation or legal deduction.[30] Conversely, Shubayri Zanjani, a prominent jurist and expert in Rijal, notes that these narrations have been transmitted in numerous Shia and Sunni compilations with various expressions.[31] He validates the chain of transmission used by Sheikh al-Ansari from al-Khisal and al-Tawhid by Al-Shaykh al-Saduq, stating: "There is no doubt concerning the authenticity and trustworthiness of the individuals mentioned in the chain of this narration; the sole point of contention concerns the trustworthiness of Ahmad b. Muhammad b. Yahya."[32]

Application

Jurists have utilized the narrations of Raf' to derive rulings in specific jurisprudential branches. For instance, citing this hadith, Sahib Jawahir considers it permissible for men to perform prayer in silk clothing during cases of distress, such as war.[33] Based on this tradition, he also asserts that non-essential parts of the prayer omitted inadvertently or through forgetfulness are not problematic, deeming the prostration of forgetfulness sufficient for compensation. Furthermore, applying the phrase "what they are forced to do," he rules that Divorce and Manumission (itq) executed under duress are void.[34] Additionally, the Hadith of Raf' serves as one of his bases for ruling that an Oath is not violated if broken due to duress or forgetfulness.[35]

Notes

  1. ↑ Ṭāramī Rād, "Ḥadīth-i Rafʿ", p. 788.
  2. ↑ Ṭāramī Rād, "Ḥadīth-i Rafʿ", p. 788; Khumaynī, "Ḥadīth-i Rafʿ", p. 14.
  3. ↑ Al-Ākhūnd al-Khurāsānī, Kifāyat al-uṣūl, vol. 3, p. 16.
  4. ↑ Al-Ākhūnd al-Khurāsānī, Kifāyat al-uṣūl, vol. 3, p. 16.
  5. ↑ Al-Khūʾī, Miṣbāḥ al-uṣūl, vol. 2, p. 287.
  6. ↑ Khumaynī, "Ḥadīth-i Rafʿ", p. 14.
  7. ↑ Qanbarī, "Bāzkāvī-yi Ḥadīth-i Rafʿ", p. 38.
  8. ↑ Qanbarī, "Bāzkāvī-yi Ḥadīth-i Rafʿ", p. 38.
  9. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 30; Qanbarī, "Bāzkāvī-yi Ḥadīth-i Rafʿ", p. 38; Qur'an 2:286.
  10. ↑ Qanbarī, "Bāzkāvī-yi Ḥadīth-i Rafʿ", p. 39.
  11. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 36.
  12. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 35.
  13. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 37.
  14. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 38.
  15. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 38.
  16. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 38.
  17. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 38.
  18. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 38.
  19. ↑ Al-Ākhūnd al-Khurāsānī, Farāʾid al-uṣūl, vol. 2, p. 16.
  20. ↑ Qanbarī, "Bāzkāvī-yi Ḥadīth-i Rafʿ", p. 38.
  21. ↑ Al-Ākhūnd al-Khurāsānī, Kifāyat al-uṣūl, vol. 1, p. 339.
  22. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 1, p. 19.
  23. ↑ Jamʿī az Muḥaqqiqīn, Farhang-nāma-yi ʿilm-i uṣūl, vol. 1, p. 414.
  24. ↑ "Dars-i khārij-i uṣūl-i barāʾat", Paygāh-i iṭṭilāʿ rasānī-yi Āyatullāh Shubayrī Zanjānī; Al-Ākhūnd al-Khurāsānī, Kifāyat al-uṣūl, vol. 3, p. 22; Jamʿī az Muḥaqqiqīn, Farhang-nāma-yi ʿilm-i uṣūl, vol. 1, pp. 413–414.
  25. ↑ Al-Ākhūnd al-Khurāsānī, Kifāyat al-uṣūl, vol. 3, pp. 20–21.
  26. ↑ Hāshimī Shāhrūdī, Buḥūth fī ʿilm al-uṣūl, vol. 5, p. 41; Al-Ākhūnd al-Khurāsānī, Durar al-fawāʾid, vol. 1, p. 193.
  27. ↑ Al-Anṣārī, Farāʾid al-uṣūl, vol. 2, p. 28.
  28. ↑ ʿĀbidī, "Barrasī-yi sanad-i ḥadīth-i rafʿ".
  29. ↑ Javān, "Pazhūhashī dar asnād wa iʿtibār-i ḥadīth-i rafʿ", p. 15; Jamʿī az Muḥaqqiqīn, Farhang-nāma-yi ʿilm-i uṣūl, vol. 1, p. 414.
  30. ↑ Ṭāramī Rād, "Ḥadīth-i Rafʿ", p. 788.
  31. ↑ "Dars-i khārij-i uṣūl-i barāʾat", Paygāh-i iṭṭilāʿ rasānī-yi Āyatullāh Shubayrī Zanjānī; Ṭāramī Rād, "Ḥadīth-i Rafʿ", p. 788.
  32. ↑ "Dars-i khārij-i uṣūl-i barāʾat", Paygāh-i iṭṭilāʿ rasānī-yi Āyatullāh Shubayrī Zanjānī.
  33. ↑ Al-Najafī, Jawāhir al-kalām, vol. 8, p. 116.
  34. ↑ Al-Najafī, Jawāhir al-kalām, vol. 32, p. 9.
  35. ↑ Al-Najafī, Jawāhir al-kalām, vol. 35, p. 338.

References

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  • Khumaynī, Sayyid Ḥasan. "Ḥadīth-i rafʿ". Pazhūhashnāma-yi Matīn, no. 47, Summer 1389 Sh.
  • Qanbarī Shaykh-bānī, Ḥasan, and Muḥammad Taqī Qanbarī Shaykh-bānī. "Bāzkāvī-yi Ḥadīth-i Rafʿ". Justārhā-yi fiqhī wa uṣūlī, no. 25, Winter 1400 Sh.
  • Shubayrī Zanjānī, Mūsā. "Dars-i khārij-i uṣūl-i barāʾat". Website of the Office of Ayatollah Shubayrī Zanjānī. Posted: Mordād 29, 1396 Sh. Accessed: Shahrivar 4, 1402 Sh.
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