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Qubh al-'iqab bila bayan (Arabic: قبح العقاب بلا بیان) is a rational rule according to which any worldly or otherworldly punishment of a mukallaf (obligated person) by God, regarding duties for which a prohibition has not yet been issued or that prohibition has not reached the obligated person, is considered evil by reason. It is said that this rule was expressed in the works of early scholars of the principles of jurisprudence with various expressions; however, it was first proposed as a specific rule by Muhammad Baqir al-Behbahani. Sayyid Muhammad Baqir al-Sadr denied the rational nature of this rule by proposing the "Theory of Haqq al-Ta'a" (Right of Obedience). According to scholars of the principles of jurisprudence, this rule is aligned with the "principle of legality of crimes and punishments" and the "rule of non-retroactivity of laws."

The views of the Usulis and the Akhbaris differ regarding the relationship between the two rules of "repelling potential harm" and "qubh al-'iqab bila bayan": according to the Akhbaris, the rule of "necessity of repelling potential harm" takes precedence over the "rule of qubh al-'iqab bila bayan." However, according to Usuli scholars, the rule of repelling potential harm indicates the necessity of searching in cases of doubt regarding the ruling (shubha hukmiyya)—such as not knowing the Shar'i ruling on a specific subject like a contract of insurance—and after searching and not finding a proof, the rule of qubh al-'iqab bila bayan becomes applicable.

Conceptology

The rule of qubh al-'iqab bila bayan means that as long as an act has not been prohibited by the Shari'a or law (likewise regarding the obligation of an act) and that prohibition has not reached the obligated person, their punishment for committing that act is evil from the perspective of the rational people.[1] Among Shi'a jurists, in addition to the principle of the existence of the ruling being necessary for the duty in the stage of action, informing the obligated person and making them aware is also considered a condition of the duty.[2] It is said that this rule is the opposite of the rule "husn al-'iqab ma' al-bayan" (goodness of punishment with explanation); meaning that if an obligated person violates their established duty without an excuse such as necessity, compulsion, or coercion (by abandoning an obligatory duty or committing a forbidden act), reason in such a case rules that their interrogation and punishment is commendable, even if it does not rule its necessity.[3]

According to Muhammad Kazim al-Khurasani, one of the scholars of the principles of jurisprudence in the 14th century AH, "punishment" ('iqab) in the rule of "qubh al-'iqab bila bayan" is general, including worldly and otherworldly punishment.[4] Regarding "bayan" (explanation/manifestation), it is said that the mere issuance of a ruling is not a permit for punishment and interrogation, but rather the reaching of the ruling to the obligated person (wusul) is necessary so that the title of bayan is realized and the duty becomes binding (munajjaz) upon the obligated person.[5] According to al-Khoei (d. 1992), the reaching of the ruling to the obligated person is agreed upon by all Usuli scholars and Akhbaris; therefore, violating a duty that has not reached [the person] is among the clearest instances of oppression.[6]

Status and Historical Course of the Rule

Qubh al-'iqab bila bayan is considered among the certain rational rules (where reason detects goodness and evil without the intervention or help of the Shari'a, such as the goodness of justice and the evil of oppression) among jurists and Usuli scholars.[7] It is said that if someone has the slightest rational understanding, they would not deny it.[8] Akhund al-Khurasani considers conscience (wijdan) to be the proof of the authority of this rule.[9] Usuli scholars have used various expressions for qubh al-'iqab bila bayan and have discussed its concept within issues such as: qubh al-taklif bila bayan (evil of duty without explanation),[10] la taklifa illa ba'd al-bayan (no duty except after explanation),[11] asalat al-ibaha (the principle of permissibility),[12] and asalat al-hazr (the principle of prohibition).[13] Most Usuli scholars, when speaking of the ruling of reason in the principle of permissibility and especially rational bara'a, cite this rule as the documentation for their principle.[14] It is said that the main proof for rational bara'a is the rule of qubh al-'iqab bila bayan.[15]

The rule of qubh al-'iqab bila bayan has been considered in theology, in sections such as taklif ma la yutaq (imposing an impossible duty),[16] in the principles of jurisprudence, in the discussion of the principle of bara'a,[17] and in legal discussions; to the extent that it is said many articles of Iranian law, and even according to the research of some lawyers, some articles of the Universal Declaration of Human Rights of the UN General Assembly are derived from the rule of qubh al-'iqab bila bayan.[18]

Sayyid Muhammad Baqir al-Sadr (d. 1980), in describing the historical course of this rule, states that Aqa Wahid al-Behbahani (d. 1205 AH) was the first to propose qubh al-'iqab bila bayan as a specific rule.[19] According to Al-Sayyid Mustafa Muhaqqiq Damad (b. 1945), a mujtahid and lawyer, the content of the rule of qubh al-'iqab bila bayan was first proposed by al-Shaykh al-Tusi in the book Al-Tibyan fi tafsir al-Qur'an, under Qur'an 17:15.[20]

Documentation for the Rule of Qubh al-'Iqab Bila Bayan

Usuli scholars, in discussing the proof or proofs regarding the authority of the rule of qubh al-'iqab bila bayan, in addition to Quranic verses (Qur'an 65:7;[21] Qur'an 17:15[22]) and narrations such as Hadith al-Raf'[23] and Hadith al-Itlaq,[24] have examined the rational proof (given the rational nature of the rule). Most Usuli scholars, in proving this rule via rational proof, consider the lack of disagreement among the rational people as evidence for this subject. Based on this proof, if, hypothetically, the Lawgiver had a command but did not inform the obligated person of it, the obligated person cannot be interrogated.[25] In contrast to the famous view, Sayyid Muhammad Baqir al-Sadr doubted the rational nature of this rule and, in rejecting its rational nature, proposed the "Theory of Haqq al-Ta'a" (Right of Obedience) and subsequently strived to prove rational precaution (ihtiyat).[26]

Rules Aligned and Conflicting with the Rule of Qubh al-'Iqab Bila Bayan

It is said that the "rule of non-retroactivity of laws"[27] and the "principle of legality of crimes and punishments"[28] are principles and rules whose concept is aligned with the concept of the rule of qubh al-'iqab bila bayan.

A category of Usuli scholars also places some rational rules in opposition to the rule of qubh al-'iqab bila bayan and insists on the belief that with the existence of such rules, there remains no place for the execution of the rule of qubh al-'iqab bila bayan. The "rule of necessity of repelling potential harm" and the theory of "Haqq al-Ta'a" are among the rules and theories that have been considered conflicting with the rule of qubh al-'iqab bila bayan.

Point of Disagreement Between Usulis and Akhbaris

From the perspective of the Akhbaris, in cases of doubt regarding prohibition (shubha tahrimiyya)—where the ruling on a subject is vacillating between prohibition and non-obligation such as recommendation, dislike, and permissibility, like doubt regarding the prohibition of smoking—[29] the subject of doubt falls under the rule of necessity of repelling potential harm, not the rule of repelling punishment without explanation; because, citing the rule of necessity of repelling harm, it can be said that "bayan" exists for these types of doubts; therefore, because the rule of qubh al-'iqab bila bayan does not apply, precaution becomes obligatory.[30] However, Usuli scholars believe that the rule of qubh al-'iqab bila bayan repels the probability of harm, and consequently, no subject remains for the execution of repelling potential harm; because it is rationally evil for God to punish and interrogate regarding His unknown duty.[31]

See also: Necessity of repelling potential harm

In contrast to this group of Usuli scholars, some believe that in cases of doubt regarding prohibition, the principle of bara'a applies after searching and not finding a "proof," but the place for the rule of necessity of repelling potential harm is before searching for a "proof." According to this group, the rule of repelling potential harm indicates the necessity of searching in cases of doubt regarding the ruling (shubha hukmiyya)—such as doubt in the ruling of a specific subject like doubt regarding whether brushing teeth is forbidden or recommended—[32] and after searching and not finding a proof, the rule of qubh al-'iqab bila bayan applies.[33] Gharawi Na'ini, an Usuli scholar of the 14th century AH, believes that the rule of qubh al-'iqab bila bayan is dominant (hakim) over the rule of necessity of repelling potential harm.[34] Meanwhile, some have also denied the conflict between these two rules.[35]

Denial of the Rational Nature of the Rule of Qubh al-'Iqab Bila Bayan

Sayyid Muhammad Baqir al-Sadr, in contrast to the famous view of Usuli scholars who believe in bara'a in subjects of unknown ruling, proposed the theory of "Haqq al-Ta'a" (Right of Obedience).[36] According to this theory, the position and status of God's ownership require that man exercise precaution in all doubts, whether doubts regarding obligation or prohibition.[37] According to al-Sadr, the rule of qubh al-'iqab bila bayan cannot be recognized as a rational and self-evident rule; because this rule is among the issues that no one proposed before Wahid al-Behbahani, and after that, there have always been disagreements regarding its limits and status.[38] By mentioning some premises, he holds that the primary principle regarding any doubtful duty is precaution. In his view, Haqq al-Ta'a includes both known duties and potential duties (i.e., a duty that the obligated person considers probable that their obligation regarding it is still active).[39]

One of the responses given to this theory is that the practical result of the theory of Haqq al-Ta'a (acting upon precaution even in doubtful cases of life) causes excessive hardship ('usr wa haraj) in the lives of the obligated people and disruption in the individual and social order of humans; because precaution is considered good only as long as it does not cause a disruption in the order of human life.[40]

Notes

  1. ↑ For example, see: Fāḍil Lankarānī, Īḍāḥ al-kifāya, 1385 Sh, vol. 4, p. 402; Majma' Fiqh Ahl al-Bayt (a), Qawā'id uṣūl al-fiqh, 1427 AH, p. 386; Muḥaqqiq Dāmād, Qawā'id-i fiqh (Criminal section), 1388 Sh, p. 15.
  2. ↑ For example, see: al-Shaykh al-Ṭūsī, Al-Iqtiṣād ilā ṭarīq al-rashād, 1400 AH, p. 62; ʿAllāma al-Ḥillī, Kashf al-murād, 1413 AH, p. 319.
  3. ↑ Faraḥī, Taḥqīq dar qawā'id-i fiqhī-yi Islām, 1398 Sh, p. 619.
  4. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1409 AH, p. 343.
  5. ↑ Ṭabāṭabāʾī, Mafātīḥ al-uṣūl, 1296 AH, p. 518; ʿIrāqī, Nihāyat al-afkār, 1417 AH, p. 235.
  6. ↑ al-Khūʾī, Miṣbāḥ al-uṣūl, 1413 AH, vol. 1, pp. 294-295.
  7. ↑ Ḥāʾirī Yazdī, Durar al-fawāʾid, 1418 AH, p. 427; Fāḍil Lankarānī, Īḍāḥ al-kifāya, 1385 Sh, vol. 4, p. 402; Imam Khomeini, Tahdhīb al-uṣūl, 1423 AH, vol. 9, p. 86.
  8. ↑ ʿIrāqī, Nihāyat al-afkār, 1417 AH, vol. 3, p. 199.
  9. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1409 AH, p. 343.
  10. ↑ For example, see: al-Sayyid al-Murtaḍā, Al-Dharī'a ilā uṣūl al-shari'a, 1376 Sh, vol. 2, p. 189; ʿAllāma al-Ḥillī, Mabādiʾ al-wuṣūl, Dār al-Aḍwāʾ, p. 94.
  11. ↑ For example, see: Narāqī, Rasāʾil wa masāʾil, 1422 AH, vol. 2, p. 278; Mīrzā-yi Qummī, Jāmi' al-shatāt, 1371 Sh, vol. 4, p. 327.
  12. ↑ For example, see: al-Shaykh al-Ṣadūq, Al-I'tiqādāt, 1413 AH, p. 114; al-Shaykh al-Mufīd, Taṣḥīḥ al-i'tiqādāt al-Imāmiyya, 1414 AH, p. 143; al-Shaykh al-Ṭūsī, Al-Khilāf, 1407 AH, vol. 1, p. 70.
  13. ↑ al-Sayyid al-Murtaḍā, Al-Dharī'a ilā uṣūl al-shari'a, 1376 Sh, vol. 2, p. 805.
  14. ↑ For example, see: al-Anṣārī, Farāʾid al-uṣūl, 1419 AH, vol. 2, p. 59.
  15. ↑ For example, see: Mīrzā-yi Qummī, Al-Qawānīn al-muḥkama fī l-uṣūl, 1430 AH, vol. 3, p. 47; Mishkīnī, Taḥrīr al-ma'ālim, 1396 AH, pp. 188-189.
  16. ↑ al-Shaykh al-Mufīd, Taṣḥīḥ al-i'tiqādāt al-Imāmiyya, 1414 AH, p. 143.
  17. ↑ ʿIrāqī, Maqālāt al-uṣūl, 1420 AH, vol. 2, p. 53.
  18. ↑ Nāṣirzāda, A'lāmiyya-hā-yi ḥuqūq-i bashar, 1372 Sh, p. 14.
  19. ↑ Waḥīd al-Behbahānī, Al-Fawāʾid al-ḥāʾiriyya, 1415 AH, p. 64; al-Ṣadr, Mabāḥith al-uṣūl, 1380 Sh, vol. 3, p. 68.
  20. ↑ Muḥaqqiq Dāmād, Qawā'id-i fiqh (Criminal section), 1388 Sh, p. 14.
  21. ↑ For example, see: Rūḥānī, Zubdat al-uṣūl, 1382 Sh, vol. 4, p. 312; Imam Khomeini, Anwār al-hidāya, 1427 AH, vol. 2, pp. 26-27.
  22. ↑ For example, see: al-Anṣārī, Maṭāriḥ al-anẓār, 1425 AH, vol. 3, p. 341.
  23. ↑ For example, see: al-Anṣārī, Farāʾid al-uṣūl, 1419 AH, vol. 2, p. 28; Sabziwārī, Tahdhīb al-uṣūl, 1417 AH, vol. 2, p. 168; Ḥaydarī, Uṣūl al-istinbāṭ, 1412 AH, p. 213.
  24. ↑ al-Khūʾī, Miṣbāḥ al-uṣūl, 1413 AH, vol. 1, p. 281.
  25. ↑ al-Anṣārī, Farāʾid al-uṣūl, 1419 AH, vol. 2, p. 59.
  26. ↑ al-Ṣadr, Mabāḥith al-uṣūl, 1380 Sh, vol. 2, pp. 61-63.
  27. ↑ For example, see: Ardabīlī, Ḥuqūq-i jazā-yi ʿumūmī, 1384 Sh, vol. 1, p. 160; Bahrāmī Aḥmadī, Qawā'id-i fiqh, 1401 Sh, vol. 1, p. 230; Dārābkulāʾī, Qā'ida-yi qubh-i 'iqāb bilā bayān, 1381 Sh, p. 161.
  28. ↑ For example, see: ʿAlī-Ābādī, Ḥuqūq-i jināʾī, 1368 Sh, vol. 1, p. 1; Muḥaqqiq Dāmād, Qawā'id-i fiqh (Criminal section), pp. 34-35; Bahrāmī Aḥmadī, Qawā'id-i fiqh, 1401 Sh, vol. 1, p. 229.
  29. ↑ al-Anṣārī, Farāʾid al-uṣūl, 1419 AH, vol. 2, p. 197.
  30. ↑ For example, see: Subḥānī Tabrīzī, Tahdhīb al-uṣūl, 1423 AH, vol. 3, pp. 88-92.
  31. ↑ For example, see: Fāḍil Lankarānī, Īḍāḥ al-kifāya, 1385 Sh, vol. 4, p. 410; Makārim Shīrāzī, Anwār al-uṣūl, 1416 AH, vol. 3, pp. 59-62.
  32. ↑ Tabrīzī, Awthaq al-wasāʾil, 1369 AH, p. 44.
  33. ↑ For example, see: Subḥānī Tabrīzī, Tahdhīb al-uṣūl, 1423 AH, vol. 3, pp. 88-92; Gharawī Iṣfahānī, Nihāyat al-dirāya, 1414 AH, vol. 4, p. 86.
  34. ↑ Gharawī Nāʾīnī, Fawāʾid al-uṣūl, 1376 Sh, vol. 3, p. 367.
  35. ↑ Fāḍil Lankarānī, Īḍāḥ al-kifāya, 1385 Sh, vol. 4, pp. 401-406.
  36. ↑ al-Ṣadr, Mabāḥith al-uṣūl, 1380 Sh, vol. 2, p. 61.
  37. ↑ al-Ṣadr, Mabāḥith al-uṣūl, 1380 Sh, vol. 2, pp. 61-63.
  38. ↑ al-Ṣadr, Mabāḥith al-uṣūl, 1380 Sh, vol. 2, p. 69.
  39. ↑ al-Ṣadr, Mabāḥith al-uṣūl, 1380 Sh, vol. 2, pp. 61-63.
  40. ↑ Imam Khomeini, Anwār al-hidāya, 1427 AH, vol. 1, p. 367.

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  • Makārim Shīrāzī, Nāṣir. Anwār al-uṣūl. Transcribed by Aḥmad Qudsī. Qom: Intishārāt-i Nasl-i Jawān, 1416 AH.
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  • Mīrzā-yi Qummī, Abu l-Qāsim. Jāmi' al-shatāt. Research by Murtaḍā Raḍawī. Tehran: Nashr-i Keyhān, 1371 Sh.
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  • Narāqī, Muḥammad Mahdī. Anīs al-mujtahidīn. Qom: Būstān-i Kitāb, 1430 AH.
  • Narāqī, Muḥammad Mahdī. Rasāʾil wa masāʾil. Research by Riḍā Ustādī. Qom: Kongirih-i Buzurgdāsht-i Muḥaqqiqān Mullā Mahdī wa Mullā Aḥmad Narāqī, 1422 AH.
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