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Hadith of Halal of Muhammad is Halal until the Day of Judgment

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Hadith of Halal of Muhammad is Halal until the Day of Judgment
Subjectthe finality of the Prophet (s) and the eternity of the religion of Islam
Issued byProphet Muhammad (s) • Imam al-Baqir (a) • Imam al-Sadiq
Main narratorZurara b. A'yan • Sama'a b. Mihran
Validity of the chain of transmissionthe authenticity of certain narrations
Shi'a sourcesal-Mahasin • Basa'ir al-darajat • al-Kafi
Sunni sourcesMusnad al-Darimi


Hadith of ḥalāl of Muḥammad is ḥalāl until the Day of Judgment (Arabic: حَلاَلُ مُحَمَّدٍ حَلاَلٌ إِلَی یَوْمِ اَلْقِیَامَةِ; Ḥalāl Muḥammad ḥalāl ilā yawm al-qiyāma) refers to a set of narrations that confirm the finality of the Prophet (s) and the eternity of the religion of Islam. According to these hadiths, no new prophet or book will come after the Prophet Muhammad (s).

Relying on these narrations, Shi'a jurists believe that the religion of Islam will not be abrogated (naskh) and its commands remain fixed and stable as long as their subjects do not change. They also refer to these hadiths in jurisprudential issues, such as the issue of imitating a deceased Marja', to prove the continuity of Islamic laws.

This hadith has been narrated in Shi'a hadith sources from the third/nineth century onwards, such as al-Kafi and al-Mahasin, with various phrasings, and some of them have been considered authentic.

Concept and Status

The Hadith "Halal of Muhammad is Halal until the Day of Judgment" refers to narrations that confirm the finality of the Prophet (s) and the eternity of the laws of Islam,[1] stating that after Prophet Muhammad (s), no prophet will be sent and no book will be revealed.[2] Shi'a jurists, including Shaykh al-Ansari[3] and Mirza Na'ini,[4] consider these narrations as evidence for the non-abrogation of the religion of Islam. Al-Sayyid Abu l-Qasim al-Khoei[5] and Mar'ashi Najafi also regard them as a sign of the eternity of the Shari'a and the stability of Islamic commands as long as their subject matter does not change.[6] Allama al-Hilli counts the eternity of the Islamic Shari'a among the essentials of the Religion.[7]

According to Ali Sadra'i Khoei, a Shi'a codicologist, Muhammad Baqir Bahari Hamadani (d. 1333/1915) wrote a treatise explaining this narration.[8]

Reliability and Sources

Kashif al-Ghita' in Kashf al-ghita' considers these hadiths to be mutawatir ma'nawi (multiply narrated in meaning).[9] Muhammad Taqi al-Majlisi in Rawdat al-muttaqin[10] and al-Allama al-Majlisi in Bihar al-anwar and Mir'at al-'uqul, after quoting these narrations, have considered some of them to be authentic in chain of transmission.[11]

These hadiths have been narrated in numerous Shi'a sources from the third/nineth century onwards, such as al-Mahasin,[12] Basa'ir al-darajat,[13] Tafsir Furat al-Kufi,[14] al-Kafi,[15] and Risala al-muhkam wa l-mutashabih,[16] by narrators such as Zurara and Sama'a b. Mihran from the Prophet (s), Imam al-Baqir (a), and Imam al-Sadiq (a). Al-Hurr al-Amili also cited these hadiths in Wasa'il al-Shi'a[17] and al-Fusul al-muhimma.[18]

These narrations are also mentioned with various phrasings in Musnad al-Darimi and other Sunni sources.[19]

Jurisprudential Applications

Many Shi'a jurists from the 10th/16th to the 15th/21st centuries, such as Muqaddas al-Ardabili (d. 993/1585),[20] Abd Allah Fadil al-Tuni,[21] Yusuf al-Bahrani,[22] Ja'far Kashif al-Ghita,[23] Mirza Qummi,[24] Abu l-Hasan Isfahani,[25] Sayyid Abu l-Qasim al-Khu'i,[26] and Mar'ashi Najafi (d. 1411/1990) have cited these narrations in various jurisprudential topics such as the obligation of Friday prayer,[27] the permissibility or impermissibility of imitating a deceased Marja',[28] amputation for theft,[29] and qisas[30] to argue for the continuity of their rulings.

Text of the Hadith

عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ -ع- عَنِ الْحَلَالِ وَ الْحَرَامِ فَقَالَ حَلَالُ مُحَمَّدٍ حَلَالٌ أَبَداً إِلَی یَوْمِ الْقِیَامَةِ وَ حَرَامُهُ حَرَامٌ أَبَداً إِلَی یَوْمِ الْقِیَامَةِ لَا یَکُونُ غَیْرُهُ وَ لَا یَجِیءُ غَیْرُه

Zurara said: I asked Imam al-Sadiq (a) about halal and haram. He said: The halal of Muhammad is halal forever until the Day of Judgment, and his haram is haram forever until the Day of Judgment; there will be nothing other than it, and nothing else will come.[31]

Notes

  1. ↑ Astarābādī, Al-Fawāʾid al-madaniyya, 1426 AH, p. 249; Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 18, pp. 340-342.
  2. ↑ Barqī, Al-Maḥāsin, vol. 1, p. 269; Ṣaffār, Baṣāʾir al-darajāt, 1363 Sh, vol. 1, p. 148; Kulaynī, Al-Kāfī, 1363 Sh, vol. 2, p. 17; Sharīf al-Murtaḍā, Risālat al-muḥkam wa l-mutashābih, 1386 Sh, p. 55.
  3. ↑ Anṣārī, Farāʾid al-uṣūl, 1437 AH, vol. 2, p. 537.
  4. ↑ Nāʾīnī, Ajwad al-taqrīrāt, 1368 Sh, vol. 2, p. 515.
  5. ↑ Khūʾī, Ṣirāṭ al-najāt, 1416 AH, vol. 3, p. 450.
  6. ↑ Marʿashī Najafī, Al-Sariqa ʿalā ḍawʾ al-Qurʾān wa l-sunna, 1424 AH, p. 315.
  7. ↑ Ḥillī, Nihāyat al-wuṣūl ilā ʿilm al-uṣūl, 1425 AH, vol. 5, p. 79.
  8. ↑ Ṣadrāʾī Khūʾī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 3, p. 378.
  9. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 1, p. 190.
  10. ↑ Majlisī (I), Rawḍat al-muttaqīn, 1406 AH, vol. 12, p. 196.
  11. ↑ Majlisī (II), Biḥār al-anwār, 1403 AH, vol. 16, p. 354; vol. 47, p. 35; vol. 9, p. 3; Majlisī (II), Mirʾāt al-ʿuqūl, 1404 AH, vol. 1, p. 201.
  12. ↑ Barqī, Al-Maḥāsin, vol. 1, p. 269.
  13. ↑ Ṣaffār, Baṣāʾir al-darajāt, 1363 Sh, vol. 1, p. 148.
  14. ↑ Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, p. 93.
  15. ↑ Kulaynī, Al-Kāfī, 1363 Sh, vol. 2, p. 17.
  16. ↑ Sharīf al-Murtaḍā, Risālat al-muḥkam wa l-mutashābih, 1386 Sh, p. 55.
  17. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 27, p. 169.
  18. ↑ Ḥurr al-ʿĀmilī, Al-Fuṣūl al-muhimma, 1418 AH, vol. 1, pp. 427, 644.
  19. ↑ Dārimī, Musnad al-Dārimī, 1421 AH, vol. 1, p. 402; Ibn Qutayba, Taʾwīl mukhtalif al-ḥadīth, 1419 AH, p. 271; Bayhaqī, Al-Madkhal ilā al-sunan al-kubrā, p. 107.
  20. ↑ Muqaddas al-Ardabīlī, Majmaʿ al-fāʾida, 1403 AH, vol. 1, p. 8.
  21. ↑ Fāḍil al-Tūnī, Al-Ijtihād wa l-taqlīd, 1415 AH, p. 263.
  22. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 9, pp. 403, 424.
  23. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 1, p. 190.
  24. ↑ Mīrzā-yi Qummī, Manāhij al-aḥkām, 1420 AH, p. 21.
  25. ↑ Iṣfahānī, Ṣalāt al-musāfir, 1415 AH, pp. 98-99.
  26. ↑ Khūʾī, Ṣirāṭ al-najāt, 1416 AH, vol. 3, p. 450.
  27. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 9, p. 424; Mīrzā-yi Qummī, Manāhij al-aḥkām, 1420 AH, p. 21.
  28. ↑ Baḥrānī, Sharḥ al-risāla al-ṣalātiyya, 1403 AH, p. 2; Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, 1422 AH, vol. 1, p. 227.
  29. ↑ Marʿashī Najafī, Al-Sariqa ʿalā ḍawʾ al-Qurʾān wa l-sunna, 1424 AH, p. 315.
  30. ↑ Marʿashī Najafī, Al-Qiṣāṣ ʿalā ḍawʾ al-Qurʾān wa l-sunna, 1415 AH, vol. 1, p. 30.
  31. ↑ Kulaynī, Al-Kāfī, 1363 Sh, vol. 2, p. 17.

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