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'''Akhbārīs''' are a group of Imamiyya jurisprudents (fuqaha) who take the only source of fiqh (the deduction of | '''Akhbārīs''' are a group of Imamiyya jurisprudents ([[fiqh|fuqaha]]) who take the only source of fiqh (the deduction of Shari'a laws) to be akhbars (narrations and hadiths by [[the Prophet (s)]] and [[Imams (a)]]). The group emerged in 11th century A.H. (17th century). They disallowed the method of [[ijtihad]] and [[Usul al-Fiqh]] for the deduction of Shari'a laws. They were opposed to [[Usulis|Usuli jurisprudents]] (or fuqaha) who require the method of ijtihad and Usul al-Fiqh for the deduction of Shari'a laws. | ||
The opposition between Imamiyya Akhbaris and Usulis was already there before the 17th century, though in a non-official and implicit fashion. However, in this century, the opposition increased, the terminologies of Akhbari and Usuli became current, and they explicitly expressed their oppositions to one another. | The opposition between Imamiyya Akhbaris and Usulis was already there before the 17th century, though in a non-official and implicit fashion. However, in this century, the opposition increased, the terminologies of Akhbari and Usuli became current, and they explicitly expressed their oppositions to one another. | ||
[[Muhammad Amin al-Astarabadi]], [[ | [[Muhammad Amin al-Astarabadi]], [['Abd Allah b. Salih b. Jumu'a al-Samahiji al-Bahrani]] and [[Mirza Muahmmad al-Akhbari]] were extreme Akhabris, and [[al-Shaykh Yusuf al-Bahrani]], [[al-Sayyid Ni'mat Allah al-Jaza'iri]], [[Mulla Muhsin al-Fayd al-Kashani]], [[Muhammad Taqi al-Majlisi]], [[Muhammad Tahir al-Qummi]], and [[al-Shaykh Hurr al-'Amili]], among others, were moderate Akhbaris. Opposed to them were prominent Usulis such as [[Wahid al-Bihbahani]], [[al-Shaykh al-Ansari]], and [[al-Shaykh Ja'far Kashif al-Ghita']]. | ||
The main points of disagreements between Akhbaris and Usulis concern issues such as illegitimacy or permissibility of the method of ijtihad (deducing the laws of | The main points of disagreements between Akhbaris and Usulis concern issues such as illegitimacy or permissibility of the method of [[ijtihad]] (deducing the laws of Shari'a via methods of [[usul al-fiqh|Usul]]), the restriction of evidence for laws of Shari'a to the [[Qur'an]] and [[Sunna]] or [[hadith]]s, the prohibition of acquiring probable beliefs about Islamic laws, the way hadiths should be classified, the permissibility of following people other than [[the Prophet (s)]] and [[Imams (a)]], subscription to the appearances of the Qur'an, [[rational good and badness|rational goodness]] (husn) and [[rational good and badness|badness]] (qubh), the practical principle of Bara'a (exemption or exoneration), the prohibition of employing some kinds of analogy ([[qiyas]]) to deduce laws of Shari'a, the reliability of all hadiths contained in [[the Four Books]] (al-Kutub al-Arba'a), and so on. | ||
==Origins of Historical Formation== | ==Origins of Historical Formation== | ||
The contrast between | The contrast between Akhbari and Usuli schools in the [[fiqh]] of [[Imamiyya]] traces back to the early centuries of Islam. Within Imamiyya schools of fiqh in the first three centuries A.H., there were tendencies to deduce the laws of Shari'a, in contrast to those who followed the letter of hadiths without making any deductions. | ||
===The Heyday of Hadithism=== | ===The Heyday of Hadithism=== | ||
The fourth century A.H. (10th century) is the period of the prominence of the hadithist school in | The fourth century A.H. (10th century) is the period of the prominence of the hadithist school in [[Qom]]. Deductivist scholars of [[fiqh]], such as [[Ibn Abi 'Aqil al-Ummani]] and [[Ibn Junayd al-Iskafi]] were among the minority. Prominent scholars of fiqh in this period were [[Muhammad b. Ya'qub al-Kulayni]] (d. 328 or 329 A.H./940 or 941), [['Ali b. Husayn b. Musa b. Babawayh al-Qummi|'Ali b. Babawayh al-Qummi]] (d. 328 A.H./940), [[Ibn Qualawayh]] (d. 368 or 369 A.H./ 979) and [[Muhammad b. Babwayh al-Qummi]] (d. 381 A.H./ 991), who significantly contributed to the production of the oldest collections of jurisprudential hadiths. | ||
===The Approach to Deductive Fiqh=== | ===The Approach to Deductive Fiqh=== | ||
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===Kashif al-Ghita'=== | ===Kashif al-Ghita'=== | ||
Another Usuli scholar who seriously campaigned against Akhbarism was [[Shaykh Ja'far al-Najafi Kashif al-Ghita']] (d. 1227 or 1228 A.H./ 1812 or 1813), who opposed to [[Mirza Muhamamd al-Akhbari]], writing his well-known essay, Kashf al-ghita' 'an ma'a'ib-i Mirza Muhammad 'aduw al-'ulama (uncovering the faults of Mirza Muhammad [al-Akhbari], the enemy of scholars). He sent this essay to [[Fat'hali Shah Qajar]] to discourage him from supporting Mirza Muhamamd. | Another Usuli scholar who seriously campaigned against Akhbarism was [[Shaykh Ja'far al-Najafi Kashif al-Ghita']] (d. 1227 or 1228 A.H./ 1812 or 1813), who opposed to [[Mirza Muhamamd al-Akhbari]], writing his well-known essay, Kashf al-ghita' 'an ma'a'ib-i Mirza Muhammad 'aduw al-'ulama (uncovering the faults of Mirza Muhammad [al-Akhbari], the enemy of scholars). He sent this essay to [[Fat'hali Shah Qajar]] to discourage him from supporting Mirza Muhamamd. | ||
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Today the only places in Iran where Akhbarism has considerable proponents are parts of the Khuzestan province, particularly Khorramshahr and Abadan. | Today the only places in Iran where Akhbarism has considerable proponents are parts of the Khuzestan province, particularly Khorramshahr and Abadan. | ||