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Akhbaris: Difference between revisions
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===Other Disagreements=== | ===Other Disagreements=== | ||
# Akhbaris forbid the acquisition of probable beliefs (ẓann), and unlike the proponents of ijtihad, they just take "certitude" or "certain knowledge" to be reliable. | # Akhbaris forbid the acquisition of probable beliefs (ẓann), and unlike the proponents of [[ijtihad]], they just take "certitude" or "certain knowledge" to be reliable. | ||
# Classification of | # Classification of [[hadith]]s: for Akhbaris, hadiths are just classified into sound and weak, but for Usulis, there are 4 classes of hadiths: sound (sahih), reliable (muwathaq), good (hasan) and weak (ḍa'if). | ||
# Following people other than the infallible (ma'sum): Usulis classify people into [[mujtahid]] and [[muqalid]] (or follower of mujtahid), but for Akhbaris, it is illegitimate to follow a non-infallible person (people other than the Prophet and Imams). | # Following people other than the [[infallible]] (ma'sum): Usulis classify people into [[mujtahid]] and [[muqalid]] (or follower of mujtahid), but for Akhbaris, it is illegitimate to follow a non-infallible person (people other than the Prophet and Imams). | ||
# Taking the apparent meanings of the | # Taking the apparent meanings of the [[Qur'an]] at face value: for Usulis, the apparent meanings of the [[Qur'an]] are reliable, trumping the apparent meanings of hadiths, but for Akhbaris, it is legitimate to rely on the apparent meanings of the Qur'an only when there is a confirming interpretation by [[the Prophet (s)]] or an [[Imam (a)]]. | ||
# For Akhbaris, unlike Usulis, all hadiths contained in al-Kutub al-Arba'a (the four major Shiite hadith collections) are sound and reliable. | # For Akhbaris, unlike Usulis, all hadiths contained in [[al-Kutub al-Arba'a]] (the four major Shiite hadith collections) are sound and reliable. | ||
# Akhbaris accept rational goodness and badness (al-husn wa al-qubh al-aqli), but unlike Usulis, they do not take independent rational verdicts (that is, those not confirmed by Sharia) to be religiously reliable. | # Akhbaris accept [[rational goodness and badness]] (al-husn wa al-qubh al-aqli), but unlike Usulis, they do not take independent rational verdicts (that is, those not confirmed by Sharia) to be religiously reliable. | ||
# For Akhbaris, it is illegitimate to act upon some analogies and syllogisms such as priority analogy (qiyas al-awlawiyya), the analogy in which the reason/cause is explicitly mentioned (al-qiyas-u mansus al-'illa) and the clarification of the criterion (tanqih al-manat), though Usulis consider them as legitimate. | # For Akhbaris, it is illegitimate to act upon some analogies and syllogisms such as priority analogy (qiyas al-awlawiyya), the analogy in which the reason/cause is explicitly mentioned (al-qiyas-u mansus al-'illa) and the clarification of the criterion (tanqih al-manat), though Usulis consider them as legitimate. | ||
# The principle of exoneration (asala al-bara'a): for Usulis, the principle of exoneration applies to cases of doubting the illegitimacy or forbiddingness of an act (al-shubha al-hukmiyya al-tahrimiyya), as well as cases of doubting the obligation (al-shubha al-hukmiyya al-wujubiyya), but for Akhbaris, it only applies in the second type of cases. | # The principle of exoneration (asala al-bara'a): for Usulis, the principle of exoneration applies to cases of doubting the illegitimacy or forbiddingness of an act (al-shubha al-hukmiyya al-tahrimiyya), as well as cases of doubting the obligation (al-shubha al-hukmiyya al-wujubiyya), but for Akhbaris, it only applies in the second type of cases. | ||
# The principle of exoneration regarding the conflict between hadiths: unlike Usulis, Akhbaris do not allow an appeal to the principle of exoneration regarding a conflict between hadiths, as al-Astarabadi says in his al-Fawa'id al-madaniyya: | # The principle of exoneration regarding the conflict between hadiths: unlike Usulis, Akhbaris do not allow an appeal to the principle of exoneration regarding a conflict between hadiths, as al-Astarabadi says in his ''[[al-Fawa'id al-madaniyya]]'': | ||
I hold that the appeal to the principle of exoneration | I hold that the appeal to the principle of exoneration (asala al-bara'a) was permissible before the perfection of the religion, but after that, there is no room for such a principle, since there is a sufficient numbers hadiths at our disposal with regard to any affairs and events that we need a verdict for, and for any disputes between any two people. | ||
==The Relation between Shaykhiyya and Akhbarism== | ==The Relation between Shaykhiyya and Akhbarism== | ||