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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 [[hadith]]s: for Akhbaris, hadiths are just classified into sound and weak, but for Usulis, there are 4 classes of hadiths: sound (sahih), reliable ( | # 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 (muwaththaq), good (hasan) and weak (ḍa'if). | ||
# Following people other than the [[infallible]] (ma'sum): Usulis classify people into [[mujtahid]] and [[ | # Following people other than the [[infallible]] (ma'sum): Usulis classify people into [[mujtahid]] and [[muqallid]] (or follower of mujtahid), but for Akhbaris, it is illegitimate to follow a non-infallible person (people other than the [[Prophet (s)]] and [[Imams (a)]]). | ||
# Taking the apparent meanings of the [[Qur'an]] at face value: for Usulis, 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 | # 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 shari'a) 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 ( | # The principle of exoneration (asalat 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 (asalat 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== | ||