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Tashri' al-Ahkam

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Tashrīʿ al-Aḥkām (Arabic: تشريع الأحکام) means the creation of Shari'a rulings,[1] and is a term used in Fiqh and Usul al-Fiqh.[2] According to jurists, there is only one Legislator (Shāriʿ), who is God.[3] They have cited verses 13 and 21 of Sura al-Shura, verse 48 of Sura al-Ma'ida, verse 58 of Sura al-An'am, and verse 26 of Sura al-Kahf to support this view.[4]

Legislation by the Prophet (s)

Muhaddiths and Shi'a jurists hold two different views regarding whether Prophet Muhammad (s) had the right to legislate rulings:

Completeness of Religion: One group believes that Islam is complete[5] and the Prophet (s) does not have permanent legislative guardianship (Wilāya Tashrīʿīyya). His role is merely to convey (Tablīgh) the rulings.[6] This opinion is based on arguments such as the Prophet's (s) waiting for revelation to convey a ruling,[7] the principle of the absence of one person's guardianship over another,[8] Quranic verses,[9] and narrations.[10]

Permission to Legislate: In contrast, some believe that God gave the Prophet (s) permission to legislate rulings.[11] In this view, in addition to narrations,[12] reference is made to verses that introduce obedience to the Prophet (s) as equal to obedience to God.[13] For example, a narration from Imam al-Sadiq (a) states that God made Khamr (wine) forbidden, and the Prophet (s) made every intoxicant forbidden as well.[14]

Legislation by Imams (a)

Some proponents of the second theory believe that the Shi'a Imams also have the right to legislate rulings, just like the Prophet (s).[15]

In contrast, another group believes that the duty of the Imams (a) is not to determine Shari'a rulings, but to explain and detail them.[16] They argue that in matters and rulings not mentioned in the Qur'an and Sunna, the Imams (a) not only did not establish Shari'a rulings but also ordered a suspension (Tawaqquf).[17]

Legislation by Others

Tashri' is sometimes discussed based on its lexical meaning (lawmaking), raising the question of whether anyone other than God, the Prophet (s), and the Imams (a) has the right to legislate.[18] Some believe that the Faqih (jurist) or at least the Shari'a Ruler has authority in establishing rulings in subjects where there is no textual evidence (Naṣṣ).[19]

Some scholars argue that the ruling by Sayyid Ali Khamenei declaring transactions without official registration as void constitutes an instance of legislating a declaratory ruling (Ḥukm Waḍʿī). In this context, the jurist establishes "legal registration" as a condition for the validity (Siḥḥa) of a contract to ensure public order.[20] This is because it adds a condition to the conditions of the validity of a transaction and deems transactions lacking this condition as void.[21]

According to jurists, the role of the parliament in an Islamic government, considering divine laws, is planning[22] and identifying needs and approving regulations,[23] and thus it is different from the legislation of rulings (Tashri').[24]

Notes

  1. ↑ Faḍlī, Durūs fī uṣūl fiqh al-Imāmiyya, p. 197.
  2. ↑ Faḍlī, Durūs fī uṣūl fiqh al-Imāmiyya, p. 197.
  3. ↑ Ḥillī, Kashf al-murād, al-, p. 98; Mujtahid Tabrīzī, Al-Maqālāt al-ghariyya, p. 289.
  4. ↑ Iṣfahānī, Hidāyat al-mustarshidīn, vol. 1, p. 409; Ṭabāṭabāʾī, Al-Mīzān, vol. 4, p. 137.
  5. ↑ Iṣfahānī, Hidāyat al-mustarshidīn, vol. 1, p. 411.
  6. ↑ Majlisī, Mirʾāt al-ʿuqūl, vol. 3, pp. 144-145; Faḍlī, Durūs fī uṣūl fiqh al-Imāmiyya, p. 197; Mujtahid Tabrīzī, Al-Maqālāt al-ghariyya, p. 289.
  7. ↑ Iṣfahānī, Hidāyat al-mustarshidīn, vol. 1, p. 410.
  8. ↑ Ḍiyāʾī-far, Jāygāh-i mabānī-yi kalāmī, p. 100.
  9. ↑ Qur'an 12:40; Qur'an 10:15.
  10. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 27, p. 113.
  11. ↑ Subḥānī Tabrīzī, Wilāyat-i tashriʿī wa takwīnī, pp. 21-22; Makārim Shīrāzī, Buḥūth fiqhiyya hāmma, p. 536.
  12. ↑ Ṣaffār, Baṣāʾir al-darajāt, p. 403; Kulaynī, Al-Kāfī, vol. 1, p. 265; Ṭūsī, Al-ʿUdda fī uṣūl al-fiqh, vol. 2, p. 733.
  13. ↑ Qur'an 59:7; Qur'an 9:29; Qur'an 4:64, 80.
  14. ↑ Kulaynī, Al-Kāfī, vol. 1, p. 267.
  15. ↑ Iṣfahānī, Hidāyat al-mustarshidīn, vol. 1, p. 410; Majlisī Iṣfahānī, Wilāyat al-awliyāʾ, p. 58.
  16. ↑ ʿĀmilī, Muntaqā l-jumān, vol. 2, p. 439; Ṭabāṭabāʾī, Ḥāshiyat al-kifāya, vol. 2, p. 295; Ṣadr, Buḥūth fī ʿilm al-uṣūl, vol. 7, p. 30; Makārim Shīrāzī, Buḥūth fiqhiyya hāmma, p. 536.
  17. ↑ Makārim Shīrāzī, Buḥūth fiqhiyya hāmma, p. 538.
  18. ↑ "Jalsa-yi duwwum az sāl-i panjum-i dars-i khārij-i fiqh-i siyāsī-yi ʿAlīdūst", Pāygāh-i bayān-i ārā wa naẓarāt-i Ustād ʿAlīdūst.
  19. ↑ Narāqī, ʿAwāʾid al-ayyām, p. 581; Ṣadr, Iqtiṣādu-nā, p. 799; Imām Khumaynī, Taḥrīr al-wasīla, vol. 2, p. 596.
  20. ↑ It is important to note that this ruling is specific to Iran. Since it is categorized as a "State Ruling" (Ḥukm Ḥukūmī), it is inextricably linked to the judicial and administrative infrastructure of the Islamic Republic. Consequently, this requirement for validity applies only to transactions occurring within the legal jurisdiction of Iran and does not extend to transactions in other countries where different registration systems or sovereign authorities prevail.
  21. ↑ "Jalsa-yi duwwum az sāl-i panjum-i dars-i khārij-i fiqh-i siyāsī-yi ʿAlīdūst", Pāygāh-i bayān-i ārā wa naẓarāt-i Ustād ʿAlīdūst.
  22. ↑ Imām Khumaynī, Wilāyat-i faqīh, p. 44.
  23. ↑ Subḥānī Tabrīzī, Mabānī-yi ḥukūmat-i Islāmī, p. 260.
  24. ↑ Imām Khumaynī, Wilāyat-i faqīh, p. 44.

References

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