فصلنامه جستارهای فقهی و اصولی
سال هشتم شماره 3 (پیاپی 28، پاییز 1401)

Shaykh ‘Abd al-Karīm Ḥāʼirī-Yazdī has dealt with the subject of tajarrī (attempt to commit a sin) in a relatively short discussion in his uṣūlī book, Durar al-Fawāʼid. He has argued on the lack of legal (shar’ī) prohibition and the lack of moral evil (qubḥ) of tajarrī, as well as the lack of deserving punishment of tajarrī. His jurisprudential argument on the lack of legal prohibition of tajarrī is not supported by verses of the Holy Qurʼān and aḥadīth (narrations), but rather a quasi-rational-inductive argument that is interesting in its own way. This argument, in addition to significant methodological aspects, has significant dimensions from a philosophical point of view, especially from the point of view of practical philosophy. This article tries to formulate and then evaluate his argument, after a rather short introduction explaining the nature of tajarrī

The theory of Inqilāb-e Nisbat (Changing the Relationship) as one of the most effective theories proposed in the discussion of the conflict between the evidence of ‘ilm al-uṣūl (the science of the principles of jurisprudence) has been the focus of the uṣūlīyīn. Considering the academic status of Āyatollāh ‘Abd al-Karīm Ḥāʼirī- Yazdī as the founder of the Islamic Seminary of Qom and the need to pay more attention to his views, by examining and analyzing Āyatollāh ‘Abd al-Karīm Ḥāʼirī- Yazdī’s Durar al-Fawāʼid on Inqilāb-e Nisbat, the present article analyzes and criticizes his views on the theory of Inqilāb-e Nisbat. The findings of the research show that, although he has discussed this theory very briefly, he has discussed various aspects of this theory such as: explaining the theory, expressing his points of view, the main problems of the theory, stating some rules for solving the problems, paying attention to the effective foundations in accepting or denying the theory, and its place in jurisprudential inference. However, his views on the theory of Inqilāb-e Nisbat and some of the points raised about this theory are incomplete and flawed.

This article was written for the purpose of researching and studying Āyatollāh ‘Abd al-Karīm Ḥāʼirī-Yazdī’s theory regarding specialized ijtihād. The main question is what is the meaning of specialized ijtihād and its necessities? This issue has been investigated by the analytical-explanatory method and its most important results include, the necessity of using authentic history and considering the circumstances surrounding the issuance of naṣṣ (designation) in non-devotional precepts, more strictness and precision in khabar al-waḥid (tradition with a single transmitter) in matters that are against the rational reliance and procedures in non-devotional precepts, presenting a rational interpretation of nuṣūs (designations) in non-devotional precepts, the primary principle of the validity of criteria in deriving non-devotional ḥukm (precepts), the primary principle is to stick to the naṣṣ and not to transgress in the devotional precepts and the centrality of the concentration and rational procedures in the non-devotional precepts and the absence of primary principle of issuing from the expression of an infallible religious precept in non-devotional precepts, the primary principle of the stability of quantitative limitations in devotional precepts and the centrality of rational reliance and procedures in non-devotional precepts, identifying and distinguishing specific jurisprudential rules for devotional and non-devotional precepts, identifying and distinguishing specific principles criteria of devotional and non-devotional precepts and the necessity of consulting in thematics with experts in non-devotional fields.

The study of the jurisprudential school of thought is a secondary study and sub-chapter of the philosophy of jurisprudence in which re-reading and analysis of jurisprudential movements with regard to elements such as: systematization, tendency, basics, methods and theories are discussed. Based on this, can the jurisprudential thought of Shaykh al-Mu’asis be considered as a school of thought? A contextual and capacity-based study of the jurisprudential thought of Āyatollāh Shaykh ‘Abd al-Karīm al-Hā’irī, to measure the degree of adaptation of these elements with a descriptive, explanatory, and historical method, shows that systematization means regulation, connection and a different arrangement of content and parts is not visible in his jurisprudence. However, there are trends, bases, methods and specific theories of jurisprudence that have their roots in the time and context of the formation of the jurisprudence of Muḥaqqiq al-Hā’irī in Najaf and Sāmarrā’, which has led to a distinctive cautiousness, rationality, and axial moderation. Thus, Āyatollāh Borūjerdī’s opinion on this jurisprudential thought, the authority of his famous students in the later periods, and the transfer of this legacy to the next generations, along with the phenomenon of the Islamic Revolution in Iran has been prepared the conditions for the formation, maturity and expansion of the late Qom School of Thought, which at least the jurisprudence of Shaykh al-Mu’asis is one of the most important reasons for its appearance. Keywords:

The great researcher Āyatollāh ‘Abd al-Karīm Ḥāʼirī-Yazdī has uṣūlī and fiqhī thoughts, neither excessive rationalism nor unequivocal textualism, but rather has moderate ijtihādī thought. From this point of view, the theory of “the theory of the correlation of social obligation on the approval of right” can be extracted from his ijtihādī thinking. Accepting this theory, Āyatollāh ‘Abd al-Karīm Ḥāʼirī-Yazdī believed that sometimes in issuing a ḥukm (decree) and taklīf (obligation) the observance of another right is considered, thereby it creates rights for another person. By extracting this theory from his academic works and proving it, the author presents the case of “the right of divorce for the wife” to apply this theory. The presented example is obtained and proven by highlighting verse 229 of Sūrah al-Baqarah “then [let there be] either an honourable retention or a kindly release” and the correlation of social obligation with approval of right. Other cases that create rights for the other people by his theory are “the right of the poor” in khums and zakāt and “the right of the person who was absent” in obtaining his satisfaction.

The principle of Lā Ta‘ād is one of the most important jurisprudential principles in the subject of ṣalāh (prayer) and it is supported by authentic narrations. The mentioned principle has been examined from several aspects among the jurists, one of which is the examination of the scope of this principle according to the perceptual states of knowledge, ignorance, and oblivion of mukallaf (the one charged with a duty) towards the ruling. One of the jurists who discussed and commented on this issue was Muḥaqqiq al-Hā’irī. He finally denied the inclusion of this principle in the three cases mentioned above, while the renowned majority of the jurists have not accepted the inclusion of this principle only for the first two states. The result of the present study, after examining and criticizing the reasons presented by him and other jurists, is that the main criterion for the inclusion or exclusion of this principle is holding the title of the excuse. Since this issue is excluded in the case of the two states of knowledge and ignorance of fault toward the ḥukm (ruling), therefore the two mentioned states are out of the scope of the principle. However, due to the cases of ignorance of fault and obliviousness, the ḥukm will be within the scope of this principle. The present study was written using the descriptive-analytical method and library information.

The jurisprudence of the Ahl al-Bayt (peace be upon them) arose from the bosom of revelation, watered from the teachings of the Prophet Muḥammad and Imām ‘Alī (peace be upon them) and enriched by the tireless efforts of the students of Imām al-Ṣādiq (peace be upon him), including the efforts of Āyatollāh Ḥāʼirī. This study was written on the occasion of the 100th anniversary of the establishment of the Ḥawzah al-ʿIlmīyyah and honouring its founder. It is a study which uses the library method related to the topic of justice from the point of view of jurisprudence based on whether the description of malakah (disposition) and muruwwat is one of the elements of justice or not. Whether avoiding ṣaghāʼir (minors) involved in it or not? Thereby, after the conceptualization of justice from the aspect of words and terms, various bases of jurists have mentioned the definition of justice and their basis of taking a step on the straight path of shar’ has been emphasized. Other bases, including the basis of the interference of the malakah and muruwwat in justice, have been criticized under the title of innovation of the article. In conclusion, they have accepted the division of sin into major and minor, and have arranged jurisprudential effects on it, including the termination of justice by committing a minor sin.