Ahmed Al-Hassan Destroys The Evidence Of The Mind

Postby m-ali1988 Sun Nov 30, 2014 4:15 pm

Ahmed Al-Hassan Destroys The Evidence Of The Mind

The calamity and heresy of the evidence of the mind (Daleel Al Aql), how did you make it
permissible for yourselves to give out verdicts and rulings using the evidence of the mind?!
InshaAllah we will simply discuss the Imams (as) words concerning Ijtihad and giving out verdicts
using the mind. This is a very important topic and is directly linked to imitating scholars i.e.
Taqleed.

The Imam (as) writes in The Calf, Volume 2, Page 31: After the death of the Prophet (s), it was
obligatory upon the Muslims to go back to his (s) successors, to know the religious rulings that
are dubious/unknown to them, or that develop and evolve through time. However a group from
the Muslims deviated from the way of the successors and did not take from them i.e. Sunnis, and
time led them to invent mental principles that are based upon logical principles. They relied upon
it to derive and give out some religious rulings, and they called it Usool Al Fiqh. Some of their
scholars rejected Usool Al Fiqh and only abided by the Quran and what was narrated from the
Prophet (s).

On the other hand, the Shia used to always go back to the infallible Imam (as) after the Prophet
(s), and when the minor occultation took place, they referred back to the 4 ambassadors/
jurisprudents who narrated from the infallibles (s). With time, some of the Shia scholars returned
to the mental principles that were originally written by Sunni scholars. It was said that the first one
from the Shia scholars who wrote about mental principles was Allama Al Hili, when he
summarised one of the books of the Sunnis in Usool Al Fiqh. After that, a great dispute took place
between the Shia scholars. The dispute was about stopping on the explicit of the Quran and
narrations that are narrated from Al Mohammed (as) when deriving a religious ruling or
surpassing this by going to the evidence of the mind (Daleel Al Aql).

Each of the two parties argued with their own evidences.

1. Proofs that the evidence of the mind is amongst the evidences/proofs of Tashree (giving out
religious rulings).
a) Allah (swt) is from the Uqalaa (intellectuals)- according to what some of the Usoolis said- so
whatever the Uqalaa agree upon, Allah (swt) confirms.
b) The Sharia is complementary to the mind, so anything that is deemed Hassan (good) by the
mind, is ordained by the sharia, and anything that is deemed ugly by the mind, is forbidden by the
sharia.
c) Not giving out a fatwa (verdict) on dubious/unknown matters, causes difficulties and
complications, because working by a substitute can be difficult for the Mukalfeen (those
commanded to work by the verdict i.e. general public) such as in Salat of al Qasr, and Tamam or
fasting the day and completing it.
d) Not giving a fatwa due to the unavailability of an explicit narration or verse, leads to the
inactivity of the Sharia, and its non-
accompaniment to evolution and development and the newly made things have become
numerous especially in the procedural things such as In-vitro-fertilisation and artificial fertilisation,
and the varied monetary and bank procedures, and animal and human cloning as well as other
things.

2. Proofs that it is compulsory to abide by and stop at the explicit verses and narrations. And not
issuing verdicts on dubious and new matters that do not have a proof/evidence for from the two
weighty things.

a) The mind is an internal proof (and the vicegerent of Allah (swt) is the external/apparent proof)
as was narrated from them (as). The mind is used to indicate the presence of the creator (swt),
and by the mind the narrations are put forward and the indication of each one is known, and by
the mind the Quranic verses are understood and the explicit is differentiated from the allegorical.
There is no objection to this fact. The objection is to putting a mental principle that is not narrated,
and is used to derive the religious ruling. So this is the worshipping of the servants to the servants
(as the famous narration from Imam Al Sadiq (as) says) and like this we return to Al Ham (stallion
camels freed from work), Al Bahira (slit-ear she camel) and the Saiba (she camel let loose for free
pasture), and we returned to the Jewish scholars whom made the halal haram, and the haram
halal according to their own vain desires and mind innovations. And in this way we approve of the
false rulings and laws made by the tyrants. (whats meant is that through the (Daleel Al Aql), the
scholar becomes the one who makes the rulings and not Allah (swt) and thus he who accepts
from him has worshipped him as the jurisprudent takes the place of Allah (swt)!!).

b) The agreement of the Uqalaa (intellectuals) is non-existent, and some of the mental principles
in Usool Al Fiqh are still surrounded by debate and differing amongst the Usoolis themselves. So
how can such principles be reliable in deriving religious rulings, as well as that considering that
Allah (swt) is from the Uqalaa as mentioned before is incorrect.

c) Some of the things that Allah (swt) forbade, their ugliness and falsehood is clear. So the mind
deems it and judges it as ugly. But there are many things that are not clearly ugly or good from
the apparent. Therefore it is necessary to look at the realities and truths of things to distinguish
between the good and the ugly. And nobody knows the truths except its creator (swt) and
whomever he chooses to inform. Some of the things we may judge as ugly because we did not
investigate its truths and inner realities, and sufficing ourselves with the fact that its apparent
opposes our circumstances, nature, and social traditions that people usually view as divine
matters which cannot be penetrated. Allah (swt) said: it may be that you dislike a thing and Allah
brings about through it a great deal of good. [4:19]. And He (swt) said: Fighting Is prescribed for
you and you dislike it. But it is possible that ye dislike a thing which is good for you, and that ye
love a thing which is bad for you. But Allah knows, and you know not. [2:216]. And some things
have good and ugly and complementary and things that are opposite but one of them overtakes
the other. Allah (swt) said: They ask thee concerning wine and gambling. Say: In them is great
sin and some profit for men; but the sin is greater than the profit. [2:219]. So if we say that the
good and ugly are mental understandings, the application of these two understandings on the
things existent externally i.e. its corroborative is something difficult because some of the existent
things are allegorical.

d) In allegories, there is a wisdom. For Allah (swt) is capable of making all the Quranic verses
explicit. But he (swt) made in the Quran allegorical verses for a wisdom that Allah (swt) knows of,
which is demonstrating the need for the infallible who knows the interpretation and the Taweel
(inner meaning ) of the allegorical. Prophet of Allah (s) said: A matter of clear
understanding/direction and is followed and a matter of clear misguidance which is avoided, and
allegories between that, its ruling is returned to Allah (swt) and those endued with knowledge,
knowledgeable of its interpretation. Amali Of Al-Sadooq, P381. Al-Khisal For Al-Sadooq, P153.
Kafi, V1, P68. Therefore in the allegorical issues, is an indication to the Ummah of its need of
those endued and grounded in knowledge i.e. Al Mohammed (as) and in our time its the
companion of the matter (as). And verily he who issues a verdict in dubious/allegorical matters,
neglects this indication. And he may be indicating to the fact that the Imam (as) is not needed. For
now, and due to the courtesy of the principles of the mind, we issue verdicts in every matter, and
we do not stop anymore and we do not have anything allegorical to us. Despite the fact that we
have missed you, but today, we do not confront any difficulty in deriving the religious
ruling/verdict!!

e) It may be that the corruption that is brought about by an incorrect verdict that relies upon the
evidence of the mind, much greater than what we think of as inactivity of the sharia when we work
by the Ihtiyat (substituting during the allegorical verdict) and when we dont issue verdicts (when
dealing with an allegorical matter). And the religion is to Allah (swt), so when did there become a
difficulty in the Sharia, for He (swt) will definitely relieve this difficulty according to He (swt)
wisdom and knowledge of what benefits the nations and the servants. And He (swt) did not
entrust us with the matter of Tashree (meaning we make what is halal haram and vice versa and
not only Allah). So what drives us to oppose this dangerous reality that is He (swt) and He (swt)
matter only?! And the Prophets (as), Messengers (as) and Imams (as) did not oppose with their
completed/perfected minds, and the revealing of many truths to them. And verily it may be that
when he (the scholar) issues a verdict that has no textual proof form the Quran or narrations, is
saying to the Imam (as) Go back o son of Fatima (as) for we are in no need of you!!

f) And the narrations that prove the necessity and obligation of stopping on the Quranic verses
and narrations: Imam Ali (as) said: Know, O' creatures of Allah (swt), that a believer should
regard lawful this year what he regarded lawful in the previous year, and should consider unlawful
this year what he considered unlawful in the previous year. Certainly people's innovation cannot
make lawful for you what has been declared unlawful; rather, lawful is that which Allah (swt) has
made lawful and unlawful is that which Allah (swt) has made unlawful. You have already tested
the matters and tried them; you have been preached by those before you. Illustrations have been
drawn for you and you have been called to clear fact. Only a deaf man can remain deaf to all this,
and only a blind man can remain blind to all this. He whom Allah (swt) does not allow benefit from
trials and experience cannot benefit from preaching. He will be faced with losses from in front, so
that he will approve what is bad and disapprove what is good. People are of two categories- the
follower of the sharia (religious laws), and the follower of the innovations to whom Allah (swt) has
not given any testimony by way of sunnah or the light of any plea. Allah the Glorified, has not
counselled anyone on the lines of this Quran, for it is the strong rope of Allah (swt) and His (swt)
trustworthy means. It contains the blossoming of the heart and springs of knowledge. For the
heart there is no other gloss than the Quran although those who remembered it have passed
away while those who forgot or pretended to have forgotten it have remained. If you see any
good give your support to it, but if you see evil evade it, because the Messenger of Allah (s) used
to say: "O' son of Adam, do good and evade evil; by doing so you will be treading correctly."
Nahjul Balagha, Sermon 175.

Prophet of Allah (s) said: The believer took his region from Allah (swt), and the hypocrite
established an opinion and took his religion from it.

Imam Ali (as) said: Among all the people the most detested before Allah (swt) are two persons.
One is he who is devoted to his self. So he is deviated from the true path and loves speaking
about (foul) innovations and inviting towards wrong path. He is therefore a nuisance for those
who are enamoured of him, is himself misled from the guidance of those preceding him, misleads
those who follow him in his life or after his death, carries the weight of others' sins and is
entangled in his own misdeeds. The other man is he who has picked up ignorance. He moves
among the ignorant, is senseless in the thick of mischief and is blind to the advantages of peace.
Those resembling like men have named him scholar but he is not so. He goes out early morning
to collect things whose deficiency is better than plenty, till when he has quenched his thirst from
polluted water and acquired meaningless things. He sits among the people as a judge
responsible for solving whatever is confusing to the others. If an ambiguous problem is presented
before him he manages shabby argument about it of his own accord and passes judgement on its
basis. In this way he is entangled in the confusion of doubts as in the spider's web, not knowing
whether he was right or wrong. If he is right he fears lest he erred, while if he is wrong he hopes
he is right. He is ignorant, wandering astray in ignorance and riding on carriages aimlessly
moving in darkness. He did not try to find reality of knowledge. He scatters the traditions as the
wind scatters the dry leaves. By Allah (swt), he is not capable of solving the problems that come
to him nor is fit for the position assigned to him. Whatever he does not know he does not regard it
worth knowing. He does not realise that what is beyond his reach is within the reach of others. If
anything is not clear to him he keeps quiet over it because he knows his own ignorance. Lost
lives are crying against his unjust verdicts, and properties (that have been wrongly disposed of)
are grumbling against him. I complain to Allah (swt) about persons who live ignorant and die
misguided. For them nothing is more worthless than Quran if it is recited as it should be recited,
nor anything more valuable than the Quran if its verses are removed from their places, nor
anything more vicious than virtue nor more virtuous than vice. Nahjul Balagha, Sermon 17.

It is related that during the days of (Caliph) Umar ibn Al-Khattab, the question of the excess of the
ornaments of the Kaabah was mentioned to him and some people suggested: If you prepare with
it an army of Muslims that will be a matter of great reward; and what would the Kaabah do with
the ornaments? Umar thought of doing so but asked Imam Ali (as), who said: When the Quran
was descended on the Prophet (as) and his descendants (as), there were four kinds of property.
One, the property of Muslim individuals which he distributed among the successors according to
fixed shares. Second, the tax (fay') which he distributed to those for whom it was meant. Third,
the one-fifth (khums) levy for which Allah (swt) had fixed the ways of disposal. Fourth, amounts of
charity (sadaqat) whose disposal was also fixed by Allah (swt). The ornaments of Kaabah did
exist in those days but Allah (swt) left them as they were, but did not leave them by omission, nor
were they unknown to Him (swt). Therefore, you retain them where Allah (swt) and His Prophet
(s) placed them. Thereupon, Umar Ibn Al-Khattab said: If you had not been here we would have
been humiliated; and he left the ornaments as they were. Nahjul Balagha, V4, P65.

Abi Baseer said to Abi Abdullah (as): Certain things come to us that we do not know of in the
book of Allah (swt) nor in the sunnah. Do we look into it? He (as) said: No, verily if you are right,
you will not be rewarded, and if you are mistaken, then you have lied on Allah (swt). Kafi, V1,
P56.

Imam Al-Sadiq (as), from his father (as), from Imam Ali (as) who said: He who sets himself for
analogies, spends his lifetime in confusion, and he who accuses Allah (swt) by an opinion,
spends his lifetime in Irtimas (it is when water surrounds the head from all sides as if one
immerses his head into a water container. Imam Ali (as) refers to how this deviant sinks himself
into an ocean of ignorance and misguidance.)

Abu Jafar (as) said: He who issues a verdict to the people by his own opinion, then he has
accused Allah (swt) with that which he knows not. And he who accuses Allah (swt) by that which
he knows not, has opposed Allah (swt) as he has permitted and made forbidden that which he
know not. Kafi, V1, P58.

Abu Abdullah (as) said: O Aba Hanifa , you know Allahs (swt) book as it should be known, and
you know the abrogating from the abrogated? He said : Yes, So he (as) said: O Aba Hanifa you
have claimed a knowledge, woe unto you, Allah (swt) did not grant this except the people whom
the book was revealed to them, woe unto you it is not but with the special of the progeny of the
Prophet (s), Allah (swt) did not make you inherit from his book a single letter. Al-Wasael, V27,
P48.

Prophet of Allah (s) said: He who works by analogies has certainly perished and caused other to
perish, and he who issues verdict to people when he does not know the abrogating from the
abrogated and the explicit from the allegorical has certainly perished and caused to perish. Kafi,
V1, P43.

Imam Al-Sadiq (as) said: Beware of two habits/tendencies, for verily in them he perished who
perished, beware of issuing verdicts to people using you opinion, and that you accuse in that
which you know not. Kafi, V1, P42.

Imam Al-Baqir (as) said: He who issues verdicts to people without knowledge and guidance from
Allah (swt), the angels of mercy and the angels of punishment cursed him and the burden of he
who works by his corrupt verdict follow him. Kafi, V1, P42.

Prophet of Allah (s) said: He who works without knowledge, corrupts more than he reforms. Kafi,
V1, P44.
Imam Al-Sadiq (as) said: The one who works without acuteness and insight is like the one who
walks on another path, the faster he walks the further away he will be from the truth. Kafi, V1,
P34.

Imam Al-Kathim (as) said: He who looks through his own opinion perishes, and he who leaves
the book of Allah (swt) and the saying of his Prophet (s) perishes. Kafi, V1, P56.

Imam Al-Sadiq (as) said: The companions of analogies requested knowledge through analogies,
so the analogies did not but increase them in distance from the truth, and the religion of Allah
(swt) is not sought through analogies. Wasael Al-Shia, V27, P34.

Imam Ali (as) said: O folk of our Shia, those who pretend to be on our wilaya, beware of the
companions of opinion, for verily they are the enemies of the ways of those before you, the
hadiths escaped from them and they did not memorise it, and the sunnah made them weary.
They took the servants of Allah (swt) as slaves, and his money into nations, so the necks
submitted to them in abasement, and the creation that is similar to dogs obeyed them. And they
challenged the truth and its people, so they appeared like the truthful infallible imams, when they
are from the cursed ignorant ones, and they were asked about that which they know not. So they
refused to admit that they do not know, so they opposed the religion through their desires, and
deviated and misguided. Verily if religion was by analogies, the wiping of the inner of the feet
(sole) would be more important than the outer. Bihar Al-Anwar, V2, P84.

Imam Al-Sadiq (as) said: O successful party that is granted mercy, verily Allah (swt) has
competed to you what he has brought you from that which is good, and know that it is not from
the knowledge of Allah (swt) or from His (swt) matter that someone from His (swt) creation takes
in His (swt) religion by desires, opinion or analogy. Allah (swt) sent down the Quran, and made in
it clarification of everything, and made for the Quran and its learning a people, it is not permissible
for those granted the knowledge of the Quran (Ahlulbayt), to work and take from it through their
own desires, opinion or analogy. Allah (swt) sufficed them from that from what knowledge He
(swt) has given them and made special for them, and put it with them, and honoring from Allah
(swt) to them, and they are those who possess the remembrance. Kafi, V8, P5.

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