Question:<\/strong><\/p>\nAssalamu Alaykom Wa Rahmatullah Wa Barakatuhu,<\/p>\n
Our dear brother and respected scholar, I hope you answer the following question:<\/p>\n
Saying that the \u2018asl (original state) with regards to transactions is permissibility and ibaha needs consideration and attributing it to the four madhahib needs precision and research…<\/p>\n
This principle (\u2018asl) was popularly said by the late scholars, but we did not find this \u2018asl in the books of the relatively old scholars. Ibn Najim al-Hanafi, who is a fundamentalist of the Hanafi (and it is said that this rule (qa\u2019ida) was commonly used by them) mentioned only two rules:<\/p>\n
The \u2018asl with regards to things is permissibility so long as no text of prohibition is present.<\/p>\n
And the \u2018asl with regards to sexual interactions is prohibition.<\/p>\n
The question is that if the Legislator safeguarded sexual interactions by making its original hukm prohibition to protect descendants!! Doesn’t that seem steady in funds and financial transactions, or at least to say that the \u2018asl with regards to them is not permissibility…<\/p>\n
Therefore, it is necessary to study the issues of transactions within its general controls to give judgment, because just like the Legislator safeguarded descendants, He also safeguarded the funds…<\/p>\n
I might be wrong, especially since I did not research all of what the scholars and fundamentalists said on this issue…<\/p>\n
Because the risk is that we make permissible every form of contemporary transactions in accordance with the principle \u201cthe \u2018asl with regards to transactions is permissibility\u201d, without studying the reality of the issue and the nature of the evidence it deals with.<\/p>\n
So how correct is this rule? And have the Fuqahaa\u2019 addressed it?<\/p>\n
Sent by Abu Zakariyah from Lebanon<\/p>\n
Answer:<\/strong><\/p>\nWa Alaikum Assalam Wa Rahmatullah Wa Baraktuhu,<\/p>\n
Brother, there are principles adopted by some Mujtahideen that are Marjouh (weak\/likely) according to us, among them is the principle you mentioned: \u201cThe \u2018asl with regards to transactions is permissibility\u201d, as for what we adopted for its strong evidence is: \u201cThe \u2018asl with regards to things is permissibility so long as no text of prohibition is present\u201d and \u201cthe \u2018asl with regards to actions is being bound by the hukm of Allah\u201d. And we spoke about a number of other principles, and indicated their weakness, here are the details:<\/p>\n
Firstly: it is mentioned in the book The Islamic Personality Vol. III, under the chapter \u201cThere is No Hukm Prior to the Coming of the Revelation\u201d:<\/p>\n
[It should not be said then that the \u2018asl [original state] of things and actions is prohibition [tahrim], by the argument that it is free disposal [tasarruf] in the dominion of Allah the Exalted without his permission so it is prohibited, drawing analogy upon the created beings, because the explicit meaning of the \u0101yah is that Allah does not punish until he raises a messenger, so He does not account until he clarifies the hukm. Further the creation is able to be harmed, but Allah the Exalted is above being benefited or harmed.<\/p>\n
Similarly it should not be said that the \u2018asl of actions and things is permissibility, by the argument that it is utilisation that is free from any sign of corruption or harm to the owner and so it is permissible. This should not be said because the implied meaning [mafh\u016bm] of the \u0101yah is that man is obligated with what the messenger comes with; he is punished for contravening this; thus the \u2018asl becomes following [ittib\u0101\u2019] the messenger and being bound by the ahk\u0101m of his message; the \u2018asl is not permissibility, which is the absence of being bound. Since the generality of the verses of ahk\u0101m indicate upon the necessity of referring back to the shar\u2019 and the necessity of being bound by its ahk\u0101m; the Exalted says,<\/p>\n
(\u0648\u064e\u0645\u064e\u0627 \u0627\u062e\u0652\u062a\u064e\u0644\u064e\u0641\u0652\u062a\u064f\u0645\u0652 \u0641\u0650\u064a\u0647\u0650 \u0645\u0650\u0646 \u0634\u064e\u064a\u0652\u0621\u064d \u0641\u064e\u062d\u064f\u0643\u0652\u0645\u064f\u0647\u064f \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0647<\/strong>)<\/p>\n \u201cWhatever it be wherein you differ, the decision thereof is with Allah\u201d [al-Sh\u016bra: 10];<\/strong> <\/em><\/p>\nand (\u0641\u064e\u0625\u0650\u0646 \u062a\u064e\u0646\u064e\u0627\u0632\u064e\u0639\u0652\u062a\u064f\u0645\u0652 \u0641\u0650\u064a \u0634\u064e\u064a\u0652\u0621\u064d \u0641\u064e\u0631\u064f\u062f\u0651\u064f\u0648\u0647\u064f \u0625\u0650\u0644\u064e\u0649 \u0627\u0644\u0644\u0651\u0647\u0650 \u0648\u064e\u0627\u0644\u0631\u0651\u064e\u0633\u064f\u0648\u0644\u0650<\/strong>)<\/p>\n\u201cSo if you dispute in a thing, then refer it back to Allah and the Messenger\u201d [al-Nis\u0101\u2019: 59];<\/strong><\/em><\/p>\nand<\/p>\n
(\u0648\u064e\u0646\u064e\u0632\u0651\u064e\u0644\u0652\u0646\u064e\u0627 \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064e \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u064e \u062a\u0650\u0628\u0652\u064a\u064e\u0627\u0646\u0627\u064b \u0644\u0651\u0650\u0643\u064f\u0644\u0651\u0650 \u0634\u064e\u064a\u0652\u0621<\/strong>)<\/p>\n \u201cAnd we sent down to you the book explaining all things\u201d [al-Nahl: 89]; <\/strong><\/em><\/p>\nand because the Messenger (saw) said in what was narrated by al-Daraqutni, \u201cAny matter upon which is not our command, then it is rejected\u201d, this indicates upon the \u2018asl being following the shar\u2019 and being bound by it, and further utilisation that is free from any sign of corruption or bringing harm to the owner is not a proof for permissibility…<\/p>\n
Similarly it should be said that the \u2018asl of things is cessation [tawaqquf] and the absence of the hukm. Since cessation means the action is suspended or the hukm is suspended and this is impermissible, because the established (rule) in the Qur\u2019an and Hadith for the lack of knowledge is inquiring about the hukm and not the cessation and absence of the hukm. The Exalted says,<\/p>\n
(\u0641\u064e\u0627\u0633\u0652\u0623\u064e\u0644\u064f\u0648\u0627\u0652 \u0623\u064e\u0647\u0652\u0644\u064e \u0627\u0644\u0630\u0651\u0650\u0643\u0652\u0631\u0650 \u0625\u0650\u0646 \u0643\u064f\u0646\u062a\u064f\u0645\u0652 \u0644\u0627\u064e \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e<\/strong>)<\/p>\n\u201cAsk those of Knowledge if you know not\u201d [al-Anbiy\u0101\u2019: 7];<\/strong><\/em><\/p>\nand the saying of the Messenger (saw) in the hadith of tayammum, narrated by Abu Dawud from Jabir, \u201cDon\u2019t they ask when they do not know, for the only cure of ignorance is to ask\u201d; this indicates that the \u2018asl is not cessation and the absence of the hukm.<\/p>\n
Therefore it is after the advent of a Messenger that it that the hukm becomes for the shar\u2019 and there is no hukm prior to the coming of the shar\u2019, so the hukm depends on the coming of the shar\u2019, that is, on the presence of a shar\u2019i evidence for a single issue. Thus no hukm can be given except on the basis of an evidence, just as no hukm can be given except after the coming of the shar\u2019. The \u2018asl, then, is to search for the hukm in the shar\u2019, that is, the \u2018asl is to search for the shar\u2019i evidence for a shar\u2019i hukm from the shar\u2019…<\/p>\n
Consequently the legal maxim, \u201cThe original rule [asl] for the actions of man is being bound by the hukm of Allah\u201d is confirmed. So it is not permissible for a Muslim to perform an action except after knowing the hukm of Allah about that action, from the address of the Legislator. Permissibility [ibaha] is a hukm from the ahkam of the Shari\u2019ah, necessarily requiring an evidence…<\/p>\n
This is with regards to actions. As for the things, which are related to the actions, the \u2018asl with regards to them is permissibility so long as no text of prohibition is present. Therefore the original rule of a thing is permissibility; it is not prohibited except if there is a shar\u2019i evidence for its prohibition. This is because the shar\u2019i texts have declared all the things to be permissible, and these texts have come as general, covering all things; the Exalted says,<\/p>\n
(\u0623\u064e\u0644\u064e\u0645\u0652 \u062a\u064e\u0631\u064e \u0623\u064e\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064e \u0633\u064e\u062e\u0651\u064e\u0631\u064e \u0644\u064e\u0643\u064f\u0645 \u0645\u0651\u064e\u0627 \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650<\/strong>)<\/p>\n\u201cDo you not see that Allah has made subservient to you whatsoever is in the earth\u201d [al-Hajj: 65];<\/strong><\/em><\/p>\nthe meaning of subservience [taskh\u012br] by Allah for man of all that is on the Earth is the permissibility of all that is on it. He says, the Exalted,<\/p>\n
(\u064a\u064e\u0627 \u0623\u064e\u064a\u0651\u064f\u0647\u064e\u0627 \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u064f \u0643\u064f\u0644\u064f\u0648\u0627\u0652 \u0645\u0650\u0645\u0651\u064e\u0627 \u0641\u0650\u064a \u0627\u0644\u0623\u064e\u0631\u0652\u0636\u0650 \u062d\u064e\u0644\u0627\u064e\u0644\u0627\u064b \u0637\u064e\u064a\u0651\u0650\u0628\u0627\u064b<\/strong>)<\/p>\n \u201cO people! Eat of what is on earth, lawful and good\u201d [al-Baqarah: 168]; and He says,<\/strong><\/em><\/p>\n(\u064a\u064e\u0627 \u0628\u064e\u0646\u0650\u064a \u0622\u062f\u064e\u0645\u064e \u062e\u064f\u0630\u064f\u0648\u0627\u0652 \u0632\u0650\u064a\u0646\u064e\u062a\u064e\u0643\u064f\u0645\u0652 \u0639\u0650\u0646\u062f\u064e \u0643\u064f\u0644\u0651\u0650 \u0645\u064e\u0633\u0652\u062c\u0650\u062f\u064d \u0648\u0643\u064f\u0644\u064f\u0648\u0627\u0652 \u0648\u064e\u0627\u0634\u0652\u0631\u064e\u0628\u064f\u0648\u0627\u0652<\/strong>)<\/p>\n \u201cO children of Adam, attend to your embellishments at every time of prayer, and eat and drink…\u201d [al-A\u2019r\u0101f: 31];<\/strong><\/em><\/p>\nand He says,<\/p>\n
(\u0647\u064f\u0648\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a \u062c\u064e\u0639\u064e\u0644\u064e \u0644\u064e\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u064e \u0630\u064e\u0644\u064f\u0648\u0644\u0627\u064b \u0641\u064e\u0627\u0645\u0652\u0634\u064f\u0648\u0627 \u0641\u0650\u064a \u0645\u064e\u0646\u064e\u0627\u0643\u0650\u0628\u0650\u0647\u064e\u0627 \u0648\u064e\u0643\u064f\u0644\u064f\u0648\u0627 \u0645\u0650\u0646 \u0631\u0651\u0650\u0632\u0652\u0642\u0650\u0647\u0650<\/strong>)<\/p>\n\u201cHe it is Who made the earth smooth for you, therefore go about in the spacious sides thereof, and eat of His sustenance\u201d [al-Mulk: 15].<\/strong><\/em><\/p>\nThus have all the ay\u0101t which permit the things come in the general form, their generality indicating the permissibility of all things. Hence if a thing is prohibited there must exist a text specifying this generality, indicating that this thing is an exception to the permissibility of all things. From here, the \u2018asl of things is permissibility. Accordingly we find in the revelation, when things are prohibited, specific texts about these things specifically as an exception to the general texts; so the Exalted says:<\/p>\n
(\u062d\u064f\u0631\u0651\u0650\u0645\u064e\u062a\u0652 \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u0645\u064e\u064a\u0652\u062a\u064e\u0629\u064f \u0648\u064e\u0627\u0644\u0652\u062f\u0651\u064e\u0645\u064f \u0648\u064e\u0644\u064e\u062d\u0652\u0645\u064f \u0627\u0644\u0652\u062e\u0650\u0646\u0652\u0632\u0650\u064a\u0631\u0650<\/strong>)<\/p>\n \u201cForbidden to you is that which dies of itself, and blood, and flesh of swine..\u201d [al-Ma\u2019idah: 3];<\/em><\/strong><\/p>\nand he (peace be upon him) said, \u201cKhamr is forbidden in and of itself\u201d, mentioned in al-Mabs\u016bt from Ibn \u2018Abbas; thus that which the revelation prohibits is an exception from the general texts and is contrary to the \u2018asl, which is permissibility…]<\/p>\n
From this, it becomes evident that those principles, whether those that you referred to \u201cthe \u2018asl with regards to transactions is permissibility\u201d, or others as we referred to above are weak (marjouh) principles according to us, and the right opinion is the one related to the actions and things as we mentioned, i.e. \u201cthe \u2018asl with regards to actions is adherence to the legal ruling\u201d and \u201cthe \u2018asl with regards to things is permissibility so long as no text of prohibition is present\u201d.<\/p>\n
I hope that this answer was sufficient, and Allah (swt) knows best and is the most Wise.<\/p>\n
Your brother,<\/strong>
\nAta Bin Khalil Abu Al-Rashtah<\/strong><\/p>\n29 Jumada Al-Akhirah 1441 AH<\/strong>
\n23\/02\/2020 CE<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645 Answer to Question To Mohammad Ibrahim (Translated) Question: Assalamu Alaykom Wa Rahmatullah Wa Barakatuhu, Our dear brother and respected scholar, I hope you answer the following question: Saying that the \u2018asl (original state) with regards to transactions is permissibility and ibaha needs consideration and attributing it to the four madhahib needs [...]","protected":false},"author":2,"featured_media":1959,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10],"tags":[],"class_list":["post-1957","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ameers-qa"],"yoast_head":"\nThe Shari\u2019i Principles Between the Raajih (stronger opinion) and Marjouh (outweighed i.e. weaker) - 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