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(1) It should be noted that these are the sources of the predominant Ugsilt
school of Shl'f law. The AkhbArt school resorted only to Tradition. The
earliest legal work in which the four sources above are mentioned with the same
order is Ibn Idris al-HIilli, al-Sard'ir (Qum, 1390q), p. 3. The early Shi'l
works did not usually mention reason as a source of law. See furtherMuhammad us.ll
Rid.Aal-Muzaffar,Usil al-flqh(Najaf, 1967), II, p. 122.
(1) Al-KarAjaki, Kanz al fawd'id (Tabriz, 1322q), pp. 186-94. See also
Brunschvig, "Les usil al-fiqh Imamites a leur stade ancien (xe et xie sibcles)"
in Le Sht'isme Imamate (Paris, 1970), pp. 201ff.
(2) Edited in Tehran, 1346/8 sh(1967/9) in two volumes. Al-MurtadA had
writtenindependent treatises on almost all the topics of upsdlal-fiqh(see his intro-
duction to al-Dhari'a, I, p. 2). He also discussed the usl topic of akhbdral-dhdd
in his al-Dhakhtra,formallya work of kaldm theology (see al-Tfst, 'Uddat al-usidl
(Tehran, 1314q), pp. 34-7).
(3) Edited in Tehran, 1314q and in Bombay, 1318q.
(4) Edited in the collectionofal-Jawdmi'al-fiqhiyya(Tehran, 1276q), pp. 523-49.
(5) AqhA Buzurg al-Tihrdnt,al-Dhart'a ild tasdntfal-Sht'a (Najaf and Tehran,
1353-98q), XXI, p. 95.
(6) Ibn Idris pp. 409-10.
al-.Hilli,
(7) AghABuzurg, VI, pp. 54-5; XIII, pp. 165-70; XIV, pp. 53-4.
(8) That is Munyat al-labtb by DiyA' al-Din 'Abd AllAhb. Majd al-Din Muham-
mad al-A'raji al-IHusaynt,and al-Tahdhtb by 'Amid al-Din 'Abd al-Muttalib
Sharh.
b. Majd al-Din Muhammad al-A'raji al-Husaynt. These two brothers were the
nephews of al-'AllAma (Ibn al-Mutahhar), and both lived in the middle of the
8th/14thcentury.
(1) AghABuzurg, V, pp. 43-4.
10
(1) "'AlaynA ilqA' ilaykum wa 'alaykum al-tafrt'"(we must give you the
principles and you haveal-uglto derive branches): al-Jdmi' (the fragment
al-Baznt.,
inserted in Ibn Idris al-Ijillf's al-Sard'ir), p. 477; al-Fayod al-KAshAnt,
al-mubtn,ed. J. Muhaddith Urmawt (Tehran, 1390q), p. 7; IHurral-'Amilt,al-.aqq Wasd'il
al-Sht'a, ed. 'A. al-RabbAnl al-ShirAziand M. al-RAzi (Tehran, 1375-89q), XVIII,
p. 41.
(2) See for instance al-Kulaynt, III, p. 33; al-Ttfst, Tahdhib al-ahkdm, ed.
H. al-Mfsawl al-KharsAn (Najaf, 1958-62), I, p. 363; idem, al-Istibsdr,ed. H. M. al-
KharsAn (Najaf, 1375-6q), I, pp. 77-8; Ijurr al-'Amill, I, p. 327; Jdmi' ahddtth
al-Sht'a, vol. I (2nd edition, Qum, 1399q), pp. 116-18.
(3) See forinstance al-Kulaynt, III, pp. 83-8; al-'Amill, II, pp. 538-9, 542,
I.urr
546, 547-8.
(4) See lqbAl, Khdniddn-i Nawbakhtt(Tehran, 1345sh), pp. 75-84.
(5) See al-Kashsht, pp. 279, 487-8, 496, 498-9 (for instance). See also Ibn
BAbawayh, K. al-Tawhtd,ed. H. Al-Husaynt al-TihrAnt(Tehran, 1387q), pp. 458-60;
Ibn TAwfs,Kashf al-mahajja (Najaf, 1950), pp. 18-19; IHurral-'Amill, XI, pp. 457-9.
(6) See al-Kashshl, pp. 498-9.
(7) Ibid., p. 488.
(1) Ibid., p. 489 (see also pp. 483, 506); Muhammad al-Ardabilt,Jdmi' al-ruwdt
(Tehran, 1331 sh), I, p. 459, II, p. 357; Abf 'Alt, Muntahd al-maqdl (Tehran,
1300q), p. 28.
(2) Al-Kashshi, p. 497. For examples of these traditionssee the same source,
pp. 491-6, 540-4: al-Barqt, K. al-Rijdl, ed. J. MulhaddithUrmaw? (Tehran, 1342 sh),
p. 35; al-Bazanti, p. 478.
(3) For example K. Mathdlib Hishdm wa Ydnus by Sa'd b. 'Abd Allah al-
Ash'art, mentioned in al-NajAshP'sK. al-Rijdl (Tehran, n.d.), p. 134.
(4) Al-Kashshl, pp. 483-5, 506; al-NajAshl, pp. 346-8.
(5) Al-Kashshl, p. 489.
(6) Ibn lHazm, al-lhkdm ft al-ahkdm,ed. A. M. ShAkir (Cairo, 1345-8q),
VII, p. 177; idem, Mulakhkhasus.ll al-qiyds, ed. S. al-AfghAnt(Damascus, 1960),
ibl.dl
p. 5.
(7) Al-KarakI, Tartq istinbdtal-ahkdm,ed. 'A. al-Fadli (Najaf, 1972), p. 17.
(8) Ibid., because of the same interpretation,later AkhbrtIs accused Usilts
of followingpractice of qiyds in their legal judgements. See for instance Husayn
al-Karaki, Hiddyat al-abrdr (MS 3278/1, Mar'ashi Library, Qum), Chapter 8.
(9) Ibn al-Mutahhar, Ajwibat al-masd'il al-Muhannd'iyya (MS 1474, Central
(1) This is according to the predominant Ustil school of Shl'I law. The
AkhbArtsrejected the validity of all kinds of rational argument in law, as noted
before.
(2) Books such as al-Radd 'ald man radd dthdral-Rasdl wa i'lamad 'ald natd'ij
al-'uqdl by Hildl b. IbrAhlm b. Abi 'l-Fath al-Madanl (al-NajAshl, p. 344) are
writtenwith the same understanding.
(3) Durust b. Abi Mansir, Kildb Durust b. Abt (Tehran, 1371q), p. 165;
al-Barql, al-Mahdsin, ed. J. Mulhaddith Urmawl Mans.ir(Tehran, 1370q), I, pp. 212-15;
al-IHimyarl,Qarb al-isndd (Tehran, n.d.), p. 157; al-Kashshl, p. 239; al-Mufld,
al-Ikhlisds, ed. M. M. al-KharsAn (Najaf, 1971), p. 275; al-'AmilI, XVIII,
pp. 33, 38; al-Nirl, Mustadrak al-Wasd'il (Tehran, 1382q), III, pp. 176-7; Jdmi'
.Iurr
al-Sht'a, I, pp. 274-6.
(4) Al-Barql, al-Mahdsin, I, pp. 212-15; al-Kashshl, pp. 156-7.
ah.ddth
(5) See Ibn BAbawayh, Man ld yahduruhal-faqth,ed. IH. M. al-KharsAn (Najaf,
1377q), IV, p. 197 ; al-MurtadA,Ibtdl al-'amal bi-akhbdral-dhdd (microfilm1162,
Central Library, Universityof Tehran), fol. 142b; al-Futfin, Tanzth al-Qummiyyin
min al-mafd'in (Qum, 1328 sh), p. 44; Bahr al-'Ulflm, al-Fawd'id al-rijdliyya,ed.
M. S. and H. Al Bahr al-'Uluim (Najaf, 1965-7), III, pp. 215-19; al-Kaziml, Kashf
al-qind' (Tehran, 1317q), p. 83. See also al-TIst, 'Uddat al-ugsul,p. 51.
(6) See his Kashf al-qind', e.g., pp. 82-3, 198, 244.