The Principle of Exemption (Bara’ah), The Proofs of Exemption, Second Proof

Session Eighty-Eight

The Principle of Exemption (Bara’ah), The Proofs of Exemption, Second Proof: Narrations, First Narration: The Hadith of Lifting, Examination of the Indicative Value of the Hadith of Lifting, 2. The Relative Pronoun “ma”, Seventh Topic: Examination of the Inclusion of the Hadith of Lifting with respect to the Implicit Legislative Ruling, The Statement of Muhaqqiq Na’ini, The First Scenario, The Second Scenario, The Third Scenario, Achievements and Shortcomings of the Islamic Revolution After Half a Century

February 9, 2026

Summary of the Previous Session

In the seventh topic, which was dedicated to the scope of the Hadith of Lifting, the discussion was regarding whether the Hadith of Lifting also encompasses implicit duties (al-takalif al-dimniyyah) or not? In this regard, two views were transmitted and briefly examined. It became clear that the Hadith of Lifting, just as it can lift independent duties (al-takalif al-istiqlaliyyah), can also lift implicit duties.

The Statement of Muhaqqiq Na’ini

In continuation of this topic, which returns to another aspect of legislative rulings, Muhaqqiq Na’ini has a statement that is appropriate to mention. Afterwards, we must enter into other dimensions; including whether the Hadith of Lifting also encompasses conventional rulings (al-ahkam al-wad’iyyah) or not, and whether it covers recommendatory rulings (mustahabbat) or not?

The First Division: Muhaqqiq Na’ini states: independent duties (al-takalif al-istiqlaliyyah) are themselves of two types:

One category of independent duties is in the manner of “mere existence” (sirf al-wujud), and another category is in the manner of “absolute existence” (mutlaq al-wujud). What is meant by the attachment of duty in the manner of sirf al-wujud is something like the “alternative general” (al-‘amm al-badali) or “alternative absolute application” (al-itlaq al-badali). For example, when it is said: “honor a scholar” (akrim ‘aliman), by honoring one scholar, this duty is complied with (umtuthila), and a second or third individual no longer exists for it. This is the attachment of duty in the manner of sirf al-wujud; although it is an independent duty, it has attached to a specific deed in the form of sirf al-wujud. Cases such as the alternative general and alternative absolute application are of this kind.

Sometimes the attachment of duty is in the manner of the “exhaustive general” (al-‘amm al-istighraqi), which is referred to as “mutlaq al-wujud”. According to the foundation and popular opinion, the exhaustive general splits (yanhal) according to the number of the individuals of the general; meaning it is as if we have multiple duties and rulings, such as “honor the scholars” (akrim al-‘ulama’). Here, the attachment of duty is in the manner of mutlaq al-wujud, and all individuals must be honored.

Now the question is: Does the Hadith of Lifting remove both types or not?

The Second Division: He mentions another division under these very independent duties, which is that sometimes the addressee of the ruling (mukhatab al-hukm) is other than the performer of the ruling (fa’il al-hukm), and sometimes he is the performer of the ruling. In some cases, these two correspond with one another, and in some cases, they are separated. For example, when it is said: “do not drink wine” (la tashrab al-khamr), here the addressee and the performer are one and the same; meaning the very person who is addressed is recognized as the performer or the omitter of the ruling. Sometimes the addressee of the ruling is other than the performer; for example, when it is said: if someone drinks wine, execute the legal punishment (hadd) upon him. Here, executing the hadd is dependent upon the commission of the act by another; meaning the execution of the hadd is directed toward the judge or the ruler of the sacred law, while the person who drank wine is another individual.

In light of these divisions he mentioned for independent duties, he explains the ruling of each and states:

The First Scenario

If a ruling is with respect to mutlaq al-wujud and the addressee of the ruling is also the performer, such as “do not drink wine”; naturally, considering that the duty is split (inhilali) and splits according to the number of individuals and is multiplied according to the multiple instances of wine, this person is told: “do not drink wine,” but this prohibition encompasses all instances of wine.

In this case, if a person is coerced into drinking wine, or becomes constrained to drinking wine, or forgets that this liquid is wine, this is definitely encompassed by the Hadith of Lifting. The Hadith of Lifting removes the effects of such drinking of wine. Its meaning is that as if the prohibition is lifted, and it is as though such an act was not committed by him at all.

The Second Scenario

If the duty has attached in the manner of “sirf al-wujud”, such as the alternative general (al-‘amm al-badali) and similar cases, it has two categories of effects: sometimes it is an effect whose lifting is in accordance with imtinan (granting a favor), and sometimes its lifting is not in accordance with imtinan.

Where the effect is among the effects whose lifting is not in accordance with imtinan, the Hadith of Lifting does not apply; for example, if we assume a person has vowed to honor a specific scholar and then is coerced into honoring that scholar, can it be said that he fulfilled his vow? If the Hadith of Lifting applies, this person has not acted upon his vow, because this honoring of his is, in reality, non-honoring. If we say here that the Hadith of Lifting applies, its meaning is that this person’s honoring has fundamentally not been realized, and therefore he must honor another person. However, this very necessity of honoring again is contrary to imtinan. Therefore, if the Hadith of Lifting is to apply here, it would be contrary to imtinan, and therefore it does not apply.

Question: …

Professor: We have two issues: one is whether the Hadith of Lifting applies here or not, and the other is whether fundamentally this action itself, regardless of the application of the Hadith of Lifting, can the intention of closeness (qasd al-qurbah) be realized in it? Yes, it can be directed. Cannot someone who is constrained make the intention of closeness? Why cannot someone who is coerced make the intention of closeness?

The Third Scenario

The third scenario is a scenario where the ruling has attached in the manner of “sirf al-wujud”, but the lifting of its effect is in accordance with imtinan. Contrary to the previous scenario; for example, someone who has vowed not to honor a specific person; if he is forced into honoring that very specific person, here the Hadith of Lifting applies. Why? Because its effect is that this person has neither broken his vow nor does he bear expiation. If the Hadith of Lifting does not apply, these two effects are imposed upon him. Therefore, in these cases, the Hadith of Lifting applies.

Since Muhaqqiq Na’ini mentioned this detailed classification under independent duties, we also referred to it.

Now, in continuation of the discussion, we must examine whether the Hadith of Lifting encompasses recommendatory rulings or not? After we close the file of legislative rulings, we shall then proceed to conventional rulings to see whether it encompasses conventional rulings as well or not?

Achievements and Shortcomings of the Islamic Revolution After Half a Century

The discussion on the achievements of the Revolution is indeed a highly important discussion; from the perspective that we are on the threshold of half a century after the Revolution. We want both to speak of the achievements of the Revolution and to express the shortcomings and damages. This is a topic that cannot be fully addressed in fifteen or twenty minutes. However, every year during these days, we commemorate those valuable and glorious days of the victory of the Islamic Revolution of Iran. Perhaps in this gathering, some do not remember those days, and of course, some do remember with what hope, passion, and vitality the people, under the leadership of the late Imam (may Allah rest his soul), unified and single-heartedly, swept away the carpet of the imperial tyranny, and the Islamic Revolution of Iran emerged victorious.

A. Achievements

If I am to express the achievements of the Revolution with a strategic outlook, I can refer to several important achievements. This outlook must be with the observation of the historical course of Shia jurisprudence and the past it has traversed over hundreds of years up to today.

The level of this examination must not be lowered to the extent of some complications and problems we face in daily life; because that is a different story.

One of the most important achievements is the revival of religion in the public, political, and social spheres. This issue is not a small matter. The foundation of religion and religious identity is not separate from politics, society, and the public affairs of the people. No one can claim that the identity of religion is non-political. Fundamentally, anyone who makes such a claim, it is clear that he has understood neither religion nor politics. Over years or even centuries, the illusion of the non-necessity of religion’s presence in the public, social, and political spheres was dominant even over the minds of most of the clergy. The Islamic Revolution of Iran revived this matter. It transformed religion from a personal margin, isolation, and from the environment of personal worship, into an active and dynamic element in society.

I remember in an African country where perhaps the history of Islam was zero, I saw individuals who considered, and still consider, their inclination toward Islam and Shiism to be indebted to the Islamic Revolution of Iran and the person of Imam Khomeini (RA). This very prominent and leading presence of the school of the Household (Ahl al-Bayt, PBUH) in the important sphere of politics and society—and that too at a time when religion was presented as the cause of society’s backwardness—was a great achievement. These are assets that must be preserved and strengthened. Now, as to what extent we have been able to preserve these assets is another discussion. I state these words without any bias and only in view of the realities: the return of religion to social and political life—and that too in a world whose effort was to eliminate religion from these spheres—is a civilizational event.

The second achievement is the negation of domination and political independence. Rightfully, the Islamic Revolution caused the severance of structural dependence on foreign powers in this country. We remember, and you certainly know as well (please refer to some historical books and memoirs written in this regard), that the macro-decisions of this country were not made without the permission of the Western bloc and America. Fundamentally, in the world today as well, most macro-decision-making is a function of the permission of the global power blocs, headed by America. Even now, you see that this self-important individual assumes the entire world to be like his commercial company and believes that all countries are like his employees; he must command and forbid everyone, and if someone disobeys his command, they must be dismissed. This is an important issue. Political independence, despite all the existing problems in the country, has been preserved with strength and power throughout the years after the Revolution, and this too is not a small matter. This is one of the pillars of our national, religious, and revolutionary identity.

The third path: that the Islamic Revolution of Iran revived self-reliance and belief in the abilities and capabilities of the nation among the people. Observe that in various dimensions, a nation that perhaps deemed it impossible to be a pioneer and leader in various scientific fields and modern technologies has reached this stage today. Because of our contemporaneous nature and engagement with daily issues, we are trapped behind a veil and sometimes do not notice these achievements or neglect them; however, it is a reality that in various scientific fields, we witness great steps being taken. In this very Islamic Seminary of Qom, after the Islamic Revolution, the production of thought, science, knowledge, and intellect has reached a significant level. Although we are still far from the ideals, the reality is that so many scholars, scientists, and researchers are engaged in work, study, and research in various fields and areas. So many scientific works have been produced in this very Islamic Seminary of Qom. Sometimes exhibitions are held where one, upon seeing the scientific capabilities of the researchers and the Seminary, becomes hopeful for the future.

Fourth, the concept of resistance and standing against tyranny and oppression, the thought of saying “no” to bullies and oppressors, and the belief in the necessity of defense against the aggression and greed of the enemies of Islam, global arrogance, America, and the Zionist regime, has been revived. In any case, in the Middle East region, this thought has turned into a robust tree today. It is possible that at certain points, such as the present time, military, logistical, or life and financial blows are dealt to a group, organization, or part of its facilities; however, this thought and concept is indestructible. The Islamic Revolution of Iran has been, and remains, the inspiration for these movements.

The fifth achievement is religious institution-building within the structure of government. What was once a wish and hope was embedded within the framework of a governmental structure. Shari’ah and religious rulings were, in a way, introduced into the sphere of legislation, the sphere of judiciary, and into education. Of course, many problems exist; I do not want to claim that everything has now become Islamic, or that our legislation is one hundred percent in accordance with the sacred law, or that our education and other affairs are such. However, the important point is that, ultimately, with that very background which possessed no prior experience, and naturally considering the trials and errors that exist at the beginning of any path, we can utilize these capacities and platforms.

These matters are indeed among the important achievements of the Islamic Revolution, which I believe have been preserved until now. Without doubt, these achievements exist and all of them are assets. To what extent we have been able to strengthen these, or where these assets have been damaged, is another discussion.

B. Shortcomings

However, in the area of shortcomings, we have many deficiencies, and there is no doubt in this matter. If we do not see the shortcomings, the result will be that these wounds on the body of society will provide a platform for pests to settle upon them, causing more wounds and wider infection. We must discover these wounds, treat them, and prevent pests from causing pain and suffering to our people upon these wounds, and—God forbid—damaging the beliefs of the people and the Revolution.

Many shortcomings exist; for example, today there is a great distance between those ideals and realities. At one point, the Supreme Leader stated that we are far from what is presented as Alavi justice and Alavi government. The important thing is that we never forget that goal, keep that destination in mind, and move in this path. Social and economic justice has not been realized, there is a sense of discrimination, and injustice, rent-seeking, and abuse of power are issues that damage the system, the people, the beliefs of the people, and the Revolution, and weaken the capital of public trust. These matters must be resolved fundamentally and radically.

Although this Revolution and the system of the Islamic Republic have performed many works and provided numerous services to the people, many problems remain, though general services must also be considered; services provided to villages and deprived areas throughout these years.

Of course, this point must also be stated: indeed, one of the important obstacles in the way of the progress and efficiency of the system has been the problems created for us from the outside. I do not want to blame all issues on external factors, but I must say that they have had a significant share in this area. Throughout all these years, there have been sanctions, constraints, pressures, and restrictions that naturally weaken the energy of the system and prevent planning for the future. We must not neglect this issue. These factors always sought to strike a blow.

In these very recent events as well, I state with information that, with all their power, the important intelligence organizations of the world, such as the Mossad, with vast budgets and precise planning over several years, strived for overthrow (barandazi) in the literal sense of the word. This is a reality. Although bitter events occurred, and ultimately people were killed and blood was shed, all of these, directly or indirectly, were the product of the planning of external conspirators.

Explaining this matter at present might be difficult for many, but when the details of their planning are revealed, and when the reality that some regional countries and our neighbors transmitted information to Iran regarding these conspiracies is made clear, only then shall we understand what plans were at play. This is a truth we must not forget in these matters. Of course, the people had objections and they were right to, but the core of the story is that the enemies dragged this atmosphere in a direction where such damage was created, and they were almost certain that they would finish the job. There is currently not enough opportunity to express some details. In any case, we cannot neglect this issue.

We must resolve the damages as much as possible, strengthen chemistry, turn points of weakness into strength, resolve chronic economic problems, and transform temporary and unstable policymaking into stable policymaking. We must think of the livelihood of the people. These matters, in the sphere of action, must be seriously pursued by the officials of the government and the system.

On the other hand, the clergy, especially in the sphere of theorization and specifically jurisprudential theorization, must think of making jurisprudence more efficient and updating it according to the needs of the time. We must establish more connection with the new generation. The new generation has developed gaps with the past generation, but these gaps must be filled and their trust gained. We can resolve all these problems by preserving the principles of the Revolution and reforming some methods. One must identify damages and weaknesses in an expert manner and set out to reform some methods, while the principles are preserved and not compromised. With this approach, we can continue the path of the Revolution with strength and power. The Statement of the Second Phase of the Revolution must be paid attention to in this regard.

Also, I deem it necessary to remember and honor the great Imam, that eminent personality, jurist, gnostic, philosopher, and sage who is indeed rare in history, and to seek assistance from that lofty soul, who is undoubtedly concerned about Iran, the Iranian nation, the Islamic nation, and the followers of the school of the Household (PBUH). God willing, the supplications of that great man from that world will encompass us, just as the pure supplications of the Imam of the Time (AJFS) will, God willing, encompass us.

And I also mention this point: the rally of the twenty-second of Bahman is of extremely high importance. This rally is the complement to the rally of the twenty-second of Dey. If the rally of the twenty-second of Dey played a fundamental role in neutralizing the program and plan of the enemies, the rally of the twenty-second of Bahman will also play a fundamental role in neutralizing the final links of the enemy’s actions. Explicitly, and by the admission of many officials of regional countries, the effective and decisive factor in the decision-making of the enemies and their deterrence from some dangerous actions was that very rally of the twenty-second of Dey.

In our view, this presence might not seem very important, but in the view of observers and enemies, it is of extremely high importance. This year’s rally of the twenty-second of Bahman can undoubtedly neutralize many sinister plans. This rally is security-generating and creates security in the true sense of the word for Iran and the people, and safeguards the country and the system from dangers.

God willing, we shall all participate extensively in this rally.