1. General Rules of Jurisprudence Lesson 24 The of the Market of Muslims is an indication of legal slaughter Part one SOOQIL MUSLIMEEN EMARAH ALA ATTAZKIYA The rule The evidence and discussion

2. The rule: Muslim market indicates HALAAL (legally slaughtered) animal products The Muslim market is indication of TAZKIYA or the animal products being HALAAH, that means that the Muslim market is an indication of permission to consume the animal products if it was from the Muslim market. This indication is IMARAH such as narration of trusted, that means the ruling of TAZKIYA on the doubtful meat or skin is considered as in reality HALAAH and not as a practical responsibility (USL). So the SOOQ (market) of Muslims is EMARAH of the TAZKIYA or permission to use the meat and the skin (ANIMAL PRODUCTS) when ever there is a doubt in it.

3. This rule proves the permission to eat This rule overrules the principle of ISTISHAAB, which considers the doubtful dead animal impure and forbidden to be eaten, but this rule purifies and considers it HALAAL if such was found in the market of Muslims. There are three things associated in doubt, the ownership of the meat, the purification of the meat and the permission to eat. 1.Ownership is proven by the rule of HAND or YADD 2.The purification is proven by the rule of Purification or TAHARAH. 3.The permission (TAZKIYA) is proven by this rule SOOQ IL MUSLIMEEN EMARAH ALA ATAZKIYA

4. The evidence: The lifestyle of the companions of the Infallibles (AS) SEERATUL MOTASHARIA: The Muslims they buy from each other without questioning about the slaughter, and this practice was done in the presence of the Infallible (AS) and such practice of Muslims indicate that such was taken from the Infallible (AS) and they did not forbid this practice, but we do not need the acknowledgment of an Infallible (AS) in the issue of the lifestyle of the companion, because there is a satisfaction that it must be taken from the Infallible, for that reason his their acknowledge is not required.

5. Malfunction in the society If this rule is not valid then a great malfunction will happen in the Muslim society, if the Muslims will start to doubt in the meat produced by a Muslim then every Muslim will have to slaughter for himself by himself. And if the EITISHAAB will be implemented on the doubtful meat in the Market of Muslims then the situation will be complicated.

6. The narrations:1 st Narration: The SAHEEHAH of FODHAYL, ZORARAH and Mohammad son of Muslim, they asked ABO JAFER (ALBAQIR- AS) about buying the meat from the Markets and it is not known how the butchers have slaughtered them. So the Imam (AS) said: “Eat if that was in the market of the Muslims, and do not ask about it” The narration is clear in its indication, and the SANAD or the link is totally SAHEEH with the trusted narrators in the whole link.

7. 2 nd Narration : Trusted narration of ISHAAQ son of AMMAR, narrated by the pious servant (AS) (Imam Mosa ALKAZIM (AS)): “There is no problem in offering the SALAAT in the Yemeni fur, and in what ever is made in the Islamic land I said: What if there were non Muslims in it. He (AS) said: If the majority were Muslims then there is no problem.” It is accepted narration in regards to its SANAD or the link and its indication also.

8. 3 rd Narration: The SAHEEH of the Byzantium or ALBEZANTI, who said that I asked him (AS) about the man who comes to the market and buys robe of fur, and does not know that it has been purified by slaughter or not, can he pray in it? So he (AS) said: Yes you do not have to ask (or it is not upon you to ask), verily ABO JAFER (ALBAQIR) (AS) used to say: For sure the KHAWARIJ used to tighten on themselves with their ignorance, for the religion is more flexible from that” The narration indicates condemnation of asking and investigating in prevention to put him self in difficulty. The narration is SAHEEH in its link, all of the narrators in the link are trusted. Problem of the pronoun in the narration is not necessarily a problem because the BEZANTY is one of the very well trusted narrators of the Imam (AS) so that pronoun must refer to the Imam (AS).