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In this context, the traditional coldness of Shafii circles against kalam finally found with Ibn Süreyc, and his success in this field caused many Shafii jurists to be interested in kalam. Especially the fact that Ash‘arî introduced an alternative system of theology against Mu‘tezile increased this interest in Shafii circles, and the Shafii and Maliki jurists who adopted the Ash‘ari theology had dealt with the procedural issues with this understanding. Kādî Abdülcebbâr, who was Amelde Şâ-fiî and considered the most important theoretician of Mu‘tezile, and his student Ebü’l-Hüseyin al-Basrî and Malikî-Eş‘arî theologian Bâkıllânî were the first authors to write usûl-i fiqh books on the basis of kalam. Shafii scholars had the upper hand among those who gave works in this line called “Tarîkatü’l-mukekellimîn”. In Shafii method (Cüveynî, I, 79-84), in which the principle that Hüsün and kubhun things are not regarded as their own characteristics, but that they depend on the order and the river, the Shafii proofs are covered under the main titles of book, sunnah, ijma, comparison and istishab.

A) The Book and the Sunnah. Since the entire Quran, which is the main source of religious decrees, and a significant part of the Sunnah are in the form of words, multifaceted language analyzes have been made in order to reveal their provisions. Based on the modes of command and nehiy, a fivefold proposal judgment system was developed, a double sanction in the form of sound-falsehood was adopted in connection with the legal provisions, and fâsid was considered synonymous with falsehood. Naslar am-has in terms of covering were subjected to the distinction between absolute and resemblance in terms of intimacy; The understanding of considering the Qur’an and Sunnah as a whole in allocation, takyid and interpretation, and each source within itself has been adopted. Naslar, in terms of openness and closeness, are grouped as apparent, muevvel, muhammel and mubeyyen. In addition to the logic of the word, both consent and opposition have been made functional. The concept of scorecard gains a special importance when the conceptual dimension of the words is passed; Since it is not included in the scope of the word, the actual and decisive sunnah has been discussed within this framework. Shafi’s term ” haberü’l-amma ” is mutawât, and the term ‘haberü’l-hasa’ is named as ” haber-i wâhid ” and the material for sunnah is classified in terms of narration. Haber-i wâhid is called as garîb if the number of narrators remains at one in any of the rings that make up the chain of narration, azîz if the number of narrators remains at two, and as mustafiz if it remains at three. When the number of narrators in each ring rises to four, the news ceases to be ahâd and becomes mutawât. Although Shafiis adopt the approach of Ahl al-Hadith at this point, there are also those who put forward different views on mutawatir. Shafiis who find the condition of ittisâl sufficient for hadiths in terms of bindingness do not consider it an obstacle for deeds to be single, provided that there is no denial in the deed. Since Shafii strongly opposes the introduction of additional conditions to act with such news, the formulas developed by Hanafi and Maliki circles in this direction have been subject to criticism since the imam of the sect. In connection with this, the approach that haram and wâjib cannot be fixed with news, because it does not provide definite information, has been criticized, and the principle that such provisions can be based on the news of the news, provided that there is no presumption at the point of proof of the verdict has been adopted.

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