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Actuality of silent consensus and its development and implementation with reference to hanafi school of thought
- Tez No: 852072
- Danışmanlar: PROF. DR. RA’ED NASRE ABU MOUNES
- Tez Türü: Yüksek Lisans
- Konular: Din, Religion
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 2020
- Dil: Arapça
- Üniversite: University of Jordan (Al-Jami'ah Al-Urdunia)
- Enstitü: Yurtdışı Enstitü
- Ana Bilim Dalı: Belirtilmemiş.
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: 167
Özet
Özet yok.
Özet (Çeviri)
This study aimed to clarify the reality of the silent consensus (al-ijmâ' al-sukûtî) and the development of the arguments about it in the Hanafi school through the conditions of the Hanafi jurists, which they have specified to deduce from them, by presenting the issue of its authority in the Hanafi school. The study presented briefly the biography of the Hanafi community (al-madhab), the definition of the silent consensus, the extent of its authority the genres of consensus (al-ijmâ') among the Hanafi jurists, and the highlighted the necessary conditions establish the silent consensus as a source of Shari'a according to the Hanafi jurists and the other schools schoolars and dealt with its significance and the provision of the denier of the silent consensus and its relationship to othe evidences such as the general text of the Islamic sources, their reduction takhsîs and the pats of cause (al-illa) in al-qiyâs, juristic preference (al-estehsân), and the impact of inference by silent consensus through applied examples in the derivative details boks of the Hanafi community. The study showed a set of results. The first one is that the silent consensus was proven as a decisive Islamic evidence among the early Hanafi jurists. They accepted it as an evidence like the mashhûr hadith. However, that it was accepted as a near decisive evidence by the later Hanafi jurists. But despite the fact that it is near decisive, it takes precedence of al-hadith alwahid and al-qiyâs according to all Hanafi jurists. The second one is that the silent consensus means decisiveness in terms of the provision and the opposition to it is prohibited when it comes true certainly, if it is not known that the silent consensus comes certainly true it means near decisiveness, so the opposition to it becomes not forbidden. The third one is that the silent ١٥٨ consensus is considered an evidence which can reduce the extent of the general texts according to Hanafi schoolars. But is being decisive or near decisive evidence has an effect on reducing the extent of another decisive and near decisive evidence. The forth one is, that Hanafi jurists considered it a path of the cause paths in al-qiyâs. The fifth one is that they did not separate between the explicit consensus and silent consensus and opted for the permissibility of juristic preference (al-estehsân) by silent consensus.
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