المذهب الحنفي

یہ صفحہ ابھی اردو میں دستیاب نہیں۔ دستیاب متن دکھایا جا رہا ہے۔ ترجمے میں مدد کریں

موجز

المذهب الحنفي منسوب إلى أبي حنيفة. وهو عند أحمد أمين أوسع المذاهب دائرة في استعمال الرأي. فلو رسمت دوائر تمثل مقدار المذاهب في استعمال الرأي، لكانت أصغرها دائرة الظاهرية، ثم الحنابلة، ثم المالكية، ثم الشافعية، ثم الحنفية. ³

الاستحسان

قال الحنفية بالاستحسان. ومعناه كما يعرضه أحمد أمين أن يترك الفقيه القياس إلى تقدير المسألة بمقتضى العدالة، فيبحث عن العدالة المطلقة. وأنكره الشافعية، ويروى عن الشافعي في ذمه قوله «من استحسن فقد شرّع». ⁴

يحتاج إلى مصدر إضافي: الصفحة تعرض رأي مؤلف واحد، ولا تعرض ما يقوله الحنفية عن منهجهم.

صلح نصارى بني تغلب

In al-Baladhuri through multiple chains: Umar ibn al-Khattab meant to take jizya from the Christian Taghlib, who fled — a body crossing the Euphrates for Byzantine lands — until al-Nu'man ibn Zur'a — or Zur'a ibn al-Nu'man — adjured him: 'Banu Taghlib are Arabs who would scorn the jizya and are a people of stout valour; let not your enemy gain strength against you by them'; Umar sent after them, brought them back and compounded with them for a doubling of the sadaqa taken from the Muslims on every grazing herd and acre — another chain has Umar ordering they be fought till destroyed or converted if they refused — and they accepted, saying 'since it is no jizya like the jizya of foreigners, we accept and keep our religion'; the treaty bound them not to baptize a child nor coerce one into their faith — Dawud ibn Kurdus holding they therefore had no dhimma, meaning they baptized in their faith — and Ali would say 'were I free to deal with Banu Taghlib I should have my way: kill their fighters and take their children captive, for they broke the covenant, their dhimma lapsing when they Christianized their children'; Umar sent Ziyad ibn Hudayr al-Asadi to take of them a half-tithe of their wealth, forbidding him to tithe a Muslim or a kharaj-paying dhimmi; Uthman ordered only gold and silver accepted of them until word came that Umar had taken double-sadaqa, whereupon he retracted; al-Zuhri held there is no sadaqa on the People of the Book's herds save the Christian Taghlib; and Sufyan al-Thawri, al-Awza'i, Malik ibn Anas, Ibn Abi Dhi'b, Abu Hanifa and Abu Yusuf all hold that the Taghlibi pays double what a Muslim pays on his land, livestock and wealth — the Iraqis taking double-sadaqa from the minor and the incompetent's land but nothing of their livestock, the Hijazis from both — all agreeing that what is taken of Taghlib's wealth is disposed as kharaj-money, being a substitute for jizya.

ایک نظر میں

موجز

الاستحسان

تعلقات

وہ لوگ اور چیزیں جن پر مزید بات ہوئی

ماخذ

خیالات

صلح نصارى بني تغلب