Makarantar Jariri
| Makarantar Jariri | |
|---|---|
| Mai kafa gindi | Muhammad ibn Jarir al-Tabari |
| Classification |
|
Makarantar Jariri ita ce sunan da aka ba wa wata yar gajerar makarantar Sunni na fiqh wanda aka samo daga aikin al-Tabari, masanin Musulmi na Farisa na ƙarni na 9 da 10 a Bagadaza. Kodayake daga ƙarshe ya ƙare, madhhab na al-Tabari ya bunƙasa tsakanin Sunni ulama na ƙarni biyu bayan mutuwarsa.[1]
Ka'idoji
[gyara sashe | gyara masomin]Malamin Jami'ar Oxford, Christopher Melchert, ya bayyana makarantar Jariri a matsayin mai ra'ayin mazan jiya, kwatankwacin makarantar Shafi'i. [2] Haka kuma ta raba fasali da mazhabar Ẓāhirī ban da Shafi’awa. [3] Al-Tabari ya kasance da ƙaƙƙarfan halaye na nassi amma daga cikin ƙayyadadden lokaci. Ya bayyana kamar Dawud al-Zahiri, don takaita ijma'i a tarihi, yana mai bayyana shi a matsayin watsa rahotannin da hukumomi da dama suka yi wanda Sahabbai suka amince da su gaba daya. Kamar Dawud al-Zahiri, ya kuma yarda cewa dole ne a danganta ijma'i da nassi kuma ba za a iya dogara da misalin shari'a ba.[4] Bayan ya faɗi tushensa—a cikin manyan ayyukansa, ya dogara ga rubuce-rubucen rubuce-rubuce da rahotannin da ake da su—ya ba da abin da ya ɗauka a matsayin ra’ayi mafi karɓa. Sai dai babban abin da ya fi shahara da bambancinsa da mutanen zamaninsa shi ne yadda ya ba da muhimmanci ga Ijtihadi da yanke hukunci mai zaman kansa.[5] Wadannan ra’ayoyi sun zo daga malamai masu fada a ji a tarihi wadanda suka kai matsayin Mujtahid (malaman da suka yarda da bude mazhabarsu saboda girman iliminsu) kamar su Ibn Kathir, Ibn Taimiyyah,[6][7] Ibn Hazm, Bukhari,[8] Samfuri:Broken anga da malaman Zahiri Madhab[2].[9]
Makarantar Jariri tana cikin rikici akai-akai tare da makarantar Hanafi ta Abu Hanifa . An sami rikici tare da makarantar Hanafi kan batun fifiko na shari'a, wanda makarantar Jariri ta soki sosai.[10]
Manazarta
[gyara sashe | gyara masomin]- ↑ Brown, Jonathan A. C. (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. p. 193. ISBN 978-1780744209.
Although it eventually became extinct, Tabari's madhhab flourished among Sunni scholar for two centuries after his death.
- ↑ Christopher Melchert, The Formation of the Sunni Schools of Law, 9th-10th Centuries C.E., pg. 69-70, 74-76, 80 and 83-86. Taken from Studies in Islamic Law and Society, Vol. 4. Leiden: Brill Publishers, 1997.
- ↑ Stewart, Tabari, pg. 339.
- ↑ Devin J. Stewart, "Muhammad b. Jarir al-Tabari's al-Bayan 'an Usul al-Ahkam and the Genre of Usul al-Fiqh in Ninth Century Baghdad," pg. 339. Taken from Abbasid Studies: Occasional Papers of the School of Abbasid Studies, Cambridge, 6–10 January 2002. Edited by James Montgomery. Leuven: Peeters Publishers and the Department of Oriental Studies, 2004.
- ↑ Bosworth, C. E. (2012-04-24), "al-Ṭabarī", Encyclopaedia of Islam, Second Edition (in Turanci), Brill, retrieved 2022-07-20
- ↑ Stowasser, Barbara Freyer (1996). Women in the Qur'an, Traditions, and Interpretation (in Turanci). Oxford University Press. p. 9. ISBN 978-0-19-976183-8.
- ↑ Spevack, Aaron (2014). The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri (in Turanci). SUNY Press. pp. 129–130. ISBN 978-1-4384-5371-2.
- ↑ Lucas, Scott (2006). "The Legal Principles of Muhammad b.Ismāīl al-Bukhārī and their Relationship to Classical Salafi Islam". Islamic Law and Society. 13 (3): 290–292, 303. doi:10.1163/156851906778946341.
- ↑ Stewart 2002, p. 99-158
- ↑ Stewart, Devin J. (2002). "Muhammad b. Dawud al-Zahiri's Manual of Jurisprudence". In Weiss, Bernard G. (ed.). Studies in Islamic Legal Theory. Studies in Islamic law and society (in Turanci). 15. Leiden: Brill Publishers. p. 135. ISBN 978-90-04-12066-2.