"فقہی مذاہب" کے نسخوں کے درمیان فرق

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سطر 3:
'''مذہب''' یا '''فقہی مذہب''' ایک ''[[فقہ]]ی'' (اسلامی [[اصول قانون]]) مکتب فکر ہوتا ہے۔ اسلام کی ابتدائی 150 سالہ تاریخ کئی فقہی مذاہب تھے، جو رفتہ رفتہ ختم ہو گئے، یا دوسرے مذاہب فقہ میں ضم ہو گئے۔ [[عمان کا پیغام]]، 2005ء میں جن فقہی مذاہب کی توثیق کی گئی، جس کی تصدیق دنیا بھر کے جید علمائے اسلام نے کی، چار [[اہل سنت]] فقہی مکاتب فکر ([[حنفی]]، [[فقہ مالکی|مالکی]]، [[شافعی]]، [[حنبلی]])، 2 [[اہل تشیع|شیعہ]] فقہی مکاتب فکر ([[فقہ جعفری]]، [[زیدیہ]])، [[اباضیہ]] مکتب فکر اور [[ظاہریت]] مکتب فکر کو باضابطہ قابل قبول قرار دیا ہے۔<ref>{{cite web|title=Amman Message|url=http://ammanmessage.com/index.php?option=com_content&task=view&id=15&Itemid=29&limit=1&limitstart=1}}</ref>
 
== Development ==
It has been asserted that ''madhahib'' were consolidated in the 9th and 10th centuries as a means of excluding dogmatic theologians, government officials and non-Sunni sects from religious discourse.<ref name="stewart">{{cite web|url=http://www.encyclopedia.com/topic/Islamic_law.aspx |title=Law, Islamic |work=[[Encyclopedia.com]] |accessdate=13 March 2012 }}</ref> Historians have differed regarding the times at which the various schools emerged. One interpretation is that Sunni Islam was initially{{when?|date=December 2013}} split into four groups: the [[حنفی]]tes, [[فقہ مالکی]]tes, [[شافعی]]tes and [[ظاہریت]]tes.<ref>Mohammad Sharif Khan and Mohammad Anwar Saleem, ''Muslim Philosophy And Philosophers'', pg. 34. [[نئی دہلی]]: Ashish Publishing House, 1994.</ref> Later, the [[حنبلی]]tes and [[Jariri]]tes developed two more schools; then various dynasties effected the eventual exclusion of the Jarirites;<ref name=mel>[[Christopher Melchert]], ''The Formation of the Sunni Schools of Law'': 9th-10th Centuries C.E., pg. 178. Leiden: Brill Publishers, 1997.</ref> eventually, the Zahirites were also excluded when the [[Mamluk Sultanate (Cairo)|Mamluk Sultanate]] established a total of four independent [[Qadi|judicial positions]], thus solidifying the Maliki, Hanafi, Shafi'i and Hanbali schools.<ref name="stewart" /> The Ottoman Empire later reaffirmed the official status of these four schools as a reaction to Shi'ite Persia.<ref name=chib>Chibli Mallat, ''Introduction to Middle Eastern Law'', pg. 116. [[آکسفرڈ]]: [[اوکسفرڈ یونیورسٹی پریس]], 2007. ISBN 978-0-19-923049-5</ref>
Some are of the view that Sunni jurisprudence falls into two groups: ''Ahl al-Ra'i'' ("people of opinions", emphasizing scholarly judgment and reason) and ''[[اہل حدیث]]'' ("people of traditions", emphasizing strict interpretation of scripture).<ref>Murtada Mutahhari, [http://www.al-islam.org/al-tawhid/ijtihad-legislation.htm ''The Role of Ijtihad in Legislation''], [http://www.al-islam.org/al-tawhid/ Al-Tawhid] volume IV, No.2, Publisher: [http://www.itf.org.ir/ Islamic Thought Foundation]</ref>
 
10th century [[اہل تشیع]] scholar [[Ibn al-Nadim]] named eight groups: Maliki, Hanafi, Shafi'i, Zahiri, [[بارہ امامی]], Ahl al-Hadith, Jariri and [[خارجی]].<ref name=mel /><ref>[[Devin J. Stewart]], THE STRUCTURE OF THE FIHRIST: IBN AL-NADIM AS HISTORIAN OF ISLAMIC LEGAL AND THEOLOGICAL SCHOOLS, [[International Journal of Middle East Studies]], v.39, pg.369-387, [[Cambridge University Press]], 2007</ref> In the 12th century Jariri and Zahiri schools were absorbed by the Shafi'i school.<ref>{{cite book|last1=Crone|first1=Patricia|title=The Princeton Encyclopedia of Islamic Political Thought|date=2013|publisher=Princeton University Press|page=498|url=https://books.google.ca/books?id=q1I0pcrFFSUC&pg=PA498&dq=zahiri+absorbed+princeton&hl=en&sa=X&ei=QnVTVaLpOo-gyQSNw4CwBg&ved=0CB8Q6AEwAA#v=onepage&q=zahiri%20absorbed%20princeton&f=false|accessdate=13 May 2015}}</ref> [[ابن خلدون]] defined only three Sunni ''madhahib'': Hanafi, Zahiri, and one encompassing the Shafi'i, Maliki and Hanbali schools as existing initially,<ref>[[ایگناز گولڈزیہر]], ''The Zahiris'', pg. 5. Trns. Wolfgang Behn, intro. [[Camilla Adang]]. Volume three of Brill Classics in Islam. [[لائڈن]]: [[Brill Publishers]], 2008. ISBN 9789004162419</ref><ref>Meinhaj Hussain, A New Medina, [http://www.grandestrategy.com/2012/01/6655434312-chapter-nine-new-medina.html The Legal System], Grande Strategy, January 5th, 2012</ref> noting that by the 14th century historian the [[ظاہریت]] school had become extinct,<ref>{{cite book|last1=Wolfgang|first1=Behn|title=The Zahiris|date=1999|publisher=BRILL|page=178|url=https://books.google.ca/books?id=j_OIhpI9jfEC&pg=PA178&dq=ibn+khaldun+zahiri&hl=en&sa=X&ei=c_9PVevPA8-KyATczoGQDg&ved=0CDAQ6AEwBA#v=onepage&q=ibn%20khaldun%20zahiri&f=false|accessdate=11 May 2015}}</ref><ref>{{cite book|last1=Berkey|first1=Jonathon|title=The Formation of Islam|date=2003|publisher=Cambrdige University Press|page=216|url=https://books.google.ca/books?id=mLV6lo4mvj0C&pg=PA216&dq=khaldun+zahiri&hl=en&sa=X&ei=lfRPVbKrI5KoyATonYD4Cg&ved=0CC4Q6AEwAw#v=onepage&q=khaldun%20zahiri&f=false|accessdate=11 May 2015}}</ref> only for it to be revived again in parts of the Muslim world by the mid-20th century.<ref>Daniel W. Brown, ''Rethinking Tradition in Modern Islamic Thought'': Vol. 5 of Cambridge Middle East Studies, pgs. 28 and 32. [[کیمبرج]]: [[Cambridge University Press]], 1996. ISBN 9780521653947</ref><ref>M. Mahmood, ''The Code of Muslim Family Laws'', pg. 37. Pakistan Law Times Publications, 2006. 6th ed.</ref><ref>Hassan Ahmed Ibrahim, "An Overview of al-Sadiq al-Madhi's Islamic Discourse." Taken from ''The Blackwell Companion to Contemporary Islamic Thought'', pg. 172. Ed. Ibrahim Abu-Rabi'. [[ہوبوکین، نیو جرسی]]: [[Wiley-Blackwell]], 2008. ISBN 9781405178488</ref>
 
Historically, the ''fiqh'' schools were often in violent conflict with one another, vying for favor with the ruling government in order to have their representatives appointed to legislative and especially judiciary positions.<ref name=chib /> Geographer and historian [[Al-Muqaddasi]] once satirically categorized competing ''madhahib'' with contrasting personal qualities: Hanafites, highly conscious of being hired for official positions, appeared deft, well-informed, devout and prudent; Malikites, dull and obtuse, confined themselves to observance of prophetic tradition; Shafi'ites were shrewd, impatient, understanding and quick-tempered; Zahirites haughty, irritable, loquacious and well-to-do; Shi'ites, entrenched and intractable in old rancor, enjoyed riches and fame; and Hanbalites, anxious to practice what they preached, were charitable and inspiring.<ref>[[Louis Massignon]], ''The Passion of al-Hallaj: Mystic and Martyr of Islam''. Trans. Herbert W. Mason. Pg. 130. [[پرنسٹن، نیو جرسی]]: [[Princeton University Press]], 1994.</ref> While such descriptions were almost assuredly humorous in nature, ancient differences were less to do with actual doctrinal opinions than with maneuvering for adherents and influence.{{citation needed|date=December 2013}}
 
== Ancient schools of law ==
{{Essay-like|section|date=January 2014}}
It is usually assumed that no regional school developed in Egypt (unlike in Syria, Iraq and the Hijaz). Joseph Schacht states that the legal milieu of [[فسطاط]] (ancient Cairo) was a branch of the Medinan school of law.<ref>J. Schacht, ''The Origins of Muhammadan Jurisprudence'' (Oxford: Clarendon Press, 1950), p. 9</ref> Regarding judicial practices, the qadis (judges) of Fustat resorted to the procedure called "''al-yamin ma'a l-shahid''", that is, the ability of the judge to base his verdict on one single witness and the oath of the claimant, instead of two witnesses as was usually required. Such a procedure was quite common under the early Umayyads, but by the early Abbasid period it had disappeared in Iraq and it was now regarded as the {{'}}''amal'' ("good practice") of Medina. Up until the end of the 8th century, the qadis of Fustat were still using this "Medinan" procedure and differentiated themselves from Iraqi practices. From a doctrinal point of view, however, the legal affiliation of Egypt could be more complex. The principal Egyptian jurist in the second half of the 8th century is al-Layth b. Sa'd.<ref>R.G. Khoury, "Al-Layth Ibn Sa'd (94/713-175/791), grand maître et mécène de l’Egypte, vu à travers quelques documents islamiques anciens", ''Journal of Near Eastern Studies'' 40, 1981, p. 189–202</ref> The only writing of his that has survived is a letter he wrote to Malik b. Anas, which has been preserved by Yahya b. Ma'in and al-Fasawi. In this letter, he proclaims his theoretical affiliation to the Medinan methodology and recognizes the value of the {{'}}''amal''. Nevertheless, he distances himself from the Medinan School by opposing a series of Medinan legal views. He maintains that the common practice in other cities is also valuable, and thus implicitly defends the Egyptians’ adherence to their own local tradition. Thus it is possible that, even though it did not develop into a formal school of law, a specific Egyptian legal milieu was distinct of the Medinan School in the 8th century.<ref>Mathieu Tillier, "[https://www.academia.edu/1470575/Les_premiers_cadis_de_Fus_a_et_les_dynamiques_regionales_de_linnovation_judiciaire_750-833_ Les “premiers” cadis de Fusṭāṭ et les dynamiques régionales de l’innovation judiciaire (750-833)]", ''Annales Islamologiques'', 45 (2011), p. 214–218</ref>
 
== Established schools ==
{{further|Muslim denominations}}
Generally, Sunnis have a single preferred ''madhhab'' from region to region, but also believe that ''[[اجتہاد]]'' must be exercised by the contemporary scholars capable of doing so. Most rely on ''[[تقلید (اصطلاح)]]'', or acceptance of religious rulings and epistemology from a higher religious authority in deferring meanings of analysis and derivation of legal practices instead of relying on subjective readings.<ref>[http://www.sahihmuslim.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1]</ref><ref>[http://www.rissc.jo/docs/1N-WithCovers(lowres).pdf On Islam, Muslims and the 500 most influential figures]</ref>
 
Experts and scholars of ''fiqh'' follow the ''[[usul al-fiqh|usul]]'' (principles) of their own native ''madhhab'', but they also study the ''usul'', evidences, and opinions of other ''madhahib''.
 
=== عمان کا پیغام ===