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・ Muhammad Aytimur
・ Muhammad Ayub
・ Muhammad Ayub Khuhro
・ Muhammad Ayyub
・ Muhammad az-Zanati
・ Muhammad az-Zaruq Rajab
・ Muhammad Azam Khan
・ Muhammad Azam Shah
・ Muhammad Azhar Jadoon
・ Muhammad Azwan Ali Rahman
・ Muhammad Bahtiar
・ Muhammad Bal'ami
・ Muhammad Baligh Ur Rehman
・ Muhammad Baqir al-Muhri
・ Muhammad Baqir al-Sadr
Muhammad Baqir Behbahani
・ Muhammad Baqir Majlisi
・ Muhammad Baqir Yazdi
・ Muhammad Baquar Ali Khan
・ Muhammad Bashir
・ Muhammad Bashir Khan
・ Muhammad Bashir Ranjha
・ Muhammad Bassiri
・ Muhammad Bayazid
・ Muhammad Baydoun
・ Muhammad Bayu Pangisthu
・ Muhammad Bazlul Haq
・ Muhammad Bazullah
・ Muhammad Beg Khan-e Rosebahani
・ Muhammad Bey Abu al-Dhabab


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Muhammad Baqir Behbahani : ウィキペディア英語版
Muhammad Baqir Behbahani

Muhammad Baqir ibn Muhammad Akmal al-Wahid Bihbahani, also Vahid Behbahani, or also Waheed Behbahani (1706–1791),〔(1118 A.H.–1207 A.H.)〕 was a Twelver Shia Islamic scholar. He is widely regarded as the founder or restorer of the ''Usuli'' school of Twelver Shi'a Islam and as playing a vital role in narrowing the field of orthodoxy in Twelver Shi'a Islam by expanding "the threat of ''takfir''" against opposing scholars "into the central field of theology and jurisprudence".
==The dispute==

In the eighteenth century there was a dispute between the Akhbari and Usuli schools of Shia Islam. Briefly, the Akhbari believed that the sole sources of law were the Qur'an and the Hadith, in particular the Four Books accepted by the Shia: everything in these sources was in principle reliable, and outside them there was no authority competent to enact or deduce further legal rules. The Usuli believed that the Hadith collections contained traditions of very varying degrees of reliability, and that critical analysis was necessary to assess their authority. On this view, the task of the legal scholar is to establish intellectual principles of general application (''Usul al-fiqh''), from which particular rules may be derived by way of deduction: accordingly, legal scholarship has the tools in principle for resolving any situation, whether or not it is specifically addressed in Quran or Hadith (see Ijtihad).
Traditionally these intellectual principles were analysed through the procedures of Aristotelian logic. The Akhbari scholar Muhammad Amin al-Asterabadi criticised this approach, arguing that since the alleged general principles were arrived at by way of generalisation from the existing practical rules, the whole process was circular.

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