Is The Intangible Compensated? The Problem of Compensation for Intangibles in Ḥanafī Madhhab and Late Ottoman Law

Muhammed Emin Kizilay
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Abstract

One feature distinguishing the fiqh madhhabs (sects) that emerged in Islamic history from each other is their theological and philosophical views. When the jurisprudence of the madhhabs is analysed, it is seen that the practical rulings emerge according to a particular theological and philosophical background. For example, the ontological background of the Ḥanafīs is reflected in their views on property, which one of the most fundamental issues of law. They considered existence from a material point of view. They did not accept the benefits that do not have a material existence and that arise depending on the substance of material assets as property in law. What is not property cannot be damaged. Therefore, it cannot be compensated. The Ḥanafīs adhered to their ontological principles to maintain their legal consistency. However, these principles caused some problems to arise over time. Although they overcame these problems with the principle of necessity, this was not enough to eliminate the problem. This problem came to the agenda even in the last periods of the Ottoman Empire. However, there was a new systematics in the field of law then. The issue was dealt with in the articles of law, not in the theoretical texts in which the accumulated knowledge of the madhhab was transmitted. The ontological principles of the Ḥanafīs were distributed to many areas of law within the new system. However, in the last period of the Ottoman Empire and contemporary studies, only the part of the subject reflected in the law of obligations has been addressed. However, areas such as the Press Law and the Penal Code seem to have been ignored, as well. When the other legal texts are analysed, a situation different from that in Med̲j̲elle stands out. The Press Law and the Penal Code had already done what the Med̲j̲elle commissions could do much later. In these laws, things that do not exist in material terms are legally recognized as property.
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无形资产有补偿吗?ḤanafīMadhhab和晚期奥斯曼法中的无形资产补偿问题
伊斯兰历史上出现的教法派别(教派)相互区别的一个特点是它们的神学和哲学观点。在分析各教派的法理学时,我们可以看到,实际的裁决是根据特定的神学和哲学背景产生的。例如,Ḥanafīs 派的本体论背景反映在他们对财产的看法上,而财产是最基本的法律问题之一。他们从物质的角度看待存在。他们不接受没有物质存在的利益和根据物质资产的实质而产生的利益作为法律上的财产。不是财产的东西不会受到损害。因此,它不能得到赔偿。哈纳菲家族坚持其本体论原则,以保持其法律的一致性。然而,随着时间的推移,这些原则产生了一些问题。虽然他们用必要性原则克服了这些问题,但这并不足以消除问题。甚至在奥斯曼帝国的末期,这个问题也被提上了议事日程。不过,当时法律领域有了新的体系。这个问题是在法律条文中解决的,而不是在传承伊斯兰教法知识的理论文本中。在新的体系中,Ḥanafīs 的本体论原则被分配到许多法律领域。然而,在奥斯曼帝国末期和当代研究中,只有义务法中反映的部分主题得到了研究。然而,《新闻法》和《刑法典》等领域似乎也被忽视了。在对其他法律文本进行分析时,与地中海地区不同的情况十分突出。新闻法》和《刑法典》已经完成了《地中海邮报》委员会稍后才能完成的工作。在这些法律中,物质上不存在的东西在法律上被认定为财产。
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Is The Intangible Compensated? The Problem of Compensation for Intangibles in Ḥanafī Madhhab and Late Ottoman Law Kelâmî Mantık Çalışmaları Mantık Felsefesi İçin Ne Anlam İfade Eder? Bıçakçızâde İsmail Hakkı ve Manzum Esmâ-i Hüsnâ Şerhi Şâmî’nin Sübülü’l-Hüdâ Adlı Eserinde Anlatım Üslupları ve Arap Dili Kaynakları The Tradition of Abridgement in Rhetoric: Example of al-Miṣbāḥ fī ikhtiṣār al-Miftāḥ
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