Ḥadīts作为ḤujjahḤukum shī”视角里啊

Refleksi Pub Date : 2014-08-26 DOI:10.15408/ref.v13i3.907
Ahmad Ali
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引用次数: 0

摘要

本文表明,在shi ' ite (shi ' a) madhhab(学派)中,对Ḥadīth/Sunna作为ḥujja(法律主张)有不同的看法。一个派别声称先知生活的所有方面都是ḥujja,而另一个派别声称只有他生活的某些方面,即意味着tashri '(法律指导)的方面可以是ḥujja。在这两种观点之间,最恰当的观点是后一种观点,因为从一个方面来看,他是一个普通人,从另一个方面来看,他是一个使徒,这更客观、更相称。争论随后扩大到ḥadīth/khabar al-āḥād的ḥujja。对一些人来说,khabar al-āḥād是绝对拒绝的;另一些人则完全承认;而有些人在某些先决条件下接受它;甚至有一些学者也接受了它,但条件非常严格。在这种情况下,最少组的想法更客观,逻辑性更强,也更切合实际。这一结论是uṣūl al-fiqh方法和哲学分析的结果。DOI: 10.15408 / ref.v13i3.907
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Ḥadīts Sebagai Ḥujjah Ḥukum dalam Perspektif Syī‘ah
This article shows that in the Shī‘ite (Shī‘a) madhhab (school) is different opinion concerning Ḥadīth/Sunna as ḥujja  (allegation of law). One faction states that all aspects of the Prophet’s life are ḥujja , whilst another party claims that only some aspects of his life i.e. the aspect which connotes tashrī‘ (law guidance) can be a ḥujja . In between these two sides, the most appropriate view point is the latter one, for it is more objective and proportional in looking at him as an ordinary human being, in one dimension, and as an apostle, in another one. The controversy then has enlarged into the ḥujja of ḥadīth/khabar al-āḥād . For some people, khabar al-āḥād is absolutely refused; another some admits it absolutely; while some receives it under certain prerequisites; and even a number of scholars accept it with the very tight and stiff requisites. In this context, again, the least group’s idea is more objective, logic and contextual. This conclusion is resulted from uṣūl al-fiqh approach and philosophical analysis. DOI: 10.15408/ref.v13i3.907
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