The Conclusiveness of the Authenticity of the Quran Generalities from the Viewpoint of Islamic Schools of Thought

Document Type : Research (Normal Review)

Authors

1 PhD Student in Islamic Jurisprudence and Private Law at Shahid Motahari University, Tehran Iran.

2 Associate Professor of Islamic Jurisprudence and Private Law at Shahid Motahari University, Tehran Iran.

Abstract

In Usul al-Fiqh (principle of Jurisprudence), it is well known that arguments and proofs are classified by jurists into conclusive and non-conclusive. Quran generalitiesare considered by Muslims as being conclusive in terms of its chain of transmission. However, their implications have long been widely disputed by Muslim scholars and jurists.
While contemporary Shiite jurists have taken the Quranic generalities as non-conclusive and thus have not discussed it much, the Sunni jurists have addressed this issue in several books.
According to most Sunni and Shiite jurists, the generalities of the Quran are considered valid presumptions. Contrary to this view, some Shiite Ulama such as Sheikh Mufid, Sayyid al-Murtaza, Sheikh Tousi, and some contemporary jurists on the one hand, and some Sunni jurists such as Shatibi, Ibn Taymiyyah, and most of Hanafi jurists and Mu'tazila on the other hand, argue that implications of the generalities are conclusive. As found through induction, there are three reasons for the conclusiveness of the generalities' implications:1) the impermissibility of delay in the exposition from the time of speech; 2) conclusiveness of the used implications; and 3) the implication of the intended subject. This study sought to elaborate on the topic through the comparative analysis of the views expressed by Shiite and Sunni jurists in this regard. It appears that the views concerning the conclusiveness of the generalities' implications are strongly backed by reason and all the three reasons presented are defendable and justified. According to those reasons, disconnected particularizersare contrary to the Arabic Language's rhetoric because based on Arabic Language's grammar, the speaker could not intend to convey a meaning opposite to what is signified by a word. Therefore, deviation from this principle may result in ignorance, deception, an obligation to the impossible and, the uselessness of speech.
Keywords: Implication, Generalities, Conclusiveness, delay the exposition, Used implications, Signification, Arabic Language and literature.

Keywords

Main Subjects

Article Title [العربیة]

رأی المذاهب الإسلامیة فی قطعیة دلالة عمومات القرآن الکریم

Abstract [العربیة]

من المعروف فی أصول الفقه أنّ العلماء یهتمون بدراسة الأدلة من حیث قطعیتها أو ظنیتها، ومن تلک الأدلة عمومات القرآن الکریم التی أجمع المسلمون على قطعیة سندها، واختلفوا فی دلالتها، والاختلاف هنا واسع النطاق وقدیم، وبقی هذا البحث بعیدا عن اهتمام متأخری الشیعة وذلک لأنّهم سلّموا بظنیة دلالة العمومات، ولم یکن الأمر کذلک عند علماء أهل السنة. فقد ناقشوا المسألة فی مختلف کتبهم، وبناء على رأی جمهور علماء الفریقین تعدّ عمومات القرآن الکریم من الظنون المعتبرة.




وفی مقابل هذا الرأی المشهور ذهب البعض للقول بقطعیة دلالة العام، وهم من الشیعة: الشیخ المفید، والسید المرتضى، والشیخ الطوسی، وبعض المعاصرین، ومن أهل السنة: الشاطبی، وابن تیمیة، وأکثر علماء الحنفیة، والمعتزلة.




وفقا للاستقراء الذی أجریناه یوجد ثلاثة أدلة على قطعیة دلالة العمومات، وهی: عدم جواز تأخیر البیان عن زمن الخطاب، قطعیة المدالیل الاستعمالیة، وتبادر المعنى الموضوع له.




عمدنا فی هذا البحث وعبر الدراسة المقارنة لآراء الفریقین إلى تبیین مبانی هذه النظریة، ویظهر أنّ نظریة قطعیة دلالة العمومات تمتلک مقوّمات القوة، والأدلة الثلاثة المقدمة لإثباتها هی أدلة قویة ومعتبرة، وذلک لأنّه وفقا للأدلة الثلاثة فإنّ المخصصات المنفصلة تنافی أسلوب اللغة العربیة وآدابها، ووجه التنافی هو أنّه وفقا لقواعد اللغة العربیة لا یمکن للمتکلم إرادة خلاف المعنى المتبادر من دون وجود القرینة المناسبة، والعدول عن هذه القاعدة یؤدی إلى التجهیل والتلبیس والتکلیف بما لا یطاق وعدم إفادة الکلام.

Keywords [العربیة]

  • الدلالة
  • العمومات
  • القطعیة
  • تأخیر البیان
  • المدالیل الاستعمالیة
  • التبادر
  • اللغة العربیة وآدابها

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History

  • Receive Date: 15 July 2019
  • Revise Date: 06 December 2019
  • Accept Date: 07 December 2019

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