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See also: born in a suburb of Cordova
.
He studied See also: history, See also: law and See also: theology, and became a See also: vizier as his See also: father had been before him, but was deposed for See also: heresy, and spent the rest of his See also: life quietly in the country
.
In legal matters he belonged first to the Shafi'ite school, but came to adopt the views of the Zahirites, who admitted only the See also: external sense of the See also: Koran and tradition, disallowing the use of See also: analogy (Qiyas) and Taglid (See also: appeal to the authority of an See also: imam), and objecting altogether to the use of individual opinion (Ra'y)
.
Every See also: sentence of the Koran was to be interpreted in a general and universal sense; the See also: special application to the circumstances of the See also: time it was written was denied
.
Every word of the Koran was to be taken in a literal sense, but that sense was to be learned from other uses in the Koran itself, not from the meaning in other literature of the time
.
The special feature of See also: Ibn Hazt's teaching was that he extended the application of these principles from the study of law to that of dogmatic theology
.
He thus found himself in opposition at one time to the Mo'tazilites, at another to the Ash'arites
.
He did not, however, succeed in forming a school
.
His chief See also: work is the Kitob ul-Milal wan-Nihal, or " See also: Book of Sects " (published in Cairo, 1899)
.
For his teaching cf
.
I
.
See also: Goldziher, Die Zahiriten, pp
.
116-172 ( See also: Leipzig, (1884), and M
.
Schreiner in the Journal of the See also: German See also: Oriental Society, lii
.
464-486
.
For a See also: list of his other See also: works see C
.
Brockelmann's Geschichte der arabischen Literatur, vol. i
.
(See also: Weimar, 1898), p
.
400
.
(G
.
W
.
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