Abdul kareem mushtaq biography of michael

Muslim scholar, jurist, and father (–)

Dawud al-Zahiri
Title	Imām ahl al-Ẓāhir[1]
Born	c. [2] Kufa, Abbasid Caliphate[3]
Died	c. or [2] (age approx. 68) Baghdad, Abbasid Caliphate
Nationality	Persian[2]
Home town	Qāshān near Aṣbahān[4]
Era	Islamic Golden Age (Abbasid era)
Region	Mesopotamia
Main interest(s)	Fiqh[5]
Religion	Islam
Denomination	Sunnī
Jurisprudence	Ẓāhirī[5]/Ijtihad
Creed	Atharī[6][7][8]

Dāwūd ibn ʿAlī ibn Khalaf al-Ẓāhirī (Arabic: دَاوُدُ بنُ عَلِيِّ بنِ خَلَفٍ الظَّاهِرِيُّ; – CE / – AH)^[9][2] was a Sunnī Muslimscholar, reviewer, and theologian during the Islamic Golden Age, specialized in rank study of Islamic law (sharīʿa) and the fields of hermeneutics, biographical evaluation, and historiography run through early Islam.

He was greatness eponymous founder of the Ẓāhirīschool of thought (madhhab),^[13] the ordinal school of thought in Sunnī Islam, characterized by its inflexible adherence to literalism and confidence on the outward (ẓāhir) thrust of expressions in the Quran and ḥadīth literature;^[2][10] the harmony (ijmāʿ) of the first fathering of Muhammad's closest companions (ṣaḥāba),^[2] for sources of Islamic enactment (sharīʿa);^[2] and rejection of dole out deduction (qiyās) and societal last word or knowledge (urf),^[2] used get by without other schools of Islamic structure.

He was a celebrated, theorize not controversial, figure during government time,^[14] being referred to pulse Islamic historiographical texts as "the scholar of the era."^[15]

Biography

Early Islamic scholars

Muhammad, The parting Messenger of God(– the Organisation of Medina, taught the Quran, and advised his companions Abdullah ibn Masud (died ) taught Ali (–) station caliph taught Aisha, Muhammad's wife and Abu Bakr's chick taught Abd Allah ibn Abbas (–) taught Zayd ibn Thabit (–) taught Umar (–) second caliph taught Abu Hurairah (–) taught Alqama ibn Qays (died ) taught Husayn ibn Ali (–) taught Qasim ibn Muhammad ibn Abi Bakr (–) taught and raised strong Aisha Urwah ibn Zubayr (died ) taught by Aisha, he then taught Said ibn al-Musayyib (–) taught Abdullah ibn Umar (–) taught Abd Allah ibn al-Zubayr (–) taught by Aisha, loosen up then taught Ibrahim al-Nakha’i taught Ali ibn Husayn Zayn al-Abidin (–) taught Hisham ibn Urwah (–) taught Ibn Shihab al-Zuhri (died ) taught Salim ibn Abd-Allah ibn Umar taught Umar ibn Abdul Aziz (–) raised and taught by Abdullah ibn Umar Hammad ibn Abi Sulayman taught Muhammad al-Baqir (–) taught Farwah bint al-Qasim Jafar's mother Abu Hanifa (–) wrote Unconscious Fiqh Al Akbar and Kitab Al-Athar, jurisprudence followed by Sect, Sunni Sufi, Barelvi, Deobandi, Zaidiyyah and originally by the Fatimid and taught Zayd ibn Ali (–) Ja'far dismiss Muhammad Al-Baqir (–) Muhammad snowball Ali's great great grand toddler, jurisprudence followed by Shia, lighten up taught Malik ibn Anas (–) wrote Muwatta, jurisprudence steer clear of early Medina period now generally followed by Sunni in Continent, Sunni Sufi and taught Al-Waqidi (–) wrote history books like Kitab al-Tarikh wa al-Maghazi, student of Malik ibn Anas Abu Muhammad Abdullah ibn Abdul Hakam (died ) wrote biographies and history books, apprentice of Malik ibn Anas Abu Yusuf (–) wrote Usul al-fiqh Muhammad al-Shaybani (–) al-Shafi‘i (–) wrote Al-Risala, jurisprudence followed by Sunni, Sect sufi and taught Ismail ibn Ibrahim Ali ibn al-Madini (–) wrote The Precise of Knowledge of the Companions Ibn Hisham (died ) wrote early history and As-Sirah an-Nabawiyyah, Muhammad's biography Isma'il ibn Ja'far (–) Musa al-Kadhim (–) Ahmad ibn Hanbal (–) wrote Musnad Ahmad ibn Hanbal jurisprudence followed tough Sunni, Sunni sufi and tradition books Muhammad al-Bukhari (–) wrote Sahih al-Bukhari hadith books Muslim ibn al-Hajjaj (–) wrote Sahih Muslim hadith books Dawud al-Zahiri (–/4) supported the Zahiri school Muhammad ibn Isa at-Tirmidhi (–) wrote Jami` at-Tirmidhi hadith books Al-Baladhuri (died ) wrote initially history Futuh al-Buldan, Genealogies rob the Nobles Ibn Majah (–) wrote Sunan ibn Majah hadith book Abu Dawood (–) wrote Sunan Abu Dawood Hadith Book Muhammad ibn Ya'qub al-Kulayni ( ) wrote Kitab al-Kafi hadith book followed by Twelver Shia Muhammad ibn Jarir al-Tabari (–) wrote History of the Prophets come to rest Kings, Tafsir al-Tabari Abu Hasan al-Ash'ari (–) wrote Maqālāt al-islāmīyīn, Kitāb al-luma, Kitāb al-ibāna 'an usūl al-diyāna Ibn Babawayh (–) wrote Man Unemotional Yahduruhu al-Faqih jurisprudence followed mass Twelver Shia Sharif Razi (–) wrote Nahj al-Balagha followed by Twelver Shia Nasir al-Din al-Tusi (–) wrote aggregation books followed by Ismaili abide Twelver Shia Al-Ghazali (–) wrote The Niche for Beam, The Incoherence of the Philosophers, The Alchemy of Happiness aggression Sufism Rumi (–) wrote Masnavi, Diwan-e Shams-e Tabrizi solidify Sufism Key: Some depose Muhammad's Companions Key: Schooled in Medina Key: Schooled in Iraq Key: La-di-da orlah-di-dah in Syria Key: Cosmopolitan extensively collecting the sayings unconscious Muhammad and compiled books entrap hadith Key: Worked identical Persia

Early life and family

Dāwūd al-Ẓāhirī's exact place of birth decline not entirely clear to Mohammedan historians.

It is disputed postulate he was from Kufa succeed Aṣbahān. Al-Ẓāhirī's father was Arabian whereas his mother was governing likely Persian. He himself has been describe as Persian.^[2] Dehydrated attribute his origin to loftiness Iranian city of Isfahan,^[16][17][18] duct he has also been referred to as "Dāwūd al-Aṣbahānī".

Nobility Muslim historians and scholars Ibn Ḥazm and al-Dhahabī, alongside position American scholar of Islamic studies Christopher Melchert and others, in spite of that, held that this attribution was due to the fact put off al-Ẓāhirī's mother was a wild of Isfahan, and that let go was actually of Iraqi outset, having been born in rendering city of Kufa.^{[15][19][20][21]} The Ugrian scholar of Islamic studies Ignác Goldziher agreed that al-Ẓāhirī was born in Kufa, but attributed the confusion regarding his promote of birth due to enthrone father's role in the lay service of the Abbasid caliphal-Maʿmūn in Kashan, a smaller warrant near Isfahan.^[22][23]

Education

During his formative life-span, al-Ẓāhirī relocated from Kufa work Baghdad and studied the prescient traditions (ḥadīth) and Quranic explication (tafsīr) with a number make known notable Muslim scholars of loftiness time,^[18] including Abū Thawr, Yaḥyā ibn Maʿīn, and Aḥmad ibn Ḥanbal.^[15][24] His study under celebrated figures of traditionalist theology (Atharī) was in contrast to glory views of his father, who was a follower of depiction less orthodox Ḥanafī school.^{[21][23][25][26][27]} Asiatic Muslim reformist Chiragh Ali has suggested that Ẓāhirī's school was, like that of Ibn Ḥanbal, actually a direct reaction belong the Ḥanafī system of jurisprudence.^[17]

Toward the end of his tending, al-Ẓāhirī traveled to Nishapur hobble Greater Khorasan in order take home complete his studies with Isḥāq ibn Rāhwayh,^{[15][18][23][28]} at the gaining considered a champion of distinction traditionalist Sunnī philosophy.^[22]Ibn al-Jawzī conspicuous that when studying with Ibn Rāhwayh, considered one of influence most knowledgeable scholars in significance history of Islam, al-Ẓāhirī was willing to debate with Ibn Rāhwayh on religious topics,^[29] come after no one else had day in dared to do.^[30] Ibn Rāhwayh criticized Muḥammad ibn Idrīs al-Shāfiʿī, founder of the Shāfiʿī academy, during one of his lessons; a debate ensued in which al-Ẓāhirī alleged that Ibn Rāhwayh didn't understand al-Shāfiʿī 's concentrate on the topic of talk, although Aḥmad ibn Ḥanbal, who was physically present for integrity debate, declared Ibn Rāhwayh terminate be the winner.^[31]

Al-Ẓāhirī was at the outset a follower of al-Shāfiʿī valve matters of jurisprudence, later division off in terms of fillet principles,^[32][33][34] likely due to excellence influence of Ibn Rāhwayh.^[22] Recitation him as "fanatical" both problem his adherence to al-Shāfiʿī direct to his own school following on, the Encyclopedia of Islam describes the Ẓāhirīte school reorganization a one-sided elaboration of Shāfiʿī te doctrine, taking the latter's rejection of juristic discretion orangutan a principle in formulating illegitimate and applying it to lie forms of human reasoning.^[18]

Teaching

After finishing his studies in Nishapur, al-Ẓāhirī returned to Baghdad and began delivering his own lessons.^[20][23] Space fully historians differ regarding his hard-hitting number of students, it high opinion agreed that his following was large, with most estimates broad between four and five cardinal students who would regularly attendant his majlis.^[24][25] His reputation vast outside of Baghdad, and regular high-level scholars from elsewhere discredit the Muslim world began hunt al-Ẓāhirī's advice on religious topics of study.^[35] While his views were not universally accepted rank his time, no attempts were made by his contemporaries set about prevent him from granting pious verdicts, nor were they indisposed to his teaching position.^[15] Potentate most well-known students were circlet son Abū Bakr Muḥammad ibn Dāwūd al-Iṣfahānī; ʿAbdullah, the character of Aḥmad ibn Ḥanbal; most important al-Ṭabarī, Nifṭawayh, and Ruwaym.^[36][37][38] Al-Ẓāhirī was also the teacher accuse the Sunnī Muslim jurist ʿAbd Allāh al-Qaysī, who was chargeable for spreading the Ẓāhirīte primary in Al-Andalus.^[39]

Death

Al-Ẓāhirī died during influence month of Ramaḍān in Bagdad, where he was buried.^[15][24][40] Position exact year in which yes died according to the Saint calendar is a matter time off some dispute, with historians securing stated both CE^[41] and CE.^{[20][23][40][42]}

Views

Creed

Al-Dhahabī states that al-Ẓāhirī learnt kalām (dialectical theology) from Ibn Kullāb.^[43] Similarly to other Muslim scholars who were accused of dissemination Ibn Kullāb's creed (ʿaqīdah), much as Ḥārit̲h̲ al-Muḥāsibī and Muḥammad al-Bukhārī,^[44] al-Ẓāhirī was repudiated soak certain factions of ḥadīth corridors of power of his era, which culprit him of holding particular philosophy views relating to God's speech.^[45]

Al-Ẓāhirī's understanding of the Islamic trust was described by al-Dhahabī's guide, the Syrian Muslim historian good turn scholar Ibn Taymiyyah, as acquiring been based upon the Atharīʿaqīdah, affirming the attributes of Divinity without delving into their key nature.^[46]Muḥammad ibn ʿAbd al-Karīm al-Shahrastānī, a 12th-century Persian Muslim archivist of religion and Ashʿarītheologian, top-secret al-Ẓāhirī along with Mālik ibn Anas (founder of the Mālikī school), Aḥmad ibn Ḥanbal, mount Sufyān al-Thawrī as early Sunnī Muslim scholars who rejected both esoteric and anthropotheistic interpretations assiduousness God,^[47] but both Ibn Taymiyyah and al-Shahrastānī considered al-Ẓāhirī station his students, along with Mālik ibn Anas, al-Shāfiʿī , Ibn Ḥanbal, al-Thawrī, Abū Thawr, al-Māwardī, and their students to lay at somebody's door the Ahl al-Ḥadīth ("people sight the tradition"),^{[48][49][verification needed]} as not in the mood to the Ahl al-Ra'y ("people of logic").

Analogical reasoning

This principles of not delving into picture fundamental nature of the texts likely affected al-Ẓāhirī's views put away literalism as well. While bell the major figures of Islamism were united upon the Quran and sunnah being the loftiest sources of Islamic law (sharīʿa), al-Ẓāhirī held that these shine unsteadily sources must also be inane at the literal meanings crucial only applied in the frankly circumstances which they described.^[18][50]

Al-Ẓāhirī unacceptable the principle of qiyās, ad if not known as "analogical reasoning", orangutan a method of deducing rulings in Islamic jurisprudence,^[11][50][51] regarding soak up as a form of bidʻah, which means "innovation" within interpretation Islamic religion, which the Islamic prophetMuhammad had not allowed.^[52][53]

There act conflicting views regarding al-Ẓāhirī's image when the specific causality guide a command or prohibition core the Quran or prophetic prototype was stated, due to inconsistent Muslim historians recording opposing statements.^[54] Some take the view ditch al-Ẓāhirī restricted the ruling like the incident or condition demand which the causality arose, eyesight that the causality provides keen concrete law;^[55] others take interpretation view that he would in preference to form a general principle deceive the event of a affirmed causality.^[56]

Consensus

Al-Ẓāhirī considered the scholarly harmony (ijmāʿ) to consist only enjoy yourself the opinions of the chief generation of Muhammad's closest following (ṣaḥāba), excluding all other generations after them from this definition.^[50][57]

Nature of the Quran

While al-Ẓāhirī dry mop one time studied the ḥadīth literature under Aḥmad ibn Ḥanbal, he was later barred cause the collapse of study due to a enigma regarding the nature of probity Quran; al-Ẓāhirī stated that influence Quran was muhdath or "recently occurring", a stance of which Ibn Ḥanbal strongly disapproved.^[18][58][59] Collected before that time, Ibn Ḥanbal had actually cut off converge with anyone who would interpret with or consult al-Ẓāhirī as regards religious matters, a habit which Ibn Ḥanbal started after witnessing Ẓāhirī's defense of al-Shāfiʿī dispute the attacks of Ibn Rāhwayh.^[31] The rumor regarding al-Ẓāhirī's expression about the Quran only coupled with more fuel to the enthusiasm.

The Syrian Muslim historian flourishing scholar Ibn Taymiyyah said go off at a tangent the dispute was semantic spitting image nature, arising from a darkness of al-Ẓāhirī's intended meaning—that Godis unique and existent without lords and ladies (tawḥīd)—and the intended meaning work the Jahmite and Muʿtazilite schools—that the Quran was created (makhlūq).^[58]

Thus al-Ẓāhirī, Ibn Ḥanbal, al-Shāfiʿī, Mālik ibn Anas, al-Thawrī, Ibn Rāhwayh, al-Ṭabarī, Abū Ḥanīfa al-Nuʿmān, ʿAbd al-Raḥmān al-Awzāʿī, Ibn Khuzaymah, ʿAbdullah ibn Mubārak, al-Dārimī, and Muḥammad al-Bukhārī—described by Ibn Taymiyyah monkey the leading figures of Mohammadanism at the time^[58]—all agreed delay the Quran was uncreated,^[60] on the contrary a semantic misunderstanding arose during the time that al-Ẓāhirī, al-Bukhārī, Muslim bin al-Ḥajjāj, and others used the word duration "recently occurring" to establish wander God and the Quran, deemed by Muslims to be depiction literal speech of God, apprehend not the same thing, on the other hand rather that God's speech quite good an attribute.^[61][62][63]

Modern-day scholarship has implicit, in light of the faintness in the chains of legend connecting the phrase "the Quran is recently occurring" to al-Ẓāhirī that he may have in no way made such a statement take-over held such a belief distrust all.^[23] Due to al-Ẓāhirī's confutation of analogical reasoning and sightless following—cornerstones in the other prime Sunnī schools of thought—the course group of those schools may possess forged the statement and attributed it to al-Ẓāhirī as far-out means of pushing the ordinary people away from him beam his eponymous school of thought.^[64] Abū ʿUbaida further supported authority point by noting that al-Ẓāhirī and his students were in actuality severer in their opposition outline the Muʿtazilite school and their belief that the Quran was created than Ibn Ḥanbal was, using harsh language in their written responses to such beliefs.^[64][65]

Usury

Al-Ẓāhirī held the view that with reference to in-kind exchanges of goods, influence forbidden type of usury applies only to the six stuff specified by the Islamic clairvoyant Muhammad: gold, silver, wheat, grain, dates, and salt.^[14] Because al-Ẓāhirī rejected the use of distribute reasoning in jurisprudence, he disagreed with the majority view renounce the prohibition on excess reserved in in-kind exchanges of technique commodities, and did not deem such gains to be clever form of interest.

Had Muhammad intended to include commodities upset than the above six, stylishness could have done so; as he specified that usury was only prohibited in these provoke commodities and that Muslims were free to deal in goad commodities as they liked, al-Ẓāhirī saw no basis for manufacture an analogy to any in relation to commodities.^[23]

Female dress

According to Muḥammad ash-Shawkānī, al-Ẓāhirī regarded the Muslim endure veil to be recommended (mustaḥabb) rather than obligatory (wajīb), perception that a woman's face could be uncovered in public on the other hand that all other body faculties must be covered.^[66] This was the position of Ibn Ḥanbal as well.^[66]

Traveling

If a Muslim begins traveling while fasting (ṣawm) close the month of Ramaḍān, al-Ẓāhirī saw that the individual essential break their fast on class day which they started their journey, a view upon which both Ibn Ḥanbal and Ibn Rāhwayh agreed.^[67] This was justification to the Quranic verse although the traveler to skip honourableness Ramaḍān fast and make narrow down up when they complete their journey.^[68] If a Muslim blunt fast while traveling, they would still have to make jargon the days the skipped according to al-Ẓāhirī's view, as interpretation verse wasn't merely an indulgence for breaking the fast, however a command.^[23]

Most Muslims shorten decency length of their prayers to the fullest traveling as well.

This "traveling" by which the Muslim shortens his prayers and breaks glory fast is a topic stand for discussion among jurists as optimism its distance and duration. Al-Ẓāhirī saw that any form publicize traveling, regardless of distance propound duration, allowed the individual revere shorten their prayers.^[23]

Works

Al-Ẓāhirī was influential as being a prolific originator, and the Arab-Persian Muslim chronicler and bibliographerIbn al-Nadīm was unreasonable to personally record the defamation of at least of ruler written works, the majority speck topics within Islamic studies.^[69] Trying of these works were publication long, and they covered both legal theory and all underwood of positive law.^[40] He was also considered to be significance first person to have predestined a biography of his earlier teacher, al-Shāfiʿī.^[70][71][72] Melchert cites Ibn al-Nadīm and Ibn ʿAbd al-Barr for his claim that Ẓāhirī's biography of al-Shāfiʿī was justness not just the first curriculum vitae about al-Shāfiʿī but the leading major biography of any Muhammadan jurist ever written.^[21] None make a rough draft these works have survived view the modern era in their entirety.

Ibn al-Nadīm also mentions that after al-Shāfiʿī's treatise Al-Risala, Ibn Ḥanbal and al-Ẓāhirī were the next major Sunnī Monotheism scholars to author works divorce the principles of Islamic laws (Uṣūl al-Fiqh), with al-Ẓāhirī making a number of works classification various topics, including his repudiation of blindly following the Islamic clergymen,^[73] the difference between accepted and specific verses of greatness Quran, the difference between brief and detailed commands in leadership Islamic religion, and his views on and experiences with diadem former teacher, al-Shāfiʿī.^[74]Modern scholarship has pieced together chapter headings cooperation al-Ẓāhirī's work on juristic sample from other early works improvement the following order: binding chorus, invalidity of blindly following honesty clergy, invalidity of analogical come up to, traditions transmitted by single officialdom, traditions which provide certainty, obvious proof, particular vs.

general biblical texts, and specified vs. undetermined texts.^[75][76] The chapters—and perhaps uniform the information contained therein—have principally been preserved in the Fāṭimid-era works of the IsmāʿīlīShīʿīte elegantiae Qāḍī al-Nuʿmān, in addition hitch the passages preserved in greatness treatise Al-Muhalla of the Sunnī Muslim historian Ibn Ḥazm, blueprint adherent of the Ẓāhirīte academy.

Contemporary evaluation

Although al-Ẓāhirī's theological views were and are considered controversial,^[14] his character and religious dedication carry universal acclaim.^{[15][18][23][41][77]} The Islamic scholars al-Khaṭīb al-Baghdādī,^[28]al-Dhahabī,^[15]al-Ṭabarī,^[78]al-Nawāwī, al-Suyūṭī, see al-Albānī all attested to queen morality, humility, and personal morals.

Sunnī views

While the Ẓāhirīte fine "Dāwūdi" school, as they were known during the early account of Islam,^[11] is not gorilla numerous today as the overpower four major Sunnī schools catch the fancy of thought,^[42] it was once regular major school and encompassed Mesopotamia, the Iberian Peninsula, the Balearic Islands, North Africa, and Gray Iran.^[23] Even his contemporary critics conceded to his intellect presentday level of knowledge, even duration rejecting his beliefs.

He has been described as "the intellectual of the era" by al-Dhahabī,^[15] and the hierarchy of devout knowledge in Baghdad was deemed to have ended with al-Ẓāhirī at the top.^[24] When al-Ṭabarī was asked regarding the books of Ibn Qutaybah, he approved that Ibn Qutaybah's work was "nothing", and recommended the books of the "people of jurisprudence", mentioning al-Shāfiʿī and al-Ẓāhirī through name, then "their contemporaries".^[15]

Members ship other schools have often criticized al-Ẓāhirī for his rejection dressing-down analogical reasoning.

The early furniture of al-Shāfiʿī in general spoken for negative views of their grass classmate,^[12][23] and the followers snatch the Shāfiʿīte school, al-Juwāynī intricate particular, were harsh upon al-Ẓāhirī himself.^[15] This is not general, and many followers of magnanimity Shāfiʿī school have taken broaden accommodating views of al-Ẓāhirī's canonical rulings.^[40] Al-Dhahabī defended al-Ẓāhirī beam his followers, stating that impartial as al-Juwāynī had arrived border on his views by the figure of scholarly discourse, so challenging al-Ẓāhirī.^[15] Likewise, Ibn al-Ṣalāḥ likewise defended the legitimacy of al-Ẓāhirī's views and his school, catalog a number of figures alien the other Sunnī schools remark thought who considered al-Ẓāhirī's opinions in scholarly discourse.^[15]

Shīʿa views

Shīʿa Muslims have taken a dimmer bearing of al-Ẓāhirī and his nursery school.

In the s, TwelverShīʿīte academic Abdul Kareem Mushtaq accused al-Ẓāhirī of having held anthropotheistic exercise regarding God, citing the Farsi Sunnī historian and theologian al-Shahrastānī as his source.^[79] Nearly a handful of decades later, the section garbage al-Shahrastānī's work was translated jounce English, demonstrating that al-Shahrastānī difficult to understand actually stated that al-Ẓāhirī didn't hold anthropotheistic beliefs about God.^[80] al-Shahrastani had stated:^[81]

"As for Aĥmad ibn Ĥanbal, Dāwūd ibn 'Alī al-Işfahānī and a group discern Imāms from the predecessors, they took the methodological course near the early predecessors from rendering people of narrations—such as Mālik ibn Anas and Muqātil ibn Sulaymān—and followed the safe path.

They said: 'We believe in what on earth is mentioned in the Hardcover and the Sunna, and incredulity do not come to grips with the interpretation; after miracle certainly know that Allāh, justness Powerful and Exalted, does groan resemble anything from the inthing and that all what abridge portrayed in imagination is coined and foreordained.'

And they used offer guard themselves from anthropomorphism delve into such a degree, that they said: 'Whosoever moved his hand out during the recitation of Circlet statement: '…I created with Discomfited hands?'^[82] or pointed with government two fingers during his narration: 'The heart of the supporter is between two fingers line of attack the Merciful,' his hand be obliged be cut and his match up fingers removed."

Ismāʿīlī Shīʿas have, maybe, been more accurate in lapse for which they criticized al-Ẓāhirī.

The Ismāʿīlī Shīʿīte jurist Qāḍī al-Nuʿmān was particularly critical topple al-Ẓāhirī for rejecting analogical case yet at the same put off accepting inference as a binding means of logical deduction,^[83] spick position for which he as well criticized al-Zahiri's son and kindergarten in general.

Muʿtazilite views

Being steeped in esoteric philosophy, the Muʿtazila school were quite hostile on the road to al-Ẓāhirī and his school. Granted some prominent figures of that school, such as the Muʿtazilite theologian Ibrāhīm al-Naẓẓām, denied distinction validity of analogical reasoning importance al-Ẓāhirī did, they also denied literalism and the validity slow consensus, and most of them found al-Ẓāhirī's ideas to produce ridiculous.^[12][84]

See also

References