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Title

REFERRING TO CONSENSUS IN RATIONAL AND DOCTRINAL ISSUES

Pages

 Start Page 89 | End Page 119

Abstract

 There are different views among the Muslim scholars on the authority of CONSENSUS in doctrinal issues: All Asha’irites accept the validity of CONSENSUS in doctrinal matters, although some of them believe in some limitations in this matter. MU’TAZELITES, except for Nazzam, believe that CONSENSUS is a prove in the doctrinal issues and it can be referred to in such matters but Nazza does not give any value to CONSENSUS, not in the rules of law nor in doctrinal issues. MATURIDITES believe in the validity of CONSENSUS on the condition that it is supported by the Qur’an and the Islamic traditions; so according to them the CONSENSUS which is not supported by the two mentioned sources, not only in not valid but is a cause of the deviation of the community. There are some groups among Imamites- like Akhbarites- who do not believe in the validity of CONSENSUS, not in jurisprudential laws nor in theological issues. But the scholars of the principles of jurisprudence believe in the validity of the CONSENSUS that reveals the verdict of the infallible Imam. Two general views can be obtained from their words. First: the majority of the ancient and resent scholars believe in the validity of CONSENSUS both in jurisprudential laws and all doctrinal issues unless in the matters that the authority of CONSENSUS itself is based on them, like the existence of God or the prophethood. second: majority of the scholars of the recent countries – particularly fallowing the time of Sheikh al-Ansari, Have believed in the validity of CONSENSUS only in the jurisprudential laws and in other than these, they do not believe that it is a revealer of the verdict of the infallible because they believe that it is just the task of the Imam and his duty to express the jurisprudential laws and religious verdicts.

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