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NOTES Introduction: The Issue of Authority and Its Ongoing Importance 1. Michael Cook, “Anan and Islam: Origins of Karaite Scripturalism,” Jerusalem Studies in Arabic and Islam 9 (1987), 161–182. 2. Haggai Ben-Shammai, “The Attitude of Some Early Karaites towards Islam,” Studies in Medieval Jewish History and Literature, vol. II. Edited by Isadore Twersky, Harvard University Center for Jewish Studies (Cambridge, MA: Harvard University Press, 1984), 4. 3. Cook, “Anan and Islam,” 165. 4. Taha Jabir al-4Alwani, Usul al-fiqh al-Islami: Source Methodology in Islamic Jurisprudence. Translated by Yusuf Talal DeLorenzo, International Institute of Islamic Thought (Herndon, VA, 1990), 6. 5. Ibid., 5. 6. Ibn Mazm uses the adjective maqru4, contrasting it with matlu. This contrast raises an interesting theological/linguistic question that deserves further consideration. 7. Abu Mumammad 4Ali Ibn Mazm, al-Imkam f i Usul al-Amkam, vol. 1. Edited by Ammad Shakir, Matb4a al-Imam (Cairo, ND), 87. 8. Tawfiq Sidqi, “al-Islam huwa al-Qur’an Wamdahu,” al-Manar 9:7 (Cairo, 1906), 510–524. 9. R. Caspar, “Un aspect de la pensée musulmane moderne: le renouveau du mo4tazilisme,” MIDEO 4 (Cairo: Dar al-Maaref, 1957), 162. 10. Cook, “Anan and Islam,” note 33, 167. 11. Mumammad b. Idris. al- Shafi4i, Kitab Jima4 al-4Ilm in Kitab al-Umm, vol. 7. Edited by Mammud Matraji (Beirut: Dâr al-Kutub al-4Ilmiyya, 1996), 460. 12. Khadim Husayn Ilahi Bakhsh. al-qur’aniyun wa-shubhatuhum hawla al-sunna: dirasat fi al-Firaq (Taif, Saudi Arabia: Maktabat al-Siddiq, 1989). 13. Ignaz Goldziher, “Kämpfe um die Stellung des Madi-t im Islam,” Gesammelte Schriften (Hildesheim: Georg Olms Verlagsbuchhandlung, 1970), 86–98; Nabia Abbott, Studies in Arabic Literary Papyri, vol. 2, Qur’anic Commentary and Tradition (Chicago: University of Chicago Press, 1967), 6–7; John Burton, The Sources of Islamic Law (Edinburgh: Univ. Press, 1990), 22–23. 14. Christopher Melchert, “Traditionist-Jurisprudents and the Framing of Islamic Law,” Islamic Law and Society 8:3 (Leiden: Brill, 2001), 403. 15. For a detailed discussion of classical Muslim categorization of the Madith, see An Introduction to the Science of Tradition: Being al-mudkhil ila ma4rifatal-Iklil by al-Makim Abu4Abd Allah Mumammad b. 4Abd Allah al-Naisaburi. Translated and edited by James Robson (London: The Royal Asiatic Society, 1953). 190 Notes 16. N.J. Coulson, “European Criticism of Madith Literature,” in Arabic Literature to the End of the Umayyad Period, ed. A.F.L. Beeston, T.M. Johnstone, R.B. Serjeant, and G.R. Smith (Cambridge: Cambridge University Press, 1983), 317. 17. Fuat Sezgin, Geschichte des Arabischen Schrifttums. Band I (Leiden: E.J. Brill, 1967); Abbott, Studies in Arabic Literary Papyri; Muhammad Mustafa Azami, Studies in Hadith Methodology and Literature (Indianapolis: American Trust Publications, 1977). 18. Harald Motzki, “The Musannaf of 4Abd al-Razzaq al-Sanan4i as a Source of Authentic Amadith of the First Century A.H,” JNES 50 (1991), 2. 19. Ibid., 21. 20. G.H.A. Juynboll, The Authenticity of the Tradition Literature: Discussions in Modern Egypt. (Leiden: E.J. Brill, 1969). 21. Daniel Brown, Rethinking Tradition in Modern Islamic Thought (Cambridge: Cambridge University Press, 1996). 22. Ibid., 5, 6, 8. 23. Joseph Schacht, The Origins of Muhammadan Jurisprudence (Oxford: At the Claredon Press, 1950), 57. 24. John Burton, The Collection of the Qur’an (Cambridge: Cambridge University Press, 1977), 19. 25. Aloys Sprenger, “On the Origin of Writing down Historical Facts among the Musalmans,” JASB XXV (1856): 303–329, 375–381. 26. Goldziher, “Kämpfe um die Stellung des Madi-t im Islam,” 86–98. 27. Abbott, Studies in Arabic Literary Papyri, 6–7. 28. Ibid., 8. 29. Josef van Ess, “L’autorité de la tradition prophétique dans la théologie mu4tazilite,” La notion d‘ autorité au Moyen Age Islam, Byzance, Occident: Colloques Internationaux de la Napoule. Edited by George Makdisi, Dominique Sourdel, and Janine Sourdel-Thomine (Paris: Presses Universitaires de France, 1982), 211–226. 30. Josef van Ess, Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra, Band IV (Berlin: Walter de Gruyter, 1997), 649–654. 31. Herbert Berg, The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative Period (Richmond, Surrey: Curzon, 2000), 6–92. 32. Ibid., 227. 33. Michael Cook, “The Opponents of the Writing of Tradition in Early Islam,” Arabica LXIV (1997), 437–530; Gregor Schoeler, “Mündliche Thora Und Madi-t: Überlieferung, Schreibverbot, Redaktion,” Der Islam, no. 66 (1989), 213–251. 34. Ibid., 476. 35. Ibid., 498. 36. Ibid., 491–492. 37. Gregor Schoeler, “Mündliche Thora Und Madi-t: Überlieferung, Schreibverbot, Redaktion,” Der Islam, no. 66 (1989), 231, 249. 38. Ibid., 236. 39. Ibid., 222–224. 40. Ibid., 225, 233. 41. Ibn Sa4d, al-Tabaqat al-Kubra, vol. III, pt. I. Edited by Eduard Sachau (Leiden: E.J. Brill, 1904), 206; Schoeler, “Mündliche Thora Und Madi-t,” 226. 42. Schoeler, “Mündliche Thora Und Madi-t,” 226. 43. Taqyid al-4Ilm, 39. 44. Schoeler, “Mündliche Thora Und Madi-t,” 225, 233. 45. Shawkat M. Toorawa, Ibn AbiTahir Tayfur And Arabic Writerly Culture: A Ninth Century Bookman In Baghdad (New York: RoutledgeCurzon, 2005). 46. Ibid., 23. 47. Ibid., 21–22. Notes 191 48. John Burton, Introduction to the Hadith (Edinburgh: Edinburgh University Press, 1994), 27; and “The Qur’an and the Islamic Practice of Wudu’,” Bulletin of the School of Oriental and African Studies, University of London 51:1 (1988), 35. 49. Cook, “Anan and Islam,” 166. 50. Cook, “The Opponents of Writing Tradition,” 492. 1 The Early Controversies: Sources and Issues 1. 4Abd Allah ibn Mumammad al-Nashi’, Kitab Usul al-Nimal in Frühe Mu4tazilitische Häresiographie: Zwei Werke des Na,i’al-Akbar (Beirut, 1971), 69. 2. Abu al-Musayn Mumammad ibn Ammad al-Mala4i, Kitab al-Tanbih wal-Radd 4ala Ahl al-Ahwa’ wal-Bida4 (Istanbul: Matba4at al-Dawla, 1936), 42. 3. Mumammad b. Idris al-Shafi4i, Al-Risala. Edited by Ammad M. Shakir (Cairo, 1940), 89. 4. Mumammad b. Idris al-Shafi4i, Kitab Jima4al-4Ilm in Kitab al-Umm, vol. 7. Edited by Mammud Matraji (Beirut: Dâr al-Kutub al-4Ilmiyya, 1996), 460–483. 5. Al-Shafi4i, al-Risala, 93. 6. Ibn Qutayba, Ta’wil Mukhtalif al-Madith (Beirut: Dar al-Kitab al-4Arabi, n.d.). 7. EI2, vol. 4 (Leiden: Brill, 1978), 468b–471a. 8. Michael Cook, “Anan and Islam: Origins of Karaite Scripturalism,” Jerusalem Studies in Arabic and Islam 9 (1987), note 33, 167. 9. Al-Shafi4i, Jima4al-4Ilm, 460. 10. Ibid., 467. 11. Ibid. 12. The Shi4as have a more negative view of 4Umar and other close companions of Mumammad. 13. Linda Lee Kern, “The Riddle of 4Umar ibn al-Khattab in al-Bukhari’s Kitab al-Jami4 al-Samim (PhD diss., Harvard University, 1996), 19. 14. Ibid., 93. 15. Imsan 4Abbas, introduction to al-Tabaqat al-Kubra, vol. 1, by Ibn Sa4d (Beirut: Dar Beirut lil-Tiba4a wal-Nashr, 1960), 5–18. 16. Ibn Sa4d, al-Tabaqat al-Kubra, vol. III, pt. I. Edited by Eduard Sachau (Leiden: E.J. Brill, 1904), 206. 17. Ibid., vol. V, 140. 18. “Mishna,” http://www.encyclopedia.com/articles/08554.html. 19. Ibn Sa4d, al-Tabaqat al-Kubra, vol. VI, 2. 20. Ibn Mannur, Lisan al-4Arab, vol. 1 (Beirut: Dar Lisan al-4Arab, 1988), 433. 21. In fact, al-Azmi makes both of these arguments against a similar story recorded by al-Khatib al-Baghdadi more than two centuries after 4Abd al-Razzaq and Ibn Sa4d. 22. Harald Motzki, “The Musannaf of 4Abd al-Razzaq al-Sana4i as a Source of Authentic Amadith of the First Century A.H,” JNES 50 (1991), 1–22. 23. 4Abd al-Razzaq ibn Hammam al-Himyari, Kitab al-Musannaf, vol. 11 min manshurat al-Majlis al-4Ilmi; 39. al-Taba4a 2 ( Beirut: al-Maktab al-Islami, 1983), 257. 24. Ibid., 325. 25. Ibid., 257–258. 26. Mannur, Lisan, vol. 1, 433. 27. Ibn Sa4d, al-Tabaqat al-Kubra, vol. VI, 2. 28. 4Abd al-Razzaq, Kitab al-Musannaf, vol. 11, 325. 29. Sakhr Software, Al-Madith al-Sharif, v. 2.0. al-Bukhari 4079, 5237; Muslim 3091; Ammad 2835, 2945. 30. Ibid. 31. Kern, “The Riddle of 4Umar ibn al-Khattab,” 61. 192 Notes 32. Ibid. 33. Sakhr Software, Al-Madith al-Sharif, v. 2.0, Muslim 5326; Ammad 10663, 10665, 10731, 10916, 11110; al-Darimi 451. 34. Mohammad Mustafa Azmi, Studies in Early Madith Literature (Beirut: al-Maktab al-Islami), 22. 35. For a detailed synopsis of classical Muslim explanations of these Madith, see Azmi, 23–24. 2 Al-Shafi4i and Ibn Qutayba: Prophetic Reports as Revelation 1. N.J. Coulson, A History of Islamic Law (Edinburgh: At the University Press, 1194), 53. 2. Wael B. Hallaq, “Was Al-Shafi4i the Master Architect of Islamic Jurisprudence?” International Journal of Middle East Studies no. 25 (1993): 587–605. 3. Ibid., 592–593. 4. Joseph Schacht, The Origins of Muhammadan Jurisprudence (Oxford: At the Claredon Press, 1967), 330. 5. Norman Calder, Studies in Early Muslim Jurisprudence (New York: Oxford University Press, 1993), 84. 6. Ibid. 7. Joseph Lowry, “The Legal Hermeneutics of Al-Shafi’i and Ibn Qutayba: A Reconsideration,” Islamic Law and Society 11:i (2004), 2. 8. Ibid., 41. 9. Joseph E. Lowry, “The Legal-Theoretical Content of the Risala of Mumammad B. Idris al-Shafi4i” (PhD diss., University of Pennsylvania, 1999), 8. 10. 4Abd al-Malim al-Jindi, al-Imam al-Shafi4i: Nasir al-Sunna wa-Wadi4 al-Usul (Cairo: Dar al-Katib al-4Arabiyy li Tiba4a wal-Nashr, 1967), 70. 11. Ibn Majr al-4Asqalani, Tawali al-Ta’sis li Ma4ali Mumammad ibn Idris. Edited by Abu Al-Fida’ 4Abd Allah al-Qadi (Beirut: Dar al-Kutub al-4Ilmiyya, 1986), 96.
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    IKHTILAF (DIFFERENCE) AND TAFAHOM (MUTUAL UNDERSTANDING) IN ISLAMIC FIQH (JURISPRUDENCE) CAUSES AND ETHICAL REPONSES Mahmoud Abboud Al Harmoush Definitions of ikhtilaf and khilaf ccording to al Raghib al Isfahani’s Mufradat al Qur’an (Qur’anic Terms): “Ikhtilaf (difference) Aand mukhalafah (inconsistency/disagreement) are [terms which apply] when everyone follows a path that is different from the paths followed by everybody else in his situation or speech.” That is to say, they are applicable when there is no clash or discord, though when “ikhtilaf in speech” does occur between people it may entail a conflict, so the word can be applied if there is a dispute or a heated argument. Semantically, ikhtilaf does not convey the meaning of discord and strife. Rather, it describes the situations and mental attitudes of people who are not necessarily in conflict with each other; however, when a person is displeased as a result of a disagreement with another person for some reason or another, this ikhtilaf can become a cause of conflict. Professor of Usul and Fiqh Principles at al Jinan University in Tripoli (Lebanon). 71 IKHTILAF (DIFFERENCE) AND TAFAHOM (MUTUAL UNDERSTANDING) IN ISLAMIC FIQH (JURISPRUDENCE) Al Isfahani adds that “khilaf (also commonly translated in to English as “difference”) is a broader term than dhidd (opposite), because although when two opposites occur there is a ‘difference’, not every ‘difference’ is an ‘opposite’. Black and white are opposites and different, but red and green are different without being opposites.”1 Al Kafawi lists four differences between ikhtilaf and khilaf as follows: “1 – Ikhtilaf applies [in a situation] in which the paths are different, while the intention is that they should be one [and the same].
  • 19 = 260. the Holy Quran and the Law of Time

    19 = 260. the Holy Quran and the Law of Time

    The Holy Quran and the Law of Time: 19 = 260 An Investigation of the Mathematical Cosmology Unifying the Holy Quran and the Science of Fourth-Dimensional Time as Decoded from the Tomb of Pacal Votan Presented by José Argüelles, Ph.D. Valum Votan “Closer of the Cycle” Copyright 1999, José Argüelles Dedicated to Dr. Rashad Khalifa 1935-1990 “Do not say of those who are killed in the cause of God, ‘They are dead.’ They are alive at their Lord, but you do not perceive.” Holy Quran, Sura 2:154 That the Mission of the Messenger of the Covenant May Be Fulflled in this Generation That the Quran May Expand the Breasts of the Righteous of Every Nation “And The World Will Live as One!” * * John Lennon, Kin 114 (19 x 6), “Imagine” Holy Quran and the Law of Time: 19=260 Table of Contents Preface: The Word of God and the Science of Time Part I. Introductory Considerations: The Book and the Tomb • Introductory Invocation • What is the Quran and how can it be understood by people of present-day Global Civilization? • What is the Law of Time and how does it complement Holy Quran? • Muhammad and Pacal Votan • Pacal Votan’s Timing: the Miracle of Quran and God’s Messenger Service • The Prophecy Telektonon and the 0-19 Code Quranic Timetable Part II. Rashad Khalifa’s Contribution: The Nineteen Code and the Final Testament • Rashad Khalifa’s Contribution • Nineteen in the 20-count positional system • 19 = 7: Nineteen in the 0-19 dot-bar notational system • 19 =260: The Tzolkin “Over it is Nineteen” Strand • The 20 +1 multiples of 19 defning the 20 x 20 Count Part III.