DOCSLIB.ORG

Imam Sadiq and the Development of the Islamic Schools of Thought Objectives of Tonight’S Talk

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Imam Sadiq and the Development of the Islamic Schools of Thought Objectives of Tonight’S Talk Imam Sadiq and the Development of the Islamic Schools of Thought Objectives of Tonight’s Talk ? مذھب What is a Madh’hab (1 2) How and why did the Madh’habs develop? 3) What are the similarities/differences between the Madh’habs? 4) Are Madh’habs relevant today? 3:132. And obey Allah and the Messenger. that ye may obtain mercy. Holy Quran Qur’an = 6,000 to 6,236 verses total. Depending on criterion of classification. All words are the same. Out of these, ~80 to 500 verses have legal content pertaining to the Divine Laws of God. What do you do when a matter is not directly addressed in the Qur’an? مذھب Practical guidance is provided by the Geographical Distribution The Connection Al-Saadiq Abu Hanifa Al-Maaliki Abu Yusuf and Al-Sheibani Al-Shafi’i Al-Hanbali Holy Quran Tradition (Sunnah) of the Prophet Shi’a Sunni Zaidi (Fivers) Hanafi Ithna Ashari Maaliki Ja’afari Ismaili Shafi’i (Seveners) Hanbali How and why did the Madh’habs develop? Holy Quran Prophet Shi’a Ali Shi’a of Companions (Partisans of Ali) “Shi’a Uthman” “Shi’a Mu’awiya” Ummayds Imam Abu Hanifa Imam Ja’afar al Saadiq Imam Malik ibn Anas Abbasids Imam al Shafi’i Imam Ahmad ibn Hanbal What is a Hadith? Matn + Sanad = Hadith ...Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him -from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn 'Isa, from Ibn Mahbub, from 'Abd Allah ibn Sinan, from Abu Hamzah al-Thumali, from Abu Ja'far (A) that he said: "It is written in the Torah that has not been altered that Moses (A) asked his Lord (saying): 'O Lord! (Tell me) art Thou near me, so that I should pray to Thee in whispers, or art Thou far, that I should cry out. to Thee?' Thereat God Almighty revealed to him: 'O Moses! I am the companion of one who remembers me.' Moses said: 'Who are those that shall be in Thy refuge on the day when there shall be no refuge except Thy refuge?' He replied: 'Those who remember Me, whom I do remember; those who love one another for My sake, whom I love. They are those whom I remember whenever I wish to strike the earth's people with affliction, and consequently spare them on their account.'" Hadith Classification The genuine Traditions, the صحـيـح :Sahih authentic ones. Almost like the Sahih butموثـق :Moothaq the narration is not as strong as those of the Sahih. The fair Traditions although حـسـن :Hasan inferior in matter of authenticity. The weak Traditions which ضـعيـف :Dha'eef are not so reliable. History of Hadith Classification How and Why Did the Madh’habs Develop? اﻻحـــاديـت المــخـتلـــقه:THE FABRICATED HADITHS By the year 200 AH.: Total of 600,000 Hadiths were in existence, out of which 408,324 Hadith were fabricated (counterfeit) Hadiths by 620 forgers, whose names and identity are known. Most Notorious Forgers: Ibn Jundub, Abu Bukhtari, Ibn Basheer, Abdullah Al-Ansaari, Al-Sindi. One of them, Ibn Au'jaa, professed before he was hanged (for his heresy) that he alone had forged 4,000 Hadiths. Hadith in the 1st Century During THE 1ST CENTURY H. •Al-Zuhri, Al-Hazm were both commissioned by Khalifa Omar Ibn Abdul Aziz to collect the Hadith but the work was probably not done, due to early death of the Khalifa in 101 H. No record of their work exists. •Ali ibn Abu Talib (a.s.) Saheefa of Ali. •Fatima al Zahraa (a.s.) Saheefa of Fatima. •Imam Zainul Abideen Risalat Al-Huqooq, Saheefa Al-Sajjadiya Hadith in the 2nd Century Collected by Book Comment Imam Malik ibn Mu’watta Will discuss later Anas Ibn Jarih Lost to history Al Thawri Two Major Books Lost to history Imam Al-Baaqir Tafseer Al-Quran Having references to Hadith. Incomplete. Zaid Ibn Ali Mus'nad Hadith and Fiqh. Incomplete Imam Al-Saadiq Al-Tawhid Writing mainly by his Companions. Incomplete Al-Saadiq's The 400 Usool (400 Completed over 90- Companions books) Elaboration on 100 years Hadith Sunni Hadith Collection During The 3RD Century AH.: The Hadith was collected and categorized in the later part of the third century of Hijrah resulting in six canonical collections called (Al-Sihaah Al-Sittah): (Selected 7275 (2712 Non-duplicatedصـحيـح بخارى :Sahih of Al-Bukhari, d.256 A.H out of 600,000 available Hadiths he was aware of. (Selected 9200 (4,000 Non-duplicatedصـحيـح مسـلم :Sahih of Muslim, d.261 A.H out of 300,000 available Hadiths he was aware of. Selected 4,800 of 500,000سنن ابو داود .Sunan of Abu Dawood, d.276 A.H available Hadiths he was aware of.. ســــنن ابن ماجه .Sunan of Ibn Maajeh: d.273 A.H Tirmidhi was the first man to جـــامع التــــرمـذى .Jami' of Tirmidhi, d.279 A.H determine the identity of the names, surnames, and titles of the narrators of Traditions. ســـــنن النـــــسـائي .Sunan of al-Nisaa'i, d.303 A.H Shi'a Hadith Collection in the 3rd and 4th Century Collected by Book Comment Al-Kulaini Al-Kaafi 16,199 Hadith or sayings through Ahlul Bayt, 2577 Sahih, 1118 Moothaq, 302 Qawiy, 144 Hasan, and 9380 Weak. Al-Siddooq Mun Laa Yah'dharhu 5,973 Hadiths, with 3913 Al-Faqeeh References Al-Toosi Tah'dheeb Al- 12,590 Hadiths, in 93 Ah'kaam chapters Al-Toosi Al-Istibsaar 5,521 Hadiths Holy Quran Tradition (Sunnah) of the Prophet Shi’a Sunni Collected Book Years Collected by Years by Bukhari 194-256 AH Al-Kulaini Al-Kaafi 250-329 AH Muslim 204-261 AH Al-Siddooq Mun Laa 310-380 AH Ibn Maajeh 209-273 AH Yah'dharhu Al-Faqeeh Abu Dawood 203-276 AH Tirmidhi 209-279 AH Al-Toosi Tah'dheeb 385-460 AH Al-Ah'kaam al-Nisaa'i 215-303 AH Al-Toosi Al-Istibsaar 385-460 AH Sanad of Shi’i Hadith Sanad of Sunni Hadith 1. Abu Hurayra: 5,300 hadiths 2. Ibn ‘Umar: 2,600 hadiths 3. Anas b. Malik: 2,300 hadiths 4. Aisha: 2,200 hadiths 5. Ibn ‘Abbas: 1,700 hadiths Abu Bakr: 142 hadiths Imam Ali: 536 hadiths Umar ibn al Khattab: 537 hadiths Why is Fiq'h variable? Fiq'h is formulated through a process of deduction from Quran and Hadith. Each Faqeeh (scholar) uses his own knowledge and methodology. Deductions come after much discussion in the Islamic circles. USOOL (FOUNDATION) OF FIQH Shi’a Sunni Ja’fari Hanafi Maaliki Shafi’i Hanbali 1. Quran, 1. Quran, 1. Quran, 1. Quran, 1. Quran, 2. Sunnah, 2. Sunnah, 2. Sunnah, 2. Sunnah, 2. Sunnah, 3. Al-Aql (sound 3. Ij'maa (consensus 3.Ij'maa (consensus 3. Ij’maa’ (consesus 3. If'taa of Sahaaba reasoning or of the religious of the religious of the religious (Companions), perception of the scholars), scholars) scholars). 4. Preference of Ja'fari Fiqh 4. Qiyas (analogy of 4.Qiyas (analogy), 4. Qiyas (analogy of weak Hadith over Specialists), decision), through through the following decision). Qiyas (analogy), 4. Ij'maa the following steps: steps: 5. Qiyas (analogy (consensus of Istih'san (equity), a. Istih'san (equity), of decision), the religious Urf (local common b. Urf (local through the scholars, not to knowledge/practice), common knowledge), following steps: be exclusive of 5. Raa'y (personal c. Consensus of a. Istis'haab, the Imams' (association/ teachings). opinion). Medina U'lamaa, d. Massaa'lih presumption of Mursala (public continuity), interest), b. Massaa'lih e. Sad al-Dhari'ah. Mursala (public interest), c. Sad al- Dhari‘ah. Adapted from Dr. A.S. Hashim (http:www.islamicbooks.info) Five Categories of Fiqh Rulings An obligatory duty the فرض او واجـب :Fardh or Wajib• omission of which is Islamicly punishable. An action which is rewarded, but مسـتـحب :Mus'tahab• whose omission is not punishable. An action which is permitted butمـباح ::Mu'baah• legally is indifferent. An action which is disapproved by مكـروه :Mak'rooh• the Shari'ah but is not under any penalty. •Haram: An action which is forbidden, and Islamicly punishable. Spectrum of Belief Theistic Subjectivism Rationalistic Objectivism Traditionalism Rationalism Dha’hiri Hanbali Ithna Shafi’i Maliki Hanafi Ithna Mu’atazili Salafi ‘Ashari ‘Ashari (Akhbari) (Usuli) Athari Ash’ari Maturidi Conclusion: 16:93. If Allah so willed, He could make you all one people: But He leaves straying whom He pleases, and He guides whom He pleases: but ye shall certainly be called to account for all your actions. .
Load more

Recommended publications
  • Bright Typing Company
    Tape Transcription Islam Lecture No. 1 Rule of Law Professor Ahmad Dallal ERIK JENSEN: Now, turning to the introduction of our distinguished lecturer this afternoon, Ahmad Dallal is a professor of Middle Eastern History at Stanford. He is no stranger to those of you within the Stanford community. Since September 11, 2002 [sic], Stanford has called on Professor Dallal countless times to provide a much deeper perspective on contemporary issues. Before joining Stanford's History Department in 2000, Professor Dallal taught at Yale and Smith College. Professor Dallal earned his Ph.D. in Islamic Studies from Columbia University and his academic training and research covers the history of disciplines of learning in Muslim societies and early modern and modern Islamic thought and movements. He is currently finishing a book-length comparative study of eighteenth century Islamic reforms. On a personal note, Ahmad has been terrifically helpful and supportive, as my teaching assistant extraordinaire, Shirin Sinnar, a third-year law student, and I developed this lecture series and seminar over these many months. Professor Dallal is a remarkable Stanford asset. Frederick the Great once said that one must understand the whole before one peers into its parts. Helping us to understand the whole is Professor Dallal's charge this afternoon. Professor Dallal will provide us with an overview of the historical development of Islamic law and may provide us with surprising insights into the relationship of Islam and Islamic law to the state and political authority. He assures us this lecture has not been delivered before. So without further ado, it is my absolute pleasure to turn over the podium to Professor Dallal.
    [Show full text]
  • Akademia Baru Law Foundation Study of Imam Ahmad Ibn Hanbal's
    Penerbit Akademia Baru Journal of Advanced Research Design ISSN (online): 2462-1943 | Vol. 21, No. 1. Pages 1-5, 2016 Law Foundation Study of Imam Ahmad Ibn Hanbal’s Thought in Characteristics of Allah *,1,a 2,b 2 1,c 1,d R. L. Sinaga , I. Ishak , M. Ahmad , M. Irwanto and H. Widya 1Department of Electrical Engineering, Institut Teknologi Medan (ITM) Medan, Indonesia 2College of Art and Science, Universiti Utara Malaysia (UUM) Kedah, Malaysia a,* [email protected], [email protected], [email protected], [email protected] Abstract –Imam Ahmad Ibn Hanbal is very famous in traditions collector of Prophet Muhammad, but there are statements related to characteristics of Allah that stated by him. Therefore, it is very important to understand Imam Ahmad Ibn Hanbal’s thought in characteristics of Allah. It is history study that explains a short biography of Imam Ahmad Ibn Hanbal and his statements about characteristics of Allah. Based on the literature study that Imam Ahmad Ibn Hanbal believes the characteristics of Allah are based on the Koran and collection of traditions of Prophet Muhammad. The characteristics of Allah believed by Imam Ahmad Ibn Hanbal are suitable to Ahli Sunnah wal Jamaah. Copyright © 2016 Penerbit Akademia Baru - All rights reserved. Keywords: Imam Ahmad Ibn Hanbal, faith, tawhid, characteristics of Allah 1.0 INTRODUCTION Imam Ahmad Ibn Hanbal was born in Baghdad in Rabiulawal , 164 H/ 780 M, when the government of Bani Abbasiyah was led by Muhammad al-Mahdi [1, 2]. This case is also stated by [3] who explained that Imam Ahmad Ibn Hanbal was born on a not strange date for our ear, it was on Rabiulawal , exactly in one hundred sixty four from Hejira year of Prophet Muhammad.
    [Show full text]
  • Dramatis Personae •
    Dramatis Personae • Note: all dates are approximate. ALEXANDER THE GREAT (356– 323 bc). Macedonian ruler who, af- ter invading Central Asia in 329 bc, spent three years in the region, establishing or renaming nine cities and leaving behind the Bactrian Greek state, headquartered at Balkh, which eventually ruled territo- ries extending into India. Awhad al- Din ANVARI (1126– 1189). Poet and boon companion of Sultan Sanjar at Merv who, boasting of his vast knowledge, wrote that, “If you don’t believe me, come and test me. I am ready.” Nizami ARUDI. Twelfth- century Samarkand- born poet and courtier of the rulers of Khwarazm and of Ghor, and author of Four Discourses, in which he argued that a good ruler’s intellectual stable should include secretaries, poets, astrologers, and physicians. Abu Mansur Ali ASADI. Eleventh- century poet from Tus and follower of Ferdowsi. Working at a court in Azerbaijan, Asadi versified The Epic of Garshasp (Garshaspnameh), which ranks second only to Ferdowsi’s Shahnameh among Persian epic poems. Farid al- Din ATTAR (1145– 1221). Pharmacist and Sufi poet from Nishapur, who combined mysticism with the magic of the story- teller’s art. His Conference of the Birds is an allegory in which the birds of the world take wing in search of Truth, only to find it within themselves. Yusuf BALASAGUNI (Yusuf of Balasagun). Author in 1069 of the Wisdom of Royal Glory, a guide for rulers and an essay on ethics. Written in a Turkic dialect, Yusuf’s volume for the first time brought a Turkic language into the mainstream of Mediterranean civilization and thought.
    [Show full text]
  • Civilization in the Era of Harun Al-Rashid: the Synergy of Islamic Education and Economics in Building the Golden Age of Islam
    Review of Islamic Economics and Finance Volume 3 No 2 December 2020 Civilization in the Era of Harun Al-Rashid: The Synergy of Islamic Education and Economics in Building The Golden Age of Islam Anto Apriyanto1 Muhammadiyah Institute of Business, Bekasi E-mail: [email protected] Abstract: This article discusses the Islamic civilization's description during the leadership of the Caliph Harun Al-Rashid of the Abbasid Daula, which was progressing rapidly. His triumph was inseparable from the Islamic education system's synergy role. The Islamic economic system was implemented and became a characteristic of that time. Historical records show that the Islamic civilization at that time succeeded in bringing and showing the world that Islam was a superpower that could not be taken lightly by its reign of more than 5 (five) centuries. One of the indicators of the triumph of Islamic civilization is an indicator in the rapidly developing economy, be it agriculture, trade, or industry, due to the rapid development of the world of education and research. At that time, education got much attention from the state. However, education cannot succeed without economic support. Therefore, the state gives primary attention to the people's welfare, especially those related to the education component, namely students, educators, education funding, educational facilities, and educational tools. So it is not an exaggeration if the early period of Abbasid leadership encouraged the birth of The Golden Age of Islam. Keywords: Islamic Civilization; Abbasids; Harun Al-Rashid; Islamic education; Islamic economics; The Golden Age of Islam INTRODUCTION History records that before the West succeeded in leading world civilization with its advances in all fields, Islam had already started it.
    [Show full text]
  • Two Abbasid Trials: Ahmad Ibn Hanbal and Hunayn B. Ishāq
    TWO ABBASE) TRIALS: AHMAD fflN HANBAL AND HUNAYN B. ISHÀQ1 Michael COOPERSON University of California, Los Angeles I. hi 220/835, the 'Abbasid caMph al-Mu'tasim presided over a disputation between the hadîth-scholar Ibn Hanbal and a group of court theologians. Ibn Hanbal had refused assent to the doctrine of the createdness of the Qur'an, a doctrine which the previous caliph, al-Ma'mün, had declared orthodox eight years before. Spared execution by the death of al-Ma'mûn, Ibn Hanbal languished in prison at Baghdad until a well-meaning relative persuaded the authorities to let him defend himself. The ensuing disputation took place before the caMph al-Mu'tasim, who did not share al-Ma'mùn's penchant for theology. In partisan accounts, each side claims to have won the debate, or at least to have exposed the incoherence of the other position. Yet the caliph does not appear to have decided the case on its intellectual merits. Rather, he merely agreed with his advisors that Ibn Hanbal's stubbornness was tantamount to defiance of the state. Even so, he did not agree to execute him, or return him to prison. Instead, he ordered him flogged and then released. Modem scholarship has only recently called the conventional account of Ibn Hanbal's release into question. ^ The early Hanbalî accounts claim that their imam's fortitude won the day. ^ Realizing that Ibn Hanbal would allow himself to be beaten to death rather than capitulate, al-Mu'tasim let him go, an account which later sources supplement with elaborate hagiographie fabrications.
    [Show full text]
  • The Musnad a Or Not?
    53 THE MUSNAD A 1 OR NOT? Irshad Sedick2 and Farid Esack3 Department of Religion Studies University of Johannesburg 606 A Ring, Auckland Park Campus Johannesburg South Africa E-mail: [email protected] (Received 28/08/2013; Accepted 21/04/2014) ABSTRACT The Musnad - Sunnī Islām. Scholars of v whether all of its contents may be regarded as probative evidence in issues of law (fiqh) as its compiler‟ claims suggest. This paper seeks to explore the authoritative status (hujjīyyah) of the Musnad in Fiqh. In doing so, this paper will analyse the opinions of certain classical as well as contemporary scholars such as Jonathan Brown, G.H.A Juynboll and Christopher Melchert. The primary focus of the paper, in this respect, will be an enquiry into the authenticity of the narrations contained in the Musnad w I H ‟ use of these narrations for legal reasoning or support. INTRODUCTION The Musnad (lit “supported”, here intended as compilation or collection) i anbal (d. 241/855) is an important 4 compilation and, although it is not the 1 The Lisān al-‘Arab defines h a as: bur ān (proof/evidence) that which is used to repel opponents (Ibn Manẓū 3: ,3 . S adīth have used the term u a linguistically to mean probative evidence. 2 Irshad Sedick is Director of Dar al-Mahamid in Cape Town and, at the time of the production of this article, was an MA candidate at the University of Johannesburg. 3 Farid Esack is Professor in the Study of Islam and Head of the Department of Religion Studies at the University of Johannesburg.
    [Show full text]
  • Engaging Sectarian De-Escalation Proceedings of the Symposium on Islam and Sectarian De-Escalation at Harvard Kennedy School
    IRAN PROJECT Engaging Sectarian De-Escalation Proceedings of the Symposium on Islam and Sectarian De-Escalation at Harvard Kennedy School EVENT REPORT AUGUST 2019 The Iran Project Belfer Center for Science and International Affairs Harvard Kennedy School 79 JFK Street Cambridge, MA 02138 www.belfercenter.org The authors of this report invites use of this information for educational purposes, requiring only that the reproduced material clearly cite the full source. Statements and views expressed in this report are solely those of the authors and do not imply endorsement by Harvard University, the Harvard Kennedy School, or the Belfer Center for Science and International Affairs. This symposium was co-sponsored by the Prince Alwaleed Bin Talal Islamic Studies Program, the Harvard Asia Center, the Center for Middle Eastern Studies, and the Lakshmi Mittal South Asia Institute. Design and layout by Andrew Facini Cover photo: In this picture taken with a slow shutter speed, Muslim pilgrims circumambulate the Kaaba during the hajj pilgrimage in Mecca, Saudi Arabia, Tuesday, Aug. 13, 2019. (AP Photo/Amr Nabil) Copyright 2019, President and Fellows of Harvard College Printed in the United States of America IRAN PROJECT Engaging Sectarian De-Escalation Proceedings of the Symposium on Islam and Sectarian De-Escalation at Harvard Kennedy School EVENT REPORT AUGUST 2019 Acknowledgements The Symposium on Islam and Sectarian De-Escalation at the Harvard Kennedy School, convened by the Belfer Center for Science and International Affairs’ Iran Project, would not have been possible without our co-sponsors at Harvard University and the hard work of a dedicated team of staff, students, advisors, and volunteers who devoted many days and nights to ensure the symposium and proceedings would come to fruition.
    [Show full text]
  • The Life of Abū Manṣūr Al-Māturīdī and the Socio- Political and Theological Context of Central Asia in the Tenth Century
    Australian Journal of Islamic Studies https://ajis.com.au ISSN (online): 2207-4414 Centre for Islamic Studies and Civilisation Charles Sturt University CRICOS 00005F Islamic Sciences and Research Academy of Australia The Life of Abū Manṣūr Al-Māturīdī and the Socio- Political and Theological Context of Central Asia in the Tenth Century Aref Chaker To cite this article: Chaker, Aref. “The Life of Abu Mansur Al-Maturidi and the Socio-Political and Theological Context of Central Asia in the Tenth Century.” Australian Journal of Islamic Studies 1, no. 1 (2016): 39-64. Published online: 14 January 2016 Submit your article to this journal View related and/or other articles in this issue Full Terms & Conditions of access and use can be found at https://ajis.com.au/index.php/ajis/tncs Australian Journal of Islamic Studies Volume 1, Issue 1, 2016 THE LIFE OF ABŪ MANṢŪR AL-MĀTURĪDĪ AND THE SOCIO-POLITICAL AND THEOLOGICAL CONTEXT OF CENTRAL ASIA IN THE TENTH CENTURY Aref Chaker* Abstract: Abū Manṣūr al-Māturīdi is one of the most influential theologians in the Muslim World. He emerged in the tenth century in Central Asia and established his own theological school, al- Māturīdiyyah; a school that played and continues to play a pivotal role in the formation of the Sunni synthetic theological movement in the Muslim world. A review of the studies undertaken concerning al- Māturīdi demonstrates the influence of the socio-political and theological context of Central Asia on al-Māturīdi has not been studied, examined or analysed. This paper focuses on studying this overlooked aspect in Sunni theology.
    [Show full text]
  • Tracing Sufism's Relation to Islam
    Chapter 1 Tracing Sufism’s Relation to Islam Sufism’s place in Islam is one of the most contested topics in contemporary Islamic discourse. The controversial nature of Sufism can usually be demon- strated by simply raising the issue in Muslim company. I recall discussing an essay of mine on Sufism with two Egyptian professors at Middlebury’s summer Arabic school in 2009. One of the professors quickly cautioned that Sufism deviated from authentic Islam. The other professor proudly shared that his uncle was a Sufishaykh in Cairo, and that in fact Sufism was something quite profound and spiritual. The debate continued over lunch with an eventual agreement to disagree on the nature of Sufism. Their contrasting views illustrate much wider trends in contempo- rary Islam. For many Muslims today, Sufism is emblematic of everything that went wrong with Islamic civilization. Whether in casual conversation or in polemical literature, Sufism is frequently associated with medieval superstition, resignation, and corruption, factors leading to the weakening of Islamic civilization and its eventual conquest by European powers. In mosques throughout the world, at Islamic conferences, and in pamphlets distributed by anti-Sufi preachers, it is an oft-heard refrain that Sufism is un- Islamic or at least the vehicle through which beliefs and practices foreign to Islam made their way into the religion. Sufis are sometimes associated with bida‘a, corrupt innovations in religion, and even shirk, associating partners with God. These generally anti-Sufi attitudes are one aspect of the profound purging of traditional culture from Islamic societies that has occurred in recent centuries, whether by colonial powers, modernizing Muslim states, or revivalist movements.
    [Show full text]
  • International Scientific Journal Theoretical & Applied Science
    ISRA (India) = 1.344 SIS (USA) = 0.912 ICV (Poland) = 6.630 ISI (Dubai, UAE) = 0.829 РИНЦ (Russia) = 0.234 PIF (India) = 1.940 Impact Factor: GIF (Australia) = 0.564 ESJI (KZ) = 1.042 IBI (India) = 4.260 JIF = 1.500 SJIF (Morocco) = 2.031 SOI: 1.1/TAS DOI: 10.15863/TAS Khabibullo Sagdiev Senior researcher, International Scientific Journal The Islamic studies chair Theoretical & Applied Science The Tashkent Islamic University Tashkent, Uzbekistan p-ISSN: 2308-4944 (print) e-ISSN: 2409-0085 (online) [email protected] Year: 2016 Issue: 4 Volume: 36 Published: 30.04.2016 http://T-Science.org SECTION 17. World history. History of science and technology. AN OVERVIEW OF OPINIONS OF THE SCHOLARS IN RELATION TO HANAFI SCHOOL Abstract: In this article the evidential proofs which are given as a denial to the critical opinions against the founder of the Hanafi School Abu Hanifa Nu’man ibn Thabit are reported. In this article except the opinions of Hanafi Scholars the opinions of the representatives of other Madhhabs and his opponents are presented too. Key words: Abu Hanifa, opponent, hadith, ra’y, faqih. Language: English Citation: Sagdiev K (2016) AN OVERVIEW OF OPINIONS OF THE SCHOLARS IN RELATION TO HANAFI SCHOOL. ISJ Theoretical & Applied Science, 04 (36): 149-152. Soi: http://s-o-i.org/1.1/TAS-04-36-25 Doi: http://dx.doi.org/10.15863/TAS.2016.04.36.25 If we have a look at the history of famous Abu Hanifa and his adherents belonged to the branch people in Islam, we will find that a certain scholar “Ahl al-Sunnah wal-Jamaah”.
    [Show full text]
  • The Legalization of Theology in Islam and Judaism in the Thought of Al-Ghazali and Maimonides
    1 BERKELEY J. OF MIDDLE EASTERN & ISLAMIC LAW 2014 LAW AS FAITH, FAITH AS LAW: THE LEGALIZATION OF THEOLOGY IN ISLAM AND JUDAISM IN THE THOUGHT OF AL-GHAZALI AND MAIMONIDES Shlomo C. Pill1 I. INTRODUCTION Legal systems tend to draw critical distinctions between members and nonmembers of the legal-political community. Typically, citizens, by virtue of shouldering the burden of legal obligations, enjoy more expansive legal rights and powers than noncitizens. While many modern legal regimes do offer significant human rights protections to non-citizens within their respective jurisdictions, even these liberal legal systems routinely discriminate between citizens and non- citizens with respect to rights, entitlements, obligations, and the capacity to act in legally significant ways. In light of these distinctions, it is not surprising that modern legal systems spend considerable effort delineating the differences between citizen and noncitizen, as well as the processes for obtaining or relinquishing citizenship. As nomocentric, or law-based faith traditions, Islam and Judaism also draw important distinctions between Muslims and non-Muslims, Jews and non- Jews. In Judaism, only Jews are required to abide by Jewish law, or halakha, and consequently only Jews may rightfully demand the entitlements that Jewish law duties create, while the justice owed by Jews to non-Jews is governed by a general rule of reciprocity. Also, according to Jewish law, only Jews can marry other Jews, and only Jews have the legal capacity to perform certain religious acts, such as leading a congregation in prayer, slaughtering an animal for kosher consumption, and serving as a witness to create legal realities by formally certifying certain acts.
    [Show full text]
  • The Interrogation of Ahmad Ibn Hanbal
    WHO IS THE ACCUSED? THE INTERROGATION OF AHMAD IBN HANBAL Nimrod HuRvrrz Ben Gurion University In the years 217-218 A.H., the 'Abbásid caliph al-Ma'mün (d. 218) spent most of his time in northern Syria waging war on the Byzantines. In the course of doing battle with old enemies, he felt secure enough to open a new, internal front against the very popular and highly esteemed muhaddithUn (transmitters of anecdotes about the Prophet). Though he was busy with the northern campaign, he found time to write a letter to his governor in Baghdad that set off interrogations that came to be known as the mihna (Inquisition). This initiative was probably the outcome of the advice that the mutakallimün (theologians) gave al-Ma'mün, and his earnest intention to help them in their decades-long struggle against the muhaddithUn for spiritual supremacy. Over the next fifteen years, numerous scholars were asked about their views regarding the createdness of the Qur'an. Those who did not state that it was created were subjected to a variety of punishments such as incarceration, torture and loss of stipends. It was only during the early part of al-Mutawakkil's reign (probably between the years 234-237) that this poHcy ended. Al-Ma'mün, his mutakallimün advisers, and their muhaddithUn adversaries reaHzed that the mihna raised more issues than the single article of faith that was being debated. The mihna was also about their ability to disseminate ideas within the Islamic community. Therefore, on the sidelines of the interrogations, a battle over public opinion took place.
    [Show full text]