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Ahmad Zarruq, Sainthood and Authority in Islam. by Scott Kugle
234 Book Reviews / Islamic Law and Society 16 (2009) 231-238 Rebel between Spirit and Law: Ahmad Zarruq, Sainthood and Authority in Islam. By Scott Kugle. Bloomington: Indiana University Press, 2006. Pp. xv + 305. ISBN 0-253-34711-4. $49.95. The topic of this book is the Moroccan Sufi Aḥmad b. Aḥmad al-Zarrūq (d. 899/ 1494). As the title suggests, however, the author weaves the life story of Zarrūq into a much wider pattern of the different ways to be a Sufi, and of the relationship between spirituality and temporal authority. Zarrūq lived in a tempestuous time in Moroccan history marked by the fall of the Marīnid dynasty, revolution in Zarrūq’s home town of Fes, and the repercussions of Portuguese attacks on the coastal towns. Kugle brings this context into the story, but also draws a parallel to today’s troubled times, by discussing how contemporary American Muslim leaders see Zarrūq as a model for a non-radical form of Islam. This is both an “internal” biography presenting Zarrūq’s main conceptions of Sufi ideas, and an “external” one of how he reacted to the political upheavals of his period. As for the latter, Zarrūq seems to have had a knack for taking unpopular, or at least politically inconvenient, positions. When the people of Fes rose up against the faltering Marīnid rule, Zarrūq chose to side with the falling Marīnids, against his erstwhile mentor, the Qādirī leader Zaytūnī. Zarrūq was forced to flee, and he spent a number of years in Egypt where he found a new mentor. -
Maliki School
Dr. Javed Ahmed Qureshi School of Studies in Law Jiwaji University GWALIOR - 474 011 (MP), INDIA LAW B.A.LL.B. IV-SEM MUSLIM LAW BY Dr. JAVED AHMED QURESHI DATE- 04-04-2020 MALIKI SCHOOL Maliki school is one of the four schools of fiqh or religious law within Sunni Islam. It is the second largest of the four schools, followed by about 25% Muslims, mostly in North Africa and West Africa. This school is not a sect, but a school of jurisprudence. Technically, there is no rivalry or competition between members of different madrasas, and indeed it would not be unusual for followers of all four to be found in randomly chosen American or European mosques. This school derives its name from its founder Imam Malik-bin-Anas. It originates almost to the same period as the Hanafi school but it flourished first in the city of Madina. Additionally, Malik was known to have used ray (personal opinion) and qiyas (analogy). This school is derives from the work of Imam Malik. It differs in different sources from the three other schools of rule which use it for derivation of regimes. All four schools use the Quran as the primary source, followed by Prophet Muhammad's transmitted as hadith (sayings), ijma (consensus of the scholars or Muslims) and Qiyas (analogy).In addition, the School of Maliki uses the practice of the people of Madina (Amal Ahl al-Madina) as a source. While the Hanafi school relies on Ijma (interpretations of jurists), the Maliki school originates from Sunna and Hadis. -
The Birth of Al-Wahabi Movement and Its Historical Roots
The classification markings are original to the Iraqi documents and do not reflect current US classification. Original Document Information ~o·c·u·m·e·n~tI!i#~:I~S=!!G~Q~-2!110~0~3~-0~0~0~4'!i66~5~9~"""5!Ii!IlI on: nglis Title: Correspondence, dated 24 Sep 2002, within the General Military Intelligence irectorate (GMID), regarding a research study titled, "The Emergence of AI-Wahhabiyyah ovement and its Historical Roots" age: ARABIC otal Pages: 53 nclusive Pages: 52 versized Pages: PAPER ORIGINAL IRAQI FREEDOM e: ountry Of Origin: IRAQ ors Classification: SECRET Translation Information Translation # Classification Status Translating Agency ARTIAL SGQ-2003-00046659-HT DIA OMPLETED GQ-2003-00046659-HT FULL COMPLETED VTC TC Linked Documents I Document 2003-00046659 ISGQ-~2~00~3~-0~0~04~6~6~5~9-'7':H=T~(M~UI:7::ti""=-p:-a"""::rt~)-----------~II • cmpc-m/ISGQ-2003-00046659-HT.pdf • cmpc-mIlSGQ-2003-00046659.pdf GQ-2003-00046659-HT-NVTC ·on Status: NOT AVAILABLE lation Status: NOT AVAILABLE Related Document Numbers Document Number Type Document Number y Number -2003-00046659 161 The classification markings are original to the Iraqi documents and do not reflect current US classification. Keyword Categories Biographic Information arne: AL- 'AMIRI, SA'IO MAHMUO NAJM Other Attribute: MILITARY RANK: Colonel Other Attribute: ORGANIZATION: General Military Intelligence Directorate Photograph Available Sex: Male Document Remarks These 53 pages contain correspondence, dated 24 Sep 2002, within the General i1itary Intelligence Directorate (GMID), regarding a research study titled, "The Emergence of I-Wahhabiyyah Movement and its Historical Roots". -
Ansari, Shaykh Murtada
ANIS — ANSARI 75 hardly surprising that the form ceased to be widely When Ansan met Mulla Ahmad Narak! (d. 1245/1829) cultivated after the end of the 19th century. in Kashan, he decided to remain there because he Bibliography: Critical accounts of Ams and his found Naraki's circle most congenial for learning. mardthi may be found in Muhammad Sadiq, History Narakl also found Ansari exceptionally knowledgeable, of Urdu literature, London 1964, 155-63; Abu '1-Layth saying that within his experience he had never met Siddiki, Lakhndu kd dabistdn-i shd'iri, Lahore 1955, any established mudjtahid as learned as Ansari, who which also contains examples from previous and was then ca. thirty years of age (Murtada al-Ansar!, subsequent marthiya poets. Ram Babu Saksena's Zjndigdnl va sjiakhsiyyat-i Shaykh-i Ansan kuddisa sirruh, History of Urdu literature, Allahabad 1927, in a gen- Ahwaz (sic) 1960/69). eral chapter on "Elegy and elegy writers" (123 ff.), 'in 1244/1828, Ansan left Kashan for Mashhad, contains a genealogical table of Anls's family and after a few months living there he went to Tehran. (p. 136), showing the poets in the family before In 1246/1830, he returned to Dizful, where he was and after him. widely recognised as a religious authority, despite the Among critical studies of Ams are Amir Ahmad, presence of other important culamd' in that town. It Tddgdr-i Ams, Lucknow 1924, and DjaTar cAll is said that Ansar! suddenly left Dizful secretly after Khan, Ams ki marthiya mgdn, Lucknow 1951. Shiblf sometime because he, as a religious-legal judge, was Nucman!'s Muwazana-yi-Ams-o-Dabir is still the stan- put under pressure to bring in a one-sided verdict in dard comparison of the two poets, though heav- a legal case. -
Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad
Journal of Law and Practice Volume 4 Article 3 2011 Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad Charlie Lehmann Follow this and additional works at: http://open.mitchellhamline.edu/lawandpractice Part of the Family Law Commons Recommended Citation Jaafar-Mohammad, Imani and Lehmann, Charlie (2011) "Women's Rights in Islam Regarding Marriage and Divorce," Journal of Law and Practice: Vol. 4, Article 3. Available at: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 This Article is brought to you for free and open access by the Law Reviews and Journals at Mitchell Hamline Open Access. It has been accepted for inclusion in Journal of Law and Practice by an authorized administrator of Mitchell Hamline Open Access. For more information, please contact [email protected]. © Mitchell Hamline School of Law Women's Rights in Islam Regarding Marriage and Divorce Keywords Muslim women--Legal status laws etc., Women's rights--Religious aspects--Islam, Marriage (Islamic law) This article is available in Journal of Law and Practice: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 Jaafar-Mohammad and Lehmann: Women's Rights in Islam Regarding Marriage and Divorce WOMEN’S RIGHTS IN ISLAM REGARDING MARRIAGE AND DIVORCE 4 Wm. Mitchell J. L. & P. 3* By: Imani Jaafar-Mohammad, Esq. and Charlie Lehmann+ I. INTRODUCTION There are many misconceptions surrounding women’s rights in Islam. The purpose of this article is to shed some light on the basic rights of women in Islam in the context of marriage and divorce. This article is only to be viewed as a basic outline of women’s rights in Islam regarding marriage and divorce. -
A Study on the Theory of God's Science of Maturidi School Cunping
Advances in Social Science, Education and Humanities Research, volume 328 4th International Conference on Humanities Science and Society Development (ICHSSD 2019) A Study On the Theory of God's Science of Maturidi School Cunping Yun School of Foreign Language, Northwest Minzu University, Lanzhou, Gansu, China, 730050 [email protected] Keywords: Islamic theology, The science of God, Maturidi school Abstract: Maturidi school is one of the two pillars of Sunni sect in Islamic theology. In the heated debate on Islamic dogmatics, Maturidi school unswervingly protected the authority of the Book and the reason and became the one of the founders of the Sunni theology. Maturidi school successfully applied dialectical principles to ensure the supremacy of the Scriptures and at the same time upheld the role of the reason. They maintained a more rational and tolerant attitude toward many issues, and it is called "Moderatism"by the Sunni scholars. The thought of Maturidi school spread all over Central Asian countries, Afghanistan, India, Bangladesh, Pakistan, Rome, Persian, Turkey, Egypt and China ,etc.. In today's globalized and diversified international situation, it is of great significance to enhance the study of Maturidi school's theological thought, especially it's theory of God's Science in order to promote ideological and cultural exchanges between our country and Muslim world and to enhance the mutual understanding. 1. Introduction Muslims began to argue about the fundamental principles of Islamic belief after the Prophet passed away. And some muslim scholars even touched upon the theological questions like the essence, attributes of Allah and the relationship between human and the universe in the influence of foreign cultures of Greece, Persia and Syria, and then "Ilm El-Kalam"(Islamic theology) came into being. -
Interpreting the Qur'an and the Constitution
INTERPRETING THE QUR’AN AND THE CONSTITUTION: SIMILARITIES IN THE USE OF TEXT, TRADITION, AND REASON IN ISLAMIC AND AMERICAN JURISPRUDENCE Asifa Quraishi* INTRODUCTION Can interpreting the Qur’an be anything like interpreting the Constitution? These documents are usually seen to represent overwhelming opposites in our global legal and cultural landscapes. How, after all, can there be any room for comparison between a legal system founded on revelation and one based on a man-made document? What this premise overlooks, however, is that the nature of the founding legal text tells only the beginning of the story. With some comparative study of the legal cultures that formed around the Qur’an and the Constitution, a few common themes start to emerge, and ultimately it turns out that there may be as much the same as is different between the jurisprudence of Islam and the United States. Though set against very different cultures and legal institutions, jurists within Islamic law have engaged in debates over legal interpretation that bear a striking resemblance to debates in the world of American constitutional theory.1 We will here set these debates next to * Assistant Professor, University of Wisconsin Law School. The author wishes to thank Frank Vogel and Jack Balkin for their support and advice in the research that contributed to this article, and Suzanne Stone for the opportunity to be part of a stimulating conference and symposium. 1 Positing my two fields as “Islamic” and “American” invokes a host of potential misunderstandings. First, these are obviously not mutually exclusive categories, most vividly illustrated by the significant population of American Muslims, to which I myself belong. -
Who Speaks for Islam? Can NLP Solve and Age-Old Question? Emad Mohamed
Who Speaks for Islam? Can NLP Solve and Age-old Question? Emad Mohamed Introduction ● There is no official authority in Islam: there is no equivalent to the Vatican ● There are different schools of thought, mostly of scholarly nature ● The sources of knowledge in Islam are the Qurʾān, and the Prophetic Tradition (and sometimes how the companions of the Prophet behaved) ● There is more disagreement than agreement on the meanings of the Qurʾān and the Tradition. Introduction: Sunni Legal Schools of Thought ● Hanafi: Rationalist ● Maliki ● Shafi'i ● Hanbali: Literalist Introduction: Theological Schools of Thought ● Mu'tazila: Human reasoning is the sole tool for understanding revelation. ● Maturidi: ● Asha'ari: ● Hanbali/Literalist: Revelation must be accepted as is. Metaphorical interpretation should be minimized Introduction: Fatwa ● When a non-scholar has a question, they approach a scholar. ● The scholar issues a fatwa: a non-binding response to the question. ● Fatwas are usually collected and (some are) treated as precedents ● Like everything nowadays, fatwas have gone digital. Who speaks for Islam? Who explains to Muslims whether human rights are a legitimate concept ªin Islam,º whether there is such a thing as ªIslamic valuesº and what they consist of, and whether violence can ever be justified from a religious point of view? Who do Muslims turn to when they look for guidance? To what extent do individual scholars and preachers exert religious authority, and how can it be assessed? What is the role of the Cairo-based Azhar mosque -
Characteristics of Ahad Hadith in Perspective of Sunni and Shia Madhhab and Its Relation to the Islamic Harmony
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue 1, Ver. 5 (Jan. 2016) PP 75-82 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Characteristics of Ahad Hadith in Perspective of Sunni and Shia Madhhab and Its Relation to the Islamic Harmony Dr. H. Jamaluddin, MA Lecturer at Faculty of Islamic Studies UISU Medan, Indonesia Abstract: There are two largest madhhab in the world: Sunni and Shi’a. Each of these schools has different opinion about the hadith which can be used as a proposition of law. This dissent sometimes creates dispute and anarchic actions that leads to disharmony relationship in Muslim themself. This study tries to find out the factors that lead this different opinion between Sunni and Shi’a in understanding the hadith. Sunni argues that the hadith sourced from all over the companions of the Prophet Muhammad can be used as a proposition of law if it is valid or ṣaḥīḥ. All the companions of the Prophet, according to the Sunnis, are fair. As for the Hadith or Sunnah used by Shi’a is an authentic hadith narrated only by Ahlu Bait. The example of contradictory problem between Sunnis and Shi’a is mutʻah marriage. According to Sunni, this can of married is forbidden while Shi’a allow it. Sunni and Shi’a in establishing a legal marriage such as mut’ah equally refer to the hadith of Muhammad SAW. To maintain and create harmony between Sunni and Shi’a, it must be there is a mutual respect and appreciation for opinions outside his madhhab as long as the guidance are Qur'an and the hadith. -
Defining Shariʿa the Politics of Islamic Judicial Review by Shoaib
Defining Shariʿa The Politics of Islamic Judicial Review By Shoaib A. Ghias A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Jurisprudence and Social Policy in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Malcolm M. Feeley, Chair Professor Martin M. Shapiro Professor Asad Q. Ahmed Summer 2015 Defining Shariʿa The Politics of Islamic Judicial Review © 2015 By Shoaib A. Ghias Abstract Defining Shariʿa: The Politics of Islamic Judicial Review by Shoaib A. Ghias Doctor of Philosophy in Jurisprudence and Social Policy University of California, Berkeley Professor Malcolm M. Feeley, Chair Since the Islamic resurgence of the 1970s, many Muslim postcolonial countries have established and empowered constitutional courts to declare laws conflicting with shariʿa as unconstitutional. The central question explored in this dissertation is whether and to what extent constitutional doctrine developed in shariʿa review is contingent on the ruling regime or represents lasting trends in interpretations of shariʿa. Using the case of Pakistan, this dissertation contends that the long-term discursive trends in shariʿa are determined in the religio-political space and only reflected in state law through the interaction of shariʿa politics, regime politics, and judicial politics. The research is based on materials gathered during fieldwork in Pakistan and datasets of Federal Shariat Court and Supreme Court cases and judges. In particular, the dissertation offers a political-institutional framework to study shariʿa review in a British postcolonial court system through exploring the role of professional and scholar judges, the discretion of the chief justice, the system of judicial appointments and tenure, and the political structure of appeal that combine to make courts agents of the political regime. -
Understanding Sufism
Abstract This thesis addresses the problem of how to interpret Islamic writers without imposing generic frameworks of later and partly Western derivation. It questions the overuse of the category “Sufism” which has sometimes been deployed to read anachronistic concerns into Islamic writers. It does so by a detailed study of some of the key works of the 13th century writer Ibn ‘Ata’ Allah (d. 709/1309). In this way it fills a gap in the learned literature in two ways. Firstly, it examines the legitimacy of prevalent conceptualisations of the category “Sufism.” Secondly, it examines the work of one Sufi thinker, and asks in what ways, if any, Western categories may tend to distort its Islamic characteristics. The methodology of the thesis is primarily exegetical, although significant attention is also paid to issues of context. The thesis is divided into two parts. Part One sets up the problem of Sufism as an organizational category in the literature. In doing so, this part introduces the works of Ibn ‘Ata’ Allah, and justifies the selection from his works for the case study in Part Two. Part Two provides a detailed case study of the works of Ibn ‘Ata’ Allah. It opens with some of the key issues involved in understanding an Islamic thinker, and gives a brief overview of Ibn ‘Ata’ Allah’s life. This is followed by an examination of materials on topics such as metaphysics, ontology, epistemology, eschatology, ethics, and soteriology. In each case it is suggested that these topics may be misleading unless care is taken not to import Western conceptuality where it is not justified by the texts. -
The Politics of Nationalism in Modern Iran Ali M
Cambridge University Press 978-0-521-86762-7 - The Politics of Nationalism in Modern Iran Ali M. Ansari Frontmatter More information The Politics of Nationalism in Modern Iran This sophisticated and challenging book by the distinguished historian Ali M. Ansari explores the idea of nationalism in the creation of mod- ern Iran. It does so by considering the broader developments in national ideologies that took place following the emergence of the European Enlightenment and showing how these ideas were adopted by a non- European state. Ansari charts a course through twentieth-century Iran, analyzing the growth of nationalistic ideas and their impact on the state and demonstrating the connections between historiographical and political developments. In so doing, he shows how Iran’s differ- ent regimes manipulated ideologies of nationalism and collective his- torical memory to suit their own ends. Firmly relocating Reza Shah within the context of the Constitutional Revolution, Ansari argues that Reza Pahlavi’s identification with a monarchy by divine right bore a greater resemblance to, and facilitated, the religious nationalism that catapulted Ayatollah Khomeini to power on the back of a populist and highly personalized mythology. Drawing on hitherto untapped sources, the book concludes that it was the revolutionary developments and changes that occurred during the first half of the twentieth century that paved the way for later radicalization. As the first book-length study of Iranian nationalism in nearly five decades, it will find an eager reader- ship among scholars of the Middle East and those students more gener- ally interested in questions of nationalism and ideology.