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Dissertations / Theses on the topic 'Fiqh'
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Oraibi, Ali. "Derivation in usul al-fiqh." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=44139.
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This is an attempt to investigate the linguistic question ofderivation in usul ahfiqh (legal theory). Being treated in various linguistic disciplines, especially grammar, the subject matter is studied in light of these disciplines in order to expound the unique contribution of usulists to it. The present study explores the chronological evolution of the subject and presents "derivation" as one example of the methodology applied by usulists to linguistic issues.Le present essai se veut le fruit d'une recherche sur la derivation: question linguistique mise en rapport avec le domaine suivant: usul ahfiqh (theorie legale). Le sujet, traite dans differentes disciplines, specialement la grammaire, est etudie a la lumiere de ces disciplines afin d'extraire la contribution particuliere qu" y ont apportee les usulistes. Notre etude retrace done revolution chronologique du sujet et presente la "derivation" comme un exemple de la ethodologie mise en practique par les usulistes en matieres linguistiques. fr
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El, Khamlichi Abdelkarim. "La responsabilité délictuelle en droit musulman : entre les principes d'Oussoul Al Fiqh et les règles du Fiqh." Perpignan, 2001. http://www.theses.fr/2001PERP0945.
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Bedir, Murteza. "The early development of Hanafi usul al-fiqh." Thesis, University of Manchester, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497112.
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This is a study about the early history of usal al-fiqh as a literary genre. An attempt is made to make a comparative analysis of five texts of uscil al-fiqh, all belonging to the Hanafi school. These five texts are: al-Fusfil fi- al-Usul by Jassas (d. 370/98 1), Taqwim al-adilla by Ab-a Zayd al-Dabusi (430/1039), Kitab al-Usul by Shams al-a'imma al-Sarakhsi (483/1090). Kanz al-wusul ila ma'rifat al-usul by Fakhr al-Islam al-Pazdawl (482/1089) and Usfil al-Shdshi, whose author is unknown. In this study, I endeavoured to show that the first four texts of usul display a methodological continuity which is characterised by a juristic outlook. This continuity is bolstered by the fact that one can also trace a terminological and structural development of these texts in conjunction with their chronology. In addition, I argued that the so-called Usull al-Shashi cannot be dated prior to the final text above, i.e. Pazdawi's Kanz, as some have believed, on the basis of my analysis of the language and structure of this text in comparison with the former four.
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Al-Mutairi, Mastora R. H. "A study of the wife's rights in Islamic FIQH." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497342.
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The aim of this thesis is to study the various fundamental rights that the wife enjoys in accordance with the teachings of Islam. In particular, the thesis focuses on those rights that affect the husband, including the right to choose a husband, the right to get a dower, the right to have nafaqah, the right to be treated equitably, and the right to have al-khul'. The thesis falls into nine chapters including the introduction (Chapter One) and the conclusion (Chapter Nine). It contains 70000 words, approximately. Chapters Two and Three are introductory chapters, as each one of them introduces a key aspect of the research. Chapter Two introduces the concept and significance of the Prophet's sunnah, the framework within which the research is conducted, while Chapter Three investigates the significance of marriage in Islam. Chapter Four centres on one of the most fundamental rights the woman, regardless whether she is a bikr or thayyib, should have. It is the right to choose a husband. This right is guaranteed by shari a through the different hadiths the prophet had said in this respect. The chapter also considers the vital role played by the guardian in guiding the woman under his guardianship into the right way so she can make a wise decision while making her choice. Chapter Five looks at another significant right the wife enjoys which is the right to get a dower. This right is the wife's own and no one else, whether the father or the guardian, should interfere or take anything of it without her permission to do so. Chapter Six explores another right the wife is entitled to have which is the right to have a maintenance or nafaqah. Different types of maintenance are identified such as food, clothing, housing, servant, medical, perfume, adornment nafaqahs. In addition, the nafaqah in the case of the working wife is also dealt with in this chapter. The calculation of nafaqah is estimated in accordance with the husband's income. Chapter Seven considers the wife's right to get fair treatment known in Arabic as al-`ishra bilma`rüf According to this right, the wife is entitled to be treated by her husband with respect and trust. Therefore, he should refrain from ignoring, humiliating or ridiculing her or her opinions. Furthermore, he should teach her useful things about life and religion so that she will be a good companion to him. Finally Chapter Eight looks at al-khul' as one of the wife's important rights in Islam, according to which she has to return the dower she had from her husband, or give him something of the same value,, for the sake of ending the marriage without the need to provide any reasons for the desire to do so. These five rights that the wife exercises play a significant role in stabilising the family and bringing about happiness. It has been stated in the Qur'an that marriage is a way of "dwelling in tranquillity". In fact, this ultimate goal of the legitimisation of marriage can be achieved nowadays only' through adhering to the rights that Islam has granted to the Muslim wife
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Ould-Al-Bara, Yahya. "Fiqh, société et pouvoir : étude des soucis et préoccupations socio-politiques des théologiens-légistes maures (fuqahā) à partir de leurs consultations juridiques (futāwā) du XVIIème au XXème siècle." Paris, EHESS, 2001. http://www.theses.fr/2001EHES0205.
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En présentant ce travail on peut dire qu'il s'agit d'une étude à double facette : juridique et sociale. L'aspect juridique a constitué l'ossature du travail. Il traite des questions vitales aussi bien pour l'individu que pour la collectivité. Il s'intéresse plus particulièrement aux accommodements et aux modifications auxquels a été assujetti le fiqh par les juristes maures dans le cadre de l'adaptation de celui-ci aux conditions particulières du pays. Il faut noter à cet égard le paradoxe de base que constitue d'une part, la vigueur de l'interprétation "ijtihād" chez les fuqahā maures et son efficacité dans la constitution de leur jurisprudence et d'autre part leur opiniâtreté à s'opposer à toute velléité d'innovation en dehors du cercle du mimétisme (taqlīd) et du plagiat (ittibā'). De ce fait les fuqahā ont joué un rôle primordial dans l'expression des soucis de la société et dans l'orientation des comportements de la collectivité. L'aspect social des textes juridiques analysés illustre la dimension proprement anthropologique du travail ici entrepris. L'analyse des fatāwā du corpus, nous amène à penser que les fuqahā ont trouvé le cadre tribal à leur convenance. Il nous semble que la permanence et la prégnance du lien tribal dans la société maure ont été une constante de l'histoire. Les théologiens actuels, n'ont pas remis en cause cet état de fait. Ils paraissent d'ailleurs privilégier le rattachement tribal à l'allégeance à l'Etat autant par conformité à la tradition, que par crainte de se rendre complice de toute "innovation blâmable" (bidʿa). D'autant plus que la tribu continue à remplir des rôles dévolus théoriquement à l'Etat moderne qui fait cependant preuve de démission et d'incapacité.
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Al-Ebraheem, Ebraheem A. S. "Administration (Nazarah) of WAQF in the FIQH and the law." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497344.
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Wahyudi, Yudian. "Hasbi's Theory of Ijtihad in the Context of Indonesian Fiqh." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108789.
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This thesis studies the proposal for an Indonesian fiqh, articulated by Muhammad Hasbi Ash Shiddieqy (1904-1975) as an effort to bridge the tension in Islamic law between revelation and reality (c-ada) in Indonesian society. While such an indigenous fiqh can only be created through ijtihad, most Indonesian Muslims believed the gate of ijtihad to have been irrevocably closed and thus they vehemently opposed any suggestion toward creating an Indonesian fiqh. To make itjihad possible once again, Hasbi worked hand in hand with the reformists with the call of "Back to the Qur'ân and the Sunna." The reformists' program consisted of attempts to eliminate "non-Islamic" elements from Muslim life, to open the gate of ijtihad, to bring an end to blind imitation (taqlïd) and to allow for talfiq, a comparative study of fiqh. [...]Cette thèse étudie le project d'un fiqh indonésien tel qu'articulé par Muhammad Hasbi Ash Shiddieqy (1904-1975) pour combler l'écart qu'il percevait dans le droit islamique entre la révélation et la réalité (c-ada) de la société indonésienne. Alors qu'un fiqh indigène ne peut être conçu que par l'ijtihad la majorité des musulmans indonésiens croient que les portes de l'ijtihad sont irrévocablement fermées et s'opposent donc avec véhémence à toute suggestion visant à créer un fiqh indonésien. Pour rendre l'ijtihad à nouveau possible, Hasbi collabora avec les réformistes à un appel pour le "retour au Coran et à la Sunna." Le programme des réformistes consistait à éradiquer tous les éléments "non-islamiques" de la vie musulmane, à ouvrir les portes de l'ijtihad à mettre fin à l'imitation aveugle (taqlid), et à permettre l'étude comparée du fiqh (talfiq). [...]
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Zeineddine, Nora [Verfasser]. "Die Methodik der islamischen Jurisprudenz - Usul al-Fiqh / Nora Zeineddine." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2019. http://d-nb.info/1204708878/34.
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Shah, Amjad Hussain. "The concept of Ijmāʻ in Imāmī Shīʻī Uṣūl Al-Fiqh." Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/9428.
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The thesis examines the development of the concept of Ijmāʻ, consensus, in Imāmī-Shīʻī principles of jurisprudence (uṣūl al-fiqh). In the introduction to the thesis there is an analysis of the concept of Ijmāʻ as generally understood in Islamic jurisprudence and a discussion of the approach adopted in the thesis as well as a general outline of the literature involved. The introduction also outlines the background to Imāmī Shīʻī jurisprudence during the time of the presence of the Imāms and the period immediately after the greater occultation of the Twelfth Imām. The main body of the thesis analyses the available major texts written by Imāmī-Shīʻī Uṣūli scholars from the time of al-Shaykh al-Mufid (413/1022) to the end of the nineteenth century with a brief discussion of the views of some recent Imāmī Shīʻī scholars. From the outset a difference of emphasis can be observed between scholars who argue in favour of a major role for reason, such as al-Sharīf al-Murtaḍā (436/1044) and those in favour of a greater reliance on Traditions from the Prophet and the Imāms, which is moderately represented by al-Shaykh al-Ṭūsī (459/1067). The subsequent generations of scholars refined and further defined these concepts. In particular, in opposition to the movement in favour of general adherence to the Traditions, there arose from the proponents of the use of uṣūl al-fiqh a definition which gave much greater scope to the use of reason and the continuing guidance of the Twelfth Imām. The latter proposition reached its final form in Imām-Shīʻī uṣūl al-fiqh at the end of the nineteenth century in Kifayat al-uṣūl by Muḥammad Kāẓim al-Khurāsānī. Finally, there is a brief examination of the work of some recent scholars and a conclusion to the thesis.
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Ṣāwī, Fārūq ʻAbd al-Ghanī. "Fiqh al-daʻwah al-Islāmīyah wa-al-iʻlām ʻinda al-Mawdūdī." Shubrā, Miṣr : Dār al-Manār al-Ḥadīthah, 1992. http://books.google.com/books?id=qFAxAAAAMAAJ.
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Warren, David. "Debating the renewal of Islamic jurisprudence (tajdid al-fiqh) : Yusuf al-Qaradawi, his interlocutors, and the articulation, transmission and reconstruction of the fiqh tradition in the Qatar context." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/debating-the-renewal-of-islamic-jurisprudence-tajdid-alfiqh-yusuf-alqaradawi-his-interlocutors-and-the-articulation-transmission-and-reconstruction-of-the-fiqh-tradition-in-the-qatarcontext(e4f91ae9-6544-4bb7-aeac-9694e68f4f1b).html.
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This thesis offers an interpretation of the Qatar-based Egyptian Shaykh Yusuf al-Qaradawi's contribution to "tajdid al-fiqh," the "renewal" of the Islamic fiqh tradition. In the wake of the transformations wrought on the fiqh tradition during the colonial period, it is the "modern project" (to borrow Talal Asad's term) for tajdid al-fiqh instigated by Muhammad 'Abduh and Rashid Rida that this thesis uses to enter the discussion. Al-Qaradawi lays claim to their legacy, and this thesis is particularly concerned with the engagement between himself and his interlocutors in the unusual context of Qatar. These "translocal" networks facilitate al-Qaradawi's involvement in debates in other contexts in the region, particularly in Egypt and the wider Arabian Peninsula. Each of this thesis's thematic chapters will make a different case for understanding al-Qaradawi's borrowing, reconstructing, reviving or transforming certain concepts and ideas. In so doing it will show that al-Qaradawi, as representative of the contemporary ʿulamaʾ as a whole, is not part of a scholar-class that have been either marginalized or entirely co-optated by the state. Instead, they are a group of scholars that have utilized new media technologies and other supportive networks to continually promote themselves in the Arab public sphere, as they sought to adapt their tradition to the Middle East region's new context, debates and conditions.
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Naji, Alaa A. "Islamic Fiqh and the contract of international carriage of passengers by air." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33056.
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GOD says in the Holy Qur'aan "O' people, I have created you from a single pair of a male and a female, and made you into nations and tribes that ye may know each other. Verily the most honored of you in the sight of GOD is the most righteous of you..." (Holy Qur'aan, 49:13).This thesis is laid down in accordance with GOD's order to connect civilizations with each other and to benefit from each other's experience and knowledge toward a much better future for humanity.
The thesis tries to reflect upon the opinions of Islamic Fiqh with regard to the contract of international carriage of passengers by air and e-ticketing in a manner that is understandable to both Fiqh oriented and Western Law oriented readers. Therefore, it has been designed to include three major Parts where the first introduces the Western Law oriented reader to Islamic Fiqh. The Second Part introduces the Fiqh Oriented reader to the world of tickets and travel documents. Finally, the third chapter concentrates on the issue of electronic ticketing. (Abstract shortened by UMI.)
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Bagriacik, Murat [Verfasser]. "Tradition und Innovation des Fiqh im Denken von Hayreddin Karaman / Murat Bagriacik." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2016. http://d-nb.info/1099858542/34.
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Al-Ghazawi, Loai Azmi. "The legal status of Jerusalem in Islamic Fiqh (jurisprudence) and international law." Thesis, Glasgow Caledonian University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340613.
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Alsumaih, Abdulrahman Muhammad. "The Sunni concept of Jihad in classical Fiqh and modern Islamic thought." Thesis, Newcastle upon Tyne : University of Newcastle upon Tyne, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.389570.
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Bengarai, Tarik. "Le soufi et juriste Muḥammad al-Ḥarrāq (m.1845), son œuvre spirituelle et juridique." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP042.
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Le présent travail analyse le soufisme au Maroc au 19e siècle à travers les travaux du juriste et soufi marocain Muḥammad al-Ḥarrāq (m.1845). Il relate sa contribution à l’enrichissement du patrimoine soufi notamment à travers sa biographie et l’analyse thématique de ses 50 lettres. Al-Ḥarrāq est connu essentiellement dans la mémoire populaire du nord du Maroc par ses poèmes soufis exprimant l’ivresse spirituelle. Son œuvre nous dévoile à travers son éducation pratique et sa correspondance un modèle de soufi-faqīh qui met l’éthique, l’humanisme et les finalités nobles de la Loi au cœur du fiqh. La nouvelle ṭarīqa qu’il a créé - la Darqāwiyya Ḥarrāqiyya - se différencie de la Darqāwiyya mère essentiellement par une volonté de parfaite intégration sociale dans son environnement, la beauté de la méthode initiatrice et une insistance accrue sur le rôle de la science exotérique dans l’éducation des disciples de la Voie soufie ; et inversement sur le rôle vital de l’éducation spirituelle pour toute quête de la science exotériqueThis work analyses Sufism in Morocco in the 19th century through the work of the Moroccan jurist and Sufi Muḥammad al-Ḥarrāq (m.1845). It highlights his spiritual reform and his contribution to the enrichment of the Sufi heritage, through his biography and the thematic analysis of his fifty letters. Al-Ḥarrāq is known mainly in the popular memory of northern Morocco for his Sufi poems expressing spiritual drunkenness. His work reveals to us through his practical education and correspondence a model of Sufi-faqīh that puts ethics, humanism and the noble purposes of the Law at the heart of the fiqh. The new ṭarīqa that he created – the Darqāwiyya Ḥarrāqiyya - differs from the mother Darqāwiyya by a desire for perfect social integration in its environment, the beauty of the initiating method and an increased emphasis on the role of exoteric science in the education of the disciples of the Sufi Way; and conversely on the vital role of spiritual education in any quest for exoteric science
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Mohammed, Amjad M. "Muslims as Minorities in non-Muslim Lands with Specific Reference to the Hanafi Law School and Britain. A social and legal study of Muslims living as a minority in Europe, particularly Britain; focussing on how traditional Islam facilitates Muslims to practice their faith within this secular context." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5409.
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In the 21st century Muslims can be found as minorities in what can be described as secular, democratic western countries. The research presented in this study will trace the process by which this community arrived in Western Europe and in particular Britain. Furthermore, it will explain how the community developed its faith identity within this context by detailing three particular stances they have adopted, namely; assimilation, isolation, integration. The thesis argues that rather than the assumption which exists that applying Traditional Islam causes Muslims to isolate from the indigenous population and form a 'state within a state' it actually gives the religious confidence and identity to integrate within the wider society. The study also focuses on Islamic Law as interpreted by the 'anaf' Law school and highlights in detail the multi-pronged and robust nature of its legal theory and subsequent application. There is an opportunity whilst determining the context to challenge the so-called 'classical' Islam's view of the world, especially the view that all non-Muslim lands are d'r al-'arb. The research details a novel understanding of the classical view and discusses how the state's attitude towards Islam and Muslims determines its territorial ruling. In conclusion, the study has shown that the traditional interpretive model inherently possesses the flexibility, relevance and applicability to take into consideration minority-status of Muslims in Britain adhering to the 'anaf' Law School. This is manifest by the ability this model has to deal with contemporary issues in wide ranging subjects like Medicine, Politics and Finance As a result it facilitates their integration within this secular society whilst remaining true to their faith.
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Dūrī, Qaḥṭān ʻAbd al-Raḥmān. "ʻAqd al-taḥkīm fī al-fiqh al-Islāmī wa-al-qānūn al-waḍʻī." [Baghdad] : al-Jumhūrīyah al-ʻIrāqīyah, Wizārat al-Awqāf wa-al-Shuʼūn al-Dīnīyah, 1985. http://books.google.com/books?id=meGPAAAAMAAJ.
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Thesis (doctoral)--Jāmiʻat al-Qāhirah.Summary in English. Title on added t.p.: The bond of arbitration in Islamic jurisprudence & positive law. Includes bibliographical references (p. 673-786) and index.
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Houot, Sandra. "Sens et médiation : contribution du magistère du s̆ayh Sa‘īd Ramadān al-Būtī à une compréhension de l'Islam contemporain." Thesis, Paris 3, 2009. http://www.theses.fr/2009PA030010.
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L’objet de cette thèse porte sur le magistère délivré par le clerc syrien, autorité du sunnisme contemporain, Muhammad Sa‘īd Ramahān al-Būtī, né en 1929. L’intérêt porté, via une traduction au plus près des sources écrites et orales, privilégie l’« islamologie appliquée » et la démarche pluridisciplinaire qu’elle induit pour saisir la complexité d’une pensée en situation. En convoquant depuis une trajectoire singulière des lieux complémentaires d’une pluralité identitaire, les « hybrides » de la biographie comblent un déficit de connaissance de l’histoire contemporaine des relations qu'entretiennent la sphère religieuse et l’État syriens dont le conflit, ressenti comme tabou, qui opposa l’exécutif à la frange islamiste. Au prolongement, le terrain d’expérimentation d’une médiation éthique montre l’implication subjective du clerc par un déplacement du factuel vers les possibles d’un compromis de régulation. Inscrite dans le « discours religieux » qu’éclaire l’ordre graphique, en vertu du passage d’un univers théologique à un énoncé idéologique, l’expression contemporaine de la réflexion du šayh Sa‘īd s’articule autour d'une unité communautaire idéalisée. L’apport conceptuel de la psychanalyse groupale, associé à une pragmatique discursive, contribue à prendre la mesure de formations et de processus défensifs, au moyen d’usages métaphorisés du corps, dont l’acmé, l’« esprit de corps » désincarnant et redoublé par le caractère virtuel de l’Internet, reverse le conflit dans l’axiologique. À rebours, les contingences traitées dans les fatwā-s et l’expérience intime de la corporéité, mesurée à l’aune du « souci de l’autre », donnent à penser les présents enjeux éthiquesThis thesis deals with the teaching given by the Syrian scholar, Muhammad Sa‘īd Ramadān al-Būtī, born in 1929 and an authority on contemporary sunnism. Our concern, through a close translation of his written and oral works, privileges « applied islamology » and a multidisciplined method which it induces in order to grasp the complexity of a thought in progress. While mentioning, from a pecular path, places complementary of a plural identity, the « hybrids » of his biography fill a shortage in our knowledge of the contemporary history about the relationship between the Syrian religious sphere and the state, among which the conflict felt as a taboo and opposing the Executive and the islamist fringe. Following this factor, the experimental field for an ethical mediation shows the subjective involvement, through a shifting from the facts towards a possible compromise for a set of regulations. The contemporary expression for šayh Sa‘īd’s thinking, in keeping with the « religious discourse » which is enlightened by the graphic signs thanks to a changeover from a theological field to an ideological wording is stated around an idealized community unity. The conceptual contribution of the group psychoanalysis associated with a discursive pragmatics shows a defensive process by means of various metaphors for the body, among which at the height the « esprit de corps », being disembodied and emphasized by the virtual aspect of Internet, pours the conflict into an axiology. In return, the contingencies mentioned in the fatwā-s and the inmost experiencing of the corporeity, according to the idea of « care » set us thinking about the present ethical issues
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Fakher, Muslim. "Usûl al-fiqh dans l'école de Najaf : essai sur les fondements des lois islamiques." Paris 1, 1987. http://www.theses.fr/1987PA010622.
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L'école de Najaf qui est un centre d'études théologiques (hawza) chi'ite se trouve dans la ville de Nadjaf d'où son nom - située au sud de l’Iraq. Cette école a été fondée au 5eme siècle de l'hégire. Les matières étudiées dans cette école sont en relation étroite avec le Fiqh - la jurisprudence islamique - qui est la science par laquelle sont déduits les jugements islamiques à partir des sources appropriées : cette déduction est le but ultime de ceux qui entreprennent les études théologiques dans le but de devenir moudjahid - un juriste qualifie. La matière la plus importante pour parvenir à ce but est la science des fondements -il usul al Fiqh ; cette science pose les règles nécessaires à la déduction des jugements islamiques : elle est née et s'est développée en milieu chi'ite dès les premiers siècles de l'he gire et s'est perpétuée jusqu'à nos jours. Cette thèse est donc consacrée a l'étude de la science d'usul al Fiqh dans l'école de Najaf depuis la fondation de cette dernière, puis dans celle de Hilla et de Karbala et enfin son étude dans la ville de Najaf ou au 18eme siècle fut fondée la nouvelle école de Najaf ou la science d'usul al Fiqh a pris un nouveau départ dû en grande partie à la pénétration de courants philosophiques et au défi représenté par le courant traditionnaliste. Le cadre dans lequel s'est inscrit cette science a tout d'abord été envisagé : c'est à dire l'histoire culturelle, sociale et politique de la ville de Najaf et le rôle de cette dernière dans le monde chi'ite ; ensuite a été envisagé le milieu d'études et les méthodes d'enseignements de l'école de Najaf ; quant aux derniers chapitres ils traitent de l'étude d'usul al Fiqh proprement dit : sa structure actuelle étudiée à travers les recherches et les ouvrages des professeurs contemporains les plus marquants ; il a été jugé nécessaire d'établir en fin de thèse un lexique vu le caractère spécifique du sujet traité ; ce lexique est composé des mots clefs de usul al Fiqh et recouvre le vocabulaire utilise au cours des différentes phases de développement de cette science. Enfin, l'attention a été attirée sur le problème des sources utilisées en raison de leur nature spécifique et de leur rareté ; c'est pourquoi l'étude d'il usul al Fiqh requiert du chercheur en ce domaine une expérience et une connaissance personnelle du milieu d'études théologiques.
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Abdel-Hady, Noha [Verfasser]. "Das Rechtsgenre themenspezifischer Rechtsliteratur : Das Beispiel der frauenbezogenen Rechtswissenschaft (fiqh an-nisā') / Noha Abdel-Hady." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2018. http://d-nb.info/1175743615/34.
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Ramic, Sukri Husayn. "Linguistic principles in Usul al-fiqh and their effect on legal reasoning in Islamic law." Thesis, University of Wales Trinity Saint David, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504414.
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This present study deals with the linguistic principles that are used in the process of legal reasoning in Islamic law. These linguistic principles represent an important branch of the science of usu1 al-fiqh on its part represents the theoretical basis for the Shari ah and indisputable foundations upon which the whole structure of Islamic law is built. It is a unique study in the sense that no similar work, as far as we know, is available and its comparative and analytical approach has not been presented before. This study is divided into four parts. The first part deals with the linguistic principles that are related to the methods of textual indication on legal rulings. In this part these principles have been analysed according to both the Hanafi and the Shäfi'i approach. In the second part this study deals with linguistic principles which are related to clarity and ambiguity of words. It is a comparative study of the Hanafi and the Shdfi'i approach to this issue. The third part highlights the generality and specific qualities of words, and the fourth part analyses the possibility of interpretation of authoritative texts not according to their obvious meanings (ta'wi7). In general this is a comparative study of the methodology of interpretation of authoritative texts in Islamic law presented through the study of the linguistic principles in usül al-fiqh and their effect on legal reasoning in Islamic law.
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Çitak, Gökmen. "Approche historique de la fatwa et perspectives de son adaptabilité en Europe, la contribution du Conseil Européen de la Fatwa et des Recherches." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3081/document.
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La religion musulmane est une religion universelle, elle ne se limite pas à un espace défini, ni à une époque. Elle peut s’étendre à tous les lieux. Le passé a témoigné et démontré sa capacité à être une religion conciliable et adaptable à toutes cultures et civilisations. Dès lors, il est tout à fait possible d’affirmer qu'elle est une religion flexible selon l'environnement. Le flux migratoire en Europe des personnes en provenance de pays musulmans a engendré l’enracinement progressif de l’Islam, dans un environnement non musulman et sécularisé. C’est dans ce contexte sans précédent, qu’une réflexion innovatrice a émergé, tenant compte des différents aspects sociétaux. Elle consiste à réfléchir aux nouvelles perspectives visant à structurer un modèle cohérent pour les musulmans d’Europe, en phase avec la société occidentale. Ce renouveau dépend essentiellement de la double capacité à conjuguer raison et respect du patrimoine des fondements de la jurisprudence musulmane. Mais, il doit également intégrer une lecture critique de ce patrimoine par le biais de nouveaux outils de compréhension, répondant aux finalités de la loi musulmane.L’objet de cette recherche porte sur le concept de fatwa, qui permet justement l’adaptation, en apportant des solutions adéquates aux Musulmans vivant en Europe. Cette recherche englobe aussi bien la structuration du CEFR et sa méthodologie d’expertise que les catégories de lois sujettes à la flexibilité. Les fatwa(s) émises par le conseil déterminent ainsi les mécanismes employés pour la résolution des cas spécifiques au contexte européen où les communautés musulmanes sont minoritaires. Ceci permet d’évaluer, par conséquent, la pertinence et la recevabilité de ce nouvel habillage du fiqh, qui vise à offrir de nouveaux horizons, sans pour autant se détacher complètement du patrimoine juridique existantIslam is a universal religion. It may not be hemmed in any limited boundaries, neither in a specific era. It has ability to extend to all the places. In the past this religion has proven its adaptability and compatibility to all the cultures and civilizations. Consequently, we can assure with certainty that Islam is completely flexible and adaptable to a given environment. The migratory flow to Europe from Muslim countries has established its roots gradually in a non-Muslim and secular environment. In this unprecedented context an innovative reflection has emerged englobing all the societal aspects. It consists in thinking out new viewpoints on creating models that are coherent for Muslims in Europe and are in accordance with the western society. This renewal depends essentially on the double capacity of combining reason and respect of the patrimony of the basis of Islamic jurisprudence. Yet, it also has to incorporate the analytical interpretations of this patrimony through the new tools of comprehension, meeting with the aims of Islamic laws.The aim of this research is about the concept of a Fatwa that allows adaptation bringing suitable solutions for the Muslims living in Europe. This research includes structuring of CEFR, its methodology of assessment as well as the categories of laws that are subjected to flexibility. The Fatwas issued by the Council consequently determine the mechanisms used to solve cases specific to European context where the Muslim communities are a minority. This allows us to evaluate the pertinence and the admissibility of embellishing of Fiqh which is meant to open new horizons, all the same without being totally detached from the existing legal patrimony
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Guarraoui, Mohamed el Amine. "La sunna : droit, société et politique dans la doctrine réformiste (19ème - 20ème siècle)." Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020036.
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A partir du moment où l'on reconnaît que le délai entre la mort du prophète Muhammad et la mise en plusieurs et différents corpus de la Sunna est un délai de plusieurs décennies, il devient inévitable de reconnaître en même temps que le hiatus entre les deux entités (les dires et faires du prophète et leurs reflets dans le scripturaire) ne sont pas seulement d'ordre formel. Toutefois, l'institution théologique classique a réussi, non seulement à minimiser les conséquences de ce clivage et à faire de ces corpus établis le reflet sacralisé de la deuxième source du droit en Islam, mais elle a réussi aussi à établir un mur infranchissable, entre le lecteur et tout ce qui lui permet d'accéder directement aux interrogations légitimes et rationnelles, concernant la nature de la Sunna et son sens même lors de son surgissement et de sa mise en corpus. Notre travail tente une relecture historique de l'apport des maîtres réformistes en matière de Sunna par rapport aux autres sources de l'orthodoxie islamique à savoir le Coran l'ijmâ' et l'iitihâd. Une relecture, d'abord dans ce hiatus que nous avons signalé, pour essayer d'en évaluer l'importance et les implications; ainsi nous avons pu démontrer que les maîtres réformistes ont pu dépasser pour la première fois dans l'histoire, les tensions, les contradictions, les immobilismes, les affrontements et les protagonismes avec une reprise critique de tous les fondements (usûl) de la pensée islamique y compris, le Coran et la Sunna. Une critique ouverte à la pensée scientifique vers de nouveaux modes d'intelligibilité et d'appropriation du réel, afin de transgresser tous les tabous faussement sacrés. Ce travail nous a permis enfin de constater l'arrêt brusque et brutal de l'action des maîtres réformistes qui fut la force tranquille d'une réelle « critique de la raison islamique », pour laisser le champ libre à deux formes « d'extrémisme » destructeur, celui de l'Etat et celui de l'Individu marginalisé. Dès lors peut-on encore parler de la renaissance d'un autre combat entre raison théologique dogmatique et raison « scientiste » sans foi ni loi ?From the moment we accept that many decades passed between the death of the Prophet Muhammad and the collecting of the many different texts interpreting the Sunna, we must also accept that the gap between the two entities (the words and the acts of the Prophet and their reflection in the Scriptures) is not merely of a formai nature. However, the classical theological institutions have managed not only to minimize the consequences of this division and make this established corpus into the second source of jurisdiction in Islam, but also to build an impenetrable wall between the reader and everything that aliows him to raise legitimate and rational questions concerning the nature of the Sunna and its meaning, including its appearance and its collection. Our work suggests a historical reconsideration of the works of reformist scholars in terms of the Sunna compared with the other sources of Islamic orthodoxy, that is the Koran, the Ijma' and the Ijtihad. Firstly, a reconsideration of the gap that we mentioned, in order to try to evaluate its importance and implications. In this way we have shown that the reformist scholars had, for the first lime in history, overcome the tensions, contradictions, stagnation, clashes and protagonisms with a new critical approach to ail the foundations (usul) of Islamic thought, including the Koran and the Sunna. Acritique open to scientific thought towards new ways of intelligibility and appropriation of the real, in order to surmount all the taboos sanctified without legal ground. Secondly, this work enabled us to perceive the swift and brutal interruption in the work of the reformist scholars, who were a peaceful force of the one real « criticism of the Islamic mind » to leave some space to two forms of destructive « terrorism » -that of the state and that of the marginalized individual. Since then, can we still talk about the renaissance of another combat between the dogmatic theological mind and the supposed faithless and lawless « scientific » mind?
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Jaouhari, Mustapha. "Etude des "uṣūl al-fiqh" et des "uṣūl al-naḥw" : ou L'analyse du raisonnement analogique (Qiyās)." Bordeaux 3, 1993. http://www.theses.fr/1993BOR30010.
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La problematique centrale de ce travail se resume dans l'interrogation suivante : si les grammairiens arabes reconnaissent euxmemes que les fondements constituant le cadre epistemologique de leur discipline sont calques sur ceux dont traitent leurs voisins juristes, l'analogie - un de ces fondements - a-t-elle le meme statut, la meme fonction, la meme valeur epistemologique dans les deux disciplines : droit et grammaire, ou releve-t-elle de deux ordres differents? en tentant de presenter une reponse satisfaisante a cette double interrogation, nous nous sommes proposes de : - degager le cadre methodologique et epistemologique des deux systemes juridique et linguistique, - suivre la genese des savoirs en droit, en grammaire et leur interference, - etudier la parente de leur instrumentation, - enfin, donner une analyse precise du raisonnement analogique chez les juristes et les grammairiensThe central problem of this study can be resumed as follows : if the arabic grammarians themselves recognize that the foundations composing the epistemological frame of their discipline are copied on their neighbouring jurists' model, does the analogy (one of these foundations) have the same status, the same functions, the same epistemological value in both disciplines : law and grammar? or, is it a product of two different matters? in an attempt to give a satisfactory answer to this double question, we intend to : - define the methodological and epistemological frames of both systems : law and grammar, - follow the genesis of knowledge in law, grammar and their interference, - study the relationship between the different tools, - and at last, give a precise analysis of the analogical ressoning among the jurists and grammarians
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Moosavinia, Haamed. "The relations between human rights ans islamic rights in domains of private law (with a critical view of Iran law ans Shia religious Rights)." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3020.
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Dans les deux siècles précedents, avec l’accélération des progrès scientifiques de l’homme, le droit tel d’autres domaines scientifiques a eu des évolutions et progrès. Une d’entre celles est le progrès considérable du droit de l’Homme en tant qu’une branche de droit. Tant qu’il semble dans plusieurs sociétés la déclaration des droits de l’Homme et ses enseignements se sont remplacé au lieu sublime et respectable des enseignements religieux et des textes divins. Dans telles situations il est évident dans les cas où il y a une contradiction entre les enseignements religieux et celles du droit de l’Homme cela produit des litiges et des conflits entre eux. En étudiant les matières litigieuses éventuelles entre les principes du droit de l’Homme et les enseignements et instructions religieuses, notamment le figh chiite, dans le domaine du droit privé et l’étude des lois de la république islamique d’Iran - connu comme un gouvernement religieux qui conforme son droit avec le figh chiite - dans ce domaine il semble que les contradiction existant dans les plusieurs cas n’est pas le résultat inévitable et sûr de la croyance solide à la religion et à l’école (chiite) mais seulement il est la répercussion d’une façon de vue spéciale er des interprétations radicales des enseignements religieuxIn the last two centuries, the science of law as well as other scientific disciplines has made significant developments. One of them is the recognition of human rights. Undoubtedly, today human rights issue is considered as one of the main concerns of the international legal community. As far as it seems in many communities, Universal Declaration of Human Rights and human rights teaching, replaced some scriptures and religious teachings which had high status and respectful position in the past. Considering this reality, it is obvious that dispute and conflict occurs between the activists of the two domains!. By studying the possible conflicts between human rights principles and Shiite religious teachings (One of the Islamic schools) in the area of private law, and the study of the internal laws of the Islamic Republic of Iran- As a theocracy which approved and set its rules in accordance and comply with the Shia principles - In this field, it seems that the existing conflicts in many cases, is not the inevitable result of belief in Islam and adherence and obligation to the Shia principles, but as a result of a specific look and a radical interpretation of religious teachings
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Jahdani, Abdelouahad. "Kitâb Masāʾil al-hilâf fî usûl al-fiqh : les problèmes de divergences en méthodologie juridique de Husayn Ḅʿli al-Saymarî : présentation, analyse et édition critique." Aix-Marseille 1, 1991. http://www.theses.fr/1991AIX10061.
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Dans le domaine du droit musulman, la polemique juridique est l'une des sciences qui constituent la methodologie juridique. Malgre l'importance de cette sciences, rares sont les ouvrages de polemique juridique qui sont parvenus jusqu'a nous : le traite ecrit au onzieme a bagdad par le hanafite al-saymari represente l'oeuvre la plus ancienne de la discipline.
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al-Haddad, Haitham. "A critical analysis of selected aspects of Sunni Muslim minority fiqh, with particular reference to contemporary Britain." Thesis, SOAS, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.680163.
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Sohbi, Sabrina I. "Penser la loi en Egypte et en Syrie entre la fin de l'époque mamelouke et le début de l'époque ottomane (XVe-XVIe s.)." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3012.
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Cette étude vise à définir les caractéristiques de la pensée légale de plusieurs auteurs importants de la fin de l’époque mamelouke et du début de l’époque ottomane en Egypte et en Syrie. Tirant profit de leur positionnement original et distancié par rapport à leurs pairs, en même temps que leur insertion plus ou moins harmonieuse dans le milieu savant, elle met en lumière leur singularité, la manière dont ils adaptent celle-ci à la tradition légale ou, au contraire, leurs oppositions aux développements spécifiques parmi les savants et gens du commun de leur temps. Un examen global des sources historiques et biographiques rappelant les traits majeurs du contexte politico-juridique constitue le point de départ d’une enquête qui se poursuit sur la base d’une analyse comparative des textes d’auteurs parmi lesquels se distinguent Zakariyyā al-Anṣārī, Ǧalāl al-Dīn al-Suyūṭī, Ibn Maymūn al-Fāsī et ʿAbd al-Wahhāb al-Šaʿrānī. Les thèmes principaux sélectionnés à travers leurs œuvres offrent un éclairage sur certaines tendances juridiques de l’époque et mettent en exergue l’existence de questionnements plus intemporels à propos de la ‘‘Loi musulmane’’. C’est ainsi que ce travail posera les questions plus générales de la définition de la šarīʿa, de sa dimension intérieure et du rapport de ces savants avec la Loi révéléeThis study aims to analyze the characteristics of the legal thought of several significant authors at the end of the Mameluke era and the beginning of the Ottoman period in Egypt and Syria. The study considers the author’s original and critical position toward their peers, simultaneously with their almost harmonious integration in the scholars’ realm. It spotlights their singularity, and the way they adapt it to the legal tradition or, on the contrary, their oppositions to the specific developments among the scholars and the laypeople. A comprehensive examination of the historical and biographical sources, which retraces the major features of the political-juridical context, forms the departure point of this survey. The main part of this research is based on a comparative analysis of the texts of authors, among whom Zakariyyā al-Anṣārī, Ǧalāl al-Dīn al-Suyūṭī, Ibn Maymūn al-Fāsī and ʿAbd al-Wahhāb al-Šaʿrānī distinguish themselves the most. The main topics selected through their works shed some light on different juridical tendencies in that epoch, and throw into relief the existence of interrogations concerning ‘‘Islamic law’’ that are more timeless. Consequently, this study explores questions about the definition of šarīʿa, its inner dimension and the relation of those scholars to the revealed Law
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Alsoufi, Rana Hajaj Ahmaid. "Strategies for the justifications of Ḥudūd Allah and their punishments in the Islamic tradition." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/7989.
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The punishments of Islamic criminal law and in particular, the notoriously severe ḥadd punishments, were never systematically justified in classical Islamic jurisprudence (fiqh). However, the fiqh tradition is ripe with debates about ḥadd punishments, and theories of justification, while not fully spelt out, are often implied in the writings of Muslim jurists. In Part I of this thesis, three fiqh strategies for the justification of ḥadd punishments are described and critically evaluated: one that seeks to characterize the ḥadd punishments as divinely ordained, immutable “rights of God” (ch. 1), one that describes the purpose of ḥadd punishments as serving general as well as individual prevention (ch. 2), and one that stresses that to suffer ḥadd is an expiatory act that amends for sins and thus ensures salvation in the Hereafter (ch. 3). The Sunnī legal schools (madhāhib), salient representatives of which are studied in this dissertation, controversially discussed the meaning and purpose of ḥadd punishments in the context of each of these three fiqh discourses. Part II of this thesis proceeds to describe and discuss contemporary Muslim debates about the applicability and justifiability of ḥadd punishments today. While only few Islamic regimes currently implement ḥadd, the topic has a large symbolical importance because it exemplifies the struggle of Muslim thinkers to reconcile Islam with modernity. In a first step, this thesis aims to clarify to what extent contemporary positions echo, attack or simply sidestep classical fiqh positions: how, in other words, the present is connected to the traditional fiqh framework of the past (ch. 4). In a concluding chapter, a number of salient topics of debate in the contemporary ḥadd controversy are analysed within the cultural and political contexts in which they are located (ch. 5). While classical legal doctrines about ḥadd punishments, despite the controversies between the madhāhib, tend to be rigid, emphasizing the immutable character of the criminal law norms found in the Sharīʻah, the periodic calls among contemporary thinkers for the implementation of ḥadd are, it is suggested, largely driven by political agendas.
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Alkharashi, Suliman Abdullah. "Human rights in the stage of criminal investigation : a comparison between law and practice in Saudi Arabia and England and Wales." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/56824/.
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This thesis is a comparative study of the pre-trial procedures of England and Wales and Saudi Arabia. Its aim is to show how the pre-trial procedures of Saudi Arabia could be re-designed in order to conform to both the standards set by international human rights and the norms of Shari'ah law and argues that there is much common ground between the two. It addresses the human rights relevant to pre-trial procedures and explores in-depth how these are expressed in international human rights legislation and in the current legislation of England and Wales with particular reference to the Police and Criminal Evidence Act (1984). They are contrasted with the relevant articles of the Code of Criminal Procedure 2001 (CCP) of Saudi Arabia. Individual rights such as the right to liberty, the right silence, the right to privacy, the right to bail and the right to an effective remedy are examined in depth and relevant case law is cited throughout. The history of pre-trial procedures and regulations in England and Wales and Saudi Arabia is explored in order to understand how these have developed into what exists today. The former is traced from the Norman period to the present day and the latter from the pre-Islamic era of the Arabian Peninsula. The actual practice of these procedures is explored comparatively through a fieldwork project involving semi-structured interviews with police officers and lawyers in England and police officers, police officers, prosecutors and lawyers in Saudi Arabia. The thesis ends with a thorough examination of how pre-trial procedures in Saudi Arabia could be regulated and monitored so as to bring them in line with the standards required by international human rights legislation and international practice and with the demands of Islamic law.
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Kamolnick, Paul. "The Egyptian Islamic Group's Critique of Al-Qaeda: A Case Study in Leveraging Fiqh al-Jihad to Delegitimize Terrorism." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etsu-works/634.
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Obiedat, Ahmad Z. "Uṣūl al-fiqh hermeneutics as reflected on the debate on human cloning : a critical analysis of contemporary Islamic legal discourse." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79968.
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This thesis discusses the prohibition of human cloning in contemporary Islamic legal discourse, which relies on two distinct doctrines: the first seeks support in the Qur'anic text, while the second depends on method of utilitarian legal hermeneutics (al-istiṣlaḥ ). These doctrines are examined by comparing them to the method that contemporary Islamic legal discourse adopts, namely, uṣul al-fiqh. When this is done, a discrepancy emerges in the first doctrine that traces this prohibition back to the text of revelation, which in turn requires further clarification of the foundations of hermeneutics in uṣul al-fiqh---identified here as textual and legislative consistency. For this, Shaṭibi's theory of maqaṣid al-sharī'ah offers one of the most reliable bases for the hermeneutics to evaluate the second doctrine. The methodological venture in this thesis aims at criticizing the current methodology while at the same time offering a justified approach to hermeneutics in contemporary Islamic legal discourse and in the case of human cloning.
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Ḥarrāq, al-ʻAlamī. "al-Tawthīq al-ʻadlī bayna al-fiqh al-Mālikī wa-al-taqnīn al-Maghribī wa-taṭbīqātuhu fī mudawwanat al-usrah." al-Rabāṭ : Dār al-Salām, 2005. http://catalog.hathitrust.org/api/volumes/oclc/191871567.html.
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El, Moukhtari Khalil. "De l'image de Rome au sein de la littérature juridique arabo-islamique médiévale : le droit musulman entre ses origines profanes et sa configuration sacralisée." Thesis, Clermont-Ferrand 1, 2013. http://www.theses.fr/2013CLF10413/document.
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Appelé à traduire conjointement les exigences conceptuelles d’une orthodoxie sunnite qui s’est désignée comme le dépositaire de la Vérité monothéiste, les exigences identitaires d’une Ûmma islamique soucieuse de s’inscrire au sein de l’évolution monothéiste de l’humanité et les revendications d’une institution califale préoccupée à consolider sa légitimité "précaire", le fiqh se présente sous la plume des auteurs musulmans comme un canevas idéel, authentique et sacralisé. Ainsi, considéré comme le support architecte d’al-Ûmma, le droit musulman n’allait pas seulement se détacher de de ses origines préislamique, et notamment celles qui seraient dues à une Rome érigée en symbole de l’égarement monothéiste, il allait également échapper aux principes, jugés faillibles, de la raison humaine et s’accommoder au référentiel mythologisé de la pensée qui l’a établiCalled to translate jointly the abstract requirements of a Sunni orthodoxy which introduced itself as theagent of the monotheist Truth, the identical requirements of an Islamic Ûmma worried of joining within the monotheist evolution of the humanity and the claiming of a califale institution worried to strengthen its "precarious" legitimacy, the fiqh appears under the feather of the Muslim authors as an authentic and sacred pattern. So, considered as the support of the Ûmma, the Islamic law was not only going to give up its preislamic origins, and particularly those who would be due in Rome, set up as symbol of the monotheist wrongness; it was also going to escape the principles of the human reason and adapt the mythical reference of the thought who established it. By the analyzing of the Rome’s idea through the papers of the medieval fûqaha, this study tries to read the islamic law through its effective historicity and to understand the various factor and the circumstances which built it
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Ḥamawī, Usāmah Būṭī Muḥammad Saʻīd Ramaḍān. "Naẓarīyat al-istiḥsān risālah fī uṣūl al-fiqh uʻiddat li-nayl darajat al-Mājistīr min Kullīyat al-Sharīʻah bi-Jāmiʻat Dimashq /." Bayrūt ; Dimashq : Dār al-Khayr, 1992. http://books.google.com/books?id=WwTYAAAAMAAJ.
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Rafeek, Mohamed. "Fiqh al-aqalliyyāt (jurisprudence for minorities) and the problems of contemporary muslim minorities of Britain from the perspective of Islamic jurisprudence." Thesis, University of Portsmouth, 2012. https://researchportal.port.ac.uk/portal/en/theses/fiqh-alaqalliyyt-jurisprudence-for-minorities-and-the-problems-of-contemporary-muslim-minorities-of-britain-from-the-perspective-of-islamic-jurisprudence(213c5f3a-fa26-443a-8474-3248928bb389).html.
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This study seeks to explore some of the main problems contemporary British Muslims encounter from the perspective of Islamic jurisprudence. In so doing, it mainly aims to shed light on the extent Muslims in Britain face problems and what impact they might have on their religious identity as well as relationship, belonging, and contribution to the wider society. In so doing, the study will strive to examine whether existing fiqh (Isalmic jurisprudence) literature is adequate to guide contemporary fiqh scholars to deal with such issues effectively and how some contemporary answers to such issues are inappropriate. If that is the case, what would be the way forward jurists should take to find appropriate solutions? Hence, this study will use qualitative methodology to investigate such issues and questions and it will lead the study to emphasise the necessity to find answers to such problems and a mechanism to handle them, which this study would seek to suggest as a jurisprudential approach called fiqh al-aqalliyyāt al-Muslimah (Islamic Jurisprudence for Muslim Minorities) based on values, principles, universalities, and higher objectives of Islamic law: maqāsid al-Sharī‘ah (Purposes of Islamic Sharī‘ah) presented by revisiting textual sources of Islamic law as well as lived examples of early generations of Islam. It will also make some suggestions about further studies needed as regards to fiqh for Muslim minorities.
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Khashman, Zainab Nimer Rajab. "Law and the protection of women from violence in Jordan." Thesis, University of Sussex, 2018. http://sro.sussex.ac.uk/id/eprint/78764/.
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There is a legal separation in Jordan between Sharia' (Islamic) Law and Civil Law. Both types of law come together to create criminal law that has a negative effect on women's rights. Laws in Jordan are evolving in the right direction but are not going far enough to protect women from violence. This study explores the issues of violence against women in Jordan through a study the Jordanian legal system and the experience of women who suffer violence. The working of the Jordanian justice system is presented by analysing the responses of state and non-state institutions dealing with violence against women. Included in the research is an analysis of feminist concerns with the law and the position of women in society. My concern is with the way in which women's inferior position impacts on their experience of violence and their ability to obtain redress and access protection. The methods used to complete this study included qualitative data collections such as field observations, and semi-structured participant interviews. It also extended to archival work in which I studied official reports and public policies on VAW. My study attempts to explain the structure of gender relations and women's experiences of violence in the context of Jordanian society by using feminist theory. The empirical work conducted in Jordan considered the effectiveness of law in serving victims. Further analysis considers how the Jordanian socio-economic and legal environment influences women's decisions on whether to seek help. The research found that there is a need to introduce better-developed law accompanied by additional policy measures to affect an essential change in attitudes. This requires changing some laws and policy programmes to increase awareness of legal rights. Additionally, I will suggest that applying Islamic law to women's rights can also give women more freedom and provide them with additional opportunities to access protection. The research identified a need for coherence between Civil and Sharia' (Islamic) Law in developing civil and criminal remedies which would align Jordan's domestic law to its international obligations.
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Mustapha, Nadira. "Islamic legal theory and practice in the North American context: an epistemological and methodological analysis of the Fiqh council of North America." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116883.
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The thesis explores the formation of the first official Islamic jurisprudential body in North America—the Fiqh Council of North America (FCNA)—as it attempts to respond to the needs of Muslim minorities. The research examines whether the FCNA's legal methodology (minhaj) takes into consideration the development and use of Islamic legal theory, or whether the legal body employs contemporary legal approaches in navigating the intricacies of legal rulings (fatawa). The FCNA and its fatawa, in accommodating legal change, presents a unique object of analysis in order to contextualize the dynamics related to Islamic legal theory and practice in the North America context. The thesis intertwines two academic disciplines: legal institutional history and legal theory history. The theoretical legal background and foundation of the thesis is established in the introductory stages including the parameters of Islamic legal theory. Part I discusses the FCNA as a legal institution, its Fiqh Councilors, and its legal methodology, including the realization of fiqh of minorities (fiqh al-aqalliyyat). Part II engages in a circumspect examination of the fatawa, the FCNA's epistemological and methodological legal foundation, and a critical analysis as well as an evaluation of the status of the FCNA and its fatawa. The FCNA's historical and legal experience illuminates the evolution, history, and path of Islamic legal theory and practice in North America. The thesis concludes that the FCNA, a pioneering institution in North America, engages Islamic legal theory, while at times challenging the existing legal paradigm by way of contemporary legal approaches, in order to address the needs and concerns of Muslim minorities. From Islam's rich legal heritage, the Fiqh Councilors of the Fiqh Council of North America have shaped a contemporary legal body to meet the demands of its context, one that will continue to evolve in the years ahead.Cette thèse explore la formation du premier organisme officiel de jurisprudence islamique en Amérique du Nord—le Conseil de Fiqh de l'Amérique du Nord (CFAN)—et ses tentatives de répondre aux besoins des minorités musulmanes à travers l'émission de fatawa (décisions judiciaires), ainsi que le minhaj (méthodologie) qui en sert de base. Tenant compte du développement et de l'application des usul al-fiqh dans la période pré-moderne, ce travail de recherche analyse comment le CFAN emploie les principes d'usul al-fiqh en faisant face aux complexités de la fatwa contemporaine. Cette recherche vise à découvrir si oui ou non les fatawa reflètent la théorie du droit islamique, ou bien si le CFAN a dû mettre à point de nouvelles approches jurisprudentielles. Le CFAN et ses fatawa, tout en s'adaptant aux changements juridiques, offrent un objet d'analyse unique qui sert à mettre en contexte les dynamiques liées à la jurisprudence islamique en Amérique du Nord.La thèse recouvre deux disciplines académiques, à savoir: l'histoire des institutions juridiques et l'histoire de la théorie du droit. L'Introduction jette les fondations et l'arrière plan théoriques et judiciaires de notre enquête. La première partie traitent du CFAN en tant qu'organisme judiciaire, ainsi que de ses Conseillers en Fiqh et de sa méthodologie judiciaire, y compris la mise en pratique d'un fiqh des minorités (fiqh al-aqalliyyat). La deuxième partie examine de près les fatawa émis par le CFAN, ainsi que les fondations épistémologiques et la méthodologie judiciaire de cet organisme, suivi d'une analyse critique ainsi que d'une appréciation du statut accordé au CFAN et à ses fatawa.L'expérience historique et juridique du CFAN sert à éclairer l'évolution, l'histoire et le trajet du droit islamique en Amérique du Nord dans ses deux dimensions théoriques et pragmatiques. La thèse en arrive à conclure que le CFAN, une institution judiciaire pilote en Amérique du Nord, cherche en permanence à mettre en opération les principes de la théorie du droit islamique traditionnelle, tout en se montrant prêt à défier le paradigme existant en faisant appel à des approches judiciaires contemporaines. En puisant dans le riche patrimoine juridique de l'Islam, les Conseillers en fiqh du Conseil de Fiqh de l'Amérique du Nord en sont arrivés à mettre sur pied un conseil de fiqh contemporain apte à répondre aux exigences de son ambiance et qui, certes, ne cessera d'évoluer et de se développer aux cours des années à venir.
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Wiederhold, Lutz [Verfasser], and Stephan [Herausgeber] Conermann. "Das Rechtslexikon Qawāʾid al-fiqh und sein Autor : Rechtswissenschaft und Rechtspraxis in der Zeit Badraddīn az-Zarkašīs (st. 794/1392) / Lutz Wiederhold." Göttingen : V&R Unipress, 2016. http://www.v-r.de/.
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Gribetz, Arthur. "Strange bedfellows : Mutʻat al-nisāʼ and Mutʻat al-ḥajj : a study based on Sunnī and Shīʻī sources of Tafsīr, Ḥadīth and Fiqh /." Berlin : K. Schwarz, 1994. http://catalogue.bnf.fr/ark:/12148/cb36689966g.
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Neyestani, Mohammadreza. "Fondations waqf dans le chiisme duodécimain en Iran du 16ème au 18ème siècle selon les ḥadîths, le fiqh et la société safavide." Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3045.
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Le waqf est l'un des phénomènes socioculturels religieux majeurs du monde musulman, en vigueur dans les sociétés islamiques depuis les débuts de l'islam jusqu'à nos jours. Dans cette recherche, on s'est attaché à l'étude du waqf selon l'école chiite imâmite duodécimaine en Iran du 16ème au 18ème siècle. Pour que cette analyse soit la plus complète possible, on a abordé la question sous trois aspects complémentaires. Ainsi, la première partie examine le waqf dans les ḥadîths de la tradition chiite duodécimaine, les présentant, les traduisant et les analysant alors que la seconde partie se concentre sur des positions des jurisconsultes les plus influents de la période concernée par rapport à la praxis et à la théorie de waqf. La recherche sur les pratiques de waqf dans la société safavide compose la troisième partie de cette thèse. Cette approche tripartite a produit une étude qui analyse les fondements théoriques de waqf dans le chiisme duodécimain ainsi que des pratiques mêmes de waqf en islam chiite. Cette recherche constitue une première étape pour comprendre la spécificité du waqf chiite dans un cadre géographique et historique précis qui façonna les bases de la jurisprudence chiite contemporaine sur le waqf qui reste toujours d'actualitéWaqf is one of the major sociocultural phenomena in Islam since the early generations up until today.This dissertation focuses on waqf according to the Twelver Imamite Shiite doctrine in Iran from the 16th to the 18th century. To study this in different ways, we have used three complemetary aspects. The first part closely examines waqf in Twelver Shiite ḥadîths, presenting, translating and analyzing them while the second section concentrates on the positions of the most influential Shiite ulama of the period with respect to waqf theory and praxis. Research on waqf practices in Safavid society make up the third section of this thesis. This tripartite approach has produced a study which analyzes the theoretical foundations of waqf in Twelver Shiism as well as the practices of waqf in Shiite Islam. This research is a step on the way to understanding the specificity of Shiite waqf within a geographical and historical context which has established the basis for contemporary Shiite jurisprudence on waqf up until today
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Toure, Moustapha. "Aspects linguistiques dans la pensée juridique d'Ibn al- Hâğib (571-646/1175-1248)." Thesis, Paris 3, 2012. http://www.theses.fr/2012PA030133.
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La langue arabe est un des outils essentiels à l’analyse des données scripturaires à caractère juridique. C’est pourquoi les jurisconsultes musulmans ont développé dans leurs traités sur la méthodologie juridique, une linguistique qui n’a rien à envier à celle des grammairiens arabes classiques. Le "Muhtasar" d’ Ibn al- Hâğib est une des références en la matière. Ce travail vise d’une part, à déterminer le rôle de la langue arabe dans l’interprétation du Coran et de la Sunna. D’autre part, il tient à éclairer les procédés analytiques mis en œuvre par les usulistes dont ibn al- Hâğib en vue d’une analyse globale du discoursThe Arabic language is one of the main Tools to analyze oly legal elements. That’s why, the Muslim lawyers developed across their treatises about the legal methodology a part of linguistic that has nothing to envy to the classical Arabic grammar Works. The Ibn al- Hağib’s "Muhtasar" is one of the references in this field. This work aims to determine the Arabic language’s contribution in t e Koran and Sunna’s interpretation. On the other hand, it also holds to light up the analytic processes implemented by the usûl al-fiqh writers like Ibn al- Hâğib in scope to a global analysis of the speech
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Abu-Irshaid, Osama. "The dialectic of religion and politics in Hamas' thought and practice." Thesis, Loughborough University, 2013. https://dspace.lboro.ac.uk/2134/12002.
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This study discusses the relationship between the religious and the political in the thought and practice of the Islamic Resistance Movement Hamas in its struggle with Israel as it views it. It critically investigates the thought and the religious framework of the movement and its mother organization, the Muslim Brotherhood. It explores the overlap between the religious and/or the ideological dimensions of the theory and practice by revealing how Hamas draws inspiration from Islam, a framework it describes as "religious". It analyses the ground on which Hamas' ideological convictions are based, and how they developed. This is being done by attempting to understand the role of religion in the formulation of the convictions (i.e. ideology) of the Muslim Brotherhood – and therefore those of Hamas - in their comprehension of the conflict with Israel. This research has sought to fill a void in the context of studying the Muslim Brotherhood and Hamas by trying to explain the mechanisms of religious and political interaction and the role this interaction has played in shaping the ideological convictions of the two movements in the context of their conflict with Israel. Reviewing the religious reference of Hamas helps us to understand that any change in one of Hamas' positions does not imply the abandonment of its religious reference, but rather a shift from one considerable Islamic fiqhi (jurisprudential) opinion to another. Thus, the thesis examines the accuracy of many of the Brotherhood's and Hamas' positions and ideological beliefs, as well as comparing them to the other authentic Islamic view points. The study further highlights in detail the impact of the movement's adaptation to fixed “religious” principles and their implementation within a set of complex situations, as presented by the current state of affairs in Palestine. Moreover, the research examines Hamas' application of the Prophetic and Islamic historical experiments, as they relate to the current conflict with Israel from the movement's point of view.
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Daaif, Lahcen. "Ibn Ḥanbal entre traditionnisme et droit légal : étude sur le statut d'un juriste à l'ombre de l'ascèse." Paris 3, 2004. http://www.theses.fr/2004PA030001.
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En se défendant lui-même de vouloir fonder une école juridique, Ibn Ḥanbal, que ses partisans présentaient comme un mugtahid indépendant, recommandait en même temps à ses disciples de ne se reporter qu'au Texte, seul havre du salut, à savoir, le Coran, le ḥadîṯ et l'aṯar des Compagnons. Si d'une part la question de son statut de juriste ne s'était pas posée de son vivant, il faut dire que de l'autre sa réputation d'imam traditionniste et d'ascète était bien établie. Mais avec la parution de l'ouvrage ihtilâf al-fuqahâ' de Ṭabarî, la polémique sur ses compétences juridiques allait être relancée d'une manière plus officielle, à l'intérieur des centres d'enseignement religieux. A la suite de celui-ci, nombreux sont les juristes qui n'en ont pas tenu compte, comme faqîh, dans leurs œuvres. Tout en traitant de la question du droit légal chez Ibn Ḥanbal, et outre qu'elle passe en revue l'ensemble des juristes fondateurs d'école juridique sunnite ainsi qu'une bonne majorité de positions adoptées par les fuqahâ' qui ont représenté ces écoles ultérieurement, y compris le ḥanbalisme, cette étude tend surtout à relier le problème du statut d'Ibn Ḥanbal à l'ascèse (zuhd). Elle tente de dresser d'Ibn Ḥanbal, à travers les valeurs d'ordre ascétique qui ont ponctué sa conduite, le portrait d'un savant traditionniste adepte d'un renoncement qui a fini par avoir raison de sa pensée juridiqueEven if he didn't wanted to create a legal School, Ibn Ḥanbal, presented by his partisans as an independent mugtahid, recommend to his disciples to use only the Text as a support, the only book of salvation, the Qur'ân, the ḥadîṯ and the Companions atar. The question of jurist statute wasn't held during his life, but his reputation of a traditionniste imam and ascetic is now well established. With the publication of iẖtilâf al-fuqahâ' Ṭabarî's book, it has sparked of fierce debate in the religious educational centres, in an official way regarding its legal competence. Following this affair, many jurists didn't take this in account in their works, as faqîh. This study tends to connect the problem of the statute of Ibn Ḥanbal to asceticism (zuhd). It examines the question of legal right, dealing with the group of founding jurists of Sunnite legal schools with the different stances adopted by the fuqahâ', which will represent those schools later on, even the ḥanbalism. This study is the portrait of an erudite man, Ibn Ḥanbal, through the values of asceticism order, which punctuates his way of living. It is the portrait of a traditionniste erudite who was an adept of renouncement that has pass from his legal thought
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Monjid, Mariam. "L'Islam et la modernité dans le droit de la famille au Maghreb : étude comparative : Algérie, Maroc et Tunisie." Toulouse 1, 2010. http://www.theses.fr/2010TOU10031.
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Le droit de la famille au Maghreb est le bastion des normes religieuses et morales. Son observation débouche sur sa nature spécifique. Fortement marqué par l'Islam et le droit musulman, le droit de la famille est controversé. Il est le terrain privilégié pour tester l'aptitude de la loi religieuse à s'adapter aux exigences de la modernité. Il est également un champ de bataille entre les différents courants idéologiques porteurs de différents projets de société. A cause des liens étroitements tissés avec la condition juridique de la femme, le droit familial dans la région maghrébine se trouve souvent en butte aux plus vives critiques. Les défis sont multiples. La modernité devient un impératif. Elle est revendiquée à l'échelle nationale et elle est parfois imposée à l'échelle internationale. Elle se veut néanmoins le produit de la dynamique interne et des mutations socioculturelles. La modernité doit à la fois être authentique et légitime. Bien que les trois pays du Maghreb aient emprunté des chemins à la fois convergents et différents, l'Islam en tant que religion et système de valeurs demeure très présent dans les législations de la famille. La référence à la norme religieuse est importante. Celle-ci constitue une marque de spécificité du droit familial au Maghreb. Les réformes récentes de ce droit consolident ce constat. Sa modernisation était à l'ordre du jour depuis déjà quelques années. Ce résultat ne peut toutefois être atteint au prix d'une violation du sacré. Le compromis entre l'Islam et la modernité et la quête du juste milieu devient dès lors la solution ultimeFamily Law in Maghreb is the stronghold of religion and moral norms. Observation would prove its specific nature. Deeply marqued by Islamic Law, the family Law is controversial. It is a privileged setting for testing the religious law capacity to fit onto modernity. Hence, it is an area of competition for different ideological doctrines with social mating projects. Family Law in Maghreb is often criticised since linked to the woman legal condition. Many challenges are facing it so that modernity is becoming a domestic and international requirement. But modernity is a result of internal changes and sociocultural movements, it should be authentic and legitimate. While choosing different and convergent ways, family law in Maghreb countries is still marked by Islam as religion and value system and there is, indeed, a very important reference to religious norm which is a specific nature of Maghreb's family law. Recent reforms are confirming this fact. Modernization has been a current matter since several years but this result could not be reached to the detriment of the sacral. Compromise seems to be the final solution
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BENARAFA, JIHANE. "L'ASSICURAZIONE ISLAMICA (CD. TAKAFUL): LEGAL TRANSPLANT E MODELLI A CONFRONTO." Doctoral thesis, Università degli Studi di Milano, 2021. http://hdl.handle.net/2434/816685.
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For a long time, the notion of insurance has been considered incompatible with the principles and rules of the Muslim community. In Islam, in fact, every aspect of life is governed by Allah’s teaching which abhor uncertainty and risk in stark contrast with the legal and economic characteristics of traditional insurance. In addition to the risk of occurrence of the event for which insurance is sought, other aspects conflict with the principles of Islamic law such as the difference between premiums paid to and the payouts by the insurance company, the use of premiums in fruit-bearing instruments, delays in payment of premiums with interests and penalties, uncertainty as to the object and duration of the contracts and so forth. That being said, in Islam and other communities bound by different religious beliefs, the need for protection and stability is strong and demands an effective answer by the legal framework.
The takaful has been such answer by Islamic law experts to traditional insurance to respond to the need for protections which is a primary need for all human beings, even if obliged to follow the precepts of Islam. It is a fully shari’ah-compliant alternative to provide coverage against risk and is based on solidarity, mutuality and the prohibition of riba (interest), gharar (uncertainty) and maysir (speculation).
The takaful model was first developed in 1985 and has ever since established itself within the Muslim community. It is recently new and, therefore, the questions which we must answer are: is there a possibility to transplant the model in a non-religious system of law? Is the takaful architecture compatible with the structure of traditional insurance. What are the solutions to offer shari’ah-compliant instruments to respond to the need of protection in specific territories and which have been neglected by traditional insurance operators?
Undoubtedly there is a measure of convergence between traditional insurance and takaful such as the function (i.e. to insure against risk), payment of a premium or a sum of money and the payout in case an event occurs. However, the structure is quite different as takaful requires the creation of two funds and a management role which differs from traditional insurance. In addition, a shari’ah board is often included within the takaful model which does not exist in traditional insurance. It is from this starting point, made of similarities and differences, that the following dissertation moves in order to answer the questions above.
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Farhat, Aida. "Al-Ġazâlî et Ibn Ruchd : la transmission de la théorie légale dans l'islam médiéval : essai de traduction partielle d'al-Mustaṣfâ «la Quintessence de la théorie légale» d'Al-Ġazâlî avec référence au Muḫtaṣar al-Mustaṣfâ «l'Abrégé de la Quintessence» d'Ibn Ruchd." Paris, EPHE, 2014. http://www.theses.fr/2014EPHE5005.
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Les chercheurs, qui se sont intéressés avec tant de sollicitude et de vivacité à l'étude des oeuvres d'al-Ġazâlî et d'Ibn Ruchd, et qui ont fourni, sur ce vaste sujet, tant d'ouvrages originaux, d'éditions et de traductions qui font autorité en chaque matière, semblent avoir négligé une étude pourtant évidente et dont l'intérêt n'égale pas moins celui des autres études. C'est la conjugaison d'al-Mustaṣfâ min uṣûl al-fiqh d'al-Ġazâlî et de Muḫtaṣar al-Mustaṣfâ d'Ibn Ruchd. La question qui se pose peut être résumée ainsi : Comment examiner les présupposés qui peuvent receler les données de cette conjugaison , Ou encore : Quelles sont les conséquences des observations pour l'évaluation de cette conjugaison ?Toutes les études réalisées nous confirment que la relation liant al-Ġazâlî et d'Ibn Ruchd était née de «Tahâfut al-falâsifa» et de «Tahâfut al-Tahâfut». Cependant , Ibn Ruchd avait écrit un livre s'intitulant «Muḫtaṣar al-Mustaṣfâ» (l'Abrégé de la Quintessence de la théorie légale) en 1157 qui est, comme son titre l'indique, un abrègement d'«al-Mustaṣfâ min uṣûl al-fiqh» (la Quintessence de la théorie légale) d' al-Ġazâlî, écrit en 1109. Pourquoi donc, malgré l'abondance des recherches sur ce sujet aucune d'elles n'a mentionné ou fait état de cette évidence , pourquoi, ni les spécialistes d'al-Gazâlî, ni ceux d'Ibn Ruchd, n'ont pu tirer cette question au clair ?Today, the first concern of the researchers is not any more the need to identify the characters of Ibn Ruchd. The studies carried out on this subject are largely sufficient, even if innovations are always possible. The latin Middle Age saw in him «the commentator of Aristote». It seems that he found the term most adequate to indicate, with the clean direction of the word, its philosophical activity. The researchers, who where interested with so many sollicitude and promptness under investigation works of al-Ġazâlî and Ibn Ruchd, and which provided, on his vast subject, so much of original works, editions and translations which make authority in each matter, seem to have neglected a study however obvious and whose interest does not equalize less that of the other studies. It is the conjugation of «al-Mustaṣfâ min ʿilm al-usûl» of al-Ġazâlî and «Muḫtaṣar al-Mustaṣfâ» of Ibn Ruchd. So why thus, in spite of the abundance of research on this subject did none them mention of mentionned this obviousness ? Why, neither could the specialists in al-Ġazâlî, nor those of Ibn Ruchd, draw this question with light ?
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Hafez, Sarab M. S. "A critical approach to the origins and evolution of Usul al-Fiqh and the methodologies of interpretation and inference, with a case study of hijab." Thesis, University of Exeter, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.489227.
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Exploration of the strata of Usul al-Fiqh establishes that the founders of the basic Sunni Schools differed over the authoritativeness of most basic shariah sources (e.g. ahad traditions and ijma), which did not preclude them from considering their counterparts as legitimate competitors. Early 8th/14th century Usuliyiin later consolidated Usul al-Fiqh into one version; its orthodox nature still dominates Sunni Islamic intellectual thought.
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Bhojani, Ali-Reza. "Moral rationalism and independent rationality as a source of Sharī ͑a in Shī ͑ī uṣūl al-fiqh : in search of an ͑Adliyya reading of Sharī ͑a." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/8449/.
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Within Shī ͑ī works of Sharī ͑a legal theory (uṣūl al-fiqh) there is a theoretical space for reason as an independent source of normativity alongside the Qur’ān and the Prophetic tradition. This space stems from a meta-ethical moral rationalism considered fundamental to Shī ͑ī theology. The position holds that unmediated reason is capable of understanding the morally praiseworthy and the morally blameworthy independently of revelation. Describing themselves as ͑Adliyya (literally the people of Justice) this meta-ethical position allows the Shī ͑a to attribute a substantive rational conception of justice to God, both in terms of His actions and His regulative instructions (aḥkām). Despite the Shīʿī adoption of this meta-ethical position, and the jurisprudential space held for independent rationality that implies rational morality must be a condition for the validity of any Sharī ͑a precept attributed to a Just God, independent judgements of rational morality play little or no role in the actual inference of Sharī ͑a norms within mainstream contemporary Shī ͑ī thought. As part of a search for an ʿAdliyya reading of Sharī ͑a, this study examines the theoretical reason for why this moral rationalism plays no substantive role in the actual inference of Sharī ͑a precpets through a close examination of the notion of independent rationality as a source in modern Shī ͑ī uṣūl al-fiqh. The obstacles preventing the ͑Adliyya moral rationalism from impacting the reading of fiqh in modern Shī ͑ī thought are shown to be purely epistemic. In line with the ‘emic’ approach adopted through the study, these epistemic obstcales are revistsed with the view of identifying scope for allowing a reading of Sharī ͑a that is consistent with the fundamental theological moral rationalism of Shī ͑ī thought. It is argued that judgements of rational morality, even when not definitively certain, can not be ignored in the face of the apparent meaning of texts that are themselves also not certain. A move towards an ͑Adliyya reading of Sharī ͑a demands that the strength of independent rational evidences be reconciled against the strength of any other apparently conflicting evidences such that independent judgements of rational morality act as a substantive condition for the validity of precpets attributed to a Just and moral God.