Relevant bibliographies by topics / Ḥanafī

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Ḥanafī'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Ḥanafī"

1

Melchert, Christopher. "The Early Ḥanafiyya and Kufa." Journal of Abbasid Studies 1, no. 1 (June 10, 2014): 23–45. http://dx.doi.org/10.1163/22142371-12340004.

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The Ḥanafī school of law is conventionally thought to have evolved out of an earlier Kufan legal tradition, as the Mālikī evolved out of an earlier Medinese. I have questioned whether the early Ḥanafī school should be characterized as Kufan when Abū Ḥanīfa, Abū Yūsuf, and Muḥammad b. al Ḥasan al Shaybānī seem to have all done their most important work in Baghdad and when Kufan followers of theirs are practically impossible to find, notably in Ḥanafī biographical dictionaries. To the contrary, however, Nurit Tsafrir has insisted that Abū Ḥanīfa did have numerous Kufan followers and that Ḥanafī law had no need of being introduced to Kufa but evolved there as a continuing local tradition. Here I survey three bodies of evidence for early Ḥanafism: biographies of persons said to be followers of Abū Ḥanīfa, the earliest Ḥanafī legal literature, and Ḥanafīḥadīthliterature, mainly collections ofḥadīthallegedly transmitted by Abū Ḥanīfa. The object is to come to a full accounting of where Ḥanafism was transmitted. Much evidently depends on how to assess contradictory reports of some figures’ friendliness or hostility toward Abū Ḥanīfa and his doctrine. The biographical and legal literature reveals no significant Ḥanafī presence in Kufa after Abū Ḥanīfa’s departure, but theḥadīthliterature is ambiguous.
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Tsafir, Nurit. "The Beginnings of the ḥanafī School in Iṣfahān." Islamic Law and Society 5, no. 1 (1998): 1–21. http://dx.doi.org/10.1163/1568519982599607.

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AbstractThis essay, based mainly on two early Iṣfahānī biographical dictionaries, describes the introduction of the ḥanafī school to Iṣfahān. I argue that although schools of ḥadīth had a long history in Iṣfahān, the ḥanafī law school was also represented there from an early date. The ḥanafī legal method was practiced in the town around the middle of the second/eighth century, and ḥadīth on the authority of Abū ḥanīfa, transmitted to Iṣfahānī scholars through Abū ḥanīfa's pupil Zufar b. al-Hudhayl, started to circulate there around the same time. By the beginning of the third/ninth century a significant ḥanafī community had developed in Iṣfahān, and although schools of ḥadīth continued to be influential there, the Iṣfahānī ḥanafī community survived into the fourth/tenth century and was strengthened by the Saljūqs in the fifth/eleventh century and thereafter.
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Syafieh, Syafieh. "Islamic Renewal Project: Ḥassan Ḥanafī and Indonesian Intellectual Muslims." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, no. 2 (December 30, 2020): 115. http://dx.doi.org/10.51900/lubb.v2i2.8596.

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<span class="fontstyle0">This article aims to examine the Islamic reform project through the reconstruction of theology and thought carried out by Ḥassan Ḥanafī and Indonesian Muslim intellectuals. Ḥassan Ḥanafī considered the need to reconstruct classical theology, which is regarded as too abstract in describing theological terms and does not have a strong practical basis as a value for the action. In criticizing classical theology, Ḥassan Ḥanafī offers two theocentric theories, namely language analysis, and social reality analysis. Conducting library research that relies on written materials and analyzed with content analysis techniques, the present study shows that Ḥassan Ḥanafī’s theoanthropocentric theological ideas have intersections with the development of Islamic thought in Indonesia. This can be proven by the translation of Ḥassan Ḥanafī’s books and examining his thoughts in Indonesia. Apart from that, Ḥassan Ḥanafī’s thoughts find relevance in Indonesia because Indonesian Muslim scholars carry out similar reform projects.</span> <br /><br />
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Masduri, Masduri. "Telaah Kritis Konstruksi Eksistensialisme dalam Teologi Antroposentris Ḥasan Ḥanafī." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 1 (June 10, 2018): 50–73. http://dx.doi.org/10.35719/islamikainside.v4i1.46.

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Anthropocentric theological reconstruction of Ḥasan Ḥanafī introduces us a set of humanity themes as a stand point to build and develop human’s religious-spiritual reason in order to respond to spiritual emptiness of the West and material desolation of the East. Human beings possess what so-called authenticity of actions. It is—within Ḥanafī’s anthropocentric theological reconstruction—termed as independent human; a human who has independence in every action and makes the Islamic theology as the basis of his/her spiritual and practical values. Critical reading through the theory of hermeneutics promulgated by Jurgen Habermas brings this article to a finding of epistemological correlation between the independent human (within Ḥanafī’s anthropocentric theological reconstruction) and the construction of thought the West’s existentialism philosophy. Critical-constructive reading of this article puts Ḥanafī as a theistic-existentialist philosopher along with Islamic theology as his fundamental basis.
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Ramić, Šukrija. "THE NECESSARILY ASSUMED MEANING OF THE LEGISLATIVE TEXT (IQTIḌĀUN-NAṢṢ) IN ḤANAFĪ LEGAL SCHOOL." Zbornik radova 16, no. 16 (December 15, 2018): 45–64. http://dx.doi.org/10.51728/issn.2637-1480.2018.45.

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The work on iqtiḍāun-naṣṣ explores the theoretical interpretations of Ḥanafi scholars in relation to the necessarily assumed meaning of the legislative text (iqtiḍāun-naṣṣ) and the consequences of such an interpretation on the regulations to which the Ḥanafis came in their legal reasoning (ijtihād). At the beginning of the paper, the linguistic and terminological definition of the concept of iqtiḍāun-naṣṣ in the Ḥanafi Law School is considered. Through the examples of iqtiḍāun-naṣṣ it is explained that the Ḥanafis used iqtiḍāun-naṣṣ in the argumentation of legal regulations. Furthermore, the status of iqtiḍāun-naṣṣ in the Ḥanafi Law School, and the way of giving preference in the case of contradiction between iqtiḍāun-naṣṣ and other indications are clarified. At the end of this paper, the basic results of this research are presented.
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Ayoub, Samy. "“The Sulṭān Says”: State Authority in the Late Ḥanafī Tradition." Islamic Law and Society 23, no. 3 (July 19, 2016): 239–78. http://dx.doi.org/10.1163/15685195-00233p02.

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This article investigates the impact of the state on the legal order through an examination of authoritative Ḥanafī legal works from the 17th and 18th centuries CE. By focusing on the madhhab and its juristic discourse, I challenge the reigning narrative in Islamic legal studies by demonstrating how late Ḥanafī jurists assigned value and authority to Ottoman state orders and edicts. This increasing state authority is reflected in the state’s ability to settle juristic disputes, to order jurists and judges to adopt specific opinions in their legal determinations, and to establish its orders as authoritative and final reference points. The incorporation of state orders within authoritative Ḥanafī legal commentaries, treatises, and fatwā collections was made possible by a turn in Ḥanafī legal culture that embraced the indispensability of the state in the law-making process.
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Libson, Gideon. "On the Development of Custom as a Source of Law in Islamic Law:." Islamic Law and Society 4, no. 2 (1997): 131–55. http://dx.doi.org/10.1163/1568519972599770.

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AbstractAlthough classical Islamic legal theory did not recognize custom as a source of law, Muslim jurists — in particular, the ḥanafīs — discussed the status of custom already in the pre-classical period. Custom was incorporated into Islamic law in a variety of ways: by including certain practices in the category of sunna or ijmāʾ; by appealing to judicial preference (istiḥsān) and to secondary sources of law, such as fatwās; and by using legal fictions (ḥiyal). Because these methods were not always adequate to deal with the questions that specific practices presented to the jurists, there was an increasing tendency among later ḥanafī jurists to recogize custom as a source of law.
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Quadri, Junaid. "Влияние Шихабаддина Марджани на ханафизм Ближнего Востока и Южной Азии." Islamology 9, no. 1-2 (November 29, 2019): 34. http://dx.doi.org/10.24848/islmlg.09.1.03.

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This paper explores the influence of Shihabaddin Mardjani on Ḥanafī scholars in the Middle East and South Asia. It examines the impact of Mardjani’s discussion of ijtihād and taqlīd in his famous work, Nāẓūrat al- Ḥaqq on four specific scholars. Much scholarship on Mardjani has focused on his important role as an innovative Tatar Muslim thinker of the Volga-Ural region. This paper, however, shifts attention to his stature as an influential transregional Ḥanafī thinker by outlining the impact of his work on Muslim scholars writing in the Middle East and South Asia. Though they were first taken up by the “dissident” ḥadith-centric Ḥanafism of ʿAbd al-Ḥayy al- Laknawī, Mardjani’s ideas on ijtihād and taqlīd later became naturalized within mainstream Ḥanafī thinking by the Egyptian mufti Muḥammad Bakhīt al-Muṭīʿī, and by the critic of Modernism, Muḥammad Zāhid al- Kawtharī. Later, it was incorporated into a textbook written by Mufti Taqī al-ʿUthmānī of Pakistan, further embedding it in the dominant expression of Ḥanafism.
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Ahmed, Asad Q. "Underdetermination in Late Postclassical Ḥanafī Legal Theories." Oriens 46, no. 1-2 (January 1, 2018): 129–58. http://dx.doi.org/10.1163/18778372-04601004.

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Amanullah, Muhammad. "Juristic Differences over the Implementation of Qiṣāṣ against a Muslim Who Kills a Non-Muslim." Arab Law Quarterly 32, no. 2 (January 25, 2018): 185–203. http://dx.doi.org/10.1163/15730255-12322030.

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Abstract Muslim jurists differ on whether Muslims who murder non-Muslims should be sentenced to death or not. Although Ḥanafī jurists maintain that they should be, most Muslim jurists hold that they should not. Modern scholars such as ʿAwdah, El-Awa and others have discussed the issue. Based on classical and modern fiqh (Islamic law) literature, this article examines the principal arguments used by both groups, concluding that the Ḥanafī opinion is to be preferred because it is based on stronger proofs and conforms more closely to the public interest of contemporary Muslims and non-Muslims.
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Dissertations / Theses on the topic "Ḥanafī"

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Wardeh, Nadia. "The problematic of Turāth in contemporary Arab thought : a study of Adonis and Ḥasan Ḥanafï." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115652.

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The central theme of this study is the question of turath (cultural heritage) as perceived by contemporary Arab thinkers since the Arab defeat by Israel in 1967. The diverse understandings of turath have raised various questions with respect to it, yielding a plethora of opinions that make it difficult to come up with a common definition. This unstable view of the phenomenon has led to what may be called "the problematic of turath." This study asks whether turath has the roots of the problematic or whether it is mainly the positions on it that have led to its problematization. An attempt to explore the term reveals that the contemporary meaning assigned to turath is ideological in nature, such that it is perceived as a tool for either progress or decline. To understand how this ideologization operates, the study looks at two antithetical positions on turath: that of the Islamic-modernist, H&dotbelow;asan H&dotbelow;anafi (b.1935) and that of the secular-modernist, Adonis (b. 1930). Their positions are described in the light of their intellectual and ideological backgrounds, and analyzed in view of their primary texts. The study concludes that their "imagined" visions of turath reflect biased thinking, an understanding of turath that is adapted to their own ideological stance. As an Islamic phenomenologist, H&dotbelow;anafi perceives Islamic revelation as a phenomenon present to consciousness, regarding it as authoritative due to its presumed "uncorrupted" character. This makes it suitable to any place and time and renders it the only legitimate source for renewal and progress. However, the fact that he feels a rereading of turath is necessary to achieve this goal reflects a paradox in his discourse, whereby the same turath becomes simultaneously the chief problem and the chief solution for Arab-Muslim society. By contrast, Adonis, as a secular deconstructionist, looks at the inherited turath as a "text" with a static/dynamic dualism, and tries to show that the static elements of turath, which always appear stable, logical and capable of achieving progress, make it otherwise. For him, divine revelation --- which is responsible for the predominance of the static and hence an obstacle to human freedom, creativity and progress --- must be deconstructed. This paves the way for his own agenda of replacing the static, i.e., religious elements, with dynamic or secular elements, which alone can enable the reconstruction of a new civilization. But in the process, Adonis may only be replacing the religious with the secular and merely setting in place a new static dimension.
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Asmin, Yudian W. "The slogan "Back to the Qur'an and the Sunna" : a comparative study of the responses of Hasan Hanafi, Muhammad 'Abid al-Jabiri and Nurcholish Madjid." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38433.

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This thesis compares and contrasts the responses of Hasan H&dotbelow;anafi (Egypt, b. 1935), Muh&dotbelow;ammad `Abid al-Jabiri (Morocco, b. 1936) and Nurcholish Madjid (Indonesia, b. 1939) to the slogan "Back to the Qur'an and the Sunna," a slogan that many modern Sunni reformers consider as the ideal solution to the decline of Islam in the modern age. The comparison is analyzed in the light of H&dotbelow;anafi's three dimensional Islamic reform project known as Heritage and Modernity ( Al-Turath wa al-Tajdid). Their responses to the factors that have led to the decline of Islam in the modern age will be compared from the perspective of the first and second dimensions of his project, which examine the implications of the classical Islamic and Western heritages, respectively, for the reform of Islam. It is, however, in the context of the third dimension of H&dotbelow;anafi's project, which deals with the theory and practice of interpretation, that we will examine their hermeneutics of the return to the Qur'an and the Sunna. In the process we will demonstrate how their respective backgrounds, political influences and concerns have led each of them to adopt a position that is, at one and the same time, radical and traditional.
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Al-Olabi, Adnan al-Hamwi. "A study and edition of Imām Abd al-Azīz b. Alī b. al-Izz al-Baghdādī al-Bakrī al-Ḥanbalī al-Maqdisī : Junnat al-Ṣābirīn al-Abrār Wa Jannat al-Mutawakkilīn al-Akhyār." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503578.

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A valuable manuscript written on 266 pages by Imam 'Abd al-'Az-iz b. 'All b. al-'Izz al-Baghdad7i al-Bakr-i al-Uanball al-Maqdis! (770-846 AH / 1369-1443 CE) Chief Justice of Holy Jerusalem. The original manuscript is available at the Arab Academy of Knowledge, Damascus and a copy at Jum'ah Al-Majid Centre for Culture and Heritage, Dubai. The author gathered all verses of patience and trust in Allah and explained them. He derived evidence from the Prophet's tradition, companions, and successors. He cited incidents of the Prophet's biography underlining the value of patience and trust in Allah as an ethical tenet which all heavenly doctrines preach and which the magnanimous Islamic doctrine has adopted as a basic principle of its mission. The book could be classified as an objective exegesis and represents a comprehensive and unprecedented study. This research is divided into two sections: Study and Revision. The study contains an introduction, two chapters, and a conclusion. In the introduction I discuss the subject's importance, selection motive, objectives, former studies, and difficulties encountered. The first chapter is specified for the author's biography: His time and life. The second chapter contains the description, study, and manuscript criticism; divided into two topics: Study of the book and my work in the revision. The conclusion sums up the results, proposals, and recommendations. Selected samples of manuscript sheets are appended. The revision section was accurately completed using an objective scholarly method to regulate the text, supply punctuation marks, number pages, rewrite text in accordance with modem rules of dictation, locate suras and verses, refer Had-iths to their sources, explain vague utterances, conform Qur'anic texts to Uthmani scripture, define idioms, verify jurisprudence issues, correct grammatical mistakes, and describe eminent persons and places. The revision is concluded with general technical indexes.
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Yacoob, Saadia. "Hermeneutics of Desire: Ontologies of Gender and Desire in Early Ḥanafī Law." Diss., 2016. http://hdl.handle.net/10161/13407.

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This dissertation examines the construction of gendered legal subjects in the influential legal works of the eleventh century Ḥanafī jurist, Muḥammad ibn Aḥmad al-Sarakhsī (d. 483 A.H./1090 C.E.). In particular, I explore how gendered subjects are imagined in legal matters pertaining to sexual desire. Through a close reading of several legal cases, I argue that gendered subjects in his legal work al-Mabsūṭ are constructed through an ontological framework that conceptualizes men as active and desiring and women as passive and desirable. This binary construal of gendered nature serves as a hermeneutical given in al-Sarakhsī’s legal argumentation and is produced through a phallocentric epistemology. Al-Sarakhsī’s discussions of desire and sexuality are mediated through the experience of the male body. While the dissertation endeavors to show the centrality of the active/passive binary in al-Sarakhsī’s legal reasoning, it also highlights the dissonances and fissures in the text’s construction of gendered subjects of desire. By tracing the intricacies of al-Sarakhsī’s legal reasoning, I note moments in which the text makes contradictory claims about gender and desire, as well as moments in which al-Sarakhsī must contend with realities that seemingly run up against his ontological framework. These moments in the text draw our attention to al-Sarakhsī’s active attempt at maintaining the coherence of the gendered ontology. I thus argue that the gendered ontology in al-Sarakhsī’s text is a legal fiction that both reflects his assumptions about gendered nature but is also constructed to rationalize legal precedence.


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Books on the topic "Ḥanafī"

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al-ʻAqāʼid al-Ḥanīfī fī maslak al-Ḥanafī. Mazār-i Sharīf: Muḥammad Muqīm (ʻAdam), 2007.

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Ummak ismahā Ḥanafī. al-Qāhirah: Dār al-Qamar lil-Nashr wa-al-Tawzīʻ, 2010.

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Hanafī, Amīqa. Intik̲h̲āb-i ʻAmīq Ḥanafī. Naʾī Dihlī: Urdū Akādmī, Dillī, 1995.

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Jāmiʻat Umm al-Qurá. Maʻhad al-Buḥūth al-ʻIlmīyah wa-Iḥyāʾ al-Turāth al-Islāmī. Fihris al-fiqh al-Ḥanafī. Makkah: al-Mamlakah al-ʻArabīyah al-Saʻūdīyah, Wizārat al-Taʻlīm al-ʻĀlī, Jāmiʻat Umm al-Qurā, Maʻhad al-Buḥūth al-ʻIlmīyah wa-Iḥyāʾ al-Turāth al-Islāmī, 1996.

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Kāẓim, P̄̄ūrjavādī, ed. Fiqh-i taṭbīqī-i maz̲āhib-i panjgānah: Jaʻfarī, Ḥanafī, Mālikī, Shāfiʻī, Ḥanbalī. 4th ed. [Tehran]: Muʼassasah-ʼi Intishārāt-i Jihād-i Dānishgāhī (Mājid), 1993.

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Muḥammad Kamāl al-Dīn ʻIzz al-Dīn. ʻAbd al-Bāsiṭ-al-Ḥanafī, muʻarrikhan. Bayrūt: ʻĀlam al-Kutub, 1990.

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al- Fiqh al-Ḥanafī wa-adillatuh. Dimashq: Dār al-Kalim al-Ṭayyib, 2000.

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Manhaj Ḥasan Ḥanafī: Dirāsah taḥlīlīyah naqdīyah. al-Riyāḍ: Majallat al-Bayān, 2012.

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ʻAbd al-Bāsiṭ - al-Ḥanafī, muʼarrikhan. Bayrūt: ʻĀlam al-Kutub, 1990.

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Ṭarsūsī, Ḥamdān ibn Ḥamdawayh. al- Subāʻīyāt fī al-fiqh al-Ḥanafī. Makkah: Maktabat Nizār Muṣṭafá al-Bāz, 1999.

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Book chapters on the topic "Ḥanafī"

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Fazlıoğlu, İhsan. "Dārandawī: Muḥammad ibnҁUmar ibnҁUthmān al-Dārandawī al-Ḥanafī." In Biographical Encyclopedia of Astronomers, 511–13. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_333.

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Smoller, Laura Ackerman, Michelle Chapront‐Touzé, Mihkel Joeveer, Ian T. Durham, M. J. Martres, David M. Rust, Jacques Lévy, et al. "Dārandawī: Muḥammad ibn ҁUmar ibn ҁUthmān al‐Dārandawī al‐Ḥanafī." In The Biographical Encyclopedia of Astronomers, 277–79. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_333.

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Mumford, George S., Glen M. Cooper, Thomas R. Williams, Roser Puig, Yatendra P. Varshni, Lutz Richter‐Bernburg, Katherine Haramundanis, et al. "Ṣadr al‐Sharīҁa al‐Thānī: ҁUbaydallāh ibn Masҁūd al‐Maḥbūbī al‐Bukhārī al‐Ḥanafī." In The Biographical Encyclopedia of Astronomers, 1002–3. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_1205.

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Fazlıoğlu, İhsan. "Taqī al-Dīn Abū Bakr Muḥammad ibn Zayn al-Dīn Maҁrūf al-Dimashqī al-Ḥanafī." In Biographical Encyclopedia of Astronomers, 2123–26. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_1360.

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Vesel, Živa, Leonardo Gariboldi, Steven L. Renshaw, Saori Ihara, İhsan Fazlıoğlu, Voula Saridakis, Michael Fosmire, et al. "Taqī al‐Dīn Abū Bakr Muḥammad ibn Zayn al‐Dīn Maҁrūf al‐Dimashqī al‐Ḥanafī." In The Biographical Encyclopedia of Astronomers, 1122–23. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_1360.

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Topdemir, Hüseyin Gazi. "Abd al-Wājid: Badr al-Dīn ҁAbd al-Wājid [Wāḥid] ibn Muḥammad ibn Muḥammad al-Ḥanafī." In Biographical Encyclopedia of Astronomers, 8–9. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_9003.

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Aydüz, Salim, Leonard B. Abbey, Thomas R. Williams, Wayne Orchiston, Hüseyin Topdemir, Christof A. Plicht, Margherita Hack, et al. "ҁAbd al‐Wājid: Badr al‐Dīn ҁAbd al‐Wājid [Wāḥid] ibn Muḥammad ibn Muḥammad al‐Ḥanafī." In The Biographical Encyclopedia of Astronomers, 5–6. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_6.

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Cooper, Glen M. "Ṣadr al-Sharī ҁa al-Thānī: ҁUbaydallāh ibn Mas ҁūd al-Maḥbūbī al-Bukhārī al-Ḥanafī." In Biographical Encyclopedia of Astronomers, 1897–99. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_1205.

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Fazlıoğlu, İhsan. "ҁAlī al-Muwaqqit: Muṣliḥ al-Dīn Muṣṭafā ibn ҁAlī al-Qusṭanṭīnī al-Rūmī al-Ḥanafī al-Muwaqqit." In Biographical Encyclopedia of Astronomers, 53–56. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_35.

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Abbey, Leonard B., Wayne Orchiston, Hüseyin Topdemir, Joseph S. Tenn, Carl‐Gunne Fälthammar, A. Clive Davenhall, Leif L. Robinson, et al. "ҁAbd al‐Wājid: Badr al‐Dīn ҁAbd al‐Wājid [Wāḥid] ibn Muḥammad ibn Muḥammad al‐Ḥanafī (updated)." In The Biographical Encyclopedia of Astronomers, 1270. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_9003.

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