Relevant bibliographies by topics / Madhhabs

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Madhhabs'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Madhhabs"

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Rusli, Rusli. "Interaksi Power dan Knowledge dalam Konstruksi Mazhab Fiqih dalam Perspektif Historis." ISLAMICA: Jurnal Studi Keislaman 4, no. 1 (January 22, 2014): 80. http://dx.doi.org/10.15642/islamica.2009.4.1.80-94.

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This paper deals with the development of the term madhhab in the history of Islamic law. As a vital concept in Islamic law, the meaning of madhhab has undergone several changes. At first, it was related only to a personal opinion of a mujtahid. Then it was related to a view of ulama belonging to a particular school of thought, and finally it is understood as a doctrinal opinion with distinctive legal concepts and methodologies controlled by the authority of the ulama who occupy the axis of the madhhab hierarchy. Some madhhabs have gone extinct due to their irrelevant concepts, but some others managed to survive due to their ability to make a “great synthesis” between reason and revelation, text and context. Some of these surviving madhhabs have even become the official madhhab of a Muslim state and made obvious contribution in the formation of Islamic law in that particular country. It is to this issue that this paper is mainly concerned with.
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Shepard, William E. ""Denomination" as a Label for Some Islamic Phenomena?" Nova Religio 6, no. 1 (October 1, 2002): 155–64. http://dx.doi.org/10.1525/nr.2002.6.1.155.

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This response to Mark Sedgwick's article on "Sects in the Islamic World" focuses specifically on the word "denomination," both for those groups that Sedgwick so labels and for those that I consider might be so labeled. For the Sunni/Shi'i distinction, I do not find the word "denomination" appropriate. Depending on the context, I suggest "division," "establishment," or "religious minority." The label "denomination" can be useful for either tariqas (Sufi orders) or madhhabs (schools of jurisprudence) , particularly if we want to emphasize the fact of mutual acceptance by various tariqas or madhhabs and their relatively low tension with society. It fits least well if we are concerned with the internal organization of madhhabs or tariqas. Since the term tariqa is fairly well known, there seems little point in replacing it with "denomination." For cross-cultural studies, however, "denomination" well be appropriate for both tariqa and madhhab .
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Jamaludin, Mohd Hafiz, and Ahmad Hidayat Buang. "Syariah Courts in Malaysia and the Development of Islamic Jurisprudence: The Study of Istihsan." International Journal of Nusantara Islam 1, no. 2 (June 6, 2014): 1–12. http://dx.doi.org/10.15575/ijni.v1i1.33.

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Malaysia is among the countries, which have very close relations with Shafi'i madhhab in term of Islamic Law. This can be seen from the provisions of Syariah Law in Malaysia where the opinion of the Shafi'i madhhab is preferred than other madhhabs. However, the current situations and issues cause that the other opinions from the other madhhabs are also used and practiced in order to provide the best solutions. This is also true in respect on the use of sources of Islamic law, such as Istihsan, Istislah and Qawl Sahabi, which are rejected by the Shafi'i madhhab. Therefore, this study attempts to analyze the development of Islamic law, particularly in the application of the concept of Istihsan in the Syariah Courts in Malaysia. This study has examined a number of cases reported in the Jurnal Hukum issued by the Syariah Judiciary Department of Malaysia (JKSM). The result of this study found that in several cases, the judges have applied indirectly the concept of Istihsan in their judgment. It is also found that it is actually the provisions of the law that allows the Shariah judges to indirectly apply this concept.
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Fathoni Hasyim, Muh. "Konstruksi Metodologi Fiqh al-Bukh?r? dan Kegagalan Pembentukan Mazhab." ISLAMICA: Jurnal Studi Keislaman 14, no. 1 (September 1, 2019): 126–50. http://dx.doi.org/10.15642/islamica.2019.14.1.103-127.

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The popularity of al-Bukh?r? as the expert of h}ad?th is indisputable; he reached his top figure; his name becomes a guarantee of his h}ad?th validity; besides, he is also well-known as the expert of Islamic law (faq?h). However, his expertise in Islamic law is often disregarded. In fact, the authority of al-Bukh?r? in Islamic law reaches its peak as an absolute mujtahid (mujtahid mut}}laq). This phenomenon raised some questions. Firstly, is al-Bukh?r? affiliated with one of the established Sunn? madhhabs? When a mujtahid has reached his absolute rank, he needs of his own fiqh methodology construct-ion, other than following another methodology. Secondly, does al-Bukh?r? have his own methodology? Frankly, an absolute mujtahid has an opportunity to establish his own madhhab ordained to his name. Thirdly, why is al-Bukh?r?’s madhhab unpopular among Sunn? maddhabs? This article found that al-Bukh?r? is not affiliated to certain madhhabs, then explored the methodology formation as well as other factors underlying the failure of formation of al-Bukh?r?’s madhhab.
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Aminnuddin, Abdul Qayyuum, and Mohd Anuar Ramli. "Penggunaan Mazhab Selain Syafi‘I dalam Fatwa Negara Brunei Darussalam." Journal of Fatwa Management and Research 7, no. 1 (July 18, 2018): 37–56. http://dx.doi.org/10.33102/jfatwa.vol7no1.58.

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Negara Brunei Darussalam is known as a country that strongly adhere and follow the Syafi‘ite School of Islamic law (madhhab). Both in daily practice of its Islamic society as well as in the Islamic legal pronouncements (fatwa) that have been issued. Hence, this study aims to demonstrate the existence of opinion from madhhabs other than the Syafi‘ite in the justifications of the State Mufti of Brunei for issuing fatwa. Therefore, library research was conducted to gather suitable fatwas, while content analysis method was performed to identify fatwas that comprised the opinion of madhhabs other than the Syafi‘ite. As a result of this study, those opinions that were brought up in the fatwas are caused by several factors. Namely to show the similarities and differences of opinion between those madhhab and the Syafi‘ite, to meet the demand of the one seeking fatwa (al-mustafti) and when the State Mufti was giving guidance (irsyad) at the end of his fatwa. Keywords: Madhhab, Hanafi, Maliki, Syafi‘i, Hanbali, Fatwa, Brunei. Abstrak Negara Brunei Darussalam dikenali dengan negara yang berpegang kuat dengan mazhab Syafi‘I sama ada dalam amalan seharian masyarakat Islamnya mahupun dalam keputusan-keputusan fatwa yang dikeluarkan. Justeru kajian ini bertujuan untuk memperlihatkan kewujudan pendapat mazhab selain Syafi‘I dalam hujah-hujah Mufti Kerajaan Brunei bagi mengeluarkan fatwa. Kaedah perpustakaan dijalankan untuk mengumpul fatwa yang dikaji dan kaedah analisis kandungan digunakan untuk mengenal pasti fatwa yang terdapat di dalamnya pendapat dari luar mazhab Syafi‘i. Hasil kajian mendapati pendapat-pendapat mazhab selain Syafi‘I yang dikemukakan dalam fatwa-fatwa tersebut adalah disebabkan oleh beberapa faktor iaitu bagi menunjukkan persamaan dan perbezaan pendapat, bagi memenuhi permintaan orang yang bertanya dan apabila Mufti Kerajaan Brunei mengemukakan irsyad di hujung teks fatwanya. Kata kunci: Mazhab, Hanafi, Maliki, Syafi‘i, Hanbali, Fatwa, Brunei.
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Hofheinz, Albrecht. "Transcending the Madhhab-in Practice: the Case of the Sudanese Shaykh Muhammad Majdhub (1795/6-1831." Islamic Law and Society 10, no. 2 (2003): 229–48. http://dx.doi.org/10.1163/156851903322144961.

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Muhammad Majdhūb was one of many Muslims who in the nineteenth century argued against strict adherence to the established madhhab system and sought ways to overcome it. This case study, based on an examination of Majdhūb's writings and contemporary documents, analyses what this position meant in practice, how it was expressed, and what it signified in a given social context. The challenge to madhhab affiliation appears to have been more radical in theory than in practice. While dismissing fiqh rationality and basing himself on Prophetic Tradition and inspiration, Majdhūb's practical conclusions consistently - if implicitly - agree with the Shāfi ī school. In the context in which such views were propagated, however, we find interesting social and political factors that contributed to their attractiveness. Here, they served to transcend a politicised deadlock between proponents of different madhhabs while lending 'Prophetic' support to the local as opposed to the ruling Ottoman party.
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Akus, Suleiman, and N. Abdullayev. "The first studies on Madhhabs histories and their works." Eurasian Journal of Religious Studies 10, no. 2 (2017): 51–56. http://dx.doi.org/10.26577/ejrs-2017-2-117.

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Amin, Muhammad Faishol. "The Method of Determining Lunar Month of Four Madhhab." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 2, no. 1 (January 31, 2018): 17–32. http://dx.doi.org/10.21009/hayula.002.1.02.

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There is a problem of determining the beginning of the lunar month among Muslims. They split into different group of opinions and maintain their distinct interpretations as ijtihad against the others. This problem started from the different interpretations of the hadith. Some of them understand it textually that produces ru’yah faction, and some prefer a contextual understanding then belong to the hisab faction. Furthermore, it study underlines the need to understand about how the previous ‘ulama (salaf) argued, especially the ‘ulama of four madhhabs, whose their argument often used as a reference by the ‘ulama of today (khalaf). In this discussion it found that the opinions of the ‘ulama of four madhhab are different. Some used ru’yah and some other used hisab. This is natural as it is the product of ijtihad that each mujtahid has various interpretations. Thus, Muslims have two options: between the scientific determination (Shari’ah/Astronomy) or corporative determination (Unification Calendar). These two options are very difficult to compromise, and one of them must be selected.
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Yahya, M. Wildan, and Munawar Rahmat. "MODEL PEMBELAJARAN TIPOLOGI MAZHAB (ISLAM-SUFI DAN ISLAM-SYARI'AT) DALAM PENDIDIKAN AGAMA ISLAM DI PERGURUAN TINGGI." TARBAWY : Indonesian Journal of Islamic Education 7, no. 1 (May 30, 2020): 1–20. http://dx.doi.org/10.17509/t.v7i1.23926.

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Abstract. In Sufi order (tarekat), Islam-Sufi is the practice of Islam that is bound in the teacher-student relationship. Can Islam-Sufi be implemented in universities? The study aims to examine the effectiveness of the madhhab typology learning models (Islam-Sufi and Islam-Syari’at) to improve the understanding and tolerance of madhhab among students. This research uses the RD approach. The initial stage of testing the limited model at Universitas Islam Bandung (UNISBA) and Universitas Pendidikan Indonesia (UPI). The results of the study show that the learning model of madhhab typology is effective in increasing students’ understanding and tolerance of the diversity madhhabs. Before lecturing, students looked at Sufism as foreign entity influenced by non-Islamic teaching. But after lectures (six times meetings), they mostly accepted and argued that Sufism had a strong basis from the Quran, the Sunnah, and the practice of pious Ulamas. Abstrak. Dalam tarekat, Islam-Sufi adalah pengamalan Islam yang diikat dalam hubungan guru-murid. Bisakah Islam-Sufi diimplementasikan di universitas? Penelitian ini bertujuan untuk menguji efektivitas model pembelajaran tipologi mazhab (Islam-Sufi dan Islam Syari’at) untuk meningkatkan pemahaman dan toleransi bermazhab di kalangan mahasiswa dalam perkuliahan Pendidikan Agama Islam. Penelitian ini menggunakan pendekatan RD. Tahap awal uji-coba model dilakukan secara terbatas di Universitas Islam Bandung (UNISBA) dan Universitas Pendidikan Indonesia (UPI). Hasil penelitian ini menunjukkan bahwa model pembelajaran tipologi mazhab (Islam-Sufi dan Islam-Syari’at) terbukti efektif dalam meningkatkan pemahaman dan toleransi mahasiswa terhadap mazhab yang berbeda. Sebelum perkuliahan mahasiswa umumnya memandang asing Islam-Sufi. Bahkan sebagian kecil dari mereka kurang menerimanya dengan tuduhan Islam-Sufi sebagai pengaruh non-Islam. Tetapi setelah perkuliahan (enam kali tatap muka), mereka kebanyakan menerimanya dan berpendapat bahwa Islam-sufi memiliki basis yang kuat dari Al-Quran, Al-Sunnah, dan praktek para Ulama saleh.
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Hamdeh, Emad. "Qurʾān and Sunna or the Madhhabs?: A Salafi Polemic Against Islamic Legal Tradition." Islamic Law and Society 24, no. 3 (June 9, 2017): 211–53. http://dx.doi.org/10.1163/15685195-00240a01.

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The Albanian scholar Muḥammad Nāṣir al-Dīn al-Albānī (d. 1999) established a unique type of Salafism, a movement whose adherents follow a puritanical model of Muslim creed, exegesis, and conduct that is critical of madhhab Traditionalism. In this article I present an annotated translation of an audio lecture in which Albānī attempted to defend Salafism against its anti-madhhab image. I shed light on the religious and social climate that played a critical role in triggering Albānī’s disdain for Traditionalism and led him to discredit madhhab Traditionalist fiqh and replace it with his own interpretation of the jurisprudential requirements of Islamic scripture. Among the arguments I make is that Albānī’s claim to follow only the Qurʾān and Sunna is a rhetorical strategy designed to present Salafism as the absolute truth and distinguish it from being categorized as another madhhab or religious movement.
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Dissertations / Theses on the topic "Madhhabs"

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Abbas, Ahmad M. N. "Al-Muntakhab fi Usual al-Madhhab." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504396.

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The aim of this thesis is to edit a manuscript in 'Usul al-Fiqh (principles of Islamic jurisprudence) written according to the Hanafi school. The main manuscript used on the edition dates back to (690H/1292AD). The author is Husäm al-Din Muhammad bin Muhammad bin `Umar al-Akhsikathi, who died in (6441V1247AD). The thesis provides an account of the author's life and identifies his historical character and the epoch in which he lived, i. e. the 7th century H.(13th century AD). To explore that, it was necessary to dwell upon the region and context where the author lived. I endeavour to highlight the author's personality from different angles so as to understand the circumstances that produced such scholars at that time in history. The study of the book required, first to attribute the work to its author and, second, to show its significance and its impact on the science of 'Usul al-Fiqh. I also tried to focus on the methodology employed by the author of this work and the reason that this book has gained wider prominence in this particular field than that of other writers. Through studying this book I discuss Muslims' interest in this work and its prolific number of editors and commentators, which indicates the value of the book to scholars and students. The significance of any book relates to the subject that the book itself tackles; therefore, I start the study with an introduction in which I demonstrate the value of the subject of the book i.e. 'Usul al-Fiqh. Here, I discuss the time when it came into being, how it evolved, scholars' methods and approaches in studying this authority- whom many scholars consider as a fundamental pillar for many other sciences such as jurisprudence, interpretation and the Hadith (Prophet's Traditions).
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Tillier, Mathieu. "Les cadis d'Iraq à l'époque abbaside : organisation administrative et rapports au pouvoir (132/750-334/945)." Lyon 2, 2004. http://theses.univ-lyon2.fr/documents/lyon2/2004/tillier_m.

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À l'époque médiévale, les cadis se trouvent à la croisée de deux mondes : celui des institutions étatiques et celui des juristes privés. Cette thèse tente d'analyser les rapports entre les cadis d'Iraq et le pouvoir entre la révolution ‘abbâside en 132/750 et l'arrivée des Bûyides en 334/945. Nous nous interrogeons dans un premier temps sur le lien de délégation qui unit les cadis aux gouverneurs, puis aux califes, en essayant de voir dans quelle mesure la nouvelle dynastie réforme l'administration judiciaire, et quels sont les critères qui président au choix des cadis. L'étude des districts judiciaires conduit par ailleurs à se demander dans quelle mesure la justice des cadis couvre l'ensemble du territoire iraqien, et à analyser les structures hiérarchiques qui les relient au pouvoir central. Certaines déficiences constatées sont compensées par l'élaboration de procédures destinées à assurer une continuité géographique et temporelle de la judicature. Le rôle de Bagdad, qui s'affirme peu à peu comme le centre nerveux du système judicaire iraqien, est également analysé. Nous étudions enfin les relations quotidiennes entre la judicature et le pouvoir, et tentons de voir dans quelle mesure les cadis sont instrumentalisés par leurs délégants à des fins politiques. Face à aux interventions du pouvoir dans le domaine judiciaire, de plus en plus considérées comme illégitimes, la réflexion des cadis et des autres savants conduit à modifier sensiblement le statut du cadi au sein de la société
During the medieval period, the qâdîs are situated between two worlds: that of state institutions and that of private lawyers. This thesis seeks to analyze relationships between the Iraqi qâdîs and state power between the ‘abbâsid revolution in 132/750 and the establishment of the bûyid dynasty in 334/945. We first consider the structure of delegated power that links the qâdîs with the governors, then to the caliphs; we then attempt to establish the degree to which the new dynasty reforms the judicial administration, and examine the criteria that govern the choice of the qâdîs. Having considered the Iraqi judicial districts, we turn to consider the extent to which the juridical authority of the qâdîs covers all the Iraqi territory, and analyze the hierarchical structures that connect them to the central organization of power. Certain deficiencies are shown to be compensated by the elaboration of procedures intended to ensure their geographical and temporal continuity. As Baghdad progressively affirms itself as the nervous center of the Iraqi judicial system, its role in these processes is also analyzed. Finally, we explore the daily relationship between the judicature and power, and attempt to discover the means by which the qâdîs may be used by their délégants for political purposes. Given the intervention of political power in the judicial field, which are increasingly perceived to be illegitimate, the thought of the qâdîs and other scholars lead to an important re-consideration of the qâdî's status in society
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Al-Azem, Talal. "Precedent, commentary, and legal rules in the Madhhab-Law tradition : Ibn Quṭlūbughā's (d. 879/1474) al-Taṣḥīḥ wa-al-tarjīḥ." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:79f46ee8-df8c-42e3-8757-298d4029b090.

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This thesis examines the role that scholarly digests and commentaries played in the formation of legal rules in the Muslim legal institution known as the madhhab. I posit that a shared approach to legal rule-determination, and the respect of juristic precedent that it entails, underlies the jurisprudential processes of all of the four post-classical Sunni madhhabs (the Ḥanafī, Mālikī, Shāfi'ī, and Ḥanbalī), and unites them in a wider ‘madhhab-law tradition’. Taking the Ḥanafī madhhab as a case study, the thesis analyses a commentary written by the late Mamluk jurist Ibn Quṭlūbughā (d. 879/1474) upon the digest of the celebrated Abbasid-era Abū al-Ḥusayn al-Qudūrī (d. 428/1037). In discussing the madhhab's heritage of precedent, Ibn Quṭlūbughā's commentary weaves an intricate tapestry of quotations and references from previous jurists and works, providing us with insight into how author-scholars reacted to, and interacted with, other jurists over space and time. Chapter 1 provides a short introduction to the lives of Qudūrī and Ibn Quṭlūbughā, and the contexts within which they produced their works. Chapter 2 employs both quantitative and qualitative analysis of the commentary, in order to deduce historical and geographical patterns out of which a periodisation of rule-determination in the Ḥanafī madhhab is proposed. In Chapter 3, Ibn Quṭlūbughā's jurisprudential theory of rule-determination is studied, examining both the justifications and the processes employed by jurists in arriving at a legal rule in the Ḥanafī madhhab. Chapter 4 then turns to the craft of commentary itself, analysing over eighty case examples for the logical relationships, rhetorical devices, and legal arguments that inform the actual practice of rule-determination through commentary. A final chapter then summarises the conclusions, and situates them within a broader discussion as to the nature of the madhhab-law tradition.
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Subkī, Taqī al-Dīn ʻAlī ibn ʻAbd al-Kāfī Biqāʻī ʻAlī Nāyif. "Maʻná qawl al-Imām al-Muṭṭalibī (Muḥammad ibn Idrīs al-Shāfiʻī raḥamahu Allāh taʻālá) Idhā ṣaḥḥa al-ḥadīth fa-huwa madhhabī." Bayrūt, Lubnān : Dār al-Bashāʼir al-Islāmīyah, 1993. http://books.google.com/books?id=RGU2AAAAMAAJ.

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Originally presented as editor's Thesis (mājistīr)--al-Maʻhad al-ʻĀlī lil-Dirāsāt al-Islāmīyah, Jamʻīyat al-Maqāṣid al-Islāmīyah, Beirut.
Includes bibliographical references (p. 184-200) and indexes.
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Zahra, Zakia. "D'Istanbul à Alger : la fondation de waqf des Subul al-Khayrāt et ses mosquées hanéfites à l’époque ottomane (du début du XVIIIe siècle à la colonisation française)." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3128.

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Après son annexion à la Sublime Porte au XVIe siècle, Alger a vue naître de grandes fondations de waqf, dont celle des Subul al-Khayrāt qui se distingue par le fait qu'il s'agit d'une fondation de madhhab hanéfite alors que la population algéroise est de madhhab malékite dans la grande majorité. Elle a été crée par les Turcs ottomans vers la fin du XVIe siècle et chargée de la gestion des mosquées hanéfites qui lui en dépendaient ainsi que de leurs biens appartenant à leur waqf. Trois de ses mosquées ont survécues à la démolition après la prise d'Alger : al-Jāmi‘ al-Jadid qui est la principale mosquée hanéfite édifié au XVIIe siècle par ordre de l'armée (bi amrin min al-‘askar al-manṣūr) et financée par les Subul al-Khayrāt, Jāmi‘ Kashshāwa et Jāmi‘ al-Qā'id Ṣafar. L'exploitation des documents relatifs aux waqf, pour la plupart inédits, a servi à connaître le nombre et la nature des biens waqf de la dite fondation et, par conséquent, leurs fondateurs qui sont en majorité des Turcs. Les documents ont également servi à connaître la composante démographique de la ville d'Alger à l'époque ottomane ainsi que les différents fonctions et métiers exercés dans cette cité
After its annexion to the Sublime Porte in the 16th century, large waqf foundations developed in Algiers: the Subul al-Khayrāt figured among them. The Subul al-Khayrāt were different from other waqf in the city because their foundations were regulated by the Hanafi madhhab while the Algerian population was largely Maliki. The Ottoman Turks created the Subul al-Khayrāt towards the end of the 16th century and they created the structures to manage the waqf which belonged to it. Three mosques belonging to the Subul al-Khayrāt survived the demolition of Algiers after its conquest by the French in 1830: al-Jāmi‘ al-Jadid which is the principal Hanafi mosque built in the 17th century by order of the army (bi amrin min al-‘askar al-manṣūr) and financed by the Subul al-Khayrāt, Jāmi‘ Kashshāwa and Jāmi‘ al-Qā'id Ṣafar.The study of the pertinent documents regarding this waqf which, for the most part have not been published, served as the basis to study the number and the nature of the assets belonging to this foundation and, as a consequence, to study their endowers who were mostly Turks. The documents also served as a source to know the demographic components of the city of Algiers during the Ottoman period as well as the different functions and professions exercized in this city
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Rhil, Salim Faraj Salih. "Islamic belief: Imam Malik's doctrine of faith and practice." 2007. http://hdl.handle.net/11394/3158.

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Magister Artium - MA
Imam Malik b. Anas (d. 179 A.H.) is an important intellectual figure in Islam. He is the author of the first hadith collection, the Muwatta, and is the founder of one of the four major Sunni schools of law. His contribution towards formulating a distinct legal school allows millions of Muslims daily to perform their daily rituals of worship. Previous research, however, has not given enough attention to a systematic study of his beliefs. This study intends to address this shortcoming. My thesis examines the belief of imam Malik, particularly his concept of faith and the external expression thereof. It examines the first two eras of Islam, that of the Companions and Followers, which preceded him and their influence on his methodology of formulating his theological and legal views. It further looks at his approach to the textual evidences and his attitude towards speculative reasoning (kalam) regarding theological issues. This study further aims to verify the statements attributed to imam Malik regarding what constitutes correct faith and whether it increases or decreases. It also looks at the conflicting statements attributed to him regarding the increase and decrease of faith and tries to resolve them. Furthermore, it sources reliable biographical information on imam Malik to determine his attitude towards the diverse theological trends such as the Qadarites and Murji’ites prevalent during his time. In addition, the study compares the views of imam Malik with that of the other three founders of the Sunni Sunni legal schools.
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Gamieldien, Mogamad Faaik. "An annotated translation of the manuscript Irshad Al-MuqallidinʾInda Ikhtilaf Al-Mujtahidin (Advice to the laity when the juristconsults differ) by Abu Muhammad Al-Shaykh Sidiya Baba Ibn Al-Shaykh Al-Shinqiti Al-Itisha- I (D. 1921/1342) and a synopsis and commentary of its dominant themes." Thesis, 2018. http://hdl.handle.net/10500/25753.

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Text in English and Arabic
In pre-colonial Africa, the Southwestern Sahara which includes Mauritania, Mali and Senegal belonged to what was then referred to as the Sudan and extended from the Atlantic seaboard to the Red Sea. The advent of Islam and the Arabic language to West Africa in the 11th century heralded an intellectual marathon whose literary output still fascinates us today. At a time when Europe was emerging from the dark ages and Africa was for most Europeans a terra incognita, indigenous African scholars were composing treatises as diverse as mathematics, agriculture and the Islamic sciences. A twentieth century Mauritanian, Arabic monograph, Irshād al- Muqallidīn ʿinda ikhtilāf al-Mujtahidīn1, written circa 1910/1332, by a yet unknown Mauritanian jurist of the Mālikī School, Bāba bin al-Shaykh Sīdī al- Shinqīṭī al-Ntishā-ī (d.1920/1342), a member of the muchacclaimed Shinqīṭī fraternity of scholars, is a fine example of African literary accomplishment. This manuscript hereinafter referred to as the Irshād, is written within the legal framework of Islamic jurisprudence (usūl al-fiqh). A science that relies for the most part on the intellectual and interpretive competence of the independent jurist, or mujtahid, in the application of the methodologies employed in the extraction of legal norms from the primary sources of the sharīʿah. The subject matter of the Irshād deals with the question of juristic differences. Juristic differences invariably arise when a mujtahid exercises his academic freedom to clarify or resolve conundrums in the law and to postulate legal norms. Other independent jurists (mujtahidūn) may posit different legal norms because of the exercise of their individual interpretive skills. These differences, when they are deemed juristically irreconcilable, are called ikhtilāfāt (pl. of ikhtilāf). The author of the Irshād explores a corollary of the ikhtilāf narrative and posits the hypothesis that there ought not to be ikhtilāf in the sharīʿah. The proposed research will comprise an annotated translation of the monograph followed by a synopsis and commentary on its dominant themes.
Religious Studies and Arabic
D. Litt. et Phil. (Islamic Studies)
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Books on the topic "Madhhabs"

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author, Sadiq Muhammad, ed. al-Ḥarāk al-Shīʻī fī al-Saʻūdīyah: Tasyīs al-madhhab wa-madhhabat al-siyāsah. Bayrūt, Lubnān: al-Shabakah al-ʻArabīyah lil-Abḥāth wa-al-Nashr, 2013.

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Madanī, ʻUmar. al- Madhāhib al-Islāmīyah al-khamsah: Al-madhhab al-Ḥanafī, al-madhhab al-Mālikī, al-madhhab al-Shāfiʻī, al-madhhab al-Ḥanbalī, al-madhhab al-Jaʻfarī. ʻAmmān, al-Urdun: al-Dār al-Muttaḥidah, 1998.

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Qāshā, Suhayl. Madhhab al-Ṣābiʾah. Diyār ʻAql [Lebanon]: Dār Li-Ajl al-Maʻrifah, 2003.

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Qāshā, Suhayl. Madhhab al-Ṣābiʼah. Diyār ʻAql, Lubnān: Dār li-Ajl al-Maʻrifah, 2003.

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al- Ibāḍīyah, madhhab lā dīn: Dirāsah taḥlīlīyah naqdīyah li-nashʾat al-Ibāḍīyah wa-li-mawqifihim min al-taʻaṣṣub al-madhhabī. ʻAmmān: al-Shurūq, 2003.

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al-Ibāḍīyah, madhhab lā dīn: Dirāsah taḥlīlīyah naqdīyah li-nashʼat al-Ibāḍīyah wa-li-mawqifihim min al-taʻaṣṣub al-madhhabī. ʻAmmān: al-Shurūq, 2003.

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Anṭākī, Muḥammad Marʻī al-Amīn. Li-mādhā ikhtartu madhhab al-Shīʻah: Madhhab Ahl al-Bayt? Qum: Markaz al-Nashr al-tābiʻah li-Maktab al-Iʻlām al-Islāmī, 1996.

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Ibāḥī, ʻAbd Allāh. al-Madhhab al-rūḥānī. al-Baḥrayn: Farādīs lil-Nashr wa-al-Tawzīʻ, 2007.

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Falsafat al-ʻaqāʼid al-Ismāʻīlīyah: Al-Ismāʻīlīyah madhhab dīnī? am madhhab falsafī ? Dimashq: al-Awāʼil lil-Nashr wa-al-Tawzīʻ wa-al-Khidmāt al-Ṭibāʻīyah, 2010.

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Rabbih, al-Sayyid ʻAbd al-Ḥāfiẓ ʻAbd. al- Ibāḍīyah madhhab wa-sulūk. 2nd ed. al-Qāhirah: [s.n.], 1987.

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Book chapters on the topic "Madhhabs"

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Bsoul, Labeeb Ahmed. "The emergence of the major schools of Islamic law/madhhabs." In Routledge Handbook of Islamic Law, 141–55. New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315753881-9.

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Osman, Amr. "Sunna in the Ẓāhirī Madhhab." In The Sunna and its Status in Islamic Law, 195–209. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137369925_10.

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Yakar, Emine Enise. "Influence of madhhab affiliation and social values." In Islamic Law and Society, 171–220. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003037637-5.

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Picken, Gavin N. "The Concept of sunna in the Early Shāfi‘ī Madhhab." In The Sunna and its Status in Islamic Law, 139–62. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137369925_8.

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"Madhhabs." In Islamic Law. Bloomsbury Academic, 2017. http://dx.doi.org/10.5040/9781474274531.ch-002.

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"Qurʾān and Sunna or the Madhhabs?" In Salafism and Traditionalism, 129–56. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108756594.008.

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Kamali, Mohammad Hashim. "Selection (Takhayyur, also Takhyir)." In Shariah and the Halal Industry, 190–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197538616.003.0018.

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The principle of selection (takhayyur) allows the mufti and the generality of Muslims to select among the various positions available in the works of the different schools (madhhabs) of Islamic law in reference to particular issues. Sometimes there may be five or six different positions or interpretations available, and Muslims are allowed to select the most suitable to their situation. Takhayyur also applies within the one and the same school when an individual, be it a scholar-jurist or a commoner, opts for a minority or less preferred position that may be available within his or her own school of following.
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"Reforming Islam by Dissolving the Madhhabs: Shawkānī and his Zaydī Detractors in Yemen." In Studies in Islamic Legal Theory, 337–64. BRILL, 2002. http://dx.doi.org/10.1163/9789047400851_017.

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"Some points of difference which are frequently mentioned between the proponents of the other madhhabs which indicate [that one should] give preference [to the madhhab of Iman Mlik, may Allah have mercy on him]." In Original Islam, 112–39. Routledge, 2012. http://dx.doi.org/10.4324/9780203426586-14.

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"Some examples of the prejudice that I have seen and heard from the proponents of other madhhabs which led to the writing of this book." In Original Islam, 140–59. Routledge, 2012. http://dx.doi.org/10.4324/9780203426586-15.

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Conference papers on the topic "Madhhabs"

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Samah, Khyrina Airin Fariza Abu, Nor Faezahtul Salme Norhisam, Siti Feirusz Ahmad Fesol, and Raihah Aminuddin. "TF-IDF and Data Visualization For Syafie Madhhab Hadith Scriptures Authenticity." In 2021 IEEE 11th IEEE Symposium on Computer Applications & Industrial Electronics (ISCAIE). IEEE, 2021. http://dx.doi.org/10.1109/iscaie51753.2021.9431831.

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Reports on the topic "Madhhabs"

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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.
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