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17
result(s) for
"Ḥakim, Avraham"
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The Epistle of the Eloquent Clarification Concerning the Refutation of Ibn Qutayba by Al-Qāḍī Al-Nuʿmān B. Muḥammad (D. 363/974)
by
Hakim, Avraham
in
Islam-Doctrines-Early works to 1800
,
Islamic law-Early works to 1800
,
Ismailites-Early works to 1800
2012
This book offers an early Shiite/Fatimid controversy against Sunnite scholars in matter of Islamic law. Al-Qadi al-Nu'man (d. 363/974) refutes Ibn Qutayba's (d. 276/889) argument according to which succinct legal formulas exempt civil servants from the need of long dissertations of jurists.
Muḥammad’s Authority and Leadership Reestablished: The Prophet and ‘Umar b. al-Khaṭṭāb
2009
This article explores several early Islamic traditions which confront the authority of the Prophet Muḥammad with that of his second successor, the “rightly guided” caliph‘Umar b. al-Khaṭṭāb. We asked why these traditions strove to “demonstrate” that the authority of Muḥammad was so superior to that of ‘Umar as if it was not evident. We assume that at the beginning of Islam, after Muḥammad’s death, the caliph’s authority as that of the ultimate religious and political leader replaced that of the Prophet. Later, other traditions were circulated to support the pre-excellence of the Prophet over the caliph. The Muslim community ultimately preferred to formulate its law based on the prophetical authority and not the caliphal one.
Journal Article
The Death of an Ideal Leader: Predictions and Premonitions
2006
In many traditions the two represent views that seem opposed at times and in agreement at others.1 Ka'b is quoted as asserting that the Torah and the Gospels contain hints referring to great Muslim leaders and their deeds. [...]he claims to have found there a detailed description of the Prophet Muhammad2 and of the whole Muslim community.3 Likewise, the Shi'ite tradition attributes to Ka'b sayings according to which he identified references to the Shi'ites in the holy scriptures of the Jews and Christians.4 The following tradition describes a similar prediction. [...]he ordered the preparation of a register (diwan) listing the Muslims according to their proximity to the Prophet and allocating a greater share to those closest to him.61 This new system of allocation caused much resentment within the community, especially among those who believed they deserved more. Since Abu Bakr was renowned for his skill at interpreting dreams,67 Muhammad concurred.68 At first glance it may appear that the role of the rooster in these dreams is utterly negative: it symbolizes the failure of a prophet in a battle and the death of an ideal caliph. The scholars who produced texts describing 'Umar's assassination as martyrdom intended to portray him as the perfect model for the warriors in the battlefields: their reward in the afterlife will be similar to his. [...]the scholars add an important layer to his image as the ideal leader of the Muslim community, chosen by God.
Journal Article
Muḥammad's Authority and Leadership Reestablished : The Prophet and 'Umar b. al-Khaṭṭāb
2009
This article explores several early Islamic traditions which confront the authority of the Prophet Muhammad with that of his second successor, the « rightly guided » caliph 'Umar b. al-Khaṭṭāb. We asked why these traditions strove to « demonstrate » that the authority of Mụḥammad was so superior to that of 'Umar as if it was not evident. We assume that at the beginning of Islam, after Mụḥammad's death, the caliph's authority as that of the ultimate religious and political leader replaced that of the Prophet. Later, other traditions were circulated to support the pre-excellence of the Prophet over the caliph. The Muslim community ultimately preferred to formulate its law based on the prophetical authority and not the caliphal one. Cet article explore des traditions musulmanes dans lesquelles le Prophète est confronté avec son second successeur, le calife « bien guidé » 'Umar b. al-Khaṭṭāb. Nous nous sommes demandé pourquoi ces traditions s'acharnaient à « démontrer » que l'autorité de Mụḥammad était tellement supérieure à celle de 'Umar, comme si ce n'était pas évident. Notre l'hypothèse est qu'au début de l'Islam, après la mort de Mụḥammad, l'autorité du calife en tant que dirigeant religieux et politique ultime remplaça celle du Prophète. Plus tard, d'autres traditions furent propagées pour soutenir la précellence du Prophète sur le calife. La communauté musulmane préféra en fin de compte formuler ses lois d'après l'autorité du Prophète et non celle du calife.
Journal Article