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"Hanafites."
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Rule-formulation and binding precedent in the Madhhab-law tradition : Ibn Quṭlūbughā's commentary on the compendium of Qudūrī
In Rule-Formulation and Binding Precedent in the Madhhab-Law Tradition, Talal Al-Azem argues for the existence of a 'madhhab-law tradition' of jurisprudence, and examines how legal rules were forged by generations of scholarly commentary.
eBook
The second formation of Islamic law : the Hanafi school in the early modern Ottoman empire
\"The Second Formation of Islamic Law is the first book to deal with the rise of an official school of law in the post-Mongol period. The author explores how the Ottoman dynasty shaped the structure and doctrine of a particular branch within the Hanafi school of law. In addition, the book examines the opposition of various jurists, mostly from the empire's Arab provinces, to this development. By looking at the emergence of the concept of an official school of law, the book seeks to call into question the grand narratives of Islamic legal history that tend to see the nineteenth century as the major rupture. Instead, an argument is formed that some of the supposedly nineteenth-century developments, such as the codification of Islamic law, are rooted in much earlier centuries. In so doing, the book offers a new periodization of Islamic legal history in the eastern Islamic lands\"-- Provided by publisher.
Book
Rule-formulation and binding precedent in the Madhhab-law tradition : Ibn Quٍtlهubughهa's commentary on the compendium of Qudهurهi
\"[The author] argues for the existence of a madhhab-law tradition of jurisprudence underpinning the four post-classical Sunni schools of law. This tradition celebrated polyvalence by preserving the multiplicity of conflicting opinions within each school, while simultaneously providing a process of rule formulation (tarjهiٍh) by which one opinion is chosen as the binding precedent (taqlهid). The predominant forum of both activities, he shows, was the legal commentary. Through a careful reading of Ibn Quٍtlهubughهa's (d. 879/1474) al-Taٍsٍhهih wa-al-tarjهiٍh, Al-Azem presents a new periodisation of the ٍHanafهi madhhab, analyses the theory of rule formulation, and demonstrates how this madhhab-law tradition facilitated both continuity and legal change while serving as the basis of a pluralistic Mamluk judicial system.\"-- Back cover.
Book
Le maḏhab ḥanafite d’Ifrīqiya (IIe–IVe/VIIIe–Xe siècle) : Asad b. al-Furāt (m. 213/828) et la transmission du Kitāb al-aṣl d’al-Šaybānī (m. 189/805)
The Qayrawānī scholar Asad b. al-Furāt (d. 213/828) is regarded as an authentic Mālikī jurist at the origin of one of the first compilations of the teachings of the Egyptian disciples of Mālik b. Anas (d. 179/705):
. Rather, the manuscripts in the Kairouan-Raqqāda collection mentioning his name suggest that he served as a cornerstone of the ḥanafī networks in Ifrīqiya. We show in this article that Asad b. al-Furāt played a key role in the transmission in Kairouan of the
of Muḥammad b. al-Ḥasan al-Šaybānī (d. 189/805), one of the main disciples of Abū Ḥanīfa (d. 150/767). Through an analysis combining a palaeographic approach and the study of texts and paratexts preserved in the Qayrawānī manuscripts of the
, we emphasise that: 1. the establishment of the written form of ḥanafī teachings was undertaken in Kairouan in the 3rd/9th century and continued until the 4th/10th century; 2. persistent ḥanafī circles were formed around the transmission of these texts in Ifrīqiya; 3. the
was already in the first part of the 3rd/9th a fixed text, taught in Kairouan, and which influenced the construction of Mālikī and Ismāʿīliī legal doctrines.
Journal Article
Un muḥaddiṯ muʿ tazilite zaydite : Abū Saʿ d al-Sammān al-Rāzī et ses Amālī
Résumé
Abū Saʿd Ismāʿīl b. ʿAlī b. al-Ḥusayn al-Sammān al-Rāzī l-Ḥāfiẓ (m. 445/1053) était un transmetteur de ḥadīṯs (muḥaddiṯ) avec un attachement muʿtazilite. Il était un disciple de Qāḍī ʿAbd al-Ğabbār al-Hamaḏānī (m. 415/1025), et vivait à Rayy. Sa particularité la plus importante tient au fait que, malgré son appartenance au courant muʿtazilite, il était à la fois célèbre parmi les autorités de Ḥadīṯ sunnites - qui étaient naturellement adversaires des muʿtazilites -, grâce à ses profondes connaissances du Ḥadīṯ et grâce à ses nombreux voyages effectués dans des villes différentes pour entendre et apprendre des traditions prophétiques auprès de différents transmetteurs. Il a composé un recueil de ḥadīṯs sous le titre Amālī.
Journal Article