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Cette étude porte sur les pratiques sociales en matière de biens inaliénables, le ḥubs (pl. aḥbās), au début de l’Islam, et leur rapport avec les théories juridiques naissantes en se fondant sur une documentation exclusivement égyptienne. Dans un premier temps, nous examinons les spécimens des actes de ces biens parvenus jusqu’à nous, conservés dans la littérature pré-fatimide de Fusṭāṭ, en mettant l’accent sur les pratiques sociales en vigueur à Fusṭāṭ dès la fin du ier/viie siècle et les spécificités des clauses composant ces actes. Les tentatives des fondateurs de ces biens pour pérenniser leur patrimoine et contourner certaines règles rigides de l’héritage en sont un exemple. Ensuite, l’accent est mis sur l’intervention du corps judiciaire et juridiques (cadis et jurisconsultes) dans la réglementation et la résolution de ces biens à partir du milieu du iie/viiie siècle, en se fondant sur quelques documents papyrologiques des trois premiers siècles de l’Hégire. Cette enquête permet de mieux apprécier l’évolution de l’institution des biens inaliénables en Égypte dans une dynamique de transition qui aboutit, à terme, à normaliser les pratiques sociales en la matière.

In 1910, al-Mahdi al-Wazzani, a prominent Moroccan Islamic scholar completed his massive compilation of Maliki fatwas. An eleven-volume set, it is the most extensive collection of fatwas written and published in the Arab Middle East during the late nineteenth and early twentieth centuries. Al-Wazzani's legal opinions addressed practical concerns and questions: What are the ethical and legal duties of Muslims residing under European rule? Is emigration from non-Muslim territory an absolute duty? Is it ethical for Muslim merchants to travel to Europe? Is it legal to consume European-manufactured goods? It was his expectation that these fatwas would help the Muslim community navigate the modern world. In considering al-Wazzani's work, this book explores the creative process of transforming Islamic law to guarantee the survival of a Muslim community in a changing world. It is the first study to treat Islamic revival and reform from discourses informed by the sociolegal concerns that shaped the daily lives of ordinary people. Etty Terem challenges conventional scholarship that presents Islamic tradition as inimical to modernity and, in so doing, provides a new framework for conceptualizing modern Islamic reform. Her innovative and insightful reorientation constructs the origins of modern Islam as firmly rooted in the messy complexity of everyday life.

In Islamic Law and the Crisis of the Reconquista, Alan Verskin examines the efforts of Islamic jurists to articulate a new law which would address the predicament of Muslims living under Christian rule in Iberia.

In 1910, al-Mahdi al-Wazzani, a prominent Moroccan Islamic scholar completed his massive compilation of Maliki fatwas. An eleven-volume set, it is the most extensive collection of fatwas written and published in the Arab Middle East during the late nineteenth and early twentieth centuries. Al-Wazzani's legal opinions addressed practical concerns and questions: What are the ethical and legal duties of Muslims residing under European rule? Is emigration from non-Muslim territory an absolute duty? Is it ethical for Muslim merchants to travel to Europe? Is it legal to consume European-manufactured goods? It was his expectation that these fatwas would help the Muslim community navigate the modern world. In considering al-Wazzani's work, this book explores the creative process of transforming Islamic law to guarantee the survival of a Muslim community in a changing world. It is the first study to treat Islamic revival and reform from discourses informed by the sociolegal concerns that shaped the daily lives of ordinary people. Etty Terem challenges conventional scholarship that presents Islamic tradition as inimical to modernity and, in so doing, provides a new framework for conceptualizing modern Islamic reform. Her innovative and insightful reorientation constructs the origins of modern Islam as firmly rooted in the messy complexity of everyday life.

Reading the Islamic City offers insights into the implications the practices of the Maliki school of Islamic law have for the inhabitants of the Islamic city, the madinah. The problematic term madinah fundamentally indicates a phenomenon of building, dwelling, and urban settlement patterns that evolved after the 7th century CE in the Maghrib (North Africa) and al-Andalusia (Spain). Madinah involves multiple contexts that have socio-religious functions and symbolic connotations related to the faith and practice of Islam, and can be viewed in terms of a number of critiques such as everyday lives, boundaries, utopias, and dystopias. The book considers Foucault’s power/knowledge matrix as it applies to an erudite cadre of scholars and legal judgments in the realm of architecture and urbanism. It acknowledges the specificity of power/knowledge insofar as it provides a dominant framework to tackle property rights, custom, noise, privacy, and a host of other subjects. Scholars of urban studies, religion, history, and geography will greatly benefit from this vivid analysis of the relevance of the juridico-discursive practice of Maliki Law in a set of productive or formative discourses in the Islamic city.

Diverging Paths? investigates an important question, to which the answers must be very complex: \"why did certain sorts of institutionalisation and institutional continuity characterise government and society in Christendom by the later Middle Ages, but not the Islamic world, whereas the reverse end-point might have been predicted from the early medieval situation?\" This core question lies within classic historiographical debates, to which the essays in the volume, written by leading medievalists, make significant contributions. The papers, drawing on a wide range of evidence and methodologies, span the middle ages, chronologically and geographically. At the same time, the core question relates to matters of strong contemporary interest, notably the perceived characteristics of power exercised within Islamic Middle Eastern regimes.Contributors are Stuart Airlie, Gadi Algazi, Sandro Carocci, Simone Collavini, Emanuele Conte, Nadia El Cheikh, Maribel Fierro, John Hudson, Caroline Humfress, Michel Kaplan, Hugh Kennedy, Simon MacLean, Eduardo Manzano, Susana Naroztky, Annliese Nef, Vivien Prigent, Ana Rodrìguez, Magnus Ryan and Bernard Stolte.