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Applied Legal Hermeneutics in 18th-Century Fes: Al-Tāwudī’s Treatise on the Effect of Long Duration in bayʿ al-thunyā Transactions 18 世纪菲斯的应用法律诠释学:塔乌迪(Al-Tāwudī)的《bayʿ al-thunyā 交易中长期持续的影响论》(Treatise on the Effect of Long Duration in bayʿ al-thunyā Transactions
IF 0.5 2区 哲学 N/A RELIGION Pub Date : 2024-09-12 DOI: 10.1163/15685195-bja10060
Norbert Oberauer
The present study is an analysis of a treatise (risāla) by the 18th-century Mālikī al-Tāwudī in which he discusses a doctrinal detail regarding bayʿ al-thunyā, a common stratagem to circumvent the prohibition of interest. I use al-Tāwudī’s text as a lens to reconstruct the hermeneutical perspective of a Muslim jurist of the late premodern era. In the first section, I show that al-Tāwudī’s legal reasoning is strongly informed by the legacy of Mālikī discourse on bayʿ al-thunya, which is one of constant disagreement over the acceptability of the institution. In the course of this conflict, various doctrinal compromises were negotiated, only to be challenged again by the invention of new stratagems or by rigorist backlashes. Al-Tāwudī’s treatise must be understood as part of this doctrinal tug of war. In the second section, I analyze al-Tāwudī’s epistemological premises. I show that his legal reasoning is strictly exegetical, except that the object of this exegesis is not Qurʾān and Sunna, as proposed in classical uṣūl al-fiqh, but the school’s literary corpus. This corpus, in turn, is hierarchically structured. It consists of many layers of texts, accumulated over centuries and tightly interwoven by intertextual references, with certain texts enjoying a particularly authoritative status. Against this background, reasoning becomes a game of artful referencing. Successful argumentation requires claiming a maximum of authority within the school tradition in support of one’s position.
本研究分析了 18 世纪马利克-塔乌迪 (Mālikī al-Tāwudī) 的一篇论文 (risāla),他在论文中讨论了有关 bayʿ al-thunyā 的教义细节,这是一种规避利息禁令的常见策略。我以 al-Tāwudī 的文本为视角,重建了一位前现代晚期穆斯林法学家的诠释学视角。在第一节中,我将说明 al-Tāwudī 的法律推理深受马利克关于 "bayʿ al-thunya" 的论述遗产的影响,即对该制度的可接受性始终存在分歧。在这一冲突过程中,人们就各种教义达成了妥协,但又因新策略的发明或严格主义的反弹而再次受到挑战。塔乌迪的论文必须被理解为这场学说角力的一部分。在第二部分,我分析了塔乌迪的认识论前提。我表明,他的法律推理是严格的训诂学,只不过这种训诂学的对象不是经典伊斯兰教律法中提出的《古兰经》和《圣训》,而是该学派的文学作品。而这一语料库又是分层结构的。它由多层次的文本组成,这些文本经过数百年的积累,并通过互文引用紧密交织在一起,其中某些文本享有特别权威的地位。在这种背景下,推理就成了一种巧妙引用的游戏。成功的论证需要在学校传统中最大限度地宣称权威,以支持自己的立场。
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引用次数: 0
The (Im)Possibility of Persistence? – Najm al-Dīn al-Ṭūfī’s (d. 716/1316) Atomistic Argumentation for the Probative Value of istiṣḥāb al-ḥāl 坚持的(不)可能性?- Najm al-Dīn al-Ṭūfī(卒于 716/1316年)对istiḥāb al-ḥāl证据价值的原子论论证
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-05-14 DOI: 10.1163/15685195-bja10059
Serdar Kurnaz
Istiṣḥāb al-ḥāl, the presumption of the persistence of a state or ruling, is a disputed source within Islamic jurisprudence. For some scholars, it is one of the main sources of Islamic law. Many juristic principles are based on istiṣḥāb. The Hanbali scholar al-Ṭūfī (d. 716/1316) follows this idea in Sharḥ Mukhtaṣar al-Rawḍa and holds that istiṣḥāb is the fourth source of law after the Quran, Sunna, and Consensus. Al-Ṭūfī argues for the validity of istiṣḥāb with regard to a physical theory in kalām known as atomism. He discusses the possibility of continuation in existence. In his view istiṣḥāb is based on the principle that persistence/continuation (baqāʾ) is an accident (ʿaraḍ) that is not re-created in each moment in contrast to kalām atomism, which postulates that accidents are re-created constantly. This article presents al-Ṭūfī’s original approach to the validity of istiṣḥāb that guarantees the continuous existence of a state and ruling.
Istiṣḥāb al-ḥāl,即国家或统治持续存在的推定,是伊斯兰法学中一个有争议的渊源。在一些学者看来,它是伊斯兰法的主要来源之一。许多法学原则都以istiṣḥāb 为基础。汉巴利学者 al-Ṭūfī(卒于 716/1316)在 Sharḥ Mukhtaṣar al-Rawḍa 中沿用了这一观点,认为istiṣḥāb 是继《古兰经》、《圣训》和共识之后的第四个法律渊源。阿尔图菲 (Al-Ṭūfī) 从被称为原子论的伽蓝学物理理论出发,论证了等体论的有效性。他讨论了存在延续的可能性。在他看来,istiṣḥāb 所依据的原则是:持续/延续 (baqāʾ) 是一种意外 (ʿaraḍ),每时每刻都不会被重新创造,而卡拉姆原子论则认为意外会不断被重新创造。本文介绍了 al-Ṭūfī 对 istiṣḥāb 有效性的独创方法,该方法保证了状态和统治的持续存在。
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引用次数: 0
Recht und historische Entwicklung der Scharia im Islam, written by Christian Müller 伊斯兰教法的法律和历史发展》,克里斯蒂安-穆勒撰写
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-05-14 DOI: 10.1163/15685195-bja10057
Jonathan E. Brockopp
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引用次数: 0
The Controversy over the Law Schools (lā madhhabiyya) in Twentieth-Century Syria 二十世纪叙利亚法学院(lā madhhabiyya)之争
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-05-05 DOI: 10.1163/15685195-bja10054
Itzchak Weismann
The validity of the established schools of law (sing. madhhab) is a major bone of contention between contemporary Salafis and Traditionalists. The controversy reached its peak around 1970 in a famous exchange between Nāṣir al-Dīn al-Albānī, who called for direct reliance on authenticated hadith, and Muḥammad Saʽīd Ramaḍān al-Būṭī, who favored the jurists’ legal expertise. In this essay, I chart the course of the lā madhhabiyya debate in Syria by analyzing the polemical writings of three generations of Syrian ulama from 1870 to 1970. I argue that the seeds of the controversy were sown in the late Ottoman period in the Salafi challenge to taqlīd. I also uncover the central role of the Indian Ahl-i Hadith in mediating the anti-madhhabī position to the core Arab lands, and the part of Syrian Ḥanafī-Naqshbandī ʽulamāʼ in defending the madhhabs. Finally, I allude to the political split among the Traditionalist ʽulamāʼ between the Syrian Muslim Brotherhood and the Baʽth regime.
已确立的法律学派(madhhab)的有效性是当代萨拉菲派和传统派之间争论的主要焦点。1970 年左右,这场争论在纳西尔-阿尔丁-阿尔巴尼(Nāṣir al-Dīn al-Albānī)与穆罕默德-萨迪(Muḥammad Saʽīd Ramaḍān al-Būṭī)之间的一次著名争论中达到了顶峰。在这篇文章中,我通过分析 1870 年至 1970 年间三代叙利亚乌拉玛的论战著作,描绘了叙利亚的 "拉教派 "之争的过程。我认为,这场争论的种子早在奥斯曼帝国晚期就已播下,当时萨拉菲派(Salafi)对 "教律"(taqlīd)提出了挑战。我还揭示了印度阿赫勒-伊-圣训派在将反伊斯兰教法的立场传播到阿拉伯核心地区方面所起的核心作用,以及叙利亚Ḥanafī-Naqshbandī ʽulamāʼ在捍卫伊斯兰教法方面所起的作用。最后,我提到了叙利亚穆斯林兄弟会和复兴党政权之间传统派ʽulamā的政治分裂。
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引用次数: 0
Squandering Marital Movables: On Family and Criminal Law in Egypt 挥霍婚姻动产:埃及的家庭法和刑法
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-05-05 DOI: 10.1163/15685195-bja10055
Kazuaki Takemura
This essay focuses on the trousseau inventory (ayma) created by Egyptian Muslims at the time of marriage. Though not a legal requirement, creating the ayma is widespread as it proves the husband’s receipt of the wife’s property. After divorce, he must return the items listed in the inventory to her, and if he fails to do so, she may sue him for “squandering marital movables” (tabdīd manqūlāt zawjiyya), as stipulated in the Penal Code. In July 2022, when an Egyptian man posted a message suggesting that the ayma had been abolished, his post caused a huge outcry. In this essay, I address the social debate triggered by the post, introduce the case of an Egyptian woman who filed a tabdīd lawsuit to secure a divorce, and discuss judgments issued by the Court of Cassation on tabdīd cases. I argue that Egyptians use criminal law and courts to solve family disputes.
本文重点介绍埃及穆斯林在结婚时制作的妆奁清单(ayma)。尽管这不是一项法律规定,但制作 ayma 却很普遍,因为它可以证明丈夫收到了妻子的财产。离婚后,丈夫必须将清单上的物品归还给妻子,如果丈夫没有这样做,妻子可以起诉丈夫 "挥霍婚姻动产"(tabdīd manqūlāt zawjiyya),这是《刑法典》的规定。2022 年 7 月,一名埃及男子发布了一条信息,暗示 "ayma "已被废除,他的帖子引起了轩然大波。在本文中,我将讨论该帖子引发的社会争论,介绍一名埃及妇女为离婚而提起 "tabdīd "诉讼的案例,并讨论最高上诉法院就 "tabdīd "案件做出的判决。我认为,埃及人利用刑法和法院来解决家庭纠纷。
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引用次数: 0
Modernization and Legal Reform: Muslim Minors and Freedom of Marriage in India 现代化与法律改革:印度的穆斯林未成年人与婚姻自由
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-05-05 DOI: 10.1163/15685195-bja10058
Prashant Iyengar
This article presents a regional study of the mechanics of modernization and liberalization of Muslim law in India. I explore these themes by focusing on how Indian courts, over nearly two centuries, interpreted the Islamic doctrine of khiyār al-bulūgh—the right of a minor to repudiate her marriage upon attaining majority. I also revisit the legislative debates that occurred during the codification of this doctrine into the Dissolution of Muslim Marriages Act, 1939. I identify two paradoxes from this history: first, that the liberalization of religious laws has been achieved at least as reliably and stably through judicial failures—errors, amnesia, indolence and ineptitude—as through deliberate legislative and judicial interventions; and second, that the recent overlaying of religious laws with “liberal-secular” laws in India has resulted in the consolidation and intensification of patriarchal authority over adolescent sexuality—an authority that had been scattered and loosely articulated under the regime of “purely religious” laws.
本文对印度穆斯林法律的现代化和自由化机制进行了区域研究。我探讨了这些主题,重点是印度法院在近两个世纪的时间里是如何解释伊斯兰教义 khiyār al-bulūgh 的--未成年人在成年后有权解除婚约。我还重温了将这一教义编入 1939 年《穆斯林婚姻解体法》时的立法辩论。我从这段历史中发现了两个悖论:第一,宗教法的自由化至少是通过司法失误--错误、健忘、懒惰和无能--与通过深思熟虑的立法和司法干预一样可靠和稳定地实现的;第二,最近在印度,宗教法与 "自由-世俗 "法的叠加导致了对青少年性行为的父权权威的巩固和加强--这种权威在 "纯宗教 "法律制度下是分散和松散的。
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引用次数: 0
Ibn Taymiyya and his Circle on samāʿ: a means to Purify Sufism? (with an Arabic edition of al-Wāsiṭī’s (d. 711/1311) Bulgha) 伊本-泰米耶和他的萨玛派:净化苏菲的途径?(附 al-Wāsiṭī(卒于 711/1311)的 Bulgha 的阿拉伯文版)
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-04-17 DOI: 10.1163/15685195-bja10051
A. Post, Sarah Van Eyken
By examining polemical treatises on Sufi samāʿ or ‘spiritual audition’, written by scholars with a Ḥanbalī or traditionalist orientation, we assess the strategies and rhetorical devices that they used to discuss the status of samāʿ within their tradition. Our exploration reveals a clear difference in approach between pre-Taymiyyan scholars, on the one hand, and ‘Taymiyyan’ scholars, including Ibn Taymiyya (d. 728/1328) himself, on the other. Unlike their predecessors, the latter systematically refer to the legacy of esteemed figures from the formative period of Sufism, such as al-Junayd (d. 289/910) and some of his contemporaries, invoking his spiritual authority to consolidate the relation between Ahl al-Ḥadīth traditionalism and what they considered to be Sufism in its ‘true’ form.
通过研究由汉巴利(hanbalī)或传统派学者撰写的有关苏菲萨玛(samāʿ)或 "精神试听 "的论战论文,我们评估了他们在讨论萨玛在其传统中的地位时所使用的策略和修辞手段。我们的研究揭示了泰米耶之前的学者与 "泰米耶 "学者(包括伊本-泰米耶(卒于 728/1328)本人)在研究方法上的明显差异。与他们的前辈不同,后者系统地参考了苏菲形成时期受人尊敬的人物的遗产,如朱奈德(al-Junayd,卒于 289/910)和他同时代的一些人,援引他的精神权威来巩固阿赫勒-哈迪特传统主义与他们认为的 "真正 "形式的苏菲之间的关系。
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引用次数: 0
The Magian Position: Legal Consequences for Creedal Ignorance in the Far Maghrib, 8th/14th-11th/17th c 马格里布人的立场:远马格里布地区对信条无知的法律后果,公元前 8/14-11/17 世纪
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-04-15 DOI: 10.1163/15685195-bja10056
Caitlyn Olson
This article analyzes a series of legal opinions from the Far Maghrib between the 8th/14th and 11th/17th centuries in which the authors promote a remarkable position: that members of the Muslim community deemed ignorant of creedal doctrine should be accorded the legal status of Magians (ḥukm al-majūs). The primary consequence of categorizing people as Magians – meaning here something different than Zoroastrians – was the annulment of their marriages. After discussing the sources and offering comments on the social, political, and religious circumstances that may have conditioned this position (Section 1), I explain its intellectual architecture. I show that while the concepts animating the concern with creedal ignorance were rooted in Ashʿarī theology (Section 2), the tools of enforcement came from Mālikī law (Section 3). The “Magian position” thus sheds light on historical interactions between Islamic theology and law, as well as on the functioning of orthodoxy in Muslim societies.
本文分析了 8/14 至 11/17 世纪远马格里布地区的一系列法律意见,在这些意见中,作者提出了一个引人注目的观点:穆斯林社区中被认为不懂教义的成员应被赋予马吉安人 (ḥukm al-majūs) 的法律地位。将人们归类为穆斯林的主要后果是取消他们的婚姻。在讨论了资料来源并对可能制约这一立场的社会、政治和宗教环境发表评论(第 1 节)之后,我将解释其知识结构。我将说明,尽管对信条无知的关注所激发的概念植根于阿什阿里神学(第 2 节),但执行工具却来自于马利基法律(第 3 节)。因此,"马吉安立场 "揭示了伊斯兰神学与法律之间的历史互动关系,以及正统教义在穆斯林社会中的作用。
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引用次数: 0
Wahhābism: The History of a Militant Islamic Movement, written by Cole M. Bunzel 瓦哈比主义:伊斯兰激进运动的历史》,科尔-M-本泽尔撰写
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-03-18 DOI: 10.1163/15685195-20240002
Daniel Lav
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引用次数: 0
The Status of Music in Islamic Law: Ibn Ḥajar al-Haytamī’s (d. 974/1567) Treatise Against Recreation in its Polemical Context 音乐在伊斯兰法中的地位:伊本-哈贾尔-海塔米(卒于 974 年/1567 年)的《反娱乐论》及其论战背景
IF 0.5 2区 哲学 Q2 Social Sciences Pub Date : 2024-03-06 DOI: 10.1163/15685195-bja10053
Fitzroy Morrissey

Kaff al-raʿāʿ ʿan muḥarramāt al-lahw wa-l-samāʿ is an influential treatise on the legal status of music and other recreational activities written by the Shāfiʿī Ibn Ḥajar al-Haytamī (d. 974/1567) in 958/1551. This article offers the first analysis of this “treatise against recreation”. Ibn Ḥajar al-Haytamī argues for the impermissibility of most musical activities on the basis of the Qurʾan and Hadith, the consensus of the ʿulamāʾ (particularly from his Shāfiʿī school), and the incompatibility of recreation (lahw) and piety. These arguments are forged in response to claims found in more permissive texts by the Ẓāhirīs Ibn Ḥazm (d. 456/1064) and Ibn al-Qaysarānī (d. 507/1113) and the Mālikī Muḥammad al-Shādhilī al-Tūnisī (d. 882/1477). I suggest that it is Ibn Ḥajar’s negative attitude to lahw that underlies his restrictive views on music, highlight the gendered element in this attitude, and observe that attitudes to recreation are not interchangeable with affiliation to Sufism.

Kaff al-raʿāʿ ʿan muḥarramāt al-lahw wa-l-samāʿ是沙菲(Shāfiʿī Ibn Ḥajar al-Haytamī,卒于 974/1567)于 958/1551 年撰写的关于音乐和其他娱乐活动的法律地位的论文,该论文影响深远。本文首次对这篇 "反对娱乐的论文 "进行了分析。伊本-哈贾尔-海塔米根据《古兰经》和圣训、ʿulamāʾ 派(尤其是其沙斐仪派)的共识以及娱乐 (lahw) 与虔诚不相容的观点,认为大多数音乐活动都是不允许的。这些论点是针对伊本-哈兹姆(Ibn Ḥazm,卒于 456/1064)、伊本-盖萨拉尼(Ibn al-Qaysarānī,卒于 507/1113)和马利基-穆罕默德-沙迪里-图尼斯(Muḥlikī Muḥammad al-Shādhilī al-Tūnisī,卒于 882/1477)在更宽容的文本中提出的主张而伪造的。我认为伊本-哈贾尔对 "拉乌 "的消极态度是他对音乐的限制性观点的基础,强调了这种态度中的性别因素,并指出对娱乐的态度与对苏菲的归属不可互换。
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引用次数: 0
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Islamic Law and Society
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