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Author: Robert Morrison

Samarqand was foundational for the intellectual life of the Ottoman Empire in the fifteenth and early-sixteenth centuries. 10 First, the article will study the section on astronomy in Saʿd al-Dīn al-Tafāzānī’s (d. 793/1390) Sharḥ al-Maqāṣid . Like ʿAḍud al-Dīn al-Ījī’s (d. 756/1355) Kitāb al-Mawāqif fī

In: Intellectual History of the Islamicate World
Author: Mehmet Kalaycı

for a long time in the Ottoman madrasa . In Sharḥ al-ʿAqāʾid , al-Taftāzānī starts the theological activity of the Ahl al-Sunna with Abū l-Ḥasan al-Ashʿari and identifies the Ahl al-Sunna only with the Ashʿariyya. 33 But, in Sharḥ al-Maqāṣid he revised this view, saying that the Maturidiyya

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

, with both the organic and inorganic matters of God’s creation, al-Ghazālī’s viewpoints underwent an interesting development during his lifetime. In his early work, Maqāṣid al-falāsifa ( The intentions of the philosophers ), he is rather critical of physics, as he makes clear here

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

is not supported by the surviving manuscripts or bibliographical lists. 44 One is the Maqāṣid al-iʿrāb by Shihāb al-Dīn Aḥmad b. Muḥammad b. al-Hāʾim al-Maqdisī (d. 815/1412), MS Cairo ii, 162, described as a manẓūma fī sharḥ al-jumal . I am grateful to the anonymous reviewer of this

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

/1390), in Sharḥ al-maqāṣid ; and Badr al-Dīn al-Zarkashī (d. 794/1392), in Sharḥ jamʿ al-jawāmiʿ . 90 Ḳorḳud argued that these scholars all agreed on the idea that individuals’ utterances convey certainty concerning the legal repercussions of scripture—and obedience

In: Historicizing Sunni Islam in the Ottoman Empire, c. 1450-c. 1750
Author: Nir Shafir

deviations ( bidʿat ). 81 See the colophon of miscellany containing Şirvānī’s treatise along with Sivāsī’s Dürerü’l-ʿakā’id , SK , MS Çelebi Abdullah 195. 82 See a new heresiography text, which is modeled from the discussions of Taftāzānī’s Sharḥ al-maqāsid : Muṣṭafā al

In: Historicizing Sunni Islam in the Ottoman Empire, c. 1450-c. 1750

combining siyāsa and sharia and practicing siyāsa sharʿiyya , defined as the kind of siyāsa that serves “ sharʿī ends” ( al-maqāṣid al-sharīʿa ) and safeguards public order. 47 Cöngī next sets out to establish the legitimacy of siyāsa sharʿiyya on the grounds of evidence from the Quran and

In: Historicizing Sunni Islam in the Ottoman Empire, c. 1450-c. 1750
Author: Ruocco, Monica

attended an Islamic religious school, Jamʿiyyat al-Maqāṣid al-Khayriyya al-Islāmiyya (al-Maqāṣid Charitable Islamic College), and later Kulliyyat Fārūq al-Sharʿiyya (Fārūq College of Islamic Canon Law...

In: Encyclopaedia of Islam Three Online

. Three of the five basic values of religious law (maqāṣid al-sharīʿa)—reason (ʿaql), life (nafs), and progeny (nasab)—are strongly related to the body. Relevant opinions can be found in the legal manuals...

In: Encyclopaedia of Islam Three Online
Islamic Legal Thought and Muslim Women in Western Europe
Author: Lena Larsen
In How Muftis Think Lena Larsen explores fatwas that respond to questions asked by Muslim women in Western Europe in recent decades. The questions show women to be torn between two opposing notions of morality and norms: one stressing women’s duties and obedience, and one stressing women’s rights and equality before the law. Focusing on muftis who see “the time and place” as important considerations in fatwa-giving, and seek to develop a local European Islamic jurisprudence on these increasingly controversial issues, Larsen examines how they deal with women’s dilemmas. Careful not to suggest easy answers or happy endings, her discussion still holds out hope that European societies and Muslim minorities can recognize shared moral concerns.