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In: Treasures of Knowledge: An Inventory of the Ottoman Palace Library (1502/3-1503/4) (2 vols)
Zur avicennischen Klassifikation der Bezeichnung bei Faḫr ad-dīn ar-Rāzī (gest. 1210)
In Sprachphilosophie in der islamischen Rechtstheorie untersucht Nora Kalbarczyk das bedeutende rechtstheoretische Werk al-Maḥṣūl fī ʿilm uṣūl al-fiqh von Faḫr ad-dīn ar-Rāzī (gest. 1210). Anhand einer detaillierten Analyse der sprachtheoretischen Abhandlung dieses Werks beleuchtet sie den Einfluss der philosophischen Tradition auf die islamische Rechtstheorie ( uṣūl al-fiqh) in der sogenannten post-avicennischen Ära (11.-14 Jh.). Im Zentrum steht dabei eine Klassifikation der Bezeichnung ( dalāla), die sich auf Ibn Sīnā (lat. Avicenna, gest. 1037) zurückführen lässt: Ein Wort kann eine Bedeutung auf dem Wege der Kongruenz ( muṭābaqa), der Inklusion ( taḍammun) oder der Implikation ( iltizām) bezeichnen. Die Autorin zeigt auf, wie Faḫr ad-dīn ar-Rāzī auf der Grundlage der avicennischen Bezeichnungstheorie ein hermeneutisches Instrumentarium entwickelt, das nicht nur für die arabische Philosophie selbst relevant ist, sondern auch für verschiedene Fragestellungen der islamischen Rechtstheorie fruchtbar gemacht wird.

In Sprachphilosophie in der islamischen Rechtstheorie Nora Kalbarczyk examines the influential jurisprudential work al-Maḥṣūl fī ʿilm uṣūl al-fiqh (d. 1210). By means of a detailed analysis of the linguistic treatise of this work she highlights the impact of the philosophical tradition on Islamic legal theory (uṣūl al-fiqh) in the so-called post-Avicennian era (11th-14th c.). Her main focus lies on a classification of signification ( dalāla) that can be traced back to Ibn Sīnā (lat. Avicenna, d. 1037): a word may signify a meaning by way of congruence ( muṭābaqa), containment ( taḍammun) or implication ( iltizām). The author shows how Faḫr ad-dīn ar-Rāzī develops – on the basis of the Avicennian theory of signification – a hermeneutic toolbox which is not only relevant in the context of Arabic philosophy but also useful for different questions of Islamic legal theory.

Klassifikation der Bezeichnung bei Faḫr ad-dīn ar-Rāzī ) I examine the emergence and usage of the classification of signification in the works of Ibn Sīnā, in Islamic legal theory ( uṣūl al-fiqh ) and in post-Avicennian logic. 21 Ibn Sīnā, Kitāb aš-Šifāʾ, al-Manṭiq, al-Madḫal , ed. by Ibrāhīm Madkūr, Ǧurǧ

In: Oriens

Abstract

During the past century, legal education has been redefined in the Arab-Muslim world as a result of the adoption of European codes, procedures and courts. Although Islamic law has been largely excluded from the curriculum of modern law schools, Islamic legal theory (usūl al-fiqh) has been retained, albeit on a highly reduced scale, and taught through modern textbooks designed by professors of the new law faculties. This article traces the genealogy of the modern usūlī textbook in an attempt to explain how the Shari a faculties of contemporary Arab universities have come to privilege the modern textbook over the classical treatise to teach Islamic legal theory. I compare the curriculum and course material of the Shari a faculties of five universities: al-Zaytūna, al-Qarawiyyīn, al-Azhar, Damascus University and Jordan University. In all, this study examines forty-two modern textbooks of Islamic legal theory. A survey of the contexts in which the first modern textbooks were taught reveals, in part, how the modern textbook of Islamic legal theory differs from its classical counterpart.

In: Islamic Law and Society

. Abdurrahman Atçıl, The kalām (Rational Theology) Section in the Palace Library Inventory  367 11. Himmet Taşkömür, Books on Islamic Jurisprudence, Schools of Law, and Biographies of Imams from the Hanafi School  389 12. Mürteza Bedir, Books on Islamic Legal Theory ( uṣūl al-fiqh )  423 13. Cemal Kafadar and

In: Treasures of Knowledge: An Inventory of the Ottoman Palace Library (1502/3-1503/4) (2 vols)

), 119-142. 14) Kadivar, Ḥaqq al-Nās , 88. 15) Kadivar, Ḥaqq al-Nās , 16f. Sīrah-yi ʿuqalāʾ (in Arabic, sīrat al-ʿuqalāʾ ) is a technical term in Islamic legal theory ( uṣūl al-fiqh ) denoting “the understanding or the conduct prevalent among the most knowledgeable (of all humankind) of the time

In: Die Welt des Islams

issues is beyond the scope of this research, examination of Islamic jurisprudence literature, however, reveals a different account. Despite the fact that Muslim jurists have developed extensive hermeneutic science which is exemplified in Islamic legal theory ( uṣūl al-fiqh ) and Islamic legal maxims

In: Arab Law Quarterly

Classical Foundation of Islamic Human Rights Discourse The classical Islamic philosophy of human rights was developed within Islamic legal theory ( uṣūl al-fiqh ) as a duty-claim scheme, wherein a coherence was sought between what humans can claim as their right (such as a right to a certain property) and

In: Journal of Islamic Ethics

theory ( uṣūl al-fiqh ) based on the methodology of the Ḥanafī school of Islamic law ( madhhab ). 67 Ijtihād itself is understood explicitly as the derivation of legal norms through fiqh (Islamic jurisprudence) reasoning. 68 As for religious authorities, Qūrṣāwī was himself a member of the ʿulamāʾ

In: Journal of the Economic and Social History of the Orient

found, among other places, in Aron Zysow, The Economy of Certainty: An Introduction to the Typology of Islamic Legal Theory (Atlanta, Georgia: Lockwood Press, 2013), 2. 11 Sherman Jackson argued that “the commonly accepted dictum that Islamic legal theory ( uṣūl al-fiqh ) is the exclusive

In: Oriens