Abstract
This chapter is about classical Islamic law and its history from the formative period until this day in three units. The first unit is about Sunni law, divided further into paragraphs dealing with public law and political theories on the Caliphate, the history of Islamic law and jurisprudence discussed through the lens of scholarly debates among madhhabs and contemporary scholarship, the sources of law and substantive law, focusing on marriage and divorce, property and the laws of obligations, crimes of three kinds (hudūd, jināyāt, taczīr) procedural law and the law of war and peace. The second unit is about Shicī law and its difference in legal theory from the Sunni understanding concerning political authority, legal sources, methods of interpretation and jurisprudence (the usūlīs and the akhbarīs). The third unit is about Islamic law in modern times and related policies such as legal westernisation, legal traditionalism and the legal understanding of Islamism.
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Notes
- 1.
More on this in Jany (2006: 17–32, 47–52).
- 2.
Noth (1994: 32–35).
- 3.
Lambton (1981: 14–15).
- 4.
Lambton (1981: 17).
- 5.
Lambton (1981: 18–19).
- 6.
- 7.
al-Māwardī (1996: 17).
- 8.
Duri (1986a: 435).
- 9.
Duri (1986b: 438).
- 10.
Duri (1986b: 438–439).
- 11.
Duri (1991: 323).
- 12.
Lapidus (1988: 72).
- 13.
Duri (1991: 324–325).
- 14.
Lapidus (1988: 72).
- 15.
Duri (1991: 327).
- 16.
Duri (1986b: 439).
- 17.
Lewis (1991: 337–338).
- 18.
Jany (2012).
- 19.
Schacht (1927: 321).
- 20.
Schacht (1964: 71, 209).
- 21.
Schacht (1950: 224–227).
- 22.
Goldziher (1927: 102).
- 23.
Hallaq (1997: 2–3).
- 24.
Hallaq (1997: 12).
- 25.
Coulson (1964: 29–33).
- 26.
Schacht (1950: 190–213).
- 27.
Coulson (1964: 30–31).
- 28.
Motzki (2002: 287–297).
- 29.
Schacht (1970: 550).
- 30.
Hallaq (2001a: 1–21).
- 31.
Dutton (1998: 30).
- 32.
Coulson (1964: 47).
- 33.
- 34.
al-Shāficī (1961: 68–71).
- 35.
Hallaq (1993: 586–605).
- 36.
Melchert (1997: 137–155).
- 37.
Hallaq (2001a: 19–25).
- 38.
Schacht (1970: 565–566).
- 39.
Meron (1969: 78–101).
- 40.
Weiss (1998: 44–45).
- 41.
Weiss (1992: 167).
- 42.
al-Shāficī (1961: 286).
- 43.
Hallaq (1997: 78).
- 44.
Hallaq (1989).
- 45.
Weiss (1992: 556–592) has details on analogical reasoning and its methods.
- 46.
- 47.
- 48.
Ibn Rushd (1996: 47).
- 49.
Ibn Rushd (1996: 56–58).
- 50.
- 51.
- 52.
Fyzee (2002: 116–117).
- 53.
al-Misrī (1994: 948–949).
- 54.
The prophetic tradition is quoted by Mālik (1989: 210).
- 55.
- 56.
al-Misrī (1994: 538–542).
- 57.
Ibn Rushd (1996: 84–87).
- 58.
- 59.
- 60.
Ibn Rushd (1996: 411).
- 61.
The modern states try to overcome this rule of the classical Islamic law considered unjust by legislation even in countries where the basis of law is Islamic law, like for instance in Pakistan (1961), see Fyzee (2002: 392–393).
- 62.
Fyzee (2002: 423–426).
- 63.
Fyzee (2002: 358–359).
- 64.
al-Misrī (1994: 392).
- 65.
- 66.
Makdisi (1981: 54–57).
- 67.
Heffening (1993: 1099–1102).
- 68.
- 69.
- 70.
Ibn Rushd (1996: 544).
- 71.
Ibn Rushd (1996: 548).
- 72.
al-Shaybānī (1966: 195, 205, 209).
- 73.
Schacht (1964: 185).
- 74.
- 75.
- 76.
- 77.
Mālik (1989: 361).
- 78.
- 79.
- 80.
Müller (1999: 143).
- 81.
Schneider (1990: 131–135).
- 82.
Müller (1999: 143).
- 83.
Johansen (2002: 168–177).
- 84.
Johansen (1993: 34).
- 85.
- 86.
- 87.
al-Misrī (1994: 599).
- 88.
al-Misrī (1994: 600–601).
- 89.
Khadduri (1966: 11–14).
- 90.
- 91.
- 92.
- 93.
- 94.
- 95.
al-Māwardī (1996: 146).
- 96.
- 97.
- 98.
- 99.
- 100.
- 101.
- 102.
Nasr (2007: 40–42).
- 103.
- 104.
Dabashi (2011: 83–90).
- 105.
For modern relevance see Sobhani (2001: 150–154).
- 106.
Kohlberg (1983: 11).
- 107.
Kohlberg (1983: 11).
- 108.
- 109.
- 110.
- 111.
Mallat (1993: 31).
- 112.
Keddie (1969: 47–53).
- 113.
Rostoványi (1998: 175–176).
- 114.
Nasr (2007: 126–127; 144–145).
- 115.
Löschner (1971: 134–145; 155–192).
- 116.
Löschner (1971: 92–94).
- 117.
- 118.
Kohlberg (1983: 10).
- 119.
Sachedina (1988: 110–112).
- 120.
Kohlberg (1976b: 82–84).
- 121.
Kohlberg (1976b: 84–86).
- 122.
Roy (2004: 232–254).
- 123.
Ayoub (2008: 2).
- 124.
Mandaville (2007: 151–168).
- 125.
Ramadan (1999: 239–245).
- 126.
Taqlīd enscapsulates also the possibility of the creative interpretation of law though in a complicated way, see Hallaq (2001b: 86–120).
- 127.
Vogel (2000: 125).
- 128.
Qutb (2000: 132–138).
- 129.
al-Ghanūshī’s party, the Ennahda won the first free Tunisian elections in 2011 but lost to its secular rivals in 2014.
- 130.
Davison (2000: 201–208).
- 131.
Bozkurt (1998: 284–287).
- 132.
Hallaq (2009: 420–425).
- 133.
Karpat (1970: 533–535).
- 134.
Bozkurt (1998: 294).
- 135.
Talesh (1986: 101–129).
- 136.
Hambly (1991: 224, 231).
- 137.
Talesh (1986: 101–129).
- 138.
Aoued (1996: 194–198).
- 139.
Vogel (2000: 286).
- 140.
Vogel (2000: 8–9, 11–13, 75–77, 117, 120).
- 141.
Vogel (2000: 175, 285, 336).
- 142.
Marsden (1998: 64–65, 88–101).
- 143.
Rasanayagam (2009: 177, 198).
- 144.
Tellenbach (2003: 2–5; 13–14).
- 145.
- 146.
Khomeinī (1981: 31).
- 147.
Arjomand (1989: 120).
- 148.
Mallat (1993: 50–54, 69–78, 212).
- 149.
- 150.
Constitution of Iran: 110.§.
- 151.
Amanat (2007: 120).
- 152.
Constitution of Iran: 91.§.
- 153.
Schirazi (1997: 105).
- 154.
See the presentation of the views of these contemporary thinkers and their criticism in Hallaq (2009: 511–542).
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Jany, J. (2020). Classical Islamic Law. In: Legal Traditions in Asia. Ius Gentium: Comparative Perspectives on Law and Justice, vol 80. Springer, Cham. https://doi.org/10.1007/978-3-030-43728-2_7
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