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Madh'hab: Difference between revisions
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The Maliki madh'hab was founded by Imam Malik ibn Anas (d. 795) in the city of [[Medina]], located in the Hijaz. The Maliki madh'hab is adhered to in North Africa, West Africa, the U.A.E., Kuwait, parts of Saudi Arabia, and parts of Egypt. The Murabitun World Movement is a religious movement existing within the Maliki madh'hab. | The Maliki madh'hab was founded by Imam Malik ibn Anas (d. 795) in the city of [[Medina]], located in the Hijaz. The Maliki madh'hab is adhered to in North Africa, West Africa, the U.A.E., Kuwait, parts of Saudi Arabia, and parts of Egypt. The Murabitun World Movement is a religious movement existing within the Maliki madh'hab. | ||
''<nowiki/><nowiki/>'' | ''<nowiki/><nowiki/><nowiki/>'' | ||
Unique to the Maliki madh'hab is its non-exclusive reliance upon Islamic scriptures and some degree of reason. Imam Malik, living in a Medina that had just a few generations ago hosted Muhammad and his companions, thought it was prudent to observe and emulate the religious practices and beliefs of his contemporaries, even if they could not marshal a hadith narration to justify themselves. This was because Imam Malik believed strongly in what some have dubbed the "living" tradition in addition to the "written" or "memorized" scriptural tradition. As a result, the Maliki madh'hab is the only school of Islamic law to rely o on what is known as ''<nowiki/>'Amalu ahl al-Madinah'' (or, "the actions of the people of Medina"). The Maliki madh'hab is also distinguished by its relative cosmopolitanism and leniency compared to competing schools of Islamic law (thus making it particularly popular among Western converts to Islam today, most famously Hamza Yusuf) due to Imam Malik having | Unique to the Maliki madh'hab is its non-exclusive reliance upon Islamic scriptures and some degree of reason. Imam Malik, living in a Medina that had just a few generations ago hosted Muhammad and his companions, thought it was prudent to observe and emulate the religious practices and beliefs of his contemporaries, even if they could not marshal a hadith narration to justify themselves. This was because Imam Malik believed strongly in what some have dubbed the "living" tradition in addition to the "written" or "memorized" scriptural tradition. As a result, the Maliki madh'hab is the only school of Islamic law to rely o on what is known as ''<nowiki/>'Amalu ahl al-Madinah'' (or, "the actions of the people of Medina"). The Maliki madh'hab is also distinguished by its relative cosmopolitanism and leniency compared to competing schools of Islamic law (thus making it particularly popular among Western converts to Islam today, most famously Hamza Yusuf) due to Imam Malik having reportedly received questioners from all over the Islamic empire and thus needing to accommodate a wide variety of cultural and social milieus in his legal judgements. | ||
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The most important book in the development of the formal Maliki madh'hab is Imam Malik's own collection of Hadith, ''<nowiki/>'Amal'', and fiqh commentary called the ''Muwatta''. The other key source in the Maliki tradition is the ''Mudawwana'' which was a compilation, for the most part, of the views of Imam Malik as compiled by his important students Ibn Qasim and Sahnun. In addition to the views of Imam Malik, the two compilers occasionally include their own reasoning (using Imam Malik's principles) on legal matters on which Imam Malik did not himself opine. As with the other madh'habs, the Maliki madh'hab is internally diverse. | The most important book in the development of the formal Maliki madh'hab is Imam Malik's own collection of Hadith, ''<nowiki/>'Amal'', and fiqh commentary called the ''Muwatta''. The other key source in the Maliki tradition is the ''Mudawwana'' which was a compilation, for the most part, of the views of Imam Malik as compiled by his important students Ibn Qasim and Sahnun. In addition to the views of Imam Malik, the two compilers occasionally include their own reasoning (using Imam Malik's principles) on legal matters on which Imam Malik did not himself opine. As with the other madh'habs, the Maliki madh'hab is internally diverse. | ||
''<nowiki/><nowiki/><nowiki/>'' | ''<nowiki/><nowiki/><nowiki/><nowiki/>'' | ||
===The Shafi'i madh'hab (Sunni)=== | ===The Shafi'i madh'hab (Sunni)=== | ||
The Shafi'i madh'hab was founded by Imam Muhammad ibn Idris al-Shafi'i (d. 820), who, after being born in Gaza, would travel to Mecca, Medina, Yemen, Cairo, and Baghdad. The Shafi'i madh'hab is adhered to in parts of Saudi Arabia, parts of Egypt, Indonesia, Malaysia, Jordan, Palestine, the Philippines, Singapore, Somalia, Thailand, Yemen, Kurdistan, and parts of India. | The Shafi'i madh'hab was founded by Imam Muhammad ibn Idris al-Shafi'i (d. 820), who, after being born in Gaza, would travel to Mecca, Medina, Yemen, Cairo, and Baghdad. The Shafi'i madh'hab is adhered to in parts of Saudi Arabia, parts of Egypt, Indonesia, Malaysia, Jordan, Palestine, the Philippines, Singapore, Somalia, Thailand, Yemen, Kurdistan, and parts of India. | ||
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===The Hanbali madh'hab (Sunni)=== | ===The Hanbali madh'hab (Sunni)=== | ||
The Hanbali madh'hab was founded by Imam Ahmad ibn Hanbal (d. 855), who, after growing up in Baghdad, would travel throughout Iraq, Syria, and the Arabian peninsula. | The Hanbali madh'hab was founded by Imam Ahmad ibn Hanbal (d. 855), who, after growing up in Baghdad, would travel throughout Iraq, Syria, and the Arabian peninsula. The Hanbali madh'hab is adhered most commonly today in the form of its distant descendant known as Salafism, most prominently in Saudi Arabia. There are, however, still pockets of those who follow the more traditional and classical school of Hanbalism in parts of Saudi Arabia, Qatar, Syria, Oman, Yemen, and Iraq. It is the least popular of all the four schools of Sunni law today. | ||
The Hanbali madh'hab is the most famously and strictly scripturalist tradition of all of the four Sunni madh'habs, and is thus considered the ancestor of the modern Salafi movement which seeks to eliminate interpretive methodology altogether in favor of directly referencing scripture. This is because the Hanbali madh'hab plainly disallows any employment of "public interest" (''istislah'' or ''maslaha'') or "juristic preference" (''istihsan'') in the derivation of rulings, always preferring authentic and clear scripture to relatively ambiguous or inauthentic scripture, even if the ruling is deemed harmful to human well-being. While ''qiyas'', or reasoning by analogy, is allowed by later Hanbali scholars, it is heavily de-prioritized in favor of weak scripture and the individual opinions of Muhammad's companions (that is, Hanbali jurists prefer weak scripture over analogical reasoning, no matter how clear and straightforward this reasoning is, as well as companions' opinions). Indeed, Ibn Hanbal himself prohibited ''qiyas'' outright, and the principle was only adapted (taken from the Shafi'is) by later Hanbali scholars as a last-resort measure. Ibn Hanbal furthermore rejected the very possibility of ''ijma'' (consensus) among Islamic scholars beyond Muhammad's companions. | |||
Of all the madh'habs, the Hanbali madh'hab at the latest time, almost 200 years after Muhammad's death, and was the most strict and uncompromising. It is also the Madh'hab that has changed most with time. In addition to allowing ''qiyas'', modern Hanbali scholars allow some sort of limited ''istislah'' or ''istihsan'' as well. | |||
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===The Ja'fari madh'hab (Shi'ite)=== | ===The Ja'fari madh'hab (Shi'ite)=== | ||
The Shi'ite Ja'fari madh'hab was founded by Imam Ja'far al-Sadiq (d. 765), the 6th Shi'ite imam, who | The Shi'ite Ja'fari madh'hab was founded by Imam Ja'far al-Sadiq (d. 765), the 6th Shi'ite imam, who bor.n in Medina. | ||
==References== | ==References== | ||