By R. Kevin Jaques
This publication appears at ?abaq?t al-fuqah?? al-sh?fi??yah via Ibn Q??? Shuhbah (d. 851/1448) and the way its writer tried to painting the advance of the Sh?fi?? college of legislations as much as his personal occasions. the amount examines the effect of crises at the formation of the ?abaq?t style. It demonstrates how ?abaq?t, devoted to explicating non secular authority, have been utilized by authors to sort-out demanding situations to highbrow orthodoxies. It additionally examines intimately the ?abaq?t without delay, demonstrating Ibn Q??? Shuhbah’s depiction of the improvement of Sh?fi?? legislations, the formation of highbrow sub-schools in the madhhab, the factors of criminal decline, and curatives for the decline which are to be present in the nice Sh?fi?? Ikhtil?f (divergent opinion) texts: the ?Az?z shar? al-waj?z by means of al-R?fi?? and the Raw??t al-??lib?n through al-Nawaw?.
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Additional info for Authority, Conflict, and the Transmission of Diversity in Medieval Islamic Law (Studies in Islamic Law and Society)
805/1403), and Jamàl al-Dìn 'Abdallàh b. Mu˙ammad al-ˇaymànì (d. 815/1412). 13 Ibn Qà∂ì Shuhbah’s own authority as a historian of law was built on intensive study in both areas. His work would not have been considered as important by later scholars had he not been able to claim knowledge and an intellectual lineage that linked him with the great historians and legal scholars of the past. One scholar who was tremendously inﬂuential in establishing his chain of transmission from the great historians of the previous century was 'Abd al-Ra˙màn b.
676/1277), for instance, argued in the midst of the Mongol invasion that legal standards had declined because they had failed to develop an understanding of legal history, especially the lives of the great jurists of the past in the contexts of their own times. He states that an acquaintance with the elite [ jurists of the past] establishes a kind of relationship between them and those who know them. On the Day of Resurrection, such a relationship will be helpful in securing intercession. Now the relationship of a scholar to his pupil is like the 43 Also see, Remke Kruk, “History and Apocalypse: Ibn al-Nafì’s Justiﬁcation of Mamluk Rule,” Der Islam 72, no.
A˙mad b. Mu˙ammad b. 'Umar b. Mu˙ammad b. 'Abd al-Wahhàb b. Mu˙ammad b. Dhu"ayb b. 1 His family was a well known, though largely minor member of the elite households of the city. His grandfather Mu˙ammad b. 'Umar (d. 782/1380) had been a leading legal scholar and educator in Damascus for most of the 8th/14th century, teaching at a number of colleges and initiating many people into the ranks of the 'ulamà". 2 Besides his grandfather, the most famous person in the family was his great-uncle 'Abd al-Wahhàb b.