Was al-Shafi"i the Master Architect of Islamic Jurisprudence?
In: International journal of Middle East studies: IJMES, Band 25, Heft 4, S. 587
ISSN: 0020-7438
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In: International journal of Middle East studies: IJMES, Band 25, Heft 4, S. 587
ISSN: 0020-7438
In: International journal of Middle East studies: IJMES, Band 18, Heft 4, S. 427
ISSN: 0020-7438
In: Middle East Studies Association bulletin, Band 19, Heft 2, S. 251-252
In: International journal of Middle East studies: IJMES, Band 16, Heft 1, S. 3-41
ISSN: 1471-6380
As conceived by classical Muslim jurists,ijtihādis the exertion of mental energy in the search for a legal opinion to the extent that the faculties of the jurist become incapable of further effort. In other words, ijtihad is the maximum effort expended by the jurist to master and apply the principles and rules ofuṣūl alfiqh(legal theory) for the purpose of discovering God's law.1The activity of ijtihad is assumed by many a modern scholar to have ceased about the end of the third/ninth century, with the consent of the Muslim jurists themselves. This process, known as 'closing the gate of ijtihad' (in Arabic: 'insidād bāb al-ijtihād'), was described by Joseph Schacht as follows:
In: International journal of Middle East studies: IJMES, Band 16, Heft 1, S. 3
ISSN: 0020-7438
In: Perspectives on politics: a political science public sphere, Band 12, Heft 2, S. 461-463
ISSN: 1537-5927
In: Perspectives on politics: a political science public sphere, Band 12, Heft 2, S. 466-467
ISSN: 1537-5927
Since Edward Said's foundational work, Orientalism has been singled out for critique as the quintessential example of Western intellectuals' collaboration with oppression. Controversies over the imbrications of knowledge and power and the complicity of Orientalism in the larger project of colonialism have been waged among generations of scholars. But has Orientalism come to stand in for all of the sins of European modernity, at the cost of neglecting the complicity of the rest of the academic disciplines?In this landmark theoretical investigation, Wael B. Hallaq reevaluates and deepens the critique of Orientalism in order to deploy it for rethinking the foundations of the modern project. Refusing to isolate or scapegoat Orientalism, Restating Orientalism extends the critique to other fields, from law, philosophy, and scientific inquiry to core ideas of academic thought such as sovereignty and the self. Hallaq traces their involvement in colonialism, mass annihilation, and systematic destruction of the natural world, interrogating and historicizing the set of causes that permitted modernity to wed knowledge to power. Restating Orientalism offers a bold rethinking of the theory of the author, the concept of sovereignty, and the place of the secular Western self in the modern project, reopening the problem of power and knowledge to an ethical critique and ultimately theorizing an exit from modernity's predicaments. A remarkably ambitious attempt to overturn the foundations of a wide range of academic disciplines while also drawing on the best they have to offer, Restating Orientalism exposes the depth of academia's lethal complicity in modern forms of capitalism, colonialism, and hegemonic power.
In: Perspectives on politics: a political science public sphere, Band 12, Heft 2, S. 464-465
ISSN: 1537-5927
In: The Middle East journal, Band 60, Heft 1, S. 180
ISSN: 0026-3141