Islam In The School Of Madina

Islam in the School of Madina Mufid al-'Ibad, of which this book is a translation, is a summation of all the previous commentaries on the work of Ibn 'Ashir on Ash'ari 'aqida, Maliki fiqh and Junaydi tasawwuf and is augmented not infrequently by the author's own subtle understanding of the finer aspects of the 'amal of the people of Madina. Ahmad ibn al-Bashir al-Qalawi ash-Shinqiti Shaykh Ahmad bin al-Bashir al-Qalawi ash-Shinqiti (1216 AH/1802 CE- 1276 AH/1853 CE), whose lineage can be traced to Abu Bakr as-Siddiq, came from a family and tribe in present day Mauritania renowned for its knowledge and active implementation of the deen. Although he himself refrained from any sufic commentary on Ibn Ashir's work, he was recognised as a wali by the men of this science around him. Dr. Asadullah Yate Dr Yate (Cantab.) has translated works from Arabic, Persian, German and French, and, in collaboration with others, from Turkish. He teaches Arabic and Fiqh at the Weimar Institute, is a Founding fellow of The Muslim Faculty of Advanced Studies, and is active on the shariat board of the World Islamic Mint.

Mufid al-'Ibad, of which this book is a translation, is a summation of all the previous commentaries on the work of Ibn 'Ashir on Ash'ari 'aqida, Maliki fiqh and Junaydi tasawwuf and is augmented not infrequently by the author's own subtle understanding of the finer aspects of the 'amal of the people of Madina. Shaykh Ahmad bin al-Bashir al-Qalawi ash-Shinqiti (1216 AH/1802 CE- 1276 AH/1853 CE), whose lineage can be traced to Abu Bakr as-Siddiq, came from a family and tribe in present day Mauritania renowned for its knowledge and active implementation of the deen. Although he himself refrained from any sufic commentary on Ibn Ashir's work, he was recognised as a wali by the men of this science around him. Dr Yate (Cantab.) has translated works from Arabic, Persian, German and French, and, in collaboration with others, from Turkish. He teaches Arabic and Fiqh at the Weimar Institute, is a Founding fellow of The Muslim Faculty of Advanced Studies, and is active on the shariat board of the World Islamic Mint.

"This small treatise of Ibn Taymiyya (661/1263-728/ 1328), the extremely influential medieval Hanbali jurist, has an importance belied by its size since it is, in fact, an investigation into the origin and nature of the Prophetic Sunna. In it he discusses the value of the consensus of the people of Madina and its standing as evidence. He also deals with the lawful and unlawful, food and drink, usury, acts of worship and other matters, and compares the school of the people of Madina regarding all these things with the other schools, making it clear that the Madinan school is the soundest of all of them and the closest to the Sunna and the practice of the Salaf. Although usually associated with hadith-based legal reasoning, in this work Ibn Taymiyya demonstrates the unquestionable authority of the practice of the people of Madina, showing how it remained indisputably the authentic expression of the Sunna of the Prophet, may Allah bless him and grant him peace, during the first three generations of Islam when it was definitively recorded by Imam Malik ibn Anas. The conclusion he reaches is that: "In the time of the Companions, the Followers and their Followers, their school was the soundest of the schools of the people in all the lands of, Islam, east and west, both in respect of its fundamentalprinciples and its secondary rulings"."--

This book considers the transmission of the Sunna through the lens of the great Madinan legal scholar, Imam Malik ibn Anas (d. 179 AH/795 CE), in his renowned book al-Muwatta', or 'The well-trodden path'. It considers not only the legal judgements preserved in this book, but also the key scholars involved in the transmission of these judgements, namely, Malik's teachers and students. These different transmissions provide very strong evidence for the reliability of Malik's transmission of the Sunna. Overriding these textual considerations is the concept of 'amal, or the Practice of the People of Medina. This is accepted as a prime source by Malik and those following him, but is effectively rejected by the other schools, who prefer hadith (textual reports) as an indication of Sunna. Given the contested nature of 'amal in both ancient and modern times, and the general unawareness of it in contemporary Islamic studies, this source receives extended treatment here. This allows for a deeper understanding of the nature of Islamic law and its development, and, by extension, of Islam itself.

Original Islam investigates the primacy of Madinan Islam and the madhhab (school of law) of its main exponent, Malik ibn Anas. It contains an annotated translation of Intisar al-faqir al-salik li-tarjih madhhab al-Imam al-kabir Malik, which was written by al-Ra'i, a fifteenth-century Andalusian scholar resident in Cairo. This book includes: a comprehensive section on the scholarly credentials of the great eighth-century Madinan jurist Malik ibn Anas a detailed examination of a number of theoretical and practical disputed legal issues examples of the inter-madhhab rivalry and prejudice prevalent in fifteenth-century Cairo an extensive introduction giving background information on al-Ra’i and his life and times. It also highlights the significance of the text for contemporary Muslim discourse, in which both "modernist" and "fundamentalist" elements often equate the concept of madhhab with an outmoded tradition which must be rejected as irrelevant to the practice of Islam in a globalized world. This book aims to put this ongoing controversy about madhhab, particularly the Maliki madhhab and its "pre-madhhab" Madinan origins, on a surer footing. Original Islam provides access to a hitherto little known area of Islamic law and is essential reading for those with interests in this area.

This book studies the legal reasoning of Mālik ibn Anas (d. 179 H./795 C.E.) in the Muwaṭṭa’ and Mudawwana. Although focusing on Mālik, the book presents a broad comparative study of legal reasoning in the first three centuries of Islam. It reexamines the role of considered opinion (ra’y), dissent, and legal ḥadīths and challenges the paradigm that Muslim jurists ultimately concurred on a “four-source” (Qurʾān, sunna, consensus, and analogy) theory of law. Instead, Mālik and Medina emphasizes that the four Sunnī schools of law (madhāhib) emerged during the formative period as distinctive, consistent, yet largely unspoken legal methodologies and persistently maintained their independence and continuity over the next millennium.