The Legislation of Islamic Jurisprudence: A Dialogue between Opponents and Proponents
Ijtihād, either individual or collective, has been controversial from the very beginning with respect to what extent the legislation of verdicts by Muslim jurists is allowed. There are two main opinions about taqnīn, i.e., the legislation of Islamic jurisprudence. The majority of Saudi scholars say...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter, Versita
2013
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| In: |
The Journal of Rotterdam Islamic and Social Sciences
Year: 2013, Volume: 4, Issue: 1, Pages: 1-15 |
| Further subjects: | B
Islamic Law
B Legislation B Ijtihād B Codification B Sharīʿa B Islamic Jurisprudence B Tadwīn B Taqnīn |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Ijtihād, either individual or collective, has been controversial from the very beginning with respect to what extent the legislation of verdicts by Muslim jurists is allowed. There are two main opinions about taqnīn, i.e., the legislation of Islamic jurisprudence. The majority of Saudi scholars say that it is ḥarām i.e., legally forbidden in Islamic Sharīʿa, whereas the majority of Egyptian jurists are of the opinion that it is essential and needed in the modern period. Most Muslim countries follow the Egyptian view by enforcing written constitutions and laws. The conclusion from the comparative study of arguments is that it is somehow better that there be no taqnīn. The evidence and arguments presented bythose scholars who argue for doing away with taqnīn seem more convincing because their basis is sharīʿa rulings and they also provide logical, historical, and observable evidence as well, whereas the other side proves it case by quoting general principles from Maṣlaḥa, Sadd al-Dharāʾiʿ, and Istiḥsān, and most of their arguments are based on experience, logic, and demonstrable proofs and do not provide enough Sharīʿa support. Historically, however, we have seen and how skillfully and exquisitely Sharīʿa Courts have worked in the past 13 centuries without taqnīn. | ||
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