By R. Kevin Jaques
This booklet appears at ?abaq?t al-fuqah?? al-sh?fi??yah through Ibn Q??? Shuhbah (d. 851/1448) and the way its writer tried to painting the improvement of the Sh?fi?? college of legislations as much as his personal occasions. the amount examines the influence of crises at the formation of the ?abaq?t style. It demonstrates how ?abaq?t, devoted to explicating spiritual authority, have been utilized by authors to sort-out demanding situations to highbrow orthodoxies. It additionally examines intimately the ?abaq?t at once, 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 way of al-R?fi?? and the Raw??t al-??lib?n by way of al-Nawaw?.
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Extra info for Authority, Conflict, and the Transmission of Diversity in Medieval Islamic Law (Studies in Islamic Law and Society)
68–69. 52 Ibid. 10 introduction relationship between a father and his son, in fact, it is something more sacred. A pupil who does not know his teacher is like a son who does not know his father, in fact, he is even more wrong. A jurist who is asked, for instance, about al-Muzanì and al-Ghazàlì and does not know the interval of time between them and the distance between the places where they lived certainly reveals a truly disqualifying lack of knowledge. Certainly the transmitters of traditions, the ˙adìth scholars have long appreciated the truth of this and drawn the consequences: they have written monographs on personality criticism, and they have also dealt with this subject in works which go under the title of history.
The conﬁdential secretary was one of the most powerful positions that a non-Mamlùk could hold within the Mamlùk state and gave the oﬃcial uncommon access to the Sul†àn.
For an excellent discussion on the importance of descent in medieval Muslim culture, see Roy Mottahedeh, Loyalty and Leadership in an Early Islamic Society (New York: I. B. Tauris, 2001), 98–104. 87 Stewart, Islamic Legal Orthodoxy, 215. 88 Cooperson, 7–8. 91 Makdisi goes on to argue that because †abaqàt texts are central in delimiting the boundaries of permissible opinion, they mark oﬀ the peripheries of diﬀerent professional schools of thought. 92 ˇabaqàt works, therefore, not only demarcate the boundaries of permissible opinion; they can also tell us something about the internal debates and struggles of legal schools.