How to Understand: The 4 Schools of Fiqh (Islamic Jurisprudence/Law) in Sunni Islam!
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- Опубліковано 15 вер 2024
- This is a very rough overview of the 4 main schools (Madhhab pl. Madhaahib) of Fiqh (Islamic Jurisprudence, interpreting the shari’a or way of God) within Sunni Islam. This is an introductory video explaining the Hanafi, Maaliki, Shaafi’i, and the Hanbali schools and their principles of judgement in Islamic Sharia law.
Please don't be afraid to comment or voice any questions as I love interacting with you my dear viewers and I will try to respond as quickly as possible to you. Also, please like, subscribe & push the bell icon as those actions help this channel grow!
This Video is a part of the How to understand series about religion and cultural stuff: • How to understand:The ...
And of the Cultured Videos about Islam series: • Cultured Videos about ...
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Sources and further reading:
Adamson, Peter (red.) (2019). Philosophy and jurisprudence in the Islamic world. 1. Auflage Berlin: De Gruyter
Calder, Norman (2009). "Law. Legal Thought and Jurisprudence". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press.
Fazlhashemi, Mohammad (2014). Vems islam: de kontrastrika muslimerna. 4., [rev.] Lund: Studentlitteratur
Hjärpe, Jan (2005). Sharīʾa: gudomlig lag i en värld i förändring = Al-sharīʾa. Stockholm: Norstedt
Hussin, Iza (2014). "Sunni Schools of Jurisprudence". In Emad El-Din Shahin (ed.). The Oxford Encyclopedia of Islam and Politics. Oxford University Press
Kadri, Sadakat. (2012). Heaven on earth: a journey through shari'a law from the deserts of ancient Arabia to the streets of the modern Muslim world. 1st American ed. New York: Farrar, Straus and Giroux
Lowry, Joseph E. (2007). Early Islamic legal theory: the Risāla of Muḥammad ibn Idrīs al-Shāfiʻī. Leiden: Brill
Mallat, Chibli (2009). Introduction to middle eastern law. [New ed.] Oxford: Oxford University Press
Maṭrūdī, ʻAbd al-Ḥakīm ibn Ibrāhīm (2006). The Ḥanbalī school of law and Ibn Taymiyyah: conflict or conciliation. London: Routledge
Māghnīsāwī, Aḥmad ibn Muḥammad, d. 1591/1592. - Sharḥ al-Fiqh al-akbar: Abū al-Muntahá. Hādhā Kitāb al-Waṣīyah min al-imām al-ajall Abī Ḥanīfah.
Mālik ibn Anas, d. 795. - Kitāb al-Muwaṭṭaʼ / li-Mālik ibn Anas. wa-bi-dhaylihi Kitāb Isʻāf al-mubaṭṭaʼ bi-rijāl al-Muwaṭṭaʼ / lil-Suyūṭī ; fahrasat wa-taqdīm Qism ad-dirāsāt bi-Dār al-Kitāb al-ʻarabī. - 1990 -
Māturīdī, Muḥammad ibn Muḥammad, d. 944/ 945. - Kitāb Sharḥ al-Fiqh al-akbar : al-matn al-mansūb ilá al-imām al-ʻẓam Abī Ḥanīfah al-Nuʻmān ibn Thābit al-Kūfī.
Melchert, Christopher (2015). Hadith, piety, and law: selected studies. Atlanta: Lockwood Press
Melchert, Christopher (1997). The formation of the Sunni schools of law, 9th-10th centuries C. E. Leiden: Brill
Rabb, Intisar A. (2009). "Fiqh". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press.
Schacht, J. , 1950 The Origins of Muhammadan Jurisprudence Oxford: Clarendon Press,
Shāfiʻī, Muḥammad ibn Idrīs, 767/768-820. - Kitāb al-Risālah
Shāfiʻī, Muḥammad ibn Idrīs (1987). al-Imām Muḥammad ibn Idris al-Shāfiʻi's al-Risāla fī uṣūl al-fiqh: treatise on the foundations of Islamic jurisprudence. 2. ed. Cambridge: Islamic Texts Society
Shahrastānī, Muḥammad ibn ʻAbd al-Karīm (1086?-1153). Kitāb al-Milal wan-niḥal. Miṣr: 1847
Vikør, Knut S. (2005). Between God and the sultan: a history of Islamic law. London: Hurst
Some of my own observations and experience working with and interpreting legal fiqh texts and from various university lectures & seminars.
#Islam #fiqh #Sharia #Jurisprudence #Islamic_law #Islamic #Shari3a #Sunni #Sunni_Islam #Hanafi #Maliki #Shafi'i #Hanbali
I hope you liked this video about the 4 main schools of Sunni Islamic Jurisprudence. Please, don't be afraid to comment or voice any questions as I love interacting with you my dear viewers and I will try to respond as quickly as possible to you (though currently due to internet issues this might take a while). Also, please like, subscribe & push the bell icon as those actions do help this channel to grow!
could you perhaps talk about the dominant narratives that existed for the various historical Islamic socio-political religious schools/empires? as in, how they place the rise of Islam in the "story of the world" and how they place themselves in history as both inheritors of, and precursors to, something like "the heights of human civilization"
@@beepboop204 Do you mean their own view of themselves in the grander narratives of the world and the rise of Islam? Not how we describe them?
@@theculturedjinni yes, how they saw themselves and what they saw themselves as doing, their internal teleological view. as a Canadian, we are used to hearing this sort of stuff from our sourthern neighbor all the time 😅 its always fascinating to me how people (singular or plural) can confidently look at themselves in one light, whereas people on the outside can see them in a completely different one. dont get me wrong i love objectivity and neutral 3rd-party stances, but it fascinates me to understand what people are up to by just asking them 😆
@@beepboop204 👍 I might do some more focus on this, after all I have done similarly before when I talked about how the Ottomans adopted the roman legacy and saw themselves as the continuation of the Roman empire. Just like in the West there has not been one singular view within all of the various polities that have existed in the Middle East and this is something I will have to incorporate over several videos. But, it is something I will keep in mind.
Assalamualaikum warahmatullahi wabarakatuh akhi! Thanks so much for this video. As a revert I'm trying to decide which School of thought I should lean towards and this video has helped me so much. May Allah SWT reward you for your good deeds. Ameen
👍 I am glad it was useful to you!
Another interesting video as I continue to learn something new each day
Thank you
👍 Always glad to provide interesting content!
I am interested in what are the two Shafi'i dots you have outlined in south africa? Where do they represent?
I did not make the map, but if I would guess I could see it as being some sort of local minority majority of immigrants coming from the eastern African coast where the Shafi'i school has been prominent. This is just my guess though, it could also have been the result of local conversion efforts.
@@theculturedjinni , there are also the cape malay muslims; maybe they could be related to that?
@@Jedd0 They could also be a potential candidate for why it is dark blue as Malay Muslims tend to be followers of the Shafi'i school, I am not at all familiar with South Africa and my familiarity with South East Asian Muslim traditions is somewhat limited, but I know that the Shafi'i School is the predominant school in Indonesia and Malaysia (though both Hanafi and Hanbali traditions have existed there. The Hanafis through trade with Islamic polities in India and the Hanbalis through strong influence by various Hanbali Suufi groups having had a large influence and missionary activity there).
I am not sure about you saying that all the schools of thought viewed each other as legitimate in the beginning. This is certainly not accurate. Mailk disparaged Abu Hanafi greatly and did not consider him a scholar. Which was a widely shared sentiment of the scholars during Mailk and Abu Hanafis time. Furthermore Shafi started his own books and fiqah mostly aimed to refute Hanafi thought. And Ibn Hanbali skirts towards even declaring Abu Hanafi as having been a Kafir without saying it outright.
Quote from Malik from the book Tareekh Baghdad.
Malik said: " No newborn was born in Islam more harmful for the people of Islam than Abu Hanifah".
This is a very known stance between (hadith) which at that time were Maliki Shafia and Hanabalih and
Sure, there were disparaging remarks & disagreements, even somewhat verging on takfiir, between the early schools as they were diverging from each other but not outright takfiir (calling them as being outside of Islam) until later where it became more intensified and it also resulted in various even violent conflicts between the later followers of these Scholars.
You also have contradictory statements with Malik & Abu Hanifa actually being positive towards each other too and a lot of the rhetoric was also limited to certain issues too.
There is also the famous interactive meeting between Malik and Abu Hanifa where both agree to disagree and also see some of the points of each other.
yo thanks
👍and I am thankful for you watching my content!
sometimes it seems like Islam is a lot closer to Judaism in terms of rules, laws, etc.
On that statement I would mostly agree with you. Islam is a lot closer to Judaism in being more focused on divine law than Roman Christianity (there are other types of Christianity like the Ethiopian traditions that are a lot closer to Islam in terms of legalistic thinking).
What do u mean shia & sunni wasn’t different ?
👍I did not mean that they weren't different from each other. it was just that in early history of Islam the differences were less and they were less distinct as different groups than they would become later. I hope this clarified the matter if I was not clear in the video.
@@theculturedjinni Sunni remained the same
@@TheMostSusGuy I would actually say that the all the Islamic sub groups of Sunnis, Shi'as and Ibadis all changed to various degrees in different areas over time in terms of theology and the like. Islam like other religions is very much a reflection of its believers and the thinkers and priority of sources within all of those traditions did much of their theology in response to the needs around them.
@@theculturedjinni Sunni wasn't a sect before, the people who claim to follow default Islam are called Sunni. Wikipedia isn't a great source to learn Islam btw, it has a lot of lies.
@TheMostSusGuy It of course depends upon how you define sect, but to me sect is a sub-group (sect section) of a religious tradition and here the Sunni are as much a sub-group as the Shia, they are just the tradition that is bigger.
I have not based my view on this on Wikipedia (I actually have a background in history with a master where I did work with Arabic-Islamic Abbasid History and prefer relying on literature in the field & things I have observed in my studies). I have rather based it upon the observable fact that the traditions associated with what we observe as Sunni Islam evolved gradually, the earliest sira traditions were written down a century after Mohammed & the hadith collections were collected from the 8-10th centuries AD, the description ahl as-sunna wa al-jamaa'a (from which Sunni derives) does not appear until the Abbasid era at first in polemics with the Mu'tazila and then also with the Shi'a/ali aligned groups as a counter claim of legitimacy. You do not have the madhaahib of fiqh until the 8-10th centuries. You have not the theological traditions of Ash'ari and Maturidi until centuries later 9th-11th century (arguably they were also rather different at the beginning than they would become later), and you have differences in interpretation of regarding the creation of the Quran, God sitting on the throne, the attributes of God, questions of abrogation in the quran and the issue of the the ahadiith al-qudsiiya in determination of importance & relation to the Quran. Issues that mostly now today are not that central but were back then and had a lot of differences in interpretation than today. Sunni Islam has very much been an evolving group of traditions within Islam. Similar can be seen in the case of the Shia.
Furthermore, coming from the outside perspective (as I am not a believer) I do not place greater trust in the Sunni narrative of history than the Shia regarding the beginning of Islam either (it really depends upon a source by sources or case by case basis what I think is more reliable). Especially not when you see all of the inherent contradictions in regards to other sources and narratives not to mention inside of them. I do not think that there is any sort of unchanged group of Islam rather there are different groups evolving from the original Muslims and the groups within Islam as we understand it evolved through several historical processes (and are still evolving).
I hope this clarified it.
👍