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Jariri is the name given to a short-lived Sunni school of fiqh that was derived from the work of al-Tabari, the 9th and 10th-century Persian Muslim scholar in Baghdad. Although it eventually became extinct, al-Tabari's madhhab flourished among Sunni ulama for two centuries after his death. [1]
University of Oxford lecturer Christopher Melchert describes the Jariri school as semi-rationalist, similar to the Shafi‘i school. [2] It also shared features with the Ẓāhirī school in addition to the Shafi‘is. [3] Al-Tabari was characterized by strong scriptural tendencies but from within a limited time frame. He appears, like Dawud al-Zahiri, to restrict consensus historically, defining it as the transmission by many authorities of reports on which the Sahaba agreed unanimously. Like Dawud al-Zahiri, he also held that consensus must be tied to a text and cannot be based on legal analogy. [4] After quoting his sources—in his major works, he depended essentially on existing written works and reports—he gives what he considers to be the most acceptable view. However, his most notable difference with his contemporaries was his is his emphasis on Ijtihad and independent exercise of judgement. [5]
Muslim historians and jurist scholars theorized that one of the primary roots for such anti-rationalistic, traditionalistic and hadith oriented views historically came from one of the Companions of the Prophet named Zubayr ibn al-Awwam. These views were shared by many influential scholars in history that reached the rank of Mujtahid (scholars who allowed to open their own Madhhab due to their knowledge vastness) such as Shafiite Ibn Kathir, Hanbalite Ibn Taymiyyah, [6] [7] Ibn Hazm, Bukhari independent Madhhab, [8] and Zahiri Maddhab scholars. [9]
The Jariri school was frequently in conflict with the Hanbali school of Ahmad Ibn Hanbal. The Jariri school was notable for its liberal attitudes toward the role of women; the Jariris for example held that women could be judges, and could lead men in prayer. Conflict was also found with the Hanafi school on the matter of juristic preference, which the Jariri school censured severely. [10]
Fiqh is Islamic jurisprudence. Fiqh is often described as the human understanding and practices of the sharia, that is human understanding of the divine Islamic law as revealed in the Quran and the Sunnah. Fiqh expands and develops Shariah through interpretation (ijtihad) of the Quran and Sunnah by Islamic jurists (ulama) and is implemented by the rulings (fatwa) of jurists on questions presented to them. Thus, whereas sharia is considered immutable and infallible by Muslims, fiqh is considered fallible and changeable. Fiqh deals with the observance of rituals, morals and social legislation in Islam as well as political system. In the modern era, there are four prominent schools (madh'hab) of fiqh within Sunni practice, plus two within Shi'a practice. A person trained in fiqh is known as a faqīh.
Ijmāʿ is an Arabic term referring to the consensus or agreement of the Islamic community on a point of Islamic law. Sunni Muslims regard ijmā' as one of the secondary sources of Sharia law, after the Qur'an, and the Sunnah.
The Hanbali school is one of the four major traditional Sunni schools (madhahib) of Islamic jurisprudence. It is named after the Iraqi scholar Ahmad ibn Hanbal, and was institutionalized by his students. The Hanbali madhhab is the smallest of four major Sunni schools, the others being the Hanafi, Maliki and Shafi`i.
The Mālikī school is one of the four major schools of Islamic jurisprudence within Sunni Islam. It was founded by Malik ibn Anas in the 8th century. The Maliki school of jurisprudence relies on the Quran and hadiths as primary sources. Unlike other Islamic fiqhs, Maliki fiqh also considers the consensus of the people of Medina to be a valid source of Islamic law.
A madhhab is a school of thought within fiqh.
Abū Jaʿfar Muḥammad ibn Jarīr ibn Yazīd al-Ṭabarī, more commonly known as al-Ṭabarī (الطبري), was an Iranian historian and Islamic scholar from Amol, Tabaristan. Among the most prominent figures of the Islamic Golden Age, al-Tabari is known for his historical works and his expertise in Qur'anic exegesis, but he has also been described as "an impressively prolific polymath". He wrote works on a diverse range of subjects, including world history, poetry, lexicography, grammar, ethics, mathematics, and medicine.
Abū ʿAbdillāh Muḥammad ibn Idrīs al-Shāfiʿī was an Arab Muslim theologian, writer, and scholar, who was the first contributor of the principles of Islamic jurisprudence. Often referred to as 'Shaykh al-Islām', al-Shāfi‘ī was one of the four great Sunni Imams, whose legacy on juridical matters and teaching eventually led to the formation of Shafi'i school of fiqh. He was the most prominent student of Imam Malik ibn Anas, and he also served as the Governor of Najar. Born in Gaza in Palestine, he also lived in Mecca and Medina in the Hejaz, Yemen, Egypt, and Baghdad in Iraq.
Abu al-Fiḍā ‘Imād Ad-Din Ismā‘īl ibn ‘Umar ibn Kathīr al-Qurashī Al-Damishqī, known as Ibn Kathīr (ابن كثير, was a highly influential Arab historian, exegete and scholar during the Mamluk era in Syria. An expert on tafsir and fiqh, he wrote several books, including a fourteen-volume universal history titled Al-Bidaya wa'l-Nihaya.
In Islamic jurisprudence, qiyas is the process of deductive analogy in which the teachings of the hadith are compared and contrasted with those of the Quran, in order to apply a known injunction (nass) to a new circumstance and create a new injunction. Here the ruling of the Sunnah and the Quran may be used as a means to solve or provide a response to a new problem that may arise. This, however, is only the case providing that the set precedent or paradigm and the new problem that has come about will share operative causes. The ʿillah is the specific set of circumstances that trigger a certain law into action. An example of the use of qiyās is the case of the ban on selling or buying of goods after the last call for Friday prayers until the end of the prayer stated in the Quran 62:9. By analogy this prohibition is extended to other transactions and activities such as agricultural work and administration. Among Sunni Muslims, Qiyas has been accepted as a secondary source of Sharia law along with Ijmāʿ, after the primary sources of the Quran, and the Sunnah.
Principles of Islamic jurisprudence, also known as uṣūl al-fiqh, are traditional methodological principles used in Islamic jurisprudence (fiqh) for deriving the rulings of Islamic law (sharia).
Ahl al-Ḥadīth was an Islamic school of Sunni Islam that emerged during the 2nd/3rd Islamic centuries of the Islamic era as a movement of hadith scholars who considered the Quran and authentic hadith to be the only authority in matters of law and creed. Its adherents have also been referred to as traditionalists and sometimes traditionists.
Shaykh Tusi, full name Abu Jafar Muhammad Ibn Hassan Tusi, known as Shaykh al-Taʾifah was a prominent Persian scholar of the Twelver school of Shia Islam. He was known as the "sheikh of the sect ", author of two of the four main Shi'i books of hadith, Tahdhib al-Ahkam and al-Istibsar, and is believed to have founded the hawza. He is also the founder of Shia jurisprudence.
Dāwūd bin ʿAlī bin Khalaf al-Ẓāhirī was a Persian Muslim scholar, jurist, and theologian during the Islamic Golden Age, specialized in the study of Islamic law (sharīʿa) and the fields of hermeneutics, biographical evaluation, and historiography of early Islam. He is widely regarded as the founder of the Ẓāhirī school of thought (madhhab), the fifth school of thought in Sunnī Islam, characterized by its strict adherence to literalism and reliance on the outward (ẓāhir) meaning of expressions in the Quran and ḥadīth literature; the consensus (ijmāʿ) of the first generation of Muhammad's closest companions (ṣaḥāba), for sources of Islamic law (sharīʿa); and rejection of analogical deduction (qiyās) and societal custom or knowledge (urf), used by other schools of Islamic jurisprudence. He was a celebrated, if not controversial, figure during his time, being referred to in Islamic historiographical texts as "the scholar of the era."
Aṯharī theology or Aṯharism, otherwise referred to as Traditionalist theology or Scripturalist theology, is one of the main Sunni schools of Islamic theology. It emerged as an Islamic scholarly movement in the late 8th century CE, which rejects the formulation of Islamic doctrine derived from rationalistic Islamic theology (kalām) in favor of strict textualism in interpreting the Quran and the ḥadīth. The name derives from "tradition" in its technical sense as a translation of the Arabic word aṯhar. It is also sometimes referred to by several other names.
Abu Abdillah Ibrahim bin Muhammad bin 'Urfah bin Sulaiman bin al-Mughira bin Habib bin al-Muhallab bin Abi Sufra al-Azdi better known as Niftawayh, was a Medieval Muslim scholar. He was considered to be the best writer of his time, in addition to an expert in Muslim prophetic tradition and comparative readings of the Qur'an.
Abu Bakr Muhammad ibn Dawud al-Zahiri, Abū Bakr Muḥammad ibn Dāwūd al-Iṣbahānī, also known as Avendeath, was a medieval theologian and scholar of the Arabic language and Islamic law. He was one of the early propagators of his father Dawud al-Zahiri's method in jurisprudence, Zahirism.
Abdallāh ibn Aḥmad ibn Muḥammad, better known as Ibn al-Mughallis, was a medieval Arab Muslim theologian and jurist.
Abu Muhammad Yahya ibn Aktham was a ninth century Arab Islamic jurist. He twice served as the chief judge of the Abbasid Caliphate, from ca. 825 to 833 and 851 to 854.
The Ẓāhirīmadhhab or al-Ẓāhirīyyah is a Sunnī school of Islamic jurisprudence founded by Dāwūd al-Ẓāhirī in the 9th century CE. It is characterized by strict adherence to literalism and reliance on the outward (ẓāhir) meaning of expressions in the Quran and ḥadīth literature; the consensus (ijmāʿ) of the first generation of Muhammad's closest companions (ṣaḥāba), for sources of Islamic law (sharīʿa); and rejection of analogical deduction (qiyās) and societal custom or knowledge (urf), used by other schools of Islamic jurisprudence.
Ibn Kullab was an early Sunni theologian (mutakallim) in Basra and Baghdad in the first half of the 9th century during the time of the Mihna and belonged, according to Ibn al-Nadim, to the traditionalist group of the Nawabit. Often regarded to be the true founder of the Ash'ari madhab, he was known for his criticism of Jahmis, Mu'tazilis, and Anthropomorphists. He contradicted the Mu'tazili doctrine of Khalq al-Qur'an by introducing a distinction between the words of God and its realisation. His movement, also called Kullabiyya, merged into Ash'arism, which, along with Atharism and Maturidism forms the theological basis of Sunni Islam.
Although it eventually became extinct, Tabari's madhhab flourished among Sunni scholar for two centuries after his death.