Here is my review of a new book on the Zahiri school of law, commonly called “literalist” but better described as “textualist” according to Amr Osman. Unfortunately, I found that the book suffers from numerous problems, which are documented in the review.
David R. Vishanoff. Review of Amr Osman, The Ẓāhirī Madhhab (3rd/9th–10th/16th Century): A Textualist Theory of Islamic Law (Leiden: Brill, 2014). Der Islam 93 no. 2 (2016): 603–609.
Permanent link to the published article (Version of Record): DOI 10.1515/islam-2016-0047
Given the negative nature of the review, I do not wish to distribute it widely, and so will not post the full text here. It is important only for those scholars who are considering making serious use of Osman’s book.
A very rich conference on King David was held in the elegant setting of the Institute of History at the University of Warsaw from October 26 to 28, 2016. Many thanks and congratulations to Marzena Zawanowska for organizing such a splendidly comparative and interdisciplinary gathering! My presentation updated my earlier mapping of the manuscript families of the Islamic Psalms (see An Imagined Book Gets a New Text: Psalms of the Muslim David) and explored how the figure of David was reshaped by the editors of the various recensions:
“Images of David in Several Muslim Rewritings of the Psalms.” Warrior, Poet, Prophet and King: The Character of David in Judaism, Christianity and Islam, University of Warsaw, Poland, October 28, 2016.
Here is a pdf of the paper, as delivered, and here is a pdf of the slides presented, which include the quotations discussed in the paper as well as several visualizations of the relationships between the various recensions of the psalms (produced from my database of notes using Gephi graph visualization software and the amazing RAW visualization tool by Density Design). The paper was written for oral presentation, without documentation; I plan to expand and document it for the volume of essays that is expected to result from the conference.
On July 23-24, 2016, the Zentrum für Islamische Theologie at the University of Tübingen did a superb job of organizing and hosting a conference on “Islamic Theology – Past, Present and Future: Global Challenges and Prospective Synergies in the Academic Study of Islam.” My presentation dealt once again with the Indonesian thinker Aksin Wijaya, arguing that his explicitly anthropocentric epistemology reflects a broader shift in Islamic thought that opens up new conversations between historical and confessional scholarship on Islam:
“The Anthropological Turn in Islamic Legal Interpretation.” Islamic Theology – Past, Present and Future: Global Challenges and Prospective Synergies in the Academic Study of Islam, University of Tübingen, July 24, 2016.
Here is a pdf of the paper, as delivered. It was written for oral presentation, without documentation. I plan to use it as the framework for a published article incorporating aspects of several papers I have given recently on Qur’anic hermeneutics in contemporary Indonesia.
This Arabic article on the legal hermeneutics of al‑Shāfiʿī was presented at a meeting of the regional office of the Indonesian scholarly organization Nahdlatul Ulama (Pengurus Wilayah Nahdlatul Ulama Daerah Istimewa Yogyakarta) in Yogyakarta, Indonesia, on March 31, 2013, at the invitation of Sahiron Syamsuddin, and then published in his International Journal of Pesantren Studies:
“Al‑hirminyūṭīqā al‑fiqhiyya ʿinda al‑Imām al‑Shāfiʿī.” International Journal of Pesantren Studies 7 no. 2 (2015 ): 263–281.
Many thanks to Pak Sahiron and the scholars of Nadhlatul Ulama for their warm hospitality and their kind generosity toward my ideas and poor Arabic.
Here is a pdf of the article (marked up to indicate a few corrections necessitated by formatting issues).
Here is the English abstract:
Hermeneutics is not a new discipline among Muslim thinkers; it goes back to al‑Shāfiʿī’s founding of the discipline of legal theory (uṣūl al‑fiqh). This article examines the role al‑Shāfiʿī played in the founding of Islamic legal hermeneutics, and then describes his hermeneutic as one of great flexibility for defining hermeneutical intertextual relationships, and great freedom for deriving legal rules from texts. Then it presents the goal of al‑Shāfiʿī’s hermeneutic as the establishment of a perfect correlation between his legal opinions and the Qurʾānic verses and Prophetic traditions that were widely accepted in his time. Then it indicates the most important consequence of al‑Shāfiʿī’s legal hermeneutic: the possibility of imagining a legal system that is at once divine and human, that is entirely based on the texts of divine revelation yet also evolves to suit the needs of human society across time and space.
In February 2016 Rob Gleave of the Islamic Reformulations project and Murteza Bedir of Istanbul University convened a conference on Islamic legal theory (uṣūl al‑fiqh) in the opulent setting of Istanbul University’s ceremonial administration building. It was a real who’s who of historians of uṣūl al‑fiqh. My contribution was:
“The Structure and Composition of al-Shāfiʿī’s Risāla: Three Books, Three Outlines, Three Arguments.” Reformulation and Hermeneutics: Researching the History of Islamic Legal Theory, Istanbul University, February 22, 2016.
The paper introduced and commented upon my “Reader’s Guide to al-Shāfiʿī’s Risāla,” which is available here.
The view from the conference meeting room: