206 research outputs found
Shar3i, The Podcast. Episode 03.
No full textSitting in a virtual teahouse, Shar3i meets with scholars interested in Islamic law to discuss their research and teaching, but also their hobbies. The podcast is hosted by Serena Tolino (university of Bern) and Gianluca Parolin (Aga Khan University London). It begins with the scholars participating in the 10th Islamic Legal Studies conference, convened by the International Society of Islamic Legal Studies (ISILS) in partnership with the Governance Programme at the Aga Khan University - Institute for the Study of Muslim Civilisations (AKU-ISMC), held at the Aga Khan Centre in London, 19–21 May 2022.
In this episode, Gianluca Parolin and Serena Tolino meet Delfina Serrano-Ruano, PhD Tenured Researcher at the Spanish National Council for Scientific Research (CSIC), who also serves as board member of the International Society for Islamic Legal Studies (ISILS)
What is left of the dormant embryo? The shortening of the maximum duration of pregnancy in contemporary Islamic jurisprudence and legislation, and its consequences
No full textEste artículo toma como punto de partida resultados obtenidos en dos trabajos previos publicados en revistas especializadas del ámbito de la islamología y de los estudios de género e islam (Serrano-Ruano, 2018, 2022). El principal argumento del artículo es que una incorporación parcial y sesgada del conocimiento científico moderno sobre embriología, ginecología y genética por parte de los sistemas legales islámicos contemporáneos, al tiempo que se mantiene en ellos la penalización de las relaciones extra-matrimoniales (zinà), ha acrecentado la vulnerabilidad de determinados grupos de personas como las madres solteras y sus hijos, o las mujeres que se quedan embarazadas tras enviudar, ser repudiadas o ser abandonadas por sus maridos. Mientras tanto, el registro escrito parece indicar que con anterioridad al siglo XX, la admisión de duraciones del embarazo muy prolongadas –recogidas en la doctrina del niño dormido– fue bastante efectiva para proteger a las mujeres en la situación descrita anteriormente contra una acusación de zinā e impedir que sus hijos fueran considerados ilegítimos y privados de todo tipo de derechos. Para desarrollar este argumento, en primer lugar, se pasa revista a la jurisprudencia islámica clásica, así como a la legislación y a la práctica judicial de una serie de países de mayoría islámica acerca de la duración legal del embarazo y la filiación paterna. A continuación, se analiza el impacto social y jurídico que la genética y la medicina modernas están teniendo en el tratamiento de estas cuestiones. En última instancia el trabajo aspira a traspasar los límites estrictos de la islamología y de los estudios de género e islam, y facilitar la recepción de sus resultados entre especialistas procedentes de otras disciplinas y sin capacidad para leer fuentes primarias o bibliografía en árabe.This article takes as its starting point the results obtained in two previous works published in specialized journals in the field of Islamic and gender studies (Serrano-Ruano, 2018, 2022). The main argument of the article is that in contemporary Islamic legal systems, a partial and biased incorporation of modern scientific knowledge on embryology, gynecology and genetics on the one hand while maintaining the criminalization of extra-marital relations (zinà), on the other, has led to increased vulnerability of certain groups of people such as single mothers and their children, or women who become pregnant after being widowed, divorced or abandoned by their husbands. Meanwhile, the written record seems to indicate that prior to the 20th century, the admission of extremely long pregnancy durations –encapsulated in the doctrine of the dormant embryo– was quite effective in protecting women in the situation described above against a charge of zinā and prevented that their children were considered illegitimate and deprived of all kinds of rights. To develop this argument, we first review classical Islamic jurisprudence as well as the legislation and judicial practice of a number of Islamic-majority countries, on the legal duration of pregnancy and paternal filiation. Next, we go on to analyze the social and legal impact that modern genetics and medicine are having on these issues. Ultimately, the work aims to go beyond the strict limits of Islamic studies and facilitate the reception of its results among specialists in gender studies from other disciplines lacking the necessary skills to read Arabic primary and secondary sources
Law and Religious Sciences: Development and Daily Practice in Muslim Granada
No full textThe four sections of this chapter that cover the pre-Naṣrid period bring together the results of
Delfina Serrano’s research project “In the footsteps of Abu ʿAli al-Sadafi: tradition and devo-
tion in al-Andalus (11th–13th centuries)” funded by the Spanish Ministry of Economy and
Competitiveness, ref. FFI2013-43172-P.Peer reviewe
The Raha beach waterfront development in Abu Dhabi
No full textComunición presentada en el 3rd World Congress of Middle Eastern Studies (WOCMES), Panel sobre “(Hyper)realities on stage in the Arab gulf”, Barcelona, IEMED-Universidad Autónoma, 19-24 de julio de 2010Peer reviewe
LA PRÁCTICA LEGAL (`AMAL) EN AL-ANDALUS DURANTE LOS SIGLOS X-XII, A TRAVÉS DE LOS MAåÂHIB AL-HUKKÂM FÎ NAWÂZIL AL-AHKÂM DE MUHAMMAD IBN `IYAD
No full text[ES] Este artículo trata, a partir del análisis de una serie de textos extraídos
de los Madahib al-hukkan fi nwazil al-ahkam, de revisar algunas de las
definiciones del concepto 'ama1 que hemos encontrado en una serie de publicaciones
dedicadas al tema.[EN] This paper, starting from analysis of severa1 texts excerpted from
Madahib al-hukkan fi nwazil al-ahkam, deals on revising some definition of the
concept of 'ama1 we have found in several publications devoted to this subject.Peer reviewe
Ibn al-Sid al Batalyawsi (444/1052-521/1127): de los reinos de taifas a la época almorávide a través de la bibliografía de un ulema polifacético
No full text[ES] Ibn al-Sid al-Batalyawsi ( Badajoz 444/1052- Valencia 521/1127) es conocido básicamente por su actividad en el camppo de la gramática y la lexicografía, y por sus incursiones en la filosofía. También destacó en la ciencia del hadiz, inte-resándose además por cuestiones jurídicas y teológicas. Su obra se ha conserva-do prácticamente completa. Es valorada positivamente por los biográfos y el interés que ha despertado entre los investigadores modernos ha dado lugar a un buen número de ediciones críticas y estudios. Cuando un investigador se acerca por primera vez a la figura de Ibn al-Sid comprueba, sin embargo, que los datos disponibles acerca de su vida son escasos y, en ocasiones, de difícil aprovechamiento, y piensa que probablemente a ello se deba la ausencia de un estudio monográfico sobre su trayectoria vital. Con este artículo se pretende llenar ese vacío. Mediante un examen detenido de las fuentes biográficas se pasa revista a los orígenes, formación, campos de actuación, discípulos y obras de Ibn al-Sid al-Batalyawsi. Asimismo se intenta fijar la cronología de sus múltiples desplazamientos e indagar en sus motivaciones, para terminar haciendo una valoración de su contribución general a la cultura de al-Andalus. La de Ibn al-Sid fue una vida a caballo entre dos épocas durante las cuales el poeta y secretario real, que viaja de taifa en taifa en busca de acomodo, tiene que adaptarse, no sin dificultades, a un nuevo contexto político y cultural, tras la conquista almorávide.[EN] Ibn al-Síd al-Batalyawsi (Badajoz 44411052-Valencia 52111127) is known
mainly as a grammarian, a lexicographer and, though less so, as a philosopher.
He was also a preeminent traditionist with interests in jurisprudence and theology,
and enjoyed a career as a court-poet and secretary.
Virtually al1 of his works have survived. They were praised by medieval biographers
and have attracted the attention of modem scholars, so that we have
quite a number of critica1 editions and studies of their. By contrast, we have few
data on Ibn al-Sid's life, and those few are difficult to use. This is probably why
there are so few studies devoted to his career, despite its important to an understanding
of his literary production. This article aims at filling the gap.
1 use biographical sources in order to establish Ibn al-Sid's origins? education,
career, pupils and writings. 1 also attempt to establish where ibn al-Si'd
lived, and when, in different parts of al-Andalus, in the changing political and
cultural context following the AlmoraGid conquest. Finally 1 offer an assessment
of Ibn al-Sid's general contribution to Andalusi intellectual history.Peer reviewe
Sobre las supuestas inclinaciones muʿtazilíes de ʿAbd al-Ḥaqq Ibn ʿAṭiyya (Granada, m. 541/1147). Acusaciones medievales y exoneraciones contemporáneas
No full text[EN] his article is aimed at improving our present understanding of two questions that are in much need of attention: on the one hand, the method, contents, and significance of ʿAbd al-Ḥaqq Ibn ʿAṭiyya’s (Granada, d. 541/1147) commentary of the Coran, and the circulation of Muʿtazili doctrines in al-Andalus, on the other. To that end, we first present a review of available information about the author and his al-Muḥarrar al-wajīz(i.e. the title of the commentary). Subsequently we discuss the contents of a relevant publication on Ibn ʿAṭiyya’s exegetical method by the Egyptian expert in Islamic theology ʿAbd al-Wahhāb ʿAbd al-Wahhāb Fāʾid. In the third chapter of his Manhaŷ Ibn ʿAṭiyya fī tafsīr al-Qurʾān al-karīm, ʿAbd al-Wahhāb Fāʾid analyses a number of accusations of Muʿtazilism levelled against Ibn ʿAṭiyyaby some well-known Muslim scholars after his death (although the accusations may already have emerged in Ibn ʿAṭiyya’s lifetime) and wonders whether they resist a comparison with the theological doctrines Ibn ʿAṭiyya presented and discussed in his Muḥarrar. Though the publication of ʿAbd al-Wahhāb Fāʾid’s monography is not recent (1973), to the best of our knowledge, it has not found echo among students of either Muʿtazilism, heresy or the development of Coranic sciences in al-Andalus.[ES] Este artículo pretende contribuir a un mejor conocimiento de dos cuestiones muy necesitadas de atención: el método, contenido y significación del comentario coránico del sabio granadino ʿAbd al-Ḥaqq Ibn ʿAṭiyya (Granada, m. 541/1147) por una parte, y la circulación de doctrinas muʿtazilíes en al-Andalus por otra. Para ello y tras reevaluar la información disponible acerca del autor y de su al-Muḥarrar al-waŷīzque es como se titula el comentario, damos a conocer el contenido de una importante publicación sobre el método exegético de Ibn ʿAṭiyya. Se trata de la monografía Manhaŷ IbnʿAṭiyya fī tafsīr al-Qurʾān al-karīmdel experto egipcio en teología islámica ʿAbd al-Wahhāb ʿAbd al-Wahhāb Fāʾid en cuyo tercer capítulo se plantea si las doctrinas muʿtazilíesque importantes sabios musulmanes achacaron a Ibn ʿAṭiyya tras su muerte (y puede que incluso también cuando aún vivía) resisten un cotejo con las doctrinas teológicas que nuestro exégeta presenta y discute en su comentario. A pesar de no tratarse de una publicación reciente (1973) la monografía de Fāʾid, que sepamos, no ha tenido eco entre quienes se han ocupado del muʿtazilismo, la heterodoxia o el desarrollo de las ciencias coránicas en al-Andalus.Este artículo resulta de un proyecto de investigación titulado “Interdisciplinariedad y pluralismo en el discurso normativo islámico, y su interacción con el judaísmo (textos, contextos y contactos)” dirigido por Delfina Serrano Ruano y en cuyo equipo de trabajo figura Xavier Casassas Canals.Peer reviewe
and Legislation in the Middle East and Africa
No full text"Sharia Law in the Twenty-First Century edited by Muhammad Khalid Masud and Haana Jalloul Muro, Copyright @ 2022 with permission from World Scientific Publishing Co. Pte. Ltd." Con autorización de la editorial para este capítulo.In what follows, Sharia and fiqh are sometimes used interchangeably to refer to Islamic divine law. Other times, a distinction is made between, (1) Sharia—in the sense of divine law contained within the Quran and Prophetic tradition; (2) fiqh—meaning human intellectual activity to derive legal principles and practical rules from these sources as well as the corpus of jurisprudence resulting from this activity; and (3) qanun—legislation enacted by modern nation-states. My understanding of classical fiqh includes court decisions; my use of the expression Islamic law, without quotation marks, encompasses fiqh and governmental law (qanun; siyasa shar‘iyya) as distinct from modern state legislation.Peer reviewe
Qadis and muftis. Judicial authority and the social practice of Islamic law
No full textThis is an Accepted Manuscript of a book chapter published by Routledge in Routledge Handbook of Islamic Law on 2019, available online: https://www.routledge.com/Routledge-Handbook-of-Islamic-Law/Abou-El-Fadl-Atif-Ahmad-Fares-Hassan/p/book/9781032092515Qadis and muftis play an essential role in realizing the duty to ensure justice in this world and salvation in the next through interpreting, adapting and implementing the mandates of Islamic sacred law for the community of believers and in its name. Disputes involving dhimmis alone could be voluntarily submitted to the qadi to be decided according to Islamic law. Students of contemporary qadiship can draw on the judicial archives of modern nation-states and on direct observation, as practiced by legal anthropologists. Given that qadis are the emblem of a state judicial system closely connected with the emergence of a centralizing political power, they have attracted a fair amount of attention among students of Islamic history, law and society. A better understanding of the role of the mufti and its relevance to the Islamic judicial process has also contributed to stress the need to address the adjudicative aspects of Islamic justice jointly with the advisory functions performed by the mufti.Peer reviewe
Bringing arbitration (taḥkīm) and conciliation (ṣulḥ) under the qāḍī’s purview in Mālikī al-Andalus (10th to 12th centuries C.E.)
No full textCet article examine le discours des mālikites sur l’arbitrage et la conciliation, à une époque où al-Andalus connaissait une série de développements politiques, intellectuels et idéologiques qui affectaient en profondeur les idées reçues, la politique judiciaire, ainsi que la manière dont les juristes percevaient leur propre rôle social de médiateurs et de pacificateurs. Nous nous appuyons sur les œuvres de deux des plus grands fuqahā’ mālikites de la période : al-Bājī (403-474/1013-1081) et Ibn Rushd al-Jadd (450-520/1058-1126). Il apparaît tout d’abord que l’arbitrage était reconnu comme un mode valide de résolution des conflits, bien qu’inférieur et subordonné à la judicature du cadi. On relève par ailleurs que le recours aux pratiques répandues de conciliation fut limité en droit, surtout pour des raisons éthiques.This paper examines Mālikī discourses on arbitration and conciliation in a time in which al-Andalus experienced a series of political, intellectual and ideological developments that affected deeply the approach to received wisdom, the judicial policy, and the jurists’ self-perception of their role in society as mediators and peace makers. This is illustrated through the works of two of the most relevant Mālikī fuqahā’ of the period: al-Bājī (403-474/1013-1081) and Ibn Rushd al-Jadd (450-520/1058-1126). They acknowledge arbitration as a valid conflict resolution strategy, though inferior and subservient to qāḍīship, while restricting, mostly on ethical grounds, the right to resort to the widespread practice of conciliation
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