David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
Journal of Religious Ethics 39 (3):458-472 (2011)
The comprehensiveness of Islamic law has been questioned seriously in the modern period by Muslim reformists like Rashīd Riḍā. Such reformists have used as evidence Qur'anic verses and Prophetic reports that seem to state clearly that the strictures of Islamic law are few and limited and that Muslims should not extend them to all areas of life. How could the Shariah have developed as a holistic and exhaustive body of law in light of such evidence? Looking back at earlier Muslim scholars from the ninth to the eighteenth centuries, however, we see that these Qur'anic verses and Prophetic edicts were never understood in this way. They were either diffused with various hermeneutic strategies or understood as applying to debates unrelated to the comprehensiveness or minimalism of the Shariah
|Keywords||Shariah al‐Bukhārī hadith Islamic Modernism Shāh Walī Allāh al‐Dihlawī al‐Dārimī|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Citations of this work BETA
No citations found.
Similar books and articles
Rosalind Ward Gwynne (2004). Logic, Rhetoric, and Legal Reasoning in the Qurʼān: God's Arguments. Routledgecurzon.
Nidhal Guessoum (2008). The Qur'an, Science, and the (Related) Contemporary Muslim Discourse. Zygon 43 (2):411-431.
Bernard Kenneth Freamon, The Emergence of a New Qur'anic Hermeneutic: The Role and Impact of Universities in West and East.
A. Kevin Reinhart (1983). Islamic Law as Islamic Ethics. Journal of Religious Ethics 11 (2):186 - 203.
Asma Afsaruddin (2009). The Hermeneutics of Inter-Faith Relations: Retrieving Moderation and Pluralism as Universal Principles in Qur'anic Exegeses. Journal of Religious Ethics 37 (2):331-354.
Muḥammad ʻAbd Allāh Darāz (1951). The Moral World of the Qurʼan. Distributed in the Usa by Palgrave Macmillan.
Mohammed Ghaly (2012). Religio-Ethical Discussions on Organ Donation Among Muslims in Europe: An Example of Transnational Islamic Bioethics. [REVIEW] Medicine, Health Care and Philosophy 15 (2):207-220.
Rumee Ahmed (2011). The Ethics of Prophetic Disobedience: Qur'an 8:67 at the Crossroads of Islamic Sciences. Journal of Religious Ethics 39 (3):440-457.
Daniel W. Skubik (2009). Fethullah Gülen, Islamic Banking, and Global Finance. International Corporate Responsibility Series 4:289-304.
Ame Naess (1977). I. The Limited Neutrality of Typologies of Systems: A Reply to Gullv G. Inquiry 20 (1-4):67 – 72.
Avital Wohlman (2010). Al-Ghazali, Averroës and the Interpretation of the Qur'an: Common Sense and Philosophy in Islam. Routledge.
Ayesha S. Chaudhry (2011). “I Wanted One Thing and God Wanted Another . . . ”: The Dilemma of the Prophetic Example and the Qur'anic Injunction on Wife-Beating. [REVIEW] Journal of Religious Ethics 39 (3):416-439.
N. N. A. Rahman, A. K. Ali, R. Ramli & M. S. Ismail, The Teaching and Learning of Usul Al-Fiqh in Public Universities in Malaysia: Reality and Challenges.
Reuven Firestone (1996). 'Conceptions of Holy War in Biblical and Qur'?Nic Tradition. Journal of Religious Ethics 24 (1):99-123.
Added to index2011-08-04
Total downloads14 ( #256,171 of 1,907,521 )
Recent downloads (6 months)2 ( #341,955 of 1,907,521 )
How can I increase my downloads?