Various studies have discussed the Ḥanafī opinion about the ownership of agricultural
land. In th... more Various studies have discussed the Ḥanafī opinion about the ownership of agricultural land. In this study, instead, I analyze the Mālikīs’ and Shāfiʿīs’ views. Their madhāhib suggested that arable land was in the public ownership of the state. However, I show how the systemized deprivation of women from inheriting agricultural land in the Ottoman period motivated late Mālikīs and Shāfiʿīs to divert from the standard doctrine of their madhāhib. Late scholars suggested that Egyptian land should be owned by the cultivators, and, therefore, be inheritable by both men and women. This turn of late Mālikīs and Shāfiʿīs, which stands as an antithesis to the Ḥanafīs’ development, stimulates us to think of a different mechanism of ijtihād. In this mechanism, Islamic law reform is defined by questioning and challenging the contextual reality (wāqiʿ) instead of being adjusted to it, even if this reality is not prohibited.
Bu makale, müslüman düşünürlerin çağdaş makâsıd söyleminde yaptıkları tecdidi/yenilenmeyi tartışm... more Bu makale, müslüman düşünürlerin çağdaş makâsıd söyleminde yaptıkları tecdidi/yenilenmeyi tartışmaktadır. Aralarındaki ihtilaflara rağmen iki ana gelişme gözlemleyebiliriz; birincisi İslam hukukunu rasyonelleştirme ve taabbüdî yönünü dışlama veya kaldırma ve ikincisi maksatların yeniden tayini ile sayılarının ve yorumlarının genişletilmesi temayülüdür.
Various studies have discussed the Ḥanafī opinion about the ownership of agricultural
land. In th... more Various studies have discussed the Ḥanafī opinion about the ownership of agricultural land. In this study, instead, I analyze the Mālikīs’ and Shāfiʿīs’ views. Their madhāhib suggested that arable land was in the public ownership of the state. However, I show how the systemized deprivation of women from inheriting agricultural land in the Ottoman period motivated late Mālikīs and Shāfiʿīs to divert from the standard doctrine of their madhāhib. Late scholars suggested that Egyptian land should be owned by the cultivators, and, therefore, be inheritable by both men and women. This turn of late Mālikīs and Shāfiʿīs, which stands as an antithesis to the Ḥanafīs’ development, stimulates us to think of a different mechanism of ijtihād. In this mechanism, Islamic law reform is defined by questioning and challenging the contextual reality (wāqiʿ) instead of being adjusted to it, even if this reality is not prohibited.
Bu makale, müslüman düşünürlerin çağdaş makâsıd söyleminde yaptıkları tecdidi/yenilenmeyi tartışm... more Bu makale, müslüman düşünürlerin çağdaş makâsıd söyleminde yaptıkları tecdidi/yenilenmeyi tartışmaktadır. Aralarındaki ihtilaflara rağmen iki ana gelişme gözlemleyebiliriz; birincisi İslam hukukunu rasyonelleştirme ve taabbüdî yönünü dışlama veya kaldırma ve ikincisi maksatların yeniden tayini ile sayılarının ve yorumlarının genişletilmesi temayülüdür.
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land. In this study, instead, I analyze the Mālikīs’ and Shāfiʿīs’ views. Their madhāhib
suggested that arable land was in the public ownership of the state. However, I show
how the systemized deprivation of women from inheriting agricultural land in the
Ottoman period motivated late Mālikīs and Shāfiʿīs to divert from the standard doctrine
of their madhāhib. Late scholars suggested that Egyptian land should be owned by
the cultivators, and, therefore, be inheritable by both men and women. This turn of
late Mālikīs and Shāfiʿīs, which stands as an antithesis to the Ḥanafīs’ development,
stimulates us to think of a different mechanism of ijtihād. In this mechanism, Islamic
law reform is defined by questioning and challenging the contextual reality (wāqiʿ)
instead of being adjusted to it, even if this reality is not prohibited.
land. In this study, instead, I analyze the Mālikīs’ and Shāfiʿīs’ views. Their madhāhib
suggested that arable land was in the public ownership of the state. However, I show
how the systemized deprivation of women from inheriting agricultural land in the
Ottoman period motivated late Mālikīs and Shāfiʿīs to divert from the standard doctrine
of their madhāhib. Late scholars suggested that Egyptian land should be owned by
the cultivators, and, therefore, be inheritable by both men and women. This turn of
late Mālikīs and Shāfiʿīs, which stands as an antithesis to the Ḥanafīs’ development,
stimulates us to think of a different mechanism of ijtihād. In this mechanism, Islamic
law reform is defined by questioning and challenging the contextual reality (wāqiʿ)
instead of being adjusted to it, even if this reality is not prohibited.