Madhhab

To speak madhhab, madh -hab (Arabic مذهب, DMG Madhab, plural: madhahib مذاهب / maḏāhib ), referred to in the field of Islam an educational direction in the theory of norms, which are both caused by certain principles of the standard determination ( usul al - fiqh ) as well as by special individual rules ( furu ʿ ) is characterized. The term is often translated as " law school", but this term is misleading, because the difference between the teaching directions manifests itself not only in the secular law, but also on the ritual level, such as prayer and to the purity regulations.

Current situation

Today the tendency generally recognize eight madhahib as lawful is:

  • Four Sunni, namely Hanafi, Malkiyah, Shafi ʿ iya and Hanbaliya,
  • Two Shiite, namely Dascha ʿ farīya and Zaidīya
  • The Ibādīya
  • And the Zāhirīya

Both individual believers and all States can draw on a particular madhhab. The Hanafi madhhab is particularly common in South Asia, Central Asia and Turkey, the mālikitische in the Maghreb and West Africa, the Shafi ʿ itische in Egypt, Syria, Yemen, Southeast Asia and on the coasts of the Indian Ocean, the Hanbali in Saudi Arabia. The Dascha ʿ farīya is considered the law school of Twelver Shias and coupled according to their distribution areas. The Zaidīya is now common only in northern Yemen. The Ibādīya is the State Madhhab in Oman and also has followers in different countries of North Africa. The Zāhirīya today has no regional base more, but their teachings are deducible by traditional texts.

The necessity of following a madhhab is judged differently by the Muslim scholars and is related to the respective attitudes towards the principles of ijtihad and taqlid together. Some Islamic movements like the Ahl -i Hadith and the Salafiya reject sticking to a madhhab as unlawful innovation completely and demand that one should be guided solely on the Qur'an and Sunnah.

History

Emergence of different schools

In the early years of Islam to local schools of the theory of norms were out, for example, in Medina, Mecca, Kufa, Basra and Damascus - the latter is named after its main representative, al - ʿ ī Auza, as Auza ʿ iya known. She was the favorite of the Umayyad school, but was later replaced by other teachers directions. From the school of Medina, the Maliki formed, the Hanafites developed from Iraqi schools. In the 9th century then various schools were built by a founder, including the Shafi ʿ iya, the Hanbaliya that Zāhirīya and Ibn Jarir from al-Tabari (d. 923 ) founded Dscharīrīya.

The different schools came early in fierce competition with each other and operated in-house advertising. For emphasizing the superiority of their own madhhabs bandied scholar reports that the Prophet Mohammed or other respected figure had a man confirmed the excellence of the respective madhhabs in a dream. Additionally, reports of encounters with al - Khidr were used for advertising.

On the Shiite side, developed in the 10th century al -Qadi an- Nu ʿ mān own Ismaili school of fiqh. A century later, their own directions of the theory of norms, crystallized even at Imami and Zaydi.

Auza ʿ iya and Dscharīrīya lost rapidly in importance. The Zāhirīya witnessed the beginning of the 11th century with the work of the Andalusian scholar Ibn Hazm a heyday and was the end of the 12th century briefly to Staatsmadhhab in Almohadenreich. Abū Yūsuf Ya ʿ qūb ( 1184-99 ) known publicly about this course's direction and began to fight the spread there mālikitische direction. According to reports by contemporary authors Abū Yūsuf was even burn the books of the Maliki school. With the religion political change under Idris I. al - Ma'mun to 1229 but also the return to mālikitischen doctrine was proclaimed.

The four- madhhab system

In the political sphere of the Abbasid Caliphate came around the middle of the 12th century conception to fruition, that there are only four recognized teaching directions in the standard Sunni doctrine. This included the mālikitische madhhab, which above all the Muslims in the Maghreb adhered to, the Hanafi madhhab, who was popular with the Turks, the Shafi'i madhhab, in Egypt, Syria, Iran, predominantly in Yemen and along the coasts of the Indian Ocean was, and the Hanbali madhhab, which Iraq had many followers. A pioneer of this four - madhhab idea was the Hanbalit Ibn al - Hubaira who was in the service of the Abbasid Caliph Al- Muqtafi and al - Mustandschid.

The enforcement of the four madhhab system can best be seen in the organization of community prayer in the Holy Mosque of Mecca. End of the 12th century, the central square, around the Kaaba was divided into four zones, within which the adherents of the various madhahib the prayer work performed in separate groups next to each other. The locations of each prayer leaders were characterized by more or less large devices, which were arranged in a circle around the Kaaba. After a specified order prayed the various prayer groups ( Jama ʿ at) in a specific sequence one after the other, at the evening prayer at the same time. This organization of the community prayer is described in the travelogue of Ibn Jubayr for the first time and was maintained until the early 20th century. The pitches of the prayer leaders were expanded in the Mamluk period to pavilions and called Maqām.

The Abbasid caliph al - Mustansir (r. 1226-42 ) founded in 1234 with the Mustanṣiriyya in Baghdad the first madrasa in which all four Sunni teaching directions were considered. Such four- madhhab - madrasas were later built in other places. An example is the 1284/85 established Madrasa in grave complex of al - Mansur Qalawun in Cairo. In Mamlukenreich received from 1265 all four Sunni teaching directions also has its own Oberkadi. Thus, the four- madhhab system there was also enshrined in the state legal system.

Indian madhhab - disputes in the 19th century

In the 19th century in British India resulted in several movements, who rejected the submission to the rules of a madhhabs. In particular, this included the Tariqa -yi Muhammadiyah and the Ahl -i Hadith. The traditionalist scholars who belonged to the hanaftischen teaching direction, cursed these reform-minded Muslims as " people without a Madhhab " ( lā - madhhabī ), saying their attachment to Islam from. In their view, every believer was encouraged to submit to the authority of a scholar and this also included the recognition of the madhhab traditions. The reform-minded Muslims who rejected the madhhab concept, defended themselves with the fact that it had not yet given the division of Muslims in science disciplines at the time of the Prophet and the Koran and Hadith no indication held that taqlid was necessary compared to a madhhab. End of the 19th century, many public discussions between Muslim scholars on this issue took place in India, partly under the direction of non-Muslim arbitrators. A particularly fierce critic of the " people without madhhab " was the scholar Muhammad Naimuddin (1832-1908), in 1894 its own factory wrote about them and is calling for the observance of the Hanafi school of law.

In parallel, another development took place towards the end of the 19th century. In the reform of Islam the partially overcoming the schools of law was enforced, what was explained in the drafting of the " statute law " the acquisition of legal propositions from different schools, as well as the individual opinion formation as legitimate.

The extension to the eight- madhhab system

By the 18th century there were tendencies to integrate the Twelver Shia in the madhhab system. Nadir Shah, who ruled over an empire whose population is mixed Shiite- Sunni, was called by the Ottoman government as the representative of Sunni Islam, recognize Twelver Shiism in its new form as ja ʿ faritische school and this by the construction of a fifth prayer space the Kaaba to make it clear. The plan failed, however. 1959 but was the ja ʿ faritische school of Al-Azhar University, one of the most prestigious educational institutions of Sunni Islam, declared orthodox and assimilated the four Sunni teaching directions.

Today's eight- madhhab system is based on the so-called Amman Message of the Jordanian King Abdullah II bin al - Hussein. After obtaining legal opinion different religious authorities, including the Sheikh of Azhar, Grand Ayatollah Ali al -Sistani and Yusuf al -Qaradawi, he convened in July 2005, a conference in Amman, at the 200 scholars from 50 countries took part. At the end of the conference, the Amman Message was adopted, which contains in its first three points of the recognition of eight madhahib. By accepting the Amman Message on the summit of the Organization of the Islamic Conference in Mecca in December 2005 and by the International Islamic Fiqh Academy in Jeddah in July 2006, the recognition of eight madhahib has official character now.

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