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• W2339482353 abstract "The crisis about which Hossein Modarressi wrote so trenchantly in Crisis and Consolidation never quite disappeared. After the death of Prophet Muhammad — and his level of divinely sanctioned lawmaking, infallibility, and charismatic religious leadership — who had the authority to lead the community of Muslims, the wherewithal to guide on matters of belief and law? One early Muslim community answered this question by developing a notion that would become the Shīʿī doctrine of the Imāmate. The mainstream members of that community looked to ʿAlī and a series of subsequent Imāms for guidance as “virtuous learned men (ʿulamāʾ abrār).” The Imāmī Shīʿa later came to posit that these leaders necessarily possessed a measure of divinely designated authority and infallibility to provide sure guidance as to law and life. Another early Muslim community that would develop into mainstream Sunnīs settled on the first four caliphs and then scholar-jurists (mujtahids) as the locus of religious authority. The Prophet had said that his “community would never agree upon error” and that “scholars are the heirs of the prophets.” For Sunnīs, these pronouncements meant that their scholarly collective — through consensus — had inherited both the authority and the infallibility that the Prophet himself possessed. But what if the Imāms or scholars disappeared? Indeed, it was the death of the eleventh Imām in the third/ninth century and the disappearance of the twelfth and final Imām soon after that threw the Imāmī Shīʿī community into deep crisis. It took the community until the fifth/eleventh century to fully consolidate and resolve it. For legal matters, the community needed an entirely new theory of law and leadership to handle the total absence of the Imām and of direct access to his guidance. Likewise, contemplating the disappearance of scholars rankled the Sunnī scholars who knew its significant implications. They too would need a new theory of law and morality should scholars ever disappear. Imām al-Haramayn al-Juwaynī (d. 478/1085), the renowned and influential Seljuk jurist writing during this pivotal moment in Islamic legal history, contemplated this very question. He proffered an extremely interesting proposal — for what may be called a type of “Islamic legal minimalism.” Cass Sunstein has explored this the theory of legal minimalism in the modern American context as a form of judicial restraint. This chapter explores that concept in the medieval Islamic context." @default.
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• W2339482353 date "2013-01-01" @default.
• W2339482353 modified "2023-09-25" @default.
• W2339482353 title "Islamic Legal Minimalism: Legal Maxims and Lawmaking When Jurists Disappear" @default.
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