First published in in Tunis, The Reconciliation of the Fundamentals of Islamic Law (or al-Muwafaqat fi Usul Al-Sharai’a), written by Ibrahim ibn Musa Abu. Al-Muwafaqat fi usul al-shari’ah Volume 2 (Arabic Edition) [Ibrhm ibn Msá Shib] on *FREE* shipping on qualifying offers. This is a reproduction of a . The Reconciliation of the Fundamentals of Islamic Law, or al-Muwafaqat fi Usul Al-Sharai’a, written by Ibrahim ibn Musa Abu Ishaq al-Shatibi is an innovation in.

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Translated by Imran Ahsan Nyazee. Reviewed muwwfaqat Raji M. The Great Books of Islamic Civilization. Contemporary Muslim re- vivalists and modernists enthusiastically adopt his insights in order to muwafaqwt jurisprudence in an ethical register.

More orthodox Sunni circles are ambiva- lent: His protests gained very little support among his peers and he gradually came to feel marginalized. He ranked public interests as: There may be other editions.

How I wish I could give the translation my unqualified endorsement. As it stands, the current transla- tion requires careful examination — and a musafaqat deal of revision — before it can be recommended. Although parts of the translation are sound, such a classic text deserves, and needs, linguistic as well as stylistic improvements in order to produce a readable and elegant English text.

The Reconciliation of the Fundamentals of Islamic Law: Al-Muwafaqat Fi Usul Al-Shari’a, Volume I:

Digest of Middle East Studies, In the space of a short review, I can merely highlight a few illustrative errors. These postulates mueafaqat his operative epistemological and theoretical presumptions. A more accurate rendition would be: The month is like this, and like this, and like this.


In the translation of poetry, too, Nyazee errs.

Al-Muwafaqat fi usul al-shari’ah

The line in Arabic reads: Nyazee translates this line as: In other words, there is less of the camel to see. Nyazee frequently translates perfect-tense verbs as imperfect and present continuous verbs. Consider his translation of the fol- lowing passage: God creates man in a state where he knows nothing.

He then instructs him and grants him perception; and guides him to ways of securing his interests in his life in this world.

What He teaches him, however, is of two types. One type is necessary and is given to him without knowledge of where it has come from or how. It is instilled in him though the act of creation like feeding at the breast and sucking after emerging from the body into this world.

This knowledge pertains to the senses. Further, there is knowledge like his knowledge about his own existence and that the two opposites can never come together, which is knowledge that belongs to the rational faculty.

The second type of knowledge is acquired through instruction.

Al- Muwafaqat fi usul al-shari’ah ( edition) | Open Library

He senses this need in the first instance as he did for movements that were necessary, and ak is like vocal sounds, speech in the form of words, and knowledge about the names of things. These pertain to the senses.


Then there are rational forms of knowledge in the acquisition of which reason all a role and function to perform. This knowledge pertains to the ratio- nal faculty Nyazee, p. I propose the following translation of this passage; I underline substantive differences for the benefit of the reader: The most profitable of paths [to pursue] learning, culminating in strong conviction, is to acquire [it, i.

And that follows from the fact that God [at first] created a human being who did not know a thing.

Rather, this knowledge is innate [instinctive] to humans at the very inception of creation. The [second] type [of knowledge a human being] acquired was by way of instruction, muwafqaat of whether the person was aware of this [pro- cess] or not.

An example of another problem: Ebrahim Moosa University of Notre Dame emoosa1 nd.

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