Newsletter No. 20

TABLE OF CONTENT

NEWSLETTER NO.20

JANUARY - DECEMBER 2021

PUBLISHER

Al-Furqan Islamic Heritage Foundation

BOARD OF DIRECTORS

CHAIRMAN

Mr Sharaf Yamani

MEMBERS

Prof. Ekmeleddin Ihsanoglu

Prof. Mohamed Selim El-Awa

Dr. Ali Al-Mihdar

EXECUTIVE MANAGEMENT

MANAGING DIRECTOR

Mr Sali Shahsivari

SECRETARY GENERAL OF THE MAWSOA CENTRE

Dr Abbas Salih Tashkandi

STAFF MEMBERS

Mr Amgad Mohamed, Coordinator of the Cairo Office

Mrs Ayah El-Mawy, Operations & Marketing

Mr Cherif Mezghrani, Sales & Distribution

Mrs Karima Benaicha, Datasets & Online Database

Mr Mohamed Drioueche, Projects & Publications

Mrs Sue Nockall, Accounts & Human Resources

Message from the Chairman

It is my pleasure to place Issue number 20 of the Foundation’s Newsletter in our esteemed readers’ hands to continue sharing intellectually stimulating materials and reporting the Foundation’s activities, diverse publications, and achievements in the heritage and civilisation domain over the last year.

Unfortunately, in early 2021, with hearts full of belief and content with Allāh’s Judgement and Decree, we lost our chairman and founder, my father, Sheikh Ahmad Zaki Yamani, may Allāh perfume his grave, and enfold him in His expansive Mercy. He passed away in comfort, surrounded by his family, fulfilling his pledge in our moment of greatest need. He made his distinct mark as a devotee to heritage, leaving behind immense respect. Indeed, the Islamic and Arab nations and the rest of the world lost a great man, a noble human being, and a distinguished and visionary leader; his death was a challenging and severe test.

It was Allāh’s Will that I would be tested, too, in taking on the heavy burden and privileged

role assigned to me by the Board of Trustees of the Yamani Cultural and Charitable Trust, which oversees the Foundation’s activities. They placed their confidence in me to take responsibility for this imposing, distinguished enterprise and continue the sacred journey of thoughtfulness, contribution, and development. We will stay faithful to the covenant and follow the same sound approach, with the goals defined by my father, may Allāh bestow His Mercy on him. We will continue what he built while preserving the Foundation’s respectable position, eminent standing, excellent reputation, and light as a shining beacon.

In this context, I express my gratitude, deep appreciation, and acknowledgement to all those who stood by us and supported us during our difficult times. I also take this valuable opportunity to reassure you that we continue to be valid to the pledge, steadfast on the promise, and faithful to the will of our founder. Continuing his path, we will ensure, giving our utmost energy, unbounded ambition, dynamic spirit, and firm footsteps to make a positive contribution. With Allāh’s permission, the forthcoming phase will be an extension of what the founder created, enhancing the eminent status of this grand edifice.

I wish to convey to our scholars and advisers that we are all proud and grateful for your significant contributions and sound advice, guidance, direction, and experience obtained throughout Al-Furqān’s journey. We tender the most gracious words of praise and respect because to us, serving knowledge and scholars is an honour unmatched by any other honour or status; may Allāh preserve your noble standing and continued contribution. We also value the immense effort of those unseen soldiers— diligent and determined- the Al-Furqān family, working in silence. Despite your small number, we appreciate your active effort, unceasing conscientiousness, and sincerity and professionalism in executing your work.

Despite the demanding times that we have been experiencing during the Coronavirus pandemic, Al-Furqān Foundation has continued to work tirelessly. The Centre for Study of the Philosophy of Islamic Law organised the 16th Training Course, titled “The objectives of Islamic law in light of the noble Prophetic Sunnah (3)”. This course was a collaboration with the Maqasid Research & Studies Centre in Rabat, and the Research and Studies Laboratory in Islamic Sciences at the Faculty of Arts

Sharaf Yamani, Chairman

and Humanities in Mohammedia, Morocco, held on Saturday, 30 October 2021, in Istanbul, Turkey. The Centre also organised the scientific symposium, “The Arts in Light of the Objectives of Islamic Law”, in its third edition, also in Istanbul, on Sunday, 31 October 2021. Both events were well-attended by many scholars, researchers, and students. A group of erudite authorities and practitioners in the area of Islamic law objectives led these activities, enriching the training course and symposium with their illuminating commentaries and insightful contributions, distinguished by deep consideration, sound opinion, nuanced thinking, and a rigorous approach.

Soon, the Centre intends to publish the proceedings of the training course and the symposium.

Furthermore, the Centre for the Study of Islamic Manuscripts published the critical edition of “Kashf al-ẓunūn ‘an asāmī al-kutub wa al-funūn (Removal of doubt from the names of books and sciences)” by Kātip Çelebī (Ḥājjī Khalīfa) in ten volumes. This work is the largest bibliographic dictionary in Islamic heritage, critically edited by Professor Ekmeleddin İhsanoğlu, Professor Bashar Awad Ma’rouf and his team. The Centre also published a critical edition of the biographical work, “Nuzhat al-mushtāq fī ʿulamāʾ al-ʿIrāq (History of the scholars of Iraq)”, authored by Abdalghafūr al-Raħbī al-Baghdādī, and critically edited by Dr Mahdi al-Jumaili.

In the area of research studies, the Centre published the book, “Ottoman Scientific Heritage”, in three volumes. This publication is an encyclopaedic work in Turkish, prepared and supervised by Professor Ekmeleddin İhsanoğlu and translated into Arabic by Professor Majda Makhlouf.

Furthermore, in the forthcoming months, the Centre is due to publish a critical edition of Ibn ‘Abd

al-Barr’s work, “al-Istidhkār”, critically edited by Professor Bashar Awad Ma’rouf and his team. Also, “Kitāb al-ibānah wa al-i’lām bi mā fī al-Minhāj min al-khalal wa al-al-awhām” by Ibn Biyṭār, critically edited by Professor Ibrahim Ben Murad, in addition to a critical edition of “Maḥāsin al-sharī‘ah fī furū’ fiqh al-Shāfi’iyyah” by al-Qaffāl al-Shāshī, renowned as alQaffāl al-Kabīr, critically edited by Professor Abdul Hamid Madkour.

In the area of cataloguing, the Centre will in due course publish “Fihris makhṭūṭāt Ayasofya bi alMaktabah al-Sulaymāniyyah (Catalogue of Haghia Sofia manuscripts in Süleymaniye Library)”, prepared by a group of cataloguers, and edited by Professor Ramazan Şeşen.

The Centre will also publish a critical edition of “Miftāḥ al-sa‘ādah wa miṣbāḥ al-siyādah” by Ṭāsh Kubrī Zādah, critically edited by Professor Ahmed Chouqui Binebine, Dr Muhammad Said Hinchi, and Dr Abdul Aali L’Mdabbar.

Alongside all these events, activities, and publications, the Foundation has seen many visits by organisations and individuals and participated in several international events and exhibitions.

Finally, with great pleasure, I offer my sincere thanks and recognition to all those who have contributed to these pioneering works, enabling the Foundation to continue—with its three centres—its journey of fulfilling its mission without deviation from its chosen path.

At this closing juncture, esteemed and beloved ones, we can only supplicate Allāh, the Almighty, to grant us success; Allāh is the force behind our intention, and He guides us to the proper path.

Sharaf Ahmad Zaki Yamani Chairman of the Board of Directors

Al-Furqān Islamic Heritage Foundation

Bright Beacon in the Muslim Civilisation Testi mony

HIS EXCELLENCY SHEIKH AHMED ZAKI YAMANI (MAY HE REST IN PEACE)

THE ISLAMIC AND ARAB NATION LOST A SCHOLAR OF GRAND STATURE, AN INTELLIGENT THINKER, AND DISTINGUISHED, PIONEERING VISIONARY

The passing of Founder and Chairman, His Excellency Shaykh Ahmad Zaki Yamani – may Allah enfold him with abundant mercy, and bestow on him His Pardon and Pleasure, was a significant and sad time for Al-Furqān Islamic Heritage Foundation; His Excellency Shaykh Ahmad Zaki Yamani passed away on Monday, 22 February 2021 (10 Rajab 1442AH) after a journey replete with scientific and intellectual contribution. Indeed, the Islamic and Arab nation lost a scholar of grand stature, an intelligent thinker and distinguished, pioneering visionary; an avid and broad reader, with abundant knowledge, precise reasoning, sound thought, incisive opinion, unerring wisdom, high zeal and ambition, a piercing and insightful strategic vision, recognised genius, alert thinking, and integrity of mind. Allah, the Almighty endowed him with nobility of character, sensitive and sincere emotion, purity and simplicity of soul, an unblemished and forgiving inner self, a noble character and pleasant company; forbearing, he was highly sociable, a rare example of great modesty, well-mannered and tolerant, distinguished by his natural generosity, gallantry and humanity in its refined, civilised form, and a humorous spirit. He—may Allah grant him mercy—was passionate about gaining knowledge, an aficionado of culture and learning, stemming from his understanding that the nation, which has no care for knowledge and learning, has no present to construct, or future to aspire to.

his vantage point and according to the gap they discerned and laboured to fill and remedy, in the edification, scientific, economic, political spheres etc. Yet, H.E. Shaykh Ahmad Zaki Yamani judiciously identified the areas of deficiency, and directed the Muslim nation to the very foundations of its existence, that is to care for its record of knowledge, mainstay of its identity, and the foundation of its renaissance, by focusing on its heritage to preserve its memory, and build up its consciousness.

Indeed, the pioneers of reform have engaged in many battles to reform the Muslim nation; each from

For this grand aim, Shaykh Ahmad Zaki Yamani established the Al-Furqān Islamic Heritage Foundation, striving to achieve whatever he could to fulfil his mission of preserving, cataloguing, critically editing, and publishing the rich heritage of his nation’s civilisation. With great meticulousness, he chose from diverse countries, a group of leading scholars specialising in Islamic heritage, in the capacity of international experts and consultants, to set a clear vision for Al-Furqān Foundation’s work, to apply a clear strategy that elicits its dimensions from a wise vision of leadership, with the directions of these ex-

perts and consultants. The Foundation set about executing the vision, mission, objectives and plans developed, and the clear strategy studied, within the consistent phases set, to secure the objectives specified. It continued to accomplish its role, without wavering or deviating from the path, taking into consideration that salvaging our nation’s enormous heritage, with its colossal scientific treasures buried in the corners of libraries and bringing this into the world of light, is without doubt a gruelling and arduos task, requiring a living conscience, patience, stamina, and boundless integrity.

Ambitious works were launched; represented by the survey of Islamic manuscripts held in libraries worldwide, followed by cataloguing and publishing the Islamic manuscript collections in numerous countries. Subsequently, the Foundation progressed to publishing critical editions of our heritage’s seminal works, those holding substantial scientific and historical significance, following the soundest, most precise and enriching methodologies.

Fearing extinction of the class of cataloguers and critical editors, with their numbers dwindling considerably, the Foundation organised numerous training courses, in Cairo, Alexandria, London, Istanbul, Kuala Lumpur, Aleppo, Amman, Rabat, Casablanca and Kuwait, on the critical edition and cataloguing of manuscripts for young researchers. Moreover, to deepen the Foundation’s role in raising the awareness of scholars and researchers of the importance of their heritage, it organised ten international conferences on Islamic manuscripts, in which elite scholars from East and West participated with their scientific papers; in addition, convening numerous symposia, awareness-raising lectures, and exhibitions to promote the glorious aspects of Islamic civilisation, and the contributions and achievements of scholars in history and in building the Islamic civilisation.

H.E. Shaykh Ahmad Zaki Yamani, may Allah grant him mercy, was renowned for his deep love for Makkah al-Mukaramah. Indeed, he is its dutiful son, with passionate love for it; valuing its status, defensive of its sanctity, representative of its historical role, and among the fiercest defenders of its archaeological site, which form part of its history and culture. From a young age, he envisioned establishing a pioneering, civilisational centre dedicated to the history of Makkah al-Mukarramah and Madinah al-Munawarah, aiming principally to highlight the merit of both cities, and their important and vital roles in facilitating the journey of Islamic science and culture over the centuries. Moreover, pinpointing the diverse roles, which they played in the different spheres of natural environment, and social, economic, cultural, scientific, religious and political life, as well as architecture

and urban planning, based on intellectual production in all its forms and media. H.E. Shaykh Ahmad Zaki Yamani, chose for this centre, a group of scholars, as a council of advisors, a scientific, academic council, and several specialised committees. The Mawsoa Centre has, to date, published ten volumes of the Encyclopaedia of Makkah and Madinah, and numerous studies and publications.

The civilisational project, over which H.E. the Shaykh pondered at length, due to its importance and effectiveness in building Islamic awareness and renewal was the Centre for Study of the Philosophy of Islamic Law, which he established in early March 2005, and for it, selected a group of scholars specialised in the field. The aim behind establishing the Centre, was to serve the jurisprudence of the objectives of Islamic law, encouraging research in the area and expanding the scope of

knowledge within it. It is the pre-requisite for understanding the texts of Quran and Sunnah, and to understand the continuing creative juristic efforts (ijtihā d ), which were evolved in their final goal of securing people’s public interests, in this life and the hereafter, as well as warding off harm. Creative juristic effort is grounded on an awareness of the objectives, grasp of their rank and placing each ruling based on creative juristic effort at its appropriate level in securing the universal objectives of Islamic law, or indeed, the partial objectives of rulings.

The Centre published a large number of studies related to Islamic law objectives, most prominently the “Bibliography for Maqāṣid al-Sharīʿah”, “Maqāṣid Rules”, and “Dictionary of Maqāṣid Terms”. Moreover, it organised many scientific training courses and symposia, as well as numer ous international conferences and lectures.

Perhaps the aims embodied in the logic of reform espoused by H.E. Shaykh Ahmad Zaki Yama ni, may Allah grant him mercy, in establishing the three cen tres within a complementary and scientific framework, were governed by a single methodo logical philosophy and a vision along three intimately-linked and close-knit axes, bringing to gether the Revelation, the Mus lim nation’s heritage, and the Islamic law objectives. Indeed, there is a relationship between Makkah al-Mukaramah and Madinah al-Munawarah, given that they are the places where the Revelation was sent down—the Revelation being the foundation for construction— and attending to the Islamic heritage; in turn, formulated based on the Revelation. Therefore, whoever wishes to elicit knowledge, and read into its ideal formative elements, must start from the Revelation, as it is the accepted key to understanding Islamic heritage. At the same time, heritage is the launch pad for building awareness and preserving memory, while the Islamic law objectives—signifying that this noble Revelation has crystal clear objectives for the existence— represent the basis for direction, rationalisation, and correction; those who deviate from this, have deviat-

ed from the sound approach and strayed from the straight path.

H.E. Shaykh Ahmad Zaki Yamani passed away to the Almighty’s Mercy, having achieved his aspirations and dreams, and discharged the mission to which he had dedicated his entire life with his assiduous effort, and civilisational and heritage achievements, leaving an indelible mark, for the sake of this noble Foundation that reached a pride-evoking phase of maturity. He was completely satisfied and confident that those picking up the civilisational torch after him would continue on the refined civilisational path, without wavering or deviating. He was content that the Foundation was in trusted hands, represented by his dutiful son, Mr Sharaf Ahmad Zaki Yamani (noble successor of noble predecessor), faithful to the mission of his noble father, may Allah grant him of His expansive Mercy.

Mr Sharaf Yamani is well known for his strong passion for Islamic heritage, and is recognised for his great competence, probity, assiduous work, noble manners, and unbounded energy, within a clear strategy, and with a flexibility in execution, for the Foundation to continue on its path, fulfilling its mission aimed at recording Islamic heritage, publishing true Islamic culture, and objectives-based thought, looking forward to achieving its ambitions, in terms of pioneering works, and grand achievements.

After offering these brief insights, we can only ask Allah, the Almighty, to enfold Shaykh Ahmad Zaki Yamani with abundant mercy, forgiveness, and acceptance, and grant him residence in the Gardens of Paradise, in the company of the truthful, the martyrs, and the righteous, and to make Al-Furqān Foundation, a continuous charity (ṣ adaqah jā riyah), saved for his scale of good deeds on the Day of Judgement.

Visits

VISIT OF DR RAJA EL-AOUDI-ADOUNI

03.06.2021

On 3rd June 2021, the Managing Director of Al-Furqān Islamic Heritage Foundation, Mr Sali Shahsivari, and the head of the Datasets and Online Database, Mrs Karima Benaicha, welcomed Dr Raja El-Aoudi, archaeologist and epigraphist specialising in Arab and Islamic inscriptions at Tunisian National Heritage Institute, a decorated professor at the Higher Institute of Literary Studies and Humanities - Tunis University, previous Director of the National Centre of Calligraphy, and current Scientific Director of National Centre of the Historical and Archaeological Landmarks - Tunis.

Dr El-Aoudi expressed her delight to be able to visit the Foundation and its Library, where she found some of the rare and unique references in her field of interest.

Mr Shahsivari and Dr El-Aoudi had a long discussion about Dr El-Aoudi-Adouni’s unique research in the field of Islamic inscriptions, which helped in completing the missing parts of renowned family trees, including Ibn Khaldun’s family tree. The discussion covered also the ways in which the field

On Monday, November 1, 2021, the Director of the Foundation, Mr. Sali Shahsivari, visited the headquarters of the Research Center for Islamic History, Arts and Culture - IRCICA, in Istanbul, where

of inscriptions is intertwined with the field of Islamic manuscripts.

Dr El-Aoudi expressed her wish in building bridges of cooperation between the Al-Furqan Foundation and the Tunisian National Heritage Institute, in order to promote the Islamic written heritage. She also expressed her wish in translating the unique archaeological project and book, published by Al-Furqan, under the title “The House of Khadijah Bint Khuwaylid (God bless her) in Makkah al-Mukarramah”, from Arabic to French.

At the end of the visit, Mr Shahsivari and Dr El-Aoudi exchanged some publications.

Dr Al-Aoudi gifted her renowned published book in French, under the title“Stèles funéraires tunisoises de l'époque Hafside: 628-975.1230-1574” (2 volumes). In turn, Mr Shahsivari presented to Dr Al-Aoudi a copy of the Arabic and English version of the book “The House of Khadijah Bint Khuwaylid (God bless her) in Makkah al-Mukarramah”, to honour Dr Al-Oudi’s academic specialty, and a copy of the book “The Journey of Muhammad Al-Jūdī (Muftī of Kairouan) to Ħajj”, to honour Dr AlOudi’s country of origin.

he met the new Director General of IRCICA, Prof. Dr. Mahmud Erol Kılıç.

After congratulating him on his new position, and renewing the bonds of relationship and cooperation between the two institutions, a lengthy discussion took place about ways to continue this cooperation in areas of common interest. It was agreed to hold some joint activities in the near future, God willing. The meeting was attended by Prof. Dr. Ekmeleddin Ihsanoglu, member of the Board of Directors of the Al-Furqan Foundation, and Mr. Mohamed Drioueche, Projects and Publications Officer at the Foundation.

VISIT TO IRCICA 01.11.2021

Scientific Course

THE OBJECTIVES OF ISLAMIC LAW IN LIGHT OF THE NOBLE PROPHETIC SUNNAH (3)

30.10.2021

The third scientific course on “The Objectives of Islamic Law in Light of the Noble Prophetic Sunnah from the Perspective of Capacities (maqā māt) of Prophetic Actions (taṣ arruf āt)” was convened with the aid and blessing of Allāh, Most High, on Saturday, 30 October 2021 (24 Rabī‘ al-Awwal 1443AH), in the welcome surroundings of Grand Cevahir Hotel in Istanbul, Turkey. This was the culmination of the two previous training courses, held in the Kingdom of Morocco, on the topic. This training course was organised by Al-Furqān Islamic Heritage Foundation - Centre for the Study of the Philosophy of Islamic Law, the Maqāṣid Research & Studies Centre in Rabat, and the Research and Studies Laboratory in Islamic Sciences at the Faculty of Arts and Humanities in Mohammedia, Morocco.

Opening Session

The first session opened with illuminating verses from the Glorious Qurʾān recited by Mr. Moulay al-Hassan Al-Barhoumi. Subsequently, Mr Sali Shahsivari, Managing Director of Al-Furqān Islamic Heritage Foundation, welcomed the esteemed audience, and explained the importance and timeliness of the training course—as the conclusion of previous examinations of the Prophetic Sunnah’s objectives. He under-

scored the importance of these scientific training courses in laying the foundation for sound understanding, correct emulation, suitable fitting to novel cases, and proper application, so as to draw inspiration from the Noble Prophetic Sunnah in finding solutions to the flawed aspects of religious practice, and the negative effects of civilising endeavours, especially in these contemporary times.

He was followed by Dr Al-Husayn Al-Mous, Deputy-Director of the Maqāṣid Centre for Research & Studies, who concentrated on explaining the importance of these training courses in prompting communication between students of knowledge and scholars, enabling them to engage in sound consideration of novel developments of the times. He praised the partnership between the Maqāṣid Centre for Research & Studies and Al-Furqān Islamic Heritage Foundation, expressing hope in seeing broader research horizons addressed in forthcoming training courses, especially in the area of objectives of beliefs (maqāṣid al-‘aqāid ).

In turn, Dr Moulay al-Mustapha al-Hind, Director of the Research and Studies Laboratory in Islamic Sciences at the Faculty of Arts and Humanities in Mohammedia, Morocco, clarified the importance of the training course’s topic, namely the examination and analysis of the Sunnah’s objectives from the perspective of the capacities from which Prophetic actions emanated. He noted that such examination was the preserve of erudite scholars, with extensive experience in the objectives discipline, through theorising, inductive reasoning (al-istiqrā’ ), and fitting to novel cases (tanzīl ). Indeed, attempting to understand Islamic legal rulings and objectives without referencing Prophetic actions and capacities is a path to error. He stressed that, given the contributions of participating scholars and intellectuals, this blessed train-

ing course was well-placed to answer many burning questions; the answers to which would contribute to paving the way for the Muslim nation’s civilising resurgence.

The First Session, chaired by Dr Ekmeleddin İhsanoğlu

The first session opened with the Dr Issam Ahmad al-Bashir’s paper on “The objectives of Prophetic actions in leadership”, where he addressed Prophetic actions in the capacity of leader (imām). He traced the trajectory of scientific grounding of the topic on the principal sources of evidence, where he raised the problematic epistemological issue relating to Islamic political thought. He noted that this problematic issue is tied to the “method adopted in rational consideration of these [Prophetic] actions and the approach to classifying them in the Islamic legal context, as either perpetual legislation, or time-bound ruling (ḥukm) based on an interest (maṣlaḥah). Dr Issam al-Bashir

built his paper on a sound, robust methodology based on Islamic law objectives and referral to the principal sources of Islam (ta’ṣīl ), which combined the permanence of universal principles and objectives and the variability of forms in a methodology linked to origin and connected with the times.

The lecturer also treated the concept of imāmah or leadership, in terms of semantics (dalālāt) and conceptual relationships. He stated that our Prophet, peace and blessing upon him, embodied two kinds of leadership; the first, leadership by virtue of Revelation (waḥy), i.e. Prophethood, and the second, leadership of the Muslim nation (ummah). He also touched upon the concept of Islamic governance (al-siyāsah al-shar‘iyyah), emphasising the importance of objectives (maqāṣid ) in understanding Prophetic actions in the capacity of leader. Further, he explained that the criterion for discerning a capacity was to identify the objectives. In this context, he quoted a set of rules developed by the scholars, concluding with the practical aspect.

In the context of elucidating leadership or imāmah, Dr Issam al-Bashir addressed its attributes and determinants, restricting these to seven, namely that it: is a description additional to Prophethood; is intimately linked to public interests; integrates legislative and executive action; accommodates both permanent principles and varying rulings; is

based on creative juristic effort (ijtihād ) that considers time, place, custom (al-‘urf ),and circumstances (al-ḥāl ); obliges emulation and following of the Prophet, peace and blessing upon him, in taking proper account of the objectives of his actions aimed at securing and complementing interests, rather than particularities of rulings; furthermore, acting by virtue of leadership is conditional on the leader’s permission.

Subsequently, Dr Issam addressed the contexts of Prophetic actions in the capacity of leader. In his view, these included the domains of ritual worship (‘ibādāt), financial transactions, penalties, Islamic governance, and foreign relations. He followed with treatment of Prophetic actions in the capacity of leader from referral to the principal sources of Islam,

to determining effective causes (taḥqīq) and fitting to novel cases (tanzīl); he grounded this on important rules, namely: societal consensus; reinforcing human commonality; entrenching consultation (shūrā) and its practice; the Muslim nation as the source of political legitimacy; the State between permanence of principles and variability of forms; and the fallibility of rulers’ creative juristic effort (ijtihād ). He concluded his paper by speaking about the Prophetic actions in the capacity of leader from eliciting rules and referral to principal sources to a standard governing framework.

Dr Mehmet Görmez commented on the paper, emphasising its importance and the excellence shown by the author in addressing, ordering and robustly presenting the subject material. He began by classifying leadership (imāmah), then eliciting a comprehensive definition for Islamic governance, making leadership a description, additional to Prophethood, and not intrinsic to it. He then stated that each of the sayings of the Messenger, peace and blessing upon him, must be understood within the frame of the wisdom from creating life, the reason for man’s existence and the aims of sending down religion. In this consideration, objectives and interest (maṣlaḥah) signify understanding the Prophetic meaning and objective, the humanreligious benefit, and the Divine Aim of that Prophetic act or statement; as, indeed, the objectives are the spirit of Islamic jurisprudence ( fiqh) and the quest of creative jurists (sing. mujtahid ).

Dr Mehmet Görmez classified the objectives of the Sunnah into two kinds: general (‘āmah) objectives, such as wisdom, tolerance, moderation… and specific (khāṣṣah) objectives, namely the aims of Islamic law in all spheres of political, economic, and family life. Dr Görmez did not forget to mention the ways of understanding the noble Prophetic tradition (ḥadīth), emphasising the importance of taking account of particular and internal contexts. The objective of all this, as he said, is that our noble scholars were keen for the Sunnah to be understood in an integrated, rather than a partial and fragmented manner.

This was followed by Dr Wasfi Ashur Abu Zaid’s paper titled “Distinguishing the capacities of Prophetic actions: legal validity (mashrū‘iyyah) and objectives—a reading in light of the statements and

acts of the Prophet, peace and blessing upon him and the understanding and actions of the Companions”. The paper opened with an introduction, in which he explained its importance, in his words, manifested in “that it lays a legal theory foundation confirming the evidential validity (ḥujjiyyah) of such a distinction”. He indicated that the research problem is manifested in that “there is a trend in legal theory that considers the Sunnah in its entirety as permanent and obligatory legislation; this trend exists in both past and present”.

The paper comprised an introduction, where he explained the terms used to compose the title, namely legal validity (mashrū‘iyyah), distinction (tamyīz), capacities (maqāmāt), and actions (taṣarrufāt), from which he constructed his intent from the paper’s title. He followed with three areas of inquiry:

The first was dedicated to legislative actions, encompassing three branches; the first elucidating permanent and obligatory actions; the sec-

ond on legislative actions, of which some are non-general and non-permanent; and the third on those actions that were initiated based on the Prophet’s own creative juristic effort (ijtihād ), which the Revelation subsequently corrected.

The second area of inquiry addressed non-legislative actions, where he presented 18 incidents or actions and expressed the Messenger’s sayings and actions, and those of the Companions. Concurrently, he explained that the Companions, may Allah be pleased with them, understood this, that is . distinguishing between the legislative and the non-legislative.

In the third area of inquiry, he clarified the objectives of distinguishing between Prophetic actions, which he classified into six, namely:

First, securing the correct understanding of the Prophetic Sunnah.

Second, determining the objectives of the Prophetic Sunnah.

Third, recognising permanent legislation from that predicated on an effective cause (‘illah).

Fourth, soundness of evidencing (istidlāl ) from the Sunnah and creative juristic effort (ijtihād ).

Fifth, discriminating between that which is, and that which is not of the religion.

Sixth, emphasising the human nature of the Prophet, peace be upon him.

He concluded his paper with important recommendations, namely revising explicatory texts (shur ūḥ) of the Sunnah according to this standard, and reviewing the fatwas issued by our esteemed scholars throughout history, and evaluating these on this scale and standard. He also recommended that this issue be included in charters for issuing fatwa and

creative juristic consideration (ijtihād ), and hence, visible to muftis and creative jurists (sing. mujtahid ).

Dr Mohamed Aouam commented on the paper, focusing on explaining the importance of the topic of Prophetic capacities and actions, given the problematic issues it raises and the dysfunctions it treats. He emphasised the matter of finalising the definition of the concept of Prophetic actions. He posited that the concept of the Sunnah, despite differences due to scholars’ specialisation, is distinct from the concept of Prophetic actions, which in his words is particular to a specific type of Sunnah, especially that related to obligation, and administration of public affairs, such as leadership (imāmah), adjudication (qaḍā’ ) and fatwa issuance (iftā’ ). Subsequently, he clarified the types of distinctions in Prophetic actions, such as through textual evidence (naṣ), creative juristic effort (ijtihād), and contextual circumstances (aḥwāl ). He then addressed the standards and rules for making such distinctions.

This was followed by the paper titled “Prophetic fatwas: descriptions and objectives” by Dr Mohamed Sbihi. He structured his paper around two areas of inquiry, each addressing two purposes. In the first area of inquiry, he addressed the topical and style descriptions characterising Prophetic fatwas. He classified these into seven descriptions; first, Divine nature (rabbāniyyah), meaning that the actions of the Prophet, peace and blessing upon him, from the perspective of fatwa, originate from Allāh, the Almighty and that the Prophet, in his fatwa, is transmitting from Allāh, the Almighty. Second, freedom from inconsistency and contradiction, meaning that Prophetic fatwas do not compete with, or undermine each other, because their source is Allāh, the All-Knowing, the Expert, the All-Wise. Third, obligatory nature, because the person seeking the fatwa is obliged – religiously –to abide by the fatwa issued by the Prophet, peace be upon him; it is not permissible to act contrary to the Prophetic fatwa as it is from Allāh, in the first

instance or by way of subsequent endorsement. Fourth, comprehensive and human-centric, i.e. the Prophetic fatwas are inclusive of different topics on creed, ritual worship, ethics, and transactions. Fifth, universality and permanence, meaning that the actions of the Prophet, peace be upon him, in the capacity of mufti, were not temporary and timebound, where after him these are repealed and cease to exist; furthermore, these are not specific to those individuals soliciting the fatwa, but are permanent and part of ritual worship to the Day of Judgement, and generalised to others. Sixth, practical and realistic, in that the researcher referred to the fact that Prophetic fatwas were responses to novel developments and issues from reality, where religious need compelled finding the ruling; indeed, these were not answers to hypothetical “if” questions. Seventh: moderation or balance as a description means they follow the middle way in belief and actions and in both ritual and mundane matters.

As for style descriptions of Prophetic fatwas, the researcher determined these to be: first, clarity, where Prophetic fatwas

came to clarify those rulings on which the Prophet, peace and blessings upon him, was queried, using the clearest phrases and most precise wording. Second, succinct without deficiency and expanded without inconsistency or unnecessary repetition. Third, diversity in forms of response; the Prophet, peace and blessings upon him, sometimes responded using an informational statement, sometimes the imperative and at times, an interrogative confirmation providing both answer and effective cause. Fourth, matching or implication: by which the researcher meant that the Prophetic answer would match the question, or the Prophet, peace and blessing upon him, would state general rules, principles and universals that—inevitably—address the question posed by the individual and others. Fifth, adding benefit: meaning that the Prophet, peace and blessing upon him, when asked on an issue, may add to the answer something that the person soliciting the fatwa had not asked for, where this is connected to the issue and circumstantial clues indicate that the individual needs it. Sixth, logical causation and evidencing: it is noticed in

the fatwas of the Prophet, peace and blessing upon him, that he may sometimes merely mention the ruling, where it is a matter of ritual worship, or where the effective cause and wisdom are clear, or because the questioner is incapable of comprehending the effective cause; at other times, he would mention the rationale of the ruling, present parables, and employ resemblances (ashbā h) and similitudes (naẓā’ir). With respect to the second area of inquiry, the researcher addressed the Islamic legal and methodological objectives of Prophetic fatwas. The Islamic law objectives of the Prophetic fatwas included preserving the necessities (al-ḍarūriyyāt), namely faith, life, intellect, progeny, and wealth. Moreover, these encompassed the objective of promoting ease (taysīr) and eliminating constraints (ḥaraj ), whether in the matters of ritual worship (‘ibādāt), transactions (mu‘āmalāt), or customs (‘ādāt). The researcher also determined that Prophetic fatwas embodied objectives classed as improvements (taḥsīniyyah), the objective of freeing the person charged with religious duty (al-mukallaf )

from bondage to their own desire, and the objective of blocking (sadd ) and opening ( fatḥ) the means (al-dharāi‘ ).

In addressing methodological objectives, the researcher mentioned the objective of imparting understanding as a valid objective in Prophetic fatwas. In addition, the objectives of: ensuring cognitive acquisition; persuading compliance and satisfaction with the ruling; and providing guidance to muftis after the Honourable Prophet. He concluded the paper with the invitation to adopt Prophetic fatwas, both as a methodology and in fitting to novel cases, while recommending the treatment of distortions in contemporary fatwas, in light of the foregoing.

Dr Wanis al-Mabrouk commented on, and praised the paper as an important study in the subject area. It contributed to eliciting the dimension of objectives in Prophetic fatwas, where the researcher addressed some of the descriptions and objectives of Prophetic fatwas, which assist in reducing the incidence of laxity and deviance in fatwas. Moreover, the paper included questions and scientific terms suitable for expanded treatment in further studies. Dr Wanis mentioned that Prophetic fatwas were a response to a question from actuality, or an expected, emergent matter; however, in his words, they were always an expression of the objectives of the Noble

Qur’ān and assured the interests of Allāh’s servants. In his opinion, it embodied a methodology worth following by the Prophets’ inheritors, that is the scholars, and anyone issuing fatwas.

Subsequently, he articulated the paper’s distinguishing features, while voicing some criticisms, including the fact that it was packed with beneficial scholarly questions, and substantial issues that were subject to extensive contention in jurisprudence and legal theory texts.

Second Session, chaired by Dr Abdul Majid al-Najjar

On behalf of Dr Fahd bin Saad al-Zaydi al-Juhani, Dr Moulay al-Mustapha al-Hind proceeded to present a reading of the paper titled “The objectives deduced from the actions of the Noble Prophet, peace and blessing upon him, in adjudication (qaḍā’ ) and reconciliation (ṣulḥ)”. In the introduction dedicated to illustrating the importance of the topic, the researcher indicated that “knowing the kind of action or saying from the aspect of differing capacity, assists in understanding the religious text and applying it correctly as evidence”. Dr Fahd divided his paper into two main areas of inquiry; the first dedicated to elucidating the meaning intended by Prophetic actions, and the criterion for distinguishing between them. Subsequently, he defined ad-

judication, which, in his words is: informing of, and imposing, the Islamic legal ruling. In the second area of inquiry, he mentioned examples of actions of the Noble Prophet in adjudication and reconciliation, deducing the inherent objectives and wisdoms.

He counted seven examples, each linked to its objectives, as follows:

First: His adjudication, peace and blessing upon him, on the one marrying off his daughter against her wishes.

other or from preponderant (rājiḥ) to less preponderant (marjūḥ); these universal rules, or as some researchers call them, the principles of description (uṣūl al-tawṣīf ), are very important and must be comprehended, and taken into consideration”.

Second: His adjudication, peace and blessing upon him, on taking from the miserly husband’s money in reasonable measure, without his knowledge.

Third: His adjudication, peace and blessing upon him, on contracting marriage by agency.

Fourth: His adjudication, peace and blessing upon him, on division of water shares.

Fifth: Prophetic reconciliation (ṣulḥ)

Sixth: On annulling unlawful reconciliation, and ruling otherwise

Seventh: His adjudication, peace and blessing upon him, on child custody

Dr Fahd al-Juhni concluded his paper with important recommendations, namely that “the universal matters and mandatory rules, which help judges and their assistants to perform sound judicial juristic effort, are realised by applying the Islamic legal ruling to its correct setting and relevant incident; furthermore, taking into account (i.e. the juristic effort) the specificity of each incident, and related circumstances and diverse inputs, which may sometimes compel changing from one ruling to an-

After reading a summary of the paper, Dr Moulay al-Mustapha al-Hind commented on it, pointing to the effort expended by Dr Fahd. Furthermore, elucidating the importance of the topic, where in Dr Fahd’s opinion, any shortcoming in linking the objective to the Prophetic action may lead to results that are unsuitable for analogy or application. Furthermore, comprehending rulings must be based on the understanding of the objectives of Prophetic capacities and actions.

In his commentary, Dr Moulay al-Mustapha al-Hind reported that the treatment of Prophetic actions, in terms of inductively-reasoning the objectives,

requires patience in ruling, precision in description, and sound application and generalisation, with knowledge of the types of actions and capacities; hence, determining which of these circumstances, objectives are suitable to be used in analogy, and whether these objectives are universal (kullī ) or partial ( juz’ī ), original or subordinate, or certain (qat‘ī ) or surmised ( ẓannī ). Indeed, deducing the objective from the action, and formulating a specific description is not an easy or straightforward matter. Dr alHind made a number of critical observations enriching the discussion and deepening examination of the issue presented; this included, in his words, lack of clarity regarding the issue of the Sunnah, in terms of the universality of its legislation, which is the subject of disagreement, in both past and present.

This was followed by Dr al-Hassan Shahid’s paper, “Perfecting selves in the Prophetic Sunnah: referring to principal sources and discerning the objectives”. The paper was structured around six areas of inquiry. In the first, he addressed the meaning of perfecting selves and its position, concluding based on Ibn ‘Āshūr’s view that it is “taking the selves of those charged with religious duty to the most perfect levels in the Prophetic discourse, with the objective of purifying and edifying on the most meritorious qualities, by way of rising in level to bear the duties of Islam, and sound compliance with its rulings”.

In the second area of inquiry, Dr Shahid addressed “perfecting selves in the Prophetic discourse”, in its connection to the Companions, as well as commands and prohibitions in the Islamic legal discourse. In his words, this was demonstrated by the Companions in four aspects, namely betterment through:

1. concern for Allāh’s rights, by performing abundant acts of worship, being assiduous in this regard, and avoiding prohibited acts

2. concern for, and protecting the rights of Allāh’s servants, and sustaining mutual bonds

3. purifying and holding the self to account, driving it to adopt the most meritorious qualities

4. acting with excellence (iḥsān) towards the rest of existence

As for perfecting selves in commands and prohibitions in the Islamic legal discourse, he drew atten-

tion to the fact that legal theorists (al-uṣūliyyūn) did not make any distinction between the commands of the Qur’ān or Sunnah in terms of their semantics, rather they granted them the same significance. The third area of inquiry related to perfecting selves in the Prophetic commands, in which he touched upon the question of whether Prophetic commands implied obligation (wujūb)? He presented the views of legal theorists, selecting the majority view as the most preponderant, in that these, indeed, imply obligation, based on lexical, practical, and rational arguments. Subsequently, he mentioned examples of commands for perfecting selves, followed by the prohibitions.

The fifth area of inquiry treated perfecting selves and its connection to the remaining Prophetic capacities. He opened with a key epistemological question, namely: is perfecting selves an indepen-

dent capacity? Here the researcher raised an important problematic issue relating to capacities, in light of which he distinguished between the capacity and the objective. He explained that the essence of the capacity was what al-Qarāfī exclusively presented. On the other hand, the expanded definition offered by Ibn ‘Āshūr was that of cases with objectives. He concluded by saying: “the capacity (maqām) is a function (waẓīfah) and an effective cause (manāṭ) for action, while the objective (maqṣad) is a result and aim for each action; moreover, if each capacity has an objective, then it does not strictly follow that each objective has its own specific capacity”. He opined that these cases may be classified into two kinds; the first, comprising functional, practical capacities and the second, additional, moral objectives.

In the sixth area of inquiry, the lecturer addressed the rules related to the objective of perfecting selves; he counted 33 rules, which he elicited from the sayings of legal theorists, and represented these as governing rules.

He concluded his paper with recommendations, including:

1. The edification objectives underlying the Prophetic capacities, where broader consideration is given to eliciting the edification objectives from the four principal capacities, namely legislation (tashrī‘ ), adjudication, leadership, and fatwa, each capacity manifested singly or in combination.

2. The ethical dimension of the four principal Prophetic capacities, namely legislation, adjudication, leadership, and fatwa, where the rank of noble manners is explored in discerning the objectives of Islamic law , while performing sound consideration of the nature of manners recognised in this regard.

3. Ways of exploiting the objective of perfecting selves in the Islamic discourse in reforming scientific and educational systems, and contemporary teaching curricula; indeed, the Prophetic guidance, as we know it, holds much promise in this regard.

4. Linking the rulings of concession (rukhṣah) and strict original (‘azīmah) with the objective of perfecting selves, through studying the sources of strict original, and effective causes of concession in edifying the person and purifying the self, taking cues from the Prophetic guidance.

5. Methods of detecting the objective of perfecting selves in Islamic discourse, whether Qur’ānic or from the tradition (ḥadīth), by elucidating the approaches of legal theorists, jurists, and traditionalists (muḥadithūn).

6. A scientific study clarifying, explaining and expanding the governing rules for the objective of perfecting selves, grounded on the explicit and implicit objectives of the Prophetic discourse.

Dr al-Husayn al-Mous commented on the paper, concentrating on the importance of understanding the Prophetic Sunnah, to avoid falling into error. After summarising the research idea, and introducing the key points developed by the researcher, he presented Dr al-Hassan Shahid’s idea regarding non-independence of the additional capacities proposed by the erudite Ibn ‘Āshūr. He highlighted that many scholars have opined that these are independent. In his commentary, Dr al-Moos

emphasised the difficulty of distinguishing between capacities and objectives, due to the overlap between both, illustrating this through examples.

The Third Session, chaired by Dr Moulay Mustapha al-Hind opened with the paper by Dr Issam Talima, titled “The Prophetic Sunnah in three contemporary books”. The paper focused on presenting a summary of key ideas and methodology employed in three important works that treated questions and problematic issues related to the understanding of the Prophetic Sunnah. The first book was “The Prophetic Sunnah between jurists and traditionalists”, authored by the late Shaykh Muhammad al-Ghazali, may Allāh have mercy upon him. The second, “How to deal with the Prophetic Sunnah… features and governing rules”, by Dr Yusuf al-Qaradawi. The third, “The problematic issue of dealing with the Prophetic Sunnah”, by the late Dr Jaber Taha al-Alwani, may Allāh have mercy upon him.

The first book by Shaykh Muhammad al-Ghazali, may Allāh have mercy upon him, was a book that sparked strong controversy and huge discussion among scholars and researchers. Dr Issam Talima explained that the objective of the book was that Shaykh Ghazali aimed to purify the Sunnah, in particular, and the religion of Islam, in general, from those views that were not founded on a univer-

sal perspective of Islam… In this way, he refuted those secularists, who rejected this Sunnah, as well as extremist fundamentalists, lacking understanding; he stated: “my aim is to purify the Sunnah from any impurity”.

Dr Issam Talima then began to articulate al-Ghazali’s approach in the book, which revolved around the following principles:

1. Soundness of both chain of narration (sanad ) and body (matn).

2. Understanding the Qur’ān first.

3. No Sunnah without jurisprudence ( fiqh), and no jurisprudence without Sunnah.

4. Understanding the allegorical verses (mutashābihāt) of the Qur’ān in light of the decisive verses (muḥkamāt).

5. Understanding the particulars ( juz’iyyāt) in light of the universals (kulliyyāt).

6. Distinction between aim and means.

7. Distinguishing between ritual worship and customs.

Dr Issam Talima began to explain these principles by presenting the examples provided by the book’s author, Shaykh Muhammad al-Ghazali, may Allāh have mercy upon him.

The researcher concluded that the book was witness to the rare courage possessed by al-Ghazali in addressing such issues in the Prophetic Sunnah; indeed, there were those who had changed their opinions, after they had been op-

posed to his views, which are dispersed in his other books. However, he recorded a point of criticism in that the author was too hasty in criticising some traditions, without referring to other scholars in this regard.

The second book examined by Dr Issam Talima was “How to deal with the Prophetic Sunnah… features and governing rules” by Shaykh Yusuf al-Qaradawi. This came in the context of addressing the uproar caused by alGhazali’s book. The researcher presented a brief summary of the book in terms of its chapters and sections, then began by presenting the governing rules and features for understanding the Prophetic Sunnah, which were eight in number, as follows:

First, understanding the Sunnah in light of the Noble Qur’ān. Second, gathering the traditions on the single topic. Third, reconciling or judging the preponderance

of differing traditions. Fourth, understanding the traditions in light of contextual circumstances and objectives. Fifth, distinguishing between the changing mean and invariable goal. Sixth, distinguishing between the literal and figurative in understanding the tradition. Seventh, distinguishing between the unseen (al-ghayb) and the seen (al-shahādah). Eighth, verifying the semantic meanings of the tradition’s words.

Dr Issam Talima elucidated the importance of the book, in terms of the positive reception by both specialists and the general public. He attributed this to the fact that Shaykh Yusuf al-Qaradawi was one of those scholars, who had combined between tradition and rational consideration. However, the researcher recorded a point of criticism that Shaykh al-Qaradawi did not address the legislative and non-legislative Sunnah, passing over it with brevity.

The third book examined by Dr Issam Talima was “The problematic issue of dealing with the Prophetic Sunnah”, by the late Dr Jaber Taha Fayad al-Alwani, may Allāh have mercy upon him. He clarified that Dr Taha criticised the traditionalists in that they were more concerned with

the chain of narration (sanad ) rather than the body of the tradition (matn). He also criticised the so-called “Qur’ānists”; in his opinion, “the true Qur’ānist cannot deny the Sunnah, or rule according to his reflections and desires; accepting what he likes, and rejecting what he does not”. Dr al-Alwani touched upon the problematic issues related to the Sunnah, namely:

1. The problematic issues in the heritage of legal theory.

2. Hegemony of the jurisprudential approach in dealing with the Prophetic Sunnah.

3. Monopoly of the methodology of narration chains (isnād ); he also addressed the question of whether the Sunnah was exclusively concerned with legislation, and clarifying that the Sunnah no doubt contained legislation, but was not concerned solely with this; he views the Sunnah as explanatory, even if it has the nature of obligation alongside explanation; yet it revolves in the orbit of being explanatory.

Among the matters that the researcher elicited from Dr Taha is Prophethood and its functions in the Qur’ān; the Sunnah between concept and terminol-

ogy; the role of the Sunnah is explanatory and not creative; and how the role of narration had grown out of all proportion Furthermore, transcription of the Sunnah and the evidential validity of its reports. He also noted the explanation of the importance of terms and concepts. Dr Issam Talima mentioned a group of critical writings directed against the book; some were quite unfairly biased against it. He also clarified that al-Alwani, may Allāh have mercy on him, did not base himself on modernist thought, nor was he part of the Qur’ānist trend; rather the views to which his juristic effort had led him had existed in our heritage, while some were exclusively his. He also noted some criticisms in that al-Alwani did not establish a sound, ordered, and consistent methodology, in dealing with the Prophetic texts relating to legal rulings.

This was followed by a summary of the book, “Objectives of Islamic law in the Prophetic Sunnah” by Dr Saad al-Kubaisi. The origin of this summary is a doctoral thesis that was examined viva voce in the Faculty of Islamic Sciences, Baghdad University, in mid-2006. He explained that the Prophetic

Sunnah is illustrative, explanatory, and details the Noble Qur’ān, and indeed it independently established some rulings. Therefore, its status was like the verses of the Qur’ān, and encompassed objectives, goals, and aims, which it sought to secure in Allāh’s servants; emphasising, the objectives and interests of the Qur’ān, or independently establishing objectives, interests, and aims, which it intended to secure for gaining the happiness of both this life and the hereafter.

Among the aims of the study, as explained by Dr Saad al-Kubaisi, was to benefit from the objectives in directing the jurisprudential movement, and purposing the Islamic legal rulings, as appropriate to their eternal nature, and the geographical expansion of Islam.

The second part was titled: the objectives of Islamic law with regard to its reality and nature in the Prophetic Sunnah, and comprised five chapters:

The fifth chapter: the objectives of Islamic law with regard to reference in the Prophetic Sunnah, containing an introduction and three areas of inquiry.

The lecturer developed his research on a robust plan, which signaled the importance of the topic. We present it here as mentioned by the author: “it was divided into an introduction, five parts, and a conclusion.

As for the introduction, this mentioned the importance of the research, the problem, methodology, and challenges, as well as the research plan.

The first part was titled: Introduction to the objectives of Islamic law and Prophetic Sunnah, and comprised two chapters:

The first chapter: an introduction to the objectives of Islamic law, containing six areas of inquiry.

The second chapter: an introduction to the Prophetic Sunnah, containing four areas of inquiry.

The first chapter: the objectives of Islamic law with regard to its importance and the extent of the need for it in the Prophetic Sunnah, and comprised an introduction and three areas of inquiry.

The second chapter: the objectives of Islamic law with regard to comprehensiveness in the Prophetic Sunnah, and comprised an introduction and three areas of inquiry.

The third chapter: the objectives of Islamic law with regard to their establishment in the Prophetic Sunnah, containing an introduction and two areas of inquiry.

The fourth chapter: the objectives of Islamic law with regard to time of incidence in the Prophetic Sunnah, containing an introduction and three areas of inquiry.

The third part was titled: the objectives of Islamic law with regard to intent and share in the Prophetic Sunnah, and contained two chapters:

The first chapter: the objectives of Islamic law with regard to the owner of the intent in the Prophetic Sunnah, and comprised two areas of inquiry.

The second chapter: the objectives of Islamic law with regard to the share of the person charged with religious duty (mukallaf ) in the Prophetic Sunnah, and comprised two areas of inquiry.

The fourth part was titled: the objectives of Islamic law with regard to the legal ruling in the Prophetic Sunnah, and contained five chapters:

The first chapter: the objectives of Islamic law with regard to

their law-defining ruling (al-ḥukm al-taklīfī ) in the Prophetic Sunnah, and comprised three areas of inquiry.

The second chapter: the objectives of Islamic law with regard to their declaratory ruling (al-ḥukm alwaḍ‘ī ) in the Prophetic Sunnah, and comprised an introduction and three areas of inquiry.

The third chapter: the objectives of Islamic law with regard to easing them in the Prophetic Sunnah, and comprised an introduction and two areas of inquiry.

The fourth chapter: the objectives of Islamic law with regard to their permanence in the Prophetic Sunnah, and comprised an introduction and two areas of inquiry.

The fifth chapter: the objectives of Islamic law with regard to their legal validity in the Prophetic Sunnah, and comprised an introduction and two areas of inquiry.

The fifth part was titled: the objectives of Islamic law and the jurisprudence of balances ( fiqh almuwāzanāt) in the Prophetic Sunnah, and com-

prised an introduction and three chapters.

The first chapter: striking the balance between the legal ruling and the jurisprudence of reality ( fiqh alwāqi‘ ) in the Prophetic Sunnah, and comprised an introduction and two areas of inquiry.

The second chapter: striking the balance between interests and evils (mafāsid ) in the Prophetic Sunnah, and comprised three areas of inquiry.

The third chapter: striking the balance between fitting the ruling to the incident and the consequences (al-ma’ālāt) in the Prophetic Sunnah, and comprised two areas of inquiry.

An open discussion followed these presentations and summaries. This was rich with methodological observations, and precision in setting the rules and methodologies, pertaining to the grand issues related to the understanding of the Sunnah, both in its semantics and objectives.

The training course concluded with praise for its success, given the presented papers’ valuable content, further enriched through discussion.

Symposium

THE ARTS IN LIGHT OF THE OBJECTIVES OF ISLAMIC LAW (3)

31.10.2021

The third symposium under the title “The Arts in Light of the Objectives of Islamic

Law”

The third scientific symposium titled “The Arts in Light of the Objectives of Islamic Law” commenced with the aid and blessing of Allāh, the Almighty, on Sunday, 31 October 2021, in the welcoming setting of Grand Cevahir Hotel in Istanbul, Turkey.

The Opening Session, chaired by Mr Sali Shahsivari

A recitation of enlightening verses from the Glorious Qurʾān marked the Symposium’s commencement. Mr Sali Shahsivari, Managing Director of AlFurqān Islamic Heritage Foundation, then delivered a welcome speech focusing on the importance of the objectives (maqāṣid ) of the arts, to be concluded here, following on from the two previous symposia. He added that the arts domain desperately needs to be framed based on the standard of objectives, and that the objectives serve the arts. Subsequently, Dr Issam al-Bashir delivered an opening lecture for the symposium titled “Renewal in the topic of art”. This focused on explaining the importance and motives of renewal, and that renewed rational consideration of art is intimately related to establishing civilisation and developing the human being. He postulated that the topic of art is in desperate need of renewal, rather than dependence on imitating juristic positions from the past.

Subsequently, a reception with hot beverages and light refreshments was then held in honour of guest and participant, scholars and researchers.

The First Session , chaired by Dr Saifeldin Abdelfattah Dr Idham Mohammed Hanash presented his paper titled “Beautiful blend: Art philosophy and Islamic law objectives, theorising and application to the art of Arabic Islamic calligraphy”. He introduced his paper by raising the problematic issue of the relationship between art philosophy and Islamic law objectives, considering this a kind of adventure, a risky undertaking, and battle on epistemological and methodological fronts. He explained that this was due to the positive contemporary Islamic response to the question of art, continuing to be purely theoretical in its ephemeral religious interpretations of art. He defined, and then classified Islamic art disciplines into four kinds: (a) those disciplines acting as the foundation on which the framework of Islamic art is anchored, such as geometry (form), music (movement and rhythm), and visuals. (b) Formative disciplines establishing the nature of Islamic art, such as aesthetics and art philosophy, art elements, and art criticism. (c) Disciplines grounding the identity and civilising nature of Islamic art, such as religious and cultural sciences, psychology, and sociology. (d) Disciplines helping refine Islamic art and elevate its aesthetic discourse, such as mathematics, physics, and chemistry. The lecturer also addressed the concept and epistemological nature of calligraphy, highlighting its aesthetic objectives.

Dr al-Hassan Shahid commented on the paper, considering Dr Idham Hanash’s paper as a specialised scientific work, in which the author had roamed the objectives-based and philosophical paths of calligraphy, granting it a dimension worthy of consideration and study in the Islamic discussion space, whether comparative, methodological, or complementary to other fields.

Yet, Dr Shahid did not hide his criticism of the paper, noting three fundamental issues:

First, the written discourse was overly complicated in explaining the philosophical wisdom of art by linking it to other fields, such as legal theory (uṣūl ) and objectives.

Second, the specialised nature of terminology, where the paper included excessive linking between concepts from arts language with others from jurisprudence ( fiqh) and philosophy.

Third, confusion in the areas of inquiry, in that these lack the consistency and order required for research purposes, along with a huge amount of information.

Notwithstanding, he highlighted the paper’s importance, and that it had tackled fine specialised questions and issues in art philosophy. Dr Shahid took issue with the author regarding the question of the objectives in calligraphy, how and why? Noting that this question revealed confusion in understanding the scientific or methodological relationship by which the author had linked what he called the aesthetic objectives with the Islamic law objectives, the Noble Qur’ān objectives, or values objectives; indeed, he had not articulated any methodological

arrangement or epistemological correspondence between them. The researcher also addressed the general aesthetic objectives of the art of calligraphy; on this point, Dr al-Hassan aimed his criticism at the researcher on the matter of his novel classification of objectives into Divine (ḥaqāniyyah), aesthetic ( jamāliyyah), and promoting good (khayriyyah), objectives. He rejected this thesis, especially when the researcher assigned the objectives related to religion to the aesthetic, rather than the Divine objectives.

Dr Shahid concluded his review by stating that the scientific paper will open promising horizons given its treatment of serious conundrums, in reconnecting the sciences with the arts, in their scientific, existential, and civilising objectives.

This was followed by Dr Abdul Majid al-Najjar’s paper titled “Purification of the human being as an objective of art”. In his paper, he focused on the aim of human existence being to civilise and develop Earth (‘imārat al-arḍ ), emphasising that the human being’s self-purification in its different dimensions is a religious duty, if not in itself the aim of religious duty in general; indeed, each obligatory ritual act of religion is aimed at purification, which is the requisite for success; indeed, those who purify themselves, secure success.

The lecturer addressed the kinds of purification and their connection to art; such as purification of the soul, where the human being was created possessing a monotheistic innate nature ( fiṭrah). However, he was also created with vain desires and vices that obscure this innate nature leading to heedlessness, and ending with denial, if he unrestrictedly pursued satisfaction of such desires and vices. Also, purification of the intellect, because the human being will not settle on a proper methodology of knowledge without self-effort, where the human being is subjected to edification that stimulates these innate principles. Likewise, purification of the body, based on the general principle that the body represents a

trust placed in human hands by Allāh, the Almighty. Dr Najjar then began to explain the role of art in purifying the human being, as religion’s purpose was to raise the human being to the highest levels of humanity in both individual and collective dimensions. Religion used the term ‘purification’ to express this uplift, and directed humans to the means by which to secure purification, making adopting these means a religious duty.

Dr Najjar highlighted that the intellect may appear to have no connection to art, where art is considered an expression of beauty and food for the soul rather than the mind. He explained this relationship quite clearly, and continued following the same approach in terms of the objective of art in purifying the body, and social purification that includes society in its entirety.

Dr Hudhaifa Akkash commented on Dr Najjar’s paper expressing his admiration, and, in his words, wholehearted alignment to it and the author. He considered the author one of those supporting and encouraging arts that adhere to Islam in the contemporary Islamic discourse, given the predominance of the “jurisprudence of frustration” in the words of some thinkers; a jurisprudence that virtually prohibits or restricts many of the permitted and wholesome things, due to a superficial, literalist understanding.

Dr Akkash made some observations on Dr Najjar’s paper, summarised as follows: questioning the paper’s title (Purification of the human being as an objective of art), in that how will the author prove the claim that “the objective of arts is to purify the human being”? The farthest Islamic writings addressing the matter had ventured was to prove that Islam encourages responsible art, and allows

clean art, and that it supports the expression of beauty according to Islamic rules. Our civilisation had patronised arts, such as religious song, muṣḥaf calligraphy and illumination, and vegetal and geometric decoration; moreover, our civilisation had rejected other arts conflicting with Islamic values and objectives. Yet, here the author was expanding the meaning and citing the beauty (and arts) in the Book and creatures of Allāh, and connects these to human arts.

Among other things, Dr Akkash broached the issue of the relationship between religion and art, and proceeded to explain this relationship, revealing the connection to Dr Najjar’s presentation.

This was followed by Dr Issam Talima’s paper, with the chosen title “personifying the Messengers and Prophets in cinema and drama”. He mentioned that the intent of his paper was not to address the jurisprudential aspect per se, even though such treatment, and whether it ended with prohibition, allowance, for further detail, is important scientifically. However, its importance lies in that the jurisprudential consideration of art as a means, has become

notably influential, as well as the role of the Islamic objectives in dealing with this means.

Dr Issam pointed out that the first political and religious decision prohibiting the personification of Prophets, was during the time of Sultan Abdul Hameed II; likewise, in Egypt with the issue of a fatwa on the matter. This was followed by other fatwas and decisions banning and prohibiting this for several series’ drama productions. Dr Issam then proceeded to mention the evidencing used by those prohibiting the personification of Prophets. He concluded that the majority of fatwas issued on the matter were influenced by specific circumstances and guarded perspective on acting, its environment, and practitioners. He posited that these factors were based on emotion, and influenced by public sentiment, as well as being excessively strict. He attacked these fatwas, concluding that there is strictness on the part of Sunni jurisprudents, and opined that this matter is allowed.

Dr Talima concluded his paper with the issue of examining the rules and conditions through which we must scrutinise those who may perform such roles. However, many of the scholars in the subsequent discussion did not accept what he said, and clarified with evidence the sanctity afforded to the Prophets, as they are the crème-de-la-crème of creation.

Dr Wanis alMabrook commented on the paper, expressing his surprise at the issue of permitting the personification of Prophets

by actors, which Dr Talima proposed. He emphasised the importance of preserving the sanctity of the Prophets, which is assured by religion and human society. Moreover, this sanctity may not be violated by acting, given the influence it has on people. Dr Talima’s paper provoked intense discussion and raised significant problematic questions.

Second Session, chaired by Dr Mohamed Drioueche

The session began with the paper by Dr Wasfi Ashour titled “Revolutionising the arts: a reading into practical examples, and tracing the objectives’ influences”. He structured his paper around an introduction and four areas of inquiry. In the introduction, he addressed the relationship of the arts to the senses, where each sense from hearing, sight and others, is related to the arts. He dedicated the first area of inquiry to the linguistic arts and their influence on the objectives of Islamic law , in poetry, literary texts, histories, biographies, calligraphy, and others; all of which, possess their beauty, and aesthetic and artistic concepts.

In the second area of inquiry, he addressed the auditory arts and their influence on the objectives of Islamic law ; given that they encompass everything that influences hearing and is captured by the ear, such as music, song, Qur’ān recitation; the latter counting as an art in its own right. Dr Wasfi mentioned that what distinguishes auditory arts among the Arabs was their constant congruent connection with life’s actions. Indeed, music, song, cameldriver’s song (ḥidā’ ), amatory prelude (naṣīb), chant (nashīd ), call to prayer (adhān), recitation (tartīl ), and other auditory art forms, were a feature of daily life for the Muslim.

The third area of inquiry focused on presenting the visual arts and their influence on the objectives of Islamic law . Dr Wasfi opined that these kind of arts are considered one of the most important tributaries channelling faith into hearts. The human being through reflection on Allāh’s creation, the heavens, earth, creatures, and the horizons, which are all “visuals” is led to believe in Allāh, and acquires reinforced faith in Allāh’s insuperable power, and force, as well as beauty and majesty, through the beauty and novelty of His creation.

The fourth area of enquiry addressed the audiovisual arts and their influence on the objectives of Islamic law . Following an explanation of the intent, Dr Wasfi mentioned that education is the most important domain where audio-visuals are used. These represent an additional means, complementing the educational process and enriching presented information. In this form, it contributes, in a limited way, to improving education. The lecturer also pointed out that he had presented practical examples and quite important comments for each area of inquiry.

This was followed by Dr Mahmoud al-Naffar’s paper titled “Cinematic necessities from the perspective of objectives of Islamic law : inventing persons and events as an example”. He structured his paper on artistic and jurisprudential introductions, where he examined the issue of falsehood, lying and its forms in light of legal theory-, and objectives-based rational consideration. He proceeded to outline the purposes of the paper: the first considering the cinematic craft in light of objectives-based consideration; the second, inventing fictional characters, and attributing events to them in the cinematic work, from the objectives-based perspective; the third, inventing fictional events in cinematic work, and attributing these two real persons, from the perspective of Islamic law objectives. He concluded that the blanket approach to prohibition of lies without framing it in the objectives-based consideration, was one of the key reasons behind the appearance of fatwas ruling prohibition and restriction in the cinematic art work. Moreover, representing real persons, and attributing events to them, take the form of lying, and therefore

contemporary jurists have differed on the matter; some classified these as invention of characters, considering that the viewer knows that the content presented is different to reality, while others considered these lies from the perspective of form and reality, and are further divided into those prohibiting and others allowing.

Subsequently, Dr Khadija Brik addressed the “Cinematic presentation of the Noble Qur’ān stories in world cinema, between misrepresentation and the need for ideal utilisation: an analytical study of the film, Noah”. The lecturer emphasised that huge budgets are allocated to such types of artistic works. Yet, sadly these tended to distort and misrepresent. She explained the importance of cinema and its role in serving the Noble Qur’ān, where cinema found suitable and rich content in the Qur’ānic stories from which to produce world works. She employed many questions about the film, Noah, as an important entry to its examination. She opened with the following questions:

What are the implicit semantics and dimensions conveyed by the cinematic image employed in US world cinema works that treated the story of Prophet Noah, peace be upon him?

What are the topics addressed by the US film, Noah, connected to the story of Prophet Noah, peace be upon him?

Did the themes treated in the US film, Noah, reflect the religious narrative of the Holy Bible and the Noble Qur’ān?

Subsequently, she examined those studies that addressed the image of Muslims in cinema, mentioning among others:

“Muslim image in American cinema”, a semiologic analysis of both films, “Traitor” and “The Kingdom”.

“Reel Bad Arabs: How Hollywood Vilifies a People”. Jack Shaheen worked through this study to analyse over 1000 films, starting from the early days of silent American cinema to latest releases. He stated that according to his analysis Arabs and Muslims were always representing evil, enemies, and barbaric.

The 2014 study titled “The image of Islamic activists on screen” by Ahmad Salim. This study aimed to explore the cinematic image and how it is employed

to serve politicised ideology, particularly how Islamic activists are depicted on Western screens and in the Western world.

“The image of Islam in Western media” by Mohamed Bashari (2004CE). The book’s importance derives from its presentation of examples of some distorted images of Islam and Muslims in French, German, and British media.

She also covered the objectives, purposes, and topics of the story in the Noble Qur’ān. She did not neglect to explain cinema’s importance and role in serving the Noble Qur’ān, considering that the Islamic film is a successful tool for promulgating Islam. She then traced the chronology of cinematic presentation of the Noble Qur’ān’s stories in world cinema, and the aspects of misrepresentation. Subsequently, she alluded to stories from the Holy Bible, such as the story of Jesus in cinema.

The researcher focused on analysing the film, “Noah”, using tools and technologies, which she presented as follows:

Descriptive tools, including technical cutting, sequencing, and describing the film’s images.

Technical cut is a term indicating describing the film, Noah, in its final form, and revolves around the following:

The shot comprising shot number, shot sequence, camera angle, and camera movements.

Soundtrack comprising music, sound and dialogue, and sound effects.

Frame track comprising frame content, characters, setting, and objects.

Editing, this technology represents the process of defining sequences.

Description of the film’s frames, meaning converting the media messages and meanings contained by the film into written language; this technology provides details related to frame content, comprising the technology of freezing the frame.

This study concluded that there was deliberate misrepresentation

of Prophet Noah, peace be upon him, compared to the religious account. The film portrayed the eternal struggle between good and evil, and between mercy and forgiveness, basing that on the historical context. She closed her paper with an important recommendation, which is confessing to the clear shortcoming of Islamic media discourse generally, and Islamic cinematic discourse, especially. This compels the Islamic world to open up to the Western world and the realities of the time, while preserving the Muslim nation’s fundamentals and customs. Moreover, Muslims in the West should form a lobbying force, raising their voice to defend their religion, image, and identity.

Dr Yousef Fathi Hamdan commented on her paper, emphasising that the paper is novel and important. It addressed a vital issue, relating to the relationship between the religious and cinematic. Furthermore, it was a bold study in its area with many positives. However, he restricted himself to elucidating some key aspects, such as his discussion

of quotes and references, which was typically not defined by the researcher. He then touched upon an important issue, which is the relationship of the term, Islamic art and Islamic cinema, indicated by researcher, Khadija Brik. However, he commented that the paper focused on desired effects and results on the audience, without providing a scientific description or defining these according to clear rules, as is customary in the techniques of defining terms. The researcher opined that this is further complicated when compared with what the West possesses.

Dr Hamdan posited that cinema and cinematic film, as addressed by the researcher, require further expansion and greater precision, given that cinema is part of the cultural industry, with its own economic lifecycle differing from other industries. He also addressed the matter of the story in the Qur’ān, and its connection to the literary and artistic aspect, regardless of artistic terms tied to cinema and culture. Similarly, considering cinema a proselytising tool. He ended his commentary by exploring the issue of prohibiting personifying the Prophets by actors, saying that this is an old-new matter, as articulated in Abdullah Ibn al-Siddiq’s book, “Iqāmat al-dalīl ‘alā ḥurmat al-tamthīl ” (Establishing indicants on the prohibition of acting), and posited that it required a new approach.

The participants then began to discuss the papers, expressing their view on their importance and depth, while raising a multitude of scientific, epis-

temological, and artistic issues, which would aid in scholarly research. They also praised the effort expended by Al-Furqān Foundation and its partners, in driving forward scientific research and identifying all that is novel and beneficial.

Dr Mohamed Drioueche closed the session by thanking all those present, whether scholars, participants, or organisers. Dr Moulay Hasan alBarhoumi then recited verses from the Glorious Qur’ān.

Recent Publications

OTTOMAN SCIENTIFIC HERITAGE

BY EKMELEDDIN İHSANOĞLU

TRANSLATED INTO ARABIC BY

DR MAJDA MAKHLOUF

This book is a key historical reference, indispensable source, and significant novel contribution. It is no exaggeration to say that this is a gem among Al-Furqān Islamic Heritage Foundation’s prized publications, as it covers an important period in the history of Islamic heritage, hitherto neglected by most historians of the sciences.

access and facilitate benefit to a broader audience, as well as satisfy a growing and pressing need.

The book presents the finest of Ottoman scientific heritage, revealing achievements in science and civilisation, and contributions to the cumulative human heritage, secured under the patronage of the Ottoman State throughout its six centuries of history.

The book comprises two volumes. The first volume presents an extensive analysis and study of Ottoman scientific heritage, comprising history, concept, origin, and coverage, as well as the translation movement, and teaching of rational sciences. It also addresses the modernity and modernisation phase, and the early appearance of new scientific institutions, as a result of connecting with Europe, especially, and with the West, in general. The second volume comprising two parts, meticulously presents the full scientific works of 370 of the most eminent scholars, selected from across the Ottoman geography, as well as 92 important texts from among 7,145 anonymous works.

Given the great importance of this large reference work, Al-Furqān Islamic Heritage Foundation resolved to undertake its translation from Turkish to Arabic. The aim is to provide

While the book fills a huge gap in the bibliographic field, it is also a compendium of numerous sciences, knowledge domains, and disciplines; for example, works on mathematics, astronomy, physics, chemistry, battle techniques and weapons, medicine, pharmacy, veterinary science, geography, cartography, geology, agricultural science, forestry engineering, architecture, and music, authored in Arabic, Turkish, Persian, and some European languages, during the 18th and 19th century.

The release of this book represents a new breakthrough and substantial achievement and is a valuable key and turning point, paving the way for novel and important studies relating to the history of Muslim science. It is also a landmark work, shining light on the continued progress in Muslim science during the Ottoman period.

KASHF

AL-ZUNŪN ‘AN ASĀMĪ AL-KUTUB WA AL-FUNŪN

(THE REMOVAL OF DOUBT FROM THE NAMES OF BOOKS AND THE SCIENCES)

BY MUṢṬAFA IBN ʿABD

ALLĀH, KNOWN AS KĀTIP ÇELEBĪ AND ḤĀJJĪ KHALĪFA

CRITICAL EDITION BY:

EKMELEDDIN İHSANOĞLU AND BASHAR AWAD MA'ROUF

The book, “Kashf al-Żunūn ‘an Asāmī al-Kutub wa al-Funūn”, by its author, Muṣṭafā b. ‘Abd Allāh al-Qasṭanṭīnī al-‘Uthmānī, renowned as Kâtip Çelebi and as Ḥājī Khalīfah (1017-1067AH), is considered the largest bibliographical and encyclopaedic lexicon in the author’s era. The author spent over twenty years gathering the material for this work, and writing the draft (al-musawwadah), before beginning work on the fair copy

(al-mubayaḍah). However, he died while working on the entries of the letter ‘dāl’, leaving behind the unfinished fair copy, and all the drafts.

The author methodically presented the names of books and disciplines, where he would mention and define the discipline, based mostly on Ṭāsh Kubrī Zādah’s “Miftāḥ alSa‘ādah”, with corrections. This is followed by book titles arranged in alphabetical order, along with author’s names, if known to him, and then explanations, abridgements, and glosses related to each book. He would perhaps point out the book’s topic, or reproduce its beginning; especially those works that he had perused.

This book acquired great importance among researchers, students, and critical editors, who referred to it frequently, and depended upon it in their research, studies, and critical editions.

As a result of this work’s great significance, the Europeans concerned themselves with its critical edition, publication, and translation into Latin—until recently the language of knowledge in Europe. The German orientalist, Flügel, critically edited the first two volumes dur-

ing 1835-1838CE in Leipzig, then the third to seventh volumes, with indices, were published in London.

Subsequently, two Turkish scholars republished the book, based on the European edition, collating this against the author’s holograph, both fair copy and drafts. However, it is quite sad that both publications failed to meet the requirements of the scientific approach to manuscript critical edition. The previous editors freely amended the original text, with insertions and deletions, and changes to many of the sentences, under the impression that this would facilitate understanding of the text, and ensure its soundness. In addition, there was a large amount of interpolation, affecting every single page of these two editions.

Therefore, the Centre for the Study of Islamic Manuscripts, part of Al-Furqān Islamic Heritage Foundation, concluded that it was imperative to publish a critical edition of this highly important text, especially, in view of the numerous errors in both previous editions, as well as mistakes by the author himself in titles of books, names of authors, dates of demise, and

Kashf Al-Zunūn ‘An Asāmī Al-Kutub Wa Al-Funūn

crediting many books to the wrong authors; bearing in mind that the author did not have the opportunity to revise the copy that he wrote, which later became the only source for this important text.

The edition that Al-Furqān Islamic Heritage Foundation hopes will appear soon, has seen significant

NUZHAT AL-MUSHTĀQ

FĪ ʿULAMĀʾ AL-ʿIRĀQ

(HISTORY OF THE SCHOLARS OF IRAQ)

BY ABŪ AL-BARAKĀT MU Ħ AMMAD IBN ABDALGHAFŪR AL-RA Ħ BĪ

EDITED BY MAHDI AL-JUMAILI

The book casts light on a key phase in scholarly life in Iraq. It compiles the biographies of a group of Iraq’s most prominent scholars during that phase, whose biographies had only been compiled by al-Raḥbī in this book.

The value and importance of these biographies lies in the proximity of the author to those whose biographies he compiled, and his personal acquaintance with them. Indeed, he presents biographies for some, who are at the level of his teachers, while others are his peers, and others are members of his family, considered one of the most prominent scholarly families in Iraq in that phase.

The book’s content provides a view of the scholarly and literary level enjoyed by the pedigree scholarly families, whose biographies the author presented, such as the Ḥaydarī, Suwaydī, al-‘Umarī, al-Jabūrī, al-Khayrī, and al-Raḥbī families, and others.

The historical period addressed by the book

and praiseworthy effort exerted in adopting the author’s fair copy, and those drafts, adding commentary, and correcting thousands of mistakes, as well as disambiguating those parts requiring it. This edition, with the aid of Allāh, will be the first scientific critical edition of this key text.

is considered among the key phases in the history of the scholarly movement in Iraq, which did not find worthy treatment to do it justice, and still desperately needs other books to be published that document the scholarly activities and scholars of that time. The book is compiled in a novel form of authorship, where in reality, it represents three books in one:

The first: comprising biographies, in which he included the most prominent scholars of Iraq in his time.

The second: on the literary assemblies (maqāmāt), comprising 32 assemblies, following the example of the maqamāt composed by Badī‘ al-Zamān al-Hamdānī, and al-Ḥarīrī. The author rivalled these mentioned others, with the beauty of his phrases and exquisite crafting.

The third: a book comprising 33 chapters on literature and other topics, where each chapter addressed a separate topic; a chapter on knowledge and scholars, a chapter on literature, a chapter on love (al-ṣabābah) and related matters, a chapter on amatory prelude (al-nasīb), and so on. The author displayed talent in authorship and in his recall of illustrative examples.

The book was ordered in an exquisite manner, where he blended the three types together; presenting the biography first, followed by the chapter, then concluding with an assembly (maqāmah), and so on until the end of the book.

In addition, the book included valuable, scientific treatises, some are unicum exemplars found

only in this book; most works belonged to persons whose biographies were presented, to demonstrate their scholarly and learned status. He may also write a treatise emulating that of one of the scholars featured, or he may include a treatise by someone not featured, so as to decorate, and enrich the work.

The book was critically edited on an original text that the author wrote in his own hand, and gifted to Grand Vizier Muḥammad Rāghib Pasha, and is held to this day in his library in Istanbul. Other manuscript copies of the book were taken into consideration, even though these were unimportant in the presence of the autograph copy.

The book is considered a valuable gem, precious jewel, and rare literary artefact in its content, as penned by the author from his superlative compilation, and his own composition of prose (nathr) and poetry, and for the illustrative literary and poetry examples (shawāhid ), representing the most superlative writings of Arab poets and persons of letters from diverse eras.

DISTRIBUTORS OF AL-FURQAN'S PUBLICATIONS

Purchase Online at: The Foundation's website: www.al-furqan.com

Purchase in Store at: Al-Furqan Headquarters

22A Old Court Place London, W8 4PL (UK)

Tel: +44 (0) 20 3130 1530

E-mail: info@al-furqan.com

Egypt: Al-Furqan Cairo Office

20 Ibrahim Nagy St, Zaker Hussain Road Nasr City 11528, Cairo - Egypt

Mobile: + (202) 01090015624

Tel: + (202) 24721609

E-mail: cairo.office@al-furqan.com

Dar al-Salam Publisher

40, Corner at Ahmed About El-Ola/ Nour El-Deen Bahgat streets, Nasr City - Egypt

Tel: + (202) 22873246

E-mail: info@dar-alsalam.com

Wahba Bookstore

14, El-Gomhoreya St.Cairo - Egypt

Tel: + (202) 23682155

E-mail: publisher_sultan@yahoo.com

Saudi Arabia

Al-Furqān Jeddah Office

Mohy el-deen Nazer street

Building no.69, Al-Hamra District, Jeddah, Kingdom of Saudi Arabia

Tel: + 966 (0) 26670522

E-mail: info@al-furqan.com

Morocco

Librairie Dar Al Amane

Rue Al Mamouniya, Rabat, Morocco

Tel:+ 212 5377-23276

E-mail: libdarelamane@yahoo.fr

Book Fairs

AL-FURQĀN’S PARTICIPATION IN BOOK FAIRS

As with previous years, AlFurqān Islamic Heritage Foundation continued its tradition of participating in international book fairs.

During this year (2021), AlFurqān Foundation took part in Cairo (Egypt) International Book Fair: from the 30th of June until the 15th of July 2021.

At all the book fairs, the Foundation has showcased its various publications within its three fields of interest, i.e. the

manuscripts field, the field of maqāṣid, and the field of studies on Makkah and Madinah.

Its publications consist of around 200 titles, in more than 350 volumes, including catalogues of collections of Islamic manuscripts in leading libraries, manuscript studies, bibliographic works, studies on maqāṣid, as well as proceedings of Al-Furqān’s academic conferences, symposia, training courses and lectures.

CELEBRATING SOME INTERNATIONAL DAYS

Considering the importance of the International Days in educating the general public on issues of importance, such as maintaining international peace and security, promoting sustainable development, protecting human rights, supporting humanitarian action, etc.;

In an effort to celebrate some of these days that are linked - in one way or another - to the activities and work of the Al-Furqan Foundation;

The Foundation has begun to celebrate some “international days”, as a tool for spreading awareness, by highlighting “selected articles” from some of its publications, which underline the importance and aspects of each particular occasion; This, in addition to highlighting relevant publications and materials.

In Memoriam

THE LATE SHAYKH SAYYID

WAHIDUDDIN KHAN

(MAY ALLĀH GRANT HIM MERCY)

The Muslim nation, generally, and India, in particular, have lost, with the death of the scholar of the era, the grand Islamic thinker, Shaykh Sayyid Wahiduddin Khan - may Allāh grant him mercy, a scholar of stature, insight, and sagacity, following a trajectory full of contribution in the sphere of propagating Islam with wisdom and sound advice, sound Islamic reasoning, and concern for just Islamic causes, Palestine at the forefront, who passed away on Wed., 21 April 2021 (9 Ramadan 1442AH) at the age of 96.

The late Shaykh Sayyid Wahiduddin Khan was born on 1 Jan. 1925 in Azamgarh, India, and received his education at the Islamic Arabic institution, Madrasatul Islah. Initially, he joined the Publication Committee of Jamaat-i Islami in India, where he worked for a few years. He then spent three years dedicated to writing at al-Majma‘ al-‘Ilmī al-Islāmī belonging to Nadwatul Ulama in Lucknow. He then held the position of Editor-in-Chief of the weekly, al-Jam‘iyyah, in Delhi in 1967 for seven years, and in October of 1976, he published for the first time— independent of all bodies—the monthly magazine, Ar-risālah (The Message), which continued to be published, attaining wide success and acceptance. He is one of the few Muslim thinkers, who were able to absorb the culture of the times in its deepest manifestations and most complex permutations; he is a thinker of grand stature confronting the most complex intellectual issues with a scientific approach that amazes the mind.

The late Shaykh Sayyid Wahiduddin Khan enriched the contemporary Muslim library with his valuable, beneficial, and distinctive works in the spheres of thought and Islamic propagation. He leaves behind a huge intellectual legacy of over 200 books in English, Urdu, and Hindi, which have

been translated into other world languages. His son, Zafarul Islam Khan, also translated over 40 of these books into Arabic, and printed the translation and exegesis of the Noble Quran into English, Urdu, and Hindi, distributing these widely.

Sayyid Wahiduddin’s writings are distinguished by a scientific, analytical approach, combining simplicity with depth, and as such are suitable for different reader types.

The following are some of his authored works:

• Islam and modern challenges

• Timeless wisdom

• The Qurʾān for all humanity

• Religion and science

• Teachings of the Prophet Muhammad (peace be upon him)

• Revival of Islam

• Islam and social relations

• The Islamic revival

• The Prophet of peace

• Islam and the modern age

• Tazkirul Qurʾān (his own exegesis of the Qurʾān)

• Muslims between past, present and future

Al-Furqān Islamic Heritage Foundation was honoured by the membership of Sayyid Wahiduddin Khan on its international advisory board for the Foundation’s Centre for the Study of the Philosophy of Islamic Law.

We ask Allāh, Most Exalted, the Almighty, to enfold the late Shaykh Sayyid Wahiduddin Khan with His all-encompassing Mercy and Forgiveness, multiply his reward, and grant him residence in the Gardens of Paradise.

Al-Furqan & It's Three Centres

AL-FURQAN ISLAMIC HERITAGE FOUNDATION

Al-Furqan Islamic Heritage Foundation is a not for profit Foundation registered in England and Wales (Company No. 2329628). It was established in London, in 1988, by the Yamani Cultural and Charitable Foundation; the late Sheikh Ahmed Zaki Yamani (may his soul rest in peace) was the founder and sponsor of both of these foundations.

The “Yamani Cultural and Charitable Trust” sponsors the projects, activities, and the works of the Foundation.

AL-FURQAN'S VISION

To be a leading Foundation in preserving and studying the Islamic written heritage.

AL-FURQAN'S MISSION

To survey, preserve, study and publish the Islamic written heritage, as well as assist and promote the research in its fields.

AL-FURQAN'S AIMS & OBJECTIVES

• To initiate, promote and support research in the field of Islamic heritage.

• To assist in the preservation and restoration of the Islamic written heritage.

• To raise awareness on the richness of the Islamic heritage, it’s role and importance.

To achieve it’s aims and objectives, the Foundation pursues the following activities:

» Editing and publishing Islamic manuscripts of particular significance.

» Publishing studies, bibliographical and encyclopaedic works in the field of Islamic heritage.

» Organising training courses on various aspects of Islamic heritage.

» Holding academic seminars, conferences and lectures in order to stimulate discussions and action in the field of Islamic heritage.

» Establishing a reference library with the main research tools necessary for the study of the Islamic heritage.

» Developing an online platform to enable the scholars, researchers and students of the Islamic civilisation and heritage, all over the world, easier access to the hidden treasures of the Islamic heritage.

AL-FURQAN'S MOTTO

AL-FURQAN'S STRUCTURE

The Board of Directors

The Board of Directors is the highest body within AlFurqan. It consists of the Chairman and three members. It’s responsibilities include: shape the vision and mission of the Foundation; supervising the executive management of the Foundation; ensuring the rational use of finance; and, ensuring the achievement of the goals of the Foundation.

Members of the Board of Directors:

• Mr Sharaf Yamani, Chairman

• Prof. Ekmeleddin Ihsanoğlu, Member

• Prof. Mohamed Salim El-Awa, Member

• Dr Ali al-Mihdar, Member

The Executive Managament

The Executive Management is the highest level of organisational management, responsible for the Foundation’s day-to-day activities. The Management hold specific executive powers conferred on it, with and by authority of the Board of Directors.

Members of the Executive Management:

• Mr Sali Shasivari, Managing Director of Al-Furqan

• Dr Abbas Salih Tashkandi, Secretary General of the Mawsoa Centre

AL-FURQAN'S OFFICES

Al-Furqan’s headquarters is in London. It also has two other offices, one in Jeddah - Saudi Arabia, and another in Cairo - Egypt.

AL-FURQAN'S CENTRES

Al-Furqan Islamic Heritage Foundation was established initially with the aim to document and preserve the Islamic written heritage, principally through its work in surveying, imaging, cataloguing, editing, studying and publishing Islamic manuscripts. But, with time, its scope of activity has expanded, and it has become a Foundation consisting of 3 centres under one umbrella, i.e.:

1. The Centre for the Study of Islamic Manuscripts (Manuscript Centre)

The Manuscript Centre’s Mission

The Manuscript Centre's mission is to document and preserve the Islamic written heritage through surveying, imaging, cataloguing, editing and publishing Islamic manuscripts, which constitute a significant part of the Islamic heritage.

palaeography and Islamic history. They gathered in London, in December 1991, with the aim to:

The Founding Council of the Manuscript Centre was a body of outstanding academics and scholars in the field of Islamic written heritage, such as: history, history of science, sciences, codicology,

The Manuscript Centre’s Founding Council consisted of the following members:

» HE Sheikh Ahmed Zaki Yamani, Chairman

» Sheikh Abdel Aziz al-Rifa’i

» Dr Abdel Hadi al-Tazi

» Dr Anton Heinen

» Dr Charles de Fouchécour

» Dr Ekmeleddin Ihsanoğlu

» Dr Enes Karic

» Dr George Atiyeh

» Sheikh Hamad al-Jaser

» Dr Iraj Afshar

» Dr Jan Just Witkam

» Dr Juan Vernet

» Sheikh Mahmoud Shakir

» Dr Nasiruddin al-Asad

» Dr Orhan Bilgin

» Dr Salahuddin al-Munajjid

» Dr Seyyed Hossein Nasr

» Dr Yusuf Ibish

» Dr William Montgomery Watt

» Establish an overall strategy and guidelines.

» Define the Manuscript Centre’s fields of activities.

The Manuscript Centre’s Aims and Objectives

The Manuscript Centre’s main aims and objectives are:

• To initiate, promote and support research into the field of Islamic manuscripts.

• To assist in the preservation and restoration of Islamic manuscripts.

• To raise awareness on the richness and the importance of the Islamic written heritage.

To achieve its aims and objectives, the Centre pursues the following activities:

» Identifying and surveying the existing collections of Islamic manuscripts.

» Assisting in cataloguing previously uncatalogued collections of Islamic manuscripts.

» Editing and publishing Islamic manuscripts of particular significance.

» Organising training courses on various aspects of Islamic written heritage, such as codicology, cataloguing and editing.

The Manuscript Centre’s Founding Council

» Organising conferences, symposia and lectures to stimulate research and discussions on topics related to the field of manuscripts.

» Establishing a reference library with the main research tools necessary for the study of Islamic manuscripts.

» Developing an online platform/database for online catalogues and other bibliographical works, in order to provide to the scholars, researchers, and students of the Islamic civilisation and heritage, all over the world, easier access to the hidden treasures of the Islamic written heritage.

The Manuscript Centre’s Board of Experts

The Board of Experts is a body of outstanding academics and scholars in the field of the Islamic written heritage, such as: history, history of science, sciences, codicology, palaeography and Islamic history.

The Board of Experts is an advisory body, with a role to:

• Review the activities of the Manuscript Centre, and provide the appropriate directions.

• Elaborate on, and discuss themes for projects to be adopted by the Centre.

• Inspect projects and scholarly works submitted to the Centre, and issuing decisions as to its acceptance, request for modifications, or rejection.

The Manuscript Centre’s Board of Experts members are:

» Dr Abdullah Yusuf al-Ghonaim

» Dr Ahmed Shawqi Binebine

» Dr Bashar Awwad Marouf

» Dr Ekmeleddin Ihsanoğlu

» Dr Ibrahim Chabbouh

» Dr Mohammed Adnan al-Bakheet

2. The Centre for the Encyclopaedia of Makkah and Madinah (Mawsoa Centre)

The Mawsoa Centre’s Mission

The Mawsoa Centre’s main goal is to acknowledge Makkah and Madinah's scientific and cultural roles, as well as their significance throughout history.

The Mawsoa Centre’s Advisory Council

The Mawsoa Centre’s Founding Council was a body of outstanding academics and scholars in the field of encyclopaedic studies.

The Mawsoa Centre’s Advisory Council consisted of the following members:

» HE Sheikh Ahmed Zaki Yamani, Chairman

» Dr Abdu-l-Malik bin Duhaysh

» Dr Abdu-l-Wahab abu Sulaiman

» Dr Ekmeleddin Ihsanoğlu

» Dr Jan Just Witkam

» Dr Kazim al-Musawi al-Bojnourdi (Islamic Encyclopaedia – Iran)

» Dr Nasir al-Din al-Asad

» Dr Robert McHenry (Encyclopaedia Britannica – UK)

» Dr Tayyar Altikulaç (Islamic Encyclopaedia –Turkey)

» Dr Yusuf Ibish

The Mawsoa Centre’s Aims and Objectives

The Mawsoa Centre’s main aims and objectives are:

• To promote research into and specialised study of the two holy cities, Makkah and Madinah.

• To acknowledge Makkah’s and Madinah's scientific and cultural roles as well as their historical significance.

• To compile a comprehensive Encyclopaedia about these two holy cities.

• To achieve its aims and objectives, the Centre pursues the following activities:

• Compiling a comprehensive Encyclopaedia about these two holy cities.

• Publishing books, studies and theses on Makkah and Madinah.

• Publishing critical editions of historical references related to Makkah and Madinah.

• Holding lectures and other public activities to stimulate research and discussions on topics related to Makkah and Madinah.

• Compiling and publishing a multi-lingual bibliography of published works, references, theses and articles on Makkah and Madinah.

• Establishing an Information Centre, holding a collection of texts, references, photographs, documents, maps, theses, travellers’ accounts, journals, microfilms and audio-visual material on Makkah and Madinah.

The Encyclopaedia project is implemented under the supervision of the Academic Board, a number of specialised committees, and the executive management.

The Mawsoa Centre’s Academic Board members are:

» Dr Abbas Saleh Tashkandy

» Dr Abdu-l-Lateef bin Abdullah bin Duhaysh

» Dr Abdu-l-Wahab abu Sulaiman

» Dr Abdu-l-Rrahman Sulaiman al-Mazeni

» Dr Adnan Mohammed al-Shareef

» Dr Mi’raj Nawab Mirza

» Dr Mohammed Abdu-l-Karim bin Obaid

» Dr Omar Hasan Falatah

» Dr Yusuf Ahmed Hawalah

Dr Abbas Saleh Tashkandy is the Secretary General of the Mawsoa Centre, as well as the Chief Editor of the Encyclopaedia of Makkah and Madinah.

3. The Centre for the Study of the Philosophy of Islamic Law (Maqasid Centre)

The Maqasid Centre’s Mission

The Maqasid Centre's mission is to revitalise the knowledge of maqāṣid, in order to develop the process of ijtihād and the renewal of Islamic fiq’h, its fundamental theory (uṣūl ), and Islamic thought in general. The Centre also aims to broaden the horizons of knowledge for students of Islamic studies everywhere.

The Maqasid Centre’s Founding Council

The Founding Council of the Maqasid Centre was a body of outstanding academics and scholars in different fields of Islamic studies. They gathered in London, in March 2005, with the aim to:

• Establish an overall strategy and guidelines.

• Define the Maqasid Centre’s fields of activities.

The Maqasid Centre’s Founding Council consisted of the following members:

» HE Sheikh Ahmad Zaki Yamani, Chairman

» Dr Abdul Adheem al-Deeb

» Dr Abdul Rahman al-Kelani

» Dr Ahmad Yusuf Sulaiman

» Dr Hasan Jaber

» Dr Ibrahim al-Bayoumi Ghanem

» Dr Jamaluddin Atiyyah

» Dr Jasser Audah

» Dr Mahmoud Bilal Mahran

» Dr Muhammad Attahir al-Misawi

» Dr Muhammad Haytham al-Khayat

» Dr Muhammad Kamaleddin Emam

» Dr Muhammad Salim al-Awa

» Dr Noureddin al-Khadimi

» Dr Saifuddin Abd al-Fattah

» Dr Wahbah al-Zuhaily

» Dr Yusuf al-Qaradawi

The Maqasid Centre’s Aims and Objectives

The Maqasid Centre’s main aims and objectives are:

• Encouraging studies and research which contribute to the Islamic philosophy of law, inside and outside the academic world.

• Giving special consideration to new research in the theories of priorities, utility, consequences and universal principles of Islamic law.

• Reinforcing the link between the study of maqāṣid and the study of the basic rules of the Islamic law.

• Calling upon scholars to elaborate on the correlation between contemporary ijtihād and maqāṣid, so as to facilitate understanding the wisdom and the objectives of Islamic rulings.

• Calling upon scholars and Islamic institutes of fatwa to illustrate the link between the Islamic texts, fatwā and maqāṣid.

• Refuting attempts to misuse the idea of maqāṣid in order to “deconstruct” the Islamic principles and fundamentals.

• Promoting and publishing biographies of scholars who have contributed to the study of maqāṣid

• Co-operating with Islamic universities and Islam-

ic studies departments in order to include the maqāṣid in their curricula or syllabi.

• Incorporating maqāṣid theories in the methodology and philosophy of various social sciences and humanities.

• Establishing a comprehensive maqāṣid encyclopaedia.

To achieve its aims and objectives, the Centre pursues the following activities:

» Publishing new critical editions of maqāṣid books of particular significance.

» Publishing bibliographical references in the field of maqāṣid

» Publishing studies on the objectives (maqāṣid ) of Islamic law.

» Organising training courses on understanding the maqāṣid

» Holding conferences, symposia, seminars and lectures to stimulate research and discussions on topics related to the field of maqāṣid.

» Establishing a reference library with the main research tools necessary for the study

of maqāṣid (philosophy of Islamic jurisprudence).

» Encouraging Islamic studies departments and programmes outside traditional Islamic institutes, to conduct research that shows the universality of Islamic law in all cultural contexts.

» Encouraging versatile students and young researchers to study the philosophy of Islamic law, the maqāṣid.

The Maqasid Centre’s Board of Experts

The Board of Experts of the Maqasid Centre includes a distinguished group of scholars and researchers in different fields of Islamic studies.

The Board of Experts is an advisory body, with a role to:

• Review the activities of the Maqasid Centre and provide the appropriate directions

• Elaborate on, and discuss themes for projects to be adopted by the Centre.

• Inspect projects and scholarly works submitted to the Centre, and issuing decisions as to its acceptance, request for modifications, or rejection.

The Maqasid Centre’s Board of Experts members are:

» Dr Abdu-l-Wahab abu Sulaiman

» Dr Ahmad al-Raisouni

» Dr Hasan Jaber

» Dr Ibrahim al-Bayoumi Ghanem

» Dr Issam al-Basheer

» Dr Mohammed Salim al-Awa

» Dr Noureddin al-Khadimi

» Dr Saif al-Din Abdu-l-Fattah

Newsletter | No. 20

January - December 2021