Reichweite und Instrumente islamrechtlicher Normenfindung in der Moderne: Yūsuf al-Qaraḍāwīs iǧtihād-Konzept
The nineteenth and twentieth centuries were one of the most dynamic and innovative periods in Islamic history: The encounter with modernity due to the European colonialism has led to the emergence of new questions and challenges in the Islamic world. In response, reform thinkers and jurists try to r...
| Published in: | Die Welt des Islams |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2018
|
| In: |
Die Welt des Islams
|
| Further subjects: | B
al-Qaraḍāwī
Islamic law
iǧtihād
fiqh al-wāqiʿ
al-qawāʿid al-fiqhīya
|
| Online Access: |
Volltext (Verlag) |
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| 520 | |a The nineteenth and twentieth centuries were one of the most dynamic and innovative periods in Islamic history: The encounter with modernity due to the European colonialism has led to the emergence of new questions and challenges in the Islamic world. In response, reform thinkers and jurists try to reform Islam and its judicial system from within as a way to counter the perceived weakness and the decline of Muslim societies. One of the best-known and most controversial figures of Sunni Islam today who deals with the question of Islam and modernity is Yūsuf al-Qaraḍāwī (born in 1926). He is the cofounder and president of the International Union of Muslim Scholars (IUMS) as well as of the European Council for Fatwa and Research (ECFR). His fatwas (Islamic legal opinions) count as an important reference point for issues of religious practice – not only for Muslims in the Middle East but also for European Muslims. Al-Qaraḍāwī considers iǧtihād as the essential medium of renewal that enables the practical implementation of sharīʿa rules into the daily life of Muslims. This, in turn, provides the solution (al-ḥall) for all their problems and challenges in compliance with contemporary living conditions. The present paper aims at shedding light on his understanding of iǧtihād and showing which jurisprudential methods and instruments he uses in order to perform his aspired “contemporary” iǧtihād. There will also be an exploration of whether and how far his concept of iǧtihād can be considered as muʿāṣir and adequate for Muslims living today. | ||
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