Zahiri school

The founder of this school was Daud ibn Khalaf (d. 270/883), better known as Daud al-Zahiri because of his insistence on sticking to the manifest ( zahir ) or literal meaning of expressions in the Qur'an and the Sunnah; the school and its followers are called Zahiriyah . Among the textual evidence for their claim, the Zahirists use verses similar to "...this is a clear Arabic language" ( Quran 16:103) to back their view. Anyone, in their understanding, possessing knowledge of the Arabic language is able to understand the message of God inasmuch is necessary to fulfill his religious duties. However, it should be known that the name Zahiri itself is not endorsed by the adherents of this method, using other textual proof to suggest that there is no name to be known by except what has been mentioned thereby in the religious texts. God said, "He named you submitters [Arabic muslimeen ) from before and in this." ( Quran 22:76) Ibn Hazm , a well-known practitioner and teacher of this school, would refer to himself and those who followed this view as ashab al-zahir , or "the people of the literal sense," defining rather than labeling. In history the Zahiri understanding has been persecuted by those preferring to interpret the texts by their inward meanings; this happened to such an extent that many of the scholars of Sunni and Shi'ite sects have labeled the Zahiri school extinct, but it is not clear that this is the case. The modern Salafi movement can be described as influenced by the Zahiri school. The famous quotation "Satan was the first to do Qiyas " is commonly used.

The school is named after one of its early prominent jurists, Dawud ibn Khalaf al-Zahiri (died 883), and is known for its insistence on sticking to the manifest ( zahir ) or apparent meaning of expressions in the Qur'an and the Sunnah; the followers of this school are called Zahiriyah . Their numbers having dwindled since the Middle Ages, the Zahirite school is adhered to by minority communities in Morocco and Pakistan . In the past, adherents to the school comprised a majority of the Muslims living in Mesopotamia , Southern Iran , the Iberian Peninsula , the Balearic Islands and North Africa . Many among the modern-day Ahl al-Hadith movement, though not all, tend to follow the Zahiri school of thought. Hallaq , The Origins and Evolution of Islamic Law , pg. 124.

The Ẓāhirī ( ) madhhab or al-Ẓāhirīyyah ( ) is a school of Islamic jurisprudence founded by Dawud al-Zahiri in the ninth century, characterised by reliance on the outward ( ẓāhir ) meaning of expressions in the Qur'an and hadith , as well as rejection of analogical deduction ( qiyās ). After a limited success and decline in the Middle East , the Ẓāhirī school flourished in the Caliphate of Córdoba ( Al-Andalus , today's Spain and Portugal ), particularly under the leadership of ibn Hazm . It is variously said to have "survived for about 500 years in various forms" before being "merged with the Ḥanbalī school", but also to have been revived in the mid-20th century in parts of the Muslim world. Whereas some analysts describe Zahirism as a distinct school of Islam, others have characterized it as a fifth school of thought ( madhhab ) of Sunni Islam , and still retains a measure of influence and is recognized by contemporary Islamic scholars. In particular, members of the Ahl-i Hadith movement have identified themselves with the Ẓāhirī school of thought. The Origins and Evolution of Islamic Law . Introduction to Middle Eastern Law . "Legal–Religious Elite, Temporal Authority, and the Caliphate in Mamluk Society: Conclusions Drawn from the Examination of a “Zahiri Revolt” in Damascus in 1386." International Journal of Middle East Studies 31.2 (1999): 203-235. A History of the Arab Peoples . Rethinking Tradition in Modern Islamic Thought . Ahl-i-Hadith [...] consciously identified themselves with Zahiri doctrine.

Legal school in Sunni Islam The Ẓāhirī school ( ) or Zahirism is a Sunnī school of Islamic jurisprudence founded in the 9th century by Dāwūd al-Ẓāhirī , a Persian Muslim scholar , jurist , and theologian of the Islamic Golden Age . It is characterized by strict adherence to literalism and reliance on the outward ( ẓāhir ) meaning of expressions in the Quran and ḥadīth literature ; the consensus ( ijmāʿ ) of the first generation of Muhammad's closest companions ( ṣaḥāba ), for sources of Islamic law ( sharīʿa ); and rejection of analogical deduction ( qiyās ) and societal custom or knowledge ( urf ), used by other schools of Islamic jurisprudence. After a limited success and decline in the Middle East , the Ẓāhirī school flourished in the Caliphate of Córdoba and more broadly in Islamic Iberia , particularly under the leadership of the Andalusian Muslim jurist Ibn Hazm . The Ẓāhirī school is said to have "survived for about 500 years in various forms" before being "merged with the Ḥanbalī school", but has also been revived in the mid-20th century in some regions of the Muslim world . Zahirism is characterized as a fifth school of thought ( madhhab ) within the Sunnī branch of Islam , and still retains a measure of influence and is recognized by contemporary Muslim scholars . In particular, members of the Ahl-i Hadith movement have identified themselves with the Ẓāhirī school of thought. "Making Sense of Salafism: Theological foundations, ideological iterations, and political manifestations – Genealogy A: Ibn Hanbal and the Ahl al-Ḥadīth" . In Haynes, Jeffrey (ed.). The Routledge Handbook of Religion, Politics, and Ideology (1st ed.). Ibn Hanbal 's reliance on the explicit import of the text ( naṣṣ ) was exceeded only by the literalism of the Ẓāhirī school , founded by his student, the Persian Dawud al-Zahiri (c. 815–883), and later popularized by Andalusian jurist Ali Ibn Hazm (994–1064). The Zahiris would outright reject analogical reasoning ( qiyās ) as a method for deducing jurisprudential rulings while considering consensus ( ijmāʿ ) to be binding only when comprising a first-generation consensus of the Companions of the Prophet . The Ẓāhirī Madhhab (3rd/9th-10th/16th Century): A Textualist Theory of Islamic Law . The Origins and Evolution of Islamic Law . Introduction to Middle Eastern Law . A History of the Arab Peoples . Rethinking Tradition in Modern Islamic Thought . Ahl-i-Hadith [...] consciously identified themselves with Zahiri doctrine. "Legal–Religious Elite, Temporal Authority, and the Caliphate in Mamluk Society: Conclusions Drawn from the Examination of a “Zahiri Revolt” in Damascus in 1386." International Journal of Middle East Studies 31.2 (1999): 203-235.

Legal school in Sunni Islam "Zahiri" redirects here. The Zahiri school or Zahirism is a school of Islamic jurisprudence within Sunni Islam . It was named after Dawud al-Zahiri and flourished in Spain during the Caliphate of Córdoba under the leadership of Ibn Hazm . It was also followed by the majority of Muslims in Mesopotamia , Portugal , the Balearic Islands , and North Africa . The Zahiri school lost its presence around the 14th-century. The school is considered to be endangered, but it continues to exert influence over legal thought. Today it is followed by minority communities in Morocco and Pakistan . The Zahiri school is characterized by strict adherence to literalism and reliance on the outward ( ẓāhir ) meaning of expressions in the Quran and ḥadīth literature ; the consensus ( ijmāʿ ) of the first generation of Muhammad's closest companions ( ṣaḥāba ), for sources of Islamic law ( sharīʿa ); and rejection of analogical deduction ( qiyās ) and societal custom or knowledge ( urf ), used by other schools of Islamic jurisprudence, although the anti-Hazm wing of Zahiris usually accept religious inference. After a limited success and decline in the Middle East , the Zahiri school flourished in Islamic Iberia , particularly under the leadership of the Andalusian Muslim jurist Ibn Hazm . The Zahiri school is said to have lingered on in various locations under various manifestations before being superseded by the Hanbali school. There are <ref group=lower-alpha> tags or templates on this page, but the references will not show without a template or template (see the help page ). Islamic Finance: Principles and Practice . The Oxford History of Islam . "Making Sense of Salafism: Theological foundations, ideological iterations, and political manifestations – Genealogy A: Ibn Hanbal and the Ahl al-Ḥadīth" . In Haynes, Jeffrey (ed.). The Routledge Handbook of Religion, Politics, and Ideology (1st ed.). Ibn Hanbal 's reliance on the explicit import of the text ( naṣṣ ) was exceeded only by the literalism of the Ẓāhirī school , founded by his student, the Persian Dawud al-Zahiri (c. 815–883), and later popularized by Andalusian jurist Ali Ibn Hazm (994–1064). The Zahiris would outright reject analogical reasoning ( qiyās ) as a method for deducing jurisprudential rulings while considering consensus ( ijmāʿ ) to be binding only when comprising a first-generation consensus of the Companions of the Prophet . The Ẓāhirī Madhhab (3rd/9th-10th/16th Century): A Textualist Theory of Islamic Law . The Origins and Evolution of Islamic Law . Introduction to Middle Eastern Law .