Jariri school

TheJariri schoolis the name given to a short-lived Sunni school offiqhthat was derived from the work ofal-Tabari,the 9th and 10th-centuryPersian Muslimscholar inBaghdad.Although it eventually became extinct, al-Tabari'smadhhabflourished amongSunniulama for two centuries after his death.^[1]

Principles[edit]

University of OxfordlecturerChristopher Melchertdescribes the Jariri school as semi-rationalist, similar to theShafi‘ischool.^[2]It also shared features with theẒāhirīschool in addition to the Shafi‘is.^[3]Al-Tabari was characterized by strong scriptural tendencies but from within a limited time frame. He appears, likeDawud al-Zahiri,to restrictconsensushistorically, defining it as the transmission by many authorities of reports on which theSahabaagreed unanimously. Like Dawud al-Zahiri, he also held that consensus must be tied to a text and cannot be based onlegal analogy.^[4]After quoting his sources—in his major works, he depended essentially on existing written works and reports—he gives what he considers to be the most acceptable view. However, his most notable difference with his contemporaries was his is his emphasis on Ijtihad and independent exercise of judgement.^[5]These views were shared by many influential scholars in history that reached the rank ofMujtahid(scholars who allowed to open their own Madhhab due to their knowledge vastness) such asIbn Kathir,Ibn Taymiyyah,^[6]^[7]Ibn Hazm,Bukhari,^[8]^{[broken anchor]}andZahiriMaddhab scholars.^[9]

The Jariri school was frequently in conflict with theHanafischool ofAbu Hanifa.Conflict was found with the Hanafi school on the matter ofjuristic preference,which the Jariri school censured severely.^[10]

References[edit]

^Brown, Jonathan A. C.(2014).Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy.Oneworld Publications.p.193.ISBN 978-1780744209.Although it eventually became extinct, Tabari's madhhab flourished among Sunni scholar for two centuries after his death.
^Christopher Melchert,The Formation of the Sunni Schools of Law, 9th-10th Centuries C.E.,pg. 69-70, 74-76, 80 and 83-86. Taken fromStudies in Islamic Law and Society, Vol. 4.Leiden: Brill Publishers, 1997.
^Stewart,Tabari,pg. 339.
^Devin J. Stewart,"Muhammad b. Jarir al-Tabari'sal-Bayan 'an Usul al-Ahkamand the Genre of Usul al-Fiqh in Ninth Century Baghdad, "pg. 339. Taken fromAbbasid Studies: Occasional Papers of the School of Abbasid Studies, Cambridge, 6–10 January 2002.Edited by James Montgomery.Leuven:Peeters Publishers and the Department of Oriental Studies, 2004.
^Bosworth, C. E. (2012-04-24),"al-Ṭabarī",Encyclopaedia of Islam, Second Edition,Brill,retrieved2022-07-20
^Stowasser, Barbara Freyer (1996).Women in the Qur'an, Traditions, and Interpretation.Oxford University Press. p. 9.ISBN 978-0-19-976183-8.
^Spevack, Aaron (2014).The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri.SUNY Press. pp. 129–130.ISBN 978-1-4384-5371-2.
^Lucas, Scott (2006). "The Legal Principles of Muhammad b.Ismāīl al-Bukhārī and their Relationship to Classical Salafi Islam".Islamic Law and Society.13(3): 290–292, 303.doi:10.1163/156851906778946341.
^Stewart 2002,p. 99-158
^Stewart, Devin J.(2002). "Muhammad b. Dawud al-Zahiri's Manual of Jurisprudence". InWeiss, Bernard G.(ed.).Studies in Islamic Legal Theory.Studies in Islamic law and society. Vol. 15. Leiden: Brill Publishers. p. 135.ISBN 978-90-04-12066-2.

[jacb-m-1] Brown, Jonathan A. C.(2014).Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy.Oneworld Publications.p.193.ISBN 978-1780744209.Although it eventually became extinct, Tabari's madhhab flourished among Sunni scholar for two centuries after his death.

[2] Christopher Melchert,The Formation of the Sunni Schools of Law, 9th-10th Centuries C.E.,pg. 69-70, 74-76, 80 and 83-86. Taken fromStudies in Islamic Law and Society, Vol. 4.Leiden: Brill Publishers, 1997.

[3] Stewart,Tabari,pg. 339.

[4] Devin J. Stewart,"Muhammad b. Jarir al-Tabari'sal-Bayan 'an Usul al-Ahkamand the Genre of Usul al-Fiqh in Ninth Century Baghdad, "pg. 339. Taken fromAbbasid Studies: Occasional Papers of the School of Abbasid Studies, Cambridge, 6–10 January 2002.Edited by James Montgomery.Leuven:Peeters Publishers and the Department of Oriental Studies, 2004.

[5] Bosworth, C. E. (2012-04-24),"al-Ṭabarī",Encyclopaedia of Islam, Second Edition,Brill,retrieved2022-07-20

[6] Stowasser, Barbara Freyer (1996).Women in the Qur'an, Traditions, and Interpretation.Oxford University Press. p. 9.ISBN 978-0-19-976183-8.

[7] Spevack, Aaron (2014).The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri.SUNY Press. pp. 129–130.ISBN 978-1-4384-5371-2.

[Lucas,_Scott_journall_bukhari-8] Lucas, Scott (2006). "The Legal Principles of Muhammad b.Ismāīl al-Bukhārī and their Relationship to Classical Salafi Islam".Islamic Law and Society.13(3): 290–292, 303.doi:10.1163/156851906778946341.

[dEVIN_Stewart_Zahiri_Jariri-9] Stewart 2002,p. 99-158

[10] Stewart, Devin J.(2002). "Muhammad b. Dawud al-Zahiri's Manual of Jurisprudence". InWeiss, Bernard G.(ed.).Studies in Islamic Legal Theory.Studies in Islamic law and society. Vol. 15. Leiden: Brill Publishers. p. 135.ISBN 978-90-04-12066-2.

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