A mutation in…. A massive campaign of angry phone calls and indignant emails to departments…. In fact, as with many…. We shall see. Many are the potential fuses to be lit, which would create the conflagration, the massive bonfire of the bond vanities and bank charades. Many are the fuses lying around, all criss-crossed, all exposed, all overlapping each other in highly dangerous manner.
If any single fuse is lit, then several will light and the detonation arrives. It is unavoidable since the financial world is so deeply interwoven. Never in modern history has the global financial structure been so badly weakened, so totally corrupted, so thoroughly undermined by control mechanisms, so intensely defended by sanctions even war. In and early , the Jackass warned of a mortgage bust that would alter the global system forever. It happened with far reaching consequences which endure to this day.
In recent months the Jackass is warning of a Systemic Lehman event, where several major national systems are at heightened risk of a similar bust like what happened in September Except this time, the entire global financial system will erupt like a debt volcano, with several epicenters, all located in the West.
The big Western banks are all lashed together, all tied to each other. The banker cabal believed that the interconnectivity within their bank structures would make them all immune to failure risk. The reality is that the failure of any one major bank guarantees the systemic breakdown of all of them.
It will erupt like a cave-in of the flying buttresses at the Notre Dame in Paris, with numerous bank churches collapsing, all located in the West. Among those who had taken money under false pretences, he said, there were some who had salaries many times more than their need and others who had posts with large salaries which.
The property instituted as waqf was later discovered to be owned by someone other than the founder fa-kharajat mustahaqqa The question put to the celebrated Shafi'i jurisconsult al-Ghazzah Algazel as he was known to the Christian West was 'who is responsible for the.
Ghazzali's legal opinion was that the responsibility fell upon the shoulders of the founder because of his deception h-taghrinh. For he still owned the property even if the lease was invalid.
He censured the jurisconsults who had finished their legal studies but stayed though no longer bona fide beneficiaries, since they were neither repetitors, nor professors of law. The question arose whether non-foundationers could be admitted into the foundation to reside in its rooms, to take part in its assemblies,.
The legal opinion given declared that such admission would be permissible according to custom, that custom in these matters played a role equivalent to the explicit stipulations of the founder. There were no fees to pay in a charitable trust. Ibn Taimiya's answer was that residence and subsistence irtizaq need not necessarily belong to one person.
Residence was lawful with-. A question of priority to the right of residence arose in the following case. A ribat fell into ruin ; when reconstructed, its original residents. The founder had not stipulated for her a place of residence, nor was she one of the founder s relatives. Ibn Taimiya said that if the founder had stipulated that onlv men should reside in the zawiya, whether bachelors or married,. Ibn Taimiya was asked whether it was lawful to build outside of the masjid a place of residence maskan to be occupied by the staff of the masjid who were charged with its care ahl al-masjid, al-ladhina yaqumuna bi-masalihih , such residence to be financed from the waqf income.
The answer was affirmative. Thus it appears that masjids, which were still being used as institutions of learning alongside the other types of colleges, were being brought up to date by providing the staff with lodging.
The only thing they now lacked was scholarships for the students. In the case of the masjid, those entitled to its income ahl al-istihqaq h-rai'i '1-waqf were the staff of the masjid. It is possible that an effort was being made here to enable the masjids to compete more successfully with the madrasas for staff It is also possible that the masjids were attended by students of wellto-do parents, by the out-of-towners capable of paying for lodging in the adjacent khan provided for the purpose, or in rented houses, by.
Many fatwas dealt with matters of disbursement when the yield of rents and crops fell short of meeting the financial needs of the foundation. The frequency of such fatwas points to the chronic financial. It often happened that the stipulations of the founder in the waqf instrument could not be followed for lack of sufficient funds, because of.
Second came what was most essential to the foundation and of the most pervasive interest to it; as, for instance, the appointment of an imam for a masjid and of a mudarris for a madrasa ;. The term jam' association, combination meant that all beneficiaries shared in the usufruct on an equal basis.
Opposed were various systems of priority. The term auwalan fa-auwalan first, then first referred to priority by seniority.
Tartib sequence, succession referred. In the system termed tafadul, or, as in Mardawi's Insaf, tafdil differential treatment , the beneficiaries were paid on a varying basis, some. If not, then according to the custom prevalent during the founder's lifetime, this practice being as valid as the stipulation of the deed itself, according to Izz.
He declared that the principle c. A good many of them, Ibn Taimiya included, agreed that if the harvest of one year failed, the stipends of the beneficiaries for that year and the next were to be calculated from the proceeds of the second year. The reason for this was that work would go on as usual rather than suffer from a year's interruption. Some jurisconsults would complete the stipends from the proceeds of several years later;.
The following case illustrates the essential relationship of the mudarris to the madrasa, since he belonged to the category of arbab ash-sha'a'ir. The madrasa was endowed for two schools of law, the Hanafi and the Shafi'i.
It therefore had two professors of law, one for each madhab. The other beneficiaries were: three mutawallis,. The waqf income fell short of the amount needed to make the stipulated disbursements. One of the two professors was not working. The question was how to make the disbursements : was the working professor to be paid fully, after the building was provided for, even if.
If he was not satisfied, another should be appointed in his place who was of equal competence and who would accept the lesser salary. Failing this, the incumbent should be paid the full amount of his salary! In any event, no one was to be paid who.
The question was, should both chair holders receive their salaries, or should the professor of Hanafi law. This stipulation presupposed, in both cases, qualification or lecturing on law ilqa' ad-durys , and assiduous attendance mulazama at the college to teach and carry out all stipulations.
The juris-. The land was leased each year for an established share of the proceeds bi-ghalla. The question asked of Subki was whether the jurisconsult in question, who was in residence during the year of h.
If the original stipendiaries had been only partially. But ction was made, the ambieuitv was removed. To remove. The upshot of all this was that the proceeds of a given year were not necessarily used to pay the beneficiaries for that year, but rather to pay. The beneficiary. Praise be to God! If the rent for the year has been paid, the proceeds are used for the year ; but if its rent is not paid, and.
It was not a binding rule that the proceeds of one year should be used to pay the stipends for that year alone, but rather for that year's stipends and for the succeeding year. It was not used for the year preceding it, unless the beneficiary involved was one and the same person ilia idha 'ttahad;. Subki was of the opinion that if the founder had not stipulated the amounts of the stipends to be paid to the beneficiaries, the mutawalli should keep the amounts unspecified, because the income of the endowment fluctuated.
This would allow him always to meet his obligations by dividing the income either equally according to the various classes of beneficiaries , or according to a scale predetermined in the deed of foundation, or by himself. On the other hand, the salary of his successor came from the income and was therefore subject to the fluctuation of that income. Mawardi, in his al-Hawi, a commentary on al-Muzani's Mukhtafar, says that when the beneficiaries are in disagreement regarding the stipulations of the deed of foundation, contesting each other's rights regarding priority of payment tartib , and differential payment tafadul , no one having clear proof of his ranking, they all.
If some should ask others to take an oath, it should be. If the founder is still living, his statement is accepted as binding and he does not have to swear an oath.
If deceased, but survived by. If the difference of opinion occurs between the heir and the legal guardian wali , the. If the founder has assigned a salary to the legal guardian, and a salary is. Mawardi stated that it was legally permissible to pay its qaiyims from the waqf income, because they were appointed for the maintenance of its buildings ; but it was not legally permissible to pay its imams and muezzins, because they were responsible for matters concerning the worshippers.
As to whether it was legally permissible to defray the cost of oil for the mosque's lamps from that income, there were two views regarding the matter : the first was affirmative, because lamps were considered as part of the building; and the second, negative,. This applied to the professors. As for the students, they could not lawfully collect their stipends if they. The income of the land accumulated. When a waqf's income exceeded the expenditures necessary to provide for all concerned, the surplus was expended on another trust of the same nature : as for instance, a masjid's surplus income when.
When a professorial chair of law tadris, pi. Did it accrue for the. He based his opinion on the precedent that the endowment income of a masjid in ruin is used to build another one.
But other jurisconsults were of the opinion that the income of the vacant chair be spent on the masjid-college in which the. His answer was that the teacher could be paid only for actually teaching. The proceeds could not be transferred to another town, according to the opinion of the ancient jurisconsults al-mutaqaddimun ; but the moderns al-muta 5 akhkhirun allowed this transfer to be carried out. It follows that a professor could not be paid as a 'research professor 5 for research and publication.
In the Middle Ages, writing books was a function of teaching, connected with an oral process of teaching, including dictation and note-taking. Books were meant for students; they were the direct result of the teaching process. Professors were paid for actually teaching the students; books were the by-product of. The relative importance of these three divisions and their interrelationship may best be represented by an isosceles triangle turned upside down, with the first two divisions at either end of the upturned base, and the third division at the base of the triangle's down-turned tip.
The Islamic sciences would occupy the place of honour at the right angle, the philosophical and natural sciences at the opposing left angle on the same level, and the literary arts at the lower subordinate angle, with its two sides leading up to the two superior divisions. The relative institutional importance was another matter.
The Islamic sciences had total control over the institutions of learning, their ascendancy beginning to take place definitively after the failure. In this division, Islamic law was crowned queen of the sciences and reigned supreme, while the literary arts served as her handmaids.
The other division, called 'the sciences of the Ancients', that is of the Greeks, while opposed for its 'pagan 5 principles by every believing Muslim scholar among the faithful, commanded nevertheless an unpublicized, silent, begrudging, respect.
These sciences were studied in private, and were excluded from the regular courses of Muslim. This anecdote brings out two interesting points. In Arabic the scriptures, Koran and hadith, depended for their understanding on a. Poetry was justified religiously on the basis that it was quoted as textual evidence of lexical meanings of the Koranic text.
Ghulam Ibn. A striking feature of Muslim education in the Middle Ages was the dichotomy between two sets of sciences: the 'religious 5 and the. This dichotomy would not be so remarkable were it not for the fact that actual intellectual activity embraced the two sets, and scholarly production was prosperous in both. For a long time, this phenomenon obscured our understanding of the true nature of the madrasa, an institution which, as a result, was readily assimilated to the university because it was assumed that all subjects were taught in it.
The assumption was natural: the madrasa was obviously Islam's institution of higher learning, as the university was that of the Christian West. In reality, however, neither the madrasa nor its cognate institutions harboured any but the religious sciences and their ancillary subjects. If such was the case, how is one to explain the flourishing of the philosophical and natural sciences? That they flourished in Islam there can be no doubt. A perusal of the works of Carl Brockelmann 7 and Fuat Sezgin 8 would be proof enough.
It was this prolific production that spilled over to the Muslim and Christian West creating the translation movement, and constituting one of the most important factors in bringing about the renaissance of twelfth-century Europe.
The introduction of Greek works into Islam had a profound influence on the development of Islamic thought and education. Islam, like Patristic Christianity before it, had to face the problem of. The development of Islamic thought that attempted to bring a solution to this problem took place both within and without institutionalized learning.
The solution, such as it was, came as a result of the interplay between the traditionalist forces represented by the madrasa and cognate institutions, and rationalist forces represented by the dar al- c ilm and its cognates. By the time the traditionalist institutions had won the battle against those of rationalism and absorbed them, they had also absorbed a great amount of what they had originally opposed.
The waqfs exclusory rule did not succeed in excluding the foreign sciences. These were represented in the libraries, where Greek works were preserved, and disputations took place on rationalist subjects. Such a mixture of supposedly irreconcilable subjects would not have been possible in a system where there was no easy access to the Ancient Sciences.
Not only was access easy, it was in turn concealed, condoned, allowed, encouraged, held in honour, according to different regions and periods, in spite of the traditionalist opposition, the periodic prohibitions, and autos-da-fe.
Generally speaking, the dichotomy between the two sets of sciences was maintained. A professor could teach fiqh, usul al-fiqh, madhhab. It did happen, however, in the case of a professor whose repertory included fields from both sides of the dichotomy, that he would, in his partisanship for the rationalist fields, teach them under the umbrella of hadith.
This was, for instance, the case with Sadr ad-Din b. The dichotomy in the fields of knowledge was matched by a dichotomy in the institutions of learning. The Islamic sciences and ancillaries were taught in the mosque, and in those institutions which developed later, such as the madrasa and the ribat, the dar al-hadith.
Generally, these sciences were 'ilm at-tafsir, Koranic exegesis; 'ilm al-qira'a, the science of the variant readings of.
These, according to al-Anbari d. This was also the period of the great Nestorian translators, headed by Hunain b. Ishaq d. Before it took its hold on. Hanbal, its great charismatic leader. But while the traditionalists triumphed, traditionalism did not escape being influenced by its adversaries, the rationalists The weapons of dialectic were gradually absorbed into law. For excellence in law was achieved through disputation built on expertise in two essential fields: khilaf, disputed questions, and jadal, dialectic.
Books on the theory of Muslim education suggest sequences of courses that should be followed. Though these suggestions differ somewhat, a. On the other hand, the sequences of courses found in the biographical notices of professors, either in reference to the courses they taught or to their own careers as students, indicate. A sequence similar to the one above is cited by Haitami: 13 Koranic exegesis, hadith, the two usuls, madhhab, khilaf and jadal. He then quotes Badr ad-Din b.
Jama'a d. This sequence is based on the place of honour attributed to the subject. Hajji Khalifa 15 gives the order of subjects in accordance with their importance, pointing out that the propaedeutic subjects should precede those desired in themselves.
Likewise, all subjects dealing with the study of words and expressions should be propaedeutical to those dealing with concepts. Thus, literature should be studied before logic ; and both of these before the principles of jurisprudence ; and the latter before disputed questions.
He then cites three reasons why one subject should be studied before another: i because the subject. ShafiTs teaching day proceeded as follows, according to one of his star disciples, ar-Rabi e b. Shafi'i would sit in his halqa after the subh-prayer and receive the students of the Koran ahl al-Qur'an. At sunrise they would leave, and he would then receive the students of hadith ahl al-hadith. He also taught the Mujdlasat of Tha'lab mornings and.
He had students of all ages attending, whose ranks in class were decided on the basis of their knowledge, irrespective of age and dignity. He would continue the long process of. Tiannan to studv the Islamic sciences.
He studied Shirazi's law course for four years, then went to study the Shamil, a fiqh work, under the direction of its author Ibn as-Sabbagh, after which he returned to Shirazi and. Speaking of Ibn al-Waqshi al-Katib of Toledo, Yaqut lists the following fields of knowledge to his credit : ' Arabiya, lexicology, poetry, rhetoric or oratory khitaba , hadith, fiqh, constitutional and administrative law al-ahkam , and kalam; and further on in the biographical notice, Yaqut adds: logic,.
He attended elementary school maktab where he learned to recite the Koran. At the age of five, he was taught the profession of faith in Persian, and. His father then had him continue the study of hadith, and attend an elementary school kuttab , other than the first mentioned. Then he handed him over to 'AH b. Faddal al-Maghribi d.
He then went to serve as khadim, student-servitor Imam al-Haramain for four years, during which he completed the. Qushairi d. Khatib d. Bakr b. He had begun to learn hadith in h. He then studied law under Abu Ya'la b.
On his travels, he was taken prisoner by the Byzantines and held for one and a half years during. The Spanish Muslim al-. He studied the grammar of Sibawaih, al-Kitab ; from Damascus, he went to Baghdad and studied al-Khatib al-Baghdadi s biographical work, Tdrikh Baghdad, mainly on muhaddithiin His biographer then adds: 'As for his knowledge of the law, legal theory. Specialization usually followed the study of the Koran, h, grammar, and literature.
At the time of the rise of the masjidmadrasa-colleges for law, specialization for the best repre-. Al-Anbari found the youth not quite prepared to study with him; so he suggested one of his disciples, al-Wajih al-Wasiti d. When he went for his lessons to al-Anbari, c Abd al-Latif went along, listening to Wasiti's recitations and to Anbari's explanations.
Returning to his room at night, he would learn the lesson, rehearsing it until he had learned it by heart. He kept up this routine of studying with 'the Master and the. Then he would go to his room and study the commentary of the grammarian athThamanini, and those of 'Umar b, Hamza, Ibn Barhan d.
He so progressed in his knowledge of grammar that he had his own followers among the students. To them he would comment on the grammar of Ibn Jinni to the extent of several fascicles on each one of its chapters without exhausting his knowledge regarding it.
Under the direction of this professor he learned by heart most of the grammar of Sibawaih d. After the professor's death,. Among these were: Kitab al-ufiil, by Ibn as-Sarraj d. Under his direction also he studied the law of intestacy, and the work on prosody by at-Tibrizi d.
Ibn an-Na'ili influenced him particularly by his method of teaching, regarding which 'Abd al-Latif does not elaborate, and by opening his eyes to other fields of knowledge. After Ibn Na'ili's departure, he gave himself over to independent study ishtighal. In the year h.
Disappointed in his expectations there, he was, however, consoled by the presence of Kamal ad-Din b. Yunus d. It was in Mosul that student. Among the scholars he went to meet in Cairo was Musa b. Maimun al-Yahudi Maimonides, d. What he says of Shari'i in connection with the 'sciences of the Ancients' is interesting. Not bavin? He found him to have an excellent knowledge of the works of the Ancients kutub al-. This amount times the 'normal monthlv stipend of a college 1.
And the more I studied the works of the Ancients the more my desire for them increased, while it waned for the books of Ibn Sina. Thus I was saved from two great terrible and humili My thanks to God were thus redoubled, for most intelli followed the road to perdition simply through alchemy ai.
In mid-day, he would teach students medicine 'and other subjects', meaning, perhaps, works of the Ancients. He would then return to the Azhar Mosque and teach other students, his teaching of the 'other subjects' apparently being done in private.
At night, he would do his own studying. He then took up residence in Cairo, with stipends and other forms of income coming to him from Saladin's sons. Egypt was hit by a plague among the cattle, and prices rose because of scarcity. He wrote a book describing the conditions then Obtaining, entitling it, Kitdb alIfdda wa Hi 'sti'bdrfi 'l-umur al-mus hdhada wa 'l-hawddith al-mu'dyana.
It was here again that he wrote many works. From Jerusalem, he moved to. Damascus, taking up residence in al-Madrasa al-'Aziziya in the ye h. Here, he began to teach law and pursue his own work.
He h; many students working with him independently in many dinere fields. In Damascus, he distinguished himself in the field of media in which field he wrote many works and achieved to this period, he had been known especially as repute. It is possible that his return to Baghdad and his. When you read a book, make every effort to learn it by heart and master its meaning. Imagine the book to have disappeared and that you can dispense with it, unaffected by its loss.
Once you apply yourself eagerly to studying a book, trying to understand it, take care not to work on another, spending on it time which should be reserved for the one alone. Also, take care not to work on two subjects all at once, rather devote yourself steadily to the one subject for a year or two, or whatever period is necessary.
Then when you have achieved your purpose with it, pass on to the next. Nor should you suppose that when you have acquired a science you can rest easy; on the contrary, you will have to keep it up so that it will grow and not diminish.
The way to do this is to keep it in fresh rehearsal, calling it often to mind; and if you are a beginner, by reading aloud, and studying, and holding discussions with your peers. If an accomplished scholar,. One should read histories, study biographies and the experiences of nations. By doing this, it will be as though, in his short life span, he lived contemporaneously with peoples of the past, was on intimate terms with them, and knew the good and the bad.
When you come to know his habits regarding food drink, clothing, sleep, waking, sickness, medical treatment enjoyments and the use of perfumes, and his relations with hi: Lord, his wives, his companions and his enemies, when yoi. You should frequently distrust your nature, rather than have a good opinion of it, submitting your thoughts to men of learning and their works, proceeding with caution and avoiding haste.
Do not be conceited, for vanity will make you stumble, and obstinacy will bring about your downfall. He who has not sweated his brow going to the doors of the learned, will not strike roots in excellence. He who has not been put to shame by the learned, will not be treated with deference by the people ; and he who has not been censured by the learned, will not prevail.
He who has not endured. When you experience some joy or pleasure in worldly things, remind yourself of death and the transient quality of life and its various frustrations. When something saddens you, say 'We belong to God and to Him is our return! When you want to disobey God, seek out a place to do so where He cannot see you. But know that people serve as the eyes of God on His servant, showing them the good that is in him though he may hide it, and the evil, though he may conceal it; so that his innermost self is exposed to God, and God exposes it to His servants.
Take care, therefore, to make your innermost self better than your outward self, and your private life more. And worldly things are acquired only through avidity and much thought given to their ways and means ; so when he neglects the means to acquire them, they do not come to him of themselves. Moreover, the seeker of knowledge is too high-. All methods of acquiring the things of this world call for spare time, skill and complete application. The student occupied with his studies is capable of none of this.
Yet he expects the world to come to him without having the means at his disposal, that it seek him out without his striving for it as he would for anything else; that is wrong and excessive on his part. On the other hand, when a man masters his subject and becomes famous for it, he is courted from all sides, and offers of posts are made to him ; the world comes to him submissive, and he takes it without sacrificing his dignity ; his honour and piety are kept chaste.
Know that learning leaves a trail and a scent proclaiming its possessor ; a ray of light and brightness shining on him, pointing him out; like the musk merchant whose location cannot be hidden, nor his wares unknown; like the torch-bearer walking in the deep black of the night. Moreover, the learned man is esteemed in whatever place or condition he may be, always meeting people who are favourably disposed to him, who draw near to him and seek his company, gratified in being close to him.
The competition was keen and pursued without abatement. The significance of the seating of students in proximity to the professor was brought out by the phrase one often meets in biographical notices, qarrabahu ilaih : the professor 'brought the student close to him'.
In the above case, the student who sat next to the professor relinquished his place of honour of his own accord. In the following anecdote, the professor himself brought the bright student close to him. The anecdote is told in the words of Abu Sa'd al-Mutawalli. A question was brought up for disputation, and I spoke and raised objections.
When my turn was over, Abu '1-Harith ordered me to move up closer and I did. And when my turn had come up aeain for disputation, he brought me closer still and. After finishing his legal studies, Razi began to study the philosophical sciences al-'ulum al-hikmiya on his own.
He so distinguished him-. When [Razi] sat to lecture, a group of his senior students [talamidhihl '1-kibar] would take their places near him, such as Zain ad-Din al-Kashshi, Qutb ad-Din al-Misri, and Shihab adDin an-Nisaburi. When someone brought up a subject for disputation, the senior students would debate it. If the disputation became complicated, or an abstruse notion arose, the Professor would join in the disputation and provide a solution in. Abu '1-Hasan alKhila'i d.
Following these three branches of legal science, he was free to teach whatever he wished of the other Islamic sciences. Then the repetitors took over, each with those students assigned to him.
He drilled them in the lessons they had had that morning with the professor. The repetitors were then to come back following the afternoon prayer to drill the students a second time.
The professor was to teach every day of the week, except on regular holidays. The five daily prayers were to be performed congregationally jama'a , except for those who had a legally valid excuse.
Students had to be residents of the college, and were not to be allowed to spend the night away unless excused by the professor for customary reasons, or unless the student was married, in which case he was to attend the college mornings and evenings tarafai an-nahar. Students were bound to attend the second repetition, as well as the first.
The professor had the duty of looking after the students, encouraging those who worked, admonishing the negligent. The student who persisted in his negligence, after continued admonishment, was to be expelled by the professor, losing his scholarship; so also the student who was guilty of misconduct, unless he mended his ways.
The professor of law had two functions, that of teaching the law and that of mutawalli. For his administration, he was to be paid from the proceeds of the endowment, as also for his teaching. He was free to do the teaching himself, or to hire a substitute-professor to do the teaching for him. Such was the situation in this college, according to its waqf deed. Elsewhere, matters could be different, according to the express wishes.
In other colleges, the routine might be for students to be taken one by one, leaving after their allotted time was given them, rather than all remaining in class together. In such cases, the question of priority would arise, and the rule of 'first come, first served 5 would apply, producing long queues, long before the time appointed for teaching.
Difficulty arose when resident foundationers had to compete for attention, when their numbers swelled with the addition of externs.
A legal opinion dealt with such a situation, giving he residents priority over the externs, who could benefit from the rule of 'first-come-first-served 5 only after the residents had finished their.
In the teaching of hadith, it happened that more than one teacher could be conducting a class. Nasir d. The class was held in the residence of al-Jawaliqi and the book being taught was that of Abu 'Ubaid d. Teaching Days and Holidays There does not seem to have been a hard and fast rule regarding holidays.
In one college, three days of the week were days on which there was no school, as would appear from a legal opinion. This was a college of law in which student attendance was kept, and where there were no stipulations in the deed of foundation regarding the issue. The question asked was that when a student was absent on a Monday, was it legally, permissible to mark him down for both Monday and Tuesday ; or when he absented himself on a Thursday, was it per-. The jurisconsult al-Firkah answered in the negative, in the student's favour.
Kamal ad-Din b. This is a remarkable thing, unheard-of, and not a single person has objected to it 5. Moreover, as the deed of foundation appears not to have stipulated any conditions in this regard, the matter being one of custom, the professor could do as he pleased without violating its provisions.
The following fatwa concerns a jurisconsult, resident fellow of a college, who absented himself during vacation : could he be denied his stioend iamikival? The opinion was that having absented him-. Could the founder stinulate other davs as holidavs? The oninion here was that the muta-. The opinion was that such absences did. Students in Tashkopriizadeh's d. To these two holidays, Tashkopruzadeh added one of his own, Monday, because, it was' explained, he was studying independently the works.
Fridays, besides being holidays, were also, generally speaking, set aside for disputations, academic sermons and the issuing of legal opinions. Shafi'i set aside Friday for disputation, 58 as did others after him ; the Muslim sabbath appears to have been a favourite day for conducting disputations on all questions of religious science. Abu Ya'la b. He did the same on Saturdays. The Long Years of Study Studies lasted many years.
Besides the four years of the basic undergraduate law course, there were no fixed periods for any of the fields of study. Between one student and another, the length of time required before receiving a licence to teach could vary considerably. Some examples follow. The Sharif Abu Ja'far, first cousin of the Abbasid caliph al-Qa'im, studied fiqh under the direction of Qadi Abu Ya'la from the year to 45 1 , becoming in the meantime his repetitor, while continuing his apprenticeship as his fellow during a period of twenty-three years.
Ibn 'Aqil studied fiqh under Qadi Abu Ya'la from the year h. Sahl b. Ahmad al-Arghiyani d. Muhammad d. He then went on pilgrimage to Mecca and studied traditions under the Shaikhs of Iraq, Hijaz and al-Jibal. On returning from Mecca, he visited a Sufi shaikh who advised him to forsake disputation and the study of khilaf, which he did. He also gave up a qadiship, removed himself from active participation in worldly. Harawi d. College as a fellow of its professor Ibn ar-Razzaz d.
Thus the whole syllabus of the basic course was divided into four parts and taught in a period of four years. In the case of 'Abd al-Ghafir al-Farisi, the 'first quarter of law' was. Memorization The development of the memory is a constant feature of medieval education in Islam.
Anecdotes abound regarding those who possessed prodigious memories. Such persons were referred to in the biographical works as 'oceans' bahr of learning, 'receptacles' wiV, pi. Zuhri is quoted as saying that he lived early. Harun ar-Rashid had with him in Raiy two scholars, Shaibani, the Hanafi jurisconsult, and Kisa'i, the grammarian. The practice of naming the great scholars and their successors was a way of keeping tabs on those who were the receptacles of knowledge and their successors; as, for instance, the long line of such 'oceans' of.
He learned it entirely by heart through oral instruction, for he could neither read nor write, technically an. Others who had lost their sight, had no choice but to learn by heart.
Such was the case with Abu '1-Hasan at-Tamimi d. Koranic scholars whose variant readings of the Koran are authoritative, was quoted as saying that he knew more grammar than the grammarian al-A'mash d.
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