Abdal Hakim Murad - The Cambridge Companion to Islamic Theology

Theological dimensions of Islamic law 255
political legitimacy in the absence of religious endorsement. See Antony
Black, The History of Islamic Political Thought: From the Prophet to the
Present (New York, 2001), pp. 23–4, 30, 33, 38.
7. Austin B. Creel, Dharma in Hindu Ethics (Calcutta, 1977), pp. 1–3; and
Ariel Glucklich, The Sense of Adharma (New York and Oxford, 1994),
pp. 3, 7–9.
8. See Mario Bretone, Geschichte des römischen Rechts: Von den
Anfängen bis zu Justinian (Munich, 1987), pp. 81–4; Michael Gagarin,
Early Greek Law (Berkeley, 1986), pp. 1, 15–16.
9. Ze’ev W. Falk, ‘‘Jewish law and medieval canon law’’, in Bernard S. Jackson
(ed.), Jewish Law in Legal History and the Modern World (Leiden, 1980),
p. 78.
10. Philip S. Alexander, ‘‘Jewish law in the time of Jesus: towards a
clarification of the problem’’, in Barnabas Lindars (ed.), Law and
Religion: Essays on the Place of the Law in Israel and Early Christianity
by Members of the Ehrhardt Seminar of Manchester University
(Cambridge, 1988), p. 44.
11. Roger Tomes, ‘‘A perpetual statute throughout your generations’’, in
ibid., p. 20.
12. F. F. Bruce, ‘‘Paul and the law in recent research’’, in ibid., pp. 115–18.
13. Timo Veijola, ‘‘Der Dekalog bei Luther und in der heutigen Wissenschaft’’,
in ibid., pp. 66–7.
14. Falk, ‘‘Jewish law’’, pp. 78–80.
15. Hubert Kaufhold, Die Rechtssammlung des Gabriel von Bas _
ra unter ihr
Verhältnis zu den anderen juristischen Sammelwerken der Nestorianer
(Berlin, 1976), pp. 5–8, 13–4.
16. De Wael, Le droit musulman, p.52.
17. Coulson, Conflicts and Tensions, p.80–5.
18. H. A. R. Gibb and Harold Bowen, Islamic Society and the West (Toronto,
1957), pp. 9–10.
19. Joseph Schacht, An Introduction to Islamic Law (Oxford, 1964), p. 200.
20. Umar F. Abd-Allah, ‘‘Innovation and creativity in Islamic law’’,
, accessed October 2006,
pp. 6–7.
21. Bernard Weiss, The Spirit of Islamic Law (Athens, GA, 1998), p. 89.
22. Santillana, Istituzioni, i, p.55.
23. Ibn Qayyim al-Jawziyya, I‘lam al-muwaqqi‘in in (Beirut, 1998), iii, p.5.
In Arabic, the maxim reads: ‘‘la yunkaru taghayyur al-ahkam ma‘a
taghayyur al-azman’’. Ibn Qayyim parses it by adding: ‘‘in accordance
with changing times, places, circumstances, intentions, and customary
practices’’.
24. ‘Alı ibnal-Qas _
s _
ar, al-Muqaddima fi’l-Us _
ul (Beirut, 1996), pp. 114–15;
Abu’l-Walıd al-Bajı, Ih _
kam al-Fus _
ul (Beirut, 1995), ii, pp.714–16.
25. Abd-Allah, ‘‘Innovation and creativity in Islamic law’’, pp. 8–9.
26. See George Makdisi, The Rise of Colleges: Institutions of Learning in
Islam and the West (Edinburgh, 1981), pp. 4, 290; WaelB.Hallaq,A
History of Islamic Legal Theories: An Introduction to Sunnı Us _
ul
al-Fiqh (Cambridge, 1999), pp. 201–2 and n. 59; Christopher Melchert,
Cambridge Collections Online © Cambridge University Press, 2008