Here, the ṣūfī shaykh is accommodating the context of his student ( murīd ) and applying a different approach to law, a different standard of behavior. Again, it does not operate as a fatwā , not as fiqh , but under the rubric of advice. There exists another approach to understanding a fatwā and Islamic rc ue rl itnagi ns tphoastt mi s obdaesrend Mo nu sploi ms t ms cohdoel ar rnst—h oaut tgehmt . pTths itsoamp pa ri notaacihn—I sul asme di cbmy o r a l ianntdegwriittyhowuittheovuent tchoennsiedeedrifnogr rAellliaahn’sce on tradition as a source for rulings ﷻ knowledge. In this mode of ti nh ti nr iknisni gc a—l l wy shui cbhj ei cs t bt yo nboo umnedaanr si eus nai nf i de da roer tchoehreerf eo nr et —c ornutl ee xs taurael a t a l l t i m e s , nF oe vr emr ot os t bḤe aunnaifvī esrcshaol il za er sd iinnc rl ue dl ai tni og nt ht oo s, ef oar t i Dn satraunl cQe a, ns iamt uCr oe l ol ergteh, eAcl loashm’ so s . ﷻ dc oi vni tneen wd itshdaot mt h iesr et hi es ga ohvi eg rhneirn mg po rr ianl cmi pul ne .dTa hn ee Mp rui ns lci imp l pe obset hmi no dd eervnei rsyt w i l l rtoultihneg,liatnedraolne should strive to maintain this principle, without adherence ḥukm . For example, regarding the rules of inheritance, the ht hi ga ht ebre cma oursael yporui nccai pn l ei mi sp tahr at tmt ho er er ej us shtoi cuel —d bi ne jtuhsetiirc ee si tni ms oact ii eotny—. Tbhye y c l a i m allocating equal shares to both men and women, we can do away with the ḥukm . Thus, they jettison the rules of distribution that are based on the Qurʾān in favor of what they call the “underpinning” of a higher moral value
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