Misplaced Pages

#163836

161-397: The most striking issue about the life of Muhammad and early Islamic history is that the source information emerged as the irregular products of the storytelling culture and the increasing progress of the details over the centuries. Lawrence Conrad examines the biography books written in the early post-oral period and sees that a time period of 85 years is exhibited in these works regarding

322-512: A Kinesthetic learning style would be used, involving the listeners through music, dream interpretation, or dance. For indigenous cultures of the Americas, storytelling is used as an oral form of language associated with practices and values essential to developing one's identity. This is because everyone in the community can add their own touch and perspective to the narrative collaboratively – both individual and culturally shared perspectives have

483-441: A Wayne Booth -esque rhetorical thrust, a dialectic process of interpretation, which is at times beneath the surface, conditioning a plotted narrative, and at other times much more visible, "arguing" for and against various positions; relies substantially on now-standard aesthetic figuration, particularly including the use of metaphor , metonymy, synecdoche and irony (see Hayden White , Metahistory for expansion of this idea);

644-452: A "surface" story, that entails knowing certain information and clues to unlocking the metaphors in the story. The underlying message of the story being told, can be understood and interpreted with clues that hint to a certain interpretation. In order to make meaning from these stories, elders in the Sto:lo community for example, emphasize the importance in learning how to listen, since it requires

805-415: A classroom or consulted by judges. A mabsut , which usually provided a commentary on a mukhtasar and could stretch to dozens of large volumes, recorded alternative rulings with their justifications, often accompanied by a proliferation of cases and conceptual distinctions. The terminology of juristic literature was conservative and tended to preserve notions which had lost their practical relevance. At

966-410: A dangerous place / he disguises himself / his disguise fools everybody / except for a common person of little account (a crone , a tavern maid or a woodcutter) / who immediately recognizes him / the commoner becomes the hero's ally, showing unexpected resources of skill or initiative. A theme does not belong to a specific story, but may be found with minor variation in many different stories. The story

1127-440: A different lens. Noted author and folklore scholar, Elaine Lawless states, "...this process provides new avenues for understanding and identity formation. Language is utilised to bear witness to their lives". Sometimes a narrator will simply skip over certain details without realizing, only to include it in their stories during a later telling. In this way, that telling and retelling of the narrative serves to "reattach portions of

1288-425: A form of storytelling for many ancient cultures . The Aboriginal Australian people painted symbols which also appear in stories on cave walls as a means of helping the storyteller remember the story. The story was then told using a combination of oral narrative, music , rock art and dance, which bring understanding and meaning to human existence through the remembrance and enactment of stories. People have used

1449-453: A jurist's mentality in finding a solution to a legal question in contrast with taqlid ( conformity to precedent ijtihad). According to theory, ijtihad requires expertise in the Arabic language, theology, religious texts, and principles of jurisprudence ( usul al-fiqh ), and is not employed where authentic and trusted texts ( Qur'an and hadith ) are considered unambiguous with regard to

1610-417: A larger story, thus storytelling can supplement analytical thinking. Because storytelling requires auditory and visual senses from listeners, one can learn to organize their mental representation of a story, recognize structure of language and express his or her thoughts. Stories tend to be based on experiential learning, but learning from an experience is not automatic. Often a person needs to attempt to tell

1771-402: A local master and discuss religious topics. At first, these circles were fluid in their membership, but with time distinct regional legal schools crystallized around shared sets of methodological principles. As the boundaries of the schools became clearly delineated, the authority of their doctrinal tenets came to be vested in a master jurist from earlier times, who was henceforth identified as

SECTION 10

#1732847472164

1932-401: A means by which to precipitate psychological and social change in the practice of transformative arts . Some people also make a case for different narrative forms being classified as storytelling in the contemporary world. For example, digital storytelling, online and dice-and-paper-based role-playing games. In traditional role-playing games , storytelling is done by the person who controls

2093-496: A method to teach ethics, values and cultural norms and differences. Learning is most effective when it takes place in social environments that provide authentic social cues about how knowledge is to be applied. Stories function as a tool to pass on knowledge in a social context. So, every story has 3 parts. First, The setup (The Hero's world before the adventure starts). Second, The Confrontation (The hero's world turned upside down). Third, The Resolution (Hero conquers villain, but it

2254-459: A middle way between the two attitudes such as Abu al-Hasan al-Ash'ari in theology (syncretists). In the classical age of Islam, there were violent conflicts between rationalists (aqliyyun; al-muʿtazila , kalamiyya ) and traditionalist (naqliyyun, literalists, Ahl al-Hadith ) groups and sects regarding the Quran and hadith or the place of reason in understanding the Quran and hadith, as can be seen in

2415-594: A model ( sunnah ) and transmitted this information to the succeeding generations in the form of hadith . These reports led first to informal discussion and then systematic legal thought, articulated with greatest success in the eighth and ninth centuries by the master jurists Abu Hanifa , Malik ibn Anas , al-Shafi'i , and Ahmad ibn Hanbal , who are viewed as the founders of the Hanafi , Maliki , Shafiʿi , and Hanbali legal schools ( madhāhib ) of Sunni jurisprudence. Modern historians have presented alternative theories of

2576-432: A number of artistic elements that typically interact in well-developed stories. Such elements include the essential idea of narrative structure with identifiable beginnings, middles, and endings, or exposition-development-climax-resolution-denouement, normally constructed into coherent plot lines; a strong focus on temporality, which includes retention of the past, attention to present action and protention/future anticipation;

2737-508: A number of different grounds. He lists the following arguments against the authenticity of sīra, followed here by counter arguments: If one storyteller should happen to mention a raid, the next storyteller would know the date of this raid, while the third would know everything that an audience might wish to hear about. Nevertheless, other content of sīra, like the Constitution of Medina , are generally considered to be authentic. The following

2898-469: A person's resume . It is sometimes written as "seerah", "sirah" or "sirat", all meaning "life" or "journey". In Islamic literature, the plural form, siyar , could also refer to the rules of war and dealing with non-Muslims. The phrase sīrat rasūl allāh , or as-sīra al-nabawiyya , refers to the study of the life of Muhammad. The term sīrah was first linked to the biography of Muhammad by Ibn Shihab al-Zuhri ( d. 124/741–2), and later popularized by

3059-483: A personal narrative serve"? This approach mainly looks at the power, authority, knowledge, ideology and identity; "whether it legitimates and dominates or resists and empowers". All personal narratives are seen as ideological because they evolve from a structure of power relations and simultaneously produce, maintain and reproduce that power structure". Political theorist, Hannah Arendt argues that storytelling transforms private meaning to public meaning. Regardless of

3220-416: A place and He is everywhere." Judgment that concerns individuals is personal and, for example, in an Islamic Qisas or compensation decisions, jurist must take into account "personal labels" such as the gender , freedom , religious and social status such as mu'min , kafir , musta'min , dhimmi , apostate , etc. Similar distinctions also apply to witnessing practices, which have a fundamental value in

3381-627: A place in the co-creation of the story. Oral storytelling in indigenous communities differs from other forms of stories because they are told not only for entertainment, but for teaching values. For example, the Sto:lo community in Canada focuses on reinforcing children's identity by telling stories about the land to explain their roles. Furthermore, Storytelling is a way to teach younger members of indigenous communities about their culture and their identities. In Donna Eder's study, Navajos were interviewed about storytelling practices that they have had in

SECTION 20

#1732847472164

3542-503: A process known as ijtihad (lit. mental effort). Traditional jurisprudence distinguishes two principal branches of law, rituals and social dealings ; subsections family law , relationships (commercial, political / administrative ) and criminal law , in a wide range of topics. Its rulings are concerned with ethical standards as much as legal norms, assigning actions to one of five categories : mandatory , recommended , neutral , abhorred , and prohibited . Over time with

3703-526: A professor of literature at the University of Tennessee created the first organized storytellers league of its kind. It was called The National Story League. Wyche served as its president for 16 years, facilitated storytelling classes, and spurred an interest in the art. Several other storytelling organizations started in the U.S. during the 1970s. One such organization was the National Association for

3864-399: A rule , there was a hierarchy and power ranking among the sources of Sharia; for example, a subcategory or an auxiliary source will not be able to eliminate a provision clearly stated in the main source or prohibit a practice that was not prohibited though it was known and practiced during the prophetic period. If we look at an example such as the abolition of the validity of Mut'a marriage ,

4025-543: A sequence of such smaller topics, each called a "book" ( kitab ). The special significance of ritual was marked by always placing its discussion at the start of the work. Some historians distinguish a field of Islamic criminal law , which combines several traditional categories. Several crimes with scripturally prescribed punishments are known as hudud . Jurists developed various restrictions which in many cases made them virtually impossible to apply. Other crimes involving intentional bodily harm are judged according to

4186-462: A solution. Stories are effective educational tools because listeners become engaged and therefore remember. Storytelling can be seen as a foundation for learning and teaching. While the story listener is engaged, they are able to imagine new perspectives, inviting a transformative and empathetic experience. This involves allowing the individual to actively engage in the story as well as observe, listen and participate with minimal guidance. Listening to

4347-646: A source of law in place of qiyas and extension of the notion of sunnah to include traditions of the imams . Islamic scholar Rashid Rida (1865–1935 CE) lists the four basic sources of Islamic law, agreed upon by all Sunni Muslims : "the [well-known] sources of legislation in Islam are four: the Qur'an , the Sunnah , the consensus of the ummah and ijtihad undertaken by competent jurists" While traditional understanding strongly denies that Quran may have changed ( Al Hejr :9),

4508-413: A story, who has accidentally broken something that belongs to the ahuaque, does not replace it or give back in some way to the ahuaque, the protagonist dies. In this way, storytelling serves as a way to teach what the community values, such as valuing the environment. Storytelling also serves to deliver a particular message during spiritual and ceremonial functions. In the ceremonial use of storytelling,

4669-411: A storyteller can create lasting personal connections, promote innovative problem solving and foster a shared understanding regarding future ambitions. The listener can then activate knowledge and imagine new possibilities. Together a storyteller and listener can seek best practices and invent new solutions. Because stories often have multiple layers of meanings, listeners have to listen closely to identify

4830-467: A substantial focus on characters and characterization which is "arguably the most important single component of the novel"; a given heterogloss of different voices dialogically at play – "the sound of the human voice, or many voices, speaking in a variety of accents, rhythms and registers"; possesses a narrator or narrator-like voice, which by definition "addresses" and "interacts with" reading audiences (see Reader Response theory); communicates with

4991-402: A time or place. Rather the purpose of hadith is to record a religious doctrine as an authoritative source of Islamic law . By contrast, while a khabar may carry some legal or theological implications, its main aim is to convey information about a certain event. Starting from the 8th and 9th century, many scholars have devoted their efforts to both kinds of texts equally. Some historians consider

Sīrah - Misplaced Pages Continue

5152-464: A tool to correct inappropriate behavior and promote cooperation. There are various types of stories among many indigenous communities. Communication in Indigenous American communities is rich with stories, myths, philosophies and narratives that serve as a means to exchange information. These stories may be used for coming of age themes, core values, morality, literacy and history. Very often,

5313-472: A variety of heterogeneous materials, containing mainly narratives of military expeditions undertaken by Muhammad and his companions . These stories are intended as historical accounts and are used for veneration. The sīrah also includes a number of written documents, such as political treaties (e.g., Treaty of Hudaybiyyah or Constitution of Medina ), military enlistments, assignments of officials, letters to foreign rulers, and so forth. It also records some of

5474-405: A version of lex talionis that prescribes a punishment analogous to the crime ( qisas ), but the victims or their heirs may accept a monetary compensation ( diya ) or pardon the perpetrator instead; only diya is imposed for non-intentional harm. Other criminal cases belong to the category of taʿzīr , where the goal of punishment is correction or rehabilitation of the culprit and its form

5635-505: Is "specific to" a person, group, institution, event, situation, belief and practice in different areas of life, and usually includes the approval/disapproval of a judgment, is called fatwa . Tazir penalties , which are outside the Qisas and Hudud laws, have not been codified, and their discretion and implementation are under the initiative and authority of the judge or political authority. Mustafa Öztürk points out some another developments in

5796-501: Is a body of religious law that forms a part of the Islamic tradition based on scriptures of Islam , particularly the Qur'an and hadith . In Islamic terminology sharīʿah refers to immutable, intangible divine law ; contrary to fiqh , which refers to its interpretations by Islamic scholars . Sharia, or fiqh as traditionally known, has always been used alongside customary law from

5957-678: Is a list of some of the early Hadith collectors who specialized in collecting and compiling sīrah and maghāzī reports: Storytelling Storytelling is the social and cultural activity of sharing stories , sometimes with improvisation , theatrics or embellishment. Every culture has its own narratives, which are shared as a means of entertainment , education, cultural preservation or instilling moral values. Crucial elements of stories and storytelling include plot , characters and narrative point of view . The term "storytelling" can refer specifically to oral storytelling but also broadly to techniques used in other media to unfold or disclose

6118-423: Is a means for sharing and interpreting experiences. Peter L. Berger says human life is narratively rooted, humans construct their lives and shape their world into homes in terms of these groundings and memories. Stories are universal in that they can bridge cultural, linguistic and age-related divides. Storytelling can be adaptive for all ages, leaving out the notion of age segregation . Storytelling can be used as

6279-410: Is a sin or a crime to perform a forbidden action or not to perform a mandatory action. Reprehensible acts should be avoided, but they are not considered to be sinful or punishable in court. Avoiding reprehensible acts and performing recommended acts is held to be subject of reward in the afterlife, while neutral actions entail no judgment from God. Jurists disagree on whether the term ḥalāl covers

6440-471: Is assembled from lines which are repeated verbatim or which use one-for-one word substitutions. In other words, oral stories are built out of set phrases which have been stockpiled from a lifetime of hearing and telling stories. The other type of story vocabulary is theme, a set sequence of story actions that structure a tale. Just as the teller of tales proceeds line-by-line using formulas, so he proceeds from event-to-event using themes. One near-universal theme

6601-401: Is insufficient to distinguish right from wrong , and rational argumentation must draw its content from the body of transcendental knowledge revealed in the Quran and through the sunnah of Muhammad. In addition to the Quran and sunnah, the classical theory of Sunni fiqh recognizes two other sources of law: juristic consensus ( ijmaʿ ) and analogical reasoning ( qiyas ). It therefore studies

Sīrah - Misplaced Pages Continue

6762-509: Is largely left to the judge's discretion. In practice, since early on in Islamic history, criminal cases were usually handled by ruler-administered courts or local police using procedures which were only loosely related to Sharia. The two major genres of furūʿ literature are the mukhtasar (concise summary of law) and the mabsut (extensive commentary). Mukhtasars were short specialized treatises or general overviews that could be used in

6923-510: Is not enough for Hero to survive. The Hero or World must be transformed). Any story can be framed in such format. Human knowledge is based on stories and the human brain consists of cognitive machinery necessary to understand, remember and tell stories. Humans are storytelling organisms that both individually and socially, lead storied lives. Stories mirror human thought as humans think in narrative structures and most often remember facts in story form. Facts can be understood as smaller versions of

7084-451: Is often enmeshed in intertextuality, with copious connections, references, allusions, similarities, parallels, etc. to other literatures; and commonly demonstrates an effort toward bildungsroman , a description of identity development with an effort to evince becoming in character and community. Storytelling festivals typically feature the work of several storytellers and may include workshops for tellers and others who are interested in

7245-419: Is often stated today that Sharia provides many rights to slaves and aims to eradicate slavery over time. However, the widespread use of slavery in the Islamic world continued until the last century, and jurists had no serious objections to the castration of slaves and the unrestricted sexual use of female slaves, with a few exceptions in traditional islamic jurisprudence. A special religious decision, which

7406-524: Is one of the many effective ways to educate both the young and old about their cultures, identities and history. Storytelling help the Navajos know who they are, where they come from and where they belong. Storytelling in indigenous cultures is sometimes passed on by oral means in a quiet and relaxing environment, which usually coincides with family or tribal community gatherings and official events such as family occasions, rituals, or ceremonial practices. During

7567-433: Is ordained for you regarding the people who were killed. Free versus free, slave versus slave, woman versus woman. Whoever is forgiven by the brother of the slain for a price, let him abide by the custom and pay the price well." Modern historians generally adopt intermediate positions regarding origins, suggesting that early Islamic jurisprudence developed out of a combination of administrative and popular practices shaped by

7728-454: Is repetition, as evidenced in Western folklore with the " rule of three ": Three brothers set out, three attempts are made, three riddles are asked. A theme can be as simple as a specific set sequence describing the arming of a hero , starting with shirt and trousers and ending with headdress and weapons. A theme can be large enough to be a plot component. For example: a hero proposes a journey to

7889-533: Is sometimes substituted for amārāt or dalāʾil ). Another genre, called faḍāʾil wa mathālib — tales that show the merits and faults of individual companions , enemies, and other notable contemporaries of Muhammad. Some works of sīrah also positioned the story of Muhammad as part of a narrative that includes stories of earlier prophets , Persian Kings , pre-Islamic Arab tribes, and the Rashidun . Parts of sīrah were inspired by, or elaborate upon, events mentioned in

8050-519: Is the first of Four Doors and the lowest level on the path to God in Sufism and in branches of Islam that are influenced by Sufism, such as Ismailism and Alawites . It is necessary to reach from Sharia to Tariqa , from there to Ma'rifa and finally to haqiqa . In each of these gates, there are 10 levels that the dervish must pass through. Jan Michiel Otto summarizes the evolutionary stages of understanding by distinguishing four meanings conveyed by

8211-503: Is touched upon in the Quran 4:24 , and not prohibited (Sunnis translate the words used in the relevant verse with terms used to describe the ordinary marriage event) according to Sunnis is banned by Muhammad towards the end of his lifetime, and according to Shiites , by Omar , "according to his own opinion" and reliying on power. The Shiite sect did not accept the jurisprudence of Omar, whose political and religious authority they rejected from

SECTION 50

#1732847472164

8372-461: Is traditionally divided into ʿibādāt (rituals or acts of worship) and muʿāmalāt (social relations). Many jurists further divided the body of substantive jurisprudence into "the four quarters", called rituals, sales, marriage and injuries. Each of these terms figuratively stood for a variety of subjects. For example, the quarter of sales would encompass partnerships, guaranty, gifts, and bequests, among other topics. Juristic works were arranged as

8533-584: Is true. Folklorists sometimes divide oral tales into two main groups: Märchen and Sagen . These are German terms for which there are no exact English equivalents, however we have approximations: Märchen , loosely translated as " fairy tale (s)" or little stories, take place in a kind of separate "once-upon-a-time" world of nowhere-in-particular, at an indeterminate time in the past. They are clearly not intended to be understood as true. The stories are full of clearly defined incidents, and peopled by rather flat characters with little or no interior life. When

8694-560: Is used by Arabic-speaking peoples of the Middle East to designate a prophetic religion in its totality. For example, sharīʿat Mūsā means law or religion of Moses and sharīʿatu-nā can mean "our religion" in reference to any monotheistic faith. Within Islamic discourse, šarīʿah refers to religious regulations governing the lives of Muslims. For many Muslims, the word means simply "justice," and they will consider any law that promotes justice and social welfare to conform to Sharia. Sharia

8855-475: The Arabian Nights ), cluster around mythic heroes (like King Arthur ), and develop into the narratives of the deeds of the gods and saints of various religions . The results can be episodic (like the stories about Anansi ), epic (as with Homeric tales), inspirational (note the tradition of vitae ) and/or instructive (as in many Buddhist or Christian scriptures ). With the advent of writing and

9016-516: The Hanafi , Maliki , Shafi'i and Hanbali madhhabs. They emerged in the ninth and tenth centuries and by the twelfth century almost all jurists aligned themselves with a particular madhhab. These four schools recognize each other's validity and they have interacted in legal debate over the centuries. Rulings of these schools are followed across the Muslim world without exclusive regional restrictions, but they each came to dominate in different parts of

9177-454: The Hebrew term Halakhah ["The Way to Go"]), or "path to the water hole" and argue that its adoption as a metaphor for a divinely ordained way of life arises from the importance of water in an arid desert environment. In the Quran, šarīʿah and its cognate širʿah occur once each, with the meaning "way" or "path". The word šarīʿah was widely used by Arabic-speaking Jews during

9338-426: The Islamic creed , leading changes in ahkam such as determining the conditions of takfir according to theologians ; First Muslims believed that God lived in the sky as Ahmad Ibn Hanbal says: "Whoever says that Allah is everywhere is a heretic , an infidel, should be invited to repent, but if he does not, be killed." This understanding changes later and gives way to the understanding that "God cannot be assigned

9499-565: The Mihna example. Although the rationalists initially seemed to gain the upper hand in this conflict, with the rise of literalism, the Mutazila sank into history and literalism continued to live by gaining supporters. In this context, the formulation of the Sunni view can be summarized as follows; Human reason is a gift from God which should be exercised to its fullest capacity. However, use of reason alone

9660-532: The Odawa Tribe , young boys are often told the story of a young man who never took care of his body, and as a result, his feet fail to run when he tries to escape predators. This story serves as an indirect means of encouraging the young boys to take care of their bodies. Narratives can be shared to express the values or morals among family, relatives, or people who are considered part of the close-knit community. Many stories in indigenous American communities all have

9821-531: The Ottoman Empire , and is from the Turkish şer'(i) . According to the traditionalist ( Atharī ) Muslim view, the major precepts of Sharia were passed down directly from the Islamic prophet Muhammad without "historical development" and the emergence of Islamic jurisprudence ( fiqh ) also goes back to the lifetime of Muhammad. In this view, his companions and followers took what he did and approved of as

SECTION 60

#1732847472164

9982-463: The Qur'an , sunnah (or authentic ahadith ), ijma (lit. consensus) (may be understood as ijma al-ummah ( Arabic : إجماع الأمة ) – a whole Islamic community consensus, or ijma al-aimmah ( Arabic : إجماع الائـمـة ) – a consensus by religious authorities ), and analogical reasoning . Four legal schools of Sunni Islam — Hanafi , Maliki , Shafiʽi and Hanbali — developed methodologies for deriving rulings from scriptural sources using

10143-438: The Qur'an . These parts were often used by writers of tafsir and asbab al-nuzul to provide background information for events mentioned in certain ayat . In terms of structure, a hadith and a historical report ( khabar ) are very similar; they both contain isnads (chains of transmission). The main difference between a hadith and a khabar is that a hadith is not concerned with an event as such, and normally does not specify

10304-598: The carved trunks of living trees and ephemeral media (such as sand and leaves) to record folktales in pictures or with writing. Complex forms of tattooing may also represent stories, with information about genealogy , affiliation and social status. Folktales often share common motifs and themes , suggesting possible basic psychological similarities across various human cultures. Other stories, notably fairy tales , appear to have spread from place to place, implying memetic appeal and popularity. Groups of originally oral tales can coalesce over time into story cycles (like

10465-569: The 1930s, and the texts of epics such as the Odyssey . Lord found that a large part of the stories consisted of text which was improvised during the telling process. Lord identified two types of story vocabulary. The first he called "formulas": " Rosy-fingered Dawn ", " the wine-dark sea " and other specific set phrases had long been known of in Homer and other oral epics. Lord, however, discovered that across many story traditions, fully 90% of an oral epic

10626-662: The Middle Ages, being the most common translation for the word Torah in the 10th-century Arabic translation of the Torah by Saʿadya Gaon . A similar use of the term can be found in Christian writers. The Arabic expression Sharīʿat Allāh ( شريعة الله ' God's Law ' ) is a common translation for תורת אלוהים ( ' God's Law ' in Hebrew) and νόμος τοῦ θεοῦ ( ' God's Law ' in Greek in

10787-417: The Muslim public that the so-called "gate of ijtihad " was closed at the start of the classical era. Starting from the 18th century, Islamic reformers began calling for abandonment of taqlid and emphasis on ijtihad , which they saw as a return to Islamic origins. The advocacy of ijtihad has been particularly associated with Islamic Modernism and Salafiyya movements. Among contemporary Muslims in

10948-506: The New Testament [Rom. 7: 22]). In Muslim literature, šarīʿah designates the laws or message of a prophet or God, in contrast to fiqh , which refers to a scholar's interpretation thereof. In older English-language law-related works in the late 19th/early 20th centuries, the word used for Sharia was sheri . It, along with the French variant chéri , was used during the time of

11109-753: The Perpetuation and Preservation of Storytelling (NAPPS), now the National Storytelling Network (NSN) and the International Storytelling Center (ISC). NSN is a professional organization that helps to organize resources for tellers and festival planners. The ISC runs the National Storytelling Festival in Jonesborough, TN . Australia followed their American counterparts with the establishment of storytelling guilds in

11270-408: The Quran existing today is a religious source, infer from the same verses that it is clearly ordered to pray 2 or 3 times, not 5 times. In addition, in religious literature, wajib is widely used for all kinds of religious requirements, without expressing any fiqh definition. As seen above and in many other examples, classifications and labels have a relative character shaped by the understanding of

11431-619: The UK proposes that the social space created preceding oral storytelling in schools may trigger sharing (Parfitt, 2014). Storytelling has also been studied as a way to investigate and archive cultural knowledge and values within indigenous American communities. Iseke's study (2013) on the role of storytelling in the Metis community, showed promise in furthering research about the Metis and their shared communal atmosphere during storytelling events. Iseke focused on

11592-586: The Umayyad period, their reputation deteriorated because of their inclination to exaggerate and fantasize, and for relying on the Isra'iliyat . Thus they were banned from preaching at mosques. In later periods, however, works of sīrah became more prominent. More recently, Western historical criticism and debate concerning sīrah have elicited a defensive attitude from some Muslims who wrote apologetic literature defending its content. For centuries, Muslim scholars have recognized

11753-532: The West there have emerged new visions of ijtihad which emphasize substantive moral values over traditional juridical undertandings. Shia jurists did not use the term ijtihad until the 12th century. With the exception of Zaydis , the early Imami Shia were unanimous in censuring Ijtihad in the field of law ( Ahkam ) until the Shiite embrace of various doctrines of Mu'tazila and classical Sunnite Fiqh . After

11914-458: The actions of good or mischievous stock characters while also allowing room for children to make meaning for themselves. By not being given every element of the story, children rely on their own experiences and not formal teaching from adults to fill in the gaps. When children listen to stories, they periodically vocalize their ongoing attention and accept the extended turn of the storyteller. The emphasis on attentiveness to surrounding events and

12075-511: The application and limits of analogy, as well as the value and limits of consensus, along with other methodological principles, some of which are accepted by only certain legal schools. This interpretive apparatus is brought together under the rubric of ijtihad , which refers to a jurist's exertion in an attempt to arrive at a ruling on a particular question. The theory of Twelver Shia jurisprudence parallels that of Sunni schools with some differences, such as recognition of reason ( ʿaql ) as

12236-541: The art form or other targeted applications of storytelling. Elements of the oral storytelling art form often include the tellers encouragement to have participants co-create an experience by connecting to relatable elements of the story and using techniques of visualization (the seeing of images in the mind's eye), and use vocal and bodily gestures to support understanding. In many ways, the art of storytelling draws upon other art forms such as acting , oral interpretation and Performance Studies . In 1903, Richard Wyche,

12397-469: The authenticity of hadiths could only be questioned through the chain of narration, though some western researchers suggests that primary sources may have also been evolved. Only several verses of the Quran have direct legal relevance, and they are concentrated in a few specific areas such as inheritance , though other passages have been used as a source for general principles whose legal ramifications were elaborated by other means. Islamic literature calls

12558-406: The authority of multiple persons without distinguishing the words of one person from another. This lack of precision led some hadith scholars to take any report that used a collective isnād to be lacking in authenticity. According to Wim Raven, it is often noted that a coherent image of Muhammad cannot be formed from the literature of sīra, whose authenticity and factual value have been questioned on

12719-445: The beginning. Fiqh is concerned with ethical standards as much as with legal norms, seeking to establish not only what is and is not legal, but also what is morally right and wrong. Sharia rulings fall into one of five categories known as "the five decisions" ( al-aḥkām al-khamsa ): mandatory ( farḍ or wājib ), recommended ( mandūb or mustaḥabb ), neutral ( mubāḥ ), reprehensible ( makrūh ), and forbidden ( ḥarām ). It

12880-567: The behavior. Parents in the Arizona Tewa community, for example, teach morals to their children through traditional narratives. Lessons focus on several topics including historical or "sacred" stories or more domestic disputes. Through storytelling, the Tewa community emphasizes the traditional wisdom of the ancestors and the importance of collective as well as individual identities. Indigenous communities teach children valuable skills and morals through

13041-677: The branches of fiqh ), which is devoted to elaboration of rulings on the basis of these principles. Classical Islamic jurisprudence refers how to elaborate and interpret religious sources that are considered reliable within the framework of "procedural principles" within its context such as linguistic and " rhetorical tools " to derive judgments for new situations by taking into account certain purposes and mesalih. Textual phrases usually dealt with under simple antithetical headings: general and particular, command and prohibition, obscure and clear, truth and metaphor. It also comprises methods for establishing authenticity of hadith and for determining when

13202-411: The children the cultural ways, along with history, community values and teachings of the land. Children in indigenous communities can also learn from the underlying message of a story. For example, in a nahuatl community near Mexico City , stories about ahuaques or hostile water dwelling spirits that guard over the bodies of water, contain morals about respecting the environment. If the protagonist of

13363-539: The complete and uncompromising implementation of "exact/pure sharia" without modifications, while modernists argue that it can/should be brought into line with human rights and other contemporary issues such as democracy, minority rights , freedom of thought , women's rights and banking by new jurisprudences. In Muslim majority countries, traditional laws have been widely used with or changed by European models. Judicial procedures and legal education have been brought in line with European practice likewise. While

13524-444: The constitutions of most Muslim-majority states contain references to sharia, its rules are largely retained only in family law and penalties in some. The Islamic revival of the late 20th century brought calls by Islamic movements for full implementation of sharia, including hudud corporal punishments , such as stoning through various propaganda methods ranging from civilian activities to terrorism . The word sharīʿah

13685-466: The contemporary Islamist understanding ), some researchers see the early history of Islam , which has been modelled and exalted by most Muslims, not as a period when sharia was dominant, but a kind of " secular Arabic expansion ". Approaches to sharia in the 21st century vary widely, and the role and mutability of sharia in a changing world has become an increasingly debated topic in Islam. Beyond sectarian differences , fundamentalists advocate

13846-424: The context of entertainment, where the narration progresses as a sequence of patterns impressive in quality ... and is part of a thoughtful progress". Some approaches treat narratives as politically motivated stories, stories empowering certain groups and stories giving people agency. Instead of just searching for the main point of the narrative, the political function is demanded through asking, "Whose interest does

14007-482: The current reality, but with different settings and beings such as werewolves, aliens, daemons, or hidden societies. These oral-based role-playing games were very popular in the 1990s among circles of youth in many countries before computer and console-based online MMORPG's took their place. Despite the prevalence of computer-based MMORPGs, the dice-and-paper RPG still has a dedicated following. Oral traditions of storytelling are found in several civilizations; they predate

14168-522: The date of Muhammad's birth. Conrad defines this as "the fluidity (evolutionary process) is still continuing" in the story. In the Arabic language the word sīrah or sīrat ( Arabic : سيرة ) comes from the verb sāra, which means to travel or to be on a journey. A person's sīrah is that person's journey through life, or biography , encompassing their birth, events in their life, manners and characteristics, and their death. In modern usage it may also refer to

14329-572: The divine law, and that its specific aim was preservation of five essentials of human well-being: religion, life, intellect, offspring, and property. Although most classical-era jurists recognized maslaha and maqasid as important legal principles, they held different views regarding the role they should play in Islamic law. Some jurists viewed them as auxiliary rationales constrained by scriptural sources and analogical reasoning. Others regarded them as an "independent" source of law, whose general principles could override specific inferences based on

14490-429: The earth. In this way, children learn to value their place in the world as a person in relation to others. Typically, stories are used as an informal learning tool in Indigenous American communities, and can act as an alternative method for reprimanding children's bad behavior. In this way, stories are non-confrontational, which allows the child to discover for themselves what they did wrong and what they can do to adjust

14651-546: The efforts of hadith scholars to weed out fabrications. After it became accepted that legal norms must be formally grounded in scriptural sources, proponents of rules of jurisprudence supported by the hadith would extend the chains of transmission of the hadith back to Muhammad's companions. In his view, the real architect of Islamic jurisprudence was al-Shafi'i , who formulated this idea (that legal norms must be formally grounded in scriptural sources) and other elements of classical legal theory in his work al-risala , but who

14812-443: The environment and the non-playing fictional characters, and moves the story elements along for the players as they interact with the storyteller. The game is advanced by mainly verbal interactions, with a dice roll determining random events in the fictional universe, where the players interact with each other and the storyteller. This type of game has many genres, such as sci-fi and fantasy, as well as alternate-reality worlds based on

14973-412: The establishment of judicial provisions, such as the identification of the criminals. According to the traditional understanding, four male fair witnesses were required for the accusation of adultery in court, and two male witnesses were required for any other verdict. In addition, the accusers would be punished with slander for accusations that do not meet the specified conditions as a note. For example,

15134-460: The face of the development of the understanding of law and the increasing reactions to corporal punishment - claim that the verse determines the punishment of "concrete sequential criminal acts" - such as massacre, robbery and rape - in addition to rebellion against the legitimate government, and that the punishment to be given depends on the existence of these preconditions. The body of hadith provides more detailed and practical legal guidance, but it

15295-579: The fard rule. 1. Nass , (only verses of the Qur'an can be accepted as evidence here, not hadiths ) 2.The expression of the text referring to the subject must be clear and precise enough not to allow other interpretations. The term wajib is used for situations that do not meet the second of these conditions. However, this understanding may not be sufficient to explain every situation. For example, Hanafis accept 5 daily prayers as fard. However, some religious groups such as Quranists and Shiites , who do not doubt that

15456-448: The first five Islamic centuries , ijtihad continued to practise amongst Sunni Muslims. The controversy surrounding ijtihad started with the beginning of the twelfth century. By the 14th century, Islamic Fiqh prompted leading Sunni jurists to state that the main legal questions had been addressed and then ijtihad was gradually restricted. In the modern era, this gave rise to a perception amongst Orientalist scholars and sections of

15617-439: The first three or the first four categories. The legal and moral verdict depends on whether the action is committed out of necessity ( ḍarūra ) and on the underlying intention ( niyya ), as expressed in the legal maxim "acts are [evaluated according] to intention." Hanafi fiqh does not consider both terms as synonymous and makes a distinction between " fard " and " wajib "; In Hanafi fiqh, two conditions are required to impose

15778-424: The formation of fiqh while they have accepted the general outlines of the traditionalist account at first. In the late 19th century, an influential revisionist hypothesis was advanced by Ignác Goldziher and elaborated by Joseph Schacht in the mid-20th century. Schacht and other scholars argued that having conquered much more populous agricultural and urban societies with already existing laws and legal needs,

15939-468: The foundation of the community. Storytelling is used as a bridge for knowledge and understanding allowing the values of "self" and "community" to connect and be learned as a whole. Storytelling in the Navajo community for example allows for community values to be learned at different times and places for different learners. Stories are told from the perspective of other people, animals, or the natural elements of

16100-414: The gender of the narrator and what story they are sharing, the performance of the narrative and the audience listening to it is where the power lies. Therapeutic storytelling is the act of telling one's story in an attempt to better understand oneself or one's situation. Oftentimes, these stories affect the audience in a therapeutic sense as well, helping them to view situations similar to their own through

16261-547: The given story. Therefore, children in the Quechua community are encouraged to listen to the story that is being told in order to learn about their identity and culture. Sometimes, children are expected to sit quietly and listen actively. This enables them to engage in activities as independent learners. This teaching practice of storytelling allowed children to formulate ideas based on their own experiences and perspectives. In Navajo communities, for children and adults, storytelling

16422-412: The idea of witnessing a storyteller as a vital way to share and partake in the Metis community, as members of the community would stop everything else they were doing in order to listen or "witness" the storyteller and allow the story to become a "ceremonial landscape", or shared reference, for everyone present. This was a powerful tool for the community to engage and teach new learner shared references for

16583-556: The importance of oral tradition in indigenous communities teaches children the skill of keen attention. For example, Children of the Tohono O'odham American Indian community who engaged in more cultural practices were able to recall the events in a verbally presented story better than those who did not engage in cultural practices. Body movements and gestures help to communicate values and keep stories alive for future generations. Elders, parents and grandparents are typically involved in teaching

16744-800: The increasing popularity of written and televised media in much of the world. Modern storytelling has a broad purview. In addition to its traditional forms ( fairytales , folktales , mythology , legends , fables etc.), it has extended itself to representing history, personal narrative, political commentary and evolving cultural norms. Contemporary storytelling is also widely used to address educational objectives. New forms of media are creating new ways for people to record, express and consume stories. Tools for asynchronous group communication can provide an environment for individuals to reframe or recast individual stories into group stories. Games and other digital platforms, such as those used in interactive fiction or interactive storytelling , may be used to position

16905-399: The initial Muslim efforts to formulate legal norms regarded the Quran and Muhammad's hadiths as just one source of law, with jurist personal opinions, the legal practice of conquered peoples, and the decrees and decisions of the caliphs also being valid sources. According to this theory, most canonical hadiths did not originate with Muhammad but were actually created at a later date, despite

17066-456: The late 1970s. Australian storytelling today has individuals and groups across the country who meet to share their stories. The UK's Society for Storytelling was founded in 1993, bringing together tellers and listeners, and each year since 2000 has run a National Storytelling Week the first week of February. Sharia Sharia, Sharī'ah , Shari'a , Shariah or Syariah ( Arabic : شريعة , lit.   'path (to water)')

17227-552: The laws that can be associated with the Quran in Sharia " hudud " (meaning the limits set by Allah). How the verse Al-Ma'idah 33, which describes the crime of hirabah , should be understood is a matter of debate even today. The verse talks about the punishment of criminals by killing, hanging, having their hands and feet cut off on opposite sides , and being exiled from the earth, in response to an -abstract- crime such as " fighting against Allah and His Messenger ". Today, commentators - in

17388-665: The legal force of a scriptural passage is abrogated by a passage revealed at a later date. The sources of judgment in classical fiqh are roughly divided into two: Manqūlāt (Quran and hadith) and Aqliyyāt (ijma, qiyas, ijtihad and others). Some of them (Aqliyyāt) are considered to be the product of scholastic theology and Aristotelian logic . It was an important area of debate among traditional fiqh scholars how much space should be given to rational methods in creating provisions such as extracting provisions from religious texts, as well as expanding, restricting, abolishing or postponing these provisions according to new situations, considering

17549-568: The letter of scripture . Taking maqasid and maslaha as an "independent" source of sharia - rather than an auxiliary one - will pave the way for the re-critique and reorganization of ahkam in the context of maqasid and maslaha, thus (including hudud ), which is often criticized in terms of today's values and seen as problematic, in terms of the purposes of sharia and social benefits will be replaced by new ones. Abdallah bin Bayyah goes further with an approach that prioritizes purpose and benefit among

17710-518: The lines of theological differences and resulted in formation of the Twelver , Zaidi and Ismaili madhhabs, whose differences from Sunni legal schools are roughly of the same order as the differences among Sunni schools. The Ibadi legal school, distinct from Sunni and Shia madhhabs, is predominant in Oman. The transformations of Islamic legal institutions in the modern era have had profound implications for

17871-459: The madhhab system. Legal practice in most of the Muslim world has come to be controlled by government policy and state law, so that the influence of the madhhabs beyond personal ritual practice depends on the status accorded to them within the national legal system. State law codification commonly utilized the methods of takhayyur (selection of rulings without restriction to a particular madhhab) and talfiq (combining parts of different rulings on

18032-464: The narrative of a story. Storytelling, intertwined with the development of mythologies , predates writing. The earliest forms of storytelling were usually oral , combined with gestures and expressions. Storytelling often has a prominent educational and performative role in religious rituals (for example, the Passover Seder ), and some archaeologists believe that rock art may have served as

18193-515: The narrative". These gaps may occur due to a repression of the trauma or even just a want to keep the most gruesome details private. Regardless, these silences are not as empty as they appear, and it is only this act of storytelling that can enable the teller to fill them back in. Psychodrama uses re-enactment of a personal, traumatic event in the life of a psychodrama group participant as a therapeutic methodology, first developed by psychiatrist, J.L. Moreno , M.D. This therapeutic use of storytelling

18354-411: The necessities brought by sociological changes, on the basis of mentioned interpretative studies legal schools have emerged, reflecting the preferences of particular societies and governments, as well as Islamic scholars or imams on theoretical and practical applications of laws and regulations. Although sharia is presented as a form of governance in addition to its other aspects (especially by

18515-480: The past and what changes they want to see in the future. They notice that storytelling makes an impact on the lives of the children of the Navajos. According to some of the Navajos that were interviewed, storytelling is one of many main practices that teaches children the important principles to live a good life. In indigenous communities, stories are a way to pass knowledge on from generation to generation. For some indigenous people, experience has no separation between

18676-540: The people and groups who make them. For example, believing in the existence and miracles of Awliya is presented as a "condition" for orthodox Islam by many prominent Sunni creed writers such as Al-Tahawi and Nasafi and is accepted in traditional Sunnis and Shi'ism. However, this understanding, along with expressions of respect and visits to the graves of saints, are seen as unacceptable heresy by puritanical and revivalist Islamic movements such as Salafism , Wahhabism and Islamic Modernism . About six verses address

18837-441: The physical world and the spiritual world. Thus, some indigenous people communicate to their children through ritual, storytelling, or dialogue. Community values, learned through storytelling, help to guide future generations and aid in identity formation. In the Quechua community of Highland Peru, there is no separation between adults and children. This allows for children to learn storytelling through their own interpretations of

18998-539: The printed and online press. Storytelling was used to explain natural phenomena, bards told stories of creation and developed a pantheon of gods and myths. Oral stories passed from one generation to the next and storytellers were regarded as healers, leaders, spiritual guides, teachers, cultural secrets keepers and entertainers. Oral storytelling came in various forms including songs, poetry, chants and dance. Albert Bates Lord examined oral narratives from field transcripts of Yugoslav oral bards collected by Milman Parry in

19159-423: The problem of authenticity of hadith. Thus they have developed sophisticated methods (see Hadith studies ) of evaluating isnāds (chains of transmission). This was done in order to classify each hadith into "sound" ( ṣaḥīḥ ) for authentic reports, as opposed to "weak" ( ḍaʿīf ) for ones that are probably fabricated, in addition to other categories . Since many sīrah reports also contain isnād information and some of

19320-485: The purpose and benefit, together with new sociologies, in the face of changing conditions. In this context, in the Classical period, the ulema were divided into groups (among other divisions such as political divisions) regarding the place of " 'Aql " vis-à-vis naql: those who rely on narration ( Atharists , Ahl al-Hadith ), those who rely on reason ( Ahl al-Kalām , Mu'tazila and Ahl al-Ra'y ) and those who tried to find

19481-561: The question, or where there is an existing scholarly consensus ( ijma ). An Islamic scholar who perform ijtihad is called " mujtahid ". In the general understanding, beyond the limitation of ijtihad to those situations that do not have a clear ruling in the Quran and hadiths, scholars who have the ability to give general judgments are also ranked with definitions such as "mujtahid mutlaq", "mujtahid in sect", "mujtahid in issue". Rulings based on ijtihad are not decisions that require obligatory implementation for other Muslims. Throughout

19642-438: The religious and ethical precepts of Islam. It continued some aspects of pre-Islamic laws and customs of the lands that fell under Muslim rule in the aftermath of the early conquests and modified others, aiming to meet the practical need of establishing Islamic norms of behavior and adjudicating disputes arising in the community. Juristic thought gradually developed in study circles, where independent scholars met to learn from

19803-481: The same question). Legal professionals trained in modern law schools have largely replaced traditional ulema as interpreters of the resulting laws. Global Islamic movements have at times drawn on different madhhabs and at other times placed greater focus on the scriptural sources rather than classical jurisprudence. The Hanbali school, with its particularly strict adherence to the Quran and hadith, has inspired conservative currents of direct scriptural interpretation by

19964-626: The same time, the cycle of abridgement and commentary allowed jurists of each generation to articulate a modified body of law to meet changing social conditions. Other juristic genres include the qawāʿid (succinct formulas meant to aid the student remember general principles) and collections of fatwas by a particular scholar. Classical jurisprudence has been described as "one of the major intellectual achievements of Islam" and its importance in Islam has been compared to that of theology in Christianity . The main Sunni schools of law ( madhhabs ) are

20125-422: The school's founder. In the course of the first three centuries of Islam, all legal schools came to accept the broad outlines of classical legal theory, according to which Islamic law had to be firmly rooted in the Quran and hadith. Fiqh is traditionally divided into the fields of uṣūl al-fiqh (lit. the roots of fiqh ), which studies the theoretical principles of jurisprudence, and furūʿ al-fiqh (lit.

20286-503: The senses to bring one's heart and mind together. For instance, a way in which children learn about the metaphors significant for the society they live in, is by listening to their elders and participating in rituals where they respect one another. Stories in indigenous cultures encompass a variety of values . These values include an emphasis on individual responsibility, concern for the environment and communal welfare. Stories are based on values passed down by older generations to shape

20447-749: The sources of sharia and declares it to be the heart of "usul-al fiqh". While the latter view was held by a minority of classical jurists, in modern times it came to be championed in different forms by prominent scholars who sought to adapt Islamic law to changing social conditions by drawing on the intellectual heritage of traditional jurisprudence. These scholars expanded the inventory of maqasid to include such aims of Sharia as reform and women's rights ( Rashid Rida ); justice and freedom ( Mohammed al-Ghazali ); and human rights and dignity ( Yusuf al-Qaradawi ). Ijtihad lit.   ' physical ' or ' mental effort ' refers to independent reasoning by an expert in Islamic law , or exertion of

20608-482: The speeches and sermons made by Muhammad, like his speech at the Farewell Pilgrimage . Some of the sīrah accounts include verses of poetry commemorating certain events and battles. At later periods, certain type of stories included in sīrah developed into their own separate genres. One genre is concerned with stories of prophetic miracles, called aʿlām al-nubuwa (literally, "proofs of prophethood"—the first word

20769-535: The stories are used to instruct and teach children about cultural values and lessons . The meaning within the stories is not always explicit, and children are expected to make their own meaning of the stories. In the Lakota Tribe of North America, for example, young girls are often told the story of the White Buffalo Calf Woman , who is a spiritual figure that protects young girls from the whims of men. In

20930-493: The stories we read, the "neuro-semantic encoding of narratives happens at levels higher than individual semantic units and that this encoding is systematic across both individuals and languages." This encoding seems to appear most prominently in the default mode network. Storytelling in serious application contexts, as e.g. therapeutics, business, serious games, medicine, education, or faith can be referred to as serious storytelling. Serious storytelling applies storytelling "outside

21091-477: The story correspond to each unique situation. Indigenous cultures also use instructional ribbing — a playful form of correcting children's undesirable behavior— in their stories. For example, the Ojibwe (or Chippewa) tribe uses the tale of an owl snatching away misbehaving children. The caregiver will often say, "The owl will come and stick you in his ears if you don't stop crying!" Thus, this form of teasing serves as

21252-471: The story of that experience before realizing its value. In this case, it is not only the listener who learns, but the teller who also becomes aware of his or her own unique experiences and background. This process of storytelling is empowering as the teller effectively conveys ideas and, with practice, is able to demonstrate the potential of human accomplishment. Storytelling taps into existing knowledge and creates bridges both culturally and motivationally toward

21413-609: The supernatural intrudes (as it often does), it does so in an emotionally fraught manner. Ghost and Lovers' Leap stories belong in this category, as do many UFO stories and stories of supernatural beings and events. Another important examination of orality in human life is Walter J. Ong 's Orality and Literacy: The Technologizing of the Word (1982). Ong studies the distinguishing characteristics of oral traditions, how oral and written cultures interact and condition one another, and how they ultimately influence human epistemology. Storytelling

21574-401: The supernatural occurs, it is presented matter-of-factly, without surprise. Indeed, there is very little effect, generally; bloodcurdling events may take place, but with little call for emotional response from the listener. Sagen , translated as " legends ", are supposed to have actually happened, very often at a particular time and place, and they draw much of their power from this fact. When

21735-426: The sīrah and maghāzī literature to be a subset of Hadith. During the early centuries of Islam, the sīrah literature was taken less seriously compared to the hadiths . In Umayyad times, storytellers ( qāṣṣ , pl. quṣṣāṣ ) used to tell stories of Muhammad and earlier prophets in private gatherings and mosques , given they obtained permission from the authorities. Many of these storytellers are now unknown. After

21896-409: The sīrah compilers ( akhbārīs ) were themselves practicing jurists and hadīth transmitters ( muḥaddiths ), it was possible to apply the same methods of hadīth criticism to the sīrah reports. However, some sīrah reports were written using an imprecise form of isnād, or what modern historians call the "collective isnād" or "combined reports". The use of collective isnād meant that a report may be related on

22057-414: The telling of the story, children may act as participants by asking questions, acting out the story, or telling smaller parts of the story. Furthermore, stories are not often told in the same manner twice, resulting in many variations of a single myth. This is because narrators may choose to insert new elements into old stories dependent upon the relationship between the storyteller and the audience, making

22218-431: The term maqāṣid aš-šarīʿa are the expressions maqāṣid aš-šāriʿ ("intentions of the legislature"), maqāṣid at-tašrīʿ ("intentions of the legislature "), ruḥ aš -šarīʿa ("Spirit of Sharia"), ḥikmat at-tašrīʿ ("Wisdom of Legislation") and falsafat at-tašrīʿ ("Philosophy of Legislation"). They were first clearly articulated by al-Ghazali (d. 1111), who argued that Maqāṣid and maslaha was God's general purpose in revealing

22379-410: The term sharia in discourses. A related term al-qānūn al-islāmī ( القانون الإسلامي , Islamic law), which was borrowed from European usage in the late 19th century, is used in the Muslim world to refer to a legal system in the context of a modern state. The primary meanings of the Arabic word šarīʿah , derived from the root š-r-ʕ . The lexicographical studies records two major areas of

22540-540: The testimony of two women can be equal to the testimony of a man, and a non-Muslim or a sinner cannot serve as an eyewitness against a Muslim. Men's share of the inheritance will be twice that of women. Islamic preachers constantly emphasize the importance of adalah , and in trials, the judge is not expected to observe equality among those on trial, but is expected to act fairly or balanced. Traditional fiqh states that legal and religious responsibility begins with rushd . The domain of furūʿ al-fiqh (lit. branches of fiqh)

22701-492: The underlying knowledge in the story. Storytelling is used as a tool to teach children the importance of respect through the practice of listening. As well as connecting children with their environment, through the theme of the stories, and give them more autonomy by using repetitive statements, which improve their learning to learn competence. It is also used to teach children to have respect for all life, value inter-connectedness and always work to overcome adversity. To teach this

22862-595: The unity building theme of the message becomes more important than the time, place and characters of the message. Once the message is delivered, the story is finished. As cycles of the tale are told and retold, story units can recombine, showing various outcomes for a person's actions. Storytelling has been assessed for critical literacy skills and the learning of theatre-related terms by the nationally recognized storytelling and creative drama organization, Neighborhood Bridges, in Minneapolis . Another storyteller researcher in

23023-611: The use of stable, portable media , storytellers recorded, transcribed and continued to share stories over wide regions of the world. Stories have been carved, scratched, painted, printed or inked onto wood or bamboo, ivory and other bones, pottery , clay tablets, stone, palm-leaf books , skins (parchment), bark cloth , paper , silk, canvas and other textiles, recorded on film and stored electronically in digital form. Oral stories continue to be created, improvisationally by impromptu and professional storytellers, as well as committed to memory and passed from generation to generation, despite

23184-404: The user as a character within a bigger world. Documentaries , including interactive web documentaries , employ storytelling narrative techniques to communicate information about their topic. Self-revelatory stories, created for their cathartic and therapeutic effect, are growing in their use and application, as in psychodrama , drama therapy and playback theatre . Storytelling is also used as

23345-434: The values and ideologies of the Metis. Through storytelling, the Metis cemented the shared reference of personal or popular stories and folklore , which members of the community can use to share ideologies. In the future, Iseke noted that Metis elders wished for the stories being told to be used for further research into their culture, as stories were a traditional way to pass down vital knowledge to younger generations. For

23506-442: The vast incommunicable constructs of psychopaths. In contemporary life, people will seek to fill "story vacuums" with oral and written stories. "In the absence of a narrative, especially in an ambiguous and/or urgent situation, people will seek out and consume plausible stories like water in the desert. It is our innate nature to connect the dots. Once an explanatory narrative is adopted, it's extremely hard to undo," whether or not it

23667-473: The vast majority of hadiths were handed down by only one or a few transmitters and were therefore seen to yield only probable knowledge. The uncertainty was further compounded by ambiguity of the language contained in some hadiths and Quranic passages. Disagreements on the relative merits and interpretation of the textual sources allowed legal scholars considerable leeway in formulating alternative rulings. In Imam Malik 's usage, hadith did not consist only of

23828-528: The very beginning in Islamic history ; has been elaborated and developed over the centuries by legal opinions issued by qualified jurists -reflecting the tendencies of different schools - and integrated and with various economic, penal and administrative laws issued by Muslim rulers; and implemented for centuries by judges in the courts until recent times, when secularism was widely adopted in Islamic societies. Traditional theory of Islamic jurisprudence recognizes four sources for Ahkam al-sharia :

23989-638: The victory of the Usulis who based law on principles ( usul ) over the Akhbaris ("traditionalists") who emphasized on reports or traditions ( khabar ) by the 19th century, Ijtihad would become a mainstream Shia practice. The classical process of ijtihad combined these generally recognized principles with other methods, which were not adopted by all legal schools, such as istihsan (juristic preference), istislah (consideration of public interest) and istishab (presumption of continuity). Considering that, as

24150-432: The way a woman should dress when in public; Muslim scholars have differed as how to understand these verses, with some stating that a Hijab is a command (fard) to be fulfilled and others say simply not. The statement in the Qur'an that determines the status of slaves and concubines in the understanding of Sharia is as follows; ma malakat aymanuhum or milk al-yamin meaning " those whom your right hands possess ". It

24311-491: The word tradition or hadith is used instead. The sīrah literature is important: in the Urdu language alone, a scholar from Pakistan in 2024 produced a bibliography of more than 10,000 titles, counting multivolume works as a single book and without integrating articles, short essays and unpublished manuscripts, with the researcher also precising that the literature in Arabic is even more important. The sīrah literature includes

24472-540: The word can appear without religious connotation. In texts evoking a pastoral or nomadic environment, šarīʿah and its derivatives refers to watering animals at a permanent water-hole or to the seashore. One another area of use relates to notions of stretched or lengthy. The word is cognate with the Hebrew saraʿ שָׂרַע and is likely to be the origin of the meaning "way" or "path". Some scholars describe it as an archaic Arabic word denoting "pathway to be followed" (analogous to

24633-769: The words claimed to belong to Muhammad as is the case with Shiite Muslims . While hadith does not appear to be an important source of decision for early fiqh scholars such as Abu Hanifa , for later scholars, hadith is perceived as the words of Muhammad merely and is considered as a strong and separate source of decision alongside the Quran. Today, Quranists do not consider hadiths as a valid source of religious rulings. Maqāṣid (aims or purposes) of Sharia and maṣlaḥa (welfare or public interest) are two related classical doctrines which have come to play an increasingly prominent role in modern times. Abū Hāmid al-Ghazālī , Izz al-Din ibn 'Abd al-Salam and Abu Ishaq al-Shatibi used maslaha and madasıd as equivalent terms. Synonyms for

24794-404: The work of Ibn Hisham ( d. 833). In the first two centuries of Islamic history , sīrah was maghāzī (literally, 'stories of military expeditions'), which is now considered to be only a subset of sīra —one that concerns the military campaigns of Muhammad. Early works of sīrah consist of multiple historical reports, or akhbār , and each report is called a khabar . Sometimes

24955-851: The world. For example, the Maliki school is predominant in North and West Africa; the Hanafi school in South and Central Asia; the Shafi'i school in Lower Egypt, East Africa, and Southeast Asia; and the Hanbali school in North and Central Arabia. The first centuries of Islam also witnessed a number of short-lived Sunni madhhabs. The Zahiri school, which is commonly identified as extinct, continues to exert influence over legal thought. The development of Shia legal schools occurred along

25116-399: Was a practice used as a resolution tool in inter-tribal conflicts in pre-Islamic Arab society . The basis of this resolution was that a member from the tribe to which the murderer belonged was handed over to the victim's family for execution, equivalent to the social status of the murdered person. The "condition of social equivalence" meant the execution of a member of the murderer's tribe who

25277-432: Was described by Reynolds Price , when he wrote: A need to tell and hear stories is essential to the species Homo sapiens  – second in necessity apparently after nourishment and before love and shelter. Millions survive without love or home, almost none in silence; the opposite of silence leads quickly to narrative, and the sound of story is the dominant sound of our lives, from the small accounts of our day's events to

25438-437: Was equivalent to the murdered person. For example, only a slave could be killed for a slave, and a woman for a woman. In other cases, compensatory payment ( Diya ) could be paid to the family of the murdered. On top of this pre-Islamic understanding added a debate about whether a Muslim can be executed for a non-Muslim during the Islamic period. The main verse for implementation in Islam is Al Baqara 178: "Believers! Retaliation

25599-485: Was incorporated into Drama Therapy , known in the field as "Self Revelatory Theater". In 1975 Jonathan Fox and Jo Salas developed a therapeutic, improvisational storytelling form they called Playback Theatre . Therapeutic storytelling is also used to promote healing through transformative arts , where a facilitator helps a participant write and often present their personal story to an audience. The art of narrative is, by definition, an aesthetic enterprise, and there are

25760-568: Was preceded by a body of Islamic law not based on primacy of Muhammad's hadiths. Some articles that may be considered precursors of sharia law and rituals can be found in the pre-Islamic Arabic Religions ; Hajj , salāt and zakāt could be seen in pre-Islamic Safaitic-Arabic inscriptions, and continuity can be observed in many details, especially in todays hajj and umrah rituals. The veiling order , which distinguishes between slaves and free women in Islam , also coincides with similar distinctions seen in pre-Islamic civilizations. Qisas

25921-503: Was recognized early on that not all of them were authentic. Early Islamic scholars developed personal criteria for evaluating their authenticity by assessing trustworthiness of the individuals listed in their transmission chains. These studies narrowed down the vast corpus of prophetic traditions to several thousand "sound (seeming to collectors)" hadiths, which were collected in several canonical compilations. The hadiths which enjoyed concurrent transmission were deemed mutawatir ; however,

#163836