Christopher Melchert – författare

This book is dedicated to examining the various methods and trends in Hadith Studies across the globe. Bringing together contributions from ten scholars of Hadith, it addresses the subject from a variety of methodological vantage points and historical premises. Divided into two parts, it first looks at methods and approaches, and then presents 5 case studies focusing on specific questions and issues. Some of these authors seek to overturn, refine or reaffirm dominant paradigms within the field, while others look to expand its horizons in new directions. The global scope, and coverage of both longstanding debates and cutting edge methods and approaches, means this book will make a significant contribution to a controversial and challenging field.

Scholars from Europe, the Middle East and North America explore medieval and modern approaches to the study of HadithExamining and exemplifying the latest methods and trends in Hadith Studies, this book treats scholarship from the early Middle Ages to the 21st century. It looks at how hadiths were transmitted and organised by Muslim scholars to give us the collections we use today, and how hadiths were used to define the life of pietyas well as to tell us the revealed law. Some chapters seek to overturn, refine or reaffirm dominant paradigms within the field. Others look to expand our horizons in new directions. Comprising studies from the Middle East, Europe and North America, this book makes a major contribution to a controversial and challenging field.

In this pioneering biography, Christopher Melchert examines the forefather of the fourth of the four principal Sunni schools of jurisprudence, the Hanbali. Upholding the view that the Qur’an was uncreated and the direct word of God, Ahmad ibn Hanbal (780-855) thought that the holy text should be read literally, rejecting any possibility for metaphorical or revisionist interpretation. Showing that even in his own lifetime, ibn Hanbal’s followers were revising his doctrines in favour of a more commodious Islam, Melchert assesses the importance of ibn Hanbal’s teachings and analyses their relevance in modern Sunni Islam.

In this pioneering biography, Christopher Melchert examines the forefather of the fourth of the four principal Sunni schools of jurisprudence, the Hanbali. Upholding the view that the Qur’an was uncreated and the direct word of God, Ahmad ibn Hanbal (780-855) thought that the holy text should be read literally, rejecting any possibility for metaphorical or revisionist interpretation. Showing that even in his own lifetime, ibn Hanbal’s followers were revising his doctrines in favour of a more commodious Islam, Melchert assesses the importance of ibn Hanbal’s teachings and analyses their relevance in modern Sunni Islam.

The publication of The Formation of the Sunni Schools of Law, Ninth-Tenth Centuries C.E., first as a University of Pennsylvania doctoral dissertation in 1992, and subsequently as a monograph in 1997 (Studies in Islamic Law and Society, Brill), established Christopher Melchert as a pre-eminent scholar of the history of Islamic law and institutions. Through close readings of works on fiqh, meticulous unpacking of data in biographical dictionaries, and careful attention to curricular, pious, pedagogical, and scholarly practices, Melchert has subsequently illuminated the processes and procedures that undergirded the development of Islamic movements and institutions in the formative period of Islam. The present volume brings together sixteen of his articles, including those considered his most important as well as ones that are difficult to access. Originally published between 1997 and 2014, they are arranged chronologically under three rubrics - hadith, piety and law. The material is presented in a new format, updated by Melchert where appropriate, and indexed. The appearance of these articles together in a single volume makes this book a highly significant and welcome contribution to the field of classical Islamic Studies.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur’an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world. Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such régime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur’an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world.

Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such régime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur’an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world.

Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such régime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur’an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world. Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such régime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.

The Sunni schools of law are named for jurisprudents of the eighth and ninth centuries, but they did not actually function so early. The main division at that time was rather between adherents of ra'y and ḥadīth. No school had a regular means of forming students.Relying mainly on biographical dictionaries, this study traces the constitutive elements of the classical schools and finds that they first came together in the early tenth century, particularly with the work of Ibn Surayj (d. 306/918), al-Khallāl (d. 311/923), and a series of ḥanafī teachers ending with al-Karkhī (d. 340/952). Mālikism prospered in the West for political reasons, while the ẓāhirī and Jarīrī schools faded out due to their refusal to adopt the common new teaching methods.In this book the author fleshes out these historical developments in a manner that will be extremely useful to the field, while at the same time developing some new and highly original perspectives.