Focusing on the Maghrib in the period between 1300 and 1500, in this 2002 book David Powers analyses the application of Islamic law through the role of the mufti. To unravel the sophistication of the law, he considers six cases which took place in the Marinid period on subjects as diverse as paternity, fornication, water rights, family endowments, the slander of the Prophet and disinheritance. The source for these disputes are fatwas issued by the muftis, which the author uses to situate each case in its historical context and to interpret the principles of Islamic law. In so doing he demonstrates that, contrary to popular stereotypes, muftis were in fact dedicated to reasoned argument, and sensitive to the manner in which law, society and culture interacted. The book represents a groundbreaking approach to a complex field. It will be read by students of Islamic law and those interested in traditional Muslim societies.

Focusing on the Maghrib in the period between 1300 and 1500, in this 2002 book David Powers analyses the application of Islamic law through the role of the mufti. To unravel the sophistication of the law, he considers six cases which took place in the Marinid period on subjects as diverse as paternity, fornication, water rights, family endowments, the slander of the Prophet and disinheritance. The source for these disputes are fatwas issued by the muftis, which the author uses to situate each case in its historical context and to interpret the principles of Islamic law. In so doing he demonstrates that, contrary to popular stereotypes, muftis were in fact dedicated to reasoned argument, and sensitive to the manner in which law, society and culture interacted. The book represents a groundbreaking approach to a complex field. It will be read by students of Islamic law and those interested in traditional Muslim societies.

The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad, who is the seal, or last, of the prophets.While Muhammad had no natural sons who reached the age of maturity, he is said to have adopted a man named Zayd, and mutual rights of inheritance were created between the two. Zayd b. Muhammad, also known as the Beloved of the Messenger of God, was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Qur'an. But if prophecy is hereditary and Muhammad has a son, David Powers argues, then he might not be the Last Prophet. Conversely, if he is the Last Prophet, he cannot have a son.In Muhammad Is Not the Father of Any of Your Men, Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammad's position as the Last Prophet. He focuses on narrative accounts of Muhammad's repudiation of Zayd, of his marriage to Zayd's former wife, and of Zayd's martyrdom in battle against the Byzantines. Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions. In what is likely to be the most controversial aspect of his book, he offers compelling physical evidence that the text of the Qur'an itself was altered.

Although Muḥammad had no natural sons who reached the age of maturity, Islamic sources report that he adopted a man named Zayd shortly before receiving his first revelation. This "son of Muḥammad" was the Prophet's heir for the next fifteen or twenty years. He was the first adult male to become a Muslim and the only Muslim apart from Muḥammad whose name is mentioned in the Qur'an. Eventually, Muḥammad would repudiate Zayd as his son, abolish the institution of adoption, and send Zayd to certain death on a battlefield in southern Jordan.Curiously, Zayd has remained a marginal figure in both Islamic and Western scholarship. David S. Powers now attempts to restore Zayd to his rightful position at the center of the narrative of the Prophet Muḥammad and the beginnings of Islam. To do so, he mines traces left behind in commentaries on the Qur'an, in biographical dictionaries, and in historical chronicles, reading these sources against analogues in the Hebrew Bible. Powers demonstrates that in the accounts preserved in these sources, Zayd's character is modeled on those of biblical figures such as Isaac, Ishmael, Joseph, and Uriah the Hittite. This modeling process was deployed by early Muslim storytellers to address two key issues, Powers contends: the bitter conflict over succession to Muḥammad and the key theological doctrine of the finality of prophecy. Both Zayd's death on a battlefield and Muḥammad's repudiation of his adopted son and heir were after-the-fact constructions driven by political and theological imperatives.

The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad, who is the seal, or last, of the prophets.While Muhammad had no natural sons who reached the age of maturity, he is said to have adopted a man named Zayd, and mutual rights of inheritance were created between the two. Zayd b. Muhammad, also known as the Beloved of the Messenger of God, was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Qur'an. But if prophecy is hereditary and Muhammad has a son, David Powers argues, then he might not be the Last Prophet. Conversely, if he is the Last Prophet, he cannot have a son.In Muhammad Is Not the Father of Any of Your Men, Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammad's position as the Last Prophet. He focuses on narrative accounts of Muhammad's repudiation of Zayd, of his marriage to Zayd's former wife, and of Zayd's martyrdom in battle against the Byzantines. Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions. In what is likely to be the most controversial aspect of his book, he offers compelling physical evidence that the text of the Qur'an itself was altered.

Although Muḥammad had no natural sons who reached the age of maturity, Islamic sources report that he adopted a man named Zayd shortly before receiving his first revelation. This "son of Muḥammad" was the Prophet's heir for the next fifteen or twenty years. He was the first adult male to become a Muslim and the only Muslim apart from Muḥammad whose name is mentioned in the Qur'an. Eventually, Muḥammad would repudiate Zayd as his son, abolish the institution of adoption, and send Zayd to certain death on a battlefield in southern Jordan.Curiously, Zayd has remained a marginal figure in both Islamic and Western scholarship. David S. Powers now attempts to restore Zayd to his rightful position at the center of the narrative of the Prophet Muḥammad and the beginnings of Islam. To do so, he mines traces left behind in commentaries on the Qur'an, in biographical dictionaries, and in historical chronicles, reading these sources against analogues in the Hebrew Bible. Powers demonstrates that in the accounts preserved in these sources, Zayd's character is modeled on those of biblical figures such as Isaac, Ishmael, Joseph, and Uriah the Hittite. This modeling process was deployed by early Muslim storytellers to address two key issues, Powers contends: the bitter conflict over succession to Muḥammad and the key theological doctrine of the finality of prophecy. Both Zayd's death on a battlefield and Muḥammad's repudiation of his adopted son and heir were after-the-fact constructions driven by political and theological imperatives.

The first eleven essays in this collection treat the application of Islamic law in qadi courts in the Maghrib in the period between 1100 and 1500 CE. Based on preserved legal documents and the expert opinions of Muslim jurists (Muftis), the essays examine family law cases involving legal minority, guardianship, divorce, inheritance, bequests, and endowments. Cumulatively, the cases bear witness to the effectiveness and efficiency of the Islamic judicial system in this period. Contrary to popular perceptions, the cases demonstrate that Muslim jurists placed a high value on reasoned thought and were sensitive to the manner in which law, society, and culture interacted with, and shaped, each other. The final essay shows how the treatment of family endowments by colonial regimes in Algeria and India at the end of the 19th and beginning of the 20th centuries shaped, or misshaped the modern western scholarly understanding of Islamic law.

The first eleven essays in this collection treat the application of Islamic law in qadi courts in the Maghrib in the period between 1100 and 1500 CE. Based on preserved legal documents and the expert opinions of Muslim jurists (Muftis), the essays examine family law cases involving legal minority, guardianship, divorce, inheritance, bequests, and endowments. Cumulatively, the cases bear witness to the effectiveness and efficiency of the Islamic judicial system in this period. Contrary to popular perceptions, the cases demonstrate that Muslim jurists placed a high value on reasoned thought and were sensitive to the manner in which law, society, and culture interacted with, and shaped, each other. The final essay shows how the treatment of family endowments by colonial regimes in Algeria and India at the end of the 19th and beginning of the 20th centuries shaped, or misshaped the modern western scholarly understanding of Islamic law.

The first eleven essays in this collection treat the application of Islamic law in qadi courts in the Maghrib in the period between 1100 and 1500 CE. Based on preserved legal documents and the expert opinions of Muslim jurists (Muftis), the essays examine family law cases involving legal minority, guardianship, divorce, inheritance, bequests, and endowments. Cumulatively, the cases bear witness to the effectiveness and efficiency of the Islamic judicial system in this period. Contrary to popular perceptions, the cases demonstrate that Muslim jurists placed a high value on reasoned thought and were sensitive to the manner in which law, society, and culture interacted with, and shaped, each other. The final essay shows how the treatment of family endowments by colonial regimes in Algeria and India at the end of the 19th and beginning of the 20th centuries shaped, or misshaped the modern western scholarly understanding of Islamic law.

The essays in Islamic Ecumene address the ways in which Muslims from Morocco to Indonesia and from sub-Saharan Africa to the steppes of Uzbekistan are members of a broad cultural unit. Although the Muslim inhabitants of these lands speak dozens of languages, represent numerous ethnic groups, and practice diverse forms of Islam, they are united by shared practices and worldviews shaped by religious identity. To highlight these commonalities, the co-editors invited a team of scholars from a wide range of disciplines to examine Muslim societies in comparative and interconnected ways. The result is a book that showcases ethics, education, architecture, the arts, modernization, political resistance, marriage, divorce, and death rituals. Using the insights and methods of historians, anthropologists, literary critics, art historians, political scientists, and sociologists, Islamic Ecumene seeks to understand Islamic identity as a dynamic phenomenon that is reflected in the multivalent practices of the more than one billion people across the planet who identify as Muslims.

Focusing on the Maghrib in the period between 1300 and 1500, in this 2002 book David Powers analyses the application of Islamic law through the role of the mufti. To unravel the sophistication of the law, he considers six cases which took place in the Marinid period on subjects as diverse as paternity, fornication, water rights, family endowments, the slander of the Prophet and disinheritance. The source for these disputes are fatwas issued by the muftis, which the author uses to situate each case in its historical context and to interpret the principles of Islamic law. In so doing he demonstrates that, contrary to popular stereotypes, muftis were in fact dedicated to reasoned argument, and sensitive to the manner in which law, society and culture interacted. The book represents a groundbreaking approach to a complex field. It will be read by students of Islamic law and those interested in traditional Muslim societies.

Focusing on the Maghrib in the period between 1300 and 1500, in this 2002 book David Powers analyses the application of Islamic law through the role of the mufti. To unravel the sophistication of the law, he considers six cases which took place in the Marinid period on subjects as diverse as paternity, fornication, water rights, family endowments, the slander of the Prophet and disinheritance. The source for these disputes are fatwas issued by the muftis, which the author uses to situate each case in its historical context and to interpret the principles of Islamic law. In so doing he demonstrates that, contrary to popular stereotypes, muftis were in fact dedicated to reasoned argument, and sensitive to the manner in which law, society and culture interacted. The book represents a groundbreaking approach to a complex field. It will be read by students of Islamic law and those interested in traditional Muslim societies.

The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad, who is the seal, or last, of the prophets.While Muhammad had no natural sons who reached the age of maturity, he is said to have adopted a man named Zayd, and mutual rights of inheritance were created between the two. Zayd b. Muhammad, also known as the Beloved of the Messenger of God, was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Qur'an. But if prophecy is hereditary and Muhammad has a son, David Powers argues, then he might not be the Last Prophet. Conversely, if he is the Last Prophet, he cannot have a son.In Muhammad Is Not the Father of Any of Your Men, Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammad's position as the Last Prophet. He focuses on narrative accounts of Muhammad's repudiation of Zayd, of his marriage to Zayd's former wife, and of Zayd's martyrdom in battle against the Byzantines. Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions. In what is likely to be the most controversial aspect of his book, he offers compelling physical evidence that the text of the Qur'an itself was altered.

Although Muḥammad had no natural sons who reached the age of maturity, Islamic sources report that he adopted a man named Zayd shortly before receiving his first revelation. This "son of Muḥammad" was the Prophet's heir for the next fifteen or twenty years. He was the first adult male to become a Muslim and the only Muslim apart from Muḥammad whose name is mentioned in the Qur'an. Eventually, Muḥammad would repudiate Zayd as his son, abolish the institution of adoption, and send Zayd to certain death on a battlefield in southern Jordan.Curiously, Zayd has remained a marginal figure in both Islamic and Western scholarship. David S. Powers now attempts to restore Zayd to his rightful position at the center of the narrative of the Prophet Muḥammad and the beginnings of Islam. To do so, he mines traces left behind in commentaries on the Qur'an, in biographical dictionaries, and in historical chronicles, reading these sources against analogues in the Hebrew Bible. Powers demonstrates that in the accounts preserved in these sources, Zayd's character is modeled on those of biblical figures such as Isaac, Ishmael, Joseph, and Uriah the Hittite. This modeling process was deployed by early Muslim storytellers to address two key issues, Powers contends: the bitter conflict over succession to Muḥammad and the key theological doctrine of the finality of prophecy. Both Zayd's death on a battlefield and Muḥammad's repudiation of his adopted son and heir were after-the-fact constructions driven by political and theological imperatives.

The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad, who is the seal, or last, of the prophets.While Muhammad had no natural sons who reached the age of maturity, he is said to have adopted a man named Zayd, and mutual rights of inheritance were created between the two. Zayd b. Muhammad, also known as the Beloved of the Messenger of God, was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Qur'an. But if prophecy is hereditary and Muhammad has a son, David Powers argues, then he might not be the Last Prophet. Conversely, if he is the Last Prophet, he cannot have a son.In Muhammad Is Not the Father of Any of Your Men, Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammad's position as the Last Prophet. He focuses on narrative accounts of Muhammad's repudiation of Zayd, of his marriage to Zayd's former wife, and of Zayd's martyrdom in battle against the Byzantines. Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions. In what is likely to be the most controversial aspect of his book, he offers compelling physical evidence that the text of the Qur'an itself was altered.

Although Muḥammad had no natural sons who reached the age of maturity, Islamic sources report that he adopted a man named Zayd shortly before receiving his first revelation. This "son of Muḥammad" was the Prophet's heir for the next fifteen or twenty years. He was the first adult male to become a Muslim and the only Muslim apart from Muḥammad whose name is mentioned in the Qur'an. Eventually, Muḥammad would repudiate Zayd as his son, abolish the institution of adoption, and send Zayd to certain death on a battlefield in southern Jordan.Curiously, Zayd has remained a marginal figure in both Islamic and Western scholarship. David S. Powers now attempts to restore Zayd to his rightful position at the center of the narrative of the Prophet Muḥammad and the beginnings of Islam. To do so, he mines traces left behind in commentaries on the Qur'an, in biographical dictionaries, and in historical chronicles, reading these sources against analogues in the Hebrew Bible. Powers demonstrates that in the accounts preserved in these sources, Zayd's character is modeled on those of biblical figures such as Isaac, Ishmael, Joseph, and Uriah the Hittite. This modeling process was deployed by early Muslim storytellers to address two key issues, Powers contends: the bitter conflict over succession to Muḥammad and the key theological doctrine of the finality of prophecy. Both Zayd's death on a battlefield and Muḥammad's repudiation of his adopted son and heir were after-the-fact constructions driven by political and theological imperatives.

The first eleven essays in this collection treat the application of Islamic law in qadi courts in the Maghrib in the period between 1100 and 1500 CE. Based on preserved legal documents and the expert opinions of Muslim jurists (Muftis), the essays examine family law cases involving legal minority, guardianship, divorce, inheritance, bequests, and endowments. Cumulatively, the cases bear witness to the effectiveness and efficiency of the Islamic judicial system in this period. Contrary to popular perceptions, the cases demonstrate that Muslim jurists placed a high value on reasoned thought and were sensitive to the manner in which law, society, and culture interacted with, and shaped, each other. The final essay shows how the treatment of family endowments by colonial regimes in Algeria and India at the end of the 19th and beginning of the 20th centuries shaped, or misshaped the modern western scholarly understanding of Islamic law.

The first eleven essays in this collection treat the application of Islamic law in qadi courts in the Maghrib in the period between 1100 and 1500 CE. Based on preserved legal documents and the expert opinions of Muslim jurists (Muftis), the essays examine family law cases involving legal minority, guardianship, divorce, inheritance, bequests, and endowments. Cumulatively, the cases bear witness to the effectiveness and efficiency of the Islamic judicial system in this period. Contrary to popular perceptions, the cases demonstrate that Muslim jurists placed a high value on reasoned thought and were sensitive to the manner in which law, society, and culture interacted with, and shaped, each other. The final essay shows how the treatment of family endowments by colonial regimes in Algeria and India at the end of the 19th and beginning of the 20th centuries shaped, or misshaped the modern western scholarly understanding of Islamic law.

The first eleven essays in this collection treat the application of Islamic law in qadi courts in the Maghrib in the period between 1100 and 1500 CE. Based on preserved legal documents and the expert opinions of Muslim jurists (Muftis), the essays examine family law cases involving legal minority, guardianship, divorce, inheritance, bequests, and endowments. Cumulatively, the cases bear witness to the effectiveness and efficiency of the Islamic judicial system in this period. Contrary to popular perceptions, the cases demonstrate that Muslim jurists placed a high value on reasoned thought and were sensitive to the manner in which law, society, and culture interacted with, and shaped, each other. The final essay shows how the treatment of family endowments by colonial regimes in Algeria and India at the end of the 19th and beginning of the 20th centuries shaped, or misshaped the modern western scholarly understanding of Islamic law.

The essays in Islamic Ecumene address the ways in which Muslims from Morocco to Indonesia and from sub-Saharan Africa to the steppes of Uzbekistan are members of a broad cultural unit. Although the Muslim inhabitants of these lands speak dozens of languages, represent numerous ethnic groups, and practice diverse forms of Islam, they are united by shared practices and worldviews shaped by religious identity. To highlight these commonalities, the co-editors invited a team of scholars from a wide range of disciplines to examine Muslim societies in comparative and interconnected ways. The result is a book that showcases ethics, education, architecture, the arts, modernization, political resistance, marriage, divorce, and death rituals. Using the insights and methods of historians, anthropologists, literary critics, art historians, political scientists, and sociologists, Islamic Ecumene seeks to understand Islamic identity as a dynamic phenomenon that is reflected in the multivalent practices of the more than one billion people across the planet who identify as Muslims.