Baber Johansen

46
both," p. 475, no 1319. In other words, the community exists as a normative unit
and it is in this form that it is meaningful.
28
29
30
31
32
33
34
35
36
37
38
39
40
Crone, God’s Rule, p. 146.
Ibid., pp. 281-82.
ShÁfiÝÐ, Al-RisÁla, p. 22, no 57; p. 29, no 88; p. 31, no 92-95; p. 158-59, no 440; p.
166, no 461; pp 176-77, no 490, 491.
On the authority of the collections of authentic Îadīth, and in particular the
collections of BukhÁrÐ and Muslim, in the thirteenth century, see Ibn al-ÑalÁÎ al-
ShahrazÙrÐ, An Introduction to the Science of the ÍadÐth (KitÁb MaÝrifat anwÁÝ ‘ilm
al-ÎadÐth), trans. Eerik Dickinson, reviewed by Muneer Farid (Reading: Garnet
Publishing Limited, 2006), pp. 5-16, esp. p. 15.
Mottahedeh, Loyalty, p. 11.
SarakhsÐ, MabsÙÔ, vol. XVI, pp. 65, 108, 111; AbÙ Bakr b. MasÝÙd al-KÁsÁnÐ, KitÁb
badÁÞiÝ aÒ-ÒanÁÞiÝ fÐ tartÐb al-sharÁÞiÝ (Cairo: DÁr al-kutub al-Ýilmiyya, 1910), vol. VII,
p. 4.
Tsafrir, History of an Islamic School of Law, pp. X, XII, XIII, 15, 22, 24, 27-28 and
the lists of the qāÃīs of different cities in Iraq, Syria, West Iran, the Maghreb on pp.
29-30, 38-39, 50-53, 59-60, 62-64, 71-73, 74-75, 75-76, 86, 99-102, 114-115.
Wael B. Hallaq, "From Regional Schools to Personal Schools of Law? A
Reevaluation," Islamic Law and Society, 2001, vol. 8, no 1, pp. 1-26.
Niklas Luhmann, Rechtssoziologie (Hamburg: Rowohlt, 1972), vol. I, pp. 30, 42-44.
ShāfiÝī, al-RisÁla, p. 475, no. 1319; see also note 27.
Baber Johansen, "The Valorization of the Human Body in Muslim Sunni Law,"
Princeton Papers. Interdisciplinary Journal of Middle Eastern Studies, Spring 1996,
vol. IV, pp. 71- 112, esp. pp. 71-81.
Rüdiger Bubner, Geschichtsprozesse und Handlungsnormen (Frankfurt am Main:
Suhrkamp, 1984, stw 463), pp. 27, 33ff. He succinctly summarizes the problem in
the following words: "Handeln vermag sich nur dort zu vollziehen, wo die Dinge
auch anders sein können, und es muss sich dort aufhalten, solange es Handeln ist,"
ibid., p. 38, see also pp. 41, 118.
The legal guardian is entitled to represent the minor and the mentally ill in acquiring
the status of iÎrÁm that is the necessary condition for the performance of the
pilgrimage. For the MÁlikÐ school of law see MuÎammad al-KhurashÐ, al-KhurashÐ
ÝalÁ MukhtaÒar SayyidÐ KhalÐl (Beirut: DÁr ÑÁdir, n.d.), vol. II, p. 282; for the
financial conditions of the obligation to perform the pilgrimage, see ibid., pp. 284-
285. For the ShÁfiÝÐ school on the same questions see MuÎammad al-ShirbÐnÐ al-
KhaÔÐb, MughnÐ al-muÎtÁj ilÁ maÝrifat alfÁÛ al-minhÁj (Cairo: Sharikat maktabat wamaÔbaÝat
MuÒÔafÁ al-BÁbÐ al-ÍalabÐ, 1377/1958), vol. I, pp. 461, 462. For the
Ḥanbalī school see Muwaffaq al-DÐn Ibn QudÁma, Al-MughnÐ (Beirut: DÁr al-Kutub
al-Ýilmiyya, n.d.), vol. III, pp. 161-162, 164, 180-186. For the Íanafīs see SarakhsÐ,
MabsÙÔ, vol. IV, p. 130 (indicating clear limits of the religious and ritual validity of
the minor’s pilgrimage as well as of his father’s capacity to oblige his son to abide