Ibn Hazm Research Articles

Ibn Hazam,s Methodology and Resources in the Compendiums of the Prophet,s Biography

Ibn Hazm of Córdoba (d. 1064 CE) was a seminal figure in Islamic scholarship, particularly renowned for his contributions to the study of the Prophet Muhammad's biography (Sira). His approach to compiling and analyzing biographical accounts of the Prophet was characterized by a rigorous methodology and an extensive use of diverse resources. Ibn Hazm's methodology in the study of the Prophet's life involved a critical examination of sources, emphasizing the importance of authenticity and consistency. He meticulously scrutinized the chains of narration (isnad) and the content (matn) of various reports to assess their reliability. In his compendiums, Ibn Hazm drew upon a variety of resources, including earlier works by prominent scholars, oral traditions, and written texts. He employed a comparative approach, cross-referencing multiple accounts to reconcile discrepancies and establish a coherent narrative. His work also reflected his broader intellectual stance on the integration of historical and legal perspectives, providing a comprehensive view of the Prophet's life and its implications for Islamic jurisprudence and theology. Ibn Hazm's contributions remain influential in the study of Islamic historiography, offering valuable insights into early Islamic scholarship and the methodologies used to preserve and interpret the life of the Prophet Muhammad.

Naskh (“Abrogation”) in Muslim Anti-Jewish Polemic: The Treatise of Rashīd al-Dīn Hamadānī (1247–1318)

A strong case can be made that the concept of naskh, “abrogation” or “annulment”, was the most potent weapon in the arsenal of Muslim polemicists seeking to convert Jews (Burton‘s Encyclopaedia of the Qurʾān is highly informative but deals almost exclusively with naskh in its internal Islamic contexts, e.g., hermeneutics and legal theory). Naskh did not necessarily involve any rejection of Jewish scripture or tradition as fraudulent or corrupt. It rested on the simple premise, explicitly confirmed by the Qur’an, that the deity may alter or replace His legislation over the course of time. In the first part of this paper, I will briefly review the topic, adding some texts and observations that, to the best of my knowledge, have not appeared in the academic literature (comprehensively surveyed in Adang’s Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, 1996; also in Adang and Schmidtke’s Polemics (Muslim-Jewish) in Encyclopedia of Jews in the Islamic World, 2010). The bulk of this paper will consist of a fairly detailed summary of an unpublished tract on naskh written by Rashīd al-Dīn Faḍlullāh Hamadānī (RD) (1247–1318), himself a Jewish convert to Islam and a monumental politician, cultural broker, historian, and author.

Inference on The Abrogation of The Hadith Unanimously Not to Act Upon It, The Hadith of Umm Salamah, May God Be Pleased with Her, regarding the Pilgrim Returns in Ihram after He is Dissolved, If He Does Not Perform Tawaf Al-Ifadah on The Day of Sacrifice (Qurban Day) Before Evening, As an Example

The research seeks to explain and clarify the scholars' approach to deducing the hadith abrogation by unanimously renouncing working with it and verifying their argument and claims with evidence. It also explains how the nation's prevailing consensus affected the hadith's opposition and its inability to be invoked despite its veracity. It used an inductive-deductive approach. Its primary outcomes includes: Unanimity is required to end the abovementioned religious law's mandate and to repeal its verdict. The method used by the nation's experts from the era of the Prophet's companions, may God be pleased with them, and after them, is the inference on the abrogation of the hadith with the indication of the unanimity of rejecting working with it. This is the opinion of most experts on hadith, jurisprudence, and origins. The hadith of Umm Salamah, may God be pleased with her, in the pilgrim returns to Ihram after he is dissolved, if he does not perform Tawaf al-Ifadah on the day of sacrifice (Qurban Day) before evening, is an agreed-upon hadith. Its witness rises to the level of authenticity for others. It was authenticated by several imams, and only Ibn Hazm and some contemporary scholars and students of knowledge weakened it. There was an agreement to forego reciting what was mentioned in Umm Salama's hadith, may God be pleased with her, and to stick with the odd saying that went against the general opinion. It is unavoidable that the hadith on the authority of the Prophet, may God bless him and grant him peace, will be revoked if it is generally agreed that it should not be followed. Peace be upon him, as it was spoken about him.

IBN HAZM FRAMEWORK OF COMPARATIVE RELIGION BASED ON HIS BOOK AL-FASL FI AL-MILAL WA AL-AHWA WA AL-NIHAL

Ibn Hazm was a well-known Islamic scholar and philosopher who lived in the 11th century. The aim of this research is to study the framework of Ibn Hazm in comparative religion based on his book Al-Fasl fi al-Milal wa al-Ahwa wa al-Nihal. It is a qualitative study focusing on Ibn Hazm's framework for the study of comparative religion. The research will use library research and textual analysis to analyze data from Al-Fasl and secondary sources such as books, journal articles, and dissertations. Ibn Hazm's approach to comparative religion is based on ten approaches. First, he emphasizes the value of reading original texts, researching the teachings and history of each religion, and understanding the historical and cultural context in which they emerged. Secondly, Ibn Hazm strives for an objective analysis of the different religions without bringing in his own prejudices or ideas. He believes that Muslim scholars before him lacked objectivity, fairness, completeness and thoroughness, which led him to create a masterpiece in the field of comparative religion. Thirdly, Ibn Hazm makes extensive use of logical reasoning in his comparative study of religions. He assesses the coherence and consistency of the justifications and methods put forward by the various religious traditions. He is factual and fair in his comparative analysis, organizing and gathering narratives that seem dissimilar from one another, then contrasting and analyzing them, emphasizing inconsistencies and contradictions. Lastly, Ibn Hazm integrates logic and revelation, believing that rational inquiry is essential for understanding and evaluating religious beliefs. He uses two methods: proving the truth of the revelation (the Qur’an) using logic and comparing Qur’anic verses with statements in distorted scriptures using logical analysis to identify distortions. Hence, this qualitative study provides valuable insights into Ibn Hazm's systematic approaches to studying comparative religion. Data collected from his masterpiece Al-Fasl fi al-Milal wa al-Ahwa wa al-Nihal and other sources was studied through descriptive and analytical methods.

Hadist-hadist tentang Musik Studi Komparatif Pemahaman Ibnu Hazm dan Al-Mubarakfuri

This research aims to examine the types of music (comparative study of the understanding of Ibn Hazm and Al-Mubaraktfur. This research uses qualitative descriptions or literature. The results of the research show that Ibn Ḥazm believes that the law of everything for which there is no clear argument about it is permissible, This includes music as is the general verse of Qs. al-Baqarah: 29. There are many shortcomings in the hadiths which forbid music, including the weakness of the narrator, as well as the use of words in the narration which raises doubts in it. al-Mubārakfūrī, music is something that is forbidden, including playing various types of musical instruments such as tambourines, flutes, guitars, etc. Differences between scholars on this issue, especially in the views of Ibn Ḥazm and al-Mubārakfūrī, do not include differences of opinion that are permissible for someone choose an opinion that he believes in based on the arguments he has heard from both of them. This is because there is a clear argument that invalidates one of the two views. In this case, Ibn Ḥazm's opinion regarding ḥadīṡ which he thought was weak turned out to be ḥadīṡ which is ṣaḥīḥ and is agreed upon by most scholars. Meanwhile, al-Mubārakfūrī said that music and musical instruments were haram, which was absolute, because on the other hand he permitted this.

Ibn Hazm: Bridging Philosophy and History

This paper explores the significant contributions of Ibn Hazm (994-1064 CE), a polymath from Andalusia, to both philosophy and history, emphasizing his unique interdisciplinary approach. Renowned for his profound engagement with various fields of knowledge, Ibn Hazm made substantial advances in philosophical thought, particularly in logic, ethics, and theology, while also revolutionizing historical methodology. This study examines his major works, thematic concerns, and the integration of his philosophical insights into his historiographical practice. Key works such as “The Ring of the Dove” (Tawq al-Hamamah) and “Al-Fisal fi al-Milal wa al-Ahwa wa al-Nihal” are analyzed to illustrate his methodological rigor and commitment to a literalist interpretation of religious texts. The paper also discusses Ibn Hazm’s influence on subsequent Islamic thought and his legacy in both philosophy and historiography. Through an in-depth analysis, this study highlights Ibn Hazm’s enduring impact on Islamic intellectual traditions, his methodological innovations in history, and the relevance of his interdisciplinary approach in contemporary scholarship.

Muhammad Asad: Traditionalist or Modernist?

This review will consider Muhammad Asad’s approach to Islam through an assessment of his published works. The role of the Qur’an and the Sunnah in his understanding of Shari‘ah and its place in modern day life will be viewed through his translations, including that of Bukhari as well as his early work, Islam at the Crossroads. Through an analysis of such publications his position as a Traditionalist or Modernist and Reformer will be assessed. His early role in the Middle East, his disillusion with Zionism and gradual acceptance of Islam will be briefly considered before reviewing his work on the early years of Islam through his translation of Bukhari. It was at this time that he became concerned by the rigidity of earlier scholars and conceived that ijtihād was of particular relevance in modern society. He was already acquainted with the writings of Ibn Hazm and saw in them a parallel to his own thinking. He applied this learning to his translation of the Qur’an, to which traditionalists objected, leading to a delay in its publication. His use of reason, scientific knowledge and ijtihād were amongst the causes for their opposition, although the personal animosity of Abu’l A’la Maududi is likely to have played a significant part. The consequences of such thinking led Asad to seek renewal of the Ummah and, in Islam at the Crossroads, he called for a return to those values which had driven and enlivened the first generation of Muslims and to reject the ideas and concepts that had accompanied colonialism and were now embedded in Westernisation. Only through rejection of a stagnated and out-dated legalistic “Islam” could Muslims live and practice true Islam. The consequences of such a change would lead to the emergence of Islamic states where ijtihād could ensure appropriate laws were made to deal with contemporary issues with their constitution based on the Qur’an, the Sunnah and a slimmed down Shari‘ah. Sadly, this vision was to be rejected by Pakistan. So, Asad was neither a Traditionalist nor a Modernist. He was both and, perhaps, his position is best described as being in the Community of the Middle Way.

MUNTHER BIN SAEED AL-BALOUTI AND HIS INTELLECTUAL AND POLITICAL IMPACT IN ANDALUSIA

Andalusia knew many jurists "foquahaa" who left their scientific and political marks, whether through their personality, prestige, and status, or through their scientific heritage, especially their writings, or through their political positions and positions recorded for us in class "Tabakat" books, biographies "Tarajim", and history books in general. The jurists "foquahaa" of the Zahiri Doctrine had a outstanding impact during the rule of the Umayyad dynasty and the Tawaeif kings in Andalusia. Among them is Imam Ibn Hazm Al-Zahiri, whose mention was widespread due to his abundance of knowledge and writings, even though he did not leave Andalusia. There is another jurist "faquih" whose mention was not widespread, and he was before Imam Ibn Hazm, and he is “Mundhir bin Saeed AlBaluti,” this jurist "faquih" who gained status because of his famous sermon, which he did not attend. It was in the presence of Caliph Abd al-Rahman al-Nasir li-Din Allah, the King of Romans, and the delegation with him. He gained political status by assuming the position of Chief Judge of Cortoba, despite the fact that he was a jurist "faquih" according to the Zahiri school of thought and the state was following the Maliki Doctrine

PENILAIAN SEMULA ASMAUL HUSNA MENURUT IBN HAZM

The discussion regarding the beautiful names of Allah or Asmaul Husna has been ongoing since the early days of Islam until now. There are three hadith that enumerate these names in detail, namely the narrations of al-Tirmizi, Ibn Majah, and al-Hakim. Other narrations were narrated without a detailed breakdown of these names. Ibn Hazm was among the early scholars who exerted effort in enumerating these names. By using the methods of analysis and textual studies, the objective of study is to compare similarities and differences between these names. The results of the study indicate that the enumeration of these names is not firmly attributed (marfuʻ) to the Prophet but instead, it is an opinion (ijtihad) from the narrator himself that has been inserted (mudraj) to complete the hadith of Asmaul Husna. Ibn Hazm presents 25 other names that do not match the narrations of al-Tirmidhi, Ibn Majah, and al-Hakim.

İbn-i Hazm’a Göre Ehl-i Re’y ve Günümüze Yansımaları

Hz. Peygamber’in vefatından sonra Müslümanlar arasında ortaya çıkan, öncelikle imâmet konusunda başlayan ve tarihi süreç içerisinde farklı konuları da içeren fikir ayrılıkları ve siyasî çatışmalar, beraberinde itikadî açıdan ayrışmayı ve fırkalaşmayı getirmiştir. İtikadî fırkaların ve mezheplerin ortaya çıkmasıyla birlikte Müslümanlar arasında geniş çaplı rekabet ortamı meydana gelmiştir. Bu ayrışmalar sonucunda ortaya çıkan mezhep ve fırkaların gerek izledikleri yöntem gerekse dine daha yakın olmak maksadıyla kullandıkları asıl kaynaklar bakımından, İslâm toplumunun gündemini sürekli meşgul etmiştir. Zira, ilk dönemden itibaren siyasî fırkaların kendi düşünce faaliyetlerini dinle irtibatlandırma çabaları doğal bir durum olarak değerlendirilmiştir. Her bir siyasî akım dinî kaynak arayışına girerek kendi konumlarını meşru kılmak için Kur’an ve sünnetten delil bulma gayretinde olmuşlardır. Sahâbe döneminden itibaren kullanılmaya başlayan ve sonraki dönemlerde gelişerek sistemleşen ehl-i re’y ve ehl-i hadîs kavramları da Müslümanlar arasında ayrışmaya neden olan temel iki kavramdır. Her iki kavram da İslâm’ın ilk dönemlerinden itibaren günümüze gelinceye kadar kullanılagelen kavramlardır. Ancak Kur’an ve sünnette kesin bir hükmü bulunmayan meselelerde, aklî içtihada ve kıyasa başvuran ve Irak Kûfe ekolü olarak da bilinen ehl-i re’y taraftarları, bütün dinî hükümlerin nasların zâhirinde mevcut olduğu fikrini savunan ehl-i hadîs taraftarlarının eleştirilerine sürekli maruz kalmıştır. Ehl-i re’yin en büyük temsilcisi kabul edilen Ebû Hanîfe, bir taraftan re’ye ve kıyasa başvurmuş olması yönüyle, diğer taraftan da Mürcie’den görülmesi nedeniyle bu eleştirilerin merkezinde olmuştur. Yaşadığı dönemde Zâhirî anlayışın en önemli temsilcisi olan İbn Hazm ise düşünce itibariyle ehl-i hadîs tarafında yer almıştır. Temsil ettiği Zâhirî anlayış doğrultusunda gerek Ebû Hanîfe’yi gerekse kendileri gibi düşünmeyen diğer muhalifleri sert bir üslupla tenkide tabi tutmuştur. Hicrî ikinci asrın başından başlayarak dördüncü asrın başlarına kadar devam eden iki asırlık dönem, müctehid imamların yetiştiği, kendilerine ait ictihad metotlarının geliştiği ve fıkıh ilminin tedvin edildiği bir dönemdir. “Medine-Kûfe” ekolleri veya “Hicâzlılar- Iraklılar” şeklinde ortaya çıkan fıkhî ayrışma, II. hicri asırdan itibaren ehl-i re’y ve ehl-i hadîs olarak anılmaya başlanmış ve bu ekolleşme tarih boyunca devam etmiştir. İslâm düşüncesi tarihinde ortaya çıkan mezhep ve fırkaların hemen hepsi dinî düşünce bakımından ya ehl-i re’y ya da ehl-i hadîs anlayışına dayanmaktadır. Geçmişte olduğu gibi günümüzde ortaya çıkan zâhirci, gelenekçi, modernist, selefî cemaat ve fikir akımları da aynı şekilde bilinçli ya da bilinçsiz olarak bu iki zihniyetten beslenmektedirler. Zâhirî anlayışı temsil eden âlimlerin, iman nazariyesini konu alan eserlerinin günümüze kadar ulaşıp yayımlanmasıyla birlikte özellikle Arap dünyasında sünnete dönme propagandası yapan gelenekçi, radikal ve selefî hareketler üzerinde önemli etkisi olmuştur. Müslüman pek çok kimse böylece amellerine ve siyasi tercihlerine bakılarak değerlendirilmiş ve tekfir edilme yoluna gidilmiştir. Öyle ki Müslümanlar arasında bir çeşit Hâricî fanatizmi yeniden ortaya çıkmaya başlamıştır. İslâm düşüncesi tarihinde ortaya çıkan mezhep ve fırkalar ehl-i re’y ve ehl-i hadîs taraftarlığı bakımından yeniden değerlendirilmek suretiyle bu iki anlayışın kendilerine nasıl yansıdığı tespit edildiğinde bu iki temel yaklaşımın İslâm’ı anlamada ne kadar önemli olduğu ve bu iki düşünce yapısının bütüm mezhep ve fırkalara uzanan damarlarının bulunduğu anlaşılacaktır. Müslüman grupların iman anlayışı, İslâm’ın ilk yıllarından itibaren geçmişte olduğu gibi günümüzde de Müslümanların birbirlerine ve başkalarına karşı bakış açılarını ve dinî grupların dünya görüşlerini doğrudan etkilemektedir. Bu nedenle bu iki zihin yapısının iyi anlaşılması ve iman nazariyesinin doğru bir şekilde ortaya konulması, Müslümanların içinde bulundukları trajik durumu anlayıp kavramaları ve yeni çözümler ortaya koymaları konusunda katkı sağlayacağını umuyoruz. Dolayısıyla Müslümanlar arasında geçmişte ve günümüzde yaşanan fikir ayrılıklarını ve çatışma nedenlerini anlayabilmek için İbn Hazm’ın düşünce yapısı ile muhalif durduğu anlayışın iyi tahlil edilmesinin önemli olduğu düşünülmektedir. Bu nedenle çalışmamızda İbn Hazm’ın “ehl-i re’y”e bakışı ve günümüze yansımaları konu edinilmiştir.

QIYAS VIS A VIS AD DALALAH (MENGUAK PENOLAKAN ABU MUHAMMAD TERHADAP QIYAS SEBAGAI SUMBER HUKUM ISLAM)

In legal Istinbath, Abu Muhammad was known as a scholar who strictly adheres to the outward texts. Therefore, he has been critical of the clergy who give the role of ratio in determining the law. In his view, Islamic law originates from Allah SWT is determined by Allah clearly in the texts of the Qur'an and Sunnah, and is practiced by consensus by Muslims. The third source of law in Islam is Ijma'. Ijma itself has to rely on the texts because there is no Ijma' without relying on the texts. So Abu Muhammad stipulates that the three sources of law above are the mains references in carrying out legal Istinbath. He rejected qiyas as the fourth source of law was the opinion of the scholars’ majority. To examine this issue, this research is literary with the substance of character research. The research method used is the content analysis method, namely analyzing the thoughts of Abu Muhammad in various existing writings. The results of the research show that to respond the various contemporary problems that arise, for which answers cannot be found explicitly in the texts, both in the Qur'an, Sunnah, and Ijma', Abu Muhammad has the method was also the fourth source of law after Ijma'. The source of law used by Abu Muhammad is known as ad Dalil. However, in further development, the concept of ad Dalil from Ibn Hazm was considered by other Ulama as a source of law or a way of Istinbath law was no different from the qiyas used by previous scholars.

Manhaj Ta‘lil Percanggahan Riwayat Hadis Oleh Ibn Hazm Al-Andalusiy Dalam Al-Muhalla

Ibn Hazm al-Andalusiy was an eminent Muslim scholar. Nevertheless, he was not free of criticism. Among the criticisms levelled at him was that he had not determined the defects (ta‘lil) for many conflicting hadis narrations like most other hadis scholars had. Thus, this paper aims to analyse his ta‘lil methods (manhaj) for contradicting hadis narrations in his work, al-Muhalla. This qualitative research is carried out using the literature review method. The data obtained was then analysed based on inductive and deductive methods. The findings of the study show that some of Ibn Hazm's methods to determine the defects in conflicting hadis narrations are in line with most hadis scholars, such as rejecting the element of insertion (idraj) in the text of hadis and refraining (tawaqquf) from making decisions for narrations containing discrepancies (idtirab). On the other hand, some of his methods in this matter were found to be in contradiction with the views of the majority of hadis scholars, such as rejecting allegations that reliable (thiqah) narrators could make mistakes and accepting additions (ziyadah) from credible narrators. This shows that he had his own method for determining the defects in conflicting hadis narrations.

Examples of the Taabi’een narrators whom Ibn Hazm called in his local book the word “failed” and it is likely that they are truthful، collected and studied.

Examples of the Taabi’een narrators whom Ibn Hazm called in his local book the word “failed” and it is likely that they are truthful، collected and studied.

The argumentation of Ibn Hazm al-Andalusi

Because of the importance of the theory of modern(Almuhajja) in the extrapolation of our Arab heritage, we decidedto research the mechanisms applied to the poetry of one of the mostprominent flags of Andalusian thought, bin of the Bundesian al-Andalusi in an attempt to monitor how to convince the recipientand research in the sanctuaries of poetry and energies of Almuhajain the purposes of Ibn Hazm's poetryArgument is an artistic method as it is a rhetorical styleemployed by the poet in building his poetic speech and byprovoking the recipient and pushing him to intensify the search forthe hidden meanings that the poet tries to convey, as it is a linguisticpeculiarity that makes it say and makes it stand up to the poeticlevel. The poetic language is primarily metaphorical languageaimed at News as you do and enjoyment by moving to the static andusual of them in a wonderful way we hardly touch the words andcomplexity, , and thus achieve the argument these two goals(persuasion and pleasure) and show the efficiency of poets and thedifference of poetry and the counterpart may be a disgracefulfeature of you Or to turn it into quizzesThus, rhetorical techniques play a very important role insupporting argument which is not used by the poet just for the sakeof the aesthetic beauty only; it is used for affecting and convincingthe reader.Researching in the type of argument used in poetry, wecan distinguish between argumentative and nonargumentativepoetry.

IMPLEMENTASI QIYAS PERSPEKTIF PEMIKIRAN IBNU HAZM ( STUDI KASUS KEKERASAN TERHADAP ORANG TUA )

This study aims to see and study the extent to which acts of violence are committed by children against their parents, as well as how attitudes should be taken to avoid acts of violence as Muslims in the qiyad theory from the perspective of Ibn Hazm's thought. With a literature review approach, and using the collection of theories from journals, e-books, and the internet. Until this study resulted in the conclusion that there are many cases of violence perpetrated by children against parents in Indonesia, there are general factors that are the cause, including the economic crisis, pressure from the environment, stress, even to the point of being caused by it from the start. their parents did not give proper treatment to their children since childhood. Therefore, this article can help open everyone's minds, especially parents, that the need to implement early education from parents to their children is very much needed. Parents must educate, teach, and instill Islamic moral values, so that children can avoid bad behavior that will cause problems in the future. And conversely he will have noble character, always bring positive auras both within the family itself and even living in society in the future

Analysis of the Istidlal Method in the Concept of Livelihood according to Imam Ibn Hazm's Perspective

Analysis of the Istidlal Method in the Concept of Livelihood according to Imam Ibn Hazm's Perspective

Mandatory Will in Islamic Jurisprudence and Civil Law of Afghanistan

Imam Abu Hanifah did not consider a will to be obligatory on a person who left his own property except in a situation where he has a right that cannot be fulfilled in any other way except through a will. A number of jurists and hadith scholars such as Saeed Ibn Musayyib, Hassan Basri, Daoud Zahiri, Ishaq Ibn Rahwiyeh, Ibn Hazm Zahiri and Imam Ahmad Ibn Hanbal say that a will is obligatory for relatives who do not have the right to inherit from the heir. According to the Hanafi jurisprudence, obligatory wills in Afghanistan's civil law are not intended to secure social interests, avoiding malice and envy - for grandchildren whose father dies during the grandfather's lifetime and cannot inherit from his grandfather according to the rules of inheritance, according to the second theory of the will to non-heirs relatives in the article 2182 to 2188 considering special conditions as obligatory. Obligatory wills are recognized as prior to other wills. And the beneficiaries of obligatory wills are as follows: 1- for a person who belongs to the first class and is the son of a girl. 2- For sons and those who are related to the deceased by a male. 3- For a person who died with his father or mother in an accident. And 4- For a child whose death was pronounced while his parents were alive. The obligatory will follow some principles, namely,any principle that has made its subsidiary part of the inheritance cannot be opposed to a subsidiary whose principle is someone else's, and the division of the share of each parent (boy or girl) among its branches, which includes both sexes, is divided according to the reference, such as Haz Al-Anithan.

Kafa’ah dalam Pernikahan Menurut Ibnu Hazm dan Ibnu Quddamah (Studi Kasus di Kecamatan Medan Belawan)

The main point of this problem is how Kafa'ah is in marriage according to Ibn Hazm and Ibnu Quddamah (Case Study in Medan Belawan District). Data sources consist of primary data, namely data obtained directly from the object of research, as well as interviews. And also secondary data, namely data taken from the results of literature studies in the form of books, documents, laws and regulations and those related to the discussion under study. Based on the results of this study, it can be concluded that the people in Medan Belawan whom the authors interviewed regarding kafa'ah according to them the main criterion is work (wealth). Of the 3 cases that the authors found, 2 cases stated that work (wealth) was the main criterion, while 1 case stated that the quality of religion was the main criterion. Meanwhile, from the perspective of Ibn Hazm and also Ibn Quddamah, they actually speak kafa'ah in their fiqh books. Ibn Hazm is of the view that kafa'ah is only on religious issues (both are Muslim) and there is no kafa'ah on lineage (heredity), according to him all humans are the same, what is different is only their piety. Whereas in Ibn Qudamah, he in his book mentions 5 things in kafa'ah, namely religion, lineage, independence, skills/work and also spaciousness (wealth). However, according to Ibn Qudamah, the most important thing is religion and lineage. Whereas in the remaining 3, according to Ibn Qudamah it is not the main requirement. Therefore, Ibn Qudamah's opinion is stronger and more comprehensive. Given that this kafa'ah itself can be of important value to a marriage. Between Ibn Hazm and also Ibn Qudamah both are based on the Koran, it's just that Ibn Qudamah is based on Qoul Sohaby and also the Hadiths. And much more is in accordance with the kafa'ah described by Ibn Qudamah in Medan Belawan.

Stages of development of Arabic ( Andalusian literature) literature in Spain

Centers of Arabic culture and literature of the Middle Ages were established in Spain. This is related to the Arab expansion in the Iberian Peninsula, which lasted for almost eight centuries. During this time, the Arabs together with the Berbers, as well as the Arabized local Visigoths, were able to spread the Arabic language and literature in Andalusia. In Spain, centers of Arab culture and literature of the Middle Ages were created. From the eighth century, when the Arabs settled in Spain, the area of Arab culture expanded. Cordova, Granada, Almeria, Valencia and others became its centers in Andalusia (Arabic Spain). In Andalusian literature of the 8th-10th centuries. classical currents prevailed, in which the new style invaded. Prominent representatives of the poetry of this era are Al-Ghazali, Ibn Abd Rabihi, Ibn Hani, Ibn Daraj, Ibn Hazmi. In the Andalusian literature of the eleventh century, local color, original themes and poetic types were established. The rise of Andalusian poetry was soon followed by a decline. Ibn Zaydun, Ibn Abdun, Ibn Hafaja worked in this era.  An important event was the emergence of the original forms of strophic poetry, Muvashshahi and Zajal. From Andalusia it spread to all Arab countries. In turn, he influenced the development of early Provençal poetry. Ibn Kuzman is the greatest representative of the Zajal genre. Ibn Hazm, the author of the seminal treatise "The Dove's Necklace", stands out in prose. It is worth noting the mystic Ibn Tufail, the author of the allegorical philosophical story "Hay Ibn Yaqzan". Since the twelfth century, the Sufi direction has been important in Arab culture, whose outstanding representative is the Andalusian poet and philosopher Ibn al-Arab. He developed Sufi symbolism. Thus, three periods of the development of Arabic literature in Spain are distinguished. The earliest samples of Andalusian literature date from the second half of the eighth century. Thus, the most common genre of poetry is vasfi. It was in the Andalusian literature that strophic poetry - muwashshahi was formed in the ninth century.

Removing the Confusion About What was Attributed to Ibn Hazm from Taking Analogies - a Fundamental Study


 
 
 
 It was famous on the authority of Ibn Hazm that he denied analogy, then some of them claimed that he violated his approach, so he took it without realizing .That research came to restore things to their rightful place and proved through it that Ibn Hazm did not violate his approach, but rather confused of terminology because of his agreement with the judges, but not by analogy but by other evidence. This is what happens to many scholars without Without denunciation, such as their agreement to act on the interest and their difference in naming it, and in my research this I do not adopt a particular doctrine as much as it is a statement of the issue and presenting it with evidence.