After Hardship Cometh Ease: The Jews as Backdrop for Muslim by Ze'ev Maghen

By Ze'ev Maghen

Islam prides itself on being “the faith of facility”. Muslim assets are unanimous in assigning to Judaism the function of counterweight during this regard, saying it a process of “burdens and shackles” wherein the Jews “oppressed their souls”. This neat polarity either fueled, and was once the made from, a desirable reciprocal technique: whilst that sharî'a was once being created within the adverse picture of halakha, halakha used to be being retroactively re-imagined by way of Muslim jurists and exegetes because the antipode of sharî'a . even supposing scholarly reviews of the intertexture of Islam and Judaism abound, few have touched upon the Muslim tradition’s notion and usage of Jewish legislations, and none has performed so extensive. This booklet goals to fill that lacuna and extra our figuring out of the age-old embody and grapple among the 2 faiths.

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After Hardship Cometh Ease: The Jews as Backdrop for Muslim Moderation

Islam prides itself on being “the faith of facility”. Muslim assets are unanimous in assigning to Judaism the position of counterweight during this regard, saying it a method of “burdens and shackles” during which the Jews “oppressed their souls”. This neat polarity either fueled, and was once the manufactured from, a desirable reciprocal strategy: even as that sharî'a was once being created within the destructive photograph of halakha, halakha used to be being retroactively re-imagined by way of Muslim jurists and exegetes because the antipode of sharî'a .

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10 Ibn Abi Hätim - who proposed the ten year option must have envisioned the original imposition of qiyäm al-layl as occurring earlier than indicated in the aforementioned hadlth of 'A'isha, who was married to the Prophet in 623 CE, and the remaining ahädith supplied by al-Tabari to explain the onset of the night-prayer obligation indeed do not involve the Prophet's favorite wife. , Mäwardl, 2:5). This would leave 'A'isha out of the picture entirely. Still, upon arrival in Madlna after the hijra, the Prophet is reported to have urged the ansär who swarmed to greet him to "show your joy by giving your neighbours the salutation of peace; send portions to the poor; bind close the ties of kinship; and offer up your prayers while others sleep.

Al-Khattäb. " (G. H. A. Juynboll, Studies on the Origins and Uses of Islamic Hadith [Aldershot: Variorum, 1996], 3:309). 15 19:12 Naskh, Rukhsa and the Incubation of Islamic Law 31 precision]," the believers "could not calculate [the length of their vigil accurately]" ( Q . 7 3 : 2 0 ) , and they therefore ended up worshipping even longer than the maximum time required in their anxiety to avoid transgression. " H e quotes 'Ä'isha as explaining to Sa'd b. e. "14 dividual observance adopted by the exceptionally pious, but were turned into a collective duty by the second righteous caliph.

H e granted amnesty to Wahshl, the slave contracted by A b ü Sufyän's wife H i n d to assassinate his uncle H a m z a (even though he cried the bitterest tears of his life over the latter) and eventually excused his erstwhile amanuensis, ' A b d Alläh b. Abi Sarh, w h o had defected from Islam and called him an imposter. H e even pardoned the Qurashite w h o had attacked his daughter and caused her to miscarry. Muhammad was a man of much laughter, throwing his head back in hilarity until one could see his molars, but also a man of tears, shed in compassion.

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