By Frank Richards
One other Billy Bunter experience at Greyfriars tuition
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Extra resources for Billy Bunter's Christmas Party (Billy Bunter, Book 5)
The last stage is the introduction of scriptural sanction, the articulation of the rules so far developed to texts from the Quran. ‘Chronologically the last stage, this [scriptural sanction] became, ideologically, the first principle of Islamic legal justification…The Qur’an was an influence on the law, usually secondary and intrusive’ (Calder 1993:218–19). 22 — Law and Power in the Islamic World This chronology, then, is the opposite of the ideological and expositional order of the shari‘a, which privileges the scriptures as the starting point and the ultimate authority, followed by prophetic narrations of sunna and hadith.
935) rejected this view, insisting that revelation was the only source of norms. No law could be valid unless contained in or derived directly from the sacred sources (Watt 1973:303–18). The philosophical trend in matters of law was towards the free play of reason, with reference to the sacred sources but not entirely limited by them; these were 24 — Law and Power in the Islamic World ahlu-al-ra’y, opposed by the traditionalists, ahlu-al-hadith. The latter ultimately won the battle and established strict adherence to the sacred sources as the bases of legal methodology.
Yet this eminence pertained to the person and the courtly office without being generalized into an institutionalized power of delegation. Later periods, in the decadence of the Abbasid caliphate and the splitting off of provinces, chief judges at various points did seem to have the delegated powers of appointment, as was that of the family of Abu Al-Shawarib in the early tenth century, which furnished to the Abbasids a succession of eight grand judges, all of whom enjoyed wide powers of delegation in the appointment of the provincial judiciary (Tyan 1960:146–47).
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