notes to pages 126–127 243
- Hendrickson, “The Islamic Obligation to Emigrate,” 386 – 89.
- For negative opinions of al- Wansharīsī, see, for example, Ḥusayn Mu’nis,
“Asnā al- matājir fī bayān aḥkām man ghalaba ‘alā waṭanihi al- naṣārā wa- lam yuhājir,
wa- mā yatarattabu ‘alayhi min al- ‘uqūbāt wa’l- zawājir,” Revista del Instituto Egip-
cio de estudios Islamicos en Madrid 5 ( 1957 ): 15 – 18 ; and Harvey, Islamic Spain, 56.
For al- Wansharīsī’s sources, see Abū al- Walīd Muḥammad b. Aḥmad b. Aḥmad b.
Rushd al- Jadd (d. 520 / 1126 ), al- Muqaddimāt al- mumahhidāt, ed. Muḥammad Ḥajjī,
II: 151 – 54 ; and idem, al- Bayān, ed. Aḥmad al- Jabābī, IV: 170 – 71. Muḥammad b.
Rabī ‘ was active in Málaga. I am grateful to Peter Sjoerd van Koningsveld, Ge-
rard Wiegers, and Umar Ryad for sharing a draft of this fatwā based on a private
manuscript. They have also published a paraphrase of the manuscript. See Peter
Sjoerd van Koningsveld and Gerard Albert Wiegers, “The Islamic Statute of the
Mudejars in the Light of a New Source,” Al- Qanṭara 17 , no. 1 ( 1996 ): 19 – 58. - This appears in section 12 of van Koningsveld, Wiegers, and Ryad’s tran-
scription; see previous note. See also van Koningsveld and Wiegers, “Islamic Stat-
ute,” 26 – 27. This passage is also quoted without citation in al- Wansharīsī ’s text. - Al- Wansharīsī, Mi‘yār, II: 129 – 30 , translation adapted from Hendrickson,
“The Islamic Obligation to Emigrate,” 365. Cf. Al- ‘Utbī as preserved Ibn Rushd
al- Jadd, al- Bayān, III, 41 – 42. For more on al- ‘Utbī, see Ana Fernández Félix,
“Al- ‘Utbī (m. 255 / 869 ) y su compilación jurídica al-‘Utbiyya. Análisis de su con -
tenido legal y de su aportación al estudio del proceso de formación de la sociedad
islámica andalusí.” On the muḥārib, which may also be translated as bandit, and
the question of ḥirāba, banditry, see Abou El Fadl, Rebellion and Violence in Is-
lamic Law, 51 – 61. - Their opinions overlap with that of the North African jurist Ibn Miqlāsh (ca.
mid fourteenth century), who said no thanks would be given to a Mudéjar jāhid
(one performing jihād) who fraternizes with non- Muslims. BNM, MS. 4 , 950 fol.
227 v, as cited in Miller, Guardians of Islam, 35. A partial translation can be found
in Hossain Buzineb, “Respuestas de Jurisconsultos Maghrebies en Torno a la In-
migración de Musulmanes Hispánicos,” Hespéris Tamuda 16 – 17 ( 1988 – 89 ): 53 – 67. - Al- Wansharīsī, Mi‘yār, II: 129 – 30 , and V: 34 – 35.
- Abou El Fadl, “Muslim Minorities,” 141 : “The linguistic dichotomy be-
tween dār al- Islām and dār al- ḥarb obscures a much more complex historical real-
ity. The juristic discourse on the issue was not dogmatic and does not lend itself to
essentialist positions.” - For instance, David S. Powers, Law, Society, and Culture in the Maghrib,
1300 – 1500 ; idem, “Fatwās as Sources for Legal and Social History: A Dispute
over Endowment Revenues from Fourteenth- Century Fez,” Al- Qanṭara 11 , no. 2
( 1990 ): 295 – 341 ; and Mohammad Fadel, “Rules, Judicial Discretion, and the Rule
of Law in Naṣrid Granada: An Analysis of al- Ḥadīqa al- mustaqilla al- naḍra fī al-
fatāwā al- ṣādira ‘an ‘ulamā’ al- ḥaḍra,” in Islamic Law: Theory and Practice, ed.
R. Gleave and E. Kermeli, 49 – 86.