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An Examination of the Mystic Tendencies in Islām in the by Zuhurud-Din M. M. Ahmad

By Zuhurud-Din M. M. Ahmad

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But he did not hold an official post as a mufti. On the contrary, his biographer, al-Muhibbi, is careful to note that Khayr al-Din received neither a state stipend nor income from a waqfin return for his services. His position as mufti evolved as he responded to legal questions posed by members of his community, and the "excellence of his answers" encouraged others to seek him out. Eventually, his reputation spread as far as Damascus and even among the bedouin, who accepted his judgments with uncharacteristic docility.

The muftis tended to ground their discussion of marriage on their understanding of the purpose of this union in the context of their local 40 / Marriage Muslim society. That this was a strongly gendered society in which the male and the female were neatly differentiated, not only biologically but also socially, politically, and economically, was an unquestioned assumption embedded in much of their reasoning. Their view of marriage rested, in fundamental ways, on gender difference, on gender in binary opposition: marriage was not a symmetrical relationship.

Having spent most of his life in official posts as a teacher and jurist, al-'Imadi did not appear to pursue the same range of economic activities as did Khayr al- Din, though he did invest in real estate, as was the norm among the notable families of the city. He also cultivated a number of intellectual interests: he wrote treatises about subjects as diverse as the problems posed by opium and tobacco, he composed poetry, and he researched and wrote biographies. We know as little about his personal life as we do about Khayr al-Din's.

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