State-Mediated Islamic Normativity: The Role of the Supreme Council of ‘Ulama in Morocco
DOI:
https://doi.org/10.66277/rir.1.2.374Keywords:
State-Mediated Islamic Normativity, Supreme Council of ‘Ulama, Ijtihād, Interlegality, Morocco, Islamic LawAbstract
This article examines how Islamic normativity is produced and mediated through state institutions in contemporary Morocco, focusing on the Supreme Council of ʿUlamāʾ (SCU). While scholarship on Islamic law under the modern nation-state has primarily examined the positivization of fiqh, less attention has been given to Islamic norms authorized by state institutions that remain partly or entirely outside positive law. Using qualitative documentary and doctrinal analysis of constitutional provisions, royal dahirs, legislation, official fatwas, regulatory instruments, and institutional documents, the article develops a threefold typology of state-mediated Islamic normativity. First, Islamic Positive Law is illustrated by the SCU’s involvement in family-law reform through state-mediated ijtihād, whereby religious reasoning contributes to legally binding rules. Second, State-Institutionalized Islamic Infra-Law is exemplified by official fatwas on zakāt, which carry institutional religious authority without direct legal enforceability. Third, State-Institutionalized Voluntary Islamic Normativity is illustrated by participatory finance, where voluntary adherence to a sharīʿa-compliant framework generates legally structured consequences once adopted. These configurations reveal that state involvement does not simply absorb Islamic norms into a unified legal order or eliminate normative plurality. Instead, it redistributes Islamic normativity across varying degrees of legal force, institutional authority, and voluntariness. The article conceptualizes this arrangement as state-mediated interlegality, arguing that interlegality emerges not only through encounters between relatively autonomous normative orders but also through differentiated forms of norm production and authorization within state institutions. This perspective extends socio-legal debates on Islamic law by identifying institutional differentiation, rather than positivization alone, as a central mechanism of contemporary normative transformation.
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