..."Sharia Law." SHARIA LAW. January 1, 2014. Accessed September 24, 2014. http://www.billionbibles.org/sharia/sharia-law.html. Although I was unable to locate the author of this webpage, it was a very useful source. There are many various subcategories relating to Sharia Law within the webpage that explore the different aspects of Sharia such as the acceptance and implementation of Sharia Law in various countries worldwide such as the United States, the United Kingdom, Saudi Arabia, and more. It is not clear where the author obtained their information from but by comparing information from other websites to the information found on this website the information appears to be accurate. It appears that the authors purpose in creating this website is to educate people about islam and its effects internationally, but most specifically I feel this page is intended to inform people about what exactly Sharia Law so they have a better understanding about the mindset of radical Muslims. This webpage has an abundance of useful information, much of which has helped me acquire a better understanding about where Sharia Law is most prominent and the ideals of radical Muslims in different areas of the world. Coulson, Noel. "Shari'ah (Islamic Law)." Encyclopedia Britannica Online. July 8, 2014. Accessed September 24, 2014. http://www.britannica.com/EBchecked/topic/538793/Shariah. Noel Coulson the author of this Encyclopedia Brittanica entry about Sharia Law was a Professor of Oriental...
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...31 Intersection between Shari' a and Reproductive and/or Sexual Health and Human Rights OLAIDE ABBAS GBADAMOSI* Shari 'a has become an important feature of the legal system of the Muslim world with its attendant implications for reproductive health and human rights. Like other religious doctrines, Islam has been used to legitimize conflicting positions on gender and reproductive choice. In some cases, women were being denied rights by those who claimed to be acting in the name of 'Islamic' laws. some of which are incompatible with internationally recognized human rights. This article identifies selected sexual and reproductive health issues at the intersection ofreproductive rights and Shari 'a e.g. adultery (zina), inheritance, child marriages, polygny, and violence against women and considers how their shared concerns may prompt actions leading to the elimination of religious and cultural barriers imposed by Shari 'a which impede the implementation of international legal frameworks and consensus documents on reproductive rights. Nigeria is selected as a case study on the nature of implementation of Shari 'a law and reproductive rights. The article calls for more progressive interpretations of Islamic law to be codified in legislative reforms and/or seek to interpret Islamic law in harmony with international human rights standards and calls for the implementation of Shari 'a that would promote respect for human rights. J believe that if Islam is interpreted and applied correctly...
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...adopted such change. Although this law has faced many challenges in Pakistan but in Bangladesh no academic discussion or judicial interpretation is made till now. Since 1961, from the date of adoption of MFLO there are differences of opinion among the persons. Some of them supported such enactment and some of them denied. The persons who opposed the law are known as traditionalists and the others are modernists. Both groups have logics behind their beliefs. Professor Serajuddin has rightly pointed it out that ‘It will however, be wrong to assume that only the traditionalists are opposed to orphaned grandchild’s inheritance. Again an internationally acclaimed scholar on Islamic Law thinks that section-4 of the MFLO is contradictory to the Sharia Law. So an analytical study upon section-4 of the MFLO should be made to identify the logical application of such enactment in the field of Muslim Law of Succession. Here an effort is made to make a critical analysis of present section-4 of the Muslim Family Laws Ordinance’1961 by considering the rule of traditional Muslim Law of Succession. 2. ORPHAN...
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...1.0 INTRODUCTION Islamic financial system are being developed in the implementation and practice in our country today .System Islamic finance in Malaysia accounted for Islamic banking, interbank money market, Islamic insurance, or takaful, Islamic capital markets and financial institutions that provided alternative sources of funding . Islamic jurists consider seriously the core in the tradition Istinbat al-Ahkam (legal formulations) to address current issues such as the question of the driver legal-illegal, usury, gharar maslahah and maqasid syar`iyyah. However, in doing this, they are always taking a balanced approach between theoretical and practical aspects of compliance with Sharia principles and the `urf al-iqtisadiyyah (custom economic...
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...businesses primary ethical perspectives are to fulfill social responsibility of the business to the best of its capabilities, have fair treatment for employees, care for the environment and customers, and fulfilling the obligation toward shareholders and other stakeholders (Smith, 2012). Challenges faced by Islamic businesses are the views of tangible assets and some principles. Cedomir Nestorovic, a professor of Islamic business and management states that Islamism’s should not be teaching business techniques alone. They must include religious and ethical issues to explain the rational of industries (Smith, 2012). To increase Islam’s span of international business Islamic businesses need to embrace the spirit of Sharia instead of finding ways around it. Sharia law is the moral code and religious law of Islam (The American Heritage®...
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...research-based strategy consultancy focusing on the investment industry, recently released "Shariah Scholars – A Network Analytic Perspective," which links Sharia scholars to board positions. It is a more comprehensive study than previous Sharia scholar reports. Rushdi Siddiqui puts some challenging questions to four international Sharia scholars to get their view points: • Dr Hussain Hamid Hassan (HHH), eminent scholar and chairman of many Islamic financial institutions • Dr Mohammad Daud Bakar (MDB), international scholar and founder and managing director of Amanie Islamic Finance Consultancy and Education; • Yousuf Talal DeLorenzo (YTD), leading US scholar; and • Dr Mohammad Akram Laldin (MAL), Executive Director, ISRA, Malaysia. Research is an important area in Islamic finance and you are well aware of the Funds-at-Work study, linking scholars to Sharia boards. What is your impression of the study? HHH: The Islamic finance industry is young but growing. It needs specialists, not just in Sharia, but in law, accounting and feasibility studies. There are very few scholars who combine the qualifications and experience needed for this field. Therefore, it is only natural that they would carry a heavy load, for the industry is in need of development and the invention of new products which should be compliant with the Sharia, valid in civil law, and commercially viable. There just aren’t a sufficient number of specialists in these areas in light of the rapid growth and...
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...Iran and many other countries and governments in the Middle East, follow Islamic law, also known as Sharia Law. Sharia Law is the underlying influence of the legal code in many Muslim countries. What is Sharia Law? Sharia law, also known, as Islamic law is a movement derived from the Holy Quran that allows such countries as Iran to govern personal status laws, regulations that pertain to divorce and marriage, inheritance and custody. In the Middle East, Sharia law contains major controversy when it comes to influence status law as well as criminal law. The Holy Quran and some of its interpretations are used to justify what Americans would describe as cruel and unusual punishments like death by stoning and the unequal treatment of women in their dress, status, inheritance and independence (Johnson, 2010). The Iranian government follows and sets forth laws under Sharia and the ways of the Holy Quran and prophet Mohammed. Sharia developed in 632 CE after the death of the prophet Mohammad and passed down by scholars as the ways of “Allah”, the ways of the one and only God. People of the Muslim faith follow a school called the Ja’fari, which is most notable in Iran as Shia-dominant (Johnson, 2010). Elements Under Sharia Law: The primary element of Sharia is the Holy Quran. There are not other appeals that go against the Quran. The Sunna is the second element of Sharia. Sunna consists of saying and teachings from the prophet Mohammad that are not written or found in...
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...shot in Saudi Arabia Wadjda posed a great question to the conservative society of Saudi Arabia, whether women should be secluded inside their houses or not. Wadjda a 10 year old girl living in Riyadh, Saudi Arabia signs on for her school's Quran recitation competition as a way to raise the remaining funds she needs in order to buy the green bicycle that has captured her interest so that she can race with her school friend Abdullah. This simple context becomes extraordinarily complex when you will find that the country is run by Sharia Law, women cannot drive their own car, women have to sit in a different section of a restaurant, and women are escorted to the shopping malls, houses or any events by their father, brother or husbands! Director Haifaa Al Mansour was forced to shot the film often hiding from a covered van, empty road, shouting through a walkie talkie from 50-60 feet away from the shooting spot so that she did not get caught by the Saudi Sharia Police. As Saudi Arabia has no cinema theatre and ban on cinemas, it is quite a challenge for the director to fight the Saudi censorship and release the movie inside the country to break the age old religious shackles, tradition for the women as well as the male attitude towards them. Being an Oscar nominated film, Wadjda represents such an unfamiliar society where no woman has ever made it to the family tree diagram but yet the film gives magnanimous points about women’s independence, rights for women, boy-girl friendship and...
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...CHAPER ONE RELIGIOUS INTOLERANCE Definition The mere statement on the part of a religion that its own beliefs and practices are correct and any contrary beliefs incorrect does not in itself constitute intolerance (i.e., ideological intolerance). There are many cases throughout history of established religions tolerating other practices. Religious intolerance, rather, is when a group (e.g., a society, religious group, non-religious group) specifically refuses to tolerate practices, persons or beliefs on religious grounds (i.e., intolerance in practice). Historical perspectives According to the 19th century British historian Arnold Toynbee, for a religious establishment to persecute another religion for being "wrong" ironically puts the persecuting religion in the wrong, undermining its own legitimacy.( Toynbee, Arnold (1947). "Failure of Self-Determination". In Dorothea Grace Somervell. A Study of History: Abridgment of Volumes I - VI. New York, NY: Oxford University Press. p. 300. ISBN 0-19-505081-9.). Contemporary attitude and practice The constitutions of some countries contain provisions expressly forbidding the state from engaging in certain acts of religious intolerance or preference within its own borders; examples include The First Amendment of the United States Constitution - (the exception being "manifest destiny" which was manufactured by the prevailing powers as well as the church, to suspend this "right" for all North American indigenous peoples,...
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...supremacist war on free speech and all criticism of Islam. “The difference between Islam’s view on free speech and the view promoted by free speech advocates these days,” Zafar asserts, “is the intention and ultimate goal each seeks to promote. Whereas many secularists champion individual privileges, Islam promotes the principle of uniting mankind and cultivating love and understanding among people. Both endorse freedom for people to express themselves, but Islam promotes unity, whereas modern-day free speech advocates promote individualism.” This glossy Orwellian language, “uniting mankind and cultivating love and understanding among people,” actually means “imposing Sharia upon mankind, and subjugating non-Muslims as inferiors under its rule.” That’s the unity Zafar envisions, as the Ahmadis teach Sharia supremacy even as they eschew violent jihad. Zafar makes this clear when he says that “the ultimate goal of Islam is to unite mankind under a single banner of peace.” The only unity of mankind that Islam’s core texts envision is that of the rule of Islamic law and the concomitant denial of basic rights to non-Muslims. “In order to unite mankind,” Zafar continues, “Islam instructs to only use speech to be truthful, do good to others, and be fair and respectful. It attempts to pre-empt [sic] frictions by prescribing rules of conduct which guarantee for all people not only freedom of speech...
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...Sentences of stoning and amputation are relatively rare: between 1981and1992forty-five judicial amputations were carried out and four death penalties by stoning in Saudi Arabia. The introduction of the Sharia became the rallying cry of the religiously inspired political movements. The idea of going back to their cultural roots and of imposing Islamic norms on society was appealing to large segments of the population that were opposed to the increasing Western political and cultural influence. In a few countries, as we shall see, Sharia-based legislation was adopted, whereby criminal legislation usually was the first to be enacted. In implementing Islamic criminal law, there is a clear emphasis on the fixed punishments, because here the contradictions between Islamic criminal law and Western-type penal law are glaring. The punishments such as amputation of limbs and stoning to death, which go directly back to the sacred texts of Islam, are in conflict with present-day principles of legal punishment, such as the inadmissibility of corporal punishment, nowadays accepted both in the Islamic world and the West. Islamic criminal law, and especially the law ofh.ud¯ ud, has a highly symbolic value and its introduction is regarded by many Muslims as the litmus test for a real Islamisation of the legal system. The Nimeiri regime in the Sudan, for instance, introduced flogging as a possible punishment for all offences mentioned in the Penal Code. The spectacle of public executions,amputations...
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...Afghanistan ever falls into their hands” (Hosseini, 2003, p. 17). This quote was the author’s way of showing the reader the inevitable threat that fundamentalist Islam posed to Islamic society. Furthermore, the quote also served as a form of foreshadowing of Al Qaeda rise to power. The fundamentalist believed in a strict interpretation of the Koran. Furthermore, fundamentalist teachers like Mullah Fatiullah Khan condemned Muslims that did not follow the strict teachings of Islam. It was this type of thinking that would later pave the way for Al Qaeda to take over Afghanistan and establish Sharia law. Later in the novel after Al Qaeda has established Sharia law, the reader begins to see the negative effects of fundamentalist Islam in society. For example, Ali was bashed in the face with the butt of a gun because someone cheered too loud at the soccer game. Worst of all, people found in violation of Sharia law were stoned to death in public. Ultimately, whether one was a fundamentalist or a liberal Muslim was the difference between life or death. After the Fundamentalist took over Afghanistan Islamic society suffered the people became poorer and lived in constant fear. The author appeared to show the worst aspects of Islamic society under Fundamentalist control. The author did this purposely ...
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...Title: Social Reporting by Islamic Banks Authors: Bassam Maali, Peter Casson and Christopher Napier Introduction: Over the last 25 years the need for accounting practices in an Islamic perspective has risen, this is because western financial and social reporting frameworks may not be suitable for Islamic enterprises as it goes against Sharia Law (Islamic law) therefore Islamic banks have emerged. Islamic banks provide the normal services of a bank except those practices which are against lawful practices (halal) of sharia such as interest and those involving speculation, Depositors enter into Mudaraba and Musharka contracts where interest is replaced through profit/loss sharing scheme. The credibility of an Islamic bank is assessed by the Sharia Supervisory Boards (In house religious advisers) who provide audits and issue a report to the stakeholders on whether the organization has adhered to Islamic principles. Some of the Islamic banks adopt the recommendations of the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI), Discussion Emphasis on Social Reporting Since establishments of Islamic banks, social welfare has been given priority, most banks set this as one of their main objectives. Unlike western society in Islam, Religion clearly provides the rights and obligations of individuals and organizations with respect to others and is not subject to change. Given below are some factors which has been considered as points that should...
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...CAN YOU BE BOTH MUSLIM AND HOMOSEXUAL? (look at islamic jursiprudence) To be muslim is to base the foundation of life around the five pillars of Islam. These five pillars conist of rituals and obligations that must be carried out in some instances daily, others to be done at some point during a lifetime. These five pillars consist of Shahadah (Faith), Salah (prayer), Zakah (charity), sawm (Fasting) and Hajj (Pilgrimage). To understand such a religion and lifestyle, the acceptance of Allah as the one and only is greatly emphasized throughout Islam teachings and through devices such as the Fiqh and Quran. While many unknowingly assume that such a religion avoids the concepts of variations in lifestyles such as homosexuality, Islam actually teaches an understanding that these behaviours exist however In following the 5 pillars, acts such as homosexuality and adultery are temptations that must be resisted in living the life Allah wishes apon his followers. According to the prophet Mohammed a warning of “do not gaze at beadless youth, for they have eyes more temoting than the houris”[1]. Under general consensus within Islam, to be homosexual creates a perversion and deviation from the tasks of man and women as laid out by the quran. Not only due to the issues of contradictions in masculinity and power, emphasis can be found as frowning apon the acts of homosexual due to health reasons and their link with diseases. Yet whether the act is so harshly classified as non muslim is debatable...
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...2020 (Africa Infrastructure Country Diagnostic, 2009). Five years have since lapsed since these estimates were published and the gap continues to widen. Islamic financial institutions that offer Islamic financial products are required by Sharia Law to establish a Shariah Supervisory Board made of Islamic jurists known as fuqha. Over the years, Islamic finance has become an important source of capital for large infrastructure projects. It is estimated that global Islamic assets stood at USD1.6 trillion as of December 2011 (Islamic Development Bank, 2011). In order to attract Islamic Infrastructure funds, a financier is obliged to find ways of overcoming challenges associated with Islamic Finance through innovation (McMillen, 2011). Sharia law prohibits Islamic financial institutions from leveraging their balance sheets through the use of debt for liquidity purposes. Islamic banks use retail banking deposits from devoted Muslims and tend to avoid the bond markets. High risks associated with Islamic financing and infrastructure finance makes Islamic financing uncompetitive in general. There are high levels of risks emanating from the ownership of asset especially with the ijara structure. The inconsistencies amongst Sharia Committees of Islamic Finance Institutions regarding Islamic Finance Structures aggravate the lack of accounting and taxation practices between the Islamic and western worlds. This tends to increase the uncertainty regarding deal...
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