Adamiyyah (Humanity) and 'Ismah (Inviolability
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Women and Islamic Law Christie S
College of William & Mary Law School William & Mary Law School Scholarship Repository Faculty Publications Faculty and Deans 2008 Lifting the Veil: Women and Islamic Law Christie S. Warren William & Mary Law School, [email protected] Repository Citation Warren, Christie S., "Lifting the Veil: Women and Islamic Law" (2008). Faculty Publications. 99. https://scholarship.law.wm.edu/facpubs/99 Copyright c 2008 by the authors. This article is brought to you by the William & Mary Law School Scholarship Repository. https://scholarship.law.wm.edu/facpubs LIFTING THE VEIL: WOMEN AND ISLAMIC LAW CHRISTIES. WARREN * "Treat your women well and be kind to them for they are your partners and committed helpers." From the Farewell Address of the Holy Prophet Muhammad1 I. INTRODUCTION By the end of February 632 and at the age of sixty-three, the Prophet Muhammad believed that his days on earth were coming to an end.2 He announced to his followers that he would lead the hajj, the annual pilgrimage to Mecca, himself that year.3 On March 3, the Prophet delivered his farewell sermon near Mount Arafat.4 Among the limited number of topics he chose to include in his last public speech, he encouraged his followers to deal justly with one another and treat women well. 5 In the modem era, the rights of women under Islamic law have come under heightened scrutiny. Some commentators find the Prophet's farewell speech to be inconsistent with the way women are treated in some areas of the Muslim world. In Saudi Arabia, for example, women may neither drive nor vote. -
Reading the Quranic Conception(S) of Justice
Wesleyan University The Honors College Reading the Quranic Conception(s) of Justice by Benedict S. Bernstein Class of 2009 A thesis submitted to the faculty of Wesleyan University in partial fulfillment of the requirements for the Degree of Bachelor of Arts with Departmental Honors from the College of Social Studies Middletown, Connecticut April, 2009 ACKNOWLEDGMENTS This thesis is the product of more that just my research and work over the past nine months. There have been many people throughout my life who have made this thesis what it is.. I have been blessed with a wonderful and loving family who have always supported me and whom I can always turn to for guidance. They have been my role models, my harshest critics, and my strongest advocates. This thesis would not have been possible without them. But I have also been blessed, throughout my life, with numerous adoptive families who have had a direct bearing on this work. When I first arrived in Cairo in the fall of 2008, Ibrahim, Hossain, Ali, and their father took me in as one of their own, always making sure that I remained safe and sane in that hectic city; and for that I will always be grateful. I was also surrounded by a group of friends who were and have continued to be my colleagues and my coadventurers, and they will always have a special place in my life. And finally, this thesis was conceived of and nurtured through its early stages under the guidance of two professors at the American University in Cairo, Dr. -
IIAS Reports
The Newsletter | No.70 | Spring 2015 48 | The Network IIAS Reports Providing a reference point for the workshop as a Female Islamic authority in comparative whole, Mirjam Künkler gave an overview of recent state- and society-driven initiatives for the promotion of female perspective: exemplars, institutions, practices Islamic authority. Recent years have seen a surge in programs aimed at training and certifying women as legal scholars, International workshop, Leiden, 8-9 January 2015 preachers and counsellors. In most cases, however, this authority is fundamentally limited, in the sense that it David Kloos and Mirjam Künkler depends on, or is placed below male authority, or because it is confined to ‘women’s issues’. Interestingly, the latter limitation runs counter to all major schools of law (madhāhib) that allow women to provide advise (iftā) on any issue, not only issues of particular relevance to women. In light of the limits of top-down programs in training women as religious authority, Künkler called for a research agenda that turns the attention towards the way women are perceived as religious authorities by local communities. The other papers complemented this analysis by explor- ing how female Islamic leaders and authorities have been gathering a following by building up a community. Rahima, a women’s rights organization in Jakarta, and the focus of a paper presented by Nor Ismah, is responsible for one of the first female ulamā (religious scholars) training programs in Indonesia. To increase its reach among the grassroots, this organization has worked together with traditional Islamic boarding schools, most of which are located in rural areas. -
Islamic Ethics in Australian Muslim Everyday Life: a Shi’Ite Perspective Mohamad Younes
Islamic Ethics in Australian Muslim Everyday Life: A Shi’ite Perspective Mohamad Younes Master’s Thesis in Sociology Spring Term 2017 Humanities and Communication Arts Western Sydney University 1 17481784 Mohamad Younes 2 17481784 Mohamad Younes ABSTRACT Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This thesis will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The project's objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society. In addition, this thesis argues for Shi’ite Islamic ethics to be highly Imamate based; that is, very reliant on the actions and sayings of 12 divinely guided Imams (leaders). -
Human Dignity in Islam*
Mohammad Hashim Kamali Human Dignity in Islam* This article explores human dignity through a reading of the Qur‟an and hadith (sayings of the Prophet Muhammad), the two most authoritative and widely venerated sources of Islam. It is presented in four sections, beginning with a review of the textual evidence on human dignity, to be followed by a similar review of God-man relationship, then also a discussion as to how the Qur‟an guides and depicts as to how the humans should relate to one another while observant of each other‟s dignity. The discussion proceeds to examine the juristic positions of the leading schools of Islamic law on the subject, and ends with a conclusion that underscores the effects of these guidelines on the realities of Muslim life. I begin, however, with a note on the meaning of dignity and its implications on basic rights and duties, the two major components of justice in the Islamic tradition that evidently serve to provide a more substantive basis of commitment to human dignity. To discriminate against a person in terms of race and religion, before the law and before the courts of justice naturally compromises the human dignity of its victim. Dignity would similarly have little meaning when a person is subjected to acts of oppression and injustice without cause or when deprived of due process of justice. Dignity is a composite concept that can embrace a variety of objective values and those which may be relative and subjective in the context of particular legal and cultural traditions. The values that dignity subsumes are also liable to change with new developments in science and technology as well as the mobility and interaction of peoples and cultures. -
Proquest Dissertations
The accidental tourist, Wilfrid Scawen Blunt, Islamic reform and the British invasion of Egypt in 1882 Item Type text; Dissertation-Reproduction (electronic) Authors Berdine, Michael Denis Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 24/09/2021 02:53:13 Link to Item http://hdl.handle.net/10150/289705 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. in the unliitely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing firom left to right in equal sections with small overiaps. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. -
The Place of the Young Turk Revolution in Turkish History
THE PLACE OF THE YOUNG TURK REVOLUTION IN TURKISH HISTORY. Prof. Dr. sı.. AKŞİN •• i. Introduciioa J'be Turu in History: The Turks of Turkeyarepan of the Tuılcic.pcoples who. back in history. were once concentrated in Central Asia. Central Asia can be roughly described as the region to the north and the north-west nf the China Wall. The China Wall was built to koopthe namadie peoples -ineloding the Tuikic peoples- out of China. The Wall also roughly corresponded to the frontler of feıtile iand wbere agriculture could be practised. In Centtal Asia the tand was generally not suitable for qriculıure. but could sustain the animal hents of the nomads. The fmt "state" of the Turlcicpeoples was the Empiıe of the Hmıs. for which the apprOximate dates 220 BC-216 AD are given. But whether or not this formatian can be considered a state or empire in the proper sense of the word is not clear. because the Hmıs did not use the written word. Probably this fonnatian was a coofederation of tribes. raiher' than a state. The same can probobly he said for the Göktürks (552-745). though at the end of their primacy they hegan to use writing. The third important poIitical formation of the Turkic peoples was the Uygur State (745-940). By the end of the 8th century. two important developments took place among the Turkic peoples. 1) A great number of them hegan to move west, Lo Transoxania and contiguous regions and 2) they began to . adopt Islam. It seems that the proces of Islamization was a rather loog. -
The Ottoman Policy Towards Non-Muslim Communities and Their Status in the Ottoman Empire During the 15Th & 16Th Centuries: Interaction of Civilizations Mughul, M
2137 THE OTTOMAN POLICY TOWARDS NON-MUSLIM COMMUNITIES AND THEIR STATUS IN THE OTTOMAN EMPIRE DURING THE 15TH & 16TH CENTURIES: INTERACTION OF CIVILIZATIONS MUGHUL, M. Yakub* PAKİSTAN/PAKISTAN/ПАКИСТАН ABSTRACT This paper focuses on Ottomans liberal policy and tolerance towards the non- Muslims and other religious communities during 15th, 16th century. In particular, it explores the key role of Sultan Mohammad-II in consolidating and harmonizing different cultures and religions across Europe and Asia. The paper also addresses the Islamic attitude towards inter-religious relations, which was at that time quite unknown in rest of Europe, where they were burning its heretics at the stake, whereas races and religions coexisted under the Ottoman rule. It will highlight how the advent of Ottoman Rule in Eastern Europe brought the Muslim and European Civilizations face to face, which ultimately created an interaction among them. Finally, it will describe the image of the millet system introduced during this period, which brought all non-Muslim communities within the Turkish commonwealth, and allowed them to govern itself by its own laws and live in peace in the Ottoman Empire. Key Words: Ottoman, policy, Empire, Constantinople, Turkish, history. INTRODUCTION The Ottoman Empire1 would be defined as a mosaic of different cultures and religions, which provided peace and harmony among members of society without distinction between Muslim and non-Muslim, race, and color. The story of Ottoman history involves not only the Ottoman dynasty but the many peoples who ruled the Empire and were ruled by it: Turks, Arabs, Serbs, Greeks, Armenians, Jews, Bulgarians, Hungarians, Albanians, North Africans and others. -
Religious Pluralism and Religion-State Relations in Turkey
religions Article Religious Pluralism and Religion-State Relations in Turkey H. ¸SuleAlbayrak Department of Sociology of Religion, Faculty of Theology, Marmara University, Mahir Iz˙ Cad. No. 2, Üsküdar, Istanbul 34662, Turkey; [email protected] or [email protected] Received: 7 November 2018; Accepted: 16 January 2019; Published: 18 January 2019 Abstract: In this article, I examine religion-state relations and religious pluralism in Turkey in terms of recent changes in the religious landscape. I propose that there is a growing trend in the religious sphere that has resulted in a proliferation of religions, sects and spiritual approaches in Turkey. I argue that although the religious market model might not be applicable to the Turkish religious sphere during the republican era until the 2000s due to the restrictions applied by the state’s authoritarian secularist policies, it is compatible with today’s changing society. Different religious groups as well as spiritual movements have used the democratization process of the 2000s in Turkey as an opportunity to proselytize various faiths and understandings of Islam, with both traditional and modernist forms. In this period, new religious movements have also appeared. Thus, the Turkish religious landscape has recently become much more complicated than it was two decades earlier. I plan for this descriptive work firstly to provide an insight into the history of religious pluralism and state policies in Turkey. Secondly, I will discuss the religious policies of the republican period and, thirdly, I will evaluate recent developments such as the increasing number of approaches in the religious sphere within the scope of the religious market model. -
Of Prophet Muhammad
Birth Prophethood 570 Muhammad's (SAW) Birth and Infancy First Year of Prophethood The Holy Prophet Muhammad , Salla Allah alayhi wa sallam, (SAW) meaning (may the peace of Allah be upon him), was born in the year 570 in the town In the year 610 C.E., at the age of 40 in the cave Hira, the Prophet(SAW) of Mecca, Saudi Arabia. His name derives from the Arabic verb hamada, was visited by the angel Jibra’il. Jibra’il revealed the first few verses of meaning "to praise, to glorify." He was the first and only son of Abd Allah bin Surah Iqra. From this point the era of divine revelation (Wahi) began. Al-Muttalib and Amina bint Wahb. Abd Allah died before Muhammad's (SAW) Shaken by the experience of revelation, Khadijah (R.A) took the birth and Muhammad (SAW) was raised by his mother Amina, who in keeping Prophet(S) to Waraqah bin Nawfal, a Christian scholar. The Prophet(SAW) with Meccan tradition entrusted her son at an early age to a wet nurse named related his experience and Warqah said that this is what the Prophet Halima from the nomadic tribe of the Sa'd ibn Bakr. Moses also experienced. Waraqah confirmed the Prophet(S) was the final 575 Muhammad (SAW) Becomes an Orphan messenger described in the Christian and Jewish scriptures. When the prophet (SAW) was six his mother took him to Yathrib (Madina). The first people to accept Islam are Khadijah (R.A), Abu Bakr (R.A), On the return journey, Amina became ill and died. -
Ottoman Empire
Teachable Issues Concerning the Ottoman Empire By Lisa Adeli (University of Arizona Center for Middle Eastern Studies Outreach Coordinator, High School Social Studies Teacher, PhD in History) 1 Four important issues: • common traditions with the West • the nature of slavery and political organization • human rights • long-term impact 2 1. The Ottomans, like us, are heirs to Western civilization. Ephesus, Turkey 3 Ottoman Ties to Western Culture • Cities like Troy, Pergamum, and Ephesus are their historical legacy, not just ours. • The Ottomans lived close to the Byzantines for centuries, and both groups learned from each other. • Early Ottoman rulers frequently married Christian princesses. 4 2. Different Concept of the Nature of Slavery www.siue.edu/COSTUMES/ images/PLATE67CX.JPG 5 The Devshirme (devşirme) System • Slaves were taken from any non-Muslim areas. Race and language didn’t matter. • Slaves were given jobs according to their interests and abilities. (Slaves did NOT do agricultural work – as American slaves did.) 6 Political Impact of the System • Government positions were based on merit, not on birth. • Slaves were loyal to the sultan. – They owed their rank to him, and they had no powerful families to support them if they rebelled. • When the system ended in the mid-1600s, the government and military declined. 7 3. The Ottoman Empire’s Record of Human Rights • The millet system organized people by religions. • But it also guaranteed the rights of the different religious minorities to freedom of religious practice, to their own religious leaders, and to religious autonomy. 8 The Ottoman treatment of minorities was often BETTER than that in Europe. -
Determining the Historical Significance of the Farewell Sermon of the Prophet (PBUH) in Context of Demand of the Time
IIUC Studies 17 DOI: https://doi.org/10.3329/iiucs.v17i1.54984 Determining the historical significance of the farewell sermon of the Prophet (PBUH) in context of demand of the time MD. Cholem Ullah Center for University Requirement Courses (CENURC) International Islamic University Chittagong (IIUC), Bangladesh Abstract In the 10th Hijrah, the Prophet Muhammad (PBUH) performed Hajj (pilgrimage) only once in his life and delivered his historic 'Farewell Sermon' for the liberation and welfare of the world humanity. This paper explores the importance and significance of the sermon in the context of its historical demand and its place in the world civilisation. The article also attempts to review historically on speaker, time and application of the speech to determine its place in perspective of world history and Islamic history as well. The methodology of the paper followed a qualitative approach comprised of the secondary source. It is argued that the sermon is the only historic speech in the world that incomparable provisions on liberation and welfare of humanity till the Final Day. The ultimate implication of the magnificent sermon is sustained ensuring its time was momentous and eventful; the more appropriate time cannot be estimated. Thus, according to historical analysis, the farewell sermon of the Final Apostle (PBUH) is the demand of time intimately and significantly that relevant to today’s life and society. Keywords Farewell sermon, History, Civilisation, Humanity Paper type Research paper 1. Introduction On the 10th year of Hijrah calendar, the glorious mission of Prophet Muhammad (PBUH: peace and blessings of Allah be upon him) was going to be completed; at the moment the Apostle (PBUH) had decided to go on Hajj, and the month of Dhul-Hajj was only at hand.