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Honored by the Glory of Islam: Conversion and Conquest in Ottoman Empire :: Marc David Baer
Honored by the Glory of Islam: Conversion and Conquest in Ottoman Empire :: Marc David Baer
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#978-0-1953-3175-2#anne low#armenians#bektashi#books by marc david baer#first edition books#history jews#islamic history#islamic law#jewish history#kadizadeli movement#mehmed iv#mevlevi#mufti#muslim christian converts#muslim religious authority#muslim theology#orthodox christians#ottoman history#shariah courts#topkapi palace#turkish cultural crisis#turkish history#turkish political history#turkish politics#turkish sultan#vani mehmed efendi
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Nik Elin case: PAS Youth Mobilizes Supporters in Defense Now
PAS Youth calls for members to defend Shariah law outside the Palace of Justice as the Federal Court rules on Kelantan’s laws. Afnan Hamimi Taib Azamudden warns allowing the challenge by Nik Elin Zurina Nik Abdul Rashid would jeopardize the shariah system. He emphasizes the sanctity of Islamic law, urging solidarity.
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IEP Forum on FSC Verdict on Riba - Experts View - Mufti Dr. Zubair Naseem
IEP Forum on FSC Verdict on Riba – Experts View – Mufti Dr. Zubair Naseem
IEP Forum on FSC Verdict on Riba – Experts View
Mufti Dr. Zubair Ahmed Bin Naseem Ahmed
Shari’ah Scholar & Islamic Banking Expert
PhD, National University of Malaysia
Recently, Federal Shari’ah Court of Pakistan has given its judgement on the Riba case. The verdict reaffirmed the historic judgement on interest first given in 1991. But, the subsequent appeals process reopened the case.…
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#Bank Interest and Riba#Federal Shariat Court#Historic Judgement on Interest#Interest Free Banking#Interest Free Economy#Is Islamic Banking Really Islamic#Islamic Banking#Islamic Economics Project#Islamic Finance#Mufti Taqi Usmani#Mufti Zubair Naseem#Pakistan Economy#Riba#Riba Case in Federal Shariah Court#Riba Free Banking#Usury
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I know as Muslims we reject taghut and implement/live by shariAh of Allah but what if we live in western or country where this is not so. So do we follow the laws of the land. There is no sharia court for example how can we handle disputes divorces and things of that sort?
It is only to Allah swt to make halal haram. In the countries it’s run by democracy and men make the laws do we as Muslims still follow it or completely reject it? I am curious about this, jazakallahu khayr brother
Even if we live in the lands of kufr, we abstain from following any laws which go against the laws and rules which Allah prescribed upon us.
Seeking judgment from the Taghut courts is included in this.
We reject all shirk/haram even if people make it permissible/a law.
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Tuesday 19th March 2024, Singapore, 6.59pm.
#165,954 — A professional spy suffers an accident and loses the communication between the two hemispheres of his brain as a result. The lawsuit filed in Shariah court accuses the genie of leaving them threatening voicemails, stealing their cell phones and hurling rocks at them when they leave their house at night.
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Islamic Law, the Nation State, and the Case of Pakistan
HOW TO IMPLEMENT SHARIA (Islamic Law) IN PAKISTAN
We are not discussing the practicability of Shariah so kindly refrain from going off-topic.
I think that there are two different ways to implement Shariah in Islamic Republic of Pakistan. which one do you think is appropriate and provide reasons.
By legislation
By revolution
Most Muslims today live in political systems that operate on a nation state model. By contrast, classical Islamic jurisprudence developed in the context of empire and a robust and relatively independent scholarly class. Is there something about the nation state that makes “Islamization” unworkable? In what contexts might "Islamization" be most successful? Is there a role for classical Islamic law in Pakistan, and, more generally, for Muslims living within the framework of modernity? This event, co-hosted with the Religious Freedom Institute, addressed these questions and more.
OVERVIEW
In recent decades, ambivalence toward modernity, along with the promise of justice and morality, have led to efforts in some Muslim-majority countries to partially “Islamize” the state. Pakistan presents an important case study. Pakistan’s Islamization program in the 1970s and 1980s promised increased justice and other public goods by virtue of laws purportedly rooted in revelation. This program has resulted in some controversial outcomes, such as Pakistan’s blasphemy law. Some argue that laws such as Pakistan’s blasphemy statute have contributed to sectarian strife and helped undermine the rule of law.
Most Muslims today live in political systems that operate on a nation state model. By contrast, classical Islamic jurisprudence developed in the context of empire and a robust and relatively independent scholarly class. Is there something about the nation state that makes “Islamization” unworkable? In what contexts might "Islamization" be most successful? Is there a role for classical Islamic law in Pakistan, and, more generally, for Muslims living within the framework of modernity? This event, co-hosted with the Religious Freedom Institute, addressed these questions and more.
Ismail Royer
“[Pakistan’s anti-blasphemy law] and its application actually contradict the Sharia in many ways, Islamic law in many ways, in ways that I think are inevitable due to the fact of its introduction into the context of a modern nation-state.”
“In reality, the Hanafi school of thought, which Pakistan follows or purports to follow, actually does not mandate the death penalty for non-Muslims who insult the Prophet. But the fact that this law was introduced into parliament by a military leader, passed by parliament, upheld by this court, has obligated upon all future leaders of Pakistan to apply this law.”
“There have been challenges to [Pakistan’s anti-blasphemy law] and challenges to its specific application. For example, most recently, in the case of Asia Bibi, the Christian woman who was accused of insulting the Prophet, it seems very clear that those accusations are spurious.”
Sohaib Khan
“The religious establishment, or class of Ulama or scholars, they have this ambiguous relationship with the state. They understand it is important to implement the Sharia, but now that they are living in the world of nation-states, they know that this can only be practically or efficiently done through institutions of the state, so they have this sense of necessity of implementing the Sharia, but at the same time they recognize that the draconian body known as the nation-state could actually take over the Sharia.”
“Often times, we also tend to think that Sharia is this autonomous legal system which is different or in direct opposition with secular law, but the phenomena that we’ve observed historically in post-colonial, Muslim nation-states is that Sharia law and the law of the state are in dialogical interaction with each other."
Abdullah Hamid Ali
“State-ism is something that has definitely made it difficult for Muslims in the times [that] we live to really cope with the transition from pre-modern state-ism as opposed to modern or post-modern state-ism.”
“What anyone who has any detailed knowledge of Islamic law would notice that there is a celebration of a certain type of pluralism. That is to say that Muslim jurists found it easy to accommodate other religious groups, especially groups like Christians and Jews, and also you find accommodations for Zoroastrians.”
Shaykh Mohammed Amin Kholwadia
“The idea that we want to explain Sharia to somebody who doesn’t know Sharia is like explaining cricket in terms of baseball and baseball in terms of cricket. I don’t think that’s possible.”
“The idea that people want to abolish Sharia means you are asking Muslims to give up their civilities, to give up their civilization’s values… That’s not going to happen.”
“We need somebody or a group of people who can be a bridge between the [Islamic] scholars and the legal theorists of Pakistan and the judges – [so] that they can meet and discuss things from a very academic point of view.”
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Hindu and Muslim Law of Succession: Key Differences
Hindu Succession Law
In India, the inheritance and succession of property among Hindus (including Sikhs, Jains, and Buddhists) is governed by the Hindu Succession Law. Under the law, a Hindu man’s property is distributed among his immediate family members equally, including his wife, children, and grandchildren. In the absence of children, the property is shared by the wife, mother, and siblings. The history of Hindu Succession Law has witnessed several significant changes. Prior to 1956, Hindu women had limited rights to inherit property. In 2005, the law underwent substantial amendments to remove gender-based discrimination. The amendments granted daughters equal rights as sons in ancestral property and expanded the scope of inheritance for women. If a Hindu dies intestate (without a will), the property is divided as per the law.
Muslim Succession Law
In India, the principles of Islamic Shariah govern Muslim Succession Law. According to the law, a Muslim’s property is divided among his or her legal heirs. The heirs are classified into two categories: sharers and residuaries. Sharers are entitled to a fixed portion of the estate, which includes spouses, children, parents, and grandparents. Residuaries receive the remaining portion of the estate after the sharers have received their shares. The shares of the heirs are determined based on specific rules and proportions outlined in Shariah. The aim of the law is to ensure fair distribution of the deceased’s property among eligible heirs in accordance with Islamic principles.
Key Differences
Source of Law
Hindu Law: Hindu Law is a codified law where the inheritance and succession of property in the Hindu religion is dealt with under the provisions of the Hindu Succession Act, 1956. This Act is not applicable in the case of marriages performed under the provisions of the Special Marriage Act, 1954. The Hindu law of succession for property is primarily derived from ancient Hindu scriptures or religious texts including the Vedas, the Manusmriti, and the Dharmashastra. Along with this, customary practices, legislative enactments, and various judicial decisions also play a significant role in influencing the Hindu law of succession.
Muslim Law: It is not a codified law. In general, there are four main sources of the Muslim Law including the Quran, Sunna, Ijma, and Qiyas. The Muslim law of succession for property is derived from the Quran, the Hadith (sayings and actions of Prophet Muhammad), and the consensus of Islamic jurists. The Muslim law of succession is a component of the Muslim Personal Law, which encompasses various aspects of personal life for Muslims, including marriage, divorce, and inheritance.
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Saudi court suspends family's right to approve woman's marriage after rejecting 10 grooms
HESPRESS English – Morocco News
International
Hespress ENWednesday 9 August 2023 – 11:45
A Saudi court in Jeddah has transferred the marriage guardianship of a 39-year-old teacher from her father to the Shariah governor, after it was proved that he had obstructed her marriage more than 10 times.
The teacher, who has not been named, filed a lawsuit with the family court, claiming that her…
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Faculty of Shariah and Law, IIUI Holds Grand Finale of Annual Intra-Faculty Moot Court Competition
http://dlvr.it/SqxxBG
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New: PAS raises a spectre of doom as the Nik Elin petition date approaches
PAS warns of potential threat to Shariah law as Kelantan-born lawyer Nik Elin Zurina awaits court decision on constitutional challenge. The case, initiated in May 2022, questions Kelantan’s authority to enact Shariah laws, arguing they encroach on federal jurisdiction.
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IEP Forum on FSC Verdict on Riba - Experts View - Faisal Siddiqui
IEP Forum on FSC Verdict on Riba – Experts View – Faisal Siddiqui
Faisal Siddiqui
Team Leader- Transaction Banking South
Meezan Bank Limited
Recently, Federal Shari’ah Court of Pakistan has given its judgement on the Riba case. The verdict reaffirmed the historic judgement on interest first given in 1991. But, the subsequent appeals process reopened the case. Concerns about jurisdiction further delayed the implementation of the historic judgement and delayed…
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#Bank Interest and Riba#Faisal Siddiqui#Federal Shari&039;at Court#FSC Riba Verdict#FSC Verdict on Riba#IEP Forum on FSC Verdict on Riba#IEP Forum on Riba#Islamic Banking#Islamic Banking in Pakistan#Islamic Economics Project#Islamic Finance#Meezan Bank#Riba#Riba Case in Federal Shariah Court#Riba Free Banking#Riba Free Economy#Usury
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It’s 2:12 ante meridiem. AlhamdulIllāh. Just wanna take time to appreciate the things that happened to me lately:
1. I got appointed as the Vice-Chairperson for Secretariat of Barops.
2. I received 50% tuition fee discount for AY 2024-2025.
3. I got the highest finals score in Prop exam. 88/100 🥹
4. I got a final grade of 80+ in my previous semester.
5. I got another midterm grade of 80+ in ATP (this sem).
6. Got support from umie for my shariah training.
7. Will serve as the university’s representative for the first PH moot court competition
8. Constant financial support from my parents
9. Own condo
10. Healthy and delicious food meals
11. Good health
12. Able to buy vitamins and skin care
13. Got new ipad and macbook
14. I have Islam.
15. Met new sisters 🤍
16. Longer life of my parents
17. Improved skin condition
Anw. I hope I will be accepted as trainee in the 18th Shariah Training. Ya Allah, help me.
Alrite. I shall go. Good night. Sleepy…
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Sunday 25th February 2024, Hebi, 7.13am.
#164,328 — Mars is running out of air, and the King orders the Lobster Man to go to earth and steal earth’s air supply for the inhabitants of Mars. The lawsuit filed in Shariah court accuses the genie of leaving them threatening voicemails, stealing their cell phones and hurling rocks at them when they leave their house at night.
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How do you close or do a transaction in a deceased family members bank account without a will or probate?
Once an individual resident in the UAE passes away without a will, the laws of the UAE would be applicable on the distribution of the deceased’s assets, including his bank accounts.
Generally, access to the bank accounts become restricted on the death of the individual, with the bank freezing the accounts when it becomes aware of the individual’s death. The monies inside the bank account cannot be dealt with or transferred without the orders of the courts.
The process is explained briefly below.
What is the Process of Gaining Access to the Bank Account of the Deceased?
Succession Certificate
Under the Federal Law No. 28 of 2005 On Personal Status (Personal Status Law), a person who claims to be a legal heir will have to submit an application to the competent courts, requesting for a succession certificate.
An heir under the Personal Status Law is created through marriage and kinship (Article 315).
The application for obtaining a succession certificate should include details regarding the date of death, last domicile, names of the heirs, movable and immovable properties, amongst others. The court will examine the matter and issue a succession certificate which will set out the heirs of the deceased and the share of each heir in the estate of the deceased.
Inheritance Case
Once a succession certificate has been issued by the court, an inheritance case is to be filed with the court in order for the heirs to receive the share allocated to them from the estate of the deceased.
Accordingly, the bank account remains frozen and forms part of the estate of the deceased, which will be distributed to the legal heirs of the deceased in the proportion as set out in the succession certificate.
However, having said the above, it is also important to note that the Personal Status Law prescribes an order of rights, in accordance with which, rights are granted under a succession. The order of rights is set out in Article 275 and is as follows.
a. Burial expenditures
b. Payment of the deceased’s debts due to God or to human beings
c. Execution of wills
d. Distribution of the balance of the succession on the heirs.
This means that the estate of the deceased (including the cash in the bank account) will first be used to pay for the burial expenses, pay off any debts in the country, and then finally be available for distribution amongst the heirs.
Share of the Heirs in the Estate of the Deceased
The entitlement of the legal heirs is in accordance with the inheritance rules set out in the UAE Personal Status Laws which are based on the Shariah principles.
For instance, a husband may receive one half of the estate if the wife does not have any succeeding descendant (Article 322/1). If the wife has a succeeding descendant, the husband will receive one quarter of the estate (Article 323).
The daughter of the deceased may receive one half of the estate if the deceased has no other child, male or female (Article 322). Under Article 325 of the Personal Status Law, the daughter may receive two-thirds of the estate if the deceased had multiple daughters and no sons. A male and female of the same class will receive shares in the ratio of 2:1 under Article 334/2 of the UAE Personal Laws.
The heirs will thus claim their share based on the percentage or shares provided in the succession certificate issued by the courts.
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HOW TO IMPLEMENT SHARI;A (Islamic Law) IN PAKISTAN
Islamic Law, the Nation State, and the Case of slamic Republic of Pakistan
We are not discussing the practicability of Shariah so kindly refrain from going off-topic.
I think that there are two different ways to implement Shariah in so-called Islamic Republic of Pakistan.
Which one do you think is appropriate and provide reasons.
By legislation
By revolution
Most Muslims today live in political systems that operate on a nation state model. By contrast, classical Islamic jurisprudence developed in the context of empire and a robust and relatively independent scholarly class. Is there something about the nation state that makes “Islamization” unworkable? In what contexts might "Islamization" be most successful?
Is there a role for classical Islamic law in Pakistan, and, more generally, for Muslims living within the framework of modernity? This event, co-hosted with the Religious Freedom Institute, addressed these questions and more.
OVERVIEW
In recent decades, ambivalence toward modernity, along with the promise of justice and morality, have led to efforts in some Muslim-majority countries to partially “Islamize” the state. Pakistan presents an important case study. Pakistan’s Islamization program in the 1970s and 1980s promised increased justice and other public goods by virtue of laws purportedly rooted in revelation.
This program has resulted in some controversial outcomes, such as Pakistan’s blasphemy law. Some argue that laws such as Pakistan’s blasphemy statute have contributed to sectarian strife and helped undermine the rule of law.
Most Muslims today live in political systems that operate on a nation state model. By contrast, classical Islamic jurisprudence developed in the context of empire and a robust and relatively independent scholarly class.
Is there something about the nation state that makes “Islamization” unworkable? In what contexts might "Islamization" be most successful? Is there a role for classical Islamic law in Pakistan, and, more generally, for Muslims living within the framework of modernity? This event, co-hosted with the Religious Freedom Institute, addressed these questions and more.
Ismail Royer
“[Pakistan’s anti-blasphemy law] and its application actually contradict the Sharia in many ways, Islamic law in many ways, in ways that I think are inevitable due to the fact of its introduction into the context of a modern nation-state.”
“In reality, the Hanafi school of thought, which Pakistan follows or purports to follow, actually does not mandate the death penalty for non-Muslims who insult the Prophet. But the fact that this law was introduced into parliament by a military leader, passed by parliament, upheld by this court, has obligated upon all future leaders of Pakistan to apply this law.”
“There have been challenges to [Pakistan’s anti-blasphemy law] and challenges to its specific application. For example, most recently, in the case of Asia Bibi, the Christian woman who was accused of insulting the Prophet, it seems very clear that those accusations are spurious.”
Sohaib Khan
“The religious establishment, or class of Ulama or scholars, they have this ambiguous relationship with the state. They understand it is important to implement the Sharia, but now that they are living in the world of nation-states, they know that this can only be practically or efficiently done through institutions of the state, so they have this sense of necessity of implementing the Sharia, but at the same time they recognize that the draconian body known as the nation-state could actually take over the Sharia.”
“Often times, we also tend to think that Sharia is this autonomous legal system which is different or in direct opposition with secular law, but the phenomena that we’ve observed historically in post-colonial, Muslim nation-states is that Sharia law and the law of the state are in dialogical interaction with each other."
Abdullah Hamid Ali
“State-ism is something that has definitely made it difficult for Muslims in the times [that] we live to really cope with the transition from pre-modern state-ism as opposed to modern or post-modern state-ism.”
“What anyone who has any detailed knowledge of Islamic law would notice that there is a celebration of a certain type of pluralism. That is to say that Muslim jurists found it easy to accommodate other religious groups, especially groups like Christians and Jews, and also you find accommodations for Zoroastrians.”
Shaykh Mohammed Amin Kholwadia
“The idea that we want to explain Sharia to somebody who doesn’t know Sharia is like explaining cricket in terms of baseball and baseball in terms of cricket. I don’t think that’s possible.”
“The idea that people want to abolish Sharia means you are asking Muslims to give up their civilities, to give up their civilization’s values… That’s not going to happen.”
“We need somebody or a group of people who can be a bridge between the [Islamic] scholars and the legal theorists of Pakistan and the judges – [so] that they can meet and discuss things from a very academic point of view.”
REFERENCES:
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'Digital mercenaries': MPs describe their clashes with disinformation campaigns
The explosion of misleading and false information online in recent years will be difficult for governments to regulate on their own, say MPs who have themselves been targets of disinformation campaigns. "Can we actually regulate this?" "My gut instinct is no," said Conservative MP Michelle Rempel Garner, who took part in a panel discussion airing this weekend on CBC's The House with Liberal MP Yasir Naqvi and Charlie Angus of the NDP.
Rempel Garner said both the technology driving disinformation and the business models that make it pay are adapting far more quickly than governments can move. "We're in a completely different universe," Angus added. "We have to accept that what we consider disinformation is actually ordinary people who are now opting out and creating, spreading, and amplifying sometimes very toxic content because they think that is where reality is."
The COVID-19 pandemic, the enforced isolation during lockdowns, and now the invasion of Ukraine have all contributed to a flood of conspiracy theories and false information spreading online. Angus said people are turning away from traditional media sources to embrace what he calls "digital mercenaries" and bot farms that feed the appetite of audiences looking to reinforce their views of the world.
It's a breeding ground for disinformation campaigns on everything from the safety of COVID-19 vaccines to the reasons behind the invasion of Ukraine. Just this week, the Russian embassy in Canada released a statement accusing NATO allies of an "unprecedented wave of lies, fake news, and distorted and fabricated facts aimed at discrediting our actions."
That prompted calls from opposition MPs for the government to expel the Russian ambassador, Oleg Stepanov. It also earned a very undiplomatic rebuke from Prime Minister Justin Trudeau at a news conference. "We understand that the ambassador in Ottawa is a mouthpiece for Putin and is saying the same kinds of things that are Russian propaganda and disinformation," Trudeau said.
Governments around the world are struggling to blunt the impact of online sites that spread disinformation to receptive audiences, sometimes with tragic results. In Washington, D.C., a man opened fire in a pizzeria after reading fake news articles that claimed the restaurant was a front for a child abuse ring.
The 2017 killings at a mosque in Quebec City led to the circulation on social media of false news about who was responsible. Rempel Garner, Angus, and Naqvi described their own experiences with disinformation. Rempel Garner said she was accosted at a restaurant by a man who believed she was part of the so-called "Great Reset" conspiracy, which links the World Economic Forum to a supposed clandestine plan to establish a global totalitarian government.
"I've fallen down this rabbit hole of being accused of being part of the World Economic Forum conspiracy," said Angus. "Recently, I've received death threats." I have a stalker that I'm dealing with in court who, as far as I can tell, seems to be involved in some kind of QAnon conspiracy. But if you take the extreme potential of violence aside, the people that I meet now who simply don't believe anything don't believe the media.
"People have just opted out of the normal connections that we have with each other that ground us, whether we agree politically or not."
His experience dates back years, to when he was attorney general. "If you believed social media back then, you thought I was trying to bring Shariah law to Ontario," he said. "It was there, and it was being pushed because I am Muslim, and that is what I would be working toward now that I am responsible for justice."
Personal experiences aside, all three MPs say it is now far easier to spread disinformation to people who want to believe it, and the disinformation itself is toxic. Angus said he believes the isolation forced on people by the pandemic is leading them to websites that employ sensational headlines to draw in users and algorithms that continue to direct stories to them to reinforce their beliefs.
"We're living in these individually curated, distorted funhouse mirrors that Facebook or YouTube create through the algorithm," he told The House. "So if you click on one thing that's maybe a little, you know, questioning of vaccines, it's a hop, skip, and a jump before you're being fed a heavy, heavy conspiracy." That's how the Facebook algorithms work.
So if legislation isn't the answer, what can governments and politicians do to break through the disinformation noise? "Education, education, education," said Naqvi. "This is about digital literacy--making sure people know where the information is coming from and putting them in charge of the information they consume, not the other way around."
Angus said previous parliamentary committees have looked at forcing social media companies to be more transparent and accountable for how they design their algorithms.
Rempel Garner said she also believes Canadians need to know who's behind the accounts they follow so they can determine whether what they're hearing is coming from a real person or a bot. "I think the anonymization of information also distorts perception, so I'd like to see something where you don't have to present your name online but, to interact or post content, you should have to verify your identity," she said.
All three MPs said they worry that Canadians are becoming increasingly rigid in their views, making it easier to manipulate them. "Every Canadian has a responsibility to really critically think about this because conspiracy theories have a massive impact on public policy, the health and safety of Canadians, and our democracy," Rempel Garner said.
In a democracy, people disagree. Politicians can offer different views of the future of the country or how to respond to a crisis. But the MPs agree that those arguments have to be based on facts.
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