Retssystemer: islamisk lov

Den islamiske verden er i stigende grad præget af krig, terror, økonomisk misvækst og manglende demokrati. Kvinder, homoseksuelle og religiøse mindretal undertrykkes og forfølges. Stadig flere muslimer flygter derfor til Vesten, hvor integrationen af dem ofte fører til nye konflikter. Hvad er grunden til den elendige forfatning, ”Islams Hus” befinder sig i?Den hollandske sociolog Ruud Koopmans fremlægger i bogen resultaterne af den mest omfattende indsamling hidtil af statistisk materiale og andre facts og foretager den første sammenligning på empirisk grundlag af muslimske og ikke-muslimske lande og migrantgrupper verden over.Han når frem til, at en stor del af problemerne skyldes de fundamentalistiske strømninger i islam, som har bredt sig de seneste 40 år og i dag holder en stor del af den islamiske verden i et kvælertag.Koopmans mener ikke, at problemerne er uløselige, men det vil kræve et opgør med fundamentalismen, hvis udviklingen i de islamiske lande skal vendes.Bogen er derfor en forfriskende modvægt til såvel dem, der mener, at islam ikke kan reformeres, og som ser alt islamisk som problematisk, som dem, der på den anden side giver Vesten skylden for problemerne på grund af imperialisme, racisme og de krige, vestlige lande har været involveret i.Sagt om bogen:Netmediet Pio:"Bogen er datatung, men velskrevet og flydende i sproget. Den bør være pligtlæsning for alle, der for alvor ønsker at beskæftige sig med drøftelsen af integration i Europa."Fagbladet Religion:"Bogen er et must for alle religionslærere - og den er fyldt med statistikker, som er lige til at bruge ..."Ayaan Hirsi Ali:”Et standardværk for alle, der beskæftiger sig med udfordringerne i den islamiske verden og integrationen af muslimer i Europa.”

Allahs fængsel er en dramatisk selvbiografi om en ung muslims vej væk fra islam til at blive ateist – og den høje pris, han måtte betale. Det er den første bog på dansk om emnet, og en af de første i det hele taget. 26-årige palæstinensiske Waleed al-Husseini er i dag en fri mand. Men friheden har kostet ham dyrt. I 2010 blev han fængslet af det palæstinensiske selvstyre på Vestbredden, anklaget for at forlade islam og blive ateist. Han sad fængslet i over 7 måneder og blev tortureret. Som blogger havde al-Husseini siden teenageårene skrevet religionskritiske tekster med fordømmelser af, hvad han ser som tilbagestående, voldelige og kvindefjendske måder at praktisere islam på. Men i de palæstinensiske selvstyreområder kan man ikke bare forlade Islam. al-Husseini blev dæmoniseret og fremstillet som "Offentlighedens Værste Fjende". I Allahs fængsel fortæller han om sin vej væk fra islam, om at blive udstødt af familie og venner og om sit langvarige, smertefulde ophold i palæstinensiske fængsler, hvor han blev udsat for både fysisk og psykisk tortur, før han efter internationalt pres fik asyl i Frankrig. Allahs fængsel, der længe lå på de franske bestsellerlister, er et stærkt og reflekteret personligt vidnesbyrd fra en trodsig og uforfærdet rebel. Waleed al-Husseini fortæller levende om livet i et samfund, der er paralyseret af indre og ydre konflikter, et korrupt magtapparat og en religion, der spiller en altdominerende rolle i hverdagen. Bogen er samtidig et flammende forsvar for oplysningstidens idealer fra en ung mand, der trods omgivelsernes overvældende modstand insisterer på at være fritænker og på at fastholde sin kamp for retten til ytringsfrihed og religionskritik.

Broderisme er en islamistisk ideologi, der er vokset ud af Det Muslimske Broderskab, og som har opnået en betydelig magtstilling i Europas islamiske landskab. I bogen beskriver den franske antropolog Florence Bergeaud-Blackler broderismens ideologi, udvikling og opbygning. Der er tale om et intellektuelt politisk-religiøst projekt, som har til formål at etablere en islamisk verden. Det sker ikke kun, når de troende låses stadig mere fast i en muslimsk identitet, hvor broderismens halal- og haram-system har indflydelse på stadig flere dele af livet. Broderismen er også et handlingssystem, hvor tro og spiritualitet udleves i form af en politisk aktivisme, som promoverer kønsopdeling, halalmad og bederum, som stempler enhver kritik af islam og islamisme som ’islamofobi’, og som skal gøre Europa sharia-kompatibelt. Bogen er resultatet af mange års antropologisk feltarbejde i muslimske miljøer i Frankrig kombineret med et kritisk nærstudium af broderismens førende ideologer og nøgletekster. Forfatteren udpeger og afdækker broderismens organisatoriske netværk, og hun dokumenterer grundigt, hvordan broderismen systematisk har infiltreret centrale statslige og ikke-statslige institutioner, så dens indflydelse i dag når ind i hjertet af de vestlige samfund. Florence Bergeaud-Blackler afdækker en bevægelse, der er opsat på at islamisere ikke-muslimske lande igennem en strategi, der omfatter så forskellige områder som økonomi, uddannelse og økologi, og som undergraver menneskerettigheder og ‘islamiserer’ viden. Og afdækker, hvordan ideologiens tankegods spredes blandt menige muslimer, der ofte uforvarende bliver en del af denne bevægelse.Om forfatteren: Florence Bergeaud-Blackler, f. 1964 i Bordeaux, er fransk antropolog og forsker tilknyttet CNRS, det nationale franske forskningsinstitut. Hendes speciale er islamisk normpres i sekulariserede samfund, islamistiske indoktrineringsmetoder, halalmarkedet og Det Muslimske Broderskabs voksende indflydelse i Europa. Hendes bog om broderismen toppede i 2023 de franske bestsellerlister, skabte intens debat og fik den fornemme franske pris ”Prix Science et laicité”. Men den medførte også dødstrusler mod forfatteren, der i perioder måtte leve med politibeskyttelse.

Based on the lectures of Imam Sayyid Ruhullah Khomeini, this book was first published in 1970, and is perhaps the most influential document written in modern times in support of Islamic government.

KA JOOGASADA QOF YIRI "Laa ilaaha illalaahu" XAQEEDA MOOYEE waa buug ka hadlaya mawduuc muhiim ah, gaar ahaan xilliyadan dambe ee ay fitnadu badatay. Waqtigan sida fudud loogu xadgudbo Shareecada Islaamka, lagana leexday jidkii ay qaadeen kuwii hanuunsanaa. Xilligan laga fogaadey, lana fududeystay Sunnadii Näbiga NNKA. Xilligan oo kale halkii loo carari jirey iyo culimadii dadkii laga horjoogsadey. Wuxuu Rasuulku, NNKA yiri "Culimadu waa kuwa dhaxla Nabiyada". Waa muxaadaro dhowr habeen socotey, uuna soo jeediyey Shiikh Shariif Cabdinuur Shariif Xasan, Alle ha u naxariistee. Mawduucu wuxuu si gaar ah ugu hadlayaa khatarta gaalaysiinta qofka muslimka ah. Waxaa weheliya qormo gaaban oo ah muxaadaro uu isla shiikhu soo jeediyey oo cinwaankeedu yahay "Baarka Sare ee Islaamka".SHIIKH SHARIIF CABDINUUR SHARIIF XASAN sannadkii 1941 ayuu ku dhashay deegaanka Fiiq, Dhulka Soomaali Galbeed. Naxwaha wuxuu ka akhristay Shiikh Axmed Baaruud, Sarfiga iyo Fiqigana Shiikh Maxammed Xaaji. Wäxbarashadiisii dugsiga sare ilaa heer jaamacadeed wuxuu ku soo qaatay Jaamacadda Al-azhar. Soomaaliya wuxuu ku soo noqday 1972-dii, wuxuuna macallin ka noqday kulliyadihii Lafoole iyo Gaheyr.CABDULQAADIR CABDULLE DIINI waa qoraa deggen waddanka Ingiriiska, waana aabbe Toddobo carruur ah. Wuxuu qoray toddoba buug oo kala ah: Ka joogsada qof yiri Laa Ilaaha Illallaahu xaqeeda mooyee iyo Baarka Sare ee Islaamka oo hal buug isla ah (2011): Tarankii Qurbaha tagey (2011); Hoggaanka iyo Haweenka (2013); Shiicada: Caqiidadeeda iyo Sooyaalkeedii Geeska Afrika (2017); Xeerka Soomaalida iyo Calmaaniyadda Maxaa u Dhexeeya? (2019); Gunaanad (2021). Dhanka waxbarashadiisa, wuxuu Dugsiga Sare uga baxay magaalada Dhuusamarreeb sannadkii 1985. Intii uu joogey Ingiriiska wuxuu qaatay shahaadada Bachelor of Science (Bsc) Civil Engineering iyo sidoo kale Postgraduate Certificate (PGC) oo ah Islamic Banking and Finance.

al-Madhhab al-Sh¿fi¿¿ f¿ bil¿d al-¿om¿l: judh¿ruhu wa täawwuruh is a book that deals with the roots and development of the al-Sh¿fi¿¿ school of thought in the Somali peninsula. It also explores the well the efforts of some Somali scholars in the service of teaching and pioneering this school of thought. Due to these scholarly efforts, it is not surprising that the people of the Somali peninsula made unparalleled efforts in order to learn it and adhere to it, to the point that it is exlusively the only school of jurisprudence practised now. Although all Islamic schools of jurisprudence were scientifically known in Somalia, the people of Somalia were limited to one view that prevailed for them, which is the madhab of Imam Muhammad b. Idris al-Sh¿fi¿¿ - may God have mercy on him. This work discusses in detail the history and the arrival of the madhab as well as the link in other parts of the muslim world. The author looks into the way some books were studied and in many cases many scholars abroad sought out the Somali peninsula as a place of learning.¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿: ¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿: ¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿. ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ _ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿. ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ - ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ - ¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿

Islam and the Institution of Marriage: Legal and Sociological Approaches is a study of Muslim marriage in modernity. The question of marriage and intimate relationships is an important site of internal contestation, as the collection demonstrates. It demands both fidelity to the tradition and its historical modes of thought and relevance to contemporary conditions. The collection of essays that make up the study engages these important and difficult questions from the perspectives of two different types of scholarship: fiqh and social science. While fiqh practitioners work with the source texts to derive new interpretations, to authorise rethinking, and thereby to create spaces of possibility for practices to change, social scientists study practices of Islam. The contributors to this volume examine challenges to fiqh posed by the contemporary by critically analysing the practices and resources available to Muslims in a range of national and historical contexts. These critical approaches will enable a wide readership to understand how Muslims engage with the assumptions and epistemologies that underpin marriage and relationships in contemporary Islamic contexts.

Islam and the Institution of Marriage: Legal and Sociological Approaches is a study of Muslim marriage in modernity. The question of marriage and intimate relationships is an important site of internal contestation, as the collection demonstrates. It demands both fidelity to the tradition and its historical modes of thought and relevance to contemporary conditions. The collection of essays that make up the study engages these important and difficult questions from the perspectives of two different types of scholarship: fiqh and social science. While fiqh practitioners work with the source texts to derive new interpretations, to authorise rethinking, and thereby to create spaces of possibility for practices to change, social scientists study practices of Islam. The contributors to this volume examine challenges to fiqh posed by the contemporary by critically analysing the practices and resources available to Muslims in a range of national and historical contexts. These critical approaches will enable a wide readership to understand how Muslims engage with the assumptions and epistemologies that underpin marriage and relationships in contemporary Islamic contexts.

This book examines the Islamic headscarf cases of the Court of Justice of the European Union and places these in context of the Islamophobia existing across Europe. It assesses how EU law can best protect women who want to wear headscarves at work for religious reasons and why this protection is important not only for the women but also for the EU.

"This authoritative "go-to" publication aims to educate women on how to express their rights within Islam. Perfect for enabling activists to integrate an egalitarian Islamic belief system into their movements. The most effective means of improving Muslim women's lives is connecting them to their deeply held beliefs that affirm human dignity and gender equality at the core of the Islamic faith. But Muslim women lack this information that enlightens and vouches for their sacred rights, and they have no accessible tools that encourage faith-based activism consistent with the Islamic faith. To protect them from being misrepresented by or outside their communities, there is a need to provide pre-packaged, easy-to-understand literacy tools to women so they can lead lives of choice, dignity, and opportunity. 30 Rights of Muslim Women aims to fill this gap"--

There are well-established public andprivate rights in the Islamic society. In thesection below we will highlight the mostimportant public and private rights in theIslamic law and teachings:RIGHTSAND OBLIGATIONSIN ISLAM01 Rights of Almighty God02 Rights of the Prophet Muhammad ¿¿¿¿03 Rights of other Prophets and Messengers04 Rights of Parents05 Rights of Husband towards His Wife06 Rights of Wife towards Her Husband07 Rights of Children08 Rights of RelativesThe essential right of man towards God isto worship Him alone, setting up no rivalsor partners with Him, nor attributing anysons or daughters to Him. The eternal truthof all existence is that LA ILAHA ILLAALLAH:"there is nothing worthy of beingworshipped except God," meaning thatthere is no so-called "god", deity, or entityworthy of worship and absolute obedienceexcept for the One Creator. This is thetestimony of faith of a Muslim that involvesthe following requirements:1. God alone deserves to be worshipedand obeyed in an absolute sense. Nonehas the right to be worshiped alongwith or besides Him. All statements,acts and hidden intentions must agreewith what the Almighty has designated.All actions of man must be performedfor the Pleasure of the Almighty. 2. A Muslim is required to believe in theNames and Attributes that God hasgiven Himself, or those attributed to Himthrough revelation by His Prophet andMessenger ¿¿¿¿. No one may attribute anyname or quality to God by speculationthat neither God nor His Prophet andMessenger have attributed to Him. Hemust not offer any undue explanation,similitude thereof, or express an opinionconcerning these Names and Attributesof God. God the Exalted says in the"There is nothing like unto Him, and He isthe All-Hearer, the All-Seer." [42:11]3. Man must submit himself to God,in faith with total and sincere belief,declaring with his tongue, acceptingwith his heart and showing with hisactions the truth of the statement that"So know, [O Muhammad], that there isno deity except Allah and ask forgivenessfor your sin and for the believing men andbelieving women. And Allah knows of yourmovement and your resting place." [47:19]4. Human beings are obligated to givefull and total submission to the Will ofGod. This is based on the instructionis not for a believing man or a believingwoman, when Allah and His Messengerhave decided a matter, that they should[thereafter] have any choice about theiraffair. And whoever disobeys Allah andHis Messenger has certainly strayedinto clear error." [33:36]

Everyone has right and everyone has virtue.Each of the spouses has a right over the other, as well as eachof them has matters of virtue with regard to the other, which isevident in the verses of Quran and Hadith that talked aboutthe rights of the husband and wife, one of (these verses) is:His Almighty's saying: { ¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿ } "And dueto them [i.e., the wives] is similar to what is expected of them,according to what is reasonable". It means: They (husbands)should fear Allah towards them (wives) just as it is obligatoryfor them (wives) to fear Allah towards them (husbands). Ibn'Abbas said: I adorn myself for my wife as she adorns herselffor me, because Allah says: { ¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿ } "Anddue to them [i.e., the wives] is similar to what is expected ofthem, according to what is reasonable".1 Each spouse hasrights over the other, so each of them should fulfil other'sright.The wife should fulfil the rights of her husband by obeyinghim and protecting his home and money. Describing thegreatness of the husband's right, the prophet -Peace andblessings of Allah be upon him- said: ¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿ ¿¿ ¿¿¿¿¿¿¿¿ ¿¿ ¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿ ) "If I were to order anyone toprostrate himself before another, I would have ordered awoman to prostrate herself before her husband".2And the Prophet (peace and blessings of Allah be upon him)said to a woman: ( ¿¿¿¿¿ ¿ ¿ ¿¿¿¿ ¿ ¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿ ¿ ¿¿¿¿ ¿¿¿ ¿¿¿ : ¿¿¿ ¿¿¿ ¿¿¿¿¿ ( ¿¿ ¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿ ) ¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿ . ¿¿¿ : ¿¿¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿ ¿¿ ¿¿¿¿ ¿ ¿¿¿ ¿¿¿¿ ¿) "Do you have a husband?" She said, "Yes." Hesaid: "How are you with him?" She said, "I do not neglect any1 Al-Mughni (10/220), Editted by Dr. Al-Turki, a,d Al-Hulw. Published by Dar Alamil Kutub.2 Transmitted by Al-Tirmidhi (1159) and others.of his rights except those I am unable to fulfil." He said:"Look at how you are with him, for he is your paradise andyour hell".1 And he ordered the husband to act kindly towardwomen, as he said: ( ¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿¿ ) "act kindly towardswomen".2 And the Prophet (peace and blessings of Allah beupon him) said in his last sermon: ( ¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿ ¿¿ ¿¿¿¿¿¿¿¿ ¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿ ¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿ ¿ ¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿ ¿ ¿¿ ¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ) "Show fear towardsAllah regarding women, for you have got them under Allah'ssecurity, and have the right to intercourse with them byAllah's word."3The husband is required to cajole his wife and win her heart,and to be patient on errors made by her - as long as it's notdetrimental to the right of Allah or his right - and the wife isrequired to be kind and obedient so long as that does not entaildisobedience towards Allah. With this and that the marital lifeis straightened and family gets happy.

Islam vehemently has denounced andcondemned the following acts and strictlyprohibited their practice. This is topromote peace and security in thesociety, and to eradicate or curtailwrath, hatred, greed, and resentmentwhich are the root causes of conflicts andviolence.POLYTHEISM ANDIDOLATRYPolytheism and idolatry inevitably causeconflict as people compete and vie forrecognition, status, dominance and tributefor their idols and associated ideologiesand mythologies. If all people worshippedthe one and only God, then the greatestroot of violence would be eradicated.4Allah said:"And ask those We sent before you of Ourmessengers; have We made besides the MostMerciful deities to be worshipped?" (43:45)Allah, the Most Glorious, said:"And We did not send a messenger beforeyou, except that We revealed to him thatthere is no god worthy of worship exceptMe, so worship Me." (21:25)Allah, the Most Almighty and Majestic,said:"And verily, We have sent among everycommunity a Messenger proclaiming, 'WorshipAllah (alone), and avoid all false gods.'" (16:36)502 SORCERY.This prohibition is based on the numerousevidences like the saying of Allah:"But neither of these two taught anyone[sorcery] till they had said, 'Truly, we are a trial,so do not disbelieve.'" (2:102)And in the hadith of Allah's Messenger ¿¿¿¿:"Avoid the seven destructive sins." Peopleinquired, "O Prophet of Allah! What arethese destructive sins?" He said, "They are:associating others in the worship of Allah,sorcery, killing an innocent soul without anylegitimate reason, dealing with usury,the battlefield, falsely accusing innocentfemale believers with fornication, adultery,or moral corruption." (Bukhari & Muslim)

This book critically examines the less-studied issue of developing an Islamic banking regulatory and supervisory framework that considers the risk pressures faced by Islamic banks' operations in an Indonesian financial sector dominated by conventional banks.

Praise is only for Allah. We praise Him, seek His help, seek His forgiveness and seek refuge in Him from the evils of our nafs (souls) and the evils of our actions. The one whom Allah guides, there is no one to mislead and the one whom he misleads, there is no one to guide. I testify that there is no true god except Allah, He is One, He has no partner. And I testify that Muhammad (peace and blessings of Allah be upon him) is his slave and messenger. Amma ba'd (afterward):It is not permissible to waste the things that Allah Ta'ala has made obligatory, it is haraam to transgress (tajauz) the limits that Allah has fixed, and it is impermissible to degenerate into the things that have been made haraam.

Propagation and dissemination of Islamic teachings has had a great impact in describing the reality and reality of Islam, strengthening and solidifying the pillars or pillars of the religion, and bringing the Ummah on the path of progress. This is the holy aim and objective for which the Islamic University is trying to achieve through invitation and education (Dawat and Tabligh). Participating in the achievement of this goal, the Scientific Research Institute of the University has started the work of preparation and planning of many targeted scientific projects.One of these tasks is to prepare solid research or a book about Islam and its virtues, and to spread it. The purpose of this is that the people of the Islamic community and society are given true and solid information about Islam and its beliefs and laws (i.e. faith and scriptures).This book about (Arkans of Faith) is also a part of the scientific plans of the organization. The "Institution", requested some teachers of the university to write on the subject. Then what he wrote, "The institution,Handed it over to our scientific committee. So that he can revise it, and by completing any kind of deficiency, and connecting scientific contexts with the evidence and arguments of Quran and Hadith, can extract it in a proper form.Through this book or research, it is the longing and aspiration of the "Institution" that the people of the Islamic world can get beneficial religious and religious education. That's why he has spread it by translating it in many languages of the world. And has put it on the Internet.We pray to Allah Ta ' ala, for the government of Saudi Arabia, which is making great efforts and efforts in the service of Islam, its promotion and propagation, and in protecting it, in the same way this university from the one who Help and protection is achieved and received, may Allah bless this government with good and full reward and reward.We also pray that Allah Ta'ala may benefit people through this book. And with your grace and compassion - "Give me the opportunity to complete the remaining scientific plans of the organization!Similarly, we also pray that Allah Ta'ala gives us the ability to do those things which He likes, and by which He is pleased and happy. And make us invitees or inviters towards Hidayat (i.e. straight and true path), and helper of the right!

Fasting in Ramadan is one of the pillars of Islam, it became mandatory in the second year of Hijrat, when it became mandatory for the first time, at that time a person had the right whether to fast or give fiya - that is, to make fasting for each day. Instead, feed a poor person - then fasting becomes fixed and fixed and no one is allowed to skip it. except the one whom Allah Ta'ala has absolved from it.And fasting is not exclusive to this ummah, but is common to it and to all other communities besides it,

The Prophet (peace and blessings of Allaah be upon him) said at Mina on the occasion of Hajj al-Wadaah: "Do you know what day it is? The people replied: Allah and His Messenger know best. The Prophet (peace and blessings of Allaah be upon him) replied: This is a Haram (Honorable and Honorable) day. (Then you said:) Do you know which city is this? The people said: Allah and His Prophet know more. The Prophet (peace and blessings of Allaah be upon him) said: This is a beautiful city. Then you asked: Which month is this? The people said: Allah and His Messenger know more. The Prophet (peace and blessings of Allaah be upon him) said: It is a Haram (Honorable) month. Then the Prophet (peace and blessings of Allah be upon him) said: (Listen!) Allah Ta'ala has forbidden your blood, your wealth and your honor and dignity on you in the same way as you have forbidden your day in this month in your city. There is respect." (Sahih Bukhari 5 / 2247 Hadith No.: 5666)

he tenido la oportunidad de poder interactuar con gente de diferentes culturas y religiones. Como resultado, descubrí como las demás personas son de hecho muy similares a nosotros, y que todos estamos mezclados por la humanidad y por nuestras similitudes. Todos tenemos los mismos problemas, aspiraciones, desafíos y todos queremos lo mismo para nosotros y para nuestros hijos. Descubrí que tenemos el mismo Creador, la misma fuente de existencia y que todas nuestras diferencias religiosas tienen que ver con los intermediarios entre el ser humano y su Creador, de modo que cuando todos oremos directamente al Creador sin intermediarios, nos uniremos, se eliminarán todas las barreras culturales, tradicionales y políticas, y entonces tendremos paz. Estas experiencias acrecentaron en mi el interés de saber más sobre la religión del Islam y otras religiones, ya que siempre tuve una pregunta muy importante en mi mente, ¿Por qué el Islam es la verdadera religión? Así que he dedicado todo mi tiempo y esfuerzo a aprender la mejor manera de presentar el Islam, a personas de diferentes orígenes y con creencias diversas. Este libro pretende introducir a la gente a la religión del Islam. Es un intento de demostrar a todos los buscadores de la verdad y a las personas de mente abierta que lo que Dios envió a todas las naciones a través de todos los mensajeros a lo largo de la historia es un mensaje único (la creencia en único Dios y adorarlo solo aÉl). Todos los mensajeros piadosos de Dios se esforzaron por guiar a su gente a la verdad. Pero muchas personas optaron por seguir sus propias interpretaciones, y por lo tanto, se alejaron de las enseñanzas proféticas. Este libro es para mostrar la singularidad del Islam, su resistencia y su fuerza que desafía toda propaganda negativa y soporta todos los ataques. Ruego a Dios (Allah)1que este libro sea beneficioso y una fuente de guía y bendición, en esta vida y en el futuro.

Yukar¿daki âyet ve hadisler bize, Allah Teâlâ ve elçisinin emirlerineuyman¿n farz oldu¿unu göstermektedir. O halde Rasûlullah -sallallahu aleyhive sellem-'in sünnetine, t¿pk¿ az¿ di¿lerimizle s¿karcas¿na sar¿lmak ve onlaragöre hareket etmek gibi, râ¿id halifelerin sünnetine uymak da farzd¿r.Yine, Rasûlullah -sallallahu aleyhi ve sellem-'in üç asr¿ da tezkiye etti¿inigörüyoruz. Bunlar sahâbe, tâbiîn, dört mezhep imam¿ ve hatta sünen sahipleriBuhârî, Müslim, Ebû Dâvûd, Tirmizî, Nesâî, ¿bn-i Mâce ve di¿erlerini bär¿ndanç¿karm¿¿ hay¿r as¿rlar¿d¿r.

Giri¿¿¿¿Hamd, ancak Allah içindir. O'na hamdeder, O'ndan yard¿m ve bä¿¿¿¿¿¿¿¿lanma dileriz. Nefislerimizin ¿¿¿¿errinden, amellerimizinkötülü¿¿¿¿ünden O'na s¿¿¿¿¿¿n¿r¿z. Allah kimi hidâyete erdirirse onu sapt¿racak yoktur, kimi de sapt¿r¿rsa onu hidâyete erdirecekyoktur.Tek olan ve hiçbir ortä¿¿¿¿ bulunmayan Allah'tan bä¿¿¿ka ilah olmad¿¿¿¿¿¿na ¿¿¿¿ehâdet ederim. Ve ¿¿¿¿ehâdet ederim ki, MuhammedO'nun kulu ve Rasûlü'dür."Ey iman edenler! Allah'tan, O'na yarä¿¿¿¿r ¿¿¿¿ekilde korkun ve ancak müslümanlar olarak can verin." (Âl-i ¿¿¿¿mrân, 102)"Ey insanlar! Sizi bir tek nefisten yaratan ve ondan da e¿¿¿¿ini yaratan ve ikisinden birçok erkekler ve kad¿nlar üretip yayanRabbinizden sak¿n¿n. Ad¿n¿ kullanarak birbirinizden dilekte bulundü¿¿¿unuz Allah'tan ve akrabal¿k haklar¿na riâyetsizlikten desak¿n¿n. ¿¿¿¿üphesiz Allah sizin üzerinize gözetleyicidir." (Nisa, 1)"Ey iman edenler! Allah'tan korkun ve dö¿¿¿ru söz söyleyin. Ki Allah i¿¿¿¿lerinizi düzeltsin ve günahlar¿n¿z¿ bä¿¿¿¿¿¿¿¿las¿n. KimAllah ve Rasûlü'ne itaat ederse büyük bir kurtulü¿¿¿a ermi¿¿¿¿ olur." (Ahzâb, 70-71)1Bundan sonra:Muhakkak ki, sözlerin en dö¿¿¿rusu Allah'¿n Kelâm'¿, yollar¿n en hay¿rl¿s¿ Muhammed -sallallâhu aleyhi ve sellem-'in yoludur.¿¿¿¿¿¿¿¿lerin en kötüsü ise sonradan uydurulanlar¿d¿r. Sonradan uydurulup dine sokulan her i¿¿¿¿ bir bid'at ve her bid'at birsap¿kl¿kt¿r. Her sap¿kl¿k ta ate¿¿¿¿tedir.2Azîz ve Rahîm olan Allah rahmeti gere¿¿¿¿i, kendini tan¿tan, kendine davet edip çä¿¿¿¿ran, kendilerine icâbet edenlere müjdeveren ve kendilerine muhalefet edenleri uyaran peygamberler yollam¿¿¿¿¿, o peygamberlerin davetinin anahtar¿n¿ vepeygamberliklerinin özünü kendisine ibadet (kulluk) edilen Allah Sübhâne'yi isimleri, s¿fatlar¿ ve fiilleriyle bilip tan¿makk¿lm¿¿¿¿¿t¿r. Öyle ki peygamberli¿¿¿¿in gereklerinin hepsi, bä¿¿¿¿ndan sonuna kadar bu bilgi üzerine kuruludur.3¿¿¿¿¿¿¿¿te bu peygamberlerin en sonuncusu ve

Hamd,âlemlerin Rabbi Allah'a mahsustur.Salât ve selâm, Allah Teâlâ'n¿nelçisi, döru sözlü ve emîn insan, Nebimiz Muhammed -sallallahu aleyhi vesellem-'e, O'nun âile halk¿na ve ashâb¿na olsun.Tevhîd ile ilgili bu kitab¿n kolayca anlä¿lmas¿na, k¿sa ve öz olmas¿naözen gösterdim.

Este libro es un breve resumen en el cual deseo clarificar el origen del Cristianismo y su realidad actual. Está dirigido principalmente a los Cristianos, para que conozcan las raíces de su creencia (la creencia en único Dios verdadero). En este resumen me he esforzado en citar versos Coránicos, aquellos que hablan sobre la historia de Jesucristo y su madre, y así plantear de la manera más clara posible, aquellas evidencias de los actuales textos de la Biblia para aclarar al lector cristiano, el Verdadero Mensaje de Jesucristo, utilizando sus propias fuentes.

mohammad bin abdullah bin abdul-muttalib.nació en el año 570 (de la era cristiana), y murió en el año 633.todo lo que aquí está referido, se ha tomado de libros, manuscritos y textos auténticos y confiables, además de las narraciones brindadas por testigos presenciales. demasiadas referencias para enumerarlas aquí, han sido conservadas inalteradas tanto por musulmanes como por no musulmanes.

Human rights in Islamic civilizationIntroductionWestern philosopher Nietzsche says: The weak and failures should perish:first principle of our love of humanity. And they should be helped to do this[1]!But the philosophy of Islam and its law have never deviated from the values andethics, which were represented in a set of rights that included all human beingswithout distinction between colors, races or languages, and also included thehuman behavior in dealing with each other. These values and ethics were alsorepresented in maintaining and applying these rights with the authority ofIslamic law and imposing sanctions upon offenders.Islam¿s view for humansIslam treats man with honor and esteem out of Allah¿s saying: {We havehonored the sons of Adam; provided them with transport on land and sea;given them for sustenance things good and pure; and conferred on them specialfavors, above a great part of our creation.}[Al-Isra: 70]. This view gives specialcharacteristics and features for human rights in Islam. The most importantfeature is the comprehensiveness of these rights.These rights include political,economic, social and intellectual rights. They are also common for Muslims andnon-Muslims without distinction between colors, races or languages. They arenot subject to cancellation or change, as they are linked to the teachings of theLord of the worlds.The Messenger of Allah (peace be upon him) reported this in his farewelladdress, which was a comprehensive report on human rights, as he said: ...No doubt, your blood and your properties are sacred to one another like thesanctity of this day of yours, in this month of yours, in this town of yours, till theday you meet your Lord..[2]. This prophetic address asserted a set of rights,the most important of which is the sanctity of blood, money, honor, and others