Retssystemer: islamisk lov

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 bulundu¿¿¿¿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 do¿¿¿¿ru söz söyleyin. Ki Allah i¿¿¿¿lerinizi düzeltsin ve günahlar¿n¿z¿ bä¿¿¿¿¿¿¿¿las¿n. KimAllah ve Rasûlü'ne itaat ederse büyük bir kurtulu¿¿¿¿a ermi¿¿¿¿ olur." (Ahzâb, 70-71)1Bundan sonra:Muhakkak ki, sözlerin en do¿¿¿¿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, do¿ru 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.

This is a translation of the Arabic booklet entitled:Mujmal Usool Ahlus-Sunnah wal Jamaa'ah fil-'Aqeedah [A Summary of theFundamental Precepts of The People of the Sunnah and the Jamaa'ah WithRegards Beliefs and Creed], written by Shaykh Naasir al-'Aql, may Allaah protecthim.Since there were certain terms and concepts, which were difficult to renderinto sound English, I took recourse to brother Ali at-Tamimi's translation ofthe book, which appeared in al-Basheer magazine a number of years ago.[Al-Basheer magazine (March-April 1993CE; pp.8-20)].May Allaah reward him with goodness and may He also reward those whoaided in checking and editing this present translation. Indeed Allaah is theOne Who hears and the One Who responds.Finally, all praise is for Allaah, Lord of the worlds; and may He extol and sendthe blessings of peace upon our master and leader (Sayyid), Muhammad; andupon his Family, Companions and all those who follow them upon goodness.

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

"The Fasting of Ramadan" is a book that provides an in-depth examination of the Islamic practice of fasting during the month of Ramadan. It covers the spiritual, physical and social aspects of the fast, including its history and significance, the rules and regulations, the benefits and challenges, and the cultural and traditional practices. The book also includes practical tips and advice for those who are new to fasting or looking to deepen their understanding and experience. It's a comprehensive guide to the fasting of Ramadan for both Muslims and reverts..

Is the Purpose Criticizing the Marriage of Young Girls or Distorting the Picture of Prophet Muhammad? Most of the Western people are astonished from the fact that the Prophet Peace be upon him married Aisha who was just nine years old while he was fifty. Some of them even called such marriage as rape and some of them condemned it. Not only this, but some of them portrayed the Prophet of Islam Peace be upon him as a man who is sexually suppressed and considered that as the real picture of Islam!! They have ignored the fact that such marriage in such age in such era was a natural matter, therefore it is clear that they are not criticizing the early marriage of a nine-year-old girl to a fifty-year-old man as much as they are keen to criticize and distort the picture of the Prophet of Islam Peace be upon him and instigate others against him. Accordingly, this undermines their credibility and unveils their false human feelings and malicious intentions under the pretext of defending the rights of woman. If they were really seeking denouncing such marriage, they should have spoken about such marriage as a general phenomenon which appeared before Islam and continued after it and would not focus their criticism on one person as if he was the one who invented such marriage or the first one who applied it or the only one who did it. Prophet Muhammad Peace be upon him was born in a society in which early marriage was something ordinary and natural, therefore, he married the way others did. Moreover, his enemies, who tried to kill him, did not use such marriage as a pretext to distort his picture or instigate against him because it was an ordinary matter in such era, and the

Marriage in Islam In Islam, marriage is a blessed contract between a man and a woman, in which each becomes "permitted" to the other, and they begin the long journey of life in a spirit of love, cooperation, harmony and tolerance, where each feels at ease with the other, and finds tranquility, contentment and comfort in the company of the other. The Qur'aan has described this relationship between men and women, which brings love, harmony, trust and compassion, in the most moving and eloquent term Let's read about certain things which gives a clear Idea.

Fasting the month of Ramadan isone of the five pillars of Islam, asthe Prophet (may the blessings andpeace of Allah be upon him) said,"Islam is based on five(principles): to testify that nonehas the right to be worshipped butAllah and Muhammad is Allah'sMessenger, to establish the(obligatory) prayers dutifully andperfectly, to pay Zakah (i.e.obligatory charity), to performHajj. (i.e. Pilgrimage to Makkah),to observe fast during the monthof Ramadan." [Agreed upon: 8, 16].

"Examines the formation, history, and transformation of the Islamic legal discourse and institutions through the lens of a particular legal practice: the issuance of fatwas (legal opinions). Informed lay readers and scholars alike will gain from it an appreciation about the development of the Islamic legal system and its particular legal practices"--

In light of rampant globalisation and intolerance of cultural particularities, Abdullah Bin Bayyah outlines the Islamic view of human rights in comparison with the Western position elucidated in the Universal Declaration of Human Rights. In this short but detailed book, bin Bayyah expounds the meaning of human rights in Islam based on the Islamic Sacred Law. He looks to the past, utilizing examples from the time of the Prophet to prove the reality of equality, and looks to the present day as well. Islam & Human Rights: A Conversation is a conversation on freedom, women's rights and consultation (shura) and democracy. In the latter part of the book, bin Bayyah speaks to how Islamic criminal legislation protects the rights of individuals and groups, and compares the evolution of human rights in the West and in Islam. Especially interested in relativism and universalism in human rights, bin Bayyah asks: should civilisational diversity and the right of cultural difference affect human rights? In an exploration of this question, he delineates the bases for disagreement and illustrates the stakes using the texts of a few declarations from Muslim-majority countries.

"This book traces the emergence of secularism as a way of ordering religion-state relations in colonial and post-colonial Northern Nigeria. The book draws on extensive research in six archival repositories on two continents to provide a novel and comprehensive historiography"--

"The book serves as reference point for anyone interested in the Middle East and North Africa as well as for those interested in women's rights and family law, generally or in the MENA region. Only book covering personal status codes of nearly a dozen countries"--

This book discusses the nature and theories which govern systems of Islamic finance including its most distinctive features and its relationship with conventional financial institutions.

This volume contains contributions from three conferences held within the framework of the project "Law between Dialogue and Translation (The Example of Palestine)", funded by the German Academic Exchange Service (DAAD). The conferences were hosted by the project partners from the Department for Arabic and Islamic Studies of the University of Göttingen (Germany) and the Faculty of Law from Al-Quds University (Palestine) in 2019 and 2020, and the School of Graduate Studies of the State Islamic University Sunan Kalijaga Yogyakarta (Indonesia) in 2021. The project aimed to analyze how international law and human rights norms are implemented or "translated" into national legislation, with a special focus on the role of Islamic law and institutions in these processes. The volume provides a theoretical introduction on the concepts of "translation" of law and of "legal pluralism" and continues to discuss four main areas in which different practical aspects of these concepts can be observed: 1) the dealing of German and Palestinian judicial institutions with the relation between state, religion and rights of the individual, 2) achievements and challenges of women's rights implementation in Indonesia, 3) the entanglement of Sharia, Customary and State law in Palestine, and 4) recent developments in international criminal and humanitarian law in the Palestinian context.

"In the second half of the nineteenth century, states across the Muslim World developed new criminal codes and reshaped their legal landscapes, laying the foundations of the systems that continue to inform the application of justice today. Influenced by colonialism and the rise of the modern state's desire to control their populations, many have seen the introduction of these codes as a pivotal shift and divergence from the Shari a, the dominant paradigm in premodern Muslim jurisdictions. In A Continuity of Shari'a, Brian Wright challenges this view, comparing between the Egyptian, Ottoman, and Indian contexts. By examining the environment in which the new codes were created, highlighting the work of local scholars and legal actors, and examining the content of the codes themselves, Wright argues that the criminal systems of the late nineteenth century have more connections to their past than previously understood. Colonial influence was adapted to local circumstances and synthesized with premodern understandings in an eclectic legal environment to create solutions to local problems while maintaining a continuity with the Shari'a."--